72:8 the River. Israel’s boundaries were to extend to the River Euphrates (cf. Ex. 23:31; 1 Kin. 4:21; Ps. 89:25).

72:10 Tarshish . . . Seba. These are countries, near and far, which brought tribute to Solomon (cf. 1 Kin. 4:21; 10:1, 23, 24; Is. 60:4–7; Jer. 6:20). Tarshish is probably in Spain; Sheba, a kingdom in southern Arabia (modern Yemen); and Seba, a North African nation.

72:20 are ended. Asaph’s psalms immediately follow after this (Pss. 73–83), though David did author some of the psalms included later in the collection (e.g., Pss. 86, 101, 103). This closes Book II (Pss. 42–72) of the Psalms.

73:1–28 This psalm illustrates the results of allowing one’s faith in God to be buried under self-pity. The psalmist became depressed when he contrasted the seeming prosperity of the wicked with the difficulties of living a righteous life. Beginning in verse 15, however, his attitude changes completely. He looks at life from the perspective of being under the control of a sovereign, holy God, and concludes that it is the wicked, not the righteous, who have blundered.

I. Perplexity Over the Prosperity of the Wicked (73:1–14)

A. Their Prosperity (73:1–5)

B. Their Pride (73:6–9)

C. Their Presumption (73:10–14)

II. Proclamation of the Justice of God (73:15–28)

A. His Perspective (73:15–17)

B. His Judgments (73:18–20)

C. His Guidance (73:21–28)

73: Title Asaph. Asaph was a Levite who led one of the temple choirs (1 Chr. 15:19; 25:1, 2). His name is identified with Psalm 73–83, and also Psalm 50 ( See note on Ps. 50: Title ). He either wrote these psalms, or his choir sang them, or later choirs in the tradition of Asaph sang them.

73:4 no pangs in their death. The wicked seem to go through life in good health, and then die a painless death.

73:9 tongue walks through the earth. The insolent speech of the wicked can be heard anywhere one goes.

73:10 are drained by them. Those who associate with the wicked person “drink in” everything he declares (cf. Ps. 1).

73:11 is there knowledge in the Most High? The wicked insist on living as if God is not omniscient and does not know what happens on earth.

73:17 sanctuary of God. As the psalmist worshiped God at the worship center, he began to understand God’s perspective on the fate of the wicked. This is the turning point of the psalm.

73:20 despise their image. The wicked are like a bad dream which one forgets as soon as he awakens. Their well-being is fleeting.

73:22 like a beast before You. The psalmist confesses his sin of evaluating life secularly and faithlessly.

73:27 perish . . . You have destroyed. The psalmist concludes that those who abandon God and attempt to live an autonomous life based on self-chosen idols will eventually endure eternal death.

74:1–23 This community lament expresses the agony of the people in the midst of the most excruciating of circumstances. It was bad enough that Israel’s enemies had destroyed the temple (cf. 2 Kin. 25); but even worse, it seemed to the psalmist that God had abandoned them. In this prayer, he reminds God of His bond with Israel plus His past supernatural deeds in the protection of Israel, and begs God to save His covenant nation now (cf. Ps. 137 and Lamentations).

I. The Terror of Abandonment (74:1–11)

II. The Remembrance of Omnipotence (74:12–17)

III. The Plea for Help (74:18–23)

74: Title Asaph. If this psalm reflects the destruction of the temple by Nebuchadnezzar in 586 B.C., Asaph would have been dead by then. Thus, this title may mean that this psalm was written by or sung by a later Asaph choir ( See notes on Pss. 50, 73: Title ).

74:2 tribe of Your inheritance. The psalm-ist laments that even though God possessed Israel, He had not protected it.

74:3 Lift up Your feet. An anthropomorphism meaning, “Hurry and come to examine the rubble.”

74:4 their banners for signs. The ravagers had set up their military and pagan religious banners in God’s temple.

74:5 lift up axes. Like lumberjacks surrounded by trees, the enemy had destroyed everything in sight in the temple of God.

74:8 the meeting places. God allowed only one sanctuary and during Josiah’s revival, the high places had been destroyed (cf. 2 Kin. 22; 23). This may be a reference to the several rooms of the temple, or to nonsacrificial religious sites throughout the land.

74:9 our signs. While hostile and pagan signs were everywhere, signs of true Jehovah worship, such as the altars for sacrifice, were missing.

74:13 divided the sea. This is most likely a reference to God’s creation activity, rather than to the parting of the Red Sea (cf. Gen. 1:6–8; Ex. 14:26–31). sea serpents. This identifies whales, sharks, and other large sea creatures, including dinosaurs.

74:14 Leviathan. See note on Job 41:1.

74:15 broke open the fountain . . . flood. This may be a reference to the universal flood (cf. Gen. 7:11), or it may describe creation (Gen. 1:6–8).

74:17 set all the borders. As Creator, God made day and night, also the seasons (v. 16); He divided the land from the sea; and He even established national boundaries.

74:20 the covenant. The people had apostatized (cf. Ex. 16:3–8). God, however, was still in an eternal covenant (the Abrahamic covenant) with the nation (cf. Gen. 17:1–8).

75:1–10 In this psalm, the believing community asserts that, in spite of physical, moral, and societal turmoil, God never loses control of the universe. He gives stability to earthly life, and He will judge the wicked at the appropriate time. Structurally, the psalm revolves around three metaphors: pillars of the earth (v. 3); horns (vv. 5, 6, 11); and God’s cup of wrath (v. 8).

I. Divine Stability of the Universe (75:1–3)

II. Divine Justice over the World (75:4–10)

75: Title Do Not Destroy. See note on Psalm 57: Title.

75:1 Your name is near. God’s name represents His presence. The history of God’s supernatural interventions on behalf of His people demonstrated that God was personally immanent. But OT saints did not have the fullness of God’s presence from permanent, personal indwelling of the Holy Spirit (cf. John 14:1, 16, 17; 1 Cor. 3:16; 6:19).

75:3 I set up its pillars firmly. In uncertain times, God stabilizes societies through His common grace.

75:4 Do not lift up the horn. The horn symbolized an animal’s or human’s strength and majesty (cf. Deut. 33:17; Amos 6:13; Zech. 1:18–21). Lifting up the horn apparently described a stubborn animal who kept itself from entering a yoke by holding its head up as high as possible. The phrase, thus, symbolized insolence or rebellion.

75:8 cup. The cup of wrath describes God’s judgment which He forces down the throats of the wicked (cf. Job. 21:20; Is. 51:17; Jer. 25:15–29; Matt. 20:22; 26:39).

75:10 horns . . . cut off. To cut off the horns of the wicked would be to humble them (cf. v. 4).

76:1–12 This psalm teaches that God is willing to use His great power for His people. Some commentators, including the editors of the LXX, have suggested that this psalm was written to celebrate the destruction of Sennacherib’s Assyrian army in 701 B.C., as well as the subsequent assassination of Sennacherib himself (vv. 5, 6; cf. 2 Kin. 18; 19; Is. 36; 37). The psalm also includes eschatological overtones (especially vv. 8–12), when Jehovah will defeat His enemies and bring them into judgment.

I. God’s Nearness to His People (76:1–3)

II. God’s Deliverance of His People (76:4–9)

III. God’s Majesty to His People (76:10–12)

76: Title Asaph. See notes on Psalms 50; 73; 74: Title.

76:3 broke the arrows . . . shield . . . sword. God destroyed the enemy’s weapons.

76:4 mountains of prey. This is probably a poetic description of the attackers.

76:5 the use of their hands. God had crippled the enemy soldiers.

76:10 wrath of man shall praise You. The railings against God and His people are turned into praise to God when God providentially brings the wicked down (cf. Is. 36:4–20; Acts 2:23; Rom. 8:28).

76:12 cut off the spirit of princes. God shatters the attitude of proud governmental leaders who rebel against Him.

77:1–20 This psalm illustrates one cure for depression. The psalmist does not explain the cause of his despair, but he was definitely gloomy. When he thought about God, it only caused him to complain bitterly. But beginning in verse 10, the psalmist’s mood starts to change because he commits himself to focusing on God’s goodness and past acts of deliverance. His lament then changes into a hymn of praise.

I. The Irritations of a Depressed Soul (77:1–9)

II. The Intention to Refocus the Mind (77:10–15)

III. The Illustrations of God’s Past Blessings (77:16–20)

77: Title Jeduthun. See note on Psalm 39: Title.

77:2 hand was stretched out. This was the posture for prayer. The psalmist prayed throughout the night.

77:4 hold my eyelids open. The psalmist was so upset that he could neither sleep nor talk rationally.

77:6 my song in the night. The remembrance of happier times only deepened his depression. spirit makes diligent search. His spirit continually meditated on possible solutions to his problems.

77:10 years of the right hand of the Most High. The psalmist began to remember the times when God used His right hand (power) to strengthen and protect him.

77:16 waters . . . were afraid. A dramatic picture of God’s parting the waters of the Red Sea (cf. v. 19; also Ex. 14:21–31; 15:1–19).

77:17 Your arrows. A metaphor for lightning flashes.

78:1–72 This didactic psalm was written to teach the children how gracious God had been in the past in spite of their ancestors’ rebellion and ingratitude. If the children learn well the theological interpretation of their nation’s history, hopefully they would “not be like their fathers” (v. 8). The psalmist especially focuses on the history of the Exodus.

I. Exhortation on the Instruction of Children (78:1–11)

II. Lecture on the Graciousness of God (78:12–72)

A. Rehearsal of Israel’s History (78:12–39)

B. Reiteration of Historical Lessons (78:40–72)

78:2 parable. The word is used here in the broader sense of a story with moral and spiritual applications. dark sayings. This is puzzling, ambiguous information. The lessons of history are not easily discerned correctly. For an infallible interpretation of history, there must be a prophet. The specific puzzle in Israel’s history is the nation’s rebellious spirit in spite of God’s grace.

78:9 children of Ephraim. The act of treachery or apostasy by this largest of the northern tribes is not specifically identified in Israel’s history.

78:12 field of Zoan. The regions of Zoan, an Egyptian city.

78:13 waters stand up like a heap. The parting of the Red Sea at the beginning of the Exodus, which allowed Israel to escape from the Egyptian armies, was always considered by the OT saints to be the most spectacular miracle of their history (cf. Ex. 14).

78:15 split the rocks. Twice in the wilderness, when Israel desperately needed a great water supply, God brought water out of rocks (cf. Ex. 17:6; Num. 20:11).

78:18 the food of their fancy. Instead of being grateful for God’s marvelous provisions of manna, the Israelites complained against God and Moses. God sent them meat, but also judged them (Num. 11).

78:19 prepare a table in the wilderness? The answer was “yes,” but the question implied a sarcastic lack of faith.

78:27 rained meat. A poetic description of the quail which dropped into Israel’s camp in the wilderness (Num. 11:31–35).

78:41 limited the Holy One. The Israelites did this by doubting God’s power.

78:42 did not remember His power. The generations of Israelites who left Egypt and eventually died in the wilderness were characterized by ignoring God’s previous acts of power and faithfulness. The following verses (vv. 42–55) rehearse the plagues and miracles of the Exodus from Egypt, which demonstrated God’s omnipotence and covenant love.

78:57 deceitful bow. This is a useless bow.

78:60 tabernacle of Shiloh. Shiloh was an early location of Jehovah worship in the Promised Land. The capture and removal of the ark from Shiloh by the Philistines symbolized God’s judgment (cf. Josh. 18:1; 1 Sam. 1:9; 3:1; 4:1–22).

78:65 mighty man . . . wine. The picture is that of a furious, raging warrior entering the battle on Israel’s side.

78:68 the tribe of Judah. Instead of the prestigious tribes, God chose Judah. In Judah was Mt. Zion where the central worship center of Jehovah was located. Also, David their king, as well as his royal descendants, were from this tribe.

79:1–13 The historical basis for this lament psalm was probably Nebuchadnezzar’s destruction of the temple in 586 B.C. (cf. Ps. 74; 2 Kin. 25:8–21; Lam. 1–5). The psalm contains (1) prayer for the nation’s spiritual needs, (2) curses against the enemies of God’s people, and (3) praises in anticipation of God’s actions. The psalm helps the believer express his anguish in a disaster when it seems as though God is aloof.

I. The Lamentation Over the National Disaster (79:1–4)

II. The Supplication for Divine Intervention (79:5–13)

A. The Prayer for Vindication (79:5–7)

B. The Prayer for Forgiveness (79:8, 9)

C. The Prayer for Reprisal (79:10–12)

D. The Praise for Response (79:13)

79:1 nations. In this context, the word refers to heathen, pagan people. inheritance. The inheritance of God was national Israel, and specifically its capital city, Jerusalem, where the temple was located.

79:9 atonement. See Psalm 65:3. For Your name’s sake. A defeat of a nation was believed to be a defeat of its god. A mark of spiritual maturity is one’s concern for the reputation of God.

79:10 Where is their God? The heathen were mocking Israel’s God by saying that the destruction of the nation implied that its God was nonexistent.

79:11 appointed to die. A prayer for the preservation of the prisoners awaiting execution in the enemy’s dungeon.

79:12 sevenfold into their bosom. A petition that God would restore His reputation by bringing a much worse destruction of the enemies than what had happened to Israel.

80:1–19 This psalm was probably written from Jerusalem in astonishment at the captivity of the ten northern tribes in 722 B.C. The psalmist recognized that God’s people had removed themselves through apostasy from the blessings of the Mosaic covenant. So he begs God to act and to restore His people to covenant blessings (vv. 3, 7, 14, 19).

I. Prayer for Divine Restoration (80:1–3)

II. Despair over God’s Anger (80:4–7)

III. Description of God’s Vine (80:8–16a)

IV. Prayer for Divine Restoration (80:16b–19)

80: Title The Lilies. The name of a tune. See note on Psalm 45: Title.

80:1 dwell between the cherubim. A reference to the ark of the covenant, a symbol for God’s presence. The images of two cherubim sat on top of the ark, facing each other (cf. Ex. 37:1–9).

80:3 face to shine. See note on Psalm 67:1; cf. 80:7, 19.

80:4 God of hosts. See note on Psalm 59:5; cf. 80:7, 14.

80:8 vine out of Egypt. The vine is a metaphor for Israel, whom God delivered out of Egypt and nurtured into a powerful nation (cf. Is. 5:1–7; 27:2–6; Matt. 21:33–40).

80:17 son of man. In this context, this phrase is primarily a reference to Israel. In a secondary sense, the “son of man” may allude to the Davidic dynasty and even extend to the Messiah, since He is so frequently called by that title in the NT.

81:1–16 This psalm was intended to be used in the celebration of one of the feasts of Israel, most likely the Feast of Tabernacles. After the call to worship (vv. 1–5), the psalm presents a message from God in the first person (vv. 6–16). This oracle pleads with Israel to listen to God (v. 13) so He might pour out the blessings of the covenant on the nation.

I. A Call to Joyful Worship (81:1–5)

II. A Call to Godly Obedience (81:6–16)

81: Title instrument of Gath. See note on Psalm 8: Title.

81:2 lute. A musical instrument with a long, narrow neck resembling a guitar.

81:3 New Moon . . . full moon. The seventh month of Israel’s year (Tishri; September/October) culminated the festival year with a succession of celebrations. The month began with the blowing of the trumpets, continued with the Day of Atonement on the tenth day, and celebrated the Feast of Tabernacles on the fifteenth day when the moon was full. The Feast of Tabernacles praised God for His care in the wilderness wanderings, and also pointed to the coming kingdom (Matt. 17:1–4).

81:5 language . . . not understand. Possibly the psalmist heard a message, the meaning of which he did not grasp, in which case this message is presented as an oracle in the following verses; or, the psalmist is referring to the Egyptian language, which the Jews did not know.

81:6 hands . . . freed . . . baskets. The Israelites in Egypt were forced to carry bricks and clay in baskets.

81:7 secret place of thunder. This is probably a reference to God’s presence on Mt. Sinai at the giving of the law (cf. Ex. 19:16ff.; 20:18ff.). waters of Meribah. Meribah, which means “strife” or “dispute,” marked places where Israel tempted God (cf. Ex. 17:1–7; Num. 20:1–13; Pss. 95:8; 106:32).

81:14 soon subdue their enemies. One of the blessings of obedience promised to Israel in the Mosaic covenant was victory over their enemies (cf. Num. 33:52–56; Deut. 6:16–19; 7:16–24).

81:16 honey from the rock. This phrase was first used by Moses in his song of praise (Deut. 32:13). Though honey is sometimes found in the clefts of rocks, the intent of the figure here is more likely to valuable food provided from unlikely places.

82:1–8 This psalm, like Psalm 2 and Psalm 58, focuses on the injustices of tyranny. The psalmist pictures God standing in the assembly of earthly leaders, to whom He has delegated authority, and condemning their injustices. The final prayer of the psalmist (v. 8) is that God Himself will take direct control of this world’s affairs.

I. The Assembly of World Leaders Before God (82:1)

II. The Evaluation of World Leaders by God (82:2–7)

III. The Replacement of World Leaders with God (82:8)

82:1 congregation of the mighty. The scene opens with God having called the world leaders together. among the gods. Some have taken this psalm to be about demons or false pagan gods. The best interpretation is that these gods are human leaders, such as judges, kings, legislators, and presidents (cf. Ex. 22:8, 9, 28; Judg. 5:8, 9). God, the great Judge, presides over these lesser judges.

82:2–4 judge unjustly. God accuses the lesser human judges of social injustices which violate the Mosaic Law (e.g., Deut. 24).

82:5 darkness. This signifies both intellectual ignorance and moral iniquity. foundations of the earth are unstable. When leaders rule unjustly, the divinely established moral order which undergirds human existence is undermined.

82:6 I said. Kings and judges are set up, ultimately, by the decree of God (Ps. 2:6). God, in effect, invests His authority in human leaders for the stability of the universe (cf. Rom. 13:1–7). But God may revoke this authority (v. 7). “You are gods.” Jesus, in quoting this phrase in John 10:34, supported the interpretation that the gods were human beings. In a play on words, He claims that if human leaders can be called gods, certainly the Messiah can be called God. children of the Most High. These were created by God for noble life.

82:7 die like men. In spite of being made in God’s image, they were mortal and would die like human beings. fall like . . . princes. The unjust rulers would become vulnerable to the violent deaths which often accompanied tyranny.

82:8 You shall inherit all nations. The psalmist prayerfully anticipates the future when God will set up His kingdom and restore order and perfect justice to a sin-cursed world (cf. Pss. 96, 97; Is. 11:1–5).

83:1–18 This psalm, a national lament which includes prayer and imprecations, may be best studied with a map since several individual national enemies of Israel are noted. Second Chronicles 20:1–30 may record the specific historical event prompting this psalm, though some believe that the nations mentioned are only symbolic of all of Israel’s enemies. The psalmist begs God to rescue Israel from its enemies as He had done so many times in the past.

I. A Plea for Help (83:1)

II. A Protest Against Israel’s Enemies (83:2–8)

III. A Petition for Divine Judgment (83:9–18)

83:2 Your enemies. Throughout this psalm, the hostile nations are described as God’s enemies.

83:4 cut them off. The hostile nations, under Satan’s influence, repudiated God’s promise to preserve forever the nation of Israel (cf. Gen. 17:7, 8; Ps. 89:34–37).

83:6 Edom . . . Hagrites. The list of nations represents Israel’s enemies throughout its history. Edom descended from Esau and lived southeast of Israel. The Ishmaelites, descendants from Abraham and Hagar, were Bedouin tribes. The Moabites descended from Lot (cf. v. 8) and were tribal people living east of the Jordan River (cf. Judg. 11:17, 18; Is. 15, 16). The Hagrites were a nomadic tribe living east of the Jordan (1 Chr. 5:10, 19, 20).

83:7 Gebal . . . Tyre. Gebal was probably a community south of the Dead Sea, near Petra in Edom. Ammon, a nation descended from Lot, was located east of the Jordan River. The Amalekites, nomads living southeast of the Jordan River, were descendants of Esau (cf. Gen. 36:12, 16; Ex. 17:8–13; Num. 24:20; Judg. 6:3; 1 Sam. 15:1–8). Philistia was located southwest of Israel (Judg. 14–16). Tyre was northwest of Israel (cf. Ezek. 27).

83:8 Assyria. This dominant nation of the eighth century B.C. took captive the ten northern tribes of Israel in 722 B.C. Assyria used smaller nations, like Moab and Ammon (the children of Lot; cf. Gen. 19:36–38), to accomplish its military goals.

83:9 Midian . . . Jabin. The psalmist reminded God of famous past victories. Gideon had defeated the Midianites (Judg. 7:19–25). Barak and Deborah defeated Jabin and his army commander, Sisera, near the brook Kishon (Judg. 4; 5).

83:11 Oreb . . . Zalmunna. These men were chiefs of the Midianites when they were defeated by Gideon (cf. Judg. 6–8).

