first been sung at the dedication of the second temple (cf. Ezra 6:16).
PSALMS—NOTE ON 114:8 the rock. Refers to the first incident at Massah/Meribah (Ex. 17:5–6) and/or the second (Num. 20:8–11).
PSALMS—NOTE ON 115:1–18 See note on Ps. 113:1–9. This praise psalm appears to be antiphonal in nature, following this outline and pattern: 1) the people (115:1–8); 2) the priests (vv. 9–11); 3) the people (vv. 12–13); 4) the priests (vv. 14–15); and 5) the people (vv. 16–18). Verses 4–11 are very similar to 135:15– 20. It has been suggested that this psalm is postexilic (cf. 115:2) and could have first been sung at the dedication of the second temple (cf. Ezra 6:16).
PSALMS—NOTE ON 115:1 to your name give glory. God declared he would share his glory with no one (Isa. 42:8; 48:11).
PSALMS—NOTE ON 115:2 Where is their God? (cf. 42:3, 10; 79:10; Joel 2:17; Mic. 7:10). The Jews despised this Gentile taunt.
PSALMS—NOTE ON 115:3 Israel's God is alive and rules the earth from his throne room above.
PSALMS—NOTE ON 115:4–8 In contrast, Gentiles worship dead gods of their own making, fashioned in the image of the fallen creature (cf. Isa. 44:9–20; 46:5–7; Jer. 10:3–16; Rom. 1:21–25). The idol worshiper becomes like the idol— spiritually useless.
PSALMS—NOTE ON 115:9–11 These three verses of priestly admonition (cf. 118:2–4; 135:19–20) could apply to three different groups: 1) the nation Israel (115:9); 2) the Levitical priests from the house of Aaron (115:10); and 3) proselytes to Judaism who are God fearers (115:11). To all three groups, God is their help and shield.
PSALMS—NOTE ON 115:16 the earth. Strong implications that planet earth alone is the dwelling place of life.
PSALMS—NOTE ON 116:1–19 See note on Ps. 113:1–9. This is an intensely personal "thank you" psalm to the Lord for saving the psalmist from death (116:3, 8). The occasion and author remain unknown, although the language used by Jonah in his prayer from the fish's stomach is remarkably similar. While this appears to deal with physical death, the same song could be sung by those who have been saved from spiritual death.
I. The Lord's Response to the Psalmist's Prayer for Deliverance from Death
(116:1–11) II. The Psalmist's Reaction to God's Deliverance of Him from Death
(116:12–19)
PSALMS—NOTE ON 116:3 Sheol. Another term for grave/death.
PSALMS—NOTE ON 116:9 I will walk. A vow of obedience.
PSALMS—NOTE ON 116:10 I believed. Faith in God and his ability to deliver preceded the psalmist's prayer for deliverance. This verse is quoted by the apostle Paul in 2 Cor. 4:13. It rehearses the principle of walking by faith, not by sight.
PSALMS—NOTE ON 116:11 All mankind are liars. Either the psalmist is reacting to his false accusers or to men who say that they can deliver him but have not.
PSALMS—NOTE ON 116:12 What shall I render. God needs nothing and puts no price on his free mercy and grace. The psalmist renders the only acceptable gift —obedience and thanksgiving.
PSALMS—NOTE ON 116:13 the cup of salvation. This is the only place in the OT where this exact phrase is used. It probably has the meaning of the cup in 16:5 and 23:5; i.e., the redeemed life circumstances provided by God, in contrast to 75:8, which speaks about the cup of God's wrath.
PSALMS—NOTE ON 116:14 I will pay my vows. Most likely this refers to the vows made during the time of duress (cf. 116:18–19).
PSALMS—NOTE ON 116:15–16 The psalmist realized what a special blessing his deliverance ("loosed my bonds") was in light of v. 15. Therefore, he reemphasized his role as a servant of God following the example of his mother.
PSALMS—NOTE ON 116:17–19 These verses parallel vv. 13–14. Jonah made an almost identical statement (Jonah 2:9).
PSALMS—NOTE ON 116:17 the sacrifice of thanksgiving. Probably not a Mosaic sacrifice, but rather actual praise and thanksgiving rendered from the heart in the spirit of Ps. 136 and 138 (cf. 50:23; 100:4; 119:108).
PSALMS—NOTE ON 116:19 the house of the Lord. Refers to 1) the tabernacle in Jerusalem if written by David or before, or 2) the temple in Jerusalem if written by Solomon or later.
PSALMS—NOTE ON 117:1–2 See note on Ps. 113:1–9. The seal of redemptive truth is bound up in this diminutive but seminal psalm—its profundity far outdistances its size. This pivotal psalm exhibits three distinguishing features: 1) it is the shortest psalm; 2) it is the shortest chapter in the Bible; and 3) it is the middle chapter of the Bible. That God looked redemptively beyond the borders of Israel in the OT is made clear here. The psalm looks back to God's intent for Adam and Eve in Eden (Gen. 1–2) and looks ahead to the ultimate fulfillment in the new heavens and earth (Rev. 21–22).
I. A Global Invitation (117:1) II. A Grand Explanation (117:2)
PSALMS—NOTE ON 117:1 nations . . . peoples! Paul quoted this verse in Rom. 15:11 to make the point that from the very beginning of time God has pursued a worldwide redemptive purpose (cf. Rom. 15:7–13). Other passages quoted by Paul in Romans 15 to make this point include: Deut. 32:43; 2 Sam. 22:50; and Isa. 11:10. While not as obvious in the OT, the NT makes this point unmistakably clear (cf. Acts 10:34–35; Rom. 1:16; 1 Cor. 12:13; Gal. 3:1–29, esp. 28; Col. 3:11).
