Book V: Psalms 107–150

BOOK V: PSALMS 107–150

PSALM 107

1–3 This psalm is a call to all who have been redeemed²²⁷ to praise the Lord for His redeeming love (verses 1–2). The question is: Who are these “redeemed”? They are the ones whom God has redeemed from the foe—from trouble (verse 2). He has gathered them from all over the world (verse 3). In other words, they are all those to whom God has shown love.

This psalm, then, is not just about the Israelites but about all “men.” Four times the psalmist mentions God’s wonderful deeds for men—for mankind (verses 8,15,21,31). God’s love, as described in this psalm, is available to all men and women everywhere (Matthew 5:45). But, of course, it is much more available to those who cry out to Him for help (verses 6,13,19,28). Those who do so are counted among the upright and wise (verses 42–43); they are the “redeemed”; they are God’s covenant people.²²⁸ To them God shows special grace and love.

The psalmist describes four categories of people in this psalm: those wandering in the desert (verses 4–9); those in prison or enslaved (verses 10–16); those afflicted in body and soul (verses 17–22); and those in peril from storms at sea (verses 23—32). The psalmist is using these four groups to illustrate the various kinds of trouble human beings experience and from which they can be delivered when they cry out to God for help. These four groups are not necessarily made up of different people; they can be the same people facing these various troubles at different times in their lives. The psalmist, then, is talking about all of us, whatever our particular need might be; when we cry out to God He will deliver us from our trouble. Why? Because He loves us.

4–9 Here the psalmist describes those who are lost and wandering. They cannot find their way to a city, a place of habitation, a place of security (verse 4); they are starving in the desert. Surely this was the literal experience of many Israelites in the wilderness and also in exile; but it is also the figurative, the spiritual experience of many people in every age. Let them cry out to God, and He will lead them by a straight way (verse 7) and fill them with good things (verse 9).

10–16 Here the psalmist describes people whose circumstances have become constricted because they rebelled against the words of God (verse 11). They may be literally imprisoned, literally enslaved, even as the Israelites were at various times in their history. Or they may be in spiritual bondage because they rebelled against the truth that could have set them free (John 8:31–32). Notice that God delivers even those who rebel against Him if they will but cry out to Him for mercy.

17–22 Here the psalmist talks about those who became fools²²⁹ because of their rebellious ways (verse 17). These people may suffer affliction—physical, mental or spiritual illness—because of their iniquities. But when they cry to God, He will send them His word, which will heal them (verse 20). Notice that God’s word brings judgment on those who rebel against it (verses 1–11), and it brings healing to those who accept and obey it.

23–32 Here the psalmist turns to the fourth group: those who go out on the sea in ships (verse 23). These words can be interpreted literally; seamen are indeed vulnerable on the sea, and they face great peril when the tempest comes (verses 25–26). But it is best to understand these verses as applying to all of life: life is like a sea voyage, and unexpectedly a storm may arise and set us off course or place us in great danger. Then we must cry out to the Lord, and He will “still the storm” (verse 29) and guide us to our desired haven (verse 30).

On the voyage of life, the storms that come to us are stirred up by God (verse 25); they do not come by accident. And He who stirs up the storm can also still it (Mark 4:35–39). Our lives are in God’s hands. Like sailors in a tempest, we need only to cry out to Him and He will lead us to a safe haven.

33–43 In these concluding verses, the psalmist describes how all of life’s circumstances are under God’s control. He turns fruitful land into desert (verses 33–34) and He turns desert into fruitful land (verse 35). He extends covenant blessings (verses 36—38) and He withdraws them (verses 39–40). He shows special mercy to the needy²³⁰ (verse 41). But God’s actions are never arbitrary; they are based on His goodness and His righteousness. He rewards the obedient and He punishes the disobedient (Leviticus 26:3–39). The upright (those who are “right” with God) see this and rejoice (verse 42).

PSALM 108

(Psalms 57:7–11; 60:5–12)

1–5 See Psalm 57:7–11 and comment.

6–13 See Psalm 60:5–12 and comment.

PSALM 109

1–5 In this psalm David asks God to bring judgment on wicked and deceitful men who are falsely accusing him. In the face of this unjust persecution, David continues to be a man of prayer (verse 4). Furthermore, he has not retaliated against his enemies but instead has shown them friendship²³¹ (verse 5).

6–20 In these verses David appeals to God for justice. David refers to his “enemy” in the singular; perhaps he is thinking of the leader of his enemies. David asks God to let evil be punished by evil; he is saying, “Let an evil man oppose my evil enemy; let the evil my enemy has done be returned upon him” (verse 6).

Remember that this psalm is a prayer; David is not planning revenge, but is asking God to act. David’s enemy is a hardened sinner, heartless and wicked. God has clearly stated in Scripture what will happen to such people (Leviticus 26:14–39); they are beyond God’s covenant mercies.²³² David is only asking God to do what He has already said He would do.

In verses 12–15, David asks God to extend His judgment to his enemy’s family—to his descendants and to his fathers (parents, ancestors). This also is in accordance with God’s recorded will (Exodus 20:5; 34:7). Sinfulness in a family affects succeeding generations; sins accumulate in a family, and the children usually perpetuate their parents’ sins²³³ (see Matthew 23:29–36).

In verses 16–20, David describes the cruel nature of his enemy. Why should this enemy expect kindness when he had never shown kindness to anyone else? (verse 16). In verse 20, David concludes by asking God to pay back his enemies,²³⁴ as he has requested in verses 6–15 (see 2 Thessalonians 1:6–7).

21–25 After thinking about his enemies, David lifts his eyes to God: But you, O Lord (verse 21). No matter how bad our circumstances are, we can always say: “But you, O Lord, can help us.” David asks God: . . . deal well (mercifully, justly) with me for your name’s sake (see Psalm 23:3). Then David goes on to further describe his sufferings (verses 22–25).

26–31 In these verses, David includes a final prayer for help (verse 26), a prayer for judgment against his enemies (verses 28–29), and a concluding vow to praise the Lord (verses 30–31).

PSALM 110

1–3 David composed this psalm to celebrate the enthronement of a King who was yet to come. He refers to this King as his Lord (verse 1), who sits at the right hand of the LORD (Yahweh, God). Though David did not know who this King might be, he viewed Him as superior to himself and thus called Him “Lord.”

Jesus and the New Testament writers understood that when David used the word “Lord” in this psalm, he was referring to the coming Messiah,the Christ, God’s Anointed One²³⁵ (see Mark 12:35–37; Acts 2:34–35; Hebrews 1:13). Thus this psalm is a prophetic word looking forward to the coming of Christ, the One who would sit at God’s right hand and whose enemies would be made a footstool for His feet.²³⁶

In verses 2–3, David says that God will extend the scepter of this King, the scepter being a symbol of strength and authority. The King’s rule over the earth will continue until all His enemies are subdued.²³⁷

4 In verses 1–3, David has described the coming Lord as a King; here in verse 4, David describes Him as a Priest. David quotes God as saying to the Lord (the King): “You are a priest forever.”

This verse teaches an important truth: the Christ (the Anointed One) is not only King; He is also Priest (see Zechariah 6:13). In ancient Israel, the roles of king and priest were generally separate, though both David and Solomon did carry out some priestly functions. However, the true priests of Israel had to be descended from Moses’ brother Aaron. How then could the Christ, a descendant of David and not of Aaron, even be considered a true priest?

The answer is that Christ’s priesthood originated much earlier than that of Aaron; it originated with the ancient priest-king of Jerusalem, Melchizedek (see Genesis 14:18). Melchizedek was both priest and king, and thus was a “type” or forerunner of Christ.²³⁸ Just as God had promised David that (through Christ) his kingdom would endure forever (2 Samuel 7:16), so here God declares that David’s Son (the Christ) will be a priest forever.

5–7 In these verses David addresses the coming Priest-King. He says that the Lord (God) will be at the Priest-King’s right hand to support Him in His battle with the ungodly nations²³⁹ (verses 5–6). Here the images of warfare remind us of John’s vision of the final battle in which Christ will overcome all the ungodly forces arrayed against Him (Revelation 19:11–21).

PSALM 111

1–10 This psalm is an acrostic poem; that is, each line begins with a successive letter of the Hebrew alphabet. The psalm is a song of praise to God for His faithfulness to His covenant people. The psalmist shows us that what God says He also does; His words and His works always go together.

Christians today can read this psalm with even more joy and confidence than the ancient Israelites had. Whereas God provided (temporary) redemption for the Israelites many times, He has provided us with eternal redemption (verse 9). God’s covenant with us continues through Jesus Christ, and it will last forever. No trouble will ever separate us from God’s love (Romans 8:38–39).

In verse 10, the psalmist concludes by saying: The fear of the LORD is the beginning of wisdom²⁴⁰ (see Proverbs 1:7; 9:10–12 and comments). In view of the greatness and goodness of God, not to “fear” Him is the essence of folly.

PSALM 112

1–4 Like Psalm 111, this psalm is also an acrostic poem; it celebrates the life and character of a godly man (see Psalm 1:1–3 and comment). In the first verse, the psalmist summarizes the hallmarks of a godly man: he fears the LORD (see Psalm 111:10), and he finds great delight in his commands—that is, he finds delight in obeying them.

Not only is the godly man blessed but his children are blessed as well; they will be mighty (influential, honored) in the land (verse 2). The godly man will enjoy covenant blessings (Leviticus 26:3–13; Matthew 6:33), symbolized by “wealth and riches” (verse 3).

But the godly man is not immune from trouble and adversity, symbolized by darkness (verse 4). Yet even in darkness there is light for the godly: the light of God, the light of hope, the light of redemption.

5–10 The godly: man is generous²⁴¹ (verses 5,9). Because he holds on to an “unshakable” God, the godly man will never be shaken (verse 6); he remains steadfast and stable (James 1:6–8). Though bad news (adversity) may come, he does not fear (verses 7–8); he knows that one day he will look in triumph on his foes (see 2 Thessalonians 1:8–10).

The godly man generously scatters abroad his gifts; as a result, his horn (strength, dignity) will be lifted high in honor (verse 9). The Apostle Paul quoted verse 9 to show that a person who sows generously will also reap generously; he will reap a harvest of . . . righteousness (2 Corinthians 9:6,9–11). The wicked man, on the other hand, will be vexed (verse 10); his longings will come to nothing (see Psalm 1:4–6 and comment).

PSALM 113

1–9 Psalms 113–118 make up a group of praise songs, which the Jews traditionally sing during the PASSOVER festival. Jesus and His disciples would have sung one or more of these psalms at the Lord’s Supper (Mark 14:26).

In this psalm, the psalmist praises God not only because He is exalted over all creatures but also because He stoops down to lift up the poor and needy²⁴² (verses 6–8). Such great power—and such great compassion! Even the barren woman receives His attention; He understands her sorrow,²⁴³ and He makes her a happy mother²⁴⁴ (verse 9).

We Christians also have a Passover to celebrate: the Lord’s Supper. In Christ, God “stooped down” to lift us up from sin and death. He became a servant, obedient even to death on a cross (Philippians 2:6–8). For this great act of love toward human beings, we can never praise God enough!

PSALM 114

1–2 This psalm celebrates the Israelites’ deliverance from Egypt and their entry into the promised land. Judah (the southern kingdom) became the site of God’s sanctuary, which symbolized His presence in the midst of His people; Israel (the northern kingdom) became God’s dominion, His realm, over which He ruled as King²⁴⁵ (verse 2).

3–8 In these verses, the psalmist highlights some of God’s greatest acts in bringing His people to the promised land. Verse 3: He parted the Red Sea and turned back the Jordan (see Exodus 14:21; Joshua 3:15–17); verse 4: He shook the mountains so that they skipped like rams (see Exodus 19:18); verse 8: He turned rocks into springs of water (see Exodus 17:16; Numbers 20:11). In all these ways and many more, God redeemed His people and brought them into a place of blessing.

PSALM 115

1 This psalm is a song of praise to God for His love and faithfulness, from which all of God’s covenant blessings flow.

2–8 The pagan nations ask: “Where is [Israel’s] God?” (verse 2). They ask this because—unlike their idols—Israel’s God is invisible to them. He is not an earthly object of metal or stone; He is in heaven (verse 3)—though not far from us. Their idols are lifeless objects. And those who make them will be like them (verse 8); they will perish together with their perishable idols.

9–13 Here the psalmist calls upon Israel and the house of Aaron (the priests) and all those who fear God to trust in the LORD and not in idols.²⁴⁶ If those who fear God—whether Israelite or Gentile—will put their trust in Him, He will bless them, small and great alike (verse 13).

14–18 These verses form a concluding doxology. The psalmist writes that it is not the dead (those who die outside God’s family) who praise the Lord (verse 17); rather, it is we—the covenant people—who extol the Lord, both now and forevermore (verse 18).

PSALM 116

1–6 In this psalm, the psalmist praises God for delivering him from death. The psalmist loves the Lord because the Lord heard his prayer (verses 1–2). The Apostle John wrote: We love because he first loved us (1 John 4:19).

In verses 3–6, the psalmist describes how the Lord had compassion on him. The Lord protects the simplehearted (verse 6) those who are childlike in their trust and dependence on God—and in the same way, the Lord saved (protected) the psalmist.

7–14 In verse 10, the psalmist makes a statement of faith: I believed; therefore I said. . . Because the psalmist had faith in God, he spoke out to God when he was afflicted. The Apostle Paul, inspired by the same Holy Spirit who inspired the psalmist, refers to verse 10 in 2 Corinthians 4:13 in order to show that our faith compels us to speak out and tell others about the goodness of our God.

In verse 12, the psalmist asks: How can I repay the LORD for all his goodness to me? The answer: there is no way to “repay” God. The best we humans can do is to praise Him with thankful hearts and to fulfill our vows of obedience to Him (verses 14,18).

The psalmist says he will lift up the cup of salvation in praise to the Lord (verse 13). This was a cup of wine customarily drunk at a meal celebrating some act of deliverance by the Lord; the psalmist calls it the “cup of salvation” because the Lord had saved him from death.

15–19 Here the psalmist repeats his vows to offer thanks and praise to the Lord (verses 17–19). In verse 15 he writes: Precious in the sight of the LORD is the death of his saints.²⁴⁷ Here the word “precious” means “highly regarded, closely watched over.” The faithfulness of His saints—even to death—is pleasing to the Lord.

PSALM 117

1–2 The writer of this shortest psalm (and the shortest chapter in the Bible) calls on all nations to praise the Lord. In Romans 15:11, Paul quotes verse 1 to prove that from the beginning God’s redemptive plan for mankind included the Gentile nations (Genesis 12:3). God’s love toward Israel was to be a means of blessing for all peoples—through the Son of David, Jesus Christ.

PSALM 118

1–4 This psalm is a song of thanksgiving for deliverance from enemies. Much of the psalm is written in the first person (verses 5–21), probably by a king or a religious leader. This person, the psalmist, has endured anguish (verse 5); he has been surrounded by enemy nations (verse 10). But with the Lord’s help he has gained the victory (verse 15). Having been saved from death (verse 18), he has now been invited to enter through the gate of the LORD into the Lord’s presence (verse 20). This individual, the psalmist, has been lifted from dreadful circumstances into the very presence of God; and all this has been done by the LORD’s right hand—by the Lord’s power (verse 16).

Who was this psalmist, this king or religious leader? No doubt he was a historical figure, perhaps David or one of his descendants. But, as we shall see, the inspired psalmist—without knowing it—was also writing about a future King and religious Leader, Jesus, who would apply this psalm to Himself—in particular, verses 22–23.

5–9 In the midst of his anguish, the psalmist affirms his faith in the Lord; he knows the Lord is with him and therefore he has nothing to fear, no matter what the circumstances may be (see Romans 8:31).

10–16 After describing his dire predicament (verses 10–12), the psalmist relates how the Lord’s right hand brought about his salvation, his deliverance (verses 14—15). He describes how shouts of joy filled the tents (dwellings) of the righteous (the faithful Israelites).

17–21 The Lord chastened the psalmist severely (verse 18), but did not let him die. The psalmist recognized that God had used his recent suffering to discipline him (see Psalm 38:1–8,17–22; Hebrews 12:5–11).

The psalmist asks to be admitted through the gates of righteousness (verse 19). These may have been literal gates leading to the temple court, but they also may represent the “gates” into God’s presence through which only the righteous may pass (verse 20).

22–24 In verse 22, the psalmist (the king or leader) refers to himself as the stone²⁴⁸ which had been rejected. The king (leader) had nearly suffered a disastrous defeat; enemy kings had “rejected” him. But now the Lord has saved him and made him the capstone—the most important “stone,” the king above all kings.