83:13–15 The psalmist uses several dramatic similes in his prayer for the destruction of Israel’s enemies.

83:18 know . . . Most High. The purpose of the maledictions against the hostile nations is neither personal nor national, but spiritual: that the nations may know and glorify God. whose name alone is the LORD. Alone should precede are in the next phrase. The Gentile nations need to know that the God of the Bible is the only God.

84:1–12 This psalm, like other psalms of ascent (Pss. 120–134), expresses the joy of a pilgrim traveling up to Jerusalem, then up into the temple to celebrate one of the feasts. The pilgrim focuses his attention, especially, on the thought of being in the very presence of the Lord God. The NT believer-priest, in an even greater way, can come into the presence of the Lord (cf. Heb. 4:16; 10:19–22).

I. The Expectation of Worshiping God (84:1–4)

II. The Expedition to Worship God (84:5–7)

III. The Elation at Worshiping God (84:8–12)

84: Title instrument of Gath. See note on Psalm 8:Title. sons of Korah. These descendants of Levi through Kohath were the gatekeepers and musicians in the temple at Jerusalem (1 Chr. 6:22; 9:17–32; 26:1; see Pss. 42–49; 84; 85; 87; 88).

84:1 lovely is Your tabernacle. The temple worship center was lovely because it enabled the OT saint to come into the presence of God (cf. Pss. 27; 42:1, 2; 61:4; 63:1, 2). LORD of hosts. Hosts represent God’s angelic armies, thus God’s omnipotence over all powers in heaven and on earth (cf. vv. 3, 8, 12).

84:2 longs . . . faints . . . cry out. The psalmist is consumed with his happy but intense desire to worship God in the temple.

84:3 sparrow . . . swallow. The psalmist admires these birds who were able to build their nests in the temple courtyards, near the altars of God.

84:4 Blessed. This word is used three times (vv. 4, 5, 12) to describe the happiness of those who, like the sons of Korah, “lodged all around the house of God” (1 Chr. 9:27).

84:6 Valley of Baca. Baca can be translated as “weeping” or “balsam tree.” The valley was an arid place on the way to Jerusalem. They make it a spring. The pilgrims traveling to a festival of worship at Jerusalem turn an arid valley into a place of joy.

84:7 strength to strength. The anticipation of joyously worshiping God in Jerusalem overcame the pilgrims’ natural weariness in their difficult journey. Zion. See note on Psalm 87:2.

84:9 behold our shield. A metaphor for the king, who also would have participated in a festival at the temple (cf. Ps. 47:9; Hos. 4:18). the face of Your anointed. The king is regularly described as God’s “anointed” (Pss. 2:2; 18:50; 20:6; 28:8; 89:38, 51). The psalmist thus prays that God would look upon the king with favor, blessing his reign with prosperity.

84:10 doorkeeper. One day standing at the door of the temple, or just being near, was better than a thousand days fellowshiping with the wicked.

84:11 sun and shield. This pictures God’s overall provision and protection.

85:1–13 The psalmist pledges that God will again demonstrate His covenant love to Israel. God has been merciful in the past; He is angry presently; but He will restore Israel in the future (cf. Deut. 30; Hos. 3:4, 5). Though God judges, He is faithful to His promises. The feelings expressed in this psalm may describe those of the Jews returning from exile in Babylon. Though they were grateful for restoration to their land, they were disappointed that the conditions did not measure up to the glory of the pre-exilic life there (cf. Ezra 3:12, 13).

I. Review of God’s Past Mercies (85:1–3)

II. Recognition of God’s Present Anger (85:4–7)

III. Revelation of God’s Future Salvation (85:8–13)

85: Title sons of Korah. See note on Psalm 84: Title.

85:1 favorable to Your land. In the past, God deemed His nation, Israel, to be acceptable.

85:3 fierceness of Your anger. See note on Psalm 56:7.

85:7 mercy. The word means “loyal love” or “unfailing love,” and specifies God’s faithfulness to His people through His covenant relationship.

85:8 peace. Ultimately this comes in the Messiah’s kingdom (cf. Matt. 10:34; Luke 2:14).

85:9 salvation . . . who fear Him. Only those who renounce their sinful autonomy and put their trust in the living God will participate in the blessings of salvation and the future kingdom (cf. John 3:3–5). glory may dwell in our land. The departure of the glory of God, which signified His presence, is described in Ezekiel 10; 11. God withdrew His glory because of the apostasy of the nation immediately preceding the Babylonian exile (cf. Ezek. 8–11). The return of the glory of the Lord in the future millennial temple is foretold in Ezekiel 43:1–4 (cf. Pss. 26:8; 63:2; Is. 40:3–5; 60:1–3; 62:1–5). See note on Leviticus 9:23.

85:10 Mercy . . . truth . . . righteousness . . . peace. These four spiritual qualities, characterizing the atmosphere of the future kingdom of Christ, will relate to each other in perfect harmony and will saturate kingdom life (cf. vv. 10, 13).

85:12 our land . . . increase. Increase in the fertility and productivity of the land will also characterize the future kingdom of Christ (cf. Is. 4:2; 30:23–26; 32:15; Jer. 31:12; Ezek. 36:8–11; Amos 9:13–15; Zech. 8:11, 12).

86:1–17 This psalm is an individual lament (cf. Ps. 56) in which David expresses his distress and overcomes that distress through praise and worship. There is a sense of urgency demonstrated by some fourteen prayer requests. Undergirding the requests is the covenant relationship (vv. 2, 5, 13).

I. The Request for God’s Attention (86:1–7)

II. The Testimony to God’s Uniqueness (86:8–13)

III. The Plea for God’s Deliverance (86:14–17)

86:2 I am holy. David, though recognizing his sinfulness (v. 1), insisted that by the grace of God he had not broken his covenant with the Lord.

86:4 soul . . . soul. The psalmist requests that his inner person would be preserved according to the covenant agreements (cf. Deut. 7; 8; 20).

86:8 Among the gods. David is here contrasting the true God with the imaginary deities of the heathen nations (cf. v. 10; also Ex. 15:11; Ps. 89:6; Is. 46:5–11).

86:9 All nations . . . worship. The psalmists and prophets often look into the future messianic age when all the nations of the world will worship the Lord (cf. Ps. 22:27; Is. 2:3; Zech. 8:21, 22; 14:16–19; Rev. 15:4).

86:11 Unite my heart. The psalmist prays that he would have an undivided heart, singularly loyal to his Lord (cf. Rom. 7:15; James 1:8).

86:14 the proud. The proud (i.e., arrogant, insolent) are those who act independently from God, rebelling against Him and His people (cf. Pss. 119:21, 51, 69, 78, 85, 122).

86:16 the son of Your maidservant. David asks for special favor from God, just as a servant born in the household would receive more than a servant brought in from outside the household (cf. Ps. 116:16).

86:17 a sign. A request for a favorable indication that would demonstrate that God was truly on David’s side.

87:1–7 This psalm describes the Lord’s love for Jerusalem and exalts this city as the religious center of the world in the coming messianic kingdom (cf. Ps. 48). Though the nations of the world (even including some of Israel’s former enemies) will worship the Lord then, Israel will still be the favored nation (cf. Is. 2:2–4; 19:23–25; 45:22–25; 56:6–8; Zech. 8:20–23; 14:16–19).

I. The Lord’s Love for Zion (87:1–3)

II. The Lord’s Favor of Israel (87:4–6)

III. The Musicians’ Exultation over Jerusalem (87:7)

87: Title. sons of Korah. See note on Psalm 84: Title.

87:1 His foundation . . . holy mountains. His foundation means “His founded city,” namely Jerusalem, located in the hill country of Judea.

87:2 gates of Zion. Zion is a poetic description of Jerusalem, seemingly used by the OT writers when special spiritual and religious significance was being attached to the city. Though God certainly loved other cities in Israel, He did not choose any of them to be His worship center (cf. Pss. 122; 125; 132; 133). The gates represent the access of the potential worshiper into the city where he could come into a special worshiping relationship with God. More than all the dwellings of Jacob. The other cities in Israel were not chosen by God to be the place of His special dwelling.

87:3 O city of God! Jerusalem was God’s city because there God met His people in praise and offerings.

87:4 Rahab and Babylon. Rahab was a monster of ancient pagan mythology and symbolized Egypt in the OT (cf. Ps. 89:10; Is. 30:7; 51:9). Two of the superpowers of the ancient world, fierce enemies of Israel, will one day worship the Lord in Zion (cf. Is. 19:19–25). Philistia . . . Tyre . . . Ethiopia. Three more Gentile nations, ancient enemies of Israel, whose descendants will worship the Lord in Jerusalem (cf. Is. 14:28–32; 18:1–7). This multinational worship is pictured as a great joy to the Lord Himself. This one was born there. To be born in Jerusalem will be noted as a special honor in the messianic kingdom (cf. vv. 5, 6; also Zech. 8:20–23).

87:7 All my springs are in you. Springs is a metaphor for the source of joyful blessings. Eternal salvation, including the death and resurrection of Christ, is rooted in Jerusalem. The prophets also tell of a literal fountain flowing from the temple in Jerusalem that will water the surrounding land (cf. Joel 3:18; Ezek. 47:1–12).

88:1–18 This lament is unusual in that it does not end on a happy note. The psalmist has been ill or injured since the days of his youth (v. 15) and bemoans God’s failure to hear his prayer for good health. He assumes that God is angry with him, but like Job, he knows of no cause for that anger. But, though he does not understand God’s ways, the psalmist does turn to God, thus indicating an underlying trust.

I. Complaints Against God’s Action (88:1–9)

II. Challenges to God’s Wisdom (88:10–12)

III. Charges Against God’s Conduct (88:13–18)

88: Title sons of Korah. See note on Psalm 84: Title. Mahalath Leannoth. Mahalath is either the name of a tune or an instrument, possibly a reed pipe which was played on sad occasions. Leannoth may mean “to afflict” and describe the despair which permeates this psalm. Contemplation. See note on Psalm 32: Title. Heman the Ezrahite. Heman was a musician from the family of the Kohathites, who founded the Korahite choir (cf. 1 Chr. 6:33; 2 Chr. 5:12; 35:15). He may be the same person who was one of the wise men during Solomon’s reign (1 Kin. 4:31). Ezrahite may mean “native born,” or may be the name of a family clan (cf. 1 Chr. 2:6).

88:4 go down to the pit. Pit is one of several references to the grave in this psalm (cf. the dead, vv. 5, 10; the grave, vv. 3, 5, 11; place of destruction, v. 11).

88:5 Adrift among the dead. This expresses the idea that death cuts off all ties to friends and family, as well as to God.

88:7 all Your waves. Like the waves rolling on to the seashore, so God has directed trouble after trouble on the psalmist (cf. v. 17).

88:8 put away my acquaintances. The psalmist claims that the Lord has turned his friends against him. Some see this as a quarantine experience, as from leprosy (cf. v. 18; Job 19:13–20).

88:9 eye wastes away. This could be a description of the psalmist’s tears, used as a figure for his collapse under this distress.

88:10 wonders for the dead. The psalmist reminds God, through a series of rhetorical questions, that the dead cannot testify to God’s goodness.

88:14 hide Your face? That is, “Why do You not answer my prayers?”

88:15 die from my youth. The psalmist has had some serious illness or injury from the time of his youth.

88:18 Loved one . . . friend . . . acquaintances. See note on verse 8.

89:1–52 This psalm describes the author’s attempt to reconcile the seeming contradictions between his theology and the reality of his nation’s conditions. Through the initial thirty-seven verses, he rehearses what he knows to be theologically accurate: God has sovereignly chosen Israel to be His nation, and David’s descendants to rule. The last third of the psalm reflects the psalmist’s chagrin that the nation had been ravaged and the Davidic monarchy had apparently come to a disgraceful end.

To his credit, the psalmist refuses to explain away his theology, but instead lives with the tension, hopefully to be resolved at a later time with the promised reestablishment of an earthly kingdom under one of David’s descendants (cf. Pss. 110; 132).

I. God’s Manifest Faithfulness to the Davidic Covenant (89:1–37)

A. God’s Covenant Love (89:1–4)

B. God’s Praiseworthiness (89:5–18)

C. God’s Covenant with David (89:19–37)

II. God’s Apparent Neglect of the Davidic Covenant (89:38–52)

A. The Psalmist’s Lament (89:38–45)

B. The Psalmist’s Consternation (89:46–51)

C. The Doxology (89:52)

89: Title Ethan the Ezrahite. Possibly the Levitical singer mentioned in 1 Chronicles 6:42; 15:17, 19 (see note on Ps. 88: Title.).

89:1 mercies. See note on Psalm 85:7 (cf. vv. 2, 14, 24, 28, 33, 49).

89:2 You shall establish . . . heavens. The psalmist exults that the Lord Himself will guarantee the eternality of the Davidic dynasty (cf. 2 Sam. 23:5).

89:3 covenant with My chosen. The Davidic covenant, culminating in Messiah’s reign, was established in 2 Samuel 7 (cf. 1 Kin. 8:23; 1 Chr. 17; 2 Chr. 21:7; Pss. 110; 132). The covenant was in the form of a royal grant covenant as God, the great King, chose David as His servant king. In this type of covenant, the person with whom the Lord established the covenant could violate the terms of the covenant and the Lord would still be obligated to maintain the covenant.

89:4 seed . . . forever . . . throne. The covenant with David was extended to his descendants. The throne promise guaranteed that the rightful heir to the throne would always be a descendant of David (cf. vv. 29, 36; see also 2 Sam. 7:13, 16, 18; Luke 1:31–33). The genealogies of Jesus qualify Him for the throne (cf. Matt. 1:1–17; Luke 3:23–38).

89:5 faithfulness. The word suggests constant and habitual actions, meaning here that God was reliable. For God to violate this consistency of actions would be to violate His very nature (cf. vv. 1, 2, 8, 24, 33, 49).

89:6 sons of the mighty. Lit. “sons of God,” i.e., angels.

89:7 assembly of the saints. Lit. “holy ones,” which pictures a gathering of the angels around their sovereign Lord.

89:10 Rahab. A figurative term for Egypt. See note on Psalm 87:4.

89:12 Tabor and Hermon. Mountains in Israel pictured joining in praise with the rest of creation.

89:15 the joyful sound. This refers to a cheer, a shout of joyful homage to God (cf. Pss. 33:3; 47:5; 95:1; 98:4; 100:1. See note on Ps. 66:1).

89:17 our horn is exalted. See note on Psalm 75:4 (cf. v. 24).

89:18 shield belongs to the LORD. The shield was a metaphor for the king ( See note on Ps. 84:9 ).

89:19 Your holy one. The holy one was the prophet, Nathan, whom the Lord used to tell David about His covenant with David (2 Sam. 7:4ff.).

89:25 hand . . . sea . . . rivers. A reference to the promise of Exodus 23:31 that the Lord would give Israel the land between the Red Sea and the Euphrates River.

89:27 My firstborn. The firstborn child was given a place of special honor and a double portion of the inheritance (Gen. 27; 2 Kin. 2:9). However, in a royal grant covenant, a chosen person could be elevated to the level of firstborn sonship and, thus, have title to a perpetual gift involving dynastic succession (cf. Ps. 2:7). Though not actually the first, Israel was considered the firstborn among nations (Ex. 4:22); Ephraim, the younger, was treated as the firstborn (Gen. 48:13–20); and David was the firstborn among kings. In this latter sense of prominent favor, Christ can be called the firstborn over all creation (Col. 1:15), in that He is given the preeminence over all created beings.

89:32 rod . . . stripes. The rod was an instrument for inflicting wounds, and the stripes were marks left by such a flogging. God’s warning reflects His knowledge of the evident potential for disobedience among the descendants of David (cf. 2 Sam. 7:14). In the lifetime of David’s grandsons, for example, the kingdom was split with the ten northern tribes leaving the rulership of the Davidic line (cf. Jer. 31:31; Ezek. 37:16, 17 for the future reunification of the twelve tribes).

89:33 My lovingkindness. Though the Lord might have to discipline David’s descendants, He would never remove His covenant from this family (cf. 2 Sam. 7:15). Thus, the covenant could be conditional in any one or more generations and, yet, be unconditional in its final outcome (cf. Ezek. 37:24–28).

89:37 faithful witness in the sky. God’s covenant with David regarding his descendants was as certain as the establishment of the sun (v. 36) and the moon in the heavens (cf. Jer. 33:14–26). The promise involved a kingdom “in the earth” (Jer. 33:15).

89:39 renounced the covenant. The Hebrew word behind renounced is rare, and it may better be translated “disdained.” It seemed to the psalmist that the condition of Israel indicated that God was neglecting His covenant with David (cf. Ezek. 37:1–14). profaned his crown. This depicts a serious insult to the dynasty because it is of divine origin.

89:40–45 The ruin is depicted in several images: left with broken hedges, thus defenseless; a stronghold whose ruins invite invaders; a weakling plundered by all his enemies; a soldier with a useless sword; and a youth prematurely old.

89:45 days of his youth . . . shortened. This is a figure for the relative brevity of the Davidic dynasty. The dynasty was cut off in its youth.

89:46 hide Yourself forever? By God’s seeming refusal to answer prayer and restore the Davidic kingship, it seemed as though God was hiding Himself. Of course, the discipline of disobedient kings had been foretold (v. 32). According to the prophets, God would eventually restore Israel and the Davidic throne in an earthly kingdom (cf. Hos. 3:4, 5). Never in the OT is there a sense that this Davidic promise would be fulfilled by Christ with a spiritual and heavenly reign.

89:47. The prosperity of the Davidic kingdom is linked to the welfare of all people (cf. Ps. 72:17; Is. 9:7; 11:1–10). If the kingdom fails, who can survive? (v. 48).

89:49–51. Here is a final plea for God to come to the help of His people, so they can avoid reproach (cf. Is. 37:17–35).

89:52 Blessed be the LORD. This blessing, indicating restored confidence, closes not only Psalm 89, but all of Book III (Pss. 73–89) of the Psalms.

90:1–17 The thrust of this magnificent prayer is to ask God to have mercy on frail human beings living in a sin-cursed universe. Moses begins the psalm with a reflection on God’s eternality, then expresses his somber thoughts about the sorrows and brevity of life in their relationship to God’s anger, and concludes with a plea that God would enable His people to live a significant life. The psalm seems to have been composed as the older generation of Israelites who had left Egypt were dying off in the wilderness (Num. 14).

I. The Praise of God’s Eternality (90:1, 2)

II. The Perception of Man’s Frailty (90:3–12)

III. The Plea for God’s Mercy (90:13–17)

90: Title. Moses the man of God. Moses the prophet (Deut. 18:15–22) was unique in that the Lord knew him “face to face” (Deut. 34:10–12). Man of God (Deut. 33:1) is a technical term used over seventy times in the OT, always referring to one who spoke for God. It is used of Timothy in the NT (1 Tim. 6:11; 2 Tim. 3:17).

90:1 our dwelling place. God was Israel’s sanctuary for protection, sustenance, and stability (cf. Deut. 33:27; Ps. 91:9).

90:2 from everlasting to everlasting. God’s nature is without beginning or end, free from all succession of time, and contains in itself the cause of time (cf. Ps. 102:27; Is. 41:4; 1 Cor. 2:7; Eph. 1:4; 1 Tim. 6:16; Rev. 1:8).

90:3 You turn man to destruction. The unusual Hebrew word for destruction has the idea of crushed matter. Though different from the dust of Genesis 3:19, this phrase is no doubt a reference to that passage. Humanity lives under a sovereign decree of death and cannot escape it.

90:4 a watch in the night. A watch was a four-hour period of time (cf. Ex. 14:24; Lam. 2:19; 2 Pet. 3:8).

90:5 like a flood. Humankind is snatched from the earth as though it were being swept away by floodwaters. like a sleep. Humanity lives its existence as though asleep or in a coma. People are insensitive to the brevity of life and the reality of God’s wrath.

90:7 consumed by Your anger. The physical bodies of the human race wear out by the effects of God’s judgment on sin in the universe (cf. Deut. 4:25–28; 11:16, 17). Death originates with sin (Rom. 5:12).

90:8 the light of Your countenance. All sin is in clear view to the “face” of God.

90:9 like a sigh. After struggling through his life of afflictions and troubles, a person’s life ends with a moan of woe and weariness.

90:10 seventy years . . . eighty years. Though Moses lived to be 120 years old, and “His eyes were not dim nor his natural vigor diminished” (Deut. 34:7), human life was usually more brief and lived under the anger of God. Because of this certain and speedy end, life is sad.

90:11 as the fear of You . . . Your wrath. Instead of explaining away life’s curses, a wise person will recognize God’s wrath toward sin as the ultimate cause of all afflictions and, consequently, learn to fear God.