PSALMS—NOTE ON 117:2 The reasons for such exalted praise as that commanded in v. 1 are: 1) because of God's redemptive kindness, and 2) because of God's eternal truth. Therefore, what God has promised, he will provide (cf. John 6:37– 40).
PSALMS—NOTE ON 118:1–29 See note on Ps. 113:1–9. This psalm, along with Ps. 110, is intensely messianic and thus the most quoted by the NT (Matt. 21:9, 42; 23:39; Mark 11:9–10; 12:10–11; Luke 13:35; 19:38; 20:17; John 12:13; Acts 4:11; Heb. 13:6; 1 Pet. 2:7). Neither the author nor the specific circumstances of the psalm are identified. Two reasonable possibilities could be entertained: 1) it was written during Moses' day in the exodus, or 2) it was written sometime after the Jews returned to Jerusalem from exile. Probably it was the former, given 1) the nature of the Egyptian Hallel (esp. Ps. 114); 2) its use by the Jewish community especially at Passover; 3) the close similarity to Moses' experience in the exodus; 4) the striking similarity in language (Ps. 118:14 with Ex. 15:2;
Ps. 118:15–16 with Ex. 15:6, 12; Ps. 118:28 with Ex. 15:2); and 5) the particularly pointed messianic significance as it relates to the redemption provided by Christ our Passover (1 Cor. 5:7). It seems reasonable to propose that Moses possibly wrote this beautiful psalm to look back in worship at the historical Passover and look ahead in wonder to the spiritual Passover in Christ.
I. Call to Worship (118:1–4) II. Personal Praise (118:5–21) III. Corporate Praise (118:22–24) IV. Commitment to Worship (118:25–29)
PSALMS—NOTE ON 118:1 give thanks. Cf. Ps. 105–107; 136. The psalm ends in 118:29 as it began here.
PSALMS—NOTE ON 118:2–4 Israel . . . Aaron . . . those who fear the Lord. See note on Ps. 115:9–11. The phrase "his steadfast love endures forever" is repeated in all 26 verses of Ps. 136 (cf. 118:1, 29).
PSALMS—NOTE ON 118:5–21 This section contains individual praise by the psalmist, possibly Moses.
PSALMS—NOTE ON 118:5–9 The psalmist focuses intensely on the Lord.
PSALMS—NOTE ON 118:6 Hebrews 13:6 quotes this verse; cf. Ps. 56:4, 11.
PSALMS—NOTE ON 118:10–14 It seems obvious that the leader of the nation is speaking here.
PSALMS—NOTE ON 118:12 a fire among thorns. Dried thorns burn easily and quickly.
PSALMS—NOTE ON 118:13 I was pushed. Refers to the psalmist's enemy.
PSALMS—NOTE ON 118:14 These words are identical to Moses' words in Ex. 15:2.
PSALMS—NOTE ON 118:15–18 A declaration of victory.
PSALMS—NOTE ON 118:15–16 The right hand. Very similar to Moses' words in Ex. 15:6, 12.
PSALMS—NOTE ON 118:18 This possibly refers to the incident at Meribah where Moses struck the rock (cf. Num. 20:8–13).
PSALMS—NOTE ON 118:19–21 The victory against overwhelming odds elicits from the psalmist a great desire to praise God.
PSALMS—NOTE ON 118:19 gates of righteousness. Most likely a figurative reference, i.e., spiritual gates through which the righteous pass (cf. 100:4), rather than to the gates of the temple, e.g., 1 Chron. 9:23.
PSALMS—NOTE ON 118:20 the gate. This points to the entryway that leads to the presence of the Lord. Jesus may have had this psalm in mind when he taught about "the narrow gate" in Matt. 7:13–14.
PSALMS—NOTE ON 118:21 my salvation. The Lord has delivered the psalmist from otherwise certain defeat and death (cf. 118:14–15).
PSALMS—NOTE ON 118:22–26 The NT quotes of vv. 22–23 and vv. 25–26 lend strong messianic significance here. If Moses is the author, then the NT writers use a perfect analogy in connecting this passage to Christ. For example, Moses said that God would raise up another prophet like himself (Deut. 18:15). Peter identified this other prophet as the Lord Jesus Christ (cf. Acts 3:11–26). So Moses is a legitimate, biblically recognized type of Christ.
PSALMS—NOTE ON 118:22 stone . . . builders rejected . . . cornerstone. Peter identified the chief cornerstone in the NT as Christ (Acts 4:11; 1 Pet. 2:7). In the parable of the vineyard (Matt. 21:42; Mark 12:10–11; Luke 20:17), the rejected son of the vineyard owner is likened to the rejected stone that became the chief cornerstone. Christ was that rejected stone. Jewish leaders were pictured as builders of the nation. Now, this passage in Ps. 118:22 has a historical basis that is paralleled in its major features by analogy with the rejection of Christ who came to deliver/save the nation. Moses' experience, as a type of Christ, pictured Christ's rejection. On at least three occasions Moses ("stone") was rejected by the Jews ("builders") as their God sent the deliverer ("cornerstone"). For examples see Ex. 2:11–15, cf. Acts 7:35; Ex. 14:10–14; 16:1–3, 11–12, 20.
