Part 13
Why then should God's people doubt him? He has not forgotten them. He will indeed lead them against the enemy strongholds and give them victory (9-12).
Psalms 61-64 Longing for God
Far from home, weary, depressed and in danger, David seeks refuge and refreshment with God. He trusts that God will bring him safely back to Jerusalem and give him the strength to carry out his promise to lead God's people in God's ways (61:1-5). The people with him add their support to his request (6-7), and David responds that he will always remain faithful to his task (8).
God alone is the strength of David's assurance (62:1-2). David's enemies think they can ruin him. They think he is as unstable as a leaning wall, as easy to push over as a broken-down fence (3-4). Actually, he is as strong and secure as a fortress, for he is built on God. All God's people should therefore take courage and realize that they can trust in God through all circumstances (5-8). The unstable ones are those who live as if God does not matter. Life is uncertain, but they put their trust in wealth, even though that wealth must soon be lost (9-10). The only ones who have true security are those who take God into account and build their lives according to his values (11-12).
At times David experiences weakness and thirst in the dry Judean wilderness, but they are nothing compared with the spiritual thirst he has to worship at Israel's sanctuary again (63:1). He praises God as he recalls the power and glory of God that he experienced at the sanctuary in former days. He looks forward to a life of continuing praise because of God's continuing love (2-4). As he lies on his bed he thinks back with much satisfaction at all God's goodness to him over the years (5-8). This gives him the confidence to believe that God will punish his enemies and bring him safely back to Jerusalem (9-11).
Again David cries to God to save him from enemies who by cunning and lying seek to kill him (64:14). They plot their evil carefully, thinking that God cannot see them (5-6). However, they are deceiving themselves. God will act against them suddenly and certainly, bringing shameful defeat upon them. God's decisive action will be a warning to others, and at the same time bring honour to his name (7-10).
Psalm 65 Praise for harvest, fields and flocks
As they approach God, the worshippers are aware of their failures through sin. They realize that forgiveness is necessary before they can enjoy fulness of fellowship with God in his house (1-4). They recall his great acts, both in the events of history and in the natural creation, and see these as a reason for all people, from east to west, to shout for joy (5-8).
Coming closer to home, the worshippers see God's provision in the well-watered ground, the flowing streams, the full harvest and the flourishing countryside before them (9-10). They view the scene as if God is driving through the land in his chariot to inspect its richness; and the pastures, harvest and flocks join in joyously shouting their welcome to their divine provider (11-13).
Psalm 66-67 God and the nations
It appears that in Psalm 66 the people join in singing the first part of the song, and that the king sings the latter part alone. The song opens with a call to people worldwide to sing praise to God for a notable victory he has just won for Israel (66:1-4). Centuries earlier God brought Israel out of Egypt and led the people through the Red Sea, and the same God still rules in the affairs of nations (5-9). The worshippers acknowledge that in allowing them temporarily to be defeated, God had been working for their good. His
purpose was to correct their waywardness so that once again they might enjoy the freedom of life that is found only in his presence (10-12).
The king then sings his praises, promising to present sacrifices in fulfilment of the vows he made to God during the time of trouble (13-15). He urges godly people everywhere to take note of what the experience has taught him (16). Above all, it has taught him not to ignore personal wrongdoing. God answers the prayers of those who have no known sin unconfessed in their lives (17-20).
Psalm 67 shows God's loving purposes towards all the nations of the world. When the people of Israel enter into the fulness of God's blessing, they will be in a fit condition to take the message of his salvation to other nations (67:1-3). These nations will then have their way of life changed through coming under the just rule and merciful guidance of God (4-5). People everywhere will rejoice in God's good gifts and offer thanks to him (6-7).
Psalm 68 The God of Israel
This magnificent hymn of praise and triumph was no doubt written for some special occasion. It may have been the occasion on which David brought the ark to Jerusalem (see introductory notes to Psalm 24), but its language makes the psalm suitable for much wider use.
When God fights for his people, their enemies are as helpless before them as smoke before wind or wax before fire. Nothing can stop him as he rides out to do battle (1-4). God is on the side of the poor, the afflicted and the downtrodden, but he opposes those who rebel against him (5-6).
All this was demonstrated in the events of the exodus from Egypt, when God worked wonders in the skies and on the earth to release his people and punish their oppressors (7-10). It was demonstrated also in the conquest of Canaan and the events that followed. Enemy kings were conquered and driven before Israel as snowflakes are driven before the wind. The psalmist pictures the colourful scene at the Israelites' camp as the soldiers return with clothing and other goods left behind by the fleeing enemy (11-14).
Finally, Israel conquered Jerusalem, whereupon God, in the symbolic form of the covenant box, came to Mount Zion. The psalmist imagines the mighty mountains of Bashan being envious of the humble hill in Jerusalem that God chose for his dwelling place (15-16; cf. 2 Sam 5:1-10; 6:14-19).
God's conquest on behalf of his people, from the time they left Mount Sinai to the time they came to Mount Zion, is pictured in a conquest by a mighty army of chariots. The victors capture their enemies and enrich themselves by seizing the enemies' goods (17-18).
These reminders from the past encourage Israel to have confidence in God for the present and the future. He will continue to help them (19-20). From the tops of Bashan's mountains to the depths of the sea nothing can withstand God. Israel will triumph over its enemies (21-23). The psalmist then describes the triumphal procession, as singers, musicians and dancers, followed by the tribal representatives, enter the sanctuary (24-27). No longer will other nations ('beasts' and 'bulls') conquer Israel and force it to pay heavy taxes. Instead these nations will bring their offerings to Israel, as they submit themselves to the rule of God (28-31). All nations are urged to praise him who rules in the heavens (32-35).
Psalm 69 Undeserved suffering
As a person sinking in a muddy pit, or someone drowning in swirling floodwaters, so the psalmist fears he is being overwhelmed by his sufferings. No human help is near (1-3). His enemies cruelly injure him, forcing him to suffer for sins that he did not commit (4). He knows he is not sinless, but he also knows that he has tried to live uprightly before God. On the basis of this he cries out to God to rescue him. He does not want his enemies to triumph over him, in case other believers are discouraged (5-6).
This suffering is for God's sake. The psalmist is an outcast even among his own family (7-8). His zeal for God, his fasting, and his other acts of devotion are merely an excuse for others to mock him and insult God (9-12).
At this point the psalmist turns to consider God's steadfast love. Although his sufferings and dangers are not lessened, he believes God will rescue him from them (13-18). He has nothing but disappointment from those he thought were his friends. They have all deserted him. His enemies increase his torture by the poisoned food and bitter drink they give him (19-21). The psalmist prays that his persecutors themselves will taste something of the tortures that they have been giving him – the poisoned food, the
dark hiding places, the weakness the fear, the loneliness (22-25). As they have heaped sorrow on the godly, may God heap his punishment on them (26-28).
Although in pain and despair, the psalmist still trusts in God, believing that God will hear him. He promises that his worship will be thankful and sincere, far more than the mere sacrifice of animals (2931). His deliverance will encourage others who are harshly treated to put their whole trust in God (32-33). And if God can save the individual, he can also save the nation and make it a fitting dwelling place for the righteous (34-36).