What the psalmist pictures for us in verses 22–23 is a marvelous reversal of circumstances: from imminent defeat to glorious victory, from humiliation to exaltation. And this is why Jesus applied these verses to Himself (see Mark 12:1–12), as did other New Testament writers (Acts 4:8–12; 1 Peter 2:7). Jesus suffered rejection by man, but God accepted Him and made Him the “capstone.” No one has ever experienced a greater reversal of circumstances than Jesus did; He went from being nothing to being seated in the highest place; and it was God who exalted him (Philippians 2:5–11). The LORD has done this (verse 23). No wonder the psalmist says: This is the day (of salvation) the LORD has made (brought about); let us rejoice and be glad in it (verse 24).

25–29 In verses 25–27, the psalmist speaks on behalf of the people (the Israelites) who are celebrating the arrival of their victorious king in the temple court. They cry out: Blessed is he who comes in the name of the LORD (verse 26)—the very words the people of Jerusalem used centuries later to celebrate the arrival of another triumphant King, the Messiah Jesus Christ²⁴⁹(Mark 11:9).

This psalm speaks as clearly to us today as it did to those ancient Israelites. This is the day the LORD has made (verse 24). Since the coming of Jesus Christ, every day has been “the day” of salvation for those who turn to Him. Paul said: I tell you . . . now is the day of salvation (2 Corinthians 6:2). Let no one miss it; let no one lose the chance to enter God’s rest (Hebrews 3:7–19).

And what will that “rest” mean for us? This psalm gives us an idea: it will mean freedom (verse 5), joy (verse 15), life (verse 17), and an eternity in the presence of God (verse 19). Give thanks to the LORD, for he is good; his love endures forever (verse 29).

PSALM 119

1–8 This entire psalm is basically a prayer in praise of God’s word. It is an elaboration of Psalm 19:7–11, in which David highlights the blessings and virtues of God’s law. Psalm 119 reminds us that our God is a God who speaks, and that His words are central to the life of His people. Through creation, God has revealed to all mankind His greatness and His essential nature (Romans 1:18–20); through His word—His verbal revelation—He has revealed to us His instructions and His promises. As God’s people, our possession of His full verbal revelation, the Bible, sets us apart from the followers of all other religions.²⁵⁰

God’s word is a living Word, which imparts life to those who believe it and seek to follow it (Hebrews 4:12; 1 Peter 1:23). This Word has been with God from the beginning (John 1:1–2). It was the Word that created the universe and everything in it (Genesis 1:3,6,9,14,20,24; John 1:3). It was the Word that became flesh in the person of Jesus Christ (John 1:14). No wonder the psalmist has so much to say in praise of God’s Word!

The writer of this psalm is not known, but we do know that he was devoted to God and to God’s word. The psalmist makes clear throughout the psalm that God and His word are inseparable: the person who loves God loves His word. The one who loves God will obey His word (John 14:15,21,23). Obedience to God’s word is the key that opens the door to blessing and to eternal life (Leviticus 26:3–13; John 6:63,68).

God’s word provides us with all the instructions we need in order to live lives of faith and godliness. To demonstrate the all–sufficiency of God’s word, the writer has written this psalm as an acrostic poem using all the letters of the Hebrew alphabet.²⁵¹ Each section has eight verses; the number eight represents abundance, “more than enough.”²⁵² By these poetic devices, the psalmist further emphasizes the completeness and sufficiency of God’s word.²⁵³

In verses 1–2, the psalmist describes those who lead a “blessed” life: they walk according to the law of the LORD and they seek him with all their heart (see Deuteronomy 4:29; Psalm 1:1–2 and comments). They do nothing wrong (verse 3)—that is, they remain in a right relationship with God; even though they sin, they confess their sin and are restored to fellowship with God (1 John 1:9).

Those who obey God’s law can expect God’s help. God made a covenant promise at Mount Sinai that if His people obeyed Him, He in turn would bless them (Exodus 19:5–6; Leviticus 26:3–13). This theme of blessedness resulting from obedience runs throughout the psalms and indeed throughout the entire Bible.

9–16 How can a young man (a disciple) keep his way pure? (verse 9). Purity or holiness is essential if we are to have fellowship with God (Matthew 5:8). And we can remain pure by living—with the Holy Spirit’s help—according to God’s word. God’s word cleanses us (John 15:3). If we fill our heart²⁵⁴ with God’s word and allow His word to rule in our heart, then we are much less likely to sin against Him (verse 11).

In verse 15, the psalmist says: I meditate on your precepts, your words (Psalm 1:2). Meditation is to the soul what digestion is to the body. Our souls need to “feed” on God’s word. We need to delight in God’s word (verse 16), even more than we delight in tasty food (Psalm 112:1). Food enables us to live a few years on earth; God’s word enables us to live forever in heaven.

17–24 In verse 17, the psalmist asks God to do good to him—to bless him—that he might live. Then, says the psalmist, I will obey your word. It’s important to keep this order in mind: first, God does “good”; second, we obey out of gratitude for the good God has done. God initiates; we respond. Let us never think we can “bargain” with God, telling Him: “I’ll obey as long as you promise to bless me.” No; God has already blessed us, and our only suitable response is to gratefully devote ourselves to Him (1 John 4:19).

In verse 18, the psalmist says: Open my eyes that I may see (all the) wonderful things in your law. The unspiritual person cannot understand God’s law (1 Corinthians 2:12–14); only through God’s Holy Spirit can one’s spiritual “eyes” be opened to see the wonderful life-giving things contained in the law. As we study and meditate on God’s word, we must always pray that our spiritual “eyes” might be open to receive all that God desires to impart to us.

In verse 19, the psalmist calls himself a stranger on earth (Hebrews 11:9,13; 1 Peter 2:11). For those who follow God’s law, this earth is indeed an alien place; it is presently under the control of the evil one (1 John 5:19). We are merely pilgrims passing through a “foreign land”; our destination is heaven, the new Jerusalem, where we will dwell in the immediate presence of God (Revelation 21:2–3).

25–32 The psalmist is a godly man, but he has been suffering persecution from ungodly enemies (see 2 Timothy 3:12); he has been laid low in the dust (verse 25). He asks God: . . . preserve my life according to your word—that is, according to your promise. God has promised—on average—a long life to His people if they remain faithful²⁵⁵ (Deuteronomy 6:1–2).

In verse 29, the psalmist prays: Keep me from deceitful ways. The psalmist prays that he might be kept not only from being deceitful himself but also from ways that would end up deceiving him. Many “ways” seem good to us, but in fact they lead to death (Proverbs 14:12; Matthew 7:13–14).

God’s commands—God’s laws—set our hearts free (verse 32). Satan offers us “freedom” to do whatever we want, but that very freedom enslaves us to our sinful desires. God’s commands, on the other hand, keep us from enslavement and give us true freedom to follow His will and to receive His blessings (John 8:31–32; James 1:25).

Notice that the psalmist has made a deliberate decision to follow God’s law, the way of truth: I have chosen . . . I hold fast . . . I run . . . (verses 30–32). People don’t just “drift” into obeying God’s law; it doesn’t happen by accident. People must make a choice. Making a choice is our responsibility, and we alone will bear the consequences of making the wrong choice (see Deuteronomy 30:19–20).

33–40 These verses contain a series of requests on the part of the psalmist: Teach me . . . Direct me . . . Turn my heart toward your statutes (verses 33–37). The psalmist is correct in making these requests; we are dependent upon God for teaching, for direction, for motivation. It is only with God’s help that we can even begin to keep God’s law. We need to be transformed by the renewing of [our] mind (Romans12:2) be fore we can truly follow God and delight in His commands (verse 35).

In verse 38, the psalmist says to God: Fulfill your promise . . . so that you may be feared. The “promise” the psalmist is referring to is God’s covenant promise to bless His faithful people. The psalmist asks this not only for himself but also for the sake of God’s glory—that God might be feared by the ungodly peoples of the world.

41–48 In this section, the psalmist also speaks about freedom (see verse 32), the freedom that comes from following God’s precepts (verse 45). The psalmist declares he will speak of God’s statutes before kings (verse 46)—before the kings of the world. In this way he will testify to the greatness of his God.

49–56 In this section the psalmist introduces two notable thoughts. Indignation grips me, he says (verse 53), indignation toward those who have forsaken God’s law. We commonly call this “righteous indignation.” However, true righteous indignation is uncommon. The only indignation that can be called “righteous” is that which contains absolutely no personal animosity or self-interest. Righteous indignation is totally selfless. For that reason, it is very rare among humans!

The second notable statement comes in verses 55–56, where the psalmist says that he remembers the Lord’s name²⁵⁶ and that this has been his practice. A godly life–style does not “just happen”; it comes from constant remembrance of God’s “name” (all His attributes) and the habitual “practice” of keeping His law.

57–64 You are my portion, O LORD (verse 57). The psalmist means that the Lord Himself is his inheritance, his “treasure” (Matthew 6:19–21). The Lord is the One whom the psalmist values above all earthly possessions. Even if the psalmist lost everything on earth, He would still have his “portion,” his eternal treasure—the Lord.

Because the Lord is his portion, the psalmist has promised to obey His words (verse 57). Even if the wicked bind [him] with ropes—even if the wicked triumph for a time and the psalmist’s faith seems to be in vain—still he will not forget [God’s] law (verse 61).

65–72 In this section, the psalmist mentions the affliction he has experienced-the discipline he has been given by God²⁵⁷ (see Hebrews 12:5–11). This discipline has changed the psalmist’s life: Before I was afflicted I went astray, but now I obey your word (verse 67). The psalmist can even praise God for his affliction: It was good for me to be afflicted so that I might learn. . . (verse 71). When we can say that, then the affliction (discipline) has accomplished its purpose. Then we can truly say with the psalmist: God’s law is more precious to me than thousands of pieces of silver and gold (verse 72). But remember, God’s law is of value to us only as long as we obey it from our hearts!

73–80 The psalmist continues to think about his affliction; it was in faithfulness that God afflicted him (verse 75). God is faithful both to discipline us for our sins and also to restore us at the right time (Hebrews 12:11). The psalmist prays that all those who fear God will turn to him (the psalmist) and support him in his affliction and rejoice with him in his eventual vindication (verse 79).

81–88 The psalmist’s affliction is severe; his soul faints as he longs for God’s salvation, deliverance (verse 81). He prays that God might deliver him from his affliction. He is like a wineskin in the smoke (verse 83)—shriveled, dried up, and blackened. The arrogant (the wicked) dig pitfalls for him (verse 85); they probably slander him, saying that his affliction must be the result of some great sin. But even though the psalmist’s suffering is extreme, he has not forsaken [God’s] precepts (verse 87). Though our persecutors may break God’s law, we must never retaliate in like manner (Matthew 5:38–39); we must obey God’s law regardless of what men may do to us. God’s word is both our rule for the present and our hope for the future.

89–96 Your word, O LORD, is eternal (verse 89). Here the psalmist refers to the Word that was with God in the beginning and by which the universe was created (John 1:1–3). But this Word also includes the “words” spoken by God throughout history; these too will never pass away ²⁵⁸ (Mark 13:31).

The psalmist says that if God’s law (words) had not been his delight—if he had not loved and obeyed God’s law—then he would have perished (verse 92). The psalmist would never have learned the way of life, for it was by obeying God’s precepts that his life was preserved (verse 93). This world passes away, but the man who does the will of God lives forever (1 John 2:17).

97–104 Here the psalmist praises God’s law as being the source of the highest wisdom. The psalmist loves the law (verse 79), just as he loves God. The law has given the psalmist more insight and understanding than any of his teachers or elders could have given him²⁵⁹ (verses 99–100). The psalmist says to God: I have not departed from your laws because you yourself have taught me (verse 102). It is God’s Holy Spirit who has taught the psalmist, and the Spirit has kept him from departing from God’s laws.²⁶⁰ Indeed, the psalmist has savored God’s words; to him they are sweeter than honey (verse 103). But God’s words are only sweet if they are “eaten”—that is, taken into one’s heart and obeyed (see verse 11).

105–112 For the psalmist, God’s word is a lamp, a light for his path (verse 105); in the same way, Jesus is the light of the world and whoever follows Him will never walk in darkness (John 8:12).

The “lamp” of God’s word doesn’t show us the future; it lights our path for today. The future is unknown to us (but not unknown to God). We only need to know where to set our foot in the present, and Jesus has promised us enough light for that.

In verse 109, the psalmist says: I constantly take my life in my hands. He constantly faces persecution from wicked men because of his obedience to God’s law. And yet the law is so precious to the psalmist that he will not forget it or stray from it. He tells God: Your statutes are my heritage (my inheritance, my possession) forever; they are the joy of my heart (verse 111). Might we too be able to say the same!

113–120 In these verses, the psalmist comments on the evildoers who are opposing him. They are double minded (verse 113)—that is, they are not sincere or stable; they say one thing and do another (see James 1:6–8). Such men—the wicked of the earth—will be discarded like dross²⁶¹ (verse 119), much as chaff is blown away by the wind (Psalm 1:4).

121–128 In this section the psalmist prays for deliverance from his oppressors (verse 121). His eyes fail (verse 123); his hope fails; his faith is being tested to the limit. He asks God: Deal with [me] according to your love, not according to my sins (verse 124). He pleads for that which he doesn’t deserve: God’s mercy and grace.

129–136 In verse 130, the psalmist says that the unfolding of [God’s] words gives light. God’s word isn’t made up of lifeless facts and information. Rather, it is a living and dynamic word that, with the Holy Spirit’s help, must be “unfolded” revealed, “digested,” taken into our hearts. Only when this happens will God’s word give us light.

137–144 God’s word gives light because it is right (verse 137), trustworthy (verse 138), true (verse 142), and life–giving (verse 144). God’s word is completely true; we can trust it. Those who argue with God’s word argue with God. We test and prove the truth of every other teaching by what God says in His word, the Bible.

145–152 This section consists of a prayer for deliverance. The two halves of the section correspond to the two parts of James 4:8: Come near to God (verses 145–148) and he will come near to you (verses 149—152). Notice that the psalmist’s prayer is accompanied by a vow of obedience (verses 145–146). Praying without a commitment to obey God is merely a form of self-seeking.

153–160 Again the psalmist prays for deliverance: preserve my life according to your promise (verse 154)—the covenant promise of long life to those who keep the covenant commandments. The psalmist says that he has not turned from [God’s] statutes, even though his foes persecute him for following God’s word (verse 157). His foes are faithless and worthy of loathing because they have disobeyed God’s word and broken His covenant (verse 158).

161–168 Here the psalmist reaffirms his love for God’s law (verses 163,167). Seven times a day (throughout the day) he praises God for His righteous laws (verse 164). To love God’s law is to love God. To love God is to obey God (John 14:15,21,23)—to obey His commands, statutes, and precepts (verses 166–168). The psalmist obeys because all [his] ways are known to God (verse 168); God knows the psalmist’s heart. We can’t fool God by simply saying, “I love you, Lord”; our love must be proved by our obedience.

169–176 In this final section, the psalmist prays for deliverance so that he might continue to praise his God (verse 175). In the last verse, he makes a profound confession: after writing this entire psalm in praise of God’s word, he then admits he has strayed from it like a lost sheep (verse 176). This is indeed a fitting ending to such a psalm. The psalmist has made God’s law his guide and yet, as a sinful human, he has repeatedly lost his way. And so he humbly makes his final plea to God: Seek your servant. We cannot find our way to God unless He first seeks us (Matthew 18:12–14; Luke 19:10).

Psalm 119 has been precious to millions of believers down through the ages. It reminds us of the central importance of God’s word, the Bible, in our Christian lives. Yes, through His creation, God has given mankind a “general revelation” of His greatness and goodness. But that was never enough to keep mankind from straying from His will. So God gave man His word, His “spiritual revelation,” not to bind man but to bless him, not to limit man but to lead him. Finally, when even that did not keep man from straying, God sent His Word made flesh (John 1:14)—His own Son—to seek out straying men and women so that they might not perish but have eternal life (John 3:16).

PSALM 120

1–7 This psalm and each of the next fourteen psalms have the title: A song of ascents. Most likely this group of psalms was sung by pilgrims on their way to Jerusalem to celebrate Israel’s three main annual festivals (Exodus 23:14–17). Since Jerusalem was at a higher elevation than the surrounding countryside, one needed to “ascend” in order to reach it.

Psalm 120 is a prayer for deliverance from deceitful accusers. The psalmist answers his accusers: What will he (God) do to you? (verse 3). He will punish you with the same weapons—words that are like sharp arrows and burning coals—that you are using against me (verse 4).

The psalmist says that he dwells in Meshech and Kedar, two faraway places (verse 5). These places are metaphors for the hostile and warlike people among whom the psalmist has been forced to live. Jerusalem, the “city of peace,” is the true home for a man of peace like himself (verse 7).

PSALM 121

1–8 This psalm speaks of the believer’s assurance that God watches over His people; the term “watch over” is repeated five times in this short psalm. The psalm’s promise of protection has made it one of the most beloved of all the psalms.