PSALMS—NOTE ON 118:24 the day. Probably refers to 1) the day of deliverance and/or 2) the day the stone was made the cornerstone, which they now celebrate.
PSALMS—NOTE ON 118:25 Lord, we pray, give us success! Transliterated from
Hebrew, this becomes "Hosanna." These words were shouted by the crowd to Christ at the time of his triumphal entry to Jerusalem (Matt. 21:9; Mark 11:9–10; John 12:13). Days later they rejected him because he did not provide military/political deliverance.
PSALMS—NOTE ON 118:26 Blessed. Christ taught that the nation of Israel would not see him again after his departure (ascension to heaven) until they could genuinely offer these words to him at his second coming (cf. Matt. 23:39; Luke 13:35). In this historical text, it could have easily been sung by the Jews of Moses' day, especially at the end of the 40 years but prior to Moses' death (cf. Deut. 1–33). the house of the Lord. A phrase used in reference to the tabernacle of Moses (cf. Ex. 23:19; 34:26; Deut. 23:18) and later the temple (cf. 1 Kings 6:1).
PSALMS—NOTE ON 118:27 light. Similar to the Mosaic benediction of Num. 6:25. the altar. The altar of burnt offerings, which stood on the east in the court outside of the Holy Place (cf. Ex. 27:1–8; 38:1–7).
PSALMS—NOTE ON 118:28 This bears a striking resemblance to Ex. 15:2.
PSALMS—NOTE ON 118:29 A repetition of 118:1.
PSALMS—NOTE ON 119:1–176 This longest of psalms and chapters in the Bible stands as the "Mount Everest" of the Psalter. It joins Ps. 1 and 19 in exalting God's word. The author is unknown for certain, although David, Daniel, or Ezra have reasonably been suggested. The psalmist apparently wrote while under some sort of serious duress (cf. 119:23, 42, 51, 61, 67, 71, 78, 86–87, 95, 110, 121, 134, 139, 143, 146, 153–154, 157, 161, 169). This is an acrostic psalm (cf. 9; 10; 25; 34; 37; 111; 112; 145) composed of 22 sections, each containing eight lines. All eight lines of the first section start with the first letter of the Hebrew alphabet; thus the psalm continues until all 22 letters have been used in order. The eight different terms referring to Scripture occurring throughout the psalm are: 1) law, 2) testimonies, 3) precepts, 4) statutes, 5) commandments, 6) judgments, 7) word, and 8) ordinances. From before sunrise to beyond sunset, the word of God dominated the psalmist's life, e.g., 1) before dawn (119:147), 2) all the day (v. 97), 3) seven times a day (v. 164), 4) nightly (vv. 55, 148), and 5) at midnight (v. 62). Other than the acrostic form, Ps. 119 does not have an outline. Rather, there are many frequently recurring themes that will be delineated in the notes.
PSALMS—NOTE ON 119:1–2 Blessed . . . Blessed. Similar to 1:1–3. Elsewhere, the psalmist declares that Scripture is more valuable than money (119:14, 72, 127, 162) and brings more pleasure than the sweetness of honey (v. 103; cf. Prov. 13:13; 16:20; 19:16).
PSALMS—NOTE ON 119:1 walk. A habitual pattern of living.
PSALMS—NOTE ON 119:2 their whole heart. "Heart" refers to intellect, volition, and emotion (cf. vv. 7, 10–11, 32, 34, 36, 58, 69–70, 80, 111–112, 145, 161). Complete commitment or "whole heart" appears six times (vv. 2, 10, 34, 58, 69, 145).
PSALMS—NOTE ON 119:4 kept diligently. The psalmist passionately desired to obey God's word (cf. vv. 4, 8, 30–32, 44–45, 51, 55, 57, 59–61, 63, 67–68, 74, 83, 87, 101–102, 106, 110, 112, 129, 141, 157, 167, 168).
PSALMS—NOTE ON 119:5–6 Oh. It is hard at times to distinguish where the psalmist's testimony ends and prayer begins (cf. vv. 29, 36, 58, 133).
PSALMS—NOTE ON 119:7 will praise you. The Scriptures provoke singing, thanksgiving, rejoicing, and praise (cf. vv. 13–14, 54, 62, 108, 151–152, 160, 164, 171–172, 175). righteous. God's word reflects the character of God, especially righteousness (cf. vv. 7, 62, 75, 106, 123, 138, 144, 160, 164, 172).
PSALMS—NOTE ON 119:9–11 Internalizing the word is a believer's best weapon to defend against encroaching sin.
PSALMS—NOTE ON 119:12 teach me. The student/psalmist invites the Divine Author to be his instructor (cf. vv. 26, 33, 64, 66, 68, 108, 124, 135) with the result that the psalmist did not turn aside from the word (v. 102).
PSALMS—NOTE ON 119:14 all riches. Cf. vv. 72 and 127.
PSALMS—NOTE ON 119:15 meditate . . . fix. The psalmist reflected frequently on the Scriptures (cf. vv. 23, 27, 48, 78, 97, 99, 148).
PSALMS—NOTE ON 119:16 I will delight. (cf. vv. 24, 35, 47, 70, 77, 92, 143, 174). I will not forget. (cf. vv. 93, 176).