For the wider meaning of many sections of the psalm in the experience of Jesus Christ, see Background. See also introductory and closing notes to Psalm 22. For quotations of this psalm in the New Testament cf. v. 4 with John 15:25; cf. v. 9 with John 2:17, Rom 15:3; cf. v. 21 with Matt 27:34,38; cf. v. 22-23 with Rom 11:9-10; cf. v. 24 with Rev 16:1; cf. v. 25 with Acts 1:20; cf. v. 28 with Rev 20:15.
Psalms 70-71 A lifetime of faithful service
Psalm 70 is the same as Psalm 40:13-17 (see notes). It appears in the collection as a separate psalm probably because it was short and suitable for use in temple services on certain occasions.
In Psalm 71 the believer is pictured looking back on a long life and recalling how the wicked always have opposed him. But just as God has protected him since childhood, so he will continue to do so now (71:1-6). The psalmist's life has been a constant example of the believer's trust and God's faithfulness (78). He prays that now, at this late stage in life, God will not withdraw his protective care. He wants no one to have cause to accuse him or God of unfaithfulness (9-13). From his youth he has proclaimed the great saving acts of God. He prays that God will not disappoint him now, and that he will continue to proclaim the message of divine salvation till life's end (14-18).
The psalmist is confident that God will give him the extra years and added strength that he needs to complete his life's work (19-21). Such assurance leads him to a final outburst of praise to this God of faithfulness and righteousness (22-24).
Psalm 72 Israel's ideal king
Solomon, the writer of this psalm, knew that God's desire was for the dynasty of David to be established permanently (2 Sam 7:8-16). He knew also that only as the king himself feared God and ruled by God's wisdom would Israel enjoy the peace and strength that God intended for it (1 Kings 3:6-9).
These points are emphasized in the present psalm, which is a prayer designed to be used by the people when praying for their king. But Solomon and the Davidic kings after him fell far short of the ideals that he sets out here. The one Davidic king who fulfils all that the prayer asks for is the Messiah, Jesus.
The king who rules in submission to God will be righteous in his character and just in his actions, defending the oppressed and crushing those who oppress them (1-4). He will be as beneficial to his people as rain is to the earth, and thereby ensure that his kingdom enjoys prosperity, righteousness, peace and long life (5-7). His kingdom will expand by taking into it other countries, and will be enriched by the tribute and resources that these countries provide (8-11). The reason for this expansion is not selfish ambition or ruthless aggression, but the moral quality of the king himself. He helps the poor and the needy, rescues the downtrodden, and considers each person's life a thing of great worth (12-14).
Riches will come to this king and people will offer prayers for him. His country will flourish agriculturally, his fame will spread and his dynasty will last for ever (15-17). The psalmist urges people everywhere to praise God who alone can do all this (18-19). An editorial note marks the conclusion of this group of psalms (20).
BOOK 3: PSALMS 73-89
Psalm 73 Why do the wicked prosper?
Asaph had a problem that almost caused him to give up the life of devotion to God. If God was a God of goodness who helped the righteous and opposed the wicked, why did worthless people prosper while Asaph suffered want (1-3)?
It seemed to Asaph that the wicked enjoyed lives of ease and plenty, then died peacefully without suffering. Yet their lives had been characterized by pride, cruelty, greed, trickery, scorn, oppression and
boasting (4-9). Some of the godly were tempted to follow their example, for it seemed that God did not interfere with the wicked in their comfort (10-12). Even Asaph himself felt at times that there was no purpose in suffering for God's sake (13-14).
All this time Asaph kept his problem to himself, because he did not want his doubts to bring shame on God's people or weaken their faith (15). Only when he considered the matter from God's point of view did he see any answer to his problem (16-17). Then he saw that death will shatter the ungodly person's life of luxury, just as waking ends a pleasant dream. The wicked will wake to find that God has not been sleeping. Now he will act in terrible judgment (18-20).
Looking back, Asaph now sees how foolish he has been to doubt God. Although he has acted like an ignorant animal, the everlasting God has not left him (21-23). Asaph sees now that in God he has riches and pleasures that are permanent and beyond value. They are far greater than the temporary riches and pleasures of the ungodly (24-26). When he sees things from God's viewpoint his whole attitude is changed. He no longer envies the wicked; he finds his full satisfaction in God (27-28).
Psalm 74 Israel in captivity
This psalm belongs to the time that followed the destruction of the nation Israel. Assyria conquered the northern kingdom in 722 BC, and Babylon the southern kingdom during the years 605-587 BC. The people were taken captive into foreign lands and the temple in Jerusalem was destroyed (2 Kings 25:812). Now, with the centre of their religious life gone, the people feel cut off from God. Worse than that, the bitter years in captivity lead them to doubt God's faithfulness.
Has God forgotten his covenant with Israel? The people invite him to go and inspect the ruins of the city and the temple. Perhaps it will rouse him to remember his covenant and bring them back to their homeland (1-3). They describe the scene of defilement and destruction in the temple: heathen victory symbols set up in the Holy Place (4); the beautiful woodwork broken, smashed and burnt (5-8); not a messenger of God to be found anywhere in the land (9).
Surely such a sight will rouse God from his inaction and cause him to act for them (10-11). Certainly, he is not lacking in power, for he has worked for them in the past. He directed the world of nature in such a way as to save Israel (12-17). Will he not therefore silence those who dishonour him? Will he not save his helpless people according to the covenant he made with them (18-20)? By acting against the oppressors, God can defend his cause and rescue his people (21-23).
Psalms 75-76 Exalting God, not self
In a psalm designed for use in public worship, the congregation begins by thanking God for all his mighty deeds (75:1). A singer representing God replies that even when conditions in the world look hopeless, God is still in control. He will intervene when he sees fit (2-3). Therefore, the wicked should not be proud or stubborn like an ox that struggles against its master (4-5). The only exaltation that matters is that which comes from God. The opinions of people mean nothing (6-7). Punishment also comes from God, and the wicked will drink his cup of anger to the last drop (8).
The leader of the congregation then responds on the people's behalf. He gives the assurance that they will always remain loyal to their God and will cooperate with him in doing good and opposing evil (910).
In the next psalm God is again praised, this time for some great deliverance in saving Jerusalem from an enemy (76:1-3). His glory, majesty and power are seen in the decisive way he crushed the enemy (46). The one who defends Jerusalem is also Lord of the universe. Nothing can stand before him. His power is absolute in the heavens and on the earth (7-9).
Angry rebellion against God is turned into a source of praise to him, for his triumph brings glory to his name. Since God will be glorified whether people submit or rebel, they will do well to bring glory to him willingly by offering true and humble worship (10-12).
Psalm 77 Has God's favour of old changed?