The psalmist (the pilgrim journeying to Jerusalem) lifts up his eyes to the hills—the hills of Jerusalem (verse 1). There stands the temple, symbolizing God’s presence among His people; it is from the LORD that the psalmist’s (and our) help will come (verse 2). The Lord will protect us from both the sun and the moon (verses 5–6), which symbolize all the dangers and trials that might come upon us day or night. The Lord will protect us not only in this life’s “journey to Jerusalem,” but He will also watch over us forevermore (verse 8).

PSALM 122

1–9 This psalm is a song of joy over Jerusalem and a prayer for its welfare. Jerusalem is being celebrated because the house of the LORD (the temple) is there (verse 1), as well as the thrones of the house of David, God’s anointed king (verse 5). Thus Jerusalem represents God’s earthly residence and earthly rule; it is indeed a city to rejoice over.

But for Christians, this psalm has an even greater significance: it points forward to a heavenly Jerusalem, to the church of the firstborn, the Church of Christ (Hebrews 12:22–24). There peace and security will be found (verse 7). This future Jerusalem is our true destination, and we too can rejoice in it.

In one sense, Christians have already arrived at their destination; our “earthly Jerusalem” is the Church of Christ in the world. It is closely compacted together in unity (verse 3); it is built of living stones (1 Peter 2:4–5). And as the psalmist has prayed for the peace of Jerusalem (verse 6), so we must pray for the peace and unity of Christ’s church. Satan’s chief weapons against the church are division and disunity. Let us join in the psalmist’s prayer: May there be peace within your walls (verse 7).

PSALM 123

1–4 This psalm is a prayer for mercy; God’s people have endured much contempt and ridicule from the proud and arrogant (verses 3–4), and so they turn their eyes to the Lord in humble dependence. We too must have this same attitude as we approach the Lord: our relation to Him is that of slave to master, maid to mistress (verse 2). We belong to Him; our lives are in His hands. Happily our heavenly Master is not like human masters; our Master is infinitely wise and good and loving. To be a “slave” to such a Master is the highest privilege a human being can have.

In this psalm, the psalmist looks beyond God’s “earthly throne” in Jerusalem to His real throne in heaven. Heaven is God’s real dwelling, and it is from there that His mercy comes.

PSALM 124

1–8 In this psalm David praises the Lord, the Maker of heaven and earth (verse 8), for saving Israel from destruction. Because the Lord is the all–powerful Creator, He is fully able to protect His people from their enemies. Indeed, their enemies are also His enemies.

Some Christians today believe that God will protect their nation just as God protected ancient Israel; however, this belief is not based on Scripture. Ancient Israel was in a special covenant relationship with God; as long as the Israelites kept their part of the covenant by obeying God’s commands, they could count on God’s being “on their side.” If they didn’t obey, God’s covenant protection was withdrawn.

Today, it is the worldwide Church of Christ that is under God’s covenant protection, not any particular geopolitical state. It is the Church that God has His eye on; we Christians are His covenant people today, and we come from every nation on the earth.

PSALM 125

1–5 Those who trust in the LORD—that is, in Yahweh, the Lord of Israel—are “God’s people,” no matter what their nationality may be; they are like Mount Zion²⁶² (verse 1). Mount Zion symbolizes God’s presence and protection; people who trust in God are “unshakable,” even as Mount Zion is unshakable.

The psalmist is confident that the scepter (rule) of the wicked will not remain in the land allotted to the righteous (the promised land); otherwise, the “righteous” themselves might be tempted to do evil (verse 3). Yet even though he is confident of the Lord’s protection, the psalmist still prays urgently that the Lord would do good to His people and banish . . . the evildoers (verses 4–5). No matter how great our confidence in God, we still need to pray to Him!

PSALM 126

1–6 This psalm celebrates the return of the Jewish exiles to Zion (Jerusalem) from their captivity in Babylon (see the books of Ezra and Nehemiah). It was a time of rejoicing over the great things God had done for them (verses 2–3).

Yet for the returning exiles life in Jerusalem and Judah was hard compared to what it had been before. So the psalmist asks God: Restore our fortunes . . . like streams in the Negev (verse 4). The Negev was the desert region of southern Israel where streams do not ordinarily flow; therefore, the psalmist is asking God to pour out an unusual blessing on His people “streams in the desert.”

The psalmist ends with words of assurance: there will be songs of joy—but only after the people faithfully sow their seed (verses 5–6). There may be hardships ahead of them—tears and weeping—but in due time the Lord will give them a “harvest” of blessing (see Galatians 6:9; James 5:7).

PSALM 127

1–5 This psalm teaches us that life’s security and blessings do not come primarily as a result of our own achievement but rather as a gift from God. Indeed, the psalmist says that any human endeavor not based on trust in God is ultimately in vain (verse 1).

Notice that the psalmist does not condemn human activity as such: humans must build houses, guard their communities, work their fields, and raise their families.²⁶³ But they must carry out these activities in dependence on God and in accordance with His will. Otherwise, their endeavors will be “in vain” from an eternal perspective.

Unless the LORD builds the house, its builders labor in vain (verse 1). Here the word house is a metaphor for any lasting and spiritually worthwhile achievement, including the “building up” of a godly family. If God does not ordain the “building,” enable the builders and protect the occupants, then the effort will come to nothing. All “our” achievements are, in the last analysis, gifts of God.

Men labor in the field by day, but they can sleep at night (verse 2) because it is God who actually makes things grow (see 1 Corinthians 3:6–7). Likewise, men and women must be fruitful and increase in number (Genesis 1:28), but their children are still gifts from God; they are a heritage, a reward from Him (verse 3). Children carry on the family name; they inherit the family property; they help perpetuate the reputation and achievement of their parents—not to mention caring for them in their old age. No wonder a parent is blessed to have a “quiver full” of them!²⁶⁴ (verse 5). The children will be blessed too; they will be able to defend each other when they contend with their enemies at the city gate. God has placed human beings in families; the family is the most basic and important element in human society. The family is a gift of God.

In summary, this short psalm teaches us an important lesson: we should not measure ourselves by how “successful” or “useful” we are in our service to God. That is not the measure God uses. God’s attention is focused not on our achievements but on our relationship with Him. God’s primary interest is not in what “we do” for Him but rather in what He is able to do through us. Measuring people by their visible successes is a trap we must avoid: by such a measure, Jesus would have been one of the greatest “failures” who ever lived.

PSALM 128

1–6 This psalm describes the blessedness of the godly person: Blessed are all who fear the LORD, who walk in his ways²⁶⁵ (verse 1). To them God grants His covenant blessings of security, prosperity and long life (Leviticus 26:3–13). The godly man’s wife will be like a fruitful vine, appealing, diligent, productive (see Proverbs 31:1031); his sons will be like olive shoots, long-lived and fruitful²⁶⁶ (verse 3).

The blessings of the godly man spill over into his community; he will see the prosperity of Jerusalem—the well–being of his neighborhood and city (verse 5). His godliness will contribute to peace, both in his nation and in the world (verse 6).

PSALM 129

1–4 In this psalm, the nation of Israel is the “speaker.” Even though Israel has been greatly oppressed from [its] youth (verse 1)—that is, from the time Israel was enslaved in Egypt—its enemies have not gained the victory over it; they have not been able to completely destroy Israel (verse 2). Plowmen (wicked enemies) have plowed over Israel, but the Lord has freed Israel from their oppression (verses 3–4).

5–8 Those who hate Zion are those who hate God’s earthly presence and rule in Jerusalem; they are opposed to God’s kingdom on earth as represented by the nation of Israel. May they wither like grass on a roof, which dries up when the rain stops! (verse 6). May there be no one to bless them in the name of the Lord (verse 8).

PSALM 130

1–4 The psalmist cries out to God from the depths of his distress, which has most likely resulted from sin (verse 1). He begs for mercy, the undeserved grace and kindness of God (verse 2). He knows that if God kept a record of all past sins there’d be no hope for anyone to escape His judgment (verse 3). However, the great truth about God is that He is merciful; with Him there is forgiveness (verse 4)—and love (Exodus 34:6–7). This is why He is feared (honored, worshiped), because only those who fear Him—who trust in Him and humble themselves before Him—will be forgiven (see Psalm 51:1–2 and comment).

5–8 The psalmist expresses his confidence in God. God’s mercy is as certain as the dawn for which the night watchman waits (verses 5–6). And wait we must; forgiveness is God’s sovereign act and it can never be taken for granted.

In verses 7–8, the psalmist urges all Israel to hope in the Lord, just as he himself has hoped in Him (verse 5). For with the Lord there is not only forgiveness (verse 4)—the erasing of sin and its penalty; there is also redemption²⁶⁷(verse 7)—the full payment for sin and the restoration of fellowship with Him.

PSALM 131

1–3 This psalm is a statement of humble trust in the Lord. The psalmist has humbled his heart and does not concern himself—is not preoccupied—with great matters (verse 1), with greatness (Mark 9:33–35). Rather he is like a weaned child (verse 2), a child who is no longer fretful but walks trustingly beside his mother (see Mark 10:13–16).

PSALM 132

1–5 This psalm celebrates the arrival of the ark in Jerusalem (see 2 Samuel 6:12–19). It is also a prayer asking God to remember His covenant promise to establish David’s house (dynasty) forever (verses 1,10).

In verses 2–5, the psalmist mentions David’s vow to find a place—to build a dwelling—for the Lord²⁶⁸ (see 1 Kings 8:17–19).

6–10 In verse 6, the psalmist writes: We (David and his men) heard it (heard about the location of the ark) in Ephrathah (the region of Bethlehem, David’s birthplace), and we came upon it (the ark) in Jaar (another name for Kiriath Jearim), the city where the ark had been kept since the days of Samuel (see 1 Samuel 7:1).

Verse 7 is a call to worship. The people are accompanying the ark to Jerusalem and they say: “Let us go to [God’s] dwelling place”—that is, to the tent that David had prepared for the ark (2 Samuel 6:17); “let us worship at His footstool” (see Psalm 99:5).

Then, in verses 8–9, the people ask the Lord to come to His resting place (dwelling place) together with the ark—the ark of your might (see Psalm 78:61). They ask that God’s priests be clothed in righteousness (verse 9) and salvation²⁶⁹ (verse 16); the righteousness referred to is God’s righteousness, which makes possible the salvation of His people (see Romans 3:21–24).

In verse 10, the psalmist asks God not to reject (withdraw His favor from) His anointed one—namely, David and his descendants.

11–12 In these verses, the psalmist refers to the covenant God made with David, when He promised David that his kingdom would endure forever—a promise ultimately fulfilled by the coming of Jesus Christ (see 2 Samuel 7:12–17 and comment).

13–16 Here the psalmist describes how the Lord chose Zion (Jerusalem) for His earthly dwelling and promised to bless His people (see Deuteronomy 12:5–7). The Lord also promised to clothe Zion’s priests with salvation (verse 16) and make her saints (believers) sing for joy.

17–18 Here the Lord continues the promises He made to David in verses 11–12. The Lord promises to make a horn grow for David (verse 17)—that is, He promises to raise up a “strong one,” a king to sit on David’s throne.²⁷⁰ The Lord also promises to set up a lamp for David (verse 18), a lamp that will not go out (see 1 Kings 11:36). That lamp is Christ; Christians today are the inheritors of the promises made in this psalm.

PSALM 133

1–3 This short but significant psalm highlights the importance of unity among God’s people. Unity among believers prompts the outpouring of God’s blessing: it is like the oil which consecrates (sanctifies) Israel’s priests (Exodus 29:7,21); it’s as if the abundant dew that settles on Mount Hermon were settling on Mount Zion instead.²⁷¹ When there is unity among believers, they become for God a holy (consecrated and sanctified) priesthood (Exodus 19:6; 1 Peter 2:9). They also become spiritually fruitful as well. Indeed, Satan’s greatest means of robbing us of our spiritual fruit is to sow disunity among us. Spiritual disunity is ultimately the result of sin. When we are divided, the blessings of the “consecrating oil”²⁷² and the “dew of fruitfulness” are withdrawn from us.

In verse 3, the psalmist writes: For there the Lord bestows His blessing. “There” is where unity exists. And the ultimate blessing of God is life forevermore (see Deuteronomy 30:15,19–20). The blessed believer is one who lives in fellowship with his brother and sister in the Lord (see John 13:34–35; 1 John 1:7; 2:9–10).

PSALM 134

1–3 Verses 1 and 2 of this brief psalm of praise are spoken by worshipers leaving the temple in the evening; the worshipers are exhorting the Levites on duty during the night to praise the Lord. The Levites respond in verse 3 by blessing the worshipers as they leave the temple.

PSALM 135

1–7 This psalm is a call to praise the Lord, Yahweh God of Israel, the one true God of the universe. In verse 4, the psalmist says the Lord has chosen Jacob (Israel) out of all the nations of the earth to be His treasured possession (see Exodus 19:5–6). Notice, in verses 3 and 5, that we are called not only to praise God for what He has done but also for who He is.

8–14 In these verses, the psalmist briefly summarizes God’s great acts of delivering His people from Egypt and bringing them into the promised land (Exodus Chapters 7–14; Joshua Chapters 1–12). The defeat of Sihon and Og (verse 11) is described in Numbers 21:21–35.

15–21 See Psalm 115:2–13 and comment.

PSALM 136

1–26 This psalm celebrates the love of God which endures forever (see Exodus 34:6–7). The psalmist recounts God’s great works in creation (verses 4–9), in delivering the Israelites from Egypt (verses 10–15), and in leading them through the desert and into the promised land²⁷³ (verses 16–22). At every step of the way, the psalmist (representing a choir of Levites) reminds us that behind all these great works is the enduring love of God. God is love (1 John 4:16).

God is the God of gods²⁷⁴ and the Lord of lords (verses 2–3); therefore, He alone is to be thanked for all of the wonderful works of creation, deliverance and redemption. We thank the Lord not only because He does good but also because He is good.

PSALM 137

1–6 This psalm was written by one who had recently returned to Jerusalem from exile in Babylon. His memories of exile are still fresh and sorrowful. He recalls how the Jews longed for Zion, for Jerusalem. Their love for Jerusalem was closely associated with their love for God, for Jerusalem was the location of God’s temple.

7–9 Here the psalmist calls for retribution—God’s judgment—to fall upon the nations that joined in the destruction of Jerusalem. He first mentions the Edomites (verse 7), the descendants of Esau, Jacob’s brother; they encouraged the Babylonians to tear Jerusalem down to its foundations—not only its buildings but its religious structures as well (see Obadiah 8–15).

In verses 8–9, the psalmist turns his attention to Jerusalem’s main destroyer, Babylon, here personified as the Daughter of Babylon. The psalmist doesn’t say he wants Babylon to be doomed; he simply says that it is doomed. He says that happy (blessed) is the one who repays Babylon for what it has done, who becomes the instrument of God’s justice (Romans 2:5–6). The Babylonians committed many atrocities against the Jews, including the killing of women and children; the same fate will befall them.²⁷⁵

PSALM 138

1–5 In this psalm David praises God for His love and faithfulness (verse 2); he praises God’s name in the presence of the “gods” (verse 1)—in the presence of ungodly nations, their rulers, and their pagan temples. So confident is David in the greatness of his God that he invites the kings of the earth to take part in praising Him (verses 4–5).

6–8 One proof of God’s greatness is His love and concern for the lowly (verse 6) the needy and the humble. The proud, on the other hand, God rejects; He does not allow them to come near.

No matter what trouble David experiences, he knows that God will be with him, preserving his life (see Psalm 23:4–6); the Lord’s purpose for David will be fulfilled (verses 7–8). And this is true for each of us: God will carry on to completion the good work He has begun in us (see Romans 8:28; Philippians 1:6).

PSALM 139

1–6 In this profound and well-known psalm, David writes about the relationship between himself and his Creator. It is a psalm that all of us can make “our own.”

In these verses, David reflects on God’s knowledge of his every action, every word, and every thought. God even knew David’s thoughts before they were fully formed; He perceived them from afar! (verse 2). We can hide nothing from God. God knows us better than we know ourselves (see Jeremiah 17:9–10). To David, God’s knowledge was too wonderful (verse 6); it was beyond his comprehension. He felt “hemmed in”surrounded, covered—by God’s hand (verse 5).

7–12 There was no place David could go where he could hide from God, from God’s Holy Spirit. God is everywhere; therefore He sees everything (Jeremiah 23:23–24). Whether David flees to the heavens or to the depths of the earth, whether he goes to the east—the dawn—or to the west—the far side of the (Mediterranean) sea—God will be there (verses89). Even the darkness can’t hide David (verses 11–12). God is light; and wherever God is, the darkness is overcome, dispelled (1 John 1:5).

For anyone trying to hide or to run from God, this psalm will certainly be discouraging! But that hand of God that seemed at first to hem David in (verse 5) is also a hand of divine guidance and protection (verse 10); God’s right hand will hold David fast (see John 10:27–30). Therefore, far from being a discouragement, this psalm gives the child of God great comfort and courage. Wherever we are, whatever our circumstances, we can rest in God’s love; we can be at peace, for we know that God is with us.