PSALMS—NOTE ON 119:18 Open my eyes. Perhaps this is the supreme prayer that
a student of Scripture could speak since it confesses the student's inadequacy and the Divine Author's sufficiency (cf. vv. 98–99, 105, 130).
PSALMS—NOTE ON 119:19 a sojourner. As a citizen of God's kingdom, the psalmist was a mere sojourner in the kingdom of men.
PSALMS—NOTE ON 119:20 consumed with longing. This expresses the psalmist's deep passion for the word (cf. vv. 40, 131).
PSALMS—NOTE ON 119:21 the insolent, accursed ones. The psalmist identified with God's rebuke of those who disobey his word (cf. vv. 53, 104, 113, 115, 118, 126).
PSALMS—NOTE ON 119:24 my counselors. The chief means of biblical counseling is the application of God's word by God's Spirit to the heart of a believer (cf. vv. 98–100).
PSALMS—NOTE ON 119:25 give me life. Revival is greatly desired by the psalmist, who realizes that God and God's word alone are sufficient (cf. vv. 37, 40, 50, 88, 93, 107, 149, 154, 156, 159).
PSALMS—NOTE ON 119:27 Make me understand. Philip asked the Ethiopian eunuch who was reading Isa. 53, "Do you understand what you are reading?" (Acts 8:30). The psalmist understood God to be the best source of instruction (cf. vv. 34, 73, 100, 125, 144, 169).
PSALMS—NOTE ON 119:28 melts away for sorrow. Refers to grief or sorrow over sin.
PSALMS—NOTE ON 119:29–30 false ways . . . way of faithfulness. The psalmist desired to emulate the true character of God in contrast to the lying ways of Satan (cf. v. 163).
PSALMS—NOTE ON 119:32 run in the way. Reflects the energetic response of the psalmist to God's word.
PSALMS—NOTE ON 119:37 looking at worthless things. The psalmist desires to examine the things of greatest value, i.e., God's word (cf. vv. 14, 72, 127).
PSALMS—NOTE ON 119:39 good. The very attributes of God (cf. v. 68) become
the characteristics of Scripture: 1) trustworthy (v. 42); 2) true (vv. 43, 142, 151, 160); 3) faithful (v. 86); 4) unchangeable (v. 89); 5) eternal (vv. 90, 152); 6) light (v. 105); and 7) pure (v. 140).
PSALMS—NOTE ON 119:41 your salvation. This reflects a repeated desire (cf. vv. 64, 76, 81, 88, 94, 109, 123, 134, 146, 149, 153–154, 159, 166).
PSALMS—NOTE ON 119:43 hope. The psalmist waits patiently for the working of God's word (cf. vv. 49, 74, 81, 114, 147).
PSALMS—NOTE ON 119:47–48 which I love. The psalmist expresses his great affection for the word (cf. vv. 97, 113, 127, 140, 159, 163, 165, 167).
PSALMS—NOTE ON 119:50 comfort. What the psalmist found in God's word (cf. vv. 52, 76, 82).
PSALMS—NOTE ON 119:68 You are good. The psalmist frequently appeals to the character of God: 1) his faithfulness (vv. 75, 90); 2) his compassion (v. 77); 3) his righteousness (vv. 137, 142); and 4) his mercy (v. 156).
PSALMS—NOTE ON 119:70 like fat. Refers to the proud of v. 69 whose hearts are thick and thus the word is unable to penetrate.
PSALMS—NOTE ON 119:73 Your hands. Figuratively refers to God's involvement in human life (139:13–16).
PSALMS—NOTE ON 119:75 you have afflicted me. The psalmist expresses his confidence in God's sovereignty over human affliction referred to in vv. 67, 71 (cf. Deut. 32:39; Isa. 45:7; Lam. 3:37–38).
PSALMS—NOTE ON 119:83 a wineskin in the smoke. Just as smoke will dry out, stiffen, and crack a wineskin thus making it useless, so the psalmist's affliction has debilitated him.
PSALMS—NOTE ON 119:89 Forever . . . fixed in the heavens. God's word will not change and is always spiritually relevant.
PSALMS—NOTE ON 119:98–100 The wisdom of God always far surpasses the wisdom of man.
PSALMS—NOTE ON 119:105 lamp . . . light. God's word provides illumination to walk without stumbling.
PSALMS—NOTE ON 119:111 joy. Cf. v. 162.
PSALMS—NOTE ON 119:118–119 spurn . . . discard. God righteously judges the wicked by his word.
PSALMS—NOTE ON 119:128 See note on v. 21.
PSALMS—NOTE ON 119:130 light . . . understanding. Refers to illumination in comprehending the meaning of Scripture.
PSALMS—NOTE ON 119:131 pant. As after God himself (cf. 42:1–2).
PSALMS—NOTE ON 119:136 streams of tears. The psalmist is brought to sobbing over the sin of others.
PSALMS—NOTE ON 119:140 well tried. Like silver refined seven times (cf. 12:6), the word is without impurity, i.e., it is inerrant in all that it declares.
PSALMS—NOTE ON 119:155 Salvation is far. Salvation is clearly revealed in the Scripture and nowhere else with such perspicuity.
PSALMS—NOTE ON 119:160 The sum . . . truth. There is not a speck of untruth in Scripture.
PSALMS—NOTE ON 119:161 in awe. Just as one stands in awe of God himself.
PSALMS—NOTE ON 119:163 I hate . . . falsehood. Cf. vv. 29–30.