Once again Asaph has a problem that is causing him much anxiety. (For his earlier problem see Psalm 73.) He cries to God in his distress but receives no answer (1-2). The more he thinks of God's dealings with him, the more distressed he becomes. It seems that God not only refuses to comfort him, but even prevents him from sleeping (3-4). So as he lies awake on his bed, he thinks of God's kindness to him
in days gone by (5-6). God was gracious to him then; has he forgotten him now? It certainly seems so. It is as if God no longer helps him (7-10).
As his thoughts go beyond his troubles his confidence in the controlling care of God returns. The whole history of Israel is proof of God's love and power (11-15). Events of particular note are Israel's crossing of the Red Sea and God's coming to his people at Mount Sinai (16-19). These events are an encouragement to Asaph. He knows that the God who guided Moses and Aaron is still the shepherd of his people (20).
Psalm 78 Lessons from history
Being a true teacher, the psalmist is concerned for the spiritual condition of his people. His present intention is to comment on events in the history of Israel so that people of future generations may take heed (1-4). God gave his law to his people to guide them. The record of his faithfulness will be an encouragement, the record of Israel's failures a warning (5-8).
The first reminder is of the stubbornness of the tribe of Ephraim in one of Israel's early battles (9-11. The psalmist does not name the particular battle). By contrast God was always faithful to Israel. For example, he freed the people from Egypt and provided for their needs miraculously (12-16; see Exod 13:21; 14:21; 17:6). But as soon as the people began to taste the hardships of desert life, they complained bitterly. They challenged God to prove his kindness and power by giving them the food they wanted (1722). Again God graciously provided for them (23-28), but their greed became the means of their punishment (29-31; see Exod 16:1-36; 17:1-7; Num 11:1-35).
Israel's constant lack of faith was well demonstrated in the people's refusal to believe that God could give them victory over the Canaanites. In punishment they suffered disaster and death over the next forty years (32-37). Yet in his mercy God did not destroy the rebellious nation (38-41; see Num 14:1-35). By his great power he saved the Israelites from the terrible judgments he sent upon Egypt, both its land and its people (42-51; see Exod 7:1-14:31). He cared for his people as they travelled through harsh countryside, from the Red Sea to the borders of Canaan. Finally, he brought them into the land he had promised them (52-55; see Josh 24:12-13).
Soon, however, the people forgot all that God had done for them. They turned away from the true God to follow the false gods of the Canaanites (56-58; see Judg 2:11-15). This led in turn to the destruction of their place of worship at Shiloh and the loss of the ark of the covenant to the Philistines (59-64; see 1 Sam 4:1-11; Jer 7:12,14).
Again God saved his people, this time by using a man from the tribe of Judah to stir them up and lead them triumphantly (65-68). This man, David, established the sanctuary on Mount Zion and placed within it the ark of the covenant, the symbol of God's presence. In this way David showed his determination that God should be the centre of Israel's national life. Israel's history had been one of constant failure, but God in his mercy had not forsaken his people. In the symbol of the ark he dwelt among them and through the rule of his chosen king he cared for them (69-72; see 2 Sam 5:6-10; 6:1-19).
Psalms 79-80 Cries from a conquered people
Like a previous psalm of Asaph, Psalm 79 is from the time of Jerusalem's destruction and the taking of the people into captivity. (For an outline of events see introductory notes to Psalm 74.) The historical setting for Psalm 80 is not clear. Both psalms, 79 and 80, are cries to God for salvation after Israel has suffered defeat and desolation.
The scene around Jerusalem is one of horror. The temple has been destroyed, the city is in ruins, and the army is a mass of decaying corpses providing food for wild birds and animals. Shame is added to sorrow through the insults heaped on Israel by its neighbours (79:1-4).
True, the destruction of Jerusalem has been a judgment sent by God on the nation because of its sin, but, ask the people, is not that enough? Will not God now reverse his judgment and punish those who eat up his people (5-7)? They pray that God will forgive their sins and restore them to their land. In this way he will silence those nations who mock him as being powerless to save (8-10). God's captive people cry out to him to rescue them and punish those who insult him (11-13).
Again the people cry to God for some decisive action that will save them from their present plight (80:1-3). They are weighed down with grief. God has apparently forgotten them and their enemies cruelly mock them (4-7).
When they think of the nation's past glory they wonder why they must suffer such shame. Israel was like a vine transplanted from Egypt into Canaan, where it grew and spread. It covered the mountains, burst its boundaries, and reached to the Lebanon Ranges and the Euphrates River (8-11). Why then does God allow the wild beasts of the forest to plunder and destroy his vineyard? Why does he allow enemy nations to crush Israel (12-13)?
The people pray that God will rescue the suffering nation, that he will save the damaged vine and restore it to healthy growth (14-16). They pray that he will give back to Israel the strength it once had as his specially chosen nation (17-19).
Psalm 81 A festival song
In the traditions that grew up around the Jewish festivals, this song was sung annually at the Feast of Tabernacles. (For this feast see Lev 23:33-36,39-43.) The song opens with a reminder of God's command to keep this joyous festival in remembrance of his goodness in saving his people from Egypt (1-5).
God then recounts how he lifted the burden of slavery from the backs of his people and looked after them as they travelled through the barren countryside (6-7). At Mount Sinai he gave them his law, adding a promise that he would continue to provide for them if they were faithful to him (8-10). But their stubborn disobedience prevented them from receiving God's blessing (11-12). God still desires his people's repentance and wholehearted loyalty; then he can pour out more of his blessings upon them. He can give them help and provision far greater than anything their ancestors experienced in the wilderness (13-16).
Psalms 82-83 Opposition to God's just rule
Psalm 82 is written against all those who act unjustly in their position as God's representatives in administering justice. They are even called gods (v. 1,6; cf. John 10:34; Rom 13:1,4,6). However, instead of rescuing the helpless poor from the powerful rich who enslave them, they show favour to those with influence and money (82:1-4). Because they are blind to all justice, truth and mercy, there is no stability in society (5). They may have high rank, but it will not save them on the day when they themselves are judged. They will be destroyed along with other wicked people (6-8).
Another picture of opposition to God concerns an attack on Israel by enemy nations whose hatred of Israel results from their hatred of God (83:1-4). On all sides enemies gather to fight against God and his people (5-8). But just as God defeated Sisera and Jabin in the time of Deborah, and defeated the Midianites in the time of Gideon, so may he defeat the gathered armies again (9-12; see Judg 4:1-5:31, 6:1-8:28). The psalmist prays that their destruction will be complete (13-15), so that people will acknow ledge God's sovereign power and praise his holy name (16-18).
Psalm 84 Joy in God's house
On account of the difficulties and dangers people faced in travelling from remote areas to Jerusalem, some Israelites could visit the temple only once or twice each year. The present psalm reflects the joy and satisfaction of one such traveller as he comes to the temple to worship (1-2). Even the birds who make their nests in the temple courtyard have meaning for this man. As they find rest in their nests, so he finds rest in God's house (3-4).
The traveller is so pleased to have arrived at the temple, that the troubles he experienced on the journey now seem nothing. Although he was faint and weary in a waterless country, God strengthened him to go on (5-7). As he offers praise to God he does not forget to pray for the king (8-9). He finds such joy in worshipping in God's house, that he would gladly put up with any difficulties, no matter how tiring the journey, just to stand at the door. He would rather go through hardships and be at the temple than remain at ease but be far away from God. The almighty God alone is the source of all true blessing (1012).