90:12 number our days. Evaluate the use of time in light of the brevity of life. heart of wisdom. Wisdom repudiates autonomy and focuses on the Lord’s sovereignty and revelation.

90:14 Your mercy. See note on Psalm 85:7.

90:15 glad . . . afflicted us. A prayer that a person’s days of joy would equal his days of distress.

90:17 the beauty of the LORD. The Lord’s beauty implies His delight, approval, and favor. establish the work of our hands. By God’s mercy and grace, one’s life can have value, significance, and meaning (cf. 1 Cor. 15:58).

91:1–16 This psalm describes God’s ongoing sovereign protection of His people from the ever-present dangers and terrors which surround humanity. The original setting may be that of an army about to go to battle. Most of the terrors mentioned in this psalm are left undefined, no doubt intentionally, so that no kind of danger is omitted from application. Believers in every age can read this psalm to learn that nothing can harm a child of God unless the Lord permits it. However, in light of the many references in the Psalms to the future messianic kingdom (cf. especially Pss. 96–100), this psalm must be read as being literally fulfilled then.

I. The Lord’s Protection (91:1–13)

A. The Confidence (91:1, 2)

B. The Dangers (91:3–6)

C. The Examples (91:7–13)

II. The Lord’s Pledge (91:14–16)

91:1 secret place of the Most High. An intimate place of divine protection. The use of Most High for God emphasizes that no threat can ever overpower Him. shadow of the Almighty. In a land where the sun can be oppressive and dangerous, a shadow was understood as a metaphor for care and protection.

91:3 snare of the fowler. A fowler trapped birds. Here, the metaphor represents any plots against the believer intended to endanger his life. perilous pestilence. The reference here and in verse 6 is specifically to dreaded diseases, plagues, and epidemics (cf. Jer. 14:12; Ezek. 5:12; 14:19).

91:4 under His wings. This pictures the protection of a parent bird ( See note on Ps. 57:1 ).

91:8 Only with your eyes. The righteous are so safe in disaster all around them that they are only spectators.

91:11, 12 This promise of angelic protection was misquoted by Satan in his temptation of the Messiah (see Matt. 4:6).

91:13 tread . . . lion and the cobra. In general, a metaphor for God’s protection from all deadly attacks (see notes on Ps. 58:4ff.).

91:14 set his love upon Me. God Himself is the speaker in this section (vv. 14–16), and He describes the blessing He gives to those who know and love Him. The word for love means a “deep longing” for God, or a “clinging” to God.

91:16 long life. Long life was a specific promise to the OT saint for obedience to the law (e.g., Ex. 20:12; Prov. 3:2). The prophets also promise it to God’s people in the future messianic kingdom (cf. Is. 65:17–23).

92:1–15 This psalm expresses the exuberance of the psalmist as he recognizes that God is merciful in salvation, great in His works of creation, just in His dealings with the wicked, and faithful in prospering His children.

I. An Expression of Theistic Optimism (92:1–5)

II. An Observation Concerning Righteous Sovereignty (92:6–9)

III. A Testimony to God’s Goodness (92:10–15)

92: Title for the Sabbath Day. In the post-exilic community, some psalms were sung throughout the week in connection with the morning and evening sacrifice; others were designated especially for Sabbath worship.

92:2 lovingkindness . . . faithfulness. These attributes are constant themes of the psalms ( See notes on Pss. 85:7; 89:5; see also Luke 10:2).

92:3 lute. See note on Psalm 81:2.

92:10 my horn. See note on Psalm 75:4. anointed with fresh oil. This figure is based on a practice of making an animal’s horns gleam by rubbing oil on them. Thus God, in effect, had invigorated the psalmist (cf. Pss. 23:5; 133:2).

92:11 my desire on my enemies. God granted the psalmist’s desire by bringing his enemies to ruin.

92:12 flourish like a palm tree. The palm tree and the cedar symbolized permanence and strength (cf. v. 14). They are in contrast to the transience of the wicked, who are pictured as temporary as grass (v. 7). See notes on Psalm 1.

92:13 planted in the house of the LORD. A tree planted in the courtyard of the temple symbolized the thriving conditions of those who maintain a close relationship with the Lord (see note on Ps. 52:8).

93:1–5 Psalms 93 and 95–100 (cf. Ps. 47) are dedicated to celebrating God’s sovereign kingship over the world. Psalm 93 glorifies God’s eternal, universal kingdom which is providentially administered through His Son (Col. 1:17). Nothing is more powerful than the Lord; nothing is more steadfast than His reign; and nothing is more sure than His revelation.

I. The Lord’s Universal Kingdom (93:1–4)

A. Over the Earth (93:1, 2)

B. Over the Sea (93:3, 4)

II. The Lord’s Authoritative Revelation (93:5)

93:1 The LORD reigns. An exclamation of the Lord’s universal reign over the earth from the time of creation (v. 2; cf. Pss. 103:19; 145:13) and forever.

93:3, 4 The sea with all its power is nothing in comparison to the power of God. The doubling and tripling of expressions throughout this psalm (vv. 1, 3, 4) are poetic means of generating literary energy and emphasis.

93:5 testimonies are very sure. As God’s rule over the earth is stable, so His revelation given through Scripture is trustworthy (cf. Ps. 19:7).

94:1–23 The psalmist’s urgent concern in this psalm is that the righteous are being oppressed, the wicked are prospering, and it does not look as though God cares. The psalmist, thus, pleads with God to punish the wicked (cf. Pss. 73; 82).

I. Address to God (94:1, 2)

II. Arrogance of the Wicked (94:3–7)

III. Admonition to the Foolish (94:8–11)

IV. Assurance for the Righteous (94:12–15)

V. Advocacy from God (94:16–23)

94:1 to whom vengeance belongs. Vengeance from God is not in the sense of uncontrolled vindictiveness, but in the sense of just retribution by the eternal Judge for trespasses against His law. shine forth! The psalmist asks God to make an appearance; he may even be asking for a theophany (cf. Pss. 50:2; 80:1).

94:7 The LORD does not see. An autonomous and atheistic attitude ( See note on Ps. 59:7 ).

94:11 thoughts of man . . . are futile. The wicked designs of the human mind amount to nothing (cf. Ps. 92:5; 1 Cor. 3:20).

94:12 Blessed. To be blessed was to be wise and prosperous in life, as a result of the instruction of God (cf. Ps. 84:5, 12).

94:14 will not cast off His people. God has a permanent commitment to His people, Israel, established through a covenant based on His abiding love (Gen. 15; Jer. 12:15; Mic. 7:18). This important truth serves as a doctrinal basis for Psalms 93–100 and was intended to encourage the nation during difficult times. Paul refers to this in Romans 11:1 as he assures the future salvation of Israel.

94:17 soul . . . settled in silence. Silence here is another term for Sheol, the realm of the dead (cf. Ps. 31:17).

94:18 Your mercy. See note on Psalm 85:7.

94:20 throne of iniquity. A reference to a corrupt judge or ruler. devises evil by law. Corrupt judges and rulers counter the very divine moral order of the universe by using law for wickedness rather than for good.

94:23 cut them off in their own wickedness. This portrays destruction while they are sinning.

95:1–11 This psalm, with its references to the wilderness wanderings, may have been composed by David (Heb. 4:7) for the Feast of the Tabernacles (cf. Ps. 81). During this feast, the people of Israel lived in booths, remembering God’s provisions for them in the wilderness. After a call to worship (95:1–7a), a prophecy in the voice of the Holy Spirit (cf. Heb. 3:7) breaks in and reminds the people of the dangers of rebellion and tempting God. Verses 7b–11 are quoted verbatim in Hebrews 3:7–11 (cf. Heb. 3:15; 4:3–7) with the warning that those vacillating Jews also were in danger of missing the promised rest (i.e., salvation).

I. Positive Call to Worship (95:1–7a)

II. Negative Warning of Wrath (95:7b–11)

95:1 Rock of our salvation. This metaphor for God was especially appropriate in this psalm, which refers (vv. 8, 9) to the water that came from the rock in the wilderness (cf. Ex. 17:1–7; Num. 20:1–13; 1 Cor. 10:4).

95:3 the great King above all gods. This is a poetic way of denying the existence of other gods (cf. 96:5), which existed only as statues, not persons (cf. Jer. 10:1–10).

95:4 deep places of the earth. This refers to the depths of the seas, valleys, and caverns in contrast with the hills. The point (cf. v. 5) is that God was not a local god like the imaginary gods of the heathens, usually put up in high places, but the universal creator and ruler of the whole earth ( See note on Ps. 65:5 ).

95:8 the rebellion. This is a reference to Meribah (translated “rebellion”), the place in the wilderness where the Israelites rebelled against the Lord. Their complaint about lack of water demonstrated their lack of faith in the Lord (Ex. 17:1–7; Num. 20:1–13; Ps. 81:7).

95:9 tested Me. This is a reference to the same event (v. 8), also called Massah (translated “testing”), when God brought water out of the rock (Ex. 17:7; cf. Deut. 6:16; 9:22; 33:8). The writer to the Hebrews applies the principle of this event to his readers, suggesting that their inclination to doubt the Lord and return to Judaism was parallel with their fathers’ inclination to doubt the Lord and go back to Egypt.

95:10 go astray in their hearts. Their wanderings in the desert were the outworking of straying hearts.

95:11 My rest. The rest was originally the Promised Land (i.e., Canaan), where the people came at the end of Israel’s forty-year journey in the wilderness. It was analogously applied in the Book of Hebrews to salvation by grace (Heb. 3:7–4:10; cf. Heb. 2:3).

96:1–13 The substance of this psalm, and portions of Psalms 97; 98; 100 are found in 1 Chronicles 16, which was used by David’s direction in the dedication of the tabernacle on Mount Zion. The psalm has importance beyond that historical occasion, however, because it anticipates kingdom praise for the Lord from all the nations of the world (vv. 3, 4, 7, 9–13; cf. Is. 2:2–4; Zech. 14:16–19), and even from nature itself. It also expresses the intense joy that will saturate the earth when the Messiah is ruling from Jerusalem (cf. Is. 25:9; 40:9, 10).

I. The Proclamation of Praise (96:1–6)

A. The Invitation to Praise (96:1–3)

B. The Recipient of Praise (96:4–6)

II. The Exhortation to Worship (96:7–13)

A. Worship from the Gentile Nations (96:7–10)

B. Worship from Personified Nature (96:11–13)

96:1 a new song! This new song was intended for the future inauguration of the millennial rule of the Lord over the earth (cf. Pss. 144:9; 149:1; Rev. 5:9; 14:3).

96:2 Proclaim the good news. Genuine praise includes a testimony to others of God’s plan of redemption.

96:3 His glory . . . nations. The glory of the Lord is more than just His majestic splendor. It includes all of the reasons for admiring and praising Him, such as His acts of creation (cf. Ps. 19:2) and redemption (v. 2). all peoples. See note on Psalm 67:3.

96:4 feared above all gods. See note on Psalm 95:3.

96:8 an offering. According to the psalmists and prophets, offerings and sacrifices will be presented to the Lord in the millennial kingdom (cf. Ps. 45:12; Ezek. 40–46).

96:9 the beauty of holiness. That is, “worship the LORD because of the splendor of His holiness” (cf. Pss. 29:2; 99; 110:3; 1 Chr. 16:29). See note on 2 Chronicles 20:21.

96:10 firmly established. Instead of the continuance of international chaos in human history, the world will be settled and efficiently managed by the Messiah in the millennial kingdom (cf. Ps. 2; Mic. 4:1–5). judge the peoples righteously. Not only will the Lord establish international peace and stability in the future messianic kingdom, but He will also rule the world with impeccable justice (cf. v. 13; Is. 11:1–5).

96:11, 12 This is what even inanimate creation awaits (cf. Rom. 8:19–22).

96:13 He is coming. The rule of the Lord described in this psalm is not the present universal kingdom (Ps. 93), but one which will be established when Christ returns to earth.

97:1–12 The psalmist, though recognizing the Lord’s universal rule at the present (v. 9), anticipates a new coming of the Lord to judge the earth. The imagery of the Lord’s presence may, in fact, be the basis of some descriptions of the second coming in the NT (cf. Matt. 24; Rev. 19). Special emphasis is also placed on the Lord’s righteous judgments on the world in His kingdom, as well as His obliteration of false religions.

I. The Announcement of the Reign of the Lord (97:1, 2)

II. The Effect of the Reign of the Lord (97:3–12)

A. On His Foes (97:3–9)

B. On His Friends (97:10–12)

97:1 multitude of isles. This refers to all the continents, as well as islands of the world (cf. Is. 42:10; Dan. 2:34, 35, 44; Zech. 14:9).

97:2 Clouds and darkness. Such a description emphasizes the terrifying effect of the Lord’s presence, both in the past (Ex. 19:16–18) and in the future Day of the Lord (Joel 2:2; Zeph. 1:15; Matt. 24:29, 30).

97:3 burns up His enemies. The Lord will utterly destroy His enemies in the future Day of the Lord (cf. Zech. 14:12).

97:4 His lightnings. This is perhaps a reference to the Lord’s awesome and public coming to rule the world (Matt. 24:26–30).

97:5 mountains melt. At the coming of the Lord, the mountains will fade away (cf. Is. 40:3–5; Zech. 14:4, 10).

97:6 heavens declare His righteousness. See the parallel description of Christ’s coming in glory, e.g., Isaiah 40:5; Matt. 24:29–31 (cf. Rev. 19:11–15).

97:7 all you gods. No false gods or false religions will be allowed in the messianic kingdom (cf. Zech. 13:2, 3).

97:8 Zion. See note on Psalm 87:2. Because of Your judgments. A major reason for joy and well-being in the messianic kingdom will be the perfectly righteous judgments of Christ on the peoples of the world (cf. vv. 1–3; Ps. 48:11; Is. 11:1–5; Zech. 8:3).

97:10 preserves the souls of His saints. Here, the doctrine of eternal security is stated. Gratitude for such grace should motivate believers to holiness.

97:11 Light is sown. This is a poetic way of describing the ultimate triumph of righteousness and the righteous (cf. Is. 58:8, 10; 60:19, 20; Mal. 4:2).

98:1–9 Like the surrounding psalms, this psalm proclaims the excitement and joy of the whole earth over the rule of the Lord in the kingdom. This psalm is given over entirely to praise, with only a brief mention of the wicked.

I. Celebration of the Lord’s Victorious Reign (98:1–6)

A. Triumphs of the Lord (98:1–3)

B. Praise to the Lord (98:4–6)

II. Exaltation of the Lord’s Righteous Judgments (98:7–9)

98:1 a new song! See note on Psalm 96:1. right hand . . . holy arm. These are symbols of power. the victory. The Lord is often pictured in the OT as a divine Warrior (Ex. 15:2, 3; Pss. 18; 68:1–8; Is. 59:15ff.). According to the prophets, Christ will begin His millennial reign following His victory over the nations of the world which will gather against Israel in the end times (cf. Zech. 14:1–15; Rev. 19:11–21).

98:2 the nations. See notes on Psalms 57:9; 67:3; 82:8.

98:3 His mercy and His faithfulness. See notes on Psalms 85:7; 89:5. salvation. These words are a metaphor for the Lord’s establishment of His righteous kingdom on earth (cf. Is. 46:13; 51:5–8).

98:4 Shout joyfully. A great cheer which greets and welcomes a king (cf. Zech. 9:9; Matt. 21:4–9). Break forth. The idea is that of an eruption of praise which could not be contained (cf. Is. 14:7; 44:23; 55:12).

98:5, 6 harp . . . trumpets . . . horn. Instruments normally used in temple worship (cf. 1 Chr. 16:5, 6; 2 Chr. 5:12, 13; 29:25–30; Ezra 3:10–13).

98:8 rivers clap their hands. Different parts of nature are pictured as rejoicing in this global scene of joy (cf. Is. 35:1, 2; Rom. 8:19–21).

98:9 He is coming. See note on Psalm 96:13.

99:1–9 The theme of this psalm is summed up in its last phrase: “the LORD our God is holy”(v. 9). The psalmist encourages praise to the king for His holiness (vv. 3, 5, 9), which is the separateness of God’s being from all other creatures and things, as well as His moral separateness from sin. The psalmist also exults in the truth that such a holy God has had an intimate saving relationship with Israel throughout her history (vv. 6–9).

I. Exaltation of the King’s Holiness (99:1–5)

II. Examples of the King’s Holiness (99:6–9)

99:1 between the cherubim. See note on Psalm 80:1; cf. Psalm 18:6–19; Ezekiel 10:1ff.

99:2 Zion. See note on Psalm 87:2; cf. Hebrews 12:22–24. peoples. See notes on Psalms 57:9; 67:3.

99:4 King’s strength also loves justice. King’s strength may be a kind of epithet for God; or (combining this phrase with v. 3) the psalmist may be saying that a holy name is the strength of a just king. equity. I.e., fairness (cf. Is. 11:1–5).

99:5 His footstool. In general, this is a metaphor for the temple in Jerusalem (cf. Is. 60:13; Lam. 2:1); but more specifically, this is a metaphor for the ark of the covenant (1 Chr. 28:2). Footstools were included with the thrones of the kings of Israel (2 Chr. 9:18).

99:6 Moses . . . Aaron . . . Samuel. Using three of the nation’s famous heroes for examples, the psalmist demonstrates that a holy God has had an enduring, intimate, and saving relationship with Israel.

99:7 cloudy pillar. This was a medium of divine direction (cf. Ex. 13:21, 22; 33:9, 10; Num. 12:5; Deut. 31:15ff.). testimonies . . . ordinance. Terms used in Psalms for God’s Word (see Ps. 119).

99:9 His holy hill. This is the hill in Jerusalem where the temple was built (cf. Pss. 15:1; 24:3), and where it will be located in the future messianic kingdom (cf. Is. 24:23).

100:1–5 This well-known psalm, emphasizing the universal nature of God’s kingship, is a benediction to the series of psalms which are occupied with the Lord’s kingdom rule (Pss. 93; 95–100). Most of it is a call to praise and thanksgiving, while verses 3 and 5 fix the reasons for that worship.

I. A Call to Praise the Lord (100:1–3)

II. A Call to Thank the Lord (100:4, 5)

100:1 a joyful shout. See note on Psalm 66:1.

100:3 Know. In the sense of experiencing and being completely assured of the truth. the LORD, He is God. A confession that Israel’s covenant God, Jehovah, is the only true God. made us. Though God’s actual creation of every human being is understood here, this phrase seems to refer to God’s making and blessing Israel as a nation (cf. Deut. 32:6, 15; Ps. 95:6; Is. 29:22, 23; 44:2).

His people . . . His pasture. The shepherd image is often ascribed to the king of Israel, as well as to the Lord (cf. Ps. 78:70–72; Is. 44:28; Jer. 10:21; Zech. 10:3; 11:4–17; also Pss. 23:1; 28:9; 74:1; 77:20; 78:52, 53; 80:1; 95:7). The figure suggests intimate care (cf. Luke 15:3–6). According to the NT, the Lord is also the Shepherd of saints in the church age (John 10:16).

100:4 His gates . . . courts. The gates and courts were those of the temple.

100:5 the LORD is good. God is the source and perfect example of goodness. His mercy. See note on Psalm 85:7. His truth. In the sense of keeping His promises, i.e., His faithfulness.

101:1–8 This Davidic psalm expresses the righteous commitments of the mediatorial king (David) to his eternal king (the Lord) in regard to (1) his own personal life and (2) the lives of those who inhabit the kingdom. Possibly, this psalm was used later at the coronations of future kings over Israel. Ultimately, only King Jesus would perfectly fulfill these holy resolutions (cf. Is. 9:6, 7; 11:1–5).

I. Personal Life of the King (101:1–4)

II. Personal Outcome of Kingdom Inhabitants (101:5–8)

A. The Just (101:6)

B. The Unjust (101:5, 7, 8)

101:2 perfect way. As the king goes, so go his followers (cf. v. 6). when will You come to me? This is not an eschatological expectation, but rather a personal expression of David’s need for God’s immanent involvement in his earthly kingship. my house. The king first starts with his own personal life (cf. v. 7), and then looks beyond to his kingdom (cf. vv. 5, 8).

101:3, 4 This is similar to the “blessed man” in Psalm 1:1.

101:3 my eyes. The king desires to look at nothing but that which is righteous (cf. v. 6).

101:4 wickedness. The king will not engage in wickedness (cf. v. 8).

101:5 slanders . . . haughty look . . . proud heart. Neither character assassination nor pride will be tolerated in the kingdom.

101:6 the faithful of the land. This group is compared to “the wicked of the land” in verse 8.

101:7 deceit . . . lies. A premium is put on truth as foundational for a kingdom associated with the God of truth (cf. John 14:6).

101:8 the land . . . the city of the LORD. Israel and Jerusalem, respectively.