PSALMS—NOTE ON 119:164 Seven times. Seven is perhaps used in the sense of perfection/completion meaning here that a continual attitude of praise characterizes the psalmist's life.
PSALMS—NOTE ON 119:173 your hand. An anthropomorphic figure of speech.
PSALMS—NOTE ON 119:176 I have gone astray. In spite of all that he has affirmed regarding Scripture's power in his life, the psalmist confesses that sin has not yet been eliminated from his life (cf. Rom. 7:15–25). Any decrease of sin
in his life should be attributed to the suppression of unrighteousness by the working of God's word (cf. Ps. 119:9–11).
PSALMS—NOTE ON 120:1–7 Psalms 120–136 comprise "The Great Hallel"; cf. "The Egyptian Hallel" (Ps. 113–118) and "The Final Hallel" (Ps. 145–150). Almost all these psalms (15 of 17) are "Songs of Ascent" (Ps. 120–134), which the Jewish pilgrims sang on their way up to Jerusalem (about 2,700 feet in elevation) on three prescribed annual occasions. These feasts included: 1) Unleavened Bread; 2) Weeks/Pentecost/Harvest; and 3) Ingathering/Tabernacles/Booths. Cf. Ex. 23:14–17; 34:22–23; Deut. 16:16. David authored four of these songs (Ps. 122; 124; 131; 133), Solomon one (Ps. 127), while 10 remain anonymous. When these psalms were assembled in this way is unknown. It appears that these songs begin far away from Jerusalem (cf. Meschech and Kedar in Ps. 120:5) and progressively move toward Jerusalem until the pilgrims have actually reached the temple and finished their worship (cf. 134:1–2). With regard to Ps. 120, the author and circumstances are unknown, although it seems as if the worshiper lives at a distance among unbelieving people (cf. v. 5).
I. Petition (120:1–2) II. Indictment (120:3–4) III. Lament (120:5–7)
PSALMS—NOTE ON 120:2 lying lips . . . deceitful tongue. Cf. 52:2–4; 109:2; Rom. 3:9–18.
PSALMS—NOTE ON 120:4 sharp arrows . . . coals. Lies and false accusations are likened to 1) the pain/injury inflicted in battle by arrows, and 2) the pain of being burned with charcoal made from the wood of a broom tree (a desert bush that grows 10 to 15 feet high).
PSALMS—NOTE ON 120:5–7 The psalmist actually lives among pagans who do not embrace his desire for peace.
PSALMS—NOTE ON 120:5 Meshech . . . Kedar! In Asia Minor (cf. Gen. 10:2) and Arabia (Isa. 21:16) respectively.
PSALMS—NOTE ON 121:1–8 See note on Ps. 120:1–7. The author and circumstances are unknown. This song strikes a strong note of assurance in four stages that God is help and protection to keep both Israel and individual believers safe from harm.
I. God—Helper (121:1–2) II. God—Keeper (121:3–4) III. God—Protector (121:5–6) IV. God—Preserver (121:7–8)
PSALMS—NOTE ON 121:1 hills. Most likely those in the distance as the pilgrim looks to Jerusalem, especially the temple.
PSALMS—NOTE ON 121:2 My help. The psalmist does not look to the creation, but rather the Creator for his help.
PSALMS—NOTE ON 121:3 moved. Cf. 37:23–24.
PSALMS—NOTE ON 121:3–4 slumber. Cf. the appearance of sleep, 44:23. The living God is totally unlike the pagan gods/dead idols (cf. 1 Kings 18:27).
PSALMS—NOTE ON 121:5 your right hand. This represents the place of human need.
PSALMS—NOTE ON 121:6 by day . . . by night. Around-the-clock protection.
PSALMS—NOTE ON 121:7–8 While this seems to have a temporal sense at first glance, there are indications that it looks beyond to eternal life, e.g., all evil (v. 7) and forevermore (v. 8).
PSALMS—NOTE ON 122:1–9 See note on Ps. 120:1–7. David expressed his great joy over Jerusalem, which he had settled by defeating the Jebusites (cf. 2 Sam. 5) and bringing the tabernacle and ark for permanent residency (cf. 2 Sam. 6). David's desire/prayer was temporarily fulfilled in Solomon's reign (cf. 1 Kings 4:24–25). It is ironic that Jerusalem, which means "city of peace," has been fought over through history more than any other city in the world. Prophetically, David's desire will not be experienced in its fullness until the Prince of Peace (Isa. 9:6) comes to rule permanently (Zech. 14:9, 11) as the promised Davidic King (cf. 2 Sam. 7:12–13, 16; Ezek. 37:24–28).
I. Joy Over Worship (122:1–5) II. Prayer Over Jerusalem (122:6–9)
PSALMS—NOTE ON 122:1 the house of the Lord. A term used of the tabernacle (cf. Ex. 23:19; 34:26; 2 Sam. 12:20), not the temple that would be built later by
Solomon.
PSALMS—NOTE ON 122:2 standing within your gates. Sometime after the tabernacle and ark of the covenant had arrived in the city of David (2 Sam. 6). David's joy is that the ark has found its proper location.
PSALMS—NOTE ON 122:3 bound firmly together. The Jerusalem of David's day (Zion) was smaller than the enlargement by Solomon.
PSALMS—NOTE ON 122:4 decreed for Israel. Refers to God's command to go up to Jerusalem three times annually (see note on Ps. 120:1–7).