Psalms 85-86 The steadfast love of God
Israel had again suffered God's punishment in being defeated by its enemies. The psalmist reminds God that when this happened in the past, God forgave his people and poured out his blessings on them
afresh (85:1-3). Would he not, therefore, in the present crisis do the same once more (4-7)? The psalmist thinks longingly of the spiritual paradise that results when people are living in a right relation with their God. Steadfast love flows down from God and is met by covenant faithfulness from his people (8-11). And as people respond to God's unfailing goodness, the land will enter a new era of fruitfulness, bringing fresh benefits to God's people (12-13).
Psalm 86 is similar to many psalms that David wrote in his times of distress. Knowing that God is on the side of those who are treated unjustly, the psalmist calls confidently for his help. He trusts in God's steadfast love (86:1-7). God is supreme. Both creation and history show that he is the only true God (810). Therefore, the psalmist desires to know him better, obey him more faithfully and praise him more constantly (11-13). On the basis of God's close relation with him, he appeals to God to give him strength to escape those who are trying to kill him (14-17).
Psalm 87 Citizens of God's city
This psalm looks forward to the gathering of people of all nations into Zion, the city of God. It is a picture of God's gracious act in welcoming all who want to be his people, regardless of their nationality (cf. Matt 8:11; 28:19; Gal 3:28; 4:26; Eph 2:13-19; Rev 21:22-24).
God loves his city, the place where he dwells among his people (1-3). He brings men and women from former enemy nations and places them in his city (4). He gives them equal rights as his children along with the faithful of Israel and those of other, far off nations (5-6). All the faithful rejoice together in the refreshment and delight of God's city (7).
Psalm 88 Darkness and despair
Overcome with trials and seeing no way out of the situation, the writer prays desperately to God (12). He sees himself as being close to death, with no way of being rescued (3-5). He feels as if he has been left to die by both God and friends (6-8). He wants to experience God's saving power now, while he is still alive, for it will be too late when he is dead (9-12).
Looking back, the writer sees that all his life he has had nothing but suffering, yet God still seems to ignore him. In fact, it seems that God deliberately attacks him, crushing him with sorrow and taking away from him even the comfort of friends. In spite of this, he does not turn away from God, but brings his burden to him daily (13-18).
Psalm 89 Remember the covenant with David
Apparently Israel had suffered some military setback that threatened its existence. This caused some people to think that God had forsaken his anointed king. The psalmist therefore recalls the covenant promise God made to David to preserve his dynasty for ever, and on the basis of this he claims God's help (1-4; see 2 Sam 7:8-16).
Before speaking further of the covenant, the psalmist praises God for his majesty and greatness. None among the multitudes of glorious heavenly beings can compare with him (5-7). On the earth also he is allpowerful, crushing his foes, working wonders and administering justice (8-14). This one is the God of the people of Israel. He is their glory, joy and strength, the one who gave them their king (15-18).
Assured of God's perfection and sovereignty, the psalmist turns to consider the covenant that God made with Israel. He outlines how God chose David to be his anointed king (19-20), gave him victory over all his enemies (21-23), enlarged his kingdom beyond the borders of Israel (24-25) and gave him power and glory (26-27). Above all, God made a covenant with David to establish his dynasty permanently (28-29). Even if some kings proved unworthy, God promised that he would not alter his plans. He had chosen the dynasty of David as the means of bringing the Messiah (30-37).
It seems now, however, that their great and powerful God has left them. Their covenant Lord appears to have forgotten his promises (38-39). The kingdom has been ruined, the city destroyed, the land plundered (40-41). Enemies are allowed to conquer as they please. The Davidic king has lost his throne and been openly disgraced (42-45). Why, then, does God not act? Certainly, some must die, but is he going to allow these enemies to conquer and kill until the king and his people are eventually wiped out (46-48)? The psalmist prays that God will remember his covenant promise to David, save his people from their present shame, and give them freedom under the rule of their Davidic king again (49-52).
BOOK 4: PSALMS 90-106
Psalm 90 Making the most of a short life
God alone is permanent and enduring, and therefore the only true security is found in him (1-2). Human life, by contrast, is short and uncertain, and is brought to an end as God decides and when he chooses. No matter how long a person lives, even to a thousand years, the number of years is insignificant compared with the timelessness of God (3-6).
Sin has spoiled human life and brought God's judgment upon people in the form of life's troubles and finally death (7-10). The ungodly live to please themselves. They do not fear God and do not consider that they are spending their lives building up God's judgment against them. Those who love God should therefore seek God's wisdom, so that they might use their short lives in the best way possible (11-12). Since the psalmist wants to live his life wisely, he asks for God's help. Then sorrow will be replaced by joy, and his life will become one of fruitful service for God (13-17).
Psalm 91 God our protector
This psalm appears to have been used in temple worship in a time of danger. A lone singer opens with a statement of the security and protection enjoyed by those who trust in God and live their lives constantly in God's presence (1-2).
The singer then addresses his remarks directly to such believers. God will protect them from dangers, both seen and unseen, both by day and by night. Neither cruel enemies nor deadly diseases will overcome them. God will guard their lives as a mother bird guards her young and as a soldier guards his fortress (36). Others may fall, but those who trust in the Most High will be safe (7-8). Because they have committed themselves to God's safe-keeping in complete faith, God will direct his angels to watch over them with special care (9-12). They will triumph over the strong and fierce, the cunning and deceitful (13).
Another singer, representing God, adds his blessing. He notes that such believers have a close personal knowledge of God, love him and talk with him; consequently, God will protect, deliver, guide, comfort and honour them. He will give them the blessing of long life by which they can enjoy God's salvation to the full (14-16).
Psalms 92-93 God's rule in an evil world
According to the title, Psalm 92 was for use on the Sabbath. God is pleased when people cease their ordinary work for a day in order to engage in worshipping him and proclaiming his love (92:1-4). As they meditate upon the nature of God, their thinking will be changed. They will see from God's point of view and will understand things that are misunderstood by the ordinary person. They will see, for instance, that they need not puzzle over why the wicked prosper. God is the supreme ruler and judge, and he is always in control. In the end the wicked will be destroyed and their prosperity lost for ever (5-9).
By contrast, those who remain true to God will prosper. As a wild ox grows powerful, so the righteous will be strengthened. As privileged people are anointed with oil, so the righteous will be blessed (10-11). As magnificent trees flourish, so the righteous will be strong and fruitful. As a house built on a rocky hill is safe, so the righteous will be secure (12-15).
God is the sovereign Lord and he reigns in majesty. He existed before the universe and he rules over it (93:1-2). The opposition of the ungodly world is like a raging flood that tries to overturn his throne, but it is powerless to move him (3-4). His glory is displayed not only in his power but also in his holiness. People should therefore obey and worship him (5).