13–18 In this beautiful passage David, inspired by the Holy Spirit, describes how God created him in a “fearful and wonderful” way (verses 13–14). God formed him in his mother’s womb—the secret place²⁷⁶ (verse 15). God knew him even when he was unformed (verse 16)—an embryo.²⁷⁷ God knew him even before that—even before the creation of the world! (Ephesians 1:4).

This is why David says in verse 17: How precious . . . are your thoughts, O God! God’s purposes for David are too vast for David to comprehend. How can the creature ever fully comprehend its Creator?

19–22 In these verses David expresses his hatred for those who hate God (verses 21–22). From other Scripture passages, we know that David’s hatred for evildoers arose on God’s behalf; he is not speaking here of personal animosity or vengefulness. As God’s earthly representative, David was obliged to stand against God’s adversaries. Furthermore, David loved the Lord and therefore hated everything that dishonored His name; thus he was justified in speaking strongly against the Lord’s hardened enemies.²⁷⁸

23–24 David was surely tempted to hate his enemies in a personal and vengeful way; he no doubt was being slandered and persecuted by evildoers even as he wrote this psalm. So in these final verses, David asks God to expose any sinful attitude he might have in regard to his enemies. In a broader sense, David is also asking God to test his devotion and integrity; David desires above all to be conformed to God’s will and to be led in the way everlasting.

We, too, need to ask God to search our hearts and to show us the sinful attitudes lurking there. And let us be prepared to learn painful things about ourselves. It is no small thing to be examined by the living God (see Psalm 19:12–14 and comment).

PSALM 140

1–8 This psalm is a prayer for deliverance from the plots of slanderers and men of violence (verses 1–2); it is also a prayer for God’s justice to be done (verses 9–11). In verses 1–8, David calls out to the Lord, who is his strong deliverer (verse 7).

9–13 Here David asks God to bring upon his enemies the same trouble they have caused him. Indeed, God has stated that this is His practice (Deuteronomy 19:16–19). God does repay evildoers for the evil they have done (Romans 2:6; 2 Thessalonians 1:6). David is only asking God to do what He has already said He would do.²⁷⁹ David ends his psalm by expressing confidence that God’s justice will prevail²⁸⁰ (verses 12–13).

PSALM 141

1–2 This psalm is a prayer for deliverance (verses 1–2,8–10), and also a prayer that the Lord would keep the psalmist from the temptation to do evil (verses 3–4). In verse 2, the psalmist (David) asks that his prayer might be like incense pleasing to God (Revelation 5:8).

3–4 David is conscious of his own weaknesses, his own tendency to do evil both in his speech and in his actions. Even if we avoid evil action, it is very hard to avoid evil speech (James 3:2–8). So David asks God to set a guard over [his] mouth (verse 3). We cannot say this prayer too often! Our speech is the most sensitive indicator of our relationship with God; it is also the most sensitive indicator of what is in our heart.²⁸¹

Both speech and action come from the heart, and God knows our heart (Psalm 139:1–4,23–24). In verse 4, David asks God not to let his heart be drawn to what is evil (see Matthew 6:13). To avoid temptation, two things are necessary: first, reliance on the Lord’s help; and second, the determination to stay away from the delicacies (the pleasures, the illicit gains) of evildoers. Avoiding evil is in large part our responsibility; we have no one to blame but ourselves if we fall into temptation.²⁸²

5–7 David asks to be protected from the blows of wicked men; however, he welcomes the “blows”—the rebukes, the correction, the discipline—given by righteous men (verse 5). Such blows are like oil on his head, a mark of God’s favor (see Psalm 23:5). They are like wounds given by a friend; in the end such “wounds” bring blessing (Proverbs 27:6).

But the wounds given by evildoers are different; evildoers must be brought to justice (verse 6). Their bones will be scattered on the ground without proper burial (verse 7).

8–10 David concludes the psalm with an expression of trust in the Lord and a final plea for deliverance from the wicked.

PSALM 142

1–4 According to the title, David associates Psalm 142 with the time he was hiding in a cave, either at Adullam (1 Samuel 22:1) or at En Gedi (1 Samuel 24:1–3). The psalm is a prayer for deliverance. David asks God to look to his right side (verse 4), where one’s helper or defender would ordinarily stand; no one is there!

So David cries out to the Lord (verses 1,5). God already knows all about David’s predicament; He knows David’s way (verse 3)—and that includes David’s “way” of escape. But even though God knows all our needs (Matthew 6:32), He still asks us to pray to Him and make our needs known (Matthew 7:7–8). Like a loving father, God is pleased to hear the humble requests of His children (1 Peter 5:6–7).

5–7 David affirms that God is his portion in the land of the living—that is, in this life (verse 5); God is David's provider and protector; God is everything David needs. And God is able to set David free from his prison (verse 7)—his cave, his pursuing enemies, his constricting circumstances. And God is able to set each of us free, no matter what our “prison” might be.

PSALM 143

1–2 This psalm is a prayer for deliverance and also for divine guidance (verses 8,10). David is beset by unrighteous enemies, but he is aware that he himself is unrighteous in God’s sight: no one living is righteous before you (verse 2). David knows that he has sinned, that his very nature is sinful, and that he deserves God’s judgment. But he pleads for mercy from God on the basis of God’s unfailing love (verses 8,12). It was this love that moved God to send His Son into the world to die for unrighteous mankind (see John 3:16; Romans 3:10,20–24).

Notice that David acknowledges his own unrighteousness in this psalm. But in other psalms, he has claimed to be innocent of the charges men bring against him. That is because the charges were not true. When we are falsely accused, it is proper to state the truth and to defend our innocence. But even if we are innocent of the charges men bring against us, we are never innocent of the charges God brings against us, charges that concern our hidden sins, our sinful thoughts and attitudes, our pride and self-centeredness. For these, all of us deserve God’s judgment; and if it were not for His mercy and grace, we would indeed be condemned (Romans 8:1). Whenever we claim to be innocent of the charges men bring against us, let us always acknowledge that we are not innocent of the charges God brings against us.

3–6 Here David describes his perilous situation: he is being crushed by enemies; his spirit—his hope, his will to live—has grown faint (verses 3–4).

Yet David remembers God’s past acts of mercy, and his hope is renewed. He spreads out his hands to God in prayer (verse 6).

7–12 David continues his prayer; his situation is urgent; his spirit fails (verse 7). He asks God: Do not hide your face (withdraw your blessing) from me. Then, in verses 8 and 10, David asks God for guidance: Show me the way. . .Teach me to do your will. Deliverance from trouble is not enough; we must then walk in God’s way, in God’s will. Otherwise, our deliverance will have been in vain (see Matthew 7:21).

David calls upon God’s Holy Spirit to lead him (verse 10). David has put his trust in God; he has “hid” in God (verse 9). God is his refuge, his “hiding place.” We can count on God in our time of trouble.

But there is something we must do in addition to trusting in God, hiding in Him, counting on Him. In time of trouble we often act as if there was nothing we could do; we expect God to do everything. But there is something we can and must do, and that is to do God’s will day by day. We may not be able to change our situation, but we can change our attitude from one of despair and grumbling to one of obedience and praise. We can respond to the prompting of God’s good Spirit, and as we do, God will lead us onto level ground (verse 10)—into a place of blessing where we will not stumble or fall.

PSALM 144

1–2 This psalm was written by (or for) David after he had become king; it is a royal prayer, an appeal for victory over enemy nations. David praises God because, among other things, He trains David’s hands for war²⁸³ (verse 1).

3–4 David expresses wonder that a God so great and awesome would reach down to help finite, fleeting human beings (see Psalms 8:3–5;39:4–6 and comments). Even more wonderful is how God was willing to enter into a covenant of love with sinful humans and to dwell among them.

5–8 Here David presents his appeal to God for help against the enemies of Israel. He asks God to manifest Himself, to make an appearance (verse 5), just as He did at Sinai (see Exodus 19:16–19).

9–15 Such a deliverance will be worthy of a new song of praise, which David promises to sing (verse 9). Furthermore, God’s deliverance of David and the Israelites will lead to prosperity and security; the oxen will draw heavy loads—wagons laden with harvest (verses 12–15). The land of God’s obedient people will be blessed, just as God had promised (Leviticus 26:3–13).

This psalm was written not only for David and ancient Israel, but also for us today. God doesn’t only stoop down and care for kings like David; He cares just as much for you and me. And God’s promise to bless our families and our communities still stands today; all we have to do to enjoy these blessings is to obey God’s commands—and He will help us do so.²⁸⁴

PSALM 145

1–7 This great psalm²⁸⁵ of praise to God gathers together many of the themes we have already encountered in the book of Psalms. The praise of God will be unceasing, because each generation will teach the next about God’s greatness and glory (verses 4–7).

8–21 Here the psalmist continues to praise God for His goodness and compassion. God has been good to all; He has had compassion on all he has made (verse 9). Therefore, He is entitled to the praise of “all”—of all creation (verses 10,21). Especially God’s saints—the godly ones—will extol (praise) Him (verse 10). God’s “saints” will tell of the glory of [God’s] kingdom . . . so that all men may know of it²⁸⁶ (verses 11–12).

Throughout this passage, there are two groups who receive God’s love. The first group includes everyone—all he has made (verse 9). The second group consists of the saints—God’s faithful covenant people whom He has set apart for Himself (Exodus 19:5–6). God’s love extends to all—the whole world (Matthew 5:45; John 3:16); but it is given especially to His covenant people (Exodus 34:6–7). It is given especially to them because they call on Him (verse 18), they fear Him (verse 19), and they love Him (verse 20).

All people have access to God’s special covenant love if they will but cry out to Him and humble themselves before Him. God knows our hearts. He is near to all who call on Him in truth, that is, in sincerity (verse 18). He fulfills the desires of those who fear Him, those who believe in Him and revere Him (verse 19). He watches over those who love Him (verse 20). All of these special covenant blessings are given to God’s saints; and today, we who believe in Jesus and obey Him are God’s saints.

Let every creature praise his holy name (verse 21). Those who do not praise Him now will one day have to confess that He is Lord (Philippians 2:9–11). It’s better to praise the Lord today than to receive His judgment tomorrow.

PSALM 146

1–4 Psalms 146–150 each begin and end with the words, Praise the LORD, which in Hebrew is “Hallelu Yah,” from which we get the word “Hallelujah.” These last five psalms are totally focused on God, on His greatness, His righteousness and His love.

The psalmist exhorts us not to put our trust in princes or in mortal men (verse 3); they cannot save us. Man does not hold the solution to life’s problems; God alone is the answer to every human need. When we put our trust in Him, then He is able to trust us with the answers we need both for ourselves and for others. As we trust Him, He will trust us with His name, His message, and His honor. Do we truly trust Him? More important, can He trust us?

5–10 The Lord is the Maker of heaven and earth (verse 6). Not only that, He is also the upholder and sustainer of the oppressed, the hungry, the prisoners, the blind, the alien, the fatherless and the widow (verses 7–9). And He reigns forever as King in Zion (verse 10). Surely He is worthy of our praise!

We should note that when Jesus was on earth, He too upheld the cause of the oppressed, He fed hungry multitudes, He set “prisoners” free from bondage to sin and sickness, He gave sight to the blind, and He lifted up those who were bowed down (see Luke 4:16–21; 7:21–23). And today Jesus also reigns with God in Zion. Jesus is the image of the invisible God (Colossians 1:15,19); in Jesus all the fullness of the Deity lives in bodily form (Colossians 2:9). Jesus is the exact representation of [God’s] being and He sits now at the right hand of the Majesty in heaven (Hebrews 1:1–3). The One whom the psalmist describes in this psalm came to earth two thousand years ago, and His Spirit is with us still. He taught us, healed us, and saved us. Today Christians have a triple reason to praise the Lord—Father, Son, and Holy Spirit. Let us be faithful to do so. Praise the LORD, O my soul (verse 1).

PSALM 147

1–9 In this psalm, the psalmist praises God for His special mercies to the Israelites, His chosen people. The psalm was written in the post–exilic period, when the exiles were being “gathered” back to their land and the city of Jerusalem was being “built up”²⁸⁷ (verse 2). The glorious Creator of the universe—the One who numbers the stars and names them (verse 4)—takes special care of Israel; Israel, in aunique sense, is God’s possession (Exodus 19:5–6).

10–11 God does not take pleasure in man’s reliance on himself, on his own strength and that of his animals (verse 10). What God takes pleasure in is man’s reliance on God, on man’s fear of Him and trust in Him. God takes pleasure in our attitudes more than in our accomplishments.

12–20 The psalmist calls on the Jews to praise their God for all He does for them (verses 12–14). God sends His word, His command, to earth. His word acts like a messenger who runs swiftly to carry out God’s will (verse 15). By His word, God controls everything that goes on in the universe (verses 16–18).

In addition to God’s creative word, there is His redemptive word, given especially to Israel (verse 19). It is, above all, the possession of this word that has set Israel apart from all the nations that do not know [God’s] laws (verse 20). By His redemptive word, God has shown to Israel—and to us—His plan of salvation and His perfect will for all mankind. The best way we can praise the Lord is to obey His word and do His will; this is the “praise” He desires most.²⁸⁸

PSALM 148

1–6 In this psalm, all creation is called upon to praise the Lord. In these first six verses, the praise comes from the heavens (verse 1); in the remaining verses the praise comes from the earth (verse 7).

How do inanimate objects like stars “praise” the Lord? Simply by existing. Just as a beautiful object testifies to the skill of its maker, so all of God’s creation testifies to His greatness and His wisdom.²⁸⁹ God simply commanded and they were created (see Genesis 1:1–25); therefore, let them praise His name²⁹⁰ (verse 5).

7–12 In these verses, everything on earth is called to praise the Lord, ending with humans. The Lord desires praise from all people, whether they belong to the nation of Israel or not. God is the Creator of all mankind, not only of Israel.

13–14 But Israel is closest to God’s heart (verse 14). He has raised up for Israel a horn—a strong one, an anointed king; the “horn” also symbolizes deliverance and redemption. God is to be praised not only for His creative work but also for His redemptive work. The “horn” ultimately refers to Christ, the Anointed One, the Redeemer. We who are redeemed have all the more reason to praise our God.

PSALM 149

1–5 In this psalm, God is praised for having given honor to His saints—that is, to the godly who have put their trust in Him (verse 5). The “honor” has two parts: it is the honor of salvation (verse 4)—of being redeemed, of being victorious over adversity;²⁹¹ second, it is the honor of being chosen to help bring the nations, the peoples, into the kingdom of God and to proclaim God’s sentence on those who resist (verses 6–9). If all people are meant to praise the Lord, then His saints need to get the word out! They need to tell people about the Lord and invite them into His kingdom.

6–9 How will the saints “get the word out”? By means of a double–edged sword (verse 6)—the sword of the Spirit, which is the word of God (Ephesians 6:17). Here we see a major contrast between the Old and New Testaments: the Old Testament Israelites were commissioned by God to subdue the ungodly nations around them by military means—by real swords. Christians, on the other hand, are commissioned to “subdue” the nations by spiritual “swords”—by love, righteousness, and the word of God (see 2 Corinthians 6:7; 10:4; Ephesians 6:12; Hebrews 4:12–13). Our sword is “double-edged”: it offers salvation on the one hand and judgment on the other; it offers forgiveness and punishment (Exodus 34:6–7), peace and righteousness (Psalm 85:10). It is a great honor—and an awesome responsibility—to be chosen to bear such a sword on behalf of God. May we bear it with humility and in accordance with His will;²⁹² to do so is our glory (verse 9).

PSALM 150

1–6 This final call to praise God begins in His sanctuary, His earthly temple in Jerusalem (verse 1). The call then extends to the mighty heavens, God’s heavenly sanctuary. The call is issued to everything that has breath (verse 6)—especially to human beings, Jew and Gentile, rich and poor, slave and free. Why should we praise God? We should praise Him for His acts of power in creation and redemption; but more than that, we should praise Him for who He is, for His surpassing greatness (verse 2).

In verses 3–5, the psalmist lists a number of musical instruments to be used in praising the Lord. These instruments are symbolic of the different ways in which we are to offer our praise to God. It’s not the sound of instruments that God wants to hear but the “sound” of our hearts.²⁹³ Let us praise Him with believing hearts, loving hearts, hoping hearts. Let us praise Him by obeying His word, by proclaiming His Gospel, by advancing His kingdom. These are the “instruments” God wants to hear; He wants us to praise Him with everything we have, with our whole being, with all our heart and soul and strength (Deuteronomy 6:5). Only such praise is worthy of so great a God.

Praise the LORD. Hallelujah!

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¹ The Psalms-like all the other Old Testament books-were originally written in the Hebrew language.

² The book of Psalms is quoted more frequently in the New Testament than any other Old Testament book.