PSALMS—NOTE ON 122:6–9 A most appropriate prayer for a city whose name means peace and is the residency of the God of peace (Isa. 9:6; Rom. 15:33; Heb. 13:20). Compare prayers for the peace of Israel (Ps. 125:5; 128:6) and other psalms that exalt Jerusalem (Ps. 128; 132; 147). History would prove that bad times had to come (Ps. 79; 137) before the best of times (Rev. 21–22).
PSALMS—NOTE ON 123:1–4 See note on Ps. 120:1–7. The author and situation are unknown
I. Exalting God (123:1–2) II. Enlisting God's Mercy (123:3–4)
PSALMS—NOTE ON 123:1 my eyes. The progression from 121:1. enthroned in the heavens. Cf. 11:4; 103:19; 113:5.
PSALMS—NOTE ON 123:2 servants . . . master. The psalmist reasons from the lesser to the greater (human to the divine; earthly to the heavenly). One's eyes should be on the Lord to mercifully meet one's needs.
PSALMS—NOTE ON 123:3–4 contempt . . . scorn. From unbelieving pagans, perhaps the Samaritans (cf. Neh. 1:3; 2:19).
PSALMS—NOTE ON 124:1–8 See note on Ps. 120:1–7. A Davidic psalm that generically recalls past deliverances, possibly the exodus (124:5).
I. God's Protection (124:1–5) II. God's Provision (124:6–8)
PSALMS—NOTE ON 124:1–2 God has preserved Israel from extinction.
PSALMS—NOTE ON 124:2 when people rose up. A general statement that could cover the history of Israel from Abraham to David.
PSALMS—NOTE ON 124:4–5 flood . . . torrent . . . raging waters. The Red Sea crossing (Ex. 14) and/or the Jordan crossing (Josh. 3) are pictured.
PSALMS—NOTE ON 124:8 Our help. Cf. 121:1–2.
PSALMS—NOTE ON 125:1–5 See note on Ps. 120:1–7. The author and circumstances are unknown, although the times of Hezekiah (2 Kings 18:27–35) or Nehemiah (Neh. 6:1–19) have been suggested.
I. The Security of Jerusalem (125:1–3) II. The Spiritual Purity of Jerusalem (125:4–5)
PSALMS—NOTE ON 125:1 Mount Zion. The southwest mount representing Jerusalem and an emblem of permanence, supported by God's covenant promise.
PSALMS—NOTE ON 125:1–2 forever. More than a temporal promise is involved here.
PSALMS—NOTE ON 125:2 his people. Those who trust in the Lord (cf. v. 1).
PSALMS—NOTE ON 125:3 scepter of wickedness. Assyrian rule if in Hezekiah's time, or Medo-Persian rule if in Nehemiah's day. the land. This would be the land promised to Abraham (Gen. 15:18–21).
PSALMS—NOTE ON 125:4–5 The outcome of the upright (v. 4) is contrasted with the crooked (v. 5). The true Israel is distinguished from the false (cf. Rom. 2:28– 29; 9:6–7).
PSALMS—NOTE ON 125:5 lead away. Eternal rather than temporal judgment seems to be in view. Peace. God will one day institute a lasting covenant of peace (cf. Ezek. 37:26).
PSALMS—NOTE ON 126:1–6 See note on Ps. 120:1–7. The author and occasion are not named in the psalm. However, 126:1 points to a time of return from captivity. Most likely this refers to the Babylonian captivity, from which there
were three separate returns: 1) under Zerubbabel in Ezra 1–6 (c. 538 B.C.); 2) under Ezra in Ezra 7–10 (c. 458 B.C.); and 3) under Nehemiah in Neh. 1–2 (c. 445 B.C.). The occasion could be 1) when the foundation for the second temple had been laid (cf. Ezra 3:8–10), or 2) when the Feast of Booths, or Tabernacles, was reinstated (cf. Neh. 8:13–14). This psalm is similar to Ps. 85, which rejoices over Israel's return from exile, but contrasts with Ps. 137, which laments the pain of the Babylonian captivity.
I. The Testimony of Restoration (126:1–3) II. The Prayer for Riches (126:4) III. The Wisdom of Righteousness (126:5–6)
PSALMS—NOTE ON 126:1 those who dream. The actual experience of liberation, so unexpected, seemed more like a dream than reality.
PSALMS—NOTE ON 126:2–3 The Lord has done. First recognized by the surrounding nations (v. 2) and then the returning remnant (v. 3).
PSALMS—NOTE ON 126:4 Restore. A prayer to restore the nation's fortunes at their best. streams in the Negeb! The arid region south of Beersheba, which is utterly dry in the summer, but whose streams quickly fill and flood with the rains of spring. In this manner, the psalmist prays that Israel's fortunes will rapidly change from nothing to everything.
PSALMS—NOTE ON 126:5–6 sow . . . reap. By sowing tears of repentance over sin, the nation reaped the harvest of a joyful return to the land of Israel.
PSALMS—NOTE ON 127:1–5 See note on Ps. 120:1–7. The author is Solomon (cf. Eccles. 12:10), but the occasion is unknown. The major message of God being central to and sovereign in life sounds much like portions of Solomon's Ecclesiastes (cf. Eccles. 2:24–25; 5:18–20; 7:13–14; 9:1). Psalms 112 and 128 also develop a strong message on the family.