Psalm 94 God the judge of all
The psalmist, tired of the oppression caused by the proud and the wicked, calls for a fitting divine punishment on all those who oppose God and his ways (1-3). They brutally crush the poor and the helpless, thinking that God does not see them (4-7). How foolish of them. They forget that God is the one who made them. He knows what they are and what they do. He controls their destinies and will punish them for their wrongdoing (8-11).
God does not desert the godly in their troubles, and may even use their troubles to teach them lessons of patience and love. Then, when he sees the time has come to intervene, he punishes the tormentors and gives relief to their victims (12-15). But until that day comes, the suffering believer has no defence
against the wicked and no source of comfort except in God alone (16-19). The wicked are in places of authority, but they oppose God whose law they should be administering. The believer's only hope is to trust in the overruling government of God (20-23).
Psalms 95-96 God the creator of the universe
Six psalms, 95 to 100, are grouped so as to form a series for use in temple worship. The first psalm opens by calling people to worship God because he is the saviour (95:1-2), the great God (3), the creator and controller of the universe (4-5), the maker of the human race (6) and, above all, the covenant Lord and shepherd of his people (7). Worship, however, must be joined to obedience. Israel's experiences in the wilderness show that people might claim to belong to God, but be so complaining, disobedient and stubborn that it is impossible for them to enjoy the inheritance God promised (8-11; cf. Exod 17:1-7; Num 11:1-23; 20:2-13; Heb 3:7-4:10).
After the worshippers have heeded the warning of the previous psalm and prepared their hearts in a right attitude of worship, they are urged to praise God with further singing. Besides praising him for his great works, they are to proclaim his wonders to others (96:1-3). Idol-gods cannot be known, because they have no life. The living and true God can be known, both through the created universe and through the worship of the sanctuary (4-6). People everywhere should therefore bring him worship, praise and sacrificial offerings (7-9). Because he is Lord of the universe, all creation joins in bringing him praise. Because he is Lord of the world of humankind, he will establish his righteous kingdom on the earth (1013).
Psalms 97-100 God the universal king
Psalm 97 follows on from the thought on which the previous psalm closed (namely, that God is king over the earth). It shows that holiness, righteousness and justice are the basis of God's kingdom. His judgment will be as universal as a flash of lightning and as powerful as an all-consuming fire (97:1-5). Every thing will bow before his rule (6-7). His own people already recognize him as Lord and bring him fitting worship (8-9). They can experience the light and joy of his salvation in their everyday lives as they reject what is evil and choose what is good (10-12).
Continuing the theme of the previous psalm, Psalm 98 reminds the people to welcome the divine universal king. By his power, he has conquered evil and established his kingdom in righteousness and love (98:1-3). People worldwide are to praise God with music and singing because of his great victory (46). The physical creation is invited to join in the praise, rejoicing because of him who rules the earth with justice (7-9).
From his throne in Zion, the city of God, God rules over the earth in holiness and justice (99:1-4) and people respond with worship (5). The psalmist refers to the lives of Moses, Aaron and Samuel to show how God answered the prayers of those who submitted to his rule and obeyed his law (6-7). When people disobeyed they were punished, but when they repented God forgave them (8). The God who rules in Zion is holy, and those who worship him must also fear him (9).
Psalm 100 is the climax of this group of six psalms. People of all the world are to worship God gladly, acknowledging him as their God, their maker and their shepherd (100:1-3). They are invited to come into his temple, where they can unite in thankfully praising him for his loving faithfulness to them (4-5).
Psalm 101 Principles of government
David here sets out the principles he sought to follow in his government of Israel. In view of the high ideals outlined here, it is not surprising that people such as Joab, Ahithophel and Absalom found David a hindrance to the success of their devious plans and selfish ambitions.
The chief concerns of David are loyalty to God and justice to his people. In his personal life he is determined to be strictly honest, pure in thoughts and actions, and uncompromisingly opposed to all evil (1-4). As for those who live in his palace, his ministers and officials, he will not tolerate any who are treacherous, proud, deceitful or untruthful. He will accept only those who are trustworthy and blameless (5-7). As for the people he governs, he will be strictly just in punishing the wicked, no matter how much money and power they may have (8).
Psalm 102 The changeless God
Jerusalem is in ruins, God's people are in captivity, and a weary sufferer pours out his complaint to God (see heading to the psalm; also v. 13-17). The opening part of the prayer describes the psalmist's afflictions in a style similar to that of many psalms in the early part of the book. The writer is ill and dying, partly because he is unable to eat (1-5). He is lonely and cannot sleep (6-7). He is persecuted by his enemies and feels he has been deserted by God (8-11).
But how could God desert him? God is still Lord; he does not change (12). He is always faithful to his people. For example, he sees their love for their broken-down city, he hears their prayers, and he will rebuild their city for them. Israel will triumph over its enemies as of old (13-17). All who are oppressed and discouraged should take note of this and praise God. He will hear the cries of his captive people, release them from bondage and bring them back to their beloved Jerusalem (18-22).
There is no need to doubt God. Life is full of troubles and uncertainties (23-24), and even the natural world suffers from wear and tear (25-26), but God is changeless. His troubled people, from one generation to the next, can depend on him to rescue them and bless them (27-28).
Psalm 103 God's great love
Realizing how easily people forget God, David reminds himself of the many blessings, physical and spiritual, that God has given him. Gratefully, he praises God for them all (1-2). Sin, sickness and the prospect of a hopeless death have been replaced by forgiveness, good health and a renewed enjoyment of life (3-5).
The constant love of God for his people is seen in the history of Israel. He cares for the oppressed and shows mercy on sinners (6-8). If God acted only according to his justice, all sinners would perish. But to his justice he adds his mercy, by which sinners may be forgiven (9-12). God understands human weakness and he is kind to those who fear him (13-14).
Life is short and uncertain, but people can enjoy the everlasting blessings of God's steadfast love if they are faithfully obedient (15-18). God requires submissive obedience not only of earthly beings, but also of heavenly beings (19-21). In fact, all created things are to praise God. But in the midst of this universal praise, each individual has special cause to praise him (22).
Psalm 104 God's earth
The theme of this song of praise is the wisdom and power of God as seen in nature. The song begins by considering the splendour of the heavens. The light of the sun, the expanse of sky reaching down to meet the earth on the horizon, the movement of clouds blown by the wind, the flashes of lightning – all these things speak of the magnificence of God who dwells in and rules over the universe (1-4).
Land and sea also display the greatness of God. He determined where they should be and how far they should extend (5-7). Mountains and rivers show God's complete control over the powers of nature, so that the land is well watered and able to support life (8-13). Because of God's control, the earth supplies people and animals with food (14-15), and with all the other materials necessary for them to live in safety and security (16-18). He arranges seasons and weather, night and day, so that the natural world can meet the needs of the various forms of life (19-23).
Before going on, the psalmist pauses to praise God for the vastness of his creation and for the wisdom that designed and maintains it (24). He then returns to his consideration of the natural world by showing how the immeasurable sea speaks further of God's greatness. It is full of the most wonderful creatures. Ships sail on it for distances farther than the eye can see or the mind imagine (25-26). God is the one who provides all creatures with life and food, and who determines how long each should live (27-30). He also controls the earthquake and the volcano (31-32).