102:1–28 The non-specific superscription is unique to this psalm which highlights the thoughts of one who is afflicted (cf. Pss. 22; 69; 79; 102; 130; 142), perhaps expressing exilic lament (cf. Pss. 42; 43; 74; 79; 137). Like Job, whose troubles were not the result of God’s judgment for personal sin, the psalmist cries out in pain. His only relief comes from refocusing on sovereign God and His eternal purposes. Messianic overtones are present as Hebrews 1:10–12 quotes Psalm 102:25, 26.

I. A Plea for Immediate Divine Help (102:1–11)

II. A Perspective of God’s Sovereignty and Eternality (102:12–22)

III. A Prayer for Longer Life (102:23–28)

102:1, 2 Frequently, the Psalms begin with a cry for God’s sovereign intervention when human resources have proven insufficient, e.g., Psalms 77:1; 142:1.

102:2 Your face . . . Your ear. Anthro-pomorphic language (i.e., a figure of speech that attributes human features to God) which points to God’s attention and response, respectively.

102:3–5 bones . . . heart . . . bones. These terms describe the emotional and physical toll of the psalmist’s ordeal.

102:6 pelican. Possibly a desert owl. The verse describes a desolate situation, extreme loneliness (cf. Is. 34:8–15; Zeph. 2:13–15). owl. Owls were unclean animals, cf. Leviticus 11:16–18.

102:7 sparrow. Feeling like a “lonely bird,” the psalmist expresses his perceived abandonment by both God and man.

102:10, 11 a shadow that lengthens. The time of sunset is used to describe the psalmist’s desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength.

102:12–22 The psalmist radically shifts his focus from earth to heaven—from his dilemma to God—and basks in the eternal nature of God and the eternal outworking of God’s redemptive plan.

102:13–16 Zion. Earthly Zion or Jerusalem is in view (cf. vv. 16, 21, 22). Perhaps this points to the time of restoration after the Babylonian exile (c. 605–536 B.C.).

102:18 written. The psalmist had a sense of the perpetuation of his literary effort.

102:19 looked down . . . viewed. The transcendent omniscience of God is in view.

102:22 the peoples . . . the kingdoms. This will ultimately be fulfilled in Christ’s messianic reign over the world (cf. Ps. 2).

102:23, 24 The psalmist desires to live longer, but acknowledges his mortality compared to God’s eternality.

102:24 the midst of my days. Lit. at the halfway point of life.

102:25–27 Eternal God created the heavens and earth, which will one day perish (v. 26). Hebrews 1:10–12 applies this passage to the Lord Jesus Christ, who is superior to the angels because: (1) He is eternal, while they had a beginning, and (2) He created, but they were created. This passage clearly affirms the eternality and deity of Christ. The unchangeable God will outlast His creation, even into the new creation (cf. Mal. 3:6; James 1:17; 2 Pet. 3; Rev. 21; 22).

102:28 The realistic hope of one who perceives that though he is about to die, God’s purposes on earth will be accomplished in future generations.

103:1–22 Psalms 103 and 104 appear as an intentional pair designed to promote the blessing and exaltation of God. This psalm represents a soliloquy in which David surveys God’s goodness and encourages the angels and the works of God’s creation to join him in divine praise.

I. A Call for Human Praise (103:1–19)

A. Personally (103:1–5)

B. Corporately (103:6–19)

II. A Call for Creation’s Praise (103:20–22b)

A. Angels (103:20–21)

B. Works of Creation (103:22a–b)

III. A Refrain of Personal Praise (103:22c)

103:1 Bless the LORD. Cf. 103:2, 22; 104:1, 35.

103:2 forget not all His benefits. These earthly gifts from God included: (1) forgiveness of sin (v. 3), (2) recovery from sickness (v. 3), (3) deliverance from death (v. 4), (4) abundant lovingkindness and mercy (v. 4), and (5) food to sustain life (v. 5).

103:3 diseases. This is not a promise, but a testimony which should be understood in the light of Deuteronomy 32:39.

103:5 youth is renewed like the eagle’s. The mysterious way of the long-lived eagle symbolized strength and speed (cf. Ex. 19:4; Jer. 48:40), which also characterizes human youth. As a general rule, a person blessed of God will grow weak and slow down less rapidly than otherwise (cf. Is. 40:29–31, which uses the same language).

103:6–19 The psalmist rehearses the attributes of God with which He blesses the saints.

103:7, 8 His ways to Moses. Cf. Moses’ request (Ex. 33:13) with God’s answer (Ex. 34:6, 7).

103:9 not always strive. There will be a final day of accountability, both at death (Luke 16:19–31) and the Great White Throne (Rev. 20:11–15). The Genesis flood served as a stark preview of this truth (cf. Gen. 6:3).

103:10 not dealt. God’s great mercy (v. 11) and irreversible, complete justification (v. 12) have redemptively accomplished for believers in Christ, by the death of Christ (cf. 2 Cor. 5:21; Phil. 3:9), what they themselves could not do.

103:13 As a father. Unlike the pagan gods, who are apathetic or hostile.

103:14 dust. Physically speaking, as Adam was created of dust (Gen. 2:7), so mankind at death decomposes back into dust (Gen. 3:19).

103:15, 16 days . . . like grass. Man’s life is short and transitory (cf. Is. 40:8).

103:17, 18 the mercy of the LORD. Those who appeal to God’s mercy by proper fear (v. 17) and obedience (v. 18) will overcome the shortness of physical life with eternal life. Luke 1:50 quotes Psalm 103:17.

103:19 His throne in heaven. From everlasting to everlasting, God has always ruled over all things (cf. Pss. 11:4; 47:1–9; 148:8–13). This universal kingdom is to be distinguished from God’s mediatorial kingdom on earth.

103:20, 21 His angels . . . His hosts. Unfallen, righteous angels who serve God night and day (cf. Ps. 148:2; Rev. 5:11–13).

103:22 His works. This refers to God’s creation, which is also to His praise (cf. Pss. 148–150, also 1 Chr. 29:10–13).

104:1–35 In vivid poetic detail, the psalmist sings of the Lord’s glory in creation (cf. Gen. 1; 2; Job 38–41; Pss. 19:1–6; 148:1–6; Prov. 30:4; Is. 40:1–6; John 1:1–3; Rom. 1:18–25; Col. 1:16, 17). He refers to the original creation (cf. 104:5) without forgetting the fall of man and the cursed earth (104:23, 29, 35). He alternates reciting God’s greatness by (1) personal praise to the Creator (104:1, 2, 5–9, 20–30), and (2) declaring God’s handiwork to his human audience (104:3, 4, 10–19, 31–35). The flow of the psalm loosely follows the order of creation as first reported in Genesis 1:1–31 but closes (v. 35) with an allusion to the end-time events recorded in Revelation 20–22.

I. The Heavens and Earth Created (104:1–9)

II. The Needs of Creatures Met (104:10–18)

III. The Sun and Moon (104:19–23)

IV. The Sea and Its Inhabitants (104:24–26)

V. God’s Providential Care (104:27–30)

VI. Benediction to the Creator (104:31–35)

104:1–9 This section approximates the first two days of creation (cf. Gen. 1:1–8).

104:1 very great. The Creator is greater than His creation. Therefore, the Creator is to be worshiped, not the creation (cf. Ex. 20:3, 4; Rom. 1:29).

104:3 the waters. Refers to the original creation with the waters above the heaven (cf. Gen. 1:7, 8).

104:4 spirits . . . flame of fire. Hebrews 1:7 attributes these characteristics to angels, describing their swiftness and destructiveness as God’s instruments of judgment.

104:5 foundations. Cf. Job 38:4.

104:6–9 While this might sound like the worldwide flood of Genesis 6–9, it continues to refer to the creation, especially Genesis 1:9, 10 regarding the third day of creation.

104:10–18 With water (vv. 10–13), vegetation (v. 14), food-producing vines, trees, and grain (v. 15), trees (vv. 16, 17), and cliffs (v. 18), the Creator provides for the basic needs of His creation. This corresponds to the third day of creation (cf. Gen. 1:11–13).

104:13 upper chambers. This refers to rain clouds.

104:19–23 This section corresponds to the fourth day of creation in Genesis 1:14–19. The work period of predators (the night) is contrasted with the work time of humans (the day).

104:24–26 This portion corresponds to the fifth day of creation in Genesis 1:20–23.

104:26 Leviathan. This term appears in four other OT passages (Job 3:8; 41:1; Ps. 74:14; Is. 27:1). In each case, Leviathan refers to some mighty creature who can overwhelm man, but who is no match for God. Some form of sea monster, probably a dinosaur, is in view. See note on Job 41:1.

104:27–30 All of creation waits on God for His providential care. These verses allude to the sixth day of creation (cf. Gen. 1:24–31).

104:30 Your Spirit. This, most likely, should be translated “Your breath,” which corresponds to “the breath of life” in Genesis 2:7.

104:31–35 The psalmist closes with a benediction to the Creator in which he prays that the ungodly might no longer spiritually pollute God’s universe (104:35). This prayer anticipates the new heaven and new earth (cf. Rev. 21; 22).

104:32 trembles . . . smoke. Earthquakes and fires caused by lightning are in view.

104:35 sinners . . . wicked. Although God has been merciful to let His fallen human creation live on (cf. Gen. 3:1–24), those who bless and praise the Lord desire to see the day when (1) sinful people have been abolished from the earth (cf. Rev. 20:11–15), and (2) the curse of the earth is reversed (cf. Rev. 22:3).

105:1–45 Just as Psalms 103 and 104 were matched pairs, so are Psalms 105 and 106 as they look at Israel’s history from God’s perspective and then Israel’s vantage, respectively. This psalm possibly originated by command of David to Asaph on the occasion when the ark of the covenant was first brought to Jerusalem (2 Sam. 6:12–19; 1 Chr. 16:1–7). Psalm 105:1–15 repeats 1 Chronicles 16:8–22.

I. Rejoicing in God’s Works for Israel (105:1–3)

II. Remembering God’s Works for Israel (105:4–6)

III. Recounting God’s Work for Israel (105:7–45)

A. Abraham to Joseph (105:7–25)

B. Moses to Joshua (105:26–45)

105:1–5 Ten imperatives call Israel to a time of remembering, celebrating, and spreading the report abroad of the work of God on Israel’s behalf as a result of God’s covenant with Abraham.

105:6 Seed of Abraham . . . children of Jacob. Those who were to obey the commands of 105:1–5, i.e., the nation of Israel, are in view.

105:7–12 This section rehearses the Abrahamic covenant.

105:8 a thousand generations. A reference to an exceedingly long time (a generation is normally forty years) which would encompass the remainder of human history, i.e., forever (cf. Deut. 7:9; 1 Chr. 16:15).

105:9, 10 The original covenant that God had made with Abraham. He later renewed it with Isaac and then Jacob (cf. Abraham—Gen. 12:1–3; 13:14–18; 15:18–21; 17:1–21; 22:15–19; Isaac—26:23–25; and Jacob—35:9–12).

105:10 an everlasting covenant. From the time of the covenant until the end. Five OT covenants are spoken of as “everlasting”: (1) the Noahic covenant, Genesis 9:16; (2) the Abrahamic covenant, Genesis 17:7, 13, 19; (3) the priestly covenant, Leviticus 24:8; (4) the Davidic covenant, 2 Samuel 23:5; and (5) the New Covenant, Jeremiah 32:40.

105:11 Saying. This probably has God’s promise to Abraham at Genesis 17:8 in view.

105:12 few in number. God promised Abraham that He would multiply his small number of descendants to be as numerous as the stars of heaven and the sand of the seashore (cf. Gen. 13:16; 15:5; 17:2, 6; 22:17).

105:13 one nation to another. Abraham had migrated from Ur of the Chaldeans to Haran and finally to Canaan (Gen. 11:31). Later, he visited Egypt (Gen. 12:10–13:1).

105:14 He rebuked. The Lord struck Pharaoh and his house with great plagues when Sarai was taken to his quarters (Gen. 12:17). Abimelech, king of Gerar, was also rebuked by God (Gen. 20:3–7).

105:15 Do not touch . . . no harm. No one passage in the OT records this exact statement. The psalmist most likely is summarizing several occasions, such as Genesis 20:7; 26:11. My anointed ones . . . My prophets. With poetic parallelism, God’s prophets are termed those whom He chose to represent Him on earth. In Genesis 20:7, Abraham is called a prophet. This title could also apply to Isaac and Jacob.

105:16–25 The history recorded in Genesis 37–50 is in view. Verses 16–22 refer to Joseph’s experience in Egypt (cf. Gen. 37–41), while verse 23 looks to Jacob’s trek to Egypt that resulted in a 430-year stay (Gen. 42–50; cf. Gen. 15:13, 14; Ex. 12:40). Verses 24 and 25 give an overall summary of Israel’s experience in Egypt (cf. Ex. 1:7–14).

105:23 the land of Ham. Another name for the area in Egypt where part of the descendants of Ham, the youngest son of Noah, settled (cf. Gen. 9:24; 10:21; Ps. 78:51).

105:23–25 God sovereignly used Egypt to judge Israel (cf. Gen. 15:13).

105:26–36 God’s deliverance of Israel from Egypt through the leadership of Moses and Aaron is rehearsed with a special emphasis on the ten plagues, ending with the Passover (cf. Ex. 5–12).

105:28 darkness. The ninth plague (cf. Ex. 10:21–29).

105:29 waters into blood. The first plague (cf. Ex. 7:14–25).

105:30 frogs. The second plague (cf. Ex. 8:1–15).

105:31 swarms of flies . . . lice. The fourth and third plagues, respectively (cf. Ex. 8:16–32). The fifth plague of pestilence (Ex. 9:1–7) and the sixth plague of boils (Ex. 9:8–12) are not mentioned.

105:32, 33 hail . . . flaming fire. The seventh plague (cf. Ex. 9:13–35).

105:34, 35 locusts. The eighth plague (cf. Ex. 10:1–20).

105:36 destroyed . . . the firstborn. The tenth and final plague, which was death to the firstborn of man and beast among the Egyptians (cf. Ex. 11:1–12:51).

105:37–41 The psalmist summarizes Israel’s exodus from Egypt. God provided for their financial and physical needs (cf. Ex. 11:2, 3; 12:35; Ex. 15:26); protection by day and night (cf. Ex. 14:19, 20); food needs (Ex. 16:1–36); and water needs (cf. Ex. 17:6; Num. 20:1–11).

105:42–45 The psalmist concludes with a summary that alludes to Joshua’s leading the nation back into the high priest, first promised to Abraham, (Josh. 1–12) and then distributed to the twelve tribes of Israel (Josh. 13–24). What God promised (cf. 105:7–12), He delivered.

105:42 He remembered. As promised in verse 8.

105:45 observe . . . keep. This theme of obedience begins (1:6–9) and ends (24:14, 15, 16, 18, 21, 24) the Book of Joshua.

106:1–48 Psalm 106 rehearses God’s mercy during Israel’s history, in spite of Israel’s sinfulness (cf. Neh. 9:1–38; Ps. 78; Is. 63:7–64:12; Ezek. 20:1–44; Dan. 9:1–19; Acts 7:2–53; 1 Cor. 10:1–13). The occasion for this psalm is most likely the repentance (v. 6) of post-exilic Jews who had returned to Jerusalem (vv. 46, 47). Verses 1, 47, 48 seem to be borrowed from 1 Chronicles 16:34–36, which was sung on the occasion of the ark’s first being brought to Jerusalem by David (cf. 2 Sam. 6:12–19; 1 Chr. 16:1–7). True revival appears to be the psalmist’s intention.

I. The Invocation (106:1–5)

II. The Identification with Israel’s Sins (106:6)

III. The Confession of Israel’s Sins (106:7–46)

A. During Moses’ Time (106:7–33)

B. From Joshua to Jeremiah (106:34–46)

IV. The Plea for Salvation (106:47)

V. The Benediction (106:48)

106:1 good . . . mercy. These attributes of God are especially praiseworthy to the psalmist in light of Israel’s historical sin pattern (cf. 106:6–46).

106:2, 3 Verse 2 asks the question answered in verse 3.

106:4, 5 The psalmist has the benefits of the Abrahamic covenant in mind ( See note on Ps. 105:9, 10 ). He prays here for personal deliverance (v. 4) and, later, for national deliverance (v. 47).

106:6 We . . . fathers. The psalmist acknowledges the perpetual sinfulness of Israel, including that of his own generation.

106:7–12 This section recalls the crossing of the Red Sea during the Exodus by the nation, when Pharaoh and his army were in pursuit (cf. Ex. 14:1–31).

106:7 rebelled. Cf. Exodus 14:11, 12. Red Sea. See note on Exodus 13:18.

106:8 His name’s sake. The glory and reputation of God provide the highest motive for His actions. This frequent OT phrase appears six other places in the Psalms (cf. Pss. 23:3; 25:11; 31:3; 79:9; 109:21; 143:11).

106:9 He rebuked the Red Sea. This reliable historical account recalls a true supernatural miracle of God (cf. Ex. 14:21, 22) just as He would later provide a way for the nation to cross the Jordan River into the land (cf. Josh. 3:14–17).

106:10 Quoted in Luke 1:71.

106:11 not one of them left. As recorded in Exodus 14:28 (cf. Ps. 78:53).

106:12 They sang His praise. The Song of Moses is in view (cf. Ex. 15:1–21).

106:13–33 This section remembers the nation’s wanderings in the wilderness (cf. Num. 14–Deut. 34).

106:13–15 The Jews forgot what God had most recently done on their behalf, but (1) remembered the basics of life that Egypt provided, and (2) doubted that they would have water (cf. Ex. 15:24) or food (cf. Ex. 16:2, 3) in the future.

106:14 tested God. According to Numbers 14:22, the nation tested God at least ten times (cf. Ex. 5:21; 6:9; 14:11, 12; 15:24; 16:2, 3; 17:2, 3; 32:1–6; Num. 11:1–6; 12:1, 2; 14:2, 3).

106:16–18 Korah, who is not named here, led the rebellion that is recounted (cf. Num. 16:1–35). God’s judgment concluded with fire which consumed 250 men (cf. Num. 16:35).

106:19–23 This section remembers when the nation convinced Aaron to make a golden calf for idol worship while Moses was on the mountain receiving the commandments of God (cf. Ex. 32:1–14; Deut. 9:7–21).

106:19 Horeb. This is most likely another name for Mt. Sinai (cf. Ex. 19:11). This special place, called “the mountain of God” (cf. Ex. 3:1; 1 Kin. 19:8), is where Moses received the commandments of God (Deut. 1:6; 5:2; 29:1; Mal. 4:4).

106:21 God their Savior. This title, common in the pastoral epistles, is seldom used in the OT outside of Isaiah (19:20; 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8). Here, it refers to physical deliverance. It looks forward to Jesus Christ as spiritual redeemer (Luke 2:11).

106:22 Ham. Another name for the part of Egypt that was settled by descendants of Ham, the youngest son of Noah (cf. Gen. 9:24; 10:21).

106:23 Moses . . . in the breach. Moses pleaded with God, based on the Abrahamic covenant promises, not to destroy the nation in spite of their idolatry and immoral behavior (cf. Ex. 32:11–14).

106:24–27 This portion recounts (1) the nation’s rejection of Joshua’s and Caleb’s positive report from the high priest, and (2) their desire to return to Egypt (cf. Num. 14:1–4). God responded with judgment (Num. 14:11–38).

106:24 the pleasant land. A term used of the high priest which God promised to Abraham for the nation Israel (cf. Jer. 3:19, Zech. 7:14).

106:28–31 This scene recounts Israel’s encounter with the prophet Balaam who, on behalf of Balak, king of Moab, tried to curse Israel but was prevented from doing so by God (cf. Num. 22–24; Deut. 23:4; Josh. 24:9, 10; Neh. 13:2). Having failed, Balaam advised Balak to entice Israel with immorality and idolatry (cf. Num. 31:16 with 25:1; 2 Pet. 2:15; Jude 11; Rev. 2:14). Israel sinned and God judged (Num. 25:1–13). Balaam was later killed by Israel (cf. Josh. 13:22).

106:28 Baal of Peor. Refers to Baal, a god of the Moabites, whose worship occurred at the location of the mountain called Peor (cf. Num. 23:28). sacrifices made to the dead. This most likely refers to sacrifices made to lifeless idols (cf. 1 Thess. 1:9). Israel should have been worshiping “the living God” (cf. Deut. 5:26; 1 Sam. 17:26, 36; Pss. 42:2; 84:2; Jer. 10:3–10; Dan. 6:20, 26).

106:30 Phinehas. The son of Eleazar, son of Aaron (cf. Num. 25:7).