I. God's Sovereignty in Everyday Life (127:1–2) II. God's Sovereignty in Family Life (127:3–5)
PSALMS—NOTE ON 127:1–2 God's sovereignty is seen in three realms: 1) building a house, 2) protecting a city, and 3) earning a living. In all three instances, the sovereign intention of God is far more crucial to the outcome than man's efforts.
Otherwise, a man's endeavor is in vain (cf. Eccles. 1:2; 12:8).
PSALMS—NOTE ON 127:2 the bread of anxious toil. Food earned with painful labor.
PSALMS—NOTE ON 127:3–5 The same principle of God's sovereignty applies to raising a family.
PSALMS—NOTE ON 127:3 heritage . . . reward. Children are a blessing from the Lord. There are overtones of God's promise to Abraham to make his offspring like the dust of the earth and the stars of heaven (Gen. 13:16; 15:5).
PSALMS—NOTE ON 127:4–5 As arrows are indispensable for a warrior to succeed in battle, so children are invaluable as defenders of their father and mother in time of war or litigation. The more such defenders, the better.
PSALMS—NOTE ON 128:1–6 See note on Ps. 120:1–7. The author and occasion are unknown. Psalms 112 and 127 also address issues of the home.
I. The Basics of Fearing the Lord (128:1, 4) II. The Blessings of Fearing the Lord (128:2–3, 5–6)
A. In the Present (128:2–3)
B. In the Future (128:5–6)
PSALMS—NOTE ON 128:1 who fears the Lord. See note on Prov. 1:7. Psalm 112:1–6 also develops this theme. A good working definition is provided by the parallel line, "who walks in his ways." Fathers (128:1, 4), mothers (Prov. 31:30), and children (Ps. 34:11) are to fear the Lord. This psalm may have been the basis for Jesus' illustration of the two builders (cf. Matt. 7:24–27).
PSALMS—NOTE ON 128:2–3 Four blessings are recounted: 1) provisions, 2) prosperity, 3) reproducing partner, and 4) flourishing progeny.
PSALMS—NOTE ON 128:3 olive shoots. Shoots grow off of the main root of an olive tree to reproduce.
PSALMS—NOTE ON 128:5–6 Two realms of blessing are mentioned: 1) personal blessing and 2) national blessing.
PSALMS—NOTE ON 128:6 children's children! Cf. 103:17; 112:2; Prov. 13:22;
17:6 on grandchildren. This is a prayer for prosperity for God's people.
PSALMS—NOTE ON 129:1–8 See note on Ps. 120:1–7. The author and occasion are not specified. However, 129:4 indicates a release from captivity, likely the Babylonian captivity.
I. Israel's Freedom Celebrated (129:1–4) II. Israel's Foe Imprecated (129:5–8)
PSALMS—NOTE ON 129:1 afflicted. From living in Egypt (c. 1875–1445 B.C.), to enduring the Babylonian captivity (c. 605–538 B.C.), Israel had enjoyed little rest from her enemies.
PSALMS—NOTE ON 129:2 prevailed. As the Lord had promised Abraham (cf. Gen. 12:1–3).
PSALMS—NOTE ON 129:3 plowed upon my back. A farming analogy used to describe the deep, but nonfatal, wounds inflicted on Israel by her enemies.
PSALMS—NOTE ON 129:4 cut the cords. These cords tied the ox to the plow, and refer to God ending the persecution (cf. Ps. 121; 124).
PSALMS—NOTE ON 129:5–8 A three-part imprecatory prayer: 1) be put to shame and defeat (v. 5), 2) be few and short lived (vv. 6–7), and 3) be without God's blessing (v. 8).
PSALMS—NOTE ON 129:6 grass on the housetops. Grass with shallow roots, which quickly dies with the first heat, depicts the wicked.
PSALMS—NOTE ON 130:1–8 See note on Ps. 120:1–7. The author and occasion are not mentioned. This is the sixth of seven penitential psalms (cf. Ps. 6; 32; 38; 51; 102; 143).
I. Urgent Prayer of the Psalmist (130:1–2) II. Magnified Forgiveness of God (130:3–4) III. Waiting Patience of the Psalmist (130:5–6) IV. Unique Hope of Israel (130:7–8)
PSALMS—NOTE ON 130:1 Out of the depths. A figurative expression of severe distress.
PSALMS—NOTE ON 130:3–4 The psalmist basks in the glow of God's neverending forgiveness (cf. 143:2).
PSALMS—NOTE ON 130:5 in his word I hope. The psalmist expresses a certain hope since God's word cannot fail (cf. Matt. 5:18; Luke 16:17; John 10:35).
PSALMS—NOTE ON 130:6 watchmen for the morning. Probably refers to shepherds with a night watch, which ends with the sun's rising.
PSALMS—NOTE ON 130:7 hope in the Lord! The psalmist's hope in God's word (v. 5) parallels Israel's hope in the Lord.
PSALMS—NOTE ON 130:8 he will redeem Israel. This can be taken in both a historical and a soteriological sense (cf. Matt. 1:21; Luke 1:68; Rom. 9–11).
PSALMS—NOTE ON 131:1–3 See note on Ps. 120:1–7. David is the author, but the circumstances are not apparent.
I. A Personal Testimony (131:1–2) II. A National Exhortation (131:3)
PSALMS—NOTE ON 131:1 lifted up . . . raised too high. God gives grace to the humble (cf. Prov. 3:34; 16:5; James 4:6). David expresses the greatest of God's ways (cf. Ps. 139:6; Rom. 11:33–36).