In view of the devastating power that God has within his control, the psalmist prays that he will use it to cleanse the earth of sin. Then he will have complete pleasure in his creation and in the worship that his creatures offer him (33-35).
Psalm 105 God's faithfulness to his covenant
God's covenant people Israel, the descendants of Abraham, Isaac and Jacob, are reminded to worship their God continually and to tell others of the great things he has done (1-6). In particular they are to
remember God's faithfulness to the covenant he made with Abraham. This covenant was his work alone. He chose Abraham from all the people of the world, and promised to make through him a nation and to give the land of Canaan to that nation for a homeland (7-11).
In the early days, when the covenant family was small, enemies could easily have wiped it out, but God miraculously preserved it (12-15). When a famine hit the land, God preserved his people through Joseph. Although Joseph's brothers sold him as a slave, God exalted him to high office so that he could provide for his needy family (16-22).
Through Joseph, all the chosen family moved to Egypt, where they grew into a strong and unified people (23-24). Unfortunately, this brought envy and oppression from the Egyptians (25), but God worked terrible miracles to punish the Egyptians and free his people (26-36). Having freed them, God guided and preserved them according to the covenant promises given to Abraham (37-42). Finally, God led his people into the land he had promised them. This was not because of any virtue in the people, but solely because of God's grace. In thanks for his covenant faithfulness, they should be faithful in obeying his law (43-45).
Psalm 106 Israel's faithlessness to God
Like the previous psalm, this psalm recounts the history of Israel. But whereas Psalm 105 emphasized God's faithfulness, Psalm 106 emphasizes Israel's unfaithfulness and the punishments it suffered as a result.
Since God is good, people should praise and obey him. Then they will enjoy, as individuals and as a nation, the full blessings God desires for them (1-5). The psalmist admits, however, that he and those of his generation have sinned as did their ancestors (6).
The psalmist gives many examples of Israel's sin. God saved his people from Egypt by his mighty power, but they had gone only as far as the Red Sea when they rebelled against him (7; see Exod 14:113). God again saved them and destroyed their enemies (8-12), but in their selfishness and greed they rebelled again (13-15; see Exod 16:1-17:7; Num 11:1-35). On another occasion they rejected their divinely-given leaders (16-18; see Num 16:1-50). At Sinai they rejected God himself (19-23; see Exod 32:1-35). They gave a further demonstration of their lack of faith when they refused to believe that God could lead them victoriously into Canaan (24-27; see Num 13:1-14:35).
After forty years in the wilderness, the people again showed their stubborn disobedience when they fell into idolatry and immorality (28-31; see Num 25:1-13). Throughout those forty years their bitter complaining spirit was a constant cause for God's displeasure (32-33; see Num 20:2-13).
When at last they entered Canaan, the people forgot God and copied the idolatrous practices of their heathen neighbours (34-39; see Judg 3:6; 10:6). God used the surrounding nations to punish his people, but when they cried to him he turned in mercy and freed them from their oppressors (40-46; see Judg 2:11-23). On the basis of his unfailing mercy, the distressed people call on God to save them again (4748).
BOOK 5: PSALMS 107-150
Psalms 107-108 Specific thanksgivings
Psalm 107 seems to be particularly appropriate to the time of the Jews' return to their homeland after their exile in Babylon. It is a song of thanksgiving to be sung by those who have been saved from some great affliction or danger (107:1-3). Four different cases are introduced by verses 4, 10, 17 and 23. Each of the cases describes the danger, notes the prayer, outlines the answer and concludes with a word of instruction and warning.
The first thanksgiving is that of homeless wanderers. Lonely, hungry and thirsty, they cried to God and were led to a place of safety and security. They should now bear in mind that complete satis faction is found only in God (4-9). The second thanksgiving is that of people who were in prison or slavery because of their sins, but when they cried to God he set them free. They should remember that no bondage is too strong for God (10-16). The third thanksgiving is that of the sick who once suffered for their wrongdoings but have now been healed. They should respond to God's grace by telling others of what he has done for them (17-22). The fourth thanksgiving is that of people who have been saved from terrible storms at sea. They should bear in mind that God is the one who brings all peace and calm (23-32).
When people are wicked, God may turn nature against them, punishing them with thirst and hunger. But when thirsty and hungry people are in need, God sends his generous blessings of nature upon them (33-38). When rulers are wicked, God may turn them into homeless wanderers. But when the poor are oppressed, God lifts their families into places of honour (39-43).
Psalm 108 was composed for some special occasion by combining portions of two other psalms. It is a song of assurance that God will give victory on the basis of his promises. For 108:1-5 see notes on Ps 57:7-11; for 108:6-13 see notes on Ps 60:5-12.
Psalm 109 Those who afflict others
David complains to God about the unjust attacks of his opponents and the false accusations they bring against him (1-3). He has no desire for personal revenge; rather he has shown love for his enemies and has prayed for them (4-5).
Nevertheless, in the prayer that follows, David uses strong language as he pleads for justice to be done. With the cruelty of his enemies increasing, he hands the case over to God, the righteous judge, who will repay the wicked for their wickedness. In particular David has in mind the leader of his accusers (67). (See section 'Curses on the wicked' that follows notes on Psalm 7.) The evildoer will receive fitting justice if he suffers the sorrows he intended to bring upon David. The curses listed here display the character of the aggressor and the evil he intended to do to David and his family (8-15). The man ruthlessly persecuted those who could not defend themselves, and deserves a punishment that is similarly ruthless (16-20).
As for David, he is weak, sick and despised, as helpless as an insect about to be blown away. Only God can save him now (21-25). He wants God to save him and punish his persecutors in such a way that people will see the events as the direct work of God (26-29). True justice is found with God alone. David is therefore confident that God will rescue him (30-31).
Psalm 110 The ideal priest-king
Melchizedek was priest-king of the Canaanite city-state of Salem, later known as Jerusalem. He was a man so pure and upright that he was called king of peace, king of righteousness and priest of the Most High God (Heb 7:1-10). He first appears in the biblical record when he met and blessed Abraham, who was returning after a victory over some raiders. Abraham refused to take any reward from those who benefited from the victory, but instead made offerings to God's priest. In this way he acknow ledged that God was sovereign ruler in human affairs (Gen 14:1-24).
When David conquered Jerusalem and set up his throne there, he became heir to Melchizedek as Jerusalem's ideal priest-king. (The Melchizedek kind of priesthood was distinct from the Aaronic kind of priesthood.) As God's representative, David also was to be king of peace, king of righteousness and priest of the Most High God. It seems that David wrote this psalm to be sung by the temple singers to celebrate the establishment of his throne in Jerusalem (2 Sam 5:6-12).
To David it seems that, with his conquest of Jerusalem, God has given him victory over all his enemies and invited him to sit in the place of supreme power (1). From Mount Zion in Jerusalem, David rules his people and conquers his foes (2). The people willingly offer themselves to the king for his service in spreading his rule throughout the land. An army of young men with the life-giving freshness of dew and the strength of youth present themselves to the king (3). Just as the authority of Melchizedek, God's representative, had no historical or national limits, so David's authority in the name of God is limitless, in time and extent (4). God will lead his king to universal conquest and rule (5-6). He will refresh him by renewing his vigour continually, till he stands victorious, master of all (7).