106:31 accounted to him for righteousness. This was a just and rewardable action, evidencing faith in God. As with Abraham (cf. Gen. 15:6; Rom. 4:3; Gal. 3:6; James 2:23), so it was also with Phinehas. This is part of the Mosaic covenant concerning perpetual priesthood through Aaron, from the house of Levi, which was first made by God in Leviticus 24:8, 9 (cf. Jer. 33:17–22; Mal. 2:4–8). This covenant was reaffirmed in Numbers 18:8, 19. In this text, the covenant is further specified to be through the line of faithful Phinehas.

106:32, 33 This scene looks back to Numbers 20:1–13 when Moses, provoked by the continuing rebellion of Israel, wrongly struck the rock in anger (cf. Ex. 11:8; 16:20) and, thus, offended God (cf. Num. 20:12). As a result, both Aaron (cf. Num. 20:22–29) and Moses (Deut. 34:1–8) died prematurely without entering the Promised Land.

106:32 the waters of strife. These are the waters of Meribah (cf. Num. 20:13).

106:33 His Spirit. This most likely refers to the Holy Spirit of God. The Spirit of God had an extensive ministry in the OT (cf. Gen. 1:2; 6:3; 2 Sam. 23:2; Neh. 9:30; Ps. 139:7; Is. 48:16; Ezek. 2:2; 3:12–14; 8:3; 11:1, 5, 24; Hag. 2:5, Zech. 7:12). Both Isaiah 63:10, 11 and Acts 7:51 point to this particular event.

106:34–39 This section describes the general sins of Israel from the time they entered the Promised Land (Josh. 3; 4) until they were exiled to Assyria (2 Kin. 17) and Babylon (2 Kin. 24; 25). They failed to expel the heathen and sadly conformed to their idolatry.

106:36–38 idols . . . demons . . . idols. Demons impersonate idols and encourage idol worship (cf. Deut. 32:17; 2 Chr. 33:5–7; 1 Cor. 10:14–21; Rev. 9:20). The sacrifice of children was not uncommon (cf. Deut. 12:31; 2 Kin. 17:17; Ezek. 16:20, 21).

106:39 their own works . . . deeds. God held Israel directly responsible for their sin, without excuse.

106:40–43 From the time of the judges until the Assyrian and Babylonian exiles, God used the hand of His enemies to discipline Israel for their sin.

106:44–46 This emphasizes the unconditional nature of God’s covenant with Abraham.

106:45 for their sake. A secondary complement to God, who was primarily acting for His name’s sake (cf. v. 8). He remembered His covenant. This answers the psalmist’s prayer of verses 4 and 5 with regard to the Abrahamic covenant that (1) the descendants of Abraham would multiply, and (2) they would possess the high priest ( See note on Ps. 105:9, 10; cf. Luke 1:72–75).

106:47 The psalmist pleads, on behalf of the nation and in light of the Abrahamic covenant, for the nation to be regathered in Israel. He remembers what the men of Moses’ day forgot, i.e., God as their Savior (cf. 106:21). Even though the tribes of Judah and Benjamin returned to Israel in Ezra and Nehemiah, this text looks ahead to the re-gathering of Israel at the time when the Lord Jesus Christ returns to rule over the promised Davidic (2 Sam. 7) millennial kingdom (Rev. 20) on earth (cf. Ezek. 37:11–28; Hos. 14:4–8; Joel 3:18–21; Amos 9:7–15; Mic. 7:14–20; Zeph. 3:8–20; Zech. 12–14).

106:48 From everlasting to everlasting. With the hopeful prayer of 106:47 on his lips, the psalmist closes the fourth book of the Psalms (Pss. 90–106) with a grand benediction focusing on the eternal character of God, Israel’s Savior (cf. 1 Chr. 16:36; Pss. 41:13; 90:2).

107:1–43 The common opening line of Psalms 105–107, “Oh, give thanks to the LORD,” links together this trilogy of songs which praise God for His goodness and mercy to Israel. Most likely, this psalm has a post-exilic origin (cf. 107:3). The psalm develops two main themes: (1) praising God for His continual deliverance (107:4–32), and (2) remembering God’s response to man’s obedience/disobedience (107:33–42).

I. The Call to Praise (107:1–3)

II. The Cause of Rejoicing—Deliverance (107:4–32)

III. The Consequences of Obedience/Disobedience (107:33–42)

IV. The Commentary on Wisdom/Understanding (107:43)

107:1–3 All of those who have been delivered (redeemed) from the hand of Israel’s enemy focus on God’s goodness and everlasting mercy. They had been delivered through the centuries from Egypt to the south (cf. Ex. 12–14), Syria and Assyria to the north (cf. 2 Kin. 19:29–37), the Philistines to the west (cf. 2 Sam. 8:1; 2 Kin. 18:8), and Babylon to the east (cf. Ezra 1). Compare the psalmist’s prayer in 106:47 with verse 3.

107:4–32 This portion contains four pictures or actual situations which illustrate the disastrous end of sin in the nation: (1) wandering in the wilderness (vv. 4–9); (2) languishing in prison (vv. 10–16); (3) enduring sickness (vv. 17–22); and (4) tossing on a stormy sea (vv. 23–32). Each picture follows the same sequence of four events: (1) man’s predicament (vv. 4, 5, 10–12, 17, 18, 23–27); (2) man’s petition (vv. 6a, 13a, 19a, 28a); (3) God’s pardon (vv. 6b, 7, 13b, 14, 19b, 20, 28b–30); and (4) man’s praise (vv. 8, 9, 15, 16, 21, 22, 31, 32).

107:4–9 Possibly, the psalmist looked back at the desert wanderings of ungrateful, faithless Israel after the miraculous Exodus (Num. 14–Josh. 2).

107:10–16 Possibly, the psalmist thought of the capture and imprisonment of King Zedekiah c. 586 B.C. (cf. 2 Kin. 25:4–7; Jer. 39:4–8; Jer. 52:1–11).

107:17–22 Possibly, the psalmist recalled the mass affliction and subsequent mass healing in Numbers 21:4–9.

107:23–32 Possibly, the psalmist had Jonah and the sailors bound for Tarshish in mind (cf. Jon. 1).

107:33–42 This section contrasts God’s blessing in response to man’s obedience with God’s judgment on man’s sin. The psalmist makes his point with four illustrations: (1) descending from prosperity to poverty (vv. 33, 34); (2) being lifted up from barrenness to blessedness (vv. 35–38); (3) falling from the top to the bottom (vv. 39, 40); and (4) being elevated from low to high (vv. 41, 42).

107:33, 34 Perhaps the three years of drought from Ahab’s and Jezebel’s sins are in view (cf. 1 Kin. 17:1; 18:18).

107:35–38 Perhaps the time of Abraham (Gen. 24:1, 34, 35) or Joshua (Josh. 24:13) is in view.

107:39, 40 Perhaps the Assyrian exile (2 Kin. 17:4–6) or the Babylonian captivity (2 Kin. 24:14, 15) is in view.

107:41, 42 Perhaps the impoverished Jews in Egypt who were made rich with Egyptian gold and other treasures are in view (cf. Ex. 1:13, 14 with 3:21, 22; 11:2; 12:35, 36).

107:43 Perhaps the psalmist has Proverbs 8:1–36, Ecclesiastes 12:13, 14, or Hosea 14:9 in mind as he pens these concluding words.

108:1–13 David combines portions of his own previously written Psalms 57 and 60 to make up this psalm commemorating God’s victories (vv. 1–5 are from 57:7–11; vv. 6–13 are from 60:5–12). He deleted the laments that began each psalm (57:1–6 and 60:1–4) while combining his own words of exaltation and confidence in God with only slight word variation. No specific historical occasion behind this psalm is given. See notes on Psalm 57:7–11 and Psalm 60:5–12.

I. Personal Exaltation of God (108:1–5)

II. Personal Confidence in God (108:6–13)

109:1–31 This imprecatory psalm of David cannot be conclusively connected by the psalm’s general details with any particular incident or person in the king’s life such as chronicled in 1 and 2 Samuel; 1 Kings; and 1 Chronicles. David responds here to those who have launched a vicious verbal assault of false accusations against him (cf. 109:2, 3, 20). This psalm is considered messianic in nature, since Acts 1:20 quotes verse 8 in reference to Judas’s punishment for betraying Christ (cf. Pss. 41:9; 69:25). David reverses roles with his enemies by moving from being the accused in man’s court to being the accuser/prosecutor before the bar of God.

I. The Plaintiff’s Plea (109:1–5)

II. The Punishment Desired (109:6–20)

III. The Petition for Justice (109:21–29)

IV. The Praise of the Judge (109:30, 31)

109:1 O God of my praise! David begins and ends (cf. v. 30) with praise for the chief justice of the universe. At verse 21, David addresses the Judge as “O GOD the Lord” and at verse 26 as “O LORD my God.”

109:2–5 David’s complaint was that the innocent were being accused by the guilty. He asserted that the charges were without cause (109:3). While Doeg the Edomite has been identified by some (cf. 1 Sam. 21; 22; Ps. 52), the most likely candidate would be Saul (cf. 1 Sam. 18–27). Eight of the fourteen historical superscriptions in other psalms refer to the sufferings of David related to Saul’s pursuits for the purpose of killing David (cf. Pss. 18; 34; 54; 56; 57; 59; 63; 142).

109:2 In verses 2–5, 20, 25, 27–29, David refers to a group of accusers, in contrast to verses 6–19 where an individual is mentioned. Most likely, the individual is the group leader.

109:6–20 The Mosaic Law had anticipated false accusations and malicious witnesses (cf. Deut. 19:16–21) by decreeing that the false accuser was to be given the punishment intended for the accused. It would appear that David had this law in mind here and verses 26–29. Thus, his imprecations are not malicious maledictions, but rather a call for justice according to the law. These severe words have respect not to the penitent, but to the impenitent and hard-hearted foes of God and His cause, whose inevitable fate is set.

109:8 The apostle Peter cited this verse as justification for replacing Judas the betrayer with another apostle (cf. Acts. 1:20).

109:21–29 David petitioned the court for justice by asking for deliverance for the judge’s sake (109:21) and then for his own sake (vv. 22–25). Afterwards, he requested that his enemies be rightfully punished (vv. 26–29).

109:30, 31 David’s praise for the divine magistrate (v. 30) was based on his confidence in the compassion and mercy of the judge (v. 31). Second Samuel 22 and Psalm 18 record the general outcome to David’s case, which was tried in God’s courtroom.

110:1–7 This psalm contains one of the most exalted prophetic portions of Scripture presenting Jesus Christ as both a holy king and a royal high priest—something that no human monarch of Israel ever experienced. It, along with Psalm 118, is by far the most quoted psalm in the NT (Matt. 22:44; 26:64; Mark 12:36; 14:62; Luke 20:42, 43; 22:69; Acts 2:34, 35; Heb. 1:13; 5:6; 7:17, 21; 10:13). While portraying the perfect king, the perfect high priest, and the perfect government, Psalm 110 declares Christ’s current role in heaven as the resurrected Savior (110:1) and His future role on earth as the reigning monarch (110:2–7).

This psalm is decidedly messianic and millennial in content. Jesus Christ (Matt. 22:43, 44) verifies the Davidic authorship. The exact occasion of this psalm is unknown, but it could easily have been associated with God’s declaration of the Davidic covenant in 2 Samuel 7:4–17.

I. Christ the King (110:1–3)

II. Christ the High-Priest (110:4–7)

110:1 my Lord. This title refers to the divine/human King of Israel—the Lord Jesus Christ. Christ’s humanity descended from David, which is demanded by the Davidic promise of 2 Samuel 7:12. Using this passage, Christ also declared His deity in the Gospels (Matt. 22:44; Mark 12:36; Luke 20:42–43) by arguing that only God could have been lord to King David. My right hand. God the Father invited God the Son in His ascension to sit at the place of honor in the heavenly throne room (cf. Acts. 2:22–36; Heb. 10:10–12). Your enemies Your footstool. The footstool was an ancient Near Eastern picture of absolute victory portraying the idea that one’s enemy was now underfoot (cf. Pss. 8:6, 7; 47:3; Is. 66:1; 1 Cor. 15:27). This anticipates Christ’s Second Advent (cf. Rev. 19:11–21) as a conquering king (cf. Heb. 10:13).

110:2 the rod. From the human side, the ancestral staff of Judah is in view (cf. Gen. 49:10). From the divine side, the rod of iron by which King Jesus will subdue the earth is intended (cf. Ps. 2:9). Zion. God intends to install His ultimate earthly king in Jerusalem (the southwest side is Zion; cf. Ps. 132:13–18). The earthly Zion (cf. Ps. 2:6; Is. 59:20) is in view, not the heavenly Zion because (1) there are no enemies in heaven, and (2) none of the activities in verses 5–7 will take place in heaven. Rule. Christ will rule on the earthly throne of His father David (cf. Luke 1:32), in fulfillment of Isaiah 9:6 and Zechariah 14:9.

110:3 volunteers. The redeemed inhabitants of earth will willingly serve the King of kings and Lord of lords. the day of Your power. This refers to the power displayed during the millennial reign of Jesus Christ (cf. Zech. 14:1–21; Rev. 19:11–20:6). beauties . . . womb . . . dew. This seems to apply to the King and to represent Him as in the constant vigor of youth, a period distinguished by strength and activity, or it may refer to His holiness, eternality, and deity.

110:4 You are a priest. The first time in the history of Israel when a king simultaneously served as high priest. Christ (also known as “Branch,” cf. Is. 4:2; Jer. 23:5, 6; Zech. 3:8; 6:12, 13) will build the temple at which the world will worship God (cf. 2 Sam. 7:13; Is. 2:2–4; Ezek. 40–48). forever. Christ represents the final and foremost high priest in the history of Israel. the order of Melchizedek. This high priest could not be of Aaron’s lineage in that he would not be eternal, not be of Judah, not be a king, and not be of the New Covenant (Jer. 31:31–33; Heb. 8; 9). Melchizedek, which means “king of righteousness,” served as the human priest/king of Salem in Genesis 14:17–20 and provides a picture of the order of Christ’s priesthood (cf. Heb. 5:6; 7:17, 21). The sons of Zadok will serve with Christ in the millennium as His human priestly associates (cf. Ezek. 44:15; 48:11).

110:5 Your right hand. The roles have here reversed—the Father now stands at the right hand of the Son. This pictures the Father supplying the needs of the Son (cf. Pss. 16:8; 109:31; Is. 41:13). The Father provides the defeat of His enemies on earth so that His Son can fulfill God’s land and nation promises to Abraham (Gen. 12:1, 2) and kingship promise to David (2 Sam. 7:12, 13, 16). the day of His wrath. This refers to the Day of the LORD (cf. v. 3 “the day of Your power”), which finds its global expression at the end of Daniel’s seventieth week (cf. Dan. 9:24–27). This term exclusively speaks of God’s wrath, which will be poured out on an unrepentant world in order to set up Christ’s 1,000-year (millennial) reign (cf. Joel 2:1, 11, 31; 3:14; Rev. 6:16, 17; 14:19; 19:15).

110:6 judge . . . fill . . . execute. Cf. Psalms 2:8, 9; 50:1–6; Isaiah 2:4; 9:6, 7; Daniel 2:44, 45; 7:26, 27; Joel 3:2, 12; Micah 4:3; Matthew 25:32; Revelation 6:15–17; 14:20; 16:14; 19:19–21.

110:7 He shall drink. This pictures a refreshed conqueror who has kingly access to the whole world. This could anticipate the east-west flow of fresh water out of Jerusalem as recorded in Zechariah 14:8. He shall lift up. The lifted head pictures Christ’s strength in victory (cf. Pss. 3:3; 27:6; 75:10). As Psalm 22:28 reports, “For the kingdom is the LORD’s, and He rules over the nations” (cf. Zech. 14:9).

111:1–10 Psalms 111 and 112 are alike in that (1) they both begin with “Praise the LORD!” (as does Ps. 113), and (2) they both are acrostics with twenty-two lines corresponding to the twenty-two letters of the Hebrew alphabet. Psalm 111 exalts the works of God, while Psalm 112 extols the person who fears God. The authors and occasions are unknown.

I. A Word of Praise (111:1)

II. Words about God’s Works (111:2–9)

III. A Word of Wisdom (111:10)

111:1 whole heart. Jesus might have had this passage in mind when He stated that the greatest commandment was, “You shall love the Lord your God with all your heart” (Matt. 22:37).

111:2–9 God’s works are mentioned five times (vv. 2, 3, 4, 6, 7). Overall, the greater work of redemption seems to be in view (v. 9), without excluding lesser works of a temporal nature (vv. 5, 6).

111:5 food . . . His covenant. It is quite possible that the psalmist has alluded to God’s faithfulness in providing food for Jacob through Joseph (Gen. 37–50) in fulfillment of the Abrahamic covenant to make the nation like the stars of the sky (Gen. 15:5).

111:6 the heritage of the nations. Here, it seems even more sure that the psalmist has the Abrahamic covenant in view (cf. Gen. 15:18–21; 17:1–8), specifically the Exodus (Exodus–Deuteronomy) and the conquering/dividing of the high priest (Joshua). See notes on Deuteronomy 7:1, 2.

111:9 commanded His covenant forever. In light of verses 5, 6 and Galatians 3:6–9, this appears to look at the redemptive aspects of the Abrahamic covenant, which was declared frequently to be an “everlasting” or “forever” covenant (cf. Gen. 17:7, 13, 19; 1 Chr. 16:15, 17; Ps. 105:8, 10; Is. 24:5).

111:10 The fear of the LORD. See note on Proverbs 1:7.

112:1–10 See note on Psalm 111:1–10.

I. The Blessing of Obedience (112:1–9)

II. The Emptiness of Sin (112:10)

112:1 who fears the LORD. This psalm begins where 111:10 ended and links the two together.

112:2–9 The desire of every human for prosperity can come only through obedience to the commands of God (cf. Ps. 1:1–3).

112:9 dispersed abroad. Quoted by Paul in 2 Corinthians 9:9.

112:9 His horn. Horns on an animal were an indication of strength and prosperity. This is applied figuratively to the righteous.

112:10 In contrast to the righteous man of verses 2–9, the wicked man lives a worthless existence without strength (cf. Ps. 1:4–6).

113:1–9 Psalms 113–118 comprise a rich six-psalm praise to God commonly known as the Egyptian Hallel (hallel meaning “praise” in Hebrew). These were sung at Passover, Pentecost, and Tabernacles, but had the greatest significance at Passover, which celebrated the Jews’ deliverance from Egypt (cf. Ex. 12–14). Traditionally, Psalms 113 and 114 were sung before the Passover meal and Psalms 115–118 afterwards. Psalm 118 would most likely be what Christ and the disciples sang before they left the upper room the night Christ was betrayed (cf. Matt. 26:30; Mark 14:26). There are two other notable sets of praise in the Psalter: (1) The Great Hallel (Pss. 120–136) and (2) The Final Hallel (Pss. 145–150).

I. The Call to Praise (113:1–3)

II. The Cause for Praise (113:4–9)

A. God’s Transcendence (113:4, 5)

B. God’s Immanence (113:6–9)

113:1 servants. This refers to the redeemed, all of whom should serve God with obedience. the name. The name of God represents all His attributes.

113:2 this time . . . forevermore. Praise is to be rendered always (cf. Eph. 5:20; 1 Thess. 5:18).

113:3 rising . . . going down. From the first moment of consciousness in the morning to the last waking moment before sleep.

113:4, 5 Believers are to praise the only One worthy of praise for His transcendent sovereignty.

113:6–9 humbles. In appearance, God must figuratively lean over from the faraway heavens to examine the earth (cf. Is. 40:12–17). In a far greater way Christ humbled Himself in the incarnation (cf. Phil. 2:5–11).

113:7, 8 the poor. This is borrowed, almost exactly, from Hannah’s song in 1 Samuel 2:8. God is responsible for both the rich and the poor (Prov. 22:2). God’s compassion reaches out to the poor and needy (cf. Ps. 72:12, 13). Ultimately, Christ came to save those who are poor in spirit (cf. Is. 61:2; Luke 4:18).

113:9 the barren woman. Sarah (Gen. 21:2), Rebekah (Gen. 25:21), and Rachel (Gen. 30:23) would be the most significant since the outcome of the Abrahamic covenant depended on these childless women being blessed by God to be mothers.

114:1–8 See note on Psalm 113:1–9. This psalm is the one most explicitly related to the Exodus (Ex. 12–14). It recounts God’s response to a captive nation (Israel in Egypt) in order to honor His promises in the Abrahamic covenant (Gen. 28:13–17) given to Jacob (cf. 114:1, “The house of Jacob;” 114:7, “the God of Jacob”).

I. God Inhabits Israel (114:1, 2)

II. God Intimidates Nature (114:3–6)

III. God Invites Trembling (114:7, 8)

114:2 Judah . . . Israel. Judah/Benjamin and the northern ten tribes, respectively. sanctuary . . . dominion. God dwelt among the peoples as a pillar of cloud by day and a pillar of fire by night (cf. Ex. 13:21, 22; 14:19).