³ The book of Psalms deals with a wide range of human emotions and needs. For example, on the subject of comfort in times of distress, key psalms are numbers 4, 6, 69, 102. On the subject of deliverance from enemies, key psalms are: 7, 22, 25, 35, 118; on the subject of redemption and salvation: 13, 16, 26, 40, 62, 116; sin and forgiveness: 25, 32, 38, 51, 86; confidence and trust: 46, 47, 71, 91, 121, 139; blessings on the godly: 1, 23, 24, 27, 34, 84, 103, 112, 119; thanksgiving and praise: 8, 9, 18, 19, 30, 63, 67, 95, 96, 145. Most psalms, of course, deal with more than one subject; there is obviously much overlap. The above listing is not exhaustive; it is only a sample. Also see Index to Subjects at the end of the commentary.

To save space and avoid repetition, the early psalms are commented on more fully. When studying the book of Psalms systematically, therefore, it is best to study them in order.

⁴ The righteous are those who love God and seek to obey His commandments. They are not perfect; they are not sinless. But they have made a basic life choice to serve God and live according to His law (verse 2). The wicked, on the other hand, are those who choose not to serve God. They are also called sinners and mockers (verse 1); they are also called “fools” (Psalm 14:1).

⁵ The righteous man separates himself from the way of the wicked (see 2 Corinthians 6:14–18), but not necessarily from the wicked themselves. Like Jesus, we have been sent into the world to reconcile men and women to God—and that includes the wicked (see Mark 2:17; John 20:21; 2 Corinthians 5:18–20).

⁶ To walk in the counsel of the wicked means to live according to their counsel and their customs; to stand in the way of sinners means to take part in their sin; to sit in the seat of mockers means to join in their mocking of God and His law.

The sinners are those who habitually sin; sinning for them is a way of life. Although the righteous do sin from time to time and are troubled by their sinful nature, they do not sin habitually and persistently (see 1 John 1:8; 3:9).

⁷ The Hebrew word for law is “torah”; its basic meaning is “instruction that comes from God.” This instruction consisted primarily of God’s written word, but it also could include prophecies, dreams and visions prompted by the Holy Spirit. For further discussion of the law, see Exodus 20:1–2 and comment; Leviticus: Introduction; Word List: Law; General Article: The Purpose of the Mosaic Law.

The word LORD in small capital letters stands for the personal name of the God of Israel; in Hebrew it is spelled “YHWH,” but it is pronounced “Yahweh.” The other main name for God used throughout the book of Psalms is “Elohim,” which is a general name for God. For further discussion, see Exodus 3:13–15 and comment.

⁸ The fruit the righteous “tree” bears is primarily spiritual fruit; but it also bears ordinary fruit in season. It is common knowledge that, all things being equal, a life of sin leads to suffering and failure, while a life of godliness leads to prosperity and success. By and large, righteous people lead happy, successful lives. But such an outcome cannot be guaranteed; we know from the book of Job (and also from common experience) that in this life righteous people sometimes suffer and wicked people sometimes prosper.

⁹ The kings of Israel were anointed with oil when they began their reigns (see 1 Samuel 16:13); this anointing symbolized their authority to rule. Therefore, kings were called “anointed ones.”

The Hebrew word for “anointed one” is translated in English as “Messiah.” The same word in the Greek language is “Christ.” (The New Testament was originally written in the Greek language.)

¹⁰ The hope expressed in Psalm 2 is rooted in God’s covenant promise to David that his throne would be established forever (2 Samuel 7:16).

¹¹ Throughout the Old Testament, God’s activities are described in human terms, terms we can understand. God doesn’t actually “laugh” and “scoff” as we humans do. Such statements are examples of anthropomorphism. For further discussion on the subject of anthropomorphism, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9.

¹² For further discussion concerning what it means to fear the Lord, see footnote to comment on Genesis 20:8–13; Deuteronomy 6:1–3; Proverbs 1:7 and comments.

¹³ At the end of verse 2 is the Hebrew word selah. Its exact meaning is unknown, but it is most likely a musical term; most of the psalms were written to be sung, accompanied by instruments.

¹⁴ This is the first of a number of psalms that contain prayers asking God to strike or harm or punish the psalmist’s enemies. Such prayers are troubling because they do not seem to manifest the spirit of Jesus, who taught us to turn the other cheek and to love our enemies (Matthew 5:39,44). However, we must keep several things in mind. First, Jesus Himself spoke forcefully against the hypocrites and false teachers of His day—not to mention the money changers in the temple! (Mark 11:15–17). Second, these prayers in the psalms are not expressing a desire for vengeance but for justice; they are petitions to God to punish evildoers, not merely personal enemies. And third, these are all prayers; no intention is expressed of actually carrying out these harsh measures. All such actions are left in God’s hands. It is not wrong for Christians to pray that evildoers be punished. What is wrong is to harbor personal hatred or animosity toward such people. Personal wrongs must be forgiven (Matthew 6:14–15). But judicial punishment of wrongdoers must be supported.

¹⁵ For another example of a model prayer, see Daniel 9:4–19 and comment.

¹⁶ In the book of Psalms, the word heart is used to signify a person’s mind, will, and emotions. It is sometimes used interchangeably with the word “soul,” though in the Old Testament the word “soul” more often stands for a person’s whole life or being (see Word List: Soul). The Old Testament writers didn’t make a sharp distinction between body, soul, and spirit; they viewed man as an integrated whole.

Jesus and the New Testament writers also viewed man as an integrated whole, but they recognized a distinction between the physical part of man that ends at death and the part—the soul and spirit—which exists beyond death (see Matthew 10:28).

¹⁷ God has ordained civil authorities to maintain order and punish wrongdoers (Romans 13:1–2). But we, as individuals, are not to judge others.

¹⁸ For further discussion on the subject of asking God to punish wrongdoers, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.

¹⁹ For further discussion of the significance of the Lord’s name, see footnote to comment on Exodus 23:20–22.

²⁰ The title of Psalm 6 says, “According to sheminith.” “Sheminith” was probably a musical term.

²¹ For further discussion of testing and discipline from the Lord, see Exodus 15:25–27 and comment; Job: Introduction; Word List: Discipline.

²² The Old Testament writers do not talk much about life after death; the concept of an afterlife in “heaven” or in “hell” is not well-developed. People die and go to the grave—in Hebrew, “Sheol”—one of the Old Testament words for “death” or “the realm of the dead.” For further discussion of the afterlife, see General Article: What Happens After Death?

²³ According to its title, Psalm 7 is a shiggaion, a literary or musical term. One of the enemies pursuing David was Cush, a member of the tribe of Benjamin. Cush is not mentioned elsewhere in the Bible; he was possibly one of Saul’s warriors during the period when Saul was trying to kill David (1 Samuel Chapters 19,23).

²⁴ God’s anger is not like man’s anger. His anger is always directed against evil and injustice. It is designed to punish the wicked and thereby make the righteous secure (verse 9). However, even in God’s anger there is mercy. He desires to warn sinners of their impending judgment so that they might come to their senses and repent. God . . . wants all men (and women) to be saved and to come to a knowledge of the truth (1 Timothy 2:3–4).

²⁵ The word integrity means character; it is what a person is on the inside. It includes honesty, sincerity, and purity. A man may appear to have integrity outwardly, but God knows every man’s heart and is not fooled by outward appearance (see Job 6:29; 27:5).

²⁶ Notice that David’s position is very much like that of Job; throughout the book of Job, Job remains confident that the suffering he is enduring is not the result of any sin he has committed (see Job: Introduction).

²⁷ The title of Psalm 8 says, “According to gittith,” which is probably a musical term.

²⁸ In verse 4, the term son of man is a poetic synonym for man.

²⁹ Jesus is co-equal with God; He is therefore “above” the angels, not a “little lower” than them. The writer to the Hebrews is saying that during Jesus’ time on earth as a man, He voluntarily made Himself lower than the angels and took on the very nature of a servant (Philippians 2:5–8). Only by taking our place—by dying as a man—could Jesus make atonement for our sins and open to us the way to eternal life.

³⁰ The expression Daughter of Zion means “Jerusalem and its inhabitants.”

³¹ Verse 16 ends with the word Higgaion, which is a musical notation.

³² For further discussion on the subject of praying against evildoers, see comment on Psalm 3:7 and footnote to comment; Psalm 5:9–10 and comment.

³³ For further discussion concerning the righteous and the wicked, see Psalm 1:1–6 and comment.

³⁴ At various times in his life, David was in fact forced to flee from certain of his enemies (1 Samuel Chapters 19,23; 2 Samuel Chapter 15). Surely such experiences tested his faith and brought him to a greater realization that God was indeed the only refuge he needed.

³⁵ For a discussion of the good that can come from being maligned or tested, see Exodus 15:25–27 and comment.

³⁶ The picture of God “hiding His face” is an example of anthropomorphism; for a discussion of anthropomorphism, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9. When God hides His face, He is withdrawing His manifest presence and favor from someone. This is the opposite of His face “shining” on someone, which signifies God’s presence, favor, and blessing.

³⁷ When suffering lasts a long time, it is a common temptation to think it will last forever. Those who have long been without joy begin, at last, to be without hope. We will encounter the question “How long?” many times in the book of Psalms.

³⁸ In the Old Testament, God’s salvation signified the complete well-being of the one “saved.” A person’s salvation was seen as occurring primarily in this life; it included deliverance from suffering, restoration of loss, and the return of the individual to health, prosperity, and happiness. The one saved could say with David: the Lord has been good to me (verse 6).

The New Testament conception of salvation and eternal life in heaven is not well-developed in the Old Testament. For further discussion see Word List: Eternal Life, Salvation.

³⁹ The Apostle Paul quoted verses 1–3 to show that all mankind was under sin (Romans 3:9–12). For further discussion of the Fall of man, see Genesis 3:1–24 and comment; General Article: The Fall into Sin.

⁴⁰ According to the parallel passage in Psalm 53:5, God “scatters the bones” of those who attack His people and He puts them to shame. Except for this verse, Psalms 14 and 53 are virtually identical.

⁴¹ Israel is the primary name of the nation founded by the twelve sons of Jacob, who had also been given the name Israel (Genesis 32:28). But occasionally, as in the last line of verse 7, the nation is also called Jacob for poetic effect.

⁴² The name Zion is often used as a synonym for Jerusalem. However, it also means the “site of God’s temple” and the “center of God’s rule” over Israel. Thus, in the context of verse 7, the name “Zion” signifies God’s earthly dwelling place (Jerusalem), from which He provides salvation for His people.

⁴³ For further discussion of the significance of God’s sanctuary (tabernacle or temple), see Exodus 25:1; 1 Kings 6:1 and comments.

⁴⁴ To slander is to speak negatively about someone behind his back—regardless of whether what is said is true or false.

⁴⁵ As Christians, we are told not to associate with certain types of people; however, we should not “despise” or hate them in a personal way (see Psalm 5:4–6 and comment).

⁴⁶ For the meaning of the expression fear the LORD, see Deuteronomy 6:1–3; Proverbs 1:7 and comments.

⁴⁷ Usury is an excessively high rate of interest on loans. Charging normal interest was allowed for business loans, but no interest at all was to be charged on loans to poor Israelites (see Exodus 22:25–27).

⁴⁸ According to its title, Psalm 16 is a miktam, which is a musical or literary term.

⁴⁹ In verse 3, the word saints refers to those who belong to God, those who are holy—“set apart” for Him. In the New Testament, the word “saint” refers to believers in Christ. A saint is one who is “separated” from sin and who leads a holy life; this is made possible for us through faith in Christ and through the power of the Holy Spirit.

⁵⁰ David has kept himself from sin by the word of [God’s] lips (verse 4)—that is, by God’s revealed will, which includes both His written word and the words spoken by God’s prophets.

⁵¹ Throughout the book of Psalms, the psalmists use figurative language to describe God’s attributes: His strong right hand (verse 7), His protective wings (verse 8), His sword (verse 13). Of course, God has no “hands,” “wings,” or “sword”; He doesn’t need them!

In verse 8, David uses another figure to describe himself: the apple (the pupil) of your eye (see Deuteronomy 32:10). David wants to be the “apple” of God’s eye—that is, God’s cherished possession; just as one needs to protect the pupil of one’s eye, so David wants God to protect him.

⁵² God’s knowledge is displayed in the orderly cycle of day and night (verse 2). He has put the sun in its place in the heavens; it is not a god, as many ancient people supposed, but a creation of God, which He has set on its course to do His bidding (verses 4–6).

⁵³ Just as God’s revelation in nature goes out into all the earth (verse 4), so was God’s revelation to Israel meant to “go out” and bless all peoples on earth (Genesis 12:3). But the revelation given to Israel (which we have today in the Old Testament) was still not complete; the complete revelation of God had to wait until the coming of Jesus Christ. It was Jesus who revealed the very nature of God—because He Himself was God incarnate (see John 1:14,17–18). This is why the Apostle Paul quoted verse 4 in his letter to the Romans to show that just as God’s voice in nature goes out into all the earth, so His voice—in the person of Jesus—goes out into all the earth (Romans 10:18). And, of course, it is the followers of Jesus who have been commissioned to carry that voice to every nation (Matthew 28:18–20; Acts 1:8).

⁵⁴ God is concerned mainly with our hearts, our motivation. The greatest commandment says that we are to love God with all our heart and soul and strength (Deuteronomy 6:5; Mark 12:30). True obedience to God’s word grows out of our love for Him (John 14:15). The mistake many people make is to think that God is pleased merely with external or legalistic obedience. Yes, God wants our obedience; but He wants our hearts even more.

⁵⁵ For further discussion of the abundant life and eternal life, see Leviticus 18:5 and comment; Word List: Eternal Life.

⁵⁶ For further discussion of the deceptiveness of sin and compromise, see Judges 2:20–23 and comment.

⁵⁷ For the meaning of Redeemer and redemption, see Exodus 13:11–16; Ruth 2:19–20 and comments; Word List: Redemption.

⁵⁸ In the Old Testament, the name Zion stands for Jerusalem and, in particular, the Lord’s sanctuary in Jerusalem. The Lord had chosen Jerusalem as the place where His Name (He Himself) was to dwell (Deuteronomy 12:5; 2 Samuel 7:13); the sanctuary symbolized the presence and rule of God among His people. The anointed king was God’s representative; the king was entrusted with leading the nation on God’s behalf. Thus it was appropriate for the people to pray for their leader that he might be successful in delivering Israel from distress.

It is also important to keep in mind that God’s real dwelling is in heaven; Zion was only the earthly symbol of His heavenly sanctuary. Thus, when the people prayed for support from Zion (verse 2), they were in fact asking for support from heaven.

⁵⁹ When God remains “silent,” we are tempted to think He is not answering. But His very silence can be an “answer.” God always hears, and He always responds in a way that will lead to our greatest good. But meanwhile, we need to be patient and to keep on praying in faith (Luke 18:1–8).

⁶⁰ We have noted a number of similarities between David’s suffering and the suffering of Christ on the cross. But there was one very important difference: David was delivered from his suffering; Christ was not. Christ was not rescued from the cross; He endured it to the end. But that too was God’s plan. In order for Christ to redeem us from our sins, He needed to take our punishment-which was death (Romans 6:23). Furthermore, if Christ had not died, there would have been no resurrection, no victory over death, and no assurance for us today that we too will be raised up with Him to eternal life (Ephesians 2:6).

⁶¹ The writer to the Hebrews interpreted verse 22 as a prophecy concerning Jesus; Jesus considered all those who believed in Him to be His brothers in God’s family (Hebrews 2:11).

⁶² In verses 25–26, David says he will fulfill his vows—that is, he will present offerings to the Lord to give thanks for his deliverance; the poor will be invited to share in the feasting and celebration.

⁶³ For the significance of the ark, see Exodus 25:10–22 and comment.

⁶⁴ In verses 7 and 9, the city gates and doors are personified for poetic effect.

⁶⁵ For a discussion of God’s covenant with Israel, see Exodus 19:5–6 and comment; General Article: Covenants and Dispensations.

⁶⁶ In verse 11, David says: For the sake of your name, O LORD, forgive my iniquity. God’s “name” stands for who He is: He is a God of love, mercy and forgiveness. By forgiving David’s iniquity, God demonstrates His goodness and righteousness; He honors His own name (see 1 John 2:12).

⁶⁷ A clear conscience can be maintained by confessing any known sin as soon as it occurs. We do sin from time to time; temptation comes suddenly, and we fall. But God has provided us with a means of cleansing and forgiveness: confession (1 John 1:9).

A clear conscience is absolutely essential to our spiritual and mental health. A clear conscience means that we are free of guilt, of self-condemnation. With a clear conscience, we have fellowship with God and with fellow believers; we have boldness to witness; we have spiritual power in ministry. But without a clear conscience, we become separated from God’s presence, His power, and His blessings. And all we need to do to regain a clear conscience is to confess our sins.

⁶⁸ For further discussion about the meaning of salvation in the Old Testament, see comment on Psalm 13:3–6 and footnote to comment.