It becomes clear as we read the psalm that David was but a very faint picture of the universal priestking. Jews in later times interpreted the psalm as applying to the Messiah, and Jesus agreed that this was a correct application (Matt 22:42-45; see also Matt 26:64; Acts 2:34-35; Heb 1:3,13). The Melchizedek priesthood that David inherited was a priesthood in name only, a mere title to add to the other titles held by the Israelite king. Jesus Christ's priesthood after the order of Melchizedek is complete and neverending (Heb 5:6; 7:1-28). His final conquest and royal rule will be universal (1 Cor 15:24-25; Rev 19:1120:6).
Psalms 111-112 God and his godly people
Equal in length and similar in form, these two psalms can be read as a pair. Both are acrostics (see note preceding Psalm 9). The former considers the greatness of God, the latter the character of his godly people.
God's wonderful works, both in creation and in history, are a cause for praise by all his worshipping people (111:1-3). In his sovereign power he took the agriculturally productive land of Canaan from its heathen inhabitants and gave it to the Israelite people according to the covenant he had made with them (4-6). His desire is that they rule themselves according to his just law (7-8). He is the mighty and holy covenant-redeemer of his people, and they should fear him, honour him, obey him and praise him (9-10).
When people respond to God in such a way, God blesses them with a respected, upright and prosperous line of descendants (112:1-3). God looks after those who are fair in their treatment of others and generous with their money (4-6). Their lives will be enriched with a sense of security and confidence, so that they fear nothing (7-8). The satisfaction that comes from such lives is in sharp contrast to the envy and hopelessness of the wicked (9-10).
Psalms 113-114 When hope seems gone
Psalms 113 to 118 form a collection called the Hallel. Israelites sang the Hallel at various annual festivals, the most important of which was the Passover. They sang Psalms 113 and 114 before eating the meal, and Psalms 115 to 118 after (cf. Matt 26:30).
From east to west, now and for ever, God is worthy to be worshipped by those who serve him (113:14). Although he is enthroned in the highest place, he is concerned about his creatures on earth (5-6). He helps those who are downtrodden and gives new life and purpose to those who have given up all hope (79).
The merciful salvation of God was seen in the events of the exodus. God released his people from the humiliating slavery of Egypt and gave them new life by dwelling among them (114:1-2). In the course of doing this, he divided the Red Sea, stopped the flow of the Jordan River and sent an earthquake on Mount Sinai (3-4). All was the work of God alone. Not only did he rescue them from their hopeless situation in Egypt, but he also looked after them throughout their journey to Canaan (5-8).
Psalms 115-117 Saved from death
God was always faithful to Israel, though the Israelites were often unfaithful to him. Their sins brought God's punishment upon them, causing their pagan neighbours to mock them with the accusation that their God was unable to help them and had deserted them (115:1-2). The Israelites reply that their God is alive and in full control. The pagan gods, by contrast, are useless, and the reason they are useless is that they are lifeless. Those who trust in them will achieve nothing (3-8).
Israel's people will therefore trust in God for help and protection (9-11). They know that he will bless them and their descendants after them, for he is the almighty Creator (12-15). He has given the earth to humankind as a dwelling place, but has limited the number of years that each person may live on it. Therefore, God's people should make sure that they fill their few short years with praise to him (16-18).
In Psalm 116 an individual worshipper brings a sacrifice to God to pay his vows and offer thanks (see v. 17-18). Before offering his sacrifice, he pauses to think quietly on the great mercy and love of God. As he does so, he finds that his own love towards God increases, particularly when he recalls how God has answered his prayers and saved his life (116:1-4). He has personally experienced God's compassion and goodness (5-7). When he was unable to help himself and when so-called friends proved useless, he still trusted God. He prayed, and God gave him new life (8-11). He will now publicly thank God by offering prayers and sacrifices in fulfilment of his vow (12-14). He sees how highly God values the life of the believer. God does not allow him to die, as if death is a thing of no importance in God's sight. God preserves him alive, and for this he offers overflowing thanks (15-19).
God's loyal love to Israel should cause his people to spread the good news of his love to other nations. This, in turn, will cause the people of those nations to bring their praise to him (117:1-2).
Psalm 118 A procession of thanksgiving
Originally this hymn was apparently sung by a combination of the temple singers, the congregation and the king, to mark some great national occasion such as a victory in battle. The scene is set in the temple, where the royal procession enters the gates and moves to the altar (see v. 19,20,27).
The singers call Israel to worship, and the congregation responds with praise to God for his steadfast love (1-4). The king then recounts how, in answer to prayer, God saved him from his enemies (5-7). The people respond that God is worthy of people's trust (8-9). The king describes the hopeless position he had been in, with enemies attacking him on every side, but with God's help he overthrew them (10-14). The people respond that God is all-powerful (15-16).
After expressing his confidence in God and his gratitude for God's chastening, the king commands that the temple gates be opened to him (17-19). The gatekeepers open the gates, but add the reminder that only the righteous can enter God's temple (20). The king responds by thanking God for his righteous salvation, for this alone enables him to enter God's presence (21).
The people then sing their rejoicings. When the king had been on the edge of shameful defeat, he seemed like a useless builder's brick that the builders had thrown away in disgust. Now, with his triumph, the same brick seems to have been brought back and made the chief cornerstone, giving perfection and character to the building (22-25).
From the altar in the temple courtyard, the priests sing their welcome as the worshippers, in procession and waving branches of palm trees, draw near. The palm branches give the appearance of binding the worshippers together as they surround the altar in preparation for the sacrifice (26-27). Before the sacrificial ceremony commences, the king, followed by the congregation, offers a final thanksgiving (28-29).
Psalm 119 Love for God's word
This psalm is a lengthy meditation addressed to God on the excellencies of his law. The law here refers not to legal requirements such as in the law of Moses, but to the whole of God's instruction for humankind in general. Therefore, God's law is also called his word, commandments, sayings, judgments, statutes, ordinances, instructions, precepts, injunc tions, testimonies, promise, way and path. At least one of these words occurs in almost every verse of the psalm.
An acrostic in form, the psalm is divided into twenty-two sections, corresponding to the twenty-two letters of the Hebrew alphabet. Each section has eight verses, and all eight verses in any one section begin with the same letter. (For example, one might imagine an acrostic poem in English with the first eight lines all beginning with A, the second eight lines all beginning with B, and so on down to Z.)
Verses 1-16: In a confident opening statement the psalmist expresses the happiness enjoyed by those who live according to God's word (1-3). The psalmist then addresses God, praying that he himself will understand God's word and be obedient in following it (4-8). A good knowledge of God's word is a safeguard against sin (9-11). This knowledge is obtained by asking God's help in understanding his teaching, thinking it over and declaring it to others. Above all, the person must find pleasure in God's word and have a desire to know it and practise it (12-16).