114:3 The sea . . . Jordan. Two miracles of God, i.e., separating the waters began and ended the Exodus. On the way out of Egypt, God parted the Red Sea (Ex. 14:15–31) and forty years later He parted the Jordan River in order for the Jews to enter the Promised Land (Josh. 3:1–17).

114:4 mountains . . . little hills. This refers to the violent appearance of God to Israel at Sinai (cf. Ex. 19:18; Judg. 5:4, 5; Ps. 68:17, 18).

114:5, 6 In poetic imagery, God questioned why the most fixed of geographical features, i.e., water and mountains, could not resist His power and will.

114:7 Tremble. This is the only proper response of helpless nature before the omnipotent God.

114:8 the rock. This refers to the first incident at Massah/Meribah (Ex. 17:5, 6) and/or the second (Num. 20:8–11).

115:1–18 See note on Psalm 113:1–9. This praise psalm appears to be antiphonal in nature, following this outline:

The People (115:1–8)

The Priests (115:9–11)

The People (115:12, 13)

The Priests (115:14, 15)

The People (115:16–18)

Verses 4–11 are very similar to Psalm 135:15–20. It has been suggested that this psalm is post-exilic (cf. v. 2) and could have first been sung at the dedication of the second temple (cf. Ezra 6:16).

115:1 to Your name give glory. God declared He would share His glory with no one (Is. 42:8; 48:11).

115:2 where is their God? (cf. Pss. 42:3, 10; 79:10; Joel 2:17; Mic. 7:10). The Jews despised this Gentile taunt.

115:3 Israel’s God is alive and rules the earth from His throne room above.

115:4–8 In contrast, Gentiles worship dead gods of their own making, fashioned in the image of the fallen creature (cf. Is. 44:9–20; 46:5–7; Jer. 10:3–16; Rom. 1:21–25). The idol worshiper becomes like the idol—spiritually useless.

115:9–11 This three-verse, priestly admonition (cf. 118:2–4; 135:19, 20) could apply to three different groups: (1) the nation of Israel (115:9); (2) the Levitical priests from the house of Aaron (115:10); and (3) proselytes to Judaism who are God-fearers (115:11). To all three groups, God is their help and shield.

115:16 the heavens . . . the earth. These are strong implications that planet earth alone is the dwelling place of life.

116:1–19 See note on Psalm 113:1–9. This is an intensely personal “thank you” psalm to the Lord for saving the psalmist from death (116:3, 8). The occasion and author remain unknown, although the language used by Jonah in his prayer from the fish’s stomach is remarkably similar. While this appears to deal with physical death, the same song could be sung by those who have been saved from spiritual death.

I. The Lord’s Response to the Psalmist’s Prayer for Deliverance from Death (116:1–11)

II. The Psalmist’s Reaction to God’s Deliverance of Him from Death (116:12–19)

116:3 Sheol. Another term for grave/death.

116:9 I will walk. A vow of obedience.

116:10 I believed. Faith in God and His ability to deliver preceded the psalmist’s prayer for deliverance. This verse is quoted by the apostle Paul in 2 Corinthians 4:13. It rehearses the principle of walking by faith, not by sight.

116:11 All men are liars. Either the psalmist is reacting to his false accusers or to people who say they can deliver him but have not.

116:12 What shall I render. God needs nothing and puts no price on His free mercy and grace. The psalmist renders the only acceptable gift—obedience and thanksgiving.

116:13 the cup of salvation. This is the only place in the OT where this exact phrase is used. It probably has the meaning of the cup in Psalms 16:5; 23:5; i.e., the redeemed life provided by God, in contrast to Psalm 75:8, which speaks about the cup of God’s wrath.

116:14 I will pay my vows. Most likely, this refers to vows made during a time of duress (cf. 116:18, 19).

116:15, 16 The psalmist realized what a special blessing his deliverance (“loosed my bonds”) was in light of verse 15. Therefore, he reemphasized his role as a servant of God, following the example of his mother.

116:17–19 These verses parallel verses 13 and 14. Jonah made an almost identical statement (Jon. 2:9).

116:17 the sacrifice of thanksgiving. This is probably not a Mosaic sacrifice, but rather actual praise and thanksgiving rendered from the heart in the spirit of Psalms 136 and 138 (cf. Pss. 50:23; 100:4; 119:108; Heb. 13:15).

116:19 the LORD’s house. This refers to (1) the tabernacle in Jerusalem, if written by David or before, or (2) the temple in Jerusalem, if written by Solomon or later.

117:1, 2 See note on Psalm 113:1–9. The seal of redemptive truth is bound up in this diminutive but seminal psalm—its profundity far outdistances its size. This pivotal psalm exhibits three distinguishing features: (1) it is the shortest psalm; (2) it is the shortest chapter in the Bible; and (3) it is the middle chapter of the Bible. That God looked redemptively beyond the borders of Israel in the OT is made clear here. The psalm looks back to God’s intent for Adam and Eve in Eden (Gen. 1; 2) and looks ahead to the ultimate fulfillment in the new heavens and earth (Rev. 21; 22).

I. A Global Invitation (117:1)

II. A Grand Explanation (117:2)

117:1 Gentiles! . . . peoples! Paul quoted this verse in Romans 15:11 to make the point that from the very beginning of time God has pursued a worldwide redemptive purpose (cf. Rom. 15:7–13). Other passages quoted by Paul in Romans 15 to make this point include: Deuteronomy 32:43; 2 Samuel 22:50; Isaiah 11:10. While not as obvious in the OT, the NT makes this point unmistakably clear (cf. Acts 10:34, 35; Rom. 1:16; 1 Cor. 12:13; Gal. 3:1–29; Col. 3:11).

117:2 The reasons for such exalted praise as that commanded in verse 1 are: (1) because of God’s redemptive kindness, and (2) because of God’s eternal truth. Therefore, what God has promised, He will provide (cf. John 6:37–40).

118:1–29 See note on Psalm 113:1–9. This psalm, along with Psalm 110, is intensely messianic and thus the most quoted by the NT (Matt. 21:9, 42; 23:39; Mark 11:9, 10; 12:10, 11; Luke 13:35; 19:38; 20:17; John 12:13; Acts 4:11; Heb. 13:6; 1 Pet. 2:7). Neither the author nor the specific circumstances of the psalm are identified. Two reasonable possibilities could be entertained: (1) it was written during Moses’ day in the Exodus, or (2) it was written sometime after the Jews returned to Jerusalem from exile.

Probably, it was the former, given (1) the nature of the Egyptian Hallel (see Ps. 114); (2) its use by the Jewish community, especially at Passover; (3) the close similarity to Moses’ experience in the Exodus; (4) the striking similarity in language (Ps. 118:14 with Ex. 15:2; 118:15, 16 with Ex. 15:6, 12; 118:28 with Ex. 15:2); and (5) the particularly pointed messianic significance as it relates to the redemption provided by Christ our Passover (1 Cor. 5:7). It seems reasonable to propose that Moses possibly wrote this beautiful psalm to look back in worship at the historical Passover and look ahead in wonder to the spiritual Passover in Christ.

I. Call to Worship (118:1–4)

II. Personal Praise (118:5–21)

III. Corporate Praise (118:22–24)

IV. Commitment to Worship (118:25–29)

118:1 Oh, give thanks. Cf. Psalms 105-107; 136. The psalm ends in verse 29 as it began here.

118:2–4 Israel . . . Aaron . . . those who fear the LORD. See note on Psalm 115:9–11. The phrase “His mercy endures forever” is repeated in all twenty-six verses of Psalm 136 (cf. 118:1, 29).

118:5–21 This section contains individual praise by the psalmist, possibly Moses.

118:5–9 The psalmist focuses intensely on the Lord.

118:6 Hebrews 13:6 quotes this verse; cf. Psalm 56:4, 11.

118:10–14 It seems obvious that the leader of the nation is speaking here.

118:12 a fire of thorns. Dried thorns burn easily and quickly.

118:13 You pushed me. This refers to the psalmist’s enemy.

118:14 These words are identical to Moses’ words in Exodus 15:2.

118:15–18 A declaration of victory.

118:15, 16 The right hand. This is similar to Moses’ words in Exodus 15:6, 12.

118:18 This possibly refers to the incident at Meribah where Moses struck the rock (cf. Num. 20:8–13).

118:19–21 The victory against overwhelming odds elicits from the psalmist a great desire to praise God.

118:19 gates of righteousness. Most likely a figurative reference, i.e., spiritual gates through which the righteous pass (cf. Ps. 100:4), rather than to the gates of the temple, e.g., 1 Chronicles 9:23.

118:20 the gate. This points to the entryway which leads to the presence of the Lord. Jesus may have had this psalm in mind when He taught about “the narrow gate” in Matthew 7:13, 14.

118:21 my salvation. The Lord has delivered the psalmist from otherwise certain defeat and death (cf. 118:14, 15).

118:22–26 The NT quotes of verses 22 and 23 and verses 25 and 26 lend strong messianic significance here. If Moses is the author, then the NT writers use a perfect analogy in connecting this passage to Christ. For example, Moses said that God would raise up another prophet like himself (Deut. 18:15). Peter identified this other prophet as the Lord Jesus Christ (cf. Acts 3:11–26). So Moses is a legitimate, biblically recognized type of Christ.

118:22 stone . . . builders rejected . . . chief cornerstone. Peter identified the chief cornerstone in the NT as Christ (Acts 4:11; 1 Pet. 2:7). In the parable of the vineyard (Matt. 21:42; Mark 12:10–11; Luke 20:17), the rejected son of the vineyard owner is likened to the rejected stone which became the chief cornerstone. Christ was that rejected stone. Jewish leaders were pictured as builders of the nation. Now, this passage in verse 22 has a historical basis which is paralleled in its major features by analogy with the rejection of Christ, who came to deliver/save the nation. Moses’ experience, as a type of Christ, pictured Christ’s rejection. On at least three occasions Moses (stone) was rejected by the Jews (builders) as their God sent the deliverer (chief cornerstone). For examples see Exodus 2:11–15, cf. Exodus 14:10–14; 16:1–3, 11, 12, 20; Acts 7:35.

118:24 the day. This probably refers to (1) the day of deliverance and/or (2) the day the stone was made the chief cornerstone, which they now celebrate.

118:25 Save now, I pray. Transliterated from Hebrew, this becomes “Hosanna.” These words were shouted by the crowd to Christ at the time of His triumphal entry into Jerusalem (Matt. 21:9; Mark 11:9, 10; John 12:13). Days later, they rejected Him because He did not provide military/political deliverance.

118:26 Blessed. Christ taught that the nation of Israel would not see Him again after His departure (ascension to heaven) until they could genuinely offer these words to Him at His Second Coming (cf. Matt. 23:39; Luke 13:35). In this historical text, it could have easily been sung by the Jews of Moses’ day, especially at the end of the forty years, but prior to Moses’ death (cf. Deut. 1–33). the house of the LORD. A phrase used in reference to the tabernacle of Moses (cf. Ex. 23:19; 34:26; Deut. 23:18) and later the temple (cf. 1 Kin. 6:1).

118:27 light. Similar to the Mosaic benediction of Numbers 6:25. the altar. The altar of burnt offerings, which stood on the east in the court outside the Holy Place (cf. Ex. 27:1–8; 38:1–7).

118:28 This language bears a striking resemblance to Exodus 15:2.

118:29 A repetition of 118:1.

119:1–176 This longest of psalms and chapters in the Bible stands as the “Mt. Everest” of the Psalter. It joins Psalms 1 and 19 in exalting God’s Word. The author is unknown for certain, although David, Daniel, or Ezra have reasonably been suggested. The psalmist apparently wrote while under some sort of serious duress (cf. vv. 23, 42, 51, 61, 67, 71, 78, 86, 87, 95, 110, 121, 134, 139, 143, 146, 153, 154, 157, 161, 169). This is an acrostic psalm (cf. Pss. 9; 10; 25; 34; 37; 111; 112; 145) composed of twenty-two sections, each containing eight lines. All eight lines of the first section start with the first letter of the Hebrew alphabet; thus, the psalm continues until all twenty-two letters have been used in order. The eight different terms referring to Scripture throughout the psalm are: (1) law, (2) testimonies, (3) precepts, (4) statutes, (5) commandments, (6) judgments, (7) word, and (8) ordinances. From before sunrise to beyond sunset, the Word of God dominated the psalmist’s life, e.g., (1) before dawn (v. 147), (2) daily (v. 97), (3) seven times daily (v. 164), (4) nightly (vv. 55, 148), and (5) at midnight (v. 62). Other than the acrostic form, Psalm 119 does not have an outline. Rather, there are many frequently recurring themes which will be delineated in the notes.

119:1, 2 Blessed . . . Blessed. This is similar to Psalm 1:1–3. Elsewhere, the psalmist declares that Scripture is more valuable than money (vv. 14, 72, 127, 162) and brings more pleasure than the sweetness of honey (v. 103; cf. Prov. 13:13; 16:20; 19:16).

119:1 walk. This refers to a habitual pattern of living.

119:2 the whole heart. Heart refers to intellect, volition, and emotion (cf. vv. 7, 10, 11, 32, 34, 36, 58, 69, 70, 80, 111, 112, 145, 161). Complete commitment or whole heart appears six times (vv. 2, 10, 34, 58, 69, 145).

119:4 To keep . . . diligently. The psalmist passionately desired to obey God’s Word (cf. vv. 4, 8, 30–32, 44, 45, 51, 55, 57, 59–61, 63, 67, 68, 74, 83, 87, 101, 102, 106, 110, 112, 129, 141, 157, 167, 168).

119:5, 6 Oh. It is hard at times to distinguish where the psalmist’s testimony ends and prayer begins (cf. vv. 29, 36, 58, 133).

119:7 I will praise You. The Scriptures provoke singing, thanksgiving, rejoicing, and praise (cf. vv. 13, 14, 54, 62, 108, 151, 152, 160, 164, 171, 172, 175). righteous. God’s Word reflects the character of God, especially righteousness (cf. vv. 7, 62, 75, 106, 123, 138, 144, 160, 164, 172).

119:9–11 Internalizing the Word is a believer’s best weapon to defend against encroaching sin.

119:12 Teach me. The student/psalmist invites the divine author to be his instructor (cf. vv. 26, 33, 64, 66, 68, 108, 124, 135) with the result that the psalmist did not turn aside from the Word (v. 102).

119:14 all riches. Cf. vv. 72, 127.

119:15 meditate . . . contemplate. The psalmist reflected frequently on the Scriptures (cf. vv. 23, 27, 48, 78, 97, 99, 148).

119:16 I will delight. (cf. vv. 24, 35, 47, 70, 77, 92, 143, 174). I will not forget. (cf. vv. 93, 176).

119:17 Your servant. The psalmist uses this phrase of himself thirteen times (vv. 17, 23, 38, 49, 65, 76, 84, 122, 124, 125, 135, 140, 176).

119:18 Open my eyes. Perhaps this is the supreme prayer that a student of Scripture could speak since it confesses the student’s inadequacy and the divine author’s sufficiency (cf. vv. 98, 99, 105, 130).

119:19 a stranger. As a citizen of God’s kingdom, the psalmist was a mere sojourner in the kingdom of men.

119:20 breaks with longing. This expresses the psalmist’s deep passion for the Word (cf. vv. 40, 131).

119:21 the proud—the cursed. The psalmist identified with God’s rebuke of those who disobey His Word (cf. vv. 53, 104, 113, 115, 118, 126).

119:24 my counselors. The chief means of biblical counseling is the application of God’s Word by God’s Spirit to the heart of a believer (cf. vv. 98–100).

119:25 Revive me. Revival is greatly desired by the psalmist, who realizes that God and God’s Word alone are sufficient (cf. vv. 37, 40, 50, 88, 93, 107, 149, 154, 156, 159).

119:27 Make me understand. Philip asked the Ethiopian eunuch who was reading Isaiah 53, “Do you understand what you are reading?” (Acts 8:30). The psalmist understood God to be the best source of instruction (cf. vv. 34, 73, 100, 125, 144, 169).

119:28 melts from heaviness. This phrase refers to grief or sorrow over sin.

119:29, 30 the way of lying . . . the way of truth. The psalmist desired to emulate the true character of God in contrast to the lying ways of Satan (cf. v. 163).

119:32 run the course. This reflects the energetic response of the psalmist to God’s Word.

119:37 looking at worthless things. The psalmist desires to examine the things of greatest value, i.e., God’s Word (cf. vv. 14, 72, 127).

119:39 good. The very attributes of God (cf. v. 68) become the characteristics of Scripture: (1) trustworthy (v. 42); (2) true (vv. 43, 142, 151, 160); (3) faithful (v. 86); (4) unchangeable (v. 89); (5) eternal (vv. 90, 152); (6) light (v. 105); and (7) pure (v. 140).

119:41 Your salvation. This reflects a repeated desire (cf. vv. 64, 76, 81, 88, 94, 109, 123, 134, 146, 149, 153, 154, 159, 166).

119:43 hoped. The psalmist waits patiently for the working of God’s Word (cf. vv. 49, 74, 81, 114, 147).

119:47, 48 Which I love. The psalmist expresses his great affection for the Word (cf. vv. 97, 113, 127, 140, 159, 163, 163, 167).

119:50 comfort. What the psalmist found in God’s Word (cf. vv. 52, 76, 82).

119:68 You are good. The psalmist frequently appeals to the character of God (cf. v. 39): (1) His faithfulness (vv. 75, 90); (2) His compassion (v. 77); (3) His righteousness (vv. 137, 142); and (4) His mercy (v. 156).

119:70 fat as grease. This refers to the proud of verse 69 whose hearts are thick and, thus, the Word is unable to penetrate.

119:73 Your hands . This figuratively refers to God’s involvement in human life (Ps. 139:13–16).

119:75 You have afflicted me. The psalmist expresses his confidence in God’s sovereignty over human affliction referred to in 119:67, 71 (cf. Deut. 32:39; Is. 45:7; Lam. 3:37, 38).

119:83 a wineskin in smoke. Just as smoke will dry out, stiffen, and crack a wineskin, thus making it useless, so the psalmist’s affliction has debilitated him.

119:89 Forever . . . settled in heaven. God’s Word will not change and is always spiritually relevant.

119:98–100 The wisdom of God always far surpasses the wisdom of man.

119:105 lamp . . . light. God’s Word provides illumination to walk without stumbling.

119:111 rejoicing. The Word brings joy (cf. v. 162).

119:118, 119 . God righteously judges the wicked by His Word.

119:128 See note on v. 21.

119:130 light . . . understanding. This refers to illumination in comprehending the meaning of Scripture.

119:131 panted. As after God Himself (cf. Ps. 42:1, 2).

119:136 Rivers of water. The psalmist is brought to sobbing over the sin of others.

119:140 very pure. Like silver refined seven times (cf. Ps. 12:6), the Word is without impurity, i.e., it is inerrant in all that it declares.

119:155 Salvation . . . far. Salvation is clearly revealed in the Scripture and nowhere else with such unobstructed clarity.

119:160 The entirety . . . truth. There is not a speck of untruth in Scripture.

119:161 in awe. Just as one stands in awe of God Himself.

119:163 I hate . . . lying. Cf. vv. 29, 30.

119:164 Seven times. Seven is perhaps used in the sense of perfection/completion, meaning here that a continual attitude of praise characterizes the psalmist’s life.

119:173 Your hand. An anthropomorphic figure of speech.

119:176 I have gone astray. In spite of all that he has affirmed regarding Scripture’s power in his life, the psalmist confesses that sin has not yet been eliminated from his life (cf. Rom. 7:15–25). Any decrease of sin in his life should be attributed to the suppression of unrighteousness by the working of God’s Word (cf. vv. 9–11).

120:1–7 Psalms 120–136 comprise “the Great Hallel”; cf. “The Egyptian Hallel” (Pss. 113–118) and “The Final Hallel” (Pss. 145–150). Almost all these psalms (fifteen of seventeen) are “Songs of Ascent” (Pss. 120–134), which the Jewish pilgrims sang on their way up to Jerusalem (about 2,700 ft. in elevation) on three prescribed annual occasions. These feasts included: (1) Unleavened Bread; (2) Weeks/Pentecost/Harvest; and (3) Ingathering/Tabernacles/Booths. Cf. Exodus 23:14–17; 34:22, 23; Deuteronomy 16:16. David authored four of these songs (Pss. 122; 124; 131; 133), Solomon one (Ps. 127), while ten remain anonymous. When these psalms were assembled in this way is unknown. It appears that these songs begin far away from Jerusalem (cf. Meschech and Kedar in Ps. 120:5) and progressively move toward Jerusalem until the pilgrims have actually reached the temple and finished their worship (cf. Ps. 134:1, 2). With regard to Psalm 120, the author and circumstances are unknown, although it seems as if the worshiper lives at a distance among unbelieving people (cf. Ps. 120:5).