⁶⁹ We do not need to be physically inside God’s sanctuary in order to experience His fellowship and protection; we can enter into God’s presence at any moment through prayer. In fact, our goal should be to remain constantly in God’s presence; and through God’s Holy Spirit living within us, that can become a reality.

⁷⁰ David’s enemies may destroy the temple building; they may even destroy David’s body. But they will not be able to destroy his inner life, his soul (Matthew 10:28).

⁷¹ In verse 9, David asks God: Do not hide your face from me—that is, do not withdraw your presence and protection from me (see Psalm 13:1).

⁷² Backbiters and slanderers may not actually speak falsehoods, but they present the truth in such a way as to harm the reputation of others. The harming of people’s reputations is as grievous an offense as the harming of their bodies.

⁷³ For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.

⁷⁴ Mount Lebanon and Mount Hermon are two of the highest mountains in the region of Lebanon and Palestine.

⁷⁵ For the meaning of saints, see comment on Psalm 16:1–4 and second footnote to comment.

⁷⁶ For further discussion about why God “hates” idolatry, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.

⁷⁷ According to its title, Psalm 32 is a maskil, which is a musical or literary term.

⁷⁸ For further discussion of atonement, see Leviticus 1:1–4 and comment; Word List: Atonement.

⁷⁹ Forgiveness is indeed the gift of a gracious God; it is not something we earn. The Apostle Paul quoted verses 1–2 to show that when God forgives us, He in effect credits righteousness to us; with our sins erased, we become “righteous” in God’s sight. This happens without any works on our part; it is a gift (Romans 4:4–8).

⁸⁰ For further discussion of the importance of confessing sin, see Leviticus 5:5–6 and comment; Word List: Repentance.

⁸¹ Some people are confused about God’s guidance. God has many ways of guiding us, but in each case we interpret His guidance through our minds. God is rational, and He has created us as rational beings. We always need to confirm God’s guidance using our minds, not just our emotions. Let us not be like the horse or the mule, which have no understanding (verse 9). For further discussion on the subject of guidance, see comment on Numbers 9:17–23 and footnote to comment.

⁸² The story of the tower of Babel provides a good example of how God thwarts the plans and purposes of ungodly people (see Genesis 11:1–9).

⁸³ In 1 Samuel 21:10–15, the Philistine king is called Achish, his personal name. His throne name was Abimelech, a common name for Philistine kings going back to the time of Abraham and Isaac (see Genesis 20:1–2; 26:1).

⁸⁴ For a discussion of angels, see Genesis 16:7–10; 18:1–8 and comments; Word List: Angel.

⁸⁵ For further discussion of the fear of the LORD, see Deuteronomy 6:1–3; Proverbs 1:7 and comments.

⁸⁶ The Apostle Peter quoted verses 12–16 to reinforce his teaching about Christian behavior (see 1 Peter 3:8–12).

⁸⁷ In verse 20, David says that the Lord protects all the righteous man’s bones, not one of them will be broken. This is a way of saying that the Lord will protect and care for the righteous man’s body. In a literal sense, this protection was also given to Jesus, the most righteous man who ever lived; not one of His bones was broken (John 19:32–33,36).

⁸⁸ For further discussion of God as a “Warrior,” see Exodus 15:3–5 and comment.

⁸⁹ For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.

⁹⁰ Jesus, too, was falsely accused by malicious witnesses (Mark 14:56); Jesus’ enemies also hated [Him] without reason (John 15:25).

⁹¹ God may not give us our desires if they are contrary to His will or contrary to our own well-being. Sometimes we desire the wrong things; God desires to give us better!

⁹² Because of Jesus, God’s covenant people have now spread out over the whole earth, and one day Jesus will return to rule the earth as King.

⁹³ In the context of verse 24, to fall implies falling and not getting up, sinning and not repenting, losing the way and not finding it again. This is what God’s hand protects us from.

⁹⁴ For further discussion on the subject of trials and suffering, see Exodus 15:25–27; Psalms 22:1–2; 44:9–22 and comments.

⁹⁵ For the meaning of salvation, see comment on Psalm 13:3–6 and footnote to comment; Word List: Salvation.

⁹⁶ For further discussion concerning testing and discipline, see Exodus 15:25–27 and comment; Word List: Discipline.

⁹⁷ For the importance of confessing sin, see Leviticus 5:5–6; Psalm 32:1–11 and comments.

⁹⁸ Most of us at one time or another have suffered the unjust attacks of others. Naturally we desire to justify ourselves before our accusers, and when their attacks are clearly unfair we should say so. However, not one of us can justify himself before God, because somewhere in all of us sin is lurking (1 John 1:8)—perhaps pride, resentment, self-centeredness. And God may be using the unjust attacks of others to humble us and discipline us for sins our accusers may know nothing about. This is why, whenever we are unjustly accused, we should not focus on justifying ourselves but rather we should go to God and ask Him what He is trying to teach us. Any justifying that needs to be done should be done by God (see 1 Peter 2:19–23).

⁹⁹ According to its title, Psalm 39 was written “for Jeduthun,” one of David’s chief choir leaders (1 Chronicles 16:41–42).

¹⁰⁰ For a discussion of burnt offerings and sin offerings, see Leviticus 1:1–17; 4:1–35 and comments.

¹⁰¹ The blood of animals cannot permanently cleanse a person of sin (see Hebrews 10:1–4). Only the blood of the person himself can cancel the penalty of sin, which is death (Romans 6:23). God established the sacrificial system so that instead of the person dying for his sin, an animal could be substituted in the person’s place. This substitutionary sacrifice gave the person a chance to confess his sin and seek to obey God more fully, but it could not permanently change the person’s heart.

All of this pointed to the ultimate sacrifice of Jesus Christ, who being sinless, did not have to die for His own sin but rather could die in our place for our sin. In this way He bore our punishment, paying the price for our sin with His own blood (see Hebrews 9:14,24–28).

¹⁰² In verse 6, David says: . . . but my ears you have pierced. In some versions of the Bible, the word “pierced” is translated “opened”; both translations are possible. But the word “pierced” has a special meaning: in Old Testament times, a servant who chose to stay permanently with his master had his ear pierced (Exodus 21:6). David had chosen to be God’s servant for life; hence, God had “pierced his ear.”

In Hebrews 10:5–7, the writer quotes Psalm 40:6–8 and applies it to Christ, whose one-time sacrifice makes all other sacrifices unnecessary. In Hebrews the writer, by the Spirit’s inspiration, has changed verse 6 to say: but a body you prepared for me (Hebrews 10:5). God prepared a human body for His eternal Son Jesus, and Jesus offered that body for our sins.

In verse 7, David says: . . . it is written about me in the scroll. David may be referring to the establishment of the monarchy mentioned in Deuteronomy 17:14–15. In Hebrews 10:7, David’s words are applied to Jesus, and the scroll refers to the Old Testament.

¹⁰³ David’s enemies whisper together against him (verse 7). This is the nature of backbiters, gossips and slanderers: they do not dare speak to their victim face-to-face, because they know their words will be refuted. Many people—including Christians—get into the habit of speaking negatively behind other people’s backs and they are hardly aware they are doing it. But God is aware; such behavior is linked together with other forms of wickedness (Romans 1:29–30), and is repeatedly condemned in Scripture (see Psalms 12:1–4; 27:12 and comments).

¹⁰⁴ For the psalmist and all other faithful Israelites, the temple symbolized the presence of God. So when the psalmist was physically separated from the temple, he felt spiritually separated from God. Such is not the case with Christians, however. We have the Holy Spirit dwelling within us; we are never spiritually separated from God—unless, of course, we are engaging in deliberate sin.

¹⁰⁵ In verse 4, the psalmist says: I pour out my soul before God. “Pouring out one’s soul” is a figurative term for expressing great emotion.

¹⁰⁶ Praising God is not some kind of “gimmick” or “magical formula” for overcoming depression; it works because it helps change our inner attitude from being self-centered to being God-centered, from being negative to being positive. When our attitude changes for the better, our thoughts and feelings change for the better as well.

However, we must add that there are some forms of depression for which the sufferer needs professional help. If the steps outlined in the comment above do not relieve the depression, then one should seek outside help from a friend, pastor, counselor or doctor.

¹⁰⁷ In verse 7, the psalmist says: Deep calls to deep. This poetic expression pictures the “deep waters” of God’s creation pouring down like rain, like waterfalls, into the deep waters of the sea. It is an image of the psalmist’s distress. Depressed people often feel that waves and breakers of sorrow are engulfing them.

¹⁰⁸ For further discussion of the relationship between God’s sovereignty and man’s responsibility, see Exodus 17:10–13; Esther 4:12–14; Jeremiah 18:1–10 and comments.

¹⁰⁹ The northern kingdom (which was called “Israel” after the nation split in two) had broken God’s covenant from the time it began (1 Kings 12:25–33). Thus the people of the northern kingdom could never have said to God: . . . our feet had not strayed from your path (verse 18).

¹¹⁰ The Apostle Paul quoted verse 22 and applied it to Christians living in the Roman Empire (Romans 8:36). They too faced death. But because of Jesus’ resurrection, they had a greater hope. They knew that God would never completely forsake them; they knew that they could never be separated from God’s love (see Romans 8:31–39). And that is the message of this psalm for us today: when we face periods of unexplained suffering, let us hold on to God, and His love will hold on to us.

¹¹¹ For further discussion of unexplained suffering and our response to it, see Psalms 22:1–2; 44:9–22 and comments.

¹¹² In the psalms, the word redeem usually means “deliver” or “save.” However, its basic meaning is to pay a price for something. The psalmist is asking God to provide whatever is necessary to meet the nation’s need. For further discussion, see Exodus 13:11–16 and comment; Word List: Redemption.

¹¹³ For further discussion of Zion, the city of God (verse 4), see comment on Psalm 20:1–5 and footnote to comment; Word List: Zion.

¹¹⁴ The Hebrew word for the phrase “God with us” is “Immanuel,” and this was the name given to Jesus Christ (Isaiah 7:14; Matthew 1:23).

¹¹⁵ Just as the Old Testament nation of Israel was a foreshadowing of the universal Church of Christ, so the Old Testament city of God was a foreshadowing of the reign of Christ over the earth. This reign of Christ will be fully realized at Jesus’ second coming.

¹¹⁶ The terms holy mountain, Mount Zion, “Zion,” and “Jerusalem” are often used interchangeably.

¹¹⁷ Mount Zion was like the heights of Mount Zaphon (verse 2), a high mountain in Lebanon, believed by the Canaanites to be the dwelling place of their god El.

¹¹⁸ A person can redeem someone from slavery or from punishment, but not from physical death; only God can redeem a human life from the grave (verse 15). Here the word “redeem” means not just “to deliver” but “to deliver by paying a price”; this is the literal meaning of the word “redeem.” For further discussion of redemption, see Exodus 13:11–16; Ruth 2:19–20; Psalm 44:23–26 and comments.

¹¹⁹ Here, as in other Old Testament passages, the wise represent the righteous, and the foolish and senseless represent the wicked.

¹²⁰ In the ancient world, death was often pictured as a monster feeding on its victims.

¹²¹ It is important to emphasize that the Bible is not opposed to riches in themselves; what it opposes is the attitude of self-sufficiency, greed, arrogance, and disregard for the poor-all commonly found in wealthy people (1 Timothy 6:17–19; James 5:1–5). However, if a person looks on his wealth as belonging to the Lord and uses it according to His will, then that person will share in the blessings of the righteous.

Just as wealth doesn’t make a person unrighteous, so poverty doesn’t make a person righteous. The poor desire riches just as much as the wealthy do. God looks on the heart; it is the love of money that is wrong (1 Timothy 6:10). We are commanded to love God, not money; we cannot do both (see Matthew 6:24; 1 John 2:15–17).

¹²² Verse 15 does not clearly teach that there will be a resurrection of the body, but it implies that there will be. For further discussion of the Old Testament concept of the afterlife, see Psalms 6:4–5; 16:9–11 and comments; Word List: Grave; General Article: What Happens After Death?

¹²³ The words of life have been added to the original Hebrew text of verse 19 in order to clarify the meaning. The word light has different meanings in Scripture; here it means “life” or “salvation.”

¹²⁴ According to its title, Psalm 50 is a psalm of (or “for”) Asaph. Asaph was one of David’s choir leaders (1 Chronicles 16:4–5); he is also mentioned in the titles of Psalms 73–83.

¹²⁵ For the meaning of consecrated, see Exodus 29:1–9 and comment; Word List: Consecration.

¹²⁶ Since the coming of Christ, animal sacrifices have no longer been necessary to atone for sin; Jesus, by the sacrifice of Himself on the cross, has made atonement for the sins of believers once for all (Hebrews 9:26; 10:10). For further discussion of atonement, see Word List: Atonement.

¹²⁷ The thank offerings were voluntary; they were really fellowship offerings through which the offerer expressed special thanks to God for His mercies (Leviticus 3:1–17; 7:11–15).

¹²⁸ The word mercy means “unmerited grace.” We never “deserve” mercy; we can never “earn” it. It is granted to us by God’s grace alone—according to [His] unfailing love (verse 1). God’s grace manifests itself in the free bestowal of His love and mercy upon sinful humans. For further discussion, see Word List: Grace.

¹²⁹ David asks God to cleanse him with hyssop (verse 7), a plant that was commonly used in ritual cleansing (Exodus 12:22; Hebrews 9:19).

¹³⁰ When we sin, we grieve the Holy Spirit, we put out the Spirit’s fire (Ephesians 4:30; 1 Thessalonians 5:19). When this happens, the Spirit’s blessings are withdrawn from us. It seems to us that the Spirit has been “taken from us”—that is, until we repent. We must not be slow to repent; if our heart becomes hardened in sin, the Spirit will not return (Hebrews 6:4–6; 10:26–31).

¹³¹ For further discussion of the old and new covenants, see Exodus 24:1–8 and comment; footnote to comment on 2 Samuel 7:8–9.

¹³² God’s righteousness (verse 14) is manifested not only in judgment but also in forgiveness. He is faithful and just when He forgives (1 John 1:9) and also when He punishes (see Exodus 34:4–7 and comment).

¹³³ In verse 14, David says: Save me from blood guilt. Certainly he was guilty of Uriah’s blood. But David was a man of war; it is likely that in the heat of battle he had killed others whom God may not have wanted him to kill.

¹³⁴ The Ziphites were actually David’s fellow countrymen; they should have been his friends! Yet twice they tried to hand him over to King Saul (1 Samuel 23:19; 26:1). Being betrayed by “friends” is far more painful than being attacked by enemies (see Psalm 55:12–14).

¹³⁵ When we pray against people, we must make sure we are praying against them not because they are our enemies but because they are evildoers; we must forgive personal enemies. For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.

¹³⁶ It is noteworthy that Jesus pronounced a curse on Judas (Mark 14:21). Those who claim the Old Testament writers were “unchristian” when they called on God to punish their enemies should keep in mind that Jesus did likewise.

¹³⁷ Psalm 34 also refers to this time in David’s life.

¹³⁸ Trust is not irrational. Trust looks objectively at the danger: What can mortal man do to me? (verse 4). The answer: nothing permanent (Matthew 10:28). And then trust looks at the solution to the danger: namely, God. . . . all things are possible with God (Mark 10:27).

¹³⁹ As is often the case in the psalms, the term my soul is a poetic synonym for “I.”

¹⁴⁰ For further discussion on the subject of deliverance and salvation, see Word List: Salvation.

¹⁴¹ In verse 9, David uses a metaphor to describe the speed of God’s coming judgment: it will flare up like quickly burning thorns under a pot, which burn up before the pot can even get hot.

¹⁴² Many of the psalms are prayers for deliverance from earthly enemies. But we must be equally diligent to pray for deliverance from spiritual enemies, from temptation, from Satan (Matthew 6:13).

¹⁴³ David was sure he was innocent of any wrongdoing against Saul; in regard to Saul, he had a clear conscience, and thus he was confident that God would take his side. A clear conscience gives us great power and freedom in prayer (see Psalm 26:1–3 and comment). However, we must always be on guard against self-deception (Jeremiah 17:9); we are always quick to justify ourselves and overlook our secret sins. We must ask the Holy Spirit to search our hearts; otherwise we may claim to be innocent when in fact we are not.

¹⁴⁴ God shows mercy to people who confess their sins and turn to Him. But those who are hardened in sin and who persistently and knowingly rebel against God will receive no mercy (see Exodus 34:6–7). For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.

According to verse 5, the attacks on David seem to have involved attacks on Israel by other nations. It is possible, however, that David wrote verse 5 later in order to add to the psalm a prayer for deliverance from foreign enemies.

¹⁴⁵ To gloat over one’s enemies is not acceptable behavior; to rejoice when truth and justice prevail is acceptable. Instead of the words “gloat over,” some commentators translate verse 10 to read: “God . . . will let me see the end of those who slander me.”

¹⁴⁶ In the title, Aram Naharaim and Aram Zobah refer to the general area of Syria, to the northeast of Israel.