Verses 17-32: The psalmist knows that if he has this desire to be guided by God's word, his life will be full of purpose and meaning. Though he may be unsure of his future (17-20), mocked by friends (2122), or persecuted by rulers (23), he will always be loyal to God's word (24). This gives him the confidence to trust in God when he is in distress. God's word strengthens him (25-28). He therefore prays for increased understanding and greater inner strength to refuse what is evil and choose what is good (2932).
Verses 33-48: For the psalmist, life is built around devotion to God's word. He does not want to be sidetracked by trying to gain wealth or prestige (33-37). What he dreads most is to displease God. What he longs for is a life directed by God through his word (38-40). The word gives him assurance of salvation, which in turn gives him courage to answer those who mock him (41-43), confidence to live in the freedom God has given him (44-45), and boldness to speak about God to the nation's rulers (46-48).
Verses 49-64: God's word brings comfort to the suffering believer (49-52), but it also stirs up feelings of righteous anger against those who deliberately ignore God's standards (53). However, the
psalmist does not allow discouragement to overwhelm him. He gains renewed vigour from fresh meditation on God's word (54-56). Love for the word leads to enjoyment of God himself (57-58). It produces a life of obedience and prayer. It brings hatred from the wicked, but the believer finds new friendship among those who share his love for God (59-64).
Verses 65-80: In a world of sin, an under standing of God's word is essential to guide the godly in the way that is right (65-66). When they stray from God's path, God may send afflictions to bring them back. The afflictions in the case of the psalmist are the lies with which the wicked slander him (67-72). But the God who made him is developing his character through these afflictions. By coming through his trial with a firmer faith in God, he has been an encouragement to others (73-76). He prays that if his enemies attack him again, they, not he, will be defeated. As a result the godly will be further encouraged (77-80).
Verses 81-96: During periods of suffering, the psalmist has at times wondered why God is slow to act in saving him as he promised. He feels as useless and lifeless as a dried-up wineskin (81-83). Yet he does not lose hope. He still trusts in the steadfast love of God to deliver him from the treachery of his persecutors (84-88). God and his word are lasting and unchangeable. His promises are sure (89-91). This encourages him to believe that God will save him through his trials (92-96).
Verses 97-112: When the psalmist is taught by God through studying and meditating on his word, he learns true wisdom. He is wiser than all the worldly-wise, in spite of their years of experience (97100). The wisdom that comes from God's word produces moral uprightness and sound judgment (101104). It shows the psalmist how he should behave when he is afflicted (105-107), when he is praying or worshipping (108) and when he is in danger (109-110). It gives him constant and deep-seated joy (111112).
Verses 113-128: Another result of loving God's word is a hatred of all that is evil and all that hinders the pursuit of good (113-117). God will punish those who deliberately rebel against his word. This is all the more reason why people should fear God and obey him (118-120). In view of his own obedience and God's promise, the psalmist asks God to save him from those who persecute him and break God's law (121-124). His enemies despise God's law, but he delights in it (125-128).
Verses 129-144: So wonderful is the instruction of God's word that God's loyal servant has a hunger to know more of it. He knows that by following God's word he has victory over sin and temptation (129-134). He weeps to think that people would trample underfoot such noble teaching (135136). Their irreverence causes him further sorrow, for they are cutting themselves off from the knowledge of God. Only through God's word can people develop a true understanding of God's justice, righteousness and faithfulness (137-140). As for the psalmist, he finds God's word reliable and true, and a constant source of comfort, joy and instruction (141-144).
Verses 145-160: Obedience to God's word brings confidence in prayer, but that does not lessen the need for self-discipline, whether in studying the word or in praying (145-148). Whatever the danger, God is always near those who are loyal to him (149-152). As the psalmist's troubles increase, his pleas become more urgent. He reminds God that he has been loyal to the divinely given word, and asks God to save him (153-156). On the basis of God's love, truth and justice, he pleads for God's help (157-160).
Verses 161-176: Because he rejoices in God's instruction, the psalmist is steadfast amid perse cution and consistent in his daily prayers (161-164). His life is one of inner peace and stability. In quiet confidence he waits for God to save him (165-168). The psalmist concludes his long meditation with a summary of his main requests: an understanding of God's word (169), deliverance from affliction (170), boldness to proclaim the excellencies of God's word (171-172), constant help from God because of his constant obedience to the word (173-175), and God's correcting hand upon him when he strays from God's path (176).
Psalms 120-124 To Jerusalem for worship
Each of the fifteen psalms 120 to 134 is entitled 'A Song of Ascents' (RSV; NIV). These psalms were apparently sung by worshippers from the country areas as they made the journey up to Jerusalem for the various annual festivals.
Whether or not the psalms were written for this purpose, they have been arranged in a sequence that reflects the feelings of the travellers. They provide expressions of worship for the travellers as they set out
from distant regions, travel through the country, come to Jerusalem, and finally join in the temple ceremonies.
The collection opens with a cry from one who lives in a distant region and is bitterly persecuted by his neighbours (120:1-2). Their insults pierce him like sharp arrows and burn him like red-hot coals. He prays that God's punishment of them will be just as painful (3-4). He is tired of being victimized. He feels as if he lives in a far-off land where he is surrounded by attackers from hostile tribes. He will set out for Jerusalem and seek some peace and refreshment of spirit in God's house (5-7).
As he journeys through the hill country, the man knows that God who made the hills cares for him (121:1-2). Even when he sleeps by the roadside at night, God, who never sleeps, watches over him (3-4). God protects him from dangers by day and by night (5-6). Surely, God will take him to Jerusalem and bring him safely home again (7-8).
In the excitement of anticipation, the traveller pictures his dream as fulfilled. He recalls a psalm of David and pictures himself at last standing in Jerusalem as David once did (122:1-2). He sees it as a beautiful, well-built city, where the tribes of Israel are united in their worship of God, and where God rules his people through the throne of David (3-5). He prays that God will always preserve the city and prosper its people (6-8). He himself will do all he can for the city's good (9).
Ungodly people mock the poor traveller, and others who have now joined him, for putting up with such hardships just to attend a religious festival in Jerusalem. The worshippers ask God to give them some relief by silencing those who mock them (123:1-4).
The persecuted travellers once more recall the experience of David and sing one of his psalms that reflects their own experience. As David was persecuted, so are they. Only through God's grace and power have they been kept from much worse treatment (124:1-3). Their enemies are as violent and destructive as a raging flood (4-5), as cruel as wild animals (6) and as cunning as bird-trappers (7), but the travellers have the great Creator on their side (8).
Psalms 125-128 Lessons from Jerusalem
As the worshippers journey towards Jerusalem, they recall some of the varied experiences that the city has passed through. They see these as typical of the experiences of God's people as a whole. Believers are like Jerusalem in that they are completely secure and fully protected (125:1-2). Although Jerusalem sometimes came under the rule of its enemies, God never allowed these enemies to control it for long, in case God's people lost their devotion to him (3). In the same way God cares for the righteous and punishes their enemies (4-5).