I. Petition (120:1, 2)

II. Indictment (120:3, 4)

III. Lament (120:5–7)

120:2 lying lips . . . deceitful tongue. Cf. Psalms 52:2–4; 109:2; Romans 3:9–18.

120:4 Sharp arrows . . . coals. Lies and false accusations are likened to (1) the pain/injury inflicted in battle by arrows, and (2) the pain of being burned with charcoal made from the wood of a broom tree (a desert bush that grows ten to fifteen feet high).

120:5–7 The psalmist actually lives among pagans who do not embrace his desire for peace.

120:5 Meshech . . . Kedar. In Asia Minor (cf. Gen. 10:2) and Arabia (Is. 21:16), respectively.

121:1–8 See note on Psalm 120:1–7. The author and circumstances are unknown. This song strikes a strong note of assurance in four stages that God is help and protection to keep both Israel and individual believers safe from harm.

I. God—Helper (121:1, 2)

II. God—Keeper (121:3, 4)

III. God—Protector (121:5, 6)

IV. God—Preserver (121:7, 8)

121:1 hills. Most likely those in the distance as the pilgrim looks to Jerusalem, especially the temple.

121:2 My help. The psalmist does not look to the creation, but rather the Creator for His help.

121:3 be moved. Cf. Psalm 37:23, 24.

121:3, 4 slumber. Cf. the appearance of sleep, Psalm 44:23. The living God is totally unlike the pagan gods/dead idols (cf. 1 Kin. 18:27).

121:5 your right hand. This represents the place of human need.

121:6 by day . . . by night. Around the clock protection is in view.

121:7, 8 While this seems to have a temporal sense at first glance, there are indications that it looks beyond to eternal life, e.g., all evil (v. 7) and forevermore (v. 8).

122:1–9 See note on Psalm 120:1–7. David expressed his great joy over Jerusalem, which he had settled by defeating the Jebusites (cf. 2 Sam. 5) and bringing the tabernacle and ark for permanent residency (cf. 2 Sam. 6). David’s desire/prayer was temporarily fulfilled in Solomon’s reign (cf. 1 Kin. 4:24, 25). It is ironic that Jerusalem, which means “city of peace,” has been fought over through history more than any other city in the world. Prophetically, David’s desire will not be experienced in its fullness until the Prince of Peace (Is. 9:6) comes to rule permanently (Zech. 14:9, 11) as the promised Davidic King (cf. 2 Sam. 7:12, 13, 16; Ezek. 37:24–28).

I. Joy Over Worship (122:1–5)

II. Prayer Over Jerusalem (122:6–9)

122:1 the house of the LORD. A term used of the tabernacle (cf. Ex. 23:19; 34:26; 2 Sam. 12:20), not the temple that would be built later by Solomon.

122:2 standing within your gates. This occurred sometime after the tabernacle and ark of the covenant had arrived in the city of David (2 Sam. 6). David’s joy is that the ark has found its proper location.

122:3 compact together. The Jerusalem of David’s day (Zion) was smaller than the enlargement by Solomon.

122:4 the Testimony of Israel. This refers to God’s command to go up to Jerusalem three times annually ( See note on Ps. 120:1–7 ).

122:6–9 A most appropriate prayer for a city whose name means peace and is the residency of the God of peace (Is. 9:6; Rom. 15:33; Heb. 13:20). Compare prayers for the peace of Israel (Pss. 125:5; 128:6) and other psalms which exalt Jerusalem (Pss. 128; 132; 147). History would prove that bad times had to come (Pss. 79; 137) before the best of times (Rev. 21; 22).

123:1–4 See note on Psalm 120:1–7. The author and situation are unknown.

I. Exalting God (123:1, 2)

II. Enlisting God’s Mercy (123:3, 4)

123:1 my eyes. Note the progression from Psalm 121:1. dwell in . . . heavens. Cf. Psalms 11:4; 103:19; 113:5.

123:2 servants . . . masters. The psalmist reasons from the lesser to the greater (human to the divine; earthly to the heavenly). One’s eyes should be on the Lord to mercifully meet one’s needs.

123:3, 4 contempt . . . scorn. This came from unbelieving pagans, perhaps the Samaritans (cf. Neh. 1:3; 2:19).

124:1–8 See note on Psalm 120:1–7. A Davidic psalm which generically recalls past deliverances, possibly the Exodus (v. 5).

I. God’s Protection (124:1–5)

II. God’s Provision (124:6–8)

124:1, 2 God has preserved Israel from extinction.

124:2 When men rose up. A general statement which could cover the history of Israel from Abraham to David.

124:4, 5 waters . . . stream . . . swollen waters. The Red Sea crossing (Ex. 14) and/or the Jordan River crossing (Josh. 3) are pictured.

124:8 Our help. Cf. Psalm 121:1, 2.

125:1–5 See note on Psalm 120:1–7. The author and circumstances are unknown, although the times of Hezekiah (2 Kin. 18:27–35) or Nehemiah (Neh. 6:1–19) have been suggested.

I. The Security of Jerusalem (125:1–3)

II. The Spiritual Purity of Jerusalem (125:4, 5)

125:1 Mount Zion. The southwest mount representing Jerusalem and an emblem of permanence, supported by God’s covenant promise.

125:1, 2 forever. More than a temporal promise is involved here.

125:2 His people. Those who trust in the Lord (cf. v. 1).

125:3 scepter of wickedness. Assyrian rule if in Hezekiah’s time, or Medo-Persian rule if in Nehemiah’s day. the land. This would be the land promised to Abraham (Gen. 15:18–21).

125:4, 5 The outcome of the upright (v. 4) is contrasted with the crooked (v. 5). The true Israel is distinguished from the false (cf. Rom. 2:28, 29; 9:6, 7).

125:5 lead them away. Eternal rather than temporal judgment seems to be in view. Peace. God will one day institute a lasting covenant of peace (cf. Ezek. 37:26).

126:1–6 See note on Psalm 120:1–7. The author and occasion are not named in the psalm. However, verse 1 points to a time of return from captivity. Most likely, this refers to the Babylonian captivity, from which there were three separate returns: (1) under Zerubbabel in Ezra 1–6 (c. 538 B.C.); (2) under Ezra in Ezra 7–10 (c. 458 B.C.); and (3) under Nehemiah in Nehemiah 1, 2 (c. 445 B.C.). The occasion could be (1) when the foundation for the second temple had been laid (cf. Ezra 3:8–10), or (2) when the Feast of Tabernacles was reinstated (cf. Neh. 8:13–14). This psalm is similar to Psalm 85, which rejoices over Israel’s return from Egypt, but contrasts with Psalm 137, which laments the pain of the Babylonian captivity.

I. The Testimony of Restoration (126:1–3)

II. The Prayer for Riches (126:4)

III. The Wisdom of Righteousness (126:5, 6)

126:1 those who dream. The actual experience of liberation, so unexpected, seemed more like a dream than reality.

126:2, 3 The LORD has done. This was first recognized by the surrounding nations (v. 2) and then the returning remnant (v. 3).

126:4 Bring back. A prayer to restore the nation’s fortunes at their best. streams in the South. The arid region south of Beersheba (called the Negev) which is utterly dry in the summer, but whose streams quickly fill and flood with the rains of spring. In this manner, the psalmist prays that Israel’s fortunes will rapidly change from nothing to everything.

126:5, 6 sow . . . reap. By sowing tears of repentance over sin, the nation reaped the harvest of a joyful return to the land of Israel.

127:1–5 See note on Psalm 120:1–7. The author is Solomon (cf. Eccl. 12:10), but the occasion is unknown. The major message of God being central to and sovereign in life sounds much like portions of Solomon’s Ecclesiastes (cf. Eccl. 2:24, 25; 5:18–20; 7:13, 14; 9:1). Psalms 112 and 128 also develop a strong message on the family.

I. God’s Sovereignty in Everyday Life (127:1, 2)

II. God’s Sovereignty in Family Life (127:3–5)

127:1, 2 God’s sovereignty is seen in three realms: (1) building a house, (2) protecting a city; and (3) earning a living. In all three instances, the sovereign intention of God is far more crucial to the outcome than man’s efforts. Otherwise, a person’s endeavor is in vain (cf. Eccl. 1:2; 12:8).

127:2 the bread of sorrows. Food earned with painful labor.

127:3–5 The same principle of God’s sovereignty applies to raising a family.

127:3 heritage . . . reward. Children are a blessing from the Lord. There are overtones of God’s promise to Abraham to make his offspring like the dust of the earth and stars of heaven (Gen. 13:16; 15:5).

127:4, 5 As arrows are indispensable for a warrior to succeed in battle, so children are invaluable as defenders of their father and mother in time of war or litigation. The more such defenders, the better.

128:1–6 See note on Psalm 120:1–7. The author and occasion are unknown. Psalms 112 and 127 also address issues of the home.

I. The Basics of Fearing the Lord (128:1, 4)

II. The Blessings of Fearing the Lord (128:2, 3, 5, 6)

A. In the Present (128:2, 3)

B. In the Future (128:5, 6)

128:1 who fears the LORD. See note on Proverbs 1:7. Psalm 112:1–6 also develops this theme. A good working definition is provided by the parallel line, “who walks in His ways.” Fathers (Ps. 128:1, 4), mothers (Prov. 31:30), and children (Ps. 34:11) are to fear the Lord. This psalm may have been the basis for Jesus’ illustration of the two builders (cf. Matt. 7:24–27).

128:2, 3 Four blessings are recounted: (1) provisions, (2) prosperity, (3) reproducing partner, and (4) flourishing progeny.

128:3 olive plants. Shoots grow off the main root of an olive tree to reproduce.

128:5, 6 Two realms of blessing are mentioned: (1) personal blessing and (2) national blessing.

128:6 children’s children. Cf. Psalms 103:17; 112:2; Proverbs 13:22; 17:6 on grandchildren. This prayer is for the prosperity of God’s people.

129:1–8 See note on Psalm 120:1–7. The author and occasion are not specified. However, verse 4 indicates a release from captivity, most likely the Babylonian captivity.

I. Israel’s Freedom Celebrated (129:1–4)

II. Israel’s Foe Imprecated (129:5–8)

129:1 afflicted. From living in Egypt (c. 1875–1445 B.C.), to enduring the Babylonian captivity (c. 605–538 B.C.), Israel had enjoyed little rest from her enemies.

129:2 prevailed. As the Lord had promised Abraham (cf. Gen. 12:1–3).

129:3 plowed on my back. A farming analogy used to describe the deep, but non-fatal, wounds inflicted on Israel by her enemies.

129:4 cut . . . the cords. These cords tied the ox to the plow, and refer to God ending the persecution (cf. Pss. 121; 124).

129:5–8 A three-part imprecatory prayer: (1) be put to shame and defeat (v. 5); (2) be few and short lived (vv. 6, 7); and (3) be without God’s blessing (v. 8).

129:6 grass . . . the housetops. Grass with shallow roots, which quickly dies with the first heat, depicts the wicked.

130:1–8 See note on Psalm 120:1–7. The author and occasion are not mentioned. This is the sixth of seven penitential psalms (cf. Pss. 6; 32; 38; 51; 102; 143).

I. Urgent Prayer of the Psalmist (130:1, 2)

II. Unmerited Forgiveness of God (130:3, 4)

III. Unrelenting Patience of the Psalmist (130:5, 6)

IV. Unique Hope of Israel (130:7, 8)

130:1 Out of the depths. A figurative expression of severe distress.

130:3, 4 The psalmist basks in the glow of God’s undeserved forgiveness (cf. Ps. 143:2).

130:5 in His word I do hope. The psalmist expresses a certain hope since God’s Word cannot fail (cf. Matt. 5:18; Luke 16:17; John 10:35).

130:6 watch for the morning. This probably refers to shepherds with a night watch which ends with the sun’s rising.

130:7 hope in the LORD. The psalmist’s hope in God’s Word (v. 5) parallels Israel’s hope in the Lord.

130:8 He shall redeem Israel. This can be taken in both a historical and a soteriological sense (cf. Matt. 1:21; Luke 1:68; Rom. 9–11).

131:1–3 See note on Psalm 120:1–7. David is the author, but the circumstances are not apparent.

I. A Personal Testimony (131:1, 2)

II. A National Exhortation (131:3)

131:1 haughty . . . lofty. God gives grace to the humble (cf. Prov. 3:34; 16:5; James 4:6). David expresses the greatest of God’s ways (cf. Ps. 139:6; Rom. 11:33–36).

131:2 Like a weaned child. David has been trained to trust God to supply his needs as a weaned child trusts his mother.

131:3 David exhorts the nation to forever embrace his own personal hope in the Lord.

132:1–18 See note on Psalm 120:1–7. The author and occasion are not specifically mentioned. However, the bringing of the tabernacle to Jerusalem in David’s time seems likely (cf. 2 Sam. 6:12–19 with 132:6–9). Further, Solomon’s quote of verses 8–10 in his dedication of the temple (2 Chr. 6:41, 42) makes that time probable. Psalm 132 has strong historical implications with regard to the Davidic covenant (cf. 2 Sam. 7:10–14; 16; Pss. 89; 132:10, 11) plus pronounced messianic and millennial overtones (Ps. 132:12–18). Essentially, this psalm contains the nation’s prayers for David’s royal descendants which look ahead, even to Messiah.

I. Israel’s First Prayer (132:1)

II. David’s Vow to God (132:2–9)

III. Israel’s Second Prayer (132:10)

IV. God’s Vow to David (132:11–18)

132:1–9 This section focuses on David fulfilling his vow to God to bring the tabernacle to rest in Jerusalem and, thus, his descendants are to be remembered by the Lord.

132:1 his afflictions. This seems to be inclusive from the times of being pursued by Saul (cf. 1 Sam. 18–26) through God’s judgment because David numbered the people (cf. 2 Sam. 24). Perhaps it focuses on David’s greatest affliction, which came from not having the ark in Jerusalem.

132:2–5 Although this specific vow is not recorded elsewhere in Scripture, the historical circumstances can be found in 2 Samuel 6; 1 Chronicles 13–16.

132:2 the Mighty One of Jacob. A title last used by Jacob in Genesis 49:24.

132:6–9 The ark was brought from Kirjath Jearim to Jerusalem (cf. 2 Sam. 6; 1 Chr. 13; 15).

132:6 heard of it in Ephrathah. This probably refers to David’s younger days in Ephrathah, which was an earlier name for Bethlehem (cf. Ruth 1:1, 2; 4:11), when he and his family had heard of the ark, but had not seen it. found it in the fields of the woods. After the ark of the covenant was returned by the Philistines in the days of Saul (cf. 1 Sam. 7:1, 2), it rested at the house of Abinadab in Kirjath Jearim until David decided to move to Jerusalem (cf. 2 Sam. 6; 1 Chr. 13–16).

132:7 His footstool. God’s throne is in heaven (cf. Is. 66:1) and His footstool is on earth (cf. Ps. 99:5), figuratively speaking. Thus to worship at the ark of the covenant on earth would be, so to speak, worshiping at God’s footstool.

132:8 Arise, O LORD. Since the Holy Place contained the bread of the presence (Ex. 25:30; 1 Sam. 21:6), the psalmist refers to moving the ark to Jerusalem.

132:9 This describes the proper inward attire for the priests who would oversee the move.

132:10–18 This section focuses on God’s fulfilling His vow to David to perpetuate the Davidic throne and, thus, his descendants are to be remembered by the Lord.

132:10 A prayer that God’s promise and favor would not be withheld from David’s descendants on the throne of Judah. Your Anointed. As David had been anointed king (1 Sam. 16:13), so a greater King had been anointed, namely Christ, but not yet seated on the throne (cf. Is. 61:1; Luke 4:18, 19).

132:11, 12 God’s covenant with David (2 Sam. 23:5) is summarized here from 2 Samuel 7:11–16 and 1 Kings 9:1–9.

132:12 This conditional aspect could interrupt the occupation of the throne, but it would not invalidate God’s promise to seat forever the Messiah as king one day in the future (cf. Ezek. 37:24–28).

132:13–18 This section looks forward prophetically to the day when Jesus Christ, the son of David and the son of Abraham (Matt. 1:1), will be installed by God on the throne of David in the city of God to rule and bring peace on earth, especially Israel (cf. Pss. 2; 89; 110; Is. 25; 26; Jer. 23:5, 6; 33:14–18; Ezek. 37; Dan. 2:44, 45; Zech. 14:1–11).

132:13 Zion. This refers to earthly Jerusalem.

133:1–3 See note on Psalm 120:1–7. The occasion for this Davidic psalm is unknown. Perhaps it was prompted by the nation’s coming together in unity at his coronation (cf. 2 Sam. 5:1–3; 1 Chr. 11:1–3). Its teaching on fraternal unity would have been instructive to David’s sons, who were antagonistic toward one another, e.g., Absalom murdered Ammon (2 Sam. 13:28–33) and Adonijah tried to preempt Solomon’s right to the throne (1 Kin. 1:5–53).

I. Praise of Unity (133:1)

II. Pictures of Unity (133:2, 3)

A. Oil on Aaron’s head (133:2)

B. Dew on Mt. Zion (133:3)

133:1 brethren. Those whose lineage can be traced to Abraham, Isaac, and Jacob. unity. While national unity might be on the surface, the foundation must always be spiritual unity. This would be the emphasis here, since these songs were sung by Jewish pilgrims traveling to the three great feasts.

133:2 oil upon. Most likely, this refers to the anointing of Aaron as high priest of the nation (cf. Ex. 29:7; 30:30), which would picture a rich spiritual blessing as a first priority.

133:3 the dew of Hermon. Mt. Hermon, a 9,200-foot peak at the extreme northern portion of Palestine, provided the major water supply for the Jordan River by its melting snow. This reference could be to the Jordan water supply or figuratively to the actual prevalent dew of Hermon being hypothetically transported to Zion. Either way, this pictures a refreshing material blessing as a second, lesser priority. there. This seems to refer to Zion. Life forevermore. Cf. Psalm 21:4–6.

134:1–3 See note on Psalm 120:1–7. This final song in the “songs of ascent” seems to picture the worshipers exhorting the priests to continued faithfulness (134:1, 2) while the priests bestow a final blessing on the faithful as the feast ends and the pilgrims depart Zion for home (134:3).

I. Exhortation to Faithfulness (134:1, 2)

II. Solicitation of Blessing (134:3)

134:1 servants. Levites who ministered to God’s people. by night. The burnt offerings continued day and night (cf. Lev. 6:8–13), as did the Levitical service (cf. 1 Chr. 9:33). house of the LORD. This refers to the tabernacle up to the time of David (Ex. 23:19; 2 Sam. 12:20) and to the temple from Solomon on (1 Kin. 9:10).

134:2 Lift up your hands. A common OT praise practice (cf. Pss. 28:2; 63:4; 119:48; 141:2; Lam. 2:19), which was understood figuratively in the NT (1 Tim. 2:8).

134:3 The LORD. The Creator blesses His human creation. Bless you from Zion! Since God’s presence resided in the tabernacle/temple on Zion, from a human perspective it would be the source of divine blessing.

135:1–21 Psalms 135 and 136 conclude the “Great Hallel.” The composer and occasion of Psalm 135 are unknown but likely post-exilic. Psalm 135:15–20 is strikingly similar to Psalm 115:4–11.

I. Call to Praise (135:1, 2)

II. Causes for Praise (135:3–18)

A. God’s Character (135:3)

B. God’s Choice of Jacob (135:4)

C. God’s Sovereignty in Creation (135:5–7)

D. God’s Deliverance of Israel (135:8–12)

E. God’s Unique Nature (135:13–18)

III. Concluding Praise (135:19–21)

135:1, 2 servants . . . stand . . . in the courts. Addressed to the priests and Levites (cf. 134:1).

135:3 the LORD is good. A consistent theme in the psalms (cf. Pss. 16:2; 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1; 136:1; 145:9).

135:4 the LORD has chosen. This refers to God’s unique selection of the offering of Abraham, Isaac, and Jacob to enjoy God’s covenant blessing (cf. Deut. 7:6–8; 14:2; Ps. 105:6; Is. 41:8, 9; 43:20; 44:1; 49:7). His special treasure. Cf. Deuteronomy 26:18, 19. See note on Psalm 148:14.

135:5 the LORD is great. A common superlative to distinguish the true God of Israel from the false gods of the other nations (cf. Deut. 7:21; Pss. 48:1; 77:13; 86:10; 95:3; 104:1; 145:3; 147:5).

135:7 vapors to ascend. This refers to the water cycle of earthly evaporation and condensation in the clouds.

135:8–12 This is in reference to God’s deliverance of Israel from Egypt to the Promised Land.

135:8 destroyed. The final plague in Egypt (cf. Ex. 11).

135:9 signs and wonders. Cf. Deuteronomy 26:8; 29:3; 34:11.