¹⁴⁷ In verses 6–8, the geographic areas are as follows: in verse 6, Shechem and Succoth represent the central area of the promised land on both sides of the Jordan River; in verse 7, Gilead and Manasseh represent the northern area of the promised land on both sides of the Jordan, while Ephraim and Judah represent the two main tribes of Israel that later became the northern kingdom and southern kingdom respectively; in verse 8, Moab, Edom and Philistia are three non-Israelite nations to the east, south and west of Israel that were perpetually hostile to God’s people.

In verse 7, God calls Judah His scepter, because it was from the tribe of Judah that He had chosen King David to rule His people (Genesis 49:10). In verse 8, God calls Moab His washbasin, because Moab was to be subject to Israel and “wash Israel’s feet” (2 Samuel 8:2); He calls Edom a place where “I toss my sandal”—a symbolic act indicating ownership.

¹⁴⁸ For a discussion of God as a “warrior,” see Exodus 15:3–5 and comment.

¹⁴⁹ As in other psalms, the meaning of the word salvation includes forgiveness, deliverance, redemption, vindication, and the enjoyment of covenant blessings. For further discussion, see comment on Psalm 13:3–6 and footnote to comment; Word List: Salvation.

¹⁵⁰ In verse 11, David writes: One thing God has spoken, two things have I heard. This numerical pattern is a poetic device and is not meant to be taken literally (see Proverbs 6:16; Amos 1:3,6,9).

¹⁵¹ For further discussion on the subject of God’s testing, see Exodus 15:25–27 and comment.

¹⁵² In verse 8, David says that the earth shook. He is referring to the manifestation of God’s presence on Mount Sinai (see Exodus 19:18).

¹⁵³ The Apostle Paul quoted verse 18 in Ephesians 4:8. Paul was comparing God’s ascent to Mount Zion with Christ’s ascent into heaven. Paul was saying, in effect, that the establishment of God’s earthly rule on Mount Zion was a foreshadowing of the establishment of Christ’s rule in heaven.

When Paul applied verse 18 to Christ, he changed the words received gifts from men to the words gave gifts to men (Ephesians 4:8). What Christ “received” He then “gave” to us. Among the “gifts” Christ received was the right of sonship in God’s family, and He has given that right to us as well (John 1:12). Christ received the authority to give eternal life to all who were given to Him (John 17:2), and indeed He has given eternal life to all who believe in Him (John 3:16).

¹⁵⁴ In verses 30–31, David asks God to rebuke the beast among the reeds (Egypt) and the herd of bulls among the calves (the lesser nations supporting Egypt, such as Cush, present-day Sudan).

¹⁵⁵ “Suffering for God’s sake” is the highest privilege any human can experience (Acts 5:41). But, like David, we must always acknowledge that we are never totally righteous, totally guiltless (verse 5). Yes, the accusations against us may be totally false, but it is always possible that some hidden character flaw of our own has contributed to our troubles. The hardest suffering to bear is that caused by our own sin and folly (verse 5).

¹⁵⁶ Jesus also had a “zeal for God’s house,” which led Him to drive the money changers out of God’s temple (John 2:17).

¹⁵⁷ Jesus likewise bore the brunt of insults that were directed primarily at God (Romans 15:3). It is hostility toward God that leads the ungodly to attack God’s servants.

¹⁵⁸ In verse 27, David prays that his enemies not be allowed to share in [God’s] salvation. God never prevents anyone from sharing in His salvation. God excludes no one from His salvation except those who by their unbelief exclude themselves.

¹⁵⁹ The term depths of the earth signifies the abode of the dead; God’s love and power reach down that far.

¹⁶⁰ In ancient times, kings were often spoken of as “living forever” (Nehemiah 2:3). But only one descendant of David, Jesus Christ, could truly fulfill such an expectation.

¹⁶¹ Similar gifts were given to Christ by the Magi, wise men from the east (Matthew 2:1–2,11).

¹⁶² In verse 1, the pure in heart are not sinless; rather, they are those who sincerely desire to lead lives pleasing to God. Their motives are pure.

Notice in verse 1 that the psalmist equates Israel with the pure in heart. The true Israel is made up of true believers, those who trust in God and obey His commands. As the Apostle Paul said, A man is not a Jew if he is only one outwardly . . . a man is a Jew if he is one inwardly (Romans 2:28–29). Though God gives general blessings to all mankind, He is especially good to those who are pure in heart.

¹⁶³ In verse 15, the psalmist says that he did not express his doubts openly. If he had done so, he would have betrayed [God’s] children, God’s people. He might have influenced them to give up their faith in God.

¹⁶⁴ The psalmist (Asaph) was a Levite (1 Chronicles 16:4–5), and in a special sense the Lord Himself constituted the Levites’ portion, or inheritance (see Numbers 18:20; Deuteronomy 10:9). But all believers are, in essence, “priests and Levites” (Exodus 19:6; 1 Peter 2:9); and so the psalmist here speaks for all of us: the Lord is our “portion” also. Our portion is eternal life in God’s presence; it is an inheritance that can never perish, spoil or fade (1 Peter 1:4).

¹⁶⁵ In verse 11, the psalmist asks God to take His right hand from the folds of His garment and strike the enemy. As we have seen elsewhere in the Old Testament, God is described in human terms. For further discussion of anthropomorphism, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9.

¹⁶⁶ In the Old Testament, the word “horn” is used as a metaphor for “strength.” To lift up one’s horns is to show defiant opposition to someone—in this case, God.

¹⁶⁷ In verse 2, the psalmist writes: His tent (temple) is in Salem (Jerusalem). Because God’s dwelling was in Zion (Jerusalem), He was all the more ready to defend His royal city.

¹⁶⁸ Matthew quoted verse 2 and interpreted it as a prophetic statement anticipating Jesus’ use of parables in His ministry (see Matthew 13:35).

¹⁶⁹ Ephraim was the main northern tribe of Israel, just as Judah was the main southern tribe. The psalm ends with God’s rejection of Ephraim and His selection of Judah to be the recipient of His ongoing covenant blessings (see verses 67–68).

In verse 9, the psalmist says that these “men of Ephraim” turned back on the day of battle. This is possibly a reference to their defeat at the hands of the Philistines (1 Samuel 4:1–11); but more likely it is a figurative way of saying they “turned back” from keeping God’s covenant (see verse 10).

¹⁷⁰ References for verses 12–39 are as follows: for verse 12, see Exodus Chapters 7–11; for verse 13, see Exodus 14:10–31; for verse 14, see Exodus 13:20–22; Numbers 9:15–23; for verses 15–16, see Exodus 17:1–7; Numbers 20:1–11; for verses 17–20, see Exodus 16:2–3; Numbers 11:4; for verses 21–22, see Numbers 11:1–3; for verses 23–25, see Exodus 16:4–8,14–16; for verses 26–29, see Exodus 16:3; Numbers 11:31–32; for verses 30–31, see Numbers 11:33; for verse 32, see Numbers 14:11; for verse 33, see Numbers 14:22–23,27–35; for verses 34–37, see the book of Judges, which describes the repeated outward repentance of the people, followed by God’s renewed mercy.

¹⁷¹ References for verses 40–55 are as follows: for verses 40–43, see Exodus 15:22–24; 17:1–7; for verse 44, see Exodus 7:14–24; for verse 45, see Exodus 8:1–15,20–32; for verse 46, see Exodus 10:120; for verse 47, see Exodus 9:13–35; for verse 48, see Exodus 9:1–7; for verses 49–51, see Exodus 11:1–10; 12:29–30; for verses 52–53, see Exodus 14:1–31; for verses 54–55, see the book of Joshua, which describes the conquest of the promised land.

¹⁷² Joseph had two sons, Ephraim and Manasseh. From them came the two largest tribes in northern Israel, Ephraim being the dominant one.

¹⁷³ For further discussion of the significance of the earthly tabernacle and temple, see Exodus 25:1; 1 Kings 6:1 and comments.

¹⁷⁴ In 722 B.C., Assyria conquered the northern kingdom and drove its people into exile. This psalm, then, is a prayer on behalf of the northern kingdom, just as Psalm 79 was a prayer on behalf of the southern kingdom.

¹⁷⁵ Joseph, Israel and Ephraim (verses 1–2) are all alternate names for the northern kingdom of Israel. God is often called a “shepherd” in Scripture (Genesis 48:15–16; Psalm 23:1; John 10:11).

In verse 2, Ephraim, Benjamin and Manasseh are mentioned. Ephraim and Manasseh were the two main tribes of the northern kingdom; most of Benjamin was also joined with the northern tribes at this time.

¹⁷⁶ In verse 15, the son probably refers to Israel itself, but the Hebrew word for “son” used here can also refer to the branch of a vine.

¹⁷⁷ According to Exodus 17:2,7, the Israelites tested the Lord. The Lord “tests” us through life’s circumstances (see Exodus 15:25–27 and comment). We “test” the Lord when we grumble against our circumstances and doubt His power to save us. It’s as if we were making Him “prove Himself” before we were willing to trust Him.

¹⁷⁸ In verse 16, the psalmist summarizes these covenant blessings in two poetic phrases: the finest of wheat and honey from the rock (see Deuteronomy 32:13).

¹⁷⁹ Jesus quoted verse 6, and interpreted ”gods” to mean human beings to whom the word of God came (see John 10:33–36).

¹⁸⁰ References for the various enemies listed in verses 6–8 are as follows: Edom (Genesis 36:1,9); Ishmaelites (Genesis 16:15–16; 25:12–18); Moab and Ammon, the descendants of Lot (Genesis 19:36–38); Hagrites (1 Chronicles 5:10,18–22); Gebal (1 Kings 5:18); Amalek (Genesis 36:12; Exodus 17:8–16).

Philistia, together with the people of Tyre, lived along the Mediterranean coast west of Israel; the Philistines were major enemies of Israel throughout the period of the judges and up until the reign of David. Assyria was Israel’s major enemy during the time of the divided kingdom; the Assyrians eventually conquered the northern kingdom in 722 B.C. and drove its people into exile.

¹⁸¹ For further discussion on the subject of praying against enemies, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.

¹⁸² For a discussion of God as a warrior, see Exodus 15:3–5 and comment.

¹⁸³ In verses 9–12, the psalmist gives examples of God’s previous victories. The references are as follows: Midian (Judges Chapter 7); Sisera and Jabin (Judges Chapter 4); Oreb and Zeeb (Judges 7:25); Zebah and Zalmunna (Judges 8:1–21).

¹⁸⁴ For a discussion of the use of symbols in worship, see 1 Samuel 6:19–21 and comment.

¹⁸⁵ Three times a year the Israelites were required to go to Jerusalem to celebrate the major festivals (Exodus 23:14–17).

¹⁸⁶ The Valley of Baca (verse 6) is a metaphor for a dry and difficult journey; there is no actual valley known by that name.

¹⁸⁷ The term blameless in verse 11 does not mean “sinless.” If one sins and then confesses it, God will still consider that person “blameless” (see 1 John 1:9).

¹⁸⁸ In verse 10, the psalmist personifies God’s complementary attributes, and in poetic terms describes them as “meeting” and “kissing” each other.

¹⁸⁹ For a discussion of atonement and how one finds peace with God, see Exodus 25:17–22; 27:1–8; Leviticus 1:1–4 and comments; Word List: Atonement, Peace.

¹⁹⁰ God will even have mercy on David’s enemies if they repent and believe. But they may first need to be put to shame (verse 17)—to have their pride destroyed—before they can come to God; putting the proud to shame is also an act of God’s mercy.

¹⁹¹ For what it means to fear the Lord, see footnote to comment on Genesis 20:8–13; Deuteronomy 6:1–3 and comment.

¹⁹² In verse 4, only five nations are mentioned, but they are representative of all the nations on earth. Rahab, the first name listed, is a poetic name for Egypt.

¹⁹³ This psalm teaches that non-Israelites can be “reborn” as citizens of Israel, as citizens of the city of God. Jesus taught the same thing: He said that people must be born again if they are to see the kingdom of God (John 3:3). Thus it can be said of each of us who has believed in Jesus: “This one was born in Zion” (verse 4).

¹⁹⁴ Even Jesus felt forsaken by God and by His closest companions (see Mark 14:50; 15:34).

¹⁹⁵ For further discussion on the subjects of suffering and faith, see Job: Introduction; Psalms 22:12; 44:9–22 and comments; Word List: Faith.

¹⁹⁶ One of God’s creative acts was to establish the waters (Genesis 1:6–10); in verse 10, Rahab is the name of a mythical sea monster that symbolized the surging sea (verse 9), which God brought under control (see Mark 4:35–41).

In verse 12, Tabor and Hermon are two mountains in the region of Israel which figuratively sing for joy in praise of God.

¹⁹⁷ For further discussion on the subject of “types” in the Old Testament, see General Article: Types and Predictive Events.

¹⁹⁸ An “unconditional” covenant is one that does not depend on man’s obedience for its fulfillment; a “conditional” covenant does require man’s obedience (see Exodus 19:5–6 and comment). In the case of the Davidic covenant, God fulfilled it by sending His Son Jesus Christ to sit on David’s throne (Luke 1:30–33). Even though the human beings of David’s line failed God, God’s covenant did not fail.

¹⁹⁹ For further discussion on the subject of God’s “relenting” in response to our prayers, see Exodus 32:14; 2 Kings 20:2–3 and comments.

²⁰⁰ Moses had asked God to forgive the sin of these people and God forgave them (Numbers 14:19–20). But neither Moses nor the Israelites of that generation were permitted to enter the promised land. Thus Moses did not receive a “complete” answer to his prayer at that time; judgment may be withdrawn, but the consequences of sin usually remain. However, we know that Moses’ soul did not die in that desert (Mark 9:4; Hebrews 11:38–40); and presumably the souls of the other Israelites did not die there either, since they had been forgiven. Thus Moses’ prayer was answered—even in his own time. Much more has it been answered since the coming of Jesus Christ.

²⁰¹ For Jesus’ use of wings as a metaphor, see Matthew 23:37.

²⁰² In verse 7, the numbers one thousand and ten thousand are used; this is a poetic device commonly found in Hebrew poetry (see 1 Samuel 18:7). The numbers simply mean “many”; they are not meant to be taken literally.

²⁰³ In verses 5–6, the psalmist promises us freedom from fear—not necessarily freedom from trouble. In verse 15, God says: “I will be with him in trouble.”

²⁰⁴ For further discussion on the subject of human suffering, see Job: Introduction; Psalms 22:1–2; 44:9–22 and comments.

²⁰⁵ In verse 13, the psalmist mentions two “enemies”: the lion and the serpent. The lion represents enemies who are strong; the serpent represents enemies who are crafty.

²⁰⁶ For further discussion of God’s discipline, see Exodus 15:25–27 and comment. For further discussion of God’s law and the blessings that come from it, see Exodus 20:1 and comment; Leviticus: Introduction; Word List: Law.

²⁰⁷ When God allowed the enemies of Israel to conquer it and send the Israelites into exile, it surely seemed as if God had “rejected” His people. But He had not (Romans 11:1–2); He had disciplined them, and punished those who had turned away from Him. But He had an ultimate plan to deliver and restore His people by sending His own Son Jesus to be their Messiah and Savior. And Jesus came to save not only the Israelites (the Jews) but the Gentiles as well. Through faith in Christ, the Gentiles are now members of the family of God (see Ephesians 2:11–22).

²⁰⁸ God’s footstool can also refer to Mount Zion—his holy mountain (verse 9)—and even to the whole earth.

²⁰⁹ In Hebrew poetry, it is common for the writer to switch back and forth between the third person (he) and the second person (you); this psalm is a typical example of that.

²¹⁰ In verse 2, the word house can refer to David’s own home and it can also refer to his “house” of government, his administrative house (see verse 7).

²¹¹ For further discussion of integrity, see comment on Psalm 7:7–9 and first footnote to comment.

²¹² In verse 3, David says: I will set before my eyes no vile thing. He is saying that he will not set his heart on evil; he will turn away from external temptations that would lead him to sin (2 Timothy 2:22).

²¹³ In verses 13–16, the psalmist suggests that Zion has been reduced to stones and dust, and he looks forward to the day when the Lord will rebuild Zion.

²¹⁴ For further discussion of affliction and suffering, see Job: Introduction; Psalms 22:1–2; 44:9–22 and comments.

²¹⁵ In verse 26, the psalmist says that God will change them—heaven and earth—like a garment. The first creation will be replaced by a new creation—a new heaven and a new earth (2 Peter 3:13; Revelation 21:1).

²¹⁶ In verse 3, David says that the Lord forgives all your sins and heals all your diseases. Jesus also forgave sins and healed diseases (Mark 1:32–34; 2:1–12). However, this statement of David is not to be taken unconditionally. We know from experience and from other passages of Scripture that in some cases the Lord chooses not to heal our bodies; furthermore, because of the sin of Adam and Eve (Genesis Chapter 3), all of us must die one day. In addition, the Lord does not forgive all people but only those who confess their sins and turn to Him in faith.

²¹⁷The leviathan was an ancient crocodile-like sea creature. In Scripture the name “leviathan” is also used symbolically to represent Satan and the evil forces opposed to God. For further discussion, see comment on Job 40:15 and footnote to comment; footnote to comment on Job 41:1–11.

²¹⁸ The psalm’s final line is, Praise the LORD. In Hebrew, it is “Hallelu Yah” (Hallelujah).

²¹⁹ Psalms 78 and 106 also describe many details from Israel’s history. Note that verses 1–15 of Psalm 105 are incorporated into a psalm of thanks spoken by David to celebrate the arrival of the ark in Jerusalem (see 1 Chronicles 16:8–22 and comment).

²²⁰ A thousand generations is a poetic way of saying forever (see Exodus 20:6).

²²¹ God’s covenant with Abraham is not merely ancient history; we too are heirs of the promise given to Abraham (Romans 4:16–17; Galatians 3:6–9). That promise has been fulfilled in Jesus Christ, through whom we too will receive a “promised land,” an eternal home in the new heaven and earth (see Isaiah 65:17–19; Revelation 21:1–4).

²²² In verse 15, God also said: “. . . do my prophets no harm.” Abraham was the first in the Bible to be called a prophet (Genesis 20:7).

²²³ In verses 26–36, the psalmist mentions eight of the ten plagues that God inflicted upon the Egyptians.

²²⁴ Other versions of the Bible give a different translation for the latter part of verse 15: “. . . but sent leanness into their soul.”

²²⁵ In verse 16, the psalmist calls Aaron consecrated to the Lord. For the meaning of “consecrated,” see Exodus 29:1–9 and comment; Word List: Consecration.

²²⁶ There is One today who “stands in the breach” for us: Jesus Christ. He is able to save completely those who come to God through him, because he always lives to intercede for them (Hebrews 7:25).

²²⁷ As usual in the psalms, the word redeemed means “delivered” or “saved” from trouble or death. For the full meaning of redemption, see Exodus 13:11–16; Ruth 2:19–20 and comments; Word List: Redemption.

²²⁸ In Old Testament times, God’s covenant people were not only the Israelites but also all those who put their trust in Israel’s God and obeyed His commands. Today under the new covenant, God’s people are all those who place their faith in Christ and seek to follow Him.

²²⁹ In the Old Testament, the word “fool” is often used to describe a wicked person who denies God (Psalm 14:1) and whose life is characterized by iniquities (verse 17).

²³⁰ In verses 33–41, the psalmist uses the past tense in describing God's actions. Taken literally, these verses apply to Israel. God did provide the Israelites with water in the desert (verse 35); He did bring them into the promised land (verses 36–38). He also punished them when they disobeyed (verse 39). God—the One who pours contempt on nobles (verse 40), the One who humbles the proud—sent the Assyrians and Babylonians to punish Israel and carry its people into exile. Yet God never forgot the needy (verse 41). Just as God brings down nobles, so He lifts up the needy. Therefore, let nobles not be envied nor the needy despised; God is able to reverse the fortunes of both!

²³¹ David committed his case to God in prayer. In this, he was a forerunner of Christ, who likewise did not retaliate against His enemies but entrusted Himself to God who judges justly (1 Peter 2:21–23).

²³² If a sinner repents and turns to God, he will be forgiven. But, by definition, a “hardened sinner” is one who refuses to repent; thus he places himself beyond God’s forgiveness. Jesus told us to pray for our enemies (Matthew 5:43–44), and the most important thing we can pray for them is that they might repent.

²³³ Children are not irretrievably trapped in this “inheritance of sin”; they can escape it by turning to God in repentance. By God’s grace, many people have come out of evil families and lived lives of fruitful service to God.

²³⁴ For further discussion on the subject of praying against evil enemies, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.

²³⁵ The Hebrew word “Messiah” and the Greek word “Christ” both mean “Anointed One” (see Psalm 2:1–2 and comment).

²³⁶ The footstool is a metaphor for dominion over one’s enemies (1 Corinthians 15:25; Ephesians 1:22).

²³⁷ The original Hebrew text of verse 3 is very difficult to translate. The King’s troops are willing to fight for Him; they are ready to sacrifice themselves. But it is not clear who is “arrayed in holy majesty.” If it’s the King, then His youth will be renewed even as the dawn gives rise to dew each morning. If it’s the “troops” who are “arrayed,” then they are the ones whose youth will be renewed and who are as abundant as “dew.”

²³⁸ The significance of Melchizedek is fully explained in Hebrews Chapter 7. For further discussion concerning Old Testament “types,” see General Article: Types and Predictive Events.

²³⁹In verse 7, David appears to be referring to the Priest-King; He will drink from a brook (figuratively) and find refreshment and renewed strength.

²⁴⁰ For further discussion, see footnote to comment on Genesis 20:8–13; Deuteronomy 6:1–3 and comment.

²⁴¹ The godly man lends freely (verse 5). It is sometimes wiser to lend rather than give an outright gift (verse 7). A gift can take away a person’s self-respect and incentive to work, and thus may cause more harm than good. When lending to the needy, no interest should be charged (Exodus 22:25).

²⁴² God lifts the poor and needy from the dust and the ash heap (verse 7); these are metaphors for extreme poverty and suffering.

²⁴³ Throughout the Bible, God has chosen the “poor and needy” and raised them up to do His work (see 1 Corinthians 1:26–28); He has chosen barren women to give birth to key leaders of His people (Genesis 18:11; 25:21; 30:22–23; 1 Samuel 1:20; Luke 1:7,24). He has done all this so that no one may boast before him (1 Corinthians 1:29). Only He is to be praised!

²⁴⁴ In biblical times, a barren woman felt great disgrace (Luke 1:25); she was considered a failure, an outcast.

²⁴⁵ In verse 2, the names Judah and Israel are not meant to signify two separate places; they are meant to signify all of God’s people, both in the north and in the south; God had dominion over them all. They were His treasured possession, His holy nation (Exodus 19:5–6).

²⁴⁶ For a discussion of idolatry, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.

²⁴⁷ In the Old Testament, the saints are those who are godly, who trust in God and are faithful to Him.

²⁴⁸ Some Bible scholars believe the stone (verse 22) refers to Israel, the slave people who became the chosen people, God’s instrument for blessing the entire world.

²⁴⁹ In verse 26, the psalmist also writes: From the house of the LORD we bless you. In Hebrew, the “you” is plural. It could refer to the arriving king together with his officials. It could also refer to the king alone: in ancient times, the plural was sometimes used in addressing kings to show greater respect. The plural was also used in addressing God for the same reason.

In verse 27, the people are invited to join in the festal procession, as the king enters the temple court. The altar with its horns was located there (Exodus 27:1–8). The altar spoke to the Israelites of animal sacrifice; it speaks to us of the sacrifice of Jesus, who offered Himself as a sacrifice of atonement for our sins (see Leviticus 1:1–4 and comment). The altar also reminds each of us that we have been called to offer ourselves to God as living sacrifices, holy and pleasing to Him (Romans 12:1).

²⁵⁰ The Jews have God’s verbal revelation—the Old Testament—but it is incomplete without the New Testament. Other religions claim to have written revelations from God, but they are not given by the Holy Spirit of God, who directly inspired the biblical writers to write as they did.

²⁵¹ Psalm 119 is divided into twenty-two sections (or strophes), one each for the twenty-two letters of the Hebrew alphabet. All the lines in each section begin with the Hebrew letter associated with that section.

²⁵² To the biblical writers, the number seven represented completeness. Therefore, the number eight represented “more than completeness,” or “more than enough.”

²⁵³ In Psalm 119, the psalmist uses eight synonyms to describe God’s word. There are small differences of meaning among these words, but for the most part the words are used interchangeably, both in Psalm 119 and throughout the Old Testament. The words are as follows: the law (“torah,” in Hebrew), which usually refers to the “law of Moses,” but can also refer to any instruction of God; statutes, precepts, commands, laws, ordinances, decrees—all of which refer to specific provisions of the “law” (torah); and finally, word, which sometimes means “law” and sometimes “promise.” Throughout Psalm 119, we see that God’s “word” (in the sense of “promise”) calls for faith and (in the sense of “law”) calls for obedience. Faith and obedience are the two essential elements of a godly life.

²⁵⁴ In verses 10–11, the word heart means the center of one’s being and includes mind, emotions, and will. For further discussion, see comment on Psalm 4:7–8 and footnote to comment.

In verse 11, the psalmist says he has hidden God’s word in his heart. This means more than just memorizing God’s word; it also means internalizing God’s word, living God’s word, making God’s word the center of one’s life. When God’s word is at the center of our lives, God will be there too.

²⁵⁵ Sometimes it is God’s will to cut short the life of one of His faithful servants in order to accomplish some special purpose; He “cut short” the life of His own Son for the purpose of saving us from our sins.

²⁵⁶ For a discussion of the significance of the Lord’s name, see footnote to comment on Exodus 23:20–22; Psalm 5:11–12 and comment.

²⁵⁷ We are not told how the psalmist was afflicted, whether by enemies, by illness, by want, or by a combination of the three. For further discussion concerning God’s testing and discipline, see Exodus 15:25–27 and comment; Word List: Discipline.

²⁵⁸ In verse 96, the psalmist says that perfection (anything perfect or completed) has limits, but God’s commands are boundless—that is, they are limitless both in wisdom and in duration.

²⁵⁹ In verses 99–100, the psalmist isn’t rejecting the wisdom of teachers and elders—especially if they too love God’s law. The psalmist is simply saying that the wisdom derived from God’s law is far superior to merely human wisdom.

²⁶⁰ Because of our sinful nature, we need the Spirit’s help to obey God’s laws. In verse 102, the psalmist doesn’t mean that he has never disobeyed a law, that he has never sinned. What he means is that he has never abandoned or rejected God’s laws; with the Spirit’s help he has held on to them as his guide and not departed from them.

²⁶¹ When metal or ore is being purified by fire, the dross or impure elements rise to the top and are discarded.

²⁶² Mount Zion is the hill on which Jerusalem and the temple were located. For further discussion on the subject of Zion, see comment on Psalm 20:1–5 and footnote to comment; Word List: Zion.

²⁶³ For a discussion of the relationship between God’s sovereignty and human responsibility, see Exodus 17:10–13; Esther 4:12–14; Jeremiah 18:1–10 and comments.

²⁶⁴ Traditionally a quiver held five arrows; the psalmist seems to be saying that five sons (plus an average of five daughters) make an ideal number of children. Indeed it may have been ideal in agricultural societies where the land was fertile and many hands were needed to work it. But we must not interpret this verse as a mandate for having ten children per family today. For further discussion of this subject, see Genesis 1:28–31 and comment.

²⁶⁵ Those who fear the Lord walk in His ways; they alone are “blessed” (see Psalms 1:1–3; 34:9,11).

²⁶⁶ Scripture passages (like Psalm 128) must never be interpreted in isolation from the rest of the Bible. Although it is generally true that godly people are blessed in this life, we must always remember that it is God’s will that some godly people suffer. Their reward may only come in heaven. For further discussion, see Job: Introduction; Psalms 22:1–2; 44:9–22 and comments.

²⁶⁷ For the meaning of redemption, see Exodus 13:11–16; Psalms 44:23–26; 49:13–15 and comments; Word List: Redemption.

²⁶⁸ The historical books do not mention that David made an oath or a vow to build God’s temple, but here in verse 2 we learn that he did.

²⁶⁹ Verses 8–10 were quoted by Solomon at the dedication of the temple in Jerusalem (2 Chronicles 6:41–42). There he used the word salvation instead of righteousness; the two words are closely connected throughout Scripture.

²⁷⁰ John the Baptist’s father, Zechariah, understood verse 17 to refer to Jesus (see Luke 1:67–70).

²⁷¹ Because of Mount Hermon’s height, there is abundant moisture on its slopes; if that same moisture was transferred to Mount Zion, it would make the area of Jerusalem green and fruitful as well.

²⁷² Priests in the Old Testament were not allowed to serve before the Lord unless they were consecrated; likewise, our service will not be acceptable to God if we are not consecrated. The Old Testament priests were consecrated with oil; we are consecrated (sanctified) by the Holy Spirit (Romans 15:16; 1 Corinthians 6:11). For further discussion of consecration, see Exodus 29:1–9 and comment; Word List: Consecration.

²⁷³ God’s acts of creation mentioned in verses 4–9 are described more fully in Genesis 1:1–19. God’s act of delivering Israel from Egypt (verses 10–15) is described in Exodus Chapters 12–14. The leading of the Israelites through the desert into the promised land (verses 16–22) is described in the books of Numbers and Joshua. Sihon and Og (verses 19–20) are representative of the many kings who were defeated by the Israelites (Numbers 21:21–35).

²⁷⁴ The expression God of gods does not mean that other “gods” actually exist; it only means that some people believe they exist.

²⁷⁵ The psalmist does not desire personal revenge; he wants only God’s righteous judgment to prevail over evil. Christ too called down judgment on the wicked cities of His time (Matthew 11:20–24). Christians, too, need to pray that God will overcome the forces of wickedness in the world; however, before we do so, we must cleanse all self-interest and personal animosity from our hearts. For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalms 10:15; 109:6–20 and comments.

²⁷⁶ In verse 15, David likens the womb to the depths of the earth. In one sense, the womb is dark and damp like the earth; in another sense, the womb represents the earth, the dust from which man is made (Genesis 3:19).

²⁷⁷ An embryo is a full person in God’s sight. To destroy an embryo is equivalent to destroying a human being. There may be rare cases when an embryo or fetus should be sacrificed to spare the life of the mother, but to interrupt a pregnancy for selfish reasons of convenience is tantamount to murder. Yet this sin too, like other sins, will be forgiven if it is followed by true repentance (1 John 1:9).

²⁷⁸ On a personal level, Christians must hate the sin but love the sinner. We must forgive those who sin against us and pray for their salvation (Matthew 5:43–44).

²⁷⁹ For further discussion on the subject of praying against one’s enemies, see comment on Psalm 3:7 and footnote to comment; Psalms 10:15; 109:6–20 and comments.

²⁸⁰ In verse 12, David refers specifically to the poor and needy. Often in the Bible the poor and needy are equated with the righteous (verse 13), those who turn to God in humility and faith. When the righteous have been delivered by God, they will surely praise Him and (unlike the wicked) they will live before Him—in His presence.

²⁸¹ There is a deeper and more hidden level of sin than that of either action or speech: the sins of attitude and thought. These are the sins of the heart, which give rise to sinful speech and action. These sins are rooted in our sinful nature, and therefore this is where our struggle with sin must begin. With the Holy Spirit’s help, we must bring even our attitudes and thoughts under Christ’s control (see 2 Corinthians 10:5).

²⁸² It is not a sin simply to be tempted; even Jesus was tempted (Hebrews 4:15). The sin is to fall into temptation, to succumb to temptation. In every case, God provides us a way out of temptation (1 Corinthians 10:13); if we don’t take it, it’s our own fault.

²⁸³ For a discussion of God as a “warrior,” see Exodus 15:3–5; Psalm 35:1–3 and comments.

²⁸⁴ For further discussion of the conditions for receiving covenant blessings, see Exodus 19:5–6 and comment.

²⁸⁵ Psalm 145 is an acrostic poem; each line begins with a successive letter of the Hebrew alphabet.

²⁸⁶ Just as the faithful Israelites were God’s “saints,” so we today who belong to Christ are also saints. We too are to tell the world of the glory of God’s kingdom.

²⁸⁷ For an account of the return of the exiles and the restoration of Jerusalem, see the books of Ezra and Nehemiah.

²⁸⁸ For further discussion on the subject of praise and worship, see Exodus 23:25–26 and comment.

²⁸⁹ Among the heavenly things praising God are His heavenly hosts (verse 2), which are probably angels; however, the term could also refer to “starry hosts.” The waters above the skies (verse 4) is an expression referring to the source of various kinds of precipitation (Genesis 1:7); it is a poetic figure, not a scientific description.

²⁹⁰ In verse 6, the psalmist says that the heavenly bodies will never pass away. Yes, but one day at least our earth will be replaced—by a new heaven and earth (2 Peter 3:10–13; Revelation 21:1). Whether the stars will also take part in this transformation, we do not know.

²⁹¹ The concept of salvation is not as fully developed in the Old Testament as it is in the New Testament. For further discussion, see Word List: Salvation.

²⁹² For further discussion on the subject of God’s love on the one hand and His righteousness on the other, see Exodus 34:4–7 and comment.

For further discussion of the contrast between Old Testament Israel and the New Testament Church, see Ezra 10:9–11 and comment.

²⁹³Verses 3–5 should not be interpreted as a command to use these particular instruments. However, there is nothing wrong with using these or other instruments in our worship—as long as we are worshiping with all our heart.