135:11 Sihon. Cf. Numbers 21:21, 32, which recounts Israel’s defeat of Sihon, king of the Amorites. Og. Cf. Numbers 21:33–35, which recounts Israel’s defeat of Og, king of Bashan. kingdoms of Canaan. Joshua 6–12 recounts Joshua’s conquest of the high priest.

135:12 gave their land . . . to Israel. God promised this to Abraham (cf. Gen. 15:18–21).

135:13–18 The living God of Israel (vv. 13, 14) stands decidedly superior to the imaginary gods of the nations (vv. 15–18).

135:18 make them . . . like them. Both are worthless and will know nothing of eternal life.

135:19–20 The categories (1) Israel, (2) Aaron, (3) Levi, and (4) you who fear the Lord refer to the nation as a whole (Israel), the priesthood (Aaron and Levi), and the true believers (who fear the Lord).

136:1–26 This psalm, similar to Psalm 135, closes the Great Hallel. Unique to all the psalms, Psalm 136 uses the antiphonal refrain “For His mercy endures forever” after each stanza, perhaps spoken by the people in responsive worship. The author and occasion remain unknown.

I. Call to Praise (136:1–3)

II. Causes for Praise (136:4–22)

A. God’s Creation (136:4–9)

B. God’s Deliverance (136:10–15)

C. God’s Care and Gift (136:16–22)

III. Concluding Praise (136:23–26)

136:1 He is good! See note on Psalm 135:3.

136:4–9 Cf. Genesis 1.

136:10–15 Cf. Exodus 11–14.

136:16–22 Cf. Numbers 14–36.

136:19 Sihon. See note on Psalm 135:11.

136:20 Og. See note on Psalm 135:11.

136:23 lowly state. Cf. Deuteronomy 7:7; 9:4, 5; Ezekiel 16:1–5.

137:1–9 A psalm which is explicitly about the Babylonian captivity of Judah. Its author and date are unknown.

I. Lamentations (137:1–4)

II. Conditions (137:5, 6)

III. Imprecations (137:7–9)

137:1 the rivers of Babylon. The Tigris and Euphrates Rivers. we wept. They even wept when the exile was over and the second temple was being built (cf. Ezra 3:12), so deep was their sorrow. Zion. The dwelling place of God on earth (Pss. 9:11; 76:2) which was destroyed by the Babylonians (2 Chr. 36:19; Pss. 74:6–8; 79:1; Is. 64:10, 11; Jer. 52:12–16; Lam. 2:4, 6–9; Mic. 3:12).

137:2 hung our harps. In captivity, there was no use for an instrument of joy (cf. Is. 24:8).

137:3 those who carried us away. The Babylonians taunted the Jews to sing of their once-beautiful but now-destroyed Zion. the songs of Zion. Cf. Psalms 46; 48; 76; 84; 87; 122.

137:4 How shall we sing? A rhetorical question whose answer is, “We can’t!” the LORD’s song. A unique way to refer to divine inspiration of the psalms.

137:5, 6 Their refusal to sing was not caused by either of two unthinkable situations: (1) they forgot Jerusalem; (2) they did not have Jerusalem as their chief joy. The worst of punishments should be imposed if any one or a combination of these factors were to become true.

137:7 the sons of Edom. Edomites had been allied with the Babylonians in the fall and destruction of Jerusalem (cf. Is. 21:11, 12; Jer. 49:7–12; Lam. 4:21; Ezek. 25:12–14; 35:1–15; Obad. 11–14). The psalmist only prayed for that which the Lord had always promised. The day of Jerusalem. The day Jerusalem was destroyed. See notes on Psalm 137:1.

137:8 destroyed. Cf. Isaiah 13:1–14:23, 46, 47; Jeremiah 50, 51; Habukkuk 1:11; 2:6–17.

137:8, 9 Happy the one. These will be God’s human instruments used to carry out His prophesied will for the destruction of Babylon.

138:1–8 The next eight psalms were written by David (Pss. 138–145) and are his last in the Psalter. The occasion is unknown, although it is possible that David wrote them in response to the Davidic covenant (cf. 2 Sam. 7:12–14, 16).

I. Individual Praise (138:1–3)

II. International Praise (138:4, 5)

III. Invincible Praise (138:6–8)

138:1 the gods. This can refer to either pagan royalty (cf. Ps. 82:1) and/or to the idols they worship.

138:2 holy temple. This refers to the Mosaic tabernacle since Solomon’s temple had not yet been built. Your word above . . . Your name. Most likely, this means that God’s latest revelation (“Your word”) exceeded all previous revelation about God. This would be in concert with David’s prayer (2 Sam. 7:18–29) after he received the Davidic promise (2 Sam. 7:12–14, 16).

138:4 All the kings. This is in contrast to Psalm 2:1–3, cf. Psalms 68:32; 72:11, 12; 96:1, 3, 7, 8; 97:1; 98:4; 100:1; 102:15; 148:11.

138:6, 7 David sees himself as “the lowly” and his enemies as “the proud.”

138:8 perfect. This refers to God’s completed work in David’s life, especially the Davidic covenant (cf. 2 Sam. 7:12–14, 16).

139:1–24 This intensely personal, Davidic psalm expresses the psalmist’s awe that God knew him, even to the minutest detail. David might have remembered the Lord’s words, “the LORD looks at the heart” (1 Sam. 16:7). The exact occasion is unknown.

I. God’s Omniscience (139:1–6)

II. God’s Omnipresence (139:7–12)

III. God’s Omnipotence (139:13–18)

IV. David’s Obeisance (139:19–24)

139:1–6 God knows everything about David.

139:1 searched me. As it has been in David’s life, he prays later (cf. vv. 23, 24) that it will continue to be so. David understands that nothing inside him can be hidden from God.

139:5 hedged me. God used circumstances to limit David’s actions.

139:6 too wonderful. Cf. Psalm 131:1; Romans 11:33–36.

139:7–12 God was always watching over David, and thus it was impossible to do anything before which God is not a spectator.

139:7 Your Spirit. A reference to the Holy Spirit (cf. Pss. 51:11; 143:10).

139:9 the wings of the morning. In conjunction with “the uttermost parts of the sea,” David uses this literary figure to express distance.

139:13–18 God’s power is magnified in the development of human life before birth.

139:13 formed . . . covered. By virtue of the divinely designed period of pregnancy, God providentially watches over the development of the child while still in the mother’s womb.

139:15 secret . . . lowest parts. This language is used figuratively of the womb.

139:16 Your book. This figure of speech likens God’s mind to a book of remembrance. none of them. God sovereignly ordained David’s life before he was conceived.

139:17, 18 David expresses his amazement at the infinite mind of God compared to the limited mind of man, especially as it relates to the physiology of human life (cf. vv. 13–16).

139:22 perfect hatred. David has no other response to God’s enemies than that of hatred, i.e., he is not neutral toward them nor will he ever ally himself with them.

139:23, 24 In light of verses 19–22, David invites God to continue searching his heart to root out any unrighteousness, even when it is expressed against God’s enemies.

139:24 the way everlasting. David expresses his desire/expectation of eternal life ( See notes on Phil. 1:6 ).

140:1–13 Davidic authorship is stated here, but the circumstances are unknown. This is like the earlier psalms in the Psalter that feature the usual complaint, prayer, and confident hope of relief.

I. Concerning David (140:1–5)

A. “Deliver Me” (140:1–3)

B. “Protect Me” (140:4, 5)

II. Concerning David’s Enemies (140:6–11)

A. “Thwart Them” (140:6–8)

B. “Punish Them” (140:9–11)

III. Concerning the Lord (140:12, 13)

140:1–3 The emphasis here is deliverance from evil plans.

140:3 asps. A type of snake (cf. Rom. 3:13), signifying cunning and venom.

140:4, 5 The emphasis here is protection from being captured.

140:6–8 The emphasis here is on God’s thwarting the plans of David’s enemy.

140:7 covered my head. God has figuratively been David’s helmet in battle.

140:9–11 The emphasis here is on God’s turning their evil plans back on them in judgment.

140:12, 13 David expresses unshakeable confidence in the character of God and the outcome for the righteous (cf. Pss. 10:17, 18; 74:21; 82:3, 4).

141:1–10 Another psalm of lament by David whose occasion is unknown. This psalm is comprised of four prayers that have been combined into one.

I. Prayer for God’s Haste (141:1, 2)

II. Prayer for Personal Righteousness (141:3–5)

III. Prayer for Justice (141:6, 7)

IV. Prayer for Deliverance (141:8–10)

141:2 incense . . . evening sacrifice. David desired that his prayers and stretching forth for God’s help (Pss. 68:31; 77:2) be as disciplined and regular as the offering of incense (Ex. 30:7, 8) and burnt offerings (Ex. 29:38, 39) in the tabernacle.

141:3, 4 David prayed that God would protect him from the kind of evil that characterized his own enemy.

141:5 David acknowledged that God would use other righteous people to answer his prayer in verses 3 and 4 (cf. Prov. 9:8; 19:25; 27:6; 27:17).

141:6 judges . . . overthrown. That the leaders of the wicked would be punished by being thrown over a cliff (cf. Luke 4:28, 29) is at the heart of David’s prayer (cf. v. 5). my words . . . sweet. This is written in the sense that David’s words were true.

141:7 Our bones. The basis on which the judges were thrown over the cliff is that they had first done this to the righteous (cf. v. 10).

141:10 fall into their own nets. David prays that the wicked will be destroyed by their own devices.

142:1–7 Under the same circumstances as Psalm 57 (according to the superscription), David recounted his desperate days hiding in the cave of Adullam (1 Sam. 22:1) while Saul sought him to take his life (1 Sam. 18–24). It appears that David’s situation, for the moment at least, seems hopeless without God’s intervention. Psalm 91 provides the truths that bring the solution.

I. Cry of David (142:1, 2)

II. Circumstances of David (142:3, 4)

III. Confidence of David (142:5–7)

142:4 no one. It appears to David that he has been totally abandoned.

142:5 You are my refuge. A frequent claim in the psalms (cf. Pss. 7:1; 11:1; 16:1; 18:2; 25:20; 31:1; 46:1; 57:1; 61:3; 62:7; 91:2; 94:22; 141:8; 143:9; 144:2).

142:7 prison. The cave in which David was hidden.

143:1–12 No specific background is known for this Davidic psalm, which is the final penitential psalm (cf. Pss. 6; 32; 38; 51; 102; 130).

I. David’s Passion (143:1, 2)

II. David’s Predicament (143:3–6)

III. David’s Plea (143:7–12)

143:1 faithfulness . . . righteousness. David fervently appeals to God’s character.

143:2 no one living is righteous. David admits his own unrighteousness and realizes that if he is to be delivered for the sake of righteousness (cf. 143:11), it will be because of God’s righteousness, not his own.

143:6 a thirsty land. As a drought-struck land yearns for life-giving water, so persecuted David longs for his life-giving deliverer.

143:7 Your face. An anthropomorphism picturing God’s attention to the psalmist’s plight.

143:10 Your Spirit. This refers to the Holy Spirit (cf. Pss. 51:11; 139:7). See note on Psalm 51:11.

143:11 Your name’s sake! David appeals to God’s benefit and honor, not his own (cf. Pss. 23:3; 31:3; 79:9).

143:12 Your servant. To attack God’s servant is to attack God, thus bringing God to the rescue.

144:1–15 This Davidic psalm, in part (144:1–8), is very similar to Psalm 18:1–15. It could be that this psalm was written under the same kind of circumstances as the former, i.e., on the day that the Lord delivered him from the hand of his enemies, including King Saul (cf. 2 Sam. 22:1–18).

I. God’s Greatness (144:1, 2)

II. Man’s Insignificance (144:3, 4)

III. God’s Power (144:5–8)

IV. Man’s Praise (144:9, 10)

V. God’s Blessing (144:11–15)

144:1 my Rock. David’s foundation is God—solid and unshakeable (cf. Pss. 19:14; 31:3; 42:9; 62:2; 71:3; 89:26; 92:15; 95:1). trains my hands for war. David lived in the days of Israel’s theocracy, not the NT church (cf. John 18:36). God empowered the king to subdue His enemies.

144:2 God provided six benefits: (1) lovingkindness; (2) a fortress; (3) a high tower; (4) a deliverer; (5) a shield; and (6) a refuge.

144:3, 4 Eternal God is contrasted with short-lived man (cf. Ps. 8:4).

144:5–8 Highly figurative language is used to portray God as the heavenly warrior who comes to fight on behalf of David against God’s enemies on earth.

144:9 a new song. A song of victory that celebrates deliverance/salvation (cf. Pss. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Rev. 5:9; 14:3).

144:11 Cf. vv. 7, 8.

144:12 sons . . . daughters. God’s rescue of David’s kingdom from foreigners would bring blessing on families.

144:13, 14 barns . . . sheep . . . oxen. Blessing would also come to the agricultural efforts.

144:14 no breaking in . . . going out . . . outcry. Peace, not strife, would characterize the land.

145:1–21 David penned this most exquisite conclusion to his seventy-three psalms in the Psalter. Here, the king of Israel extols and celebrates the King of eternity for who He is, what He has done, and what He has promised. Rich in content, this psalm also duplicates a majestic acrostic design by using the twenty-two letters of the Hebrew alphabet. Psalm 145 begins the great crescendo of praise that completes the psalter and might be called “the Final Hallel” (Pss. 145–150).

I. Commitment to Praise (145:1, 2)

II. God’s Awesome Greatness (145:3–7)

III. God’s Great Grace (145:8–13)

IV. God’s Unfailing Faithfulness (145:14–16)

V. God’s Unblemished Righteousness (145:17–20)

VI. Recommitment/Exhortation to Praise (145:21)

145:1 my God, O King. David, king of Israel, recognized God as his sovereign (cf. Pss. 5:2; 84:3).

145:11–13 kingdom. David refers to the broadest use of kingdom in Scripture—i.e., God the eternal king ruling over all from before creation and eternally thereafter (cf. Ps. 10:16; Dan. 4:3; 7:27).

145:14–16 The emphasis is on God’s common grace to all of humanity (cf. Matt. 5:45; Luke 6:35; Acts 14:17; 17:25).

145:20 the wicked . . . destroy. The wicked await an eternity of living forever, away from the presence of God in the lake of fire (cf. 2 Thess. 1:9; Rev. 20:11–15).

146:1–10 From this psalm to the conclusion of the Psalter, each psalm begins and ends with “praise the LORD” (Pss. 146–150). Neither the composer nor the occasions are known. Psalm 146 appears similar in content to Psalms 113, 145.

I. Commitment to Praise (146:1, 2)

II. Misplaced Trust (146:3, 4)

III. Blessed Hope (146:5–10)

146:1 O my soul! Cf. the beginnings and ends of Psalms 103 and 104.

146:3, 4 Do not put . . . trust. This could be (1) a general principle, (2) a reference to the people wanting a human king like the nations (1 Sam. 8:5), or (3) Judah’s later dependence on foreign kings for protection (2 Kin. 16:7–9).

146:5 the God of Jacob. Including the God of Abraham and Isaac, these are recipients of God’s blessing through the Abrahamic covenant (cf. Gen. 12:1–3; Ps. 144:15).

146:6 Man’s trust is best placed in the Creator of heaven and earth and the revealer of all truth.

146:7–9b God righteously and mercifully reaches out to those in need.

146:9c the way of the wicked. Cf. Psalms 1:4–6; 145:20.

146:10 shall reign forever. In contrast to man who perishes (cf. v. 4), the truths of verses 5–9 are not faddish or temporal but rather eternal (cf. Rev. 22:5).

147:1–20 See note on Psalm 146:1–10. This seems to be a post-exilic psalm (cf. vv. 2, 3) which might have been used to celebrate the rebuilt walls of Jerusalem (cf. vv. 2, 13; Neh. 12:27, 43). The hard questions that God posed to Job (Job 38–41) and Israel (Is. 40), the psalmist here turns into declarations worthy of praise. Verses 1, 7, 12 each introduce a stanza of praise in this three-part hymn. Verses 2, 3, 19, 20 specifically speak of God’s involvement with Israel.

I. Praise the Lord—Part 1 (147:1–6)

II. Praise the Lord—Part 2 (147:7–11)

III. Praise the Lord—Part 3 (147:12–20)

147:2 builds up Jerusalem. Ezra and Nehemiah chronicle this portion of Israel’s history.

147:3 heals the brokenhearted. Cf. Psalm 137 (brokenhearted) with Psalm 126 (healed).

147:6 Each part of the psalm ends with a contrast—here the humble and the wicked (cf. vv. 10, 11, 19, 20).

147:13 He has strengthened. This refers to a means of defense, most likely in reference to the rebuilding of Jerusalem’s walls in Nehemiah’s time.

147:15–18 This describes the cold weather that Jerusalem can experience in winter. God sovereignly oversees the normal and the extraordinary.

147:19, 20 The psalmist acknowledges God’s unique election of Israel from among all the nations (cf. Gen. 12:1–3; Ex. 19:5, 6; Deut. 7:6–8; 14:2; 26:18, 19; 2 Sam. 7:23, 24; Ezek. 16:1–7).

148:1–14 See note on Psalm 146:1–10. The author and background for this psalm, which calls for all of God’s creation to praise Him, is unknown. There is a connection between the creation praising God and His involvement with Israel.

I. Heaven’s Praise (148:1–6)

A. Who? (148:1–4)

B. Why? (148:5, 6)

II. Earth’s Praise (148:7–14)

A. Who? (148:7–12)

B. Why? (148:13, 14)

148:1–4 A representative sample of God’s creation in the skies and heavens.

148:2 all His hosts. Another term for angels.

148:4 waters above the heavens. Cf. Genesis 1:7.

148:5, 6 The psalmist emphatically ascribes creation to God alone.

148:6 Jeremiah 31:35–37; 33:20–22 might be in mind in the sense that the certain, fixed order of creation was a witness to God’s unbreakable covenants with Abraham and David.

148:8 fulfilling His word. Another way of saying that God sovereignly oversees weather.

148:13, 14 Two reasons are given for earth’s praise: (1) His name alone is exalted in heaven (148:13) and (2) He has exalted Israel on earth (148:14).

148:14 the horn. This refers in general to the strength and prosperity of the nation, which became the cause of praise for Israel. This suggests that Israel will enjoy better times than in the past, e.g., during David’s and Solomon’s reigns or after returning from the Babylonian captivity. A people near to Him. Cf. also “My chosen people” (Is. 43:20) and “His special treasure” (Ps. 135:4).

149:1–9 See note on Psalm 146:1–10. The composer and occasion for this psalm are unknown.

I. Israel’s Praise of God (149:1–5)

II. Israel’s Punishment of the Nations (149:6–9)

149:1 a new song. A song of testimony concerning salvation (cf. 149:4). the assembly. The gathering of the nation for worship.

149:3 the dance. Either individual or group, perhaps like David when he brought the ark to Jerusalem (2 Sam. 6:15, 16). the timbrel. A tambourine-like instrument which accompanied dancing and singing (cf. Ex. 15:20; 1 Sam. 18:6). See note on 2 Samuel 6:14.

149:6–9 It would appear that this section is eschatological in nature and looks (1) to the millennium when all nations and peoples will acknowledge Christ as king and (2) to Jerusalem as His royal capital (cf. Ezek. 28:25, 26; Joel 3:9–17; Mic. 5:4–15).

149:9 the written judgment. This is another way of saying “According to the Scriptures,” as God has prophesied the subjection of the nations. This honor. The privilege of carrying out God’s will.

150:1–6 See note on Psalm 146:1–10. This concluding psalm fitly caps the Psalter and the Final Hallel (Pss. 145–150) by raising and then answering some strategic questions about praise: (1) where? (150:1); (2) what for? (150:2); (3) with what? (150:3–5); and (4) who? (150:6). The author and occasion are unknown.

I. Place of Praise (150:1)

II. Points of Praise (150:2)

III. Proper Means of Praise (150:3–5)

IV. Practitioners of Praise (150:6)

150:1 sanctuary . . . mighty firmament! Sanctuary most likely refers to the temple in Jerusalem, so the sense would be, “Praise God on earth and in heaven.”

150:2 Praise should be for (1) what God has done and (2) who God is.

150:3 lute. A harp-like, stringed instrument which was plucked with the finger rather than a plectrum (pick) like the harp.

150:4 timbrel and dance. See note on Psalm 149:3.

150:6 everything. All of God’s living creation. This is the fitting conclusion to Book Five of the Psalms (Pss. 107–150) and to the entire Psalter.

Further Study

Lawson, Steven. Psalms 1–75, in Holman Old Testament Commentary. Nashville: Broadman & Holman, 2003.

Lawson, Steven. Psalms 76–150, in Holman Old Testament Commentary. Nashville: Broadman & Holman, forthcoming.

Ross, Allen P. Psalms, in The Bible Knowledge Commentary—OT. Wheaton, Ill.: Victor, 1985.