PSALMS—NOTE ON 131:2 like a weaned child. David has been trained to trust God to supply his needs as a weaned child trusts his mother.
PSALMS—NOTE ON 131:3 David exhorts the nation to forever embrace his own personal hope in the Lord.
PSALMS—NOTE ON 132:1–18 See note on Ps. 120:1–7. The author and occasion are not specifically mentioned. However, the bringing of the tabernacle to Jerusalem in David's time seems likely (cf. 2 Sam. 6:12–19 with Ps. 132:6–9). Further, Solomon's quote of vv. 8–10 in his dedication of the temple (2 Chron. 6:41–42) makes that time probable. Psalm 132 has strong historical implications with regard to the Davidic Covenant (cf. 2 Sam. 7:10–14, 16; Ps. 89; 132:10–11) and pronounced messianic and millennial overtones (132:12–18). Essentially, this psalm contains the nation's prayers for David's royal descendants that look ahead, even to Messiah.
I. Israel's First Prayer (132:1) II. David's Vow to God (132:2–9) III. Israel's Second Prayer (132:10) IV. God's Vow to David (132:11–18)
PSALMS—NOTE ON 132:1–9 This section focuses on David fulfilling his vow to God to bring the tabernacle to rest in Jerusalem and thus his descendants are to be remembered by the Lord.
PSALMS—NOTE ON 132:1 hardships. This seems to be inclusive from the times of being pursued by Saul (cf. 1 Sam. 18–26) through God's judgment because David numbered the people (cf. 2 Sam. 24). Perhaps it focuses on David's greatest affliction, which came from not having the ark in Jerusalem.
PSALMS—NOTE ON 132:2–5 Although this specific vow is not recorded elsewhere in Scripture, the historical circumstances can be found in 2 Sam. 6; 1 Chron. 13– 16.
PSALMS—NOTE ON 132:2 the Mighty One of Jacob. A title last used by Jacob in Gen. 49:24.
PSALMS—NOTE ON 132:6–9 The ark was brought from Kiriath-jearim to Jerusalem (cf. 2 Sam. 6; 1 Chron. 13, 15).
PSALMS—NOTE ON 132:6 heard of it in Ephrathah. Probably referring to David's younger days in Ephrathah, which was an earlier name for Bethlehem
(cf. Ruth 1:1–2; 4:11), when he and his family had heard of the ark but had not seen it. found it in the fields of Jaar. After the ark of the covenant was returned by the Philistines in the days of Saul (cf. 1 Sam. 7:1–2), it rested at the house of Abinadab in Kiriath-jearim until David decided to move to Jerusalem (cf. 2 Sam. 6; 1 Chron. 13–16).
PSALMS—NOTE ON 132:7 his footstool! God's throne is in heaven (cf. Isa. 66:1) and his footstool is on earth (cf. Ps. 99:5), figuratively speaking. Thus to worship at the ark of the covenant on earth would be, so to speak, at God's footstool.
PSALMS—NOTE ON 132:8 Arise, O Lord. Since the Holy Place contained the bread of the presence (Ex. 25:30; 1 Sam. 21:6), the psalmist refers to moving the ark to Jerusalem.
PSALMS—NOTE ON 132:9 Describes the proper inward attire for the priests who would oversee the move.
PSALMS—NOTE ON 132:10–18 This section focuses on God's fulfilling his vow to David to perpetuate the Davidic throne and thus his descendants are to be remembered by the Lord.
PSALMS—NOTE ON 132:10 A prayer that God's promise and favor would not be withheld from David's descendants on the throne of Judah. your anointed. As David had been anointed king (1 Sam. 16:13), so a greater King had been anointed, namely Christ, but not yet seated on the throne (cf. Isa. 61:1; Luke 4:18–19).
PSALMS—NOTE ON 132:11–12 God's covenant with David (2 Sam. 23:5) is summarized here from 2 Sam. 7:11–16 and 1 Kings 9:1–9.
PSALMS—NOTE ON 132:12 This conditional aspect could interrupt the occupation of the throne, but it would not invalidate God's promise to one day seat the Messiah as king forever (cf. Ezek. 37:24–28).
PSALMS—NOTE ON 132:13–18 This section looks forward prophetically to the day that Jesus Christ, the son of David and the son of Abraham (Matt. 1:1), will be installed by God on the throne of David in the city of God to rule and bring peace on earth, especially Israel (cf. Ps. 2; 89; 110; Isa. 25; 26; Jer. 23:5–6; 33:14–18; Ezek. 37; Dan. 2:44–45; Zech. 14:1–11).
PSALMS—NOTE ON 132:13 Zion. Refers to earthly Jerusalem.
PSALMS—NOTE ON 133:1–3 See note on Ps. 120:1–7. The occasion for this Davidic psalm is unknown. Perhaps it was prompted by the nation's coming together in unity at his coronation (cf. 2 Sam. 5:1–3; 1 Chron. 11:1–3). Its teaching on fraternal unity would have been instructive to David's sons, who were antagonistic toward one another, e.g., Absalom murdered Amnon (2 Sam. 13:28–33) and Adonijah tried to preempt Solomon's right to the throne (1 Kings 1:5–53).
I. Praise of Unity (133:1) II. Pictures of Unity (133:2–3)
A. Oil on Aaron's head (133:2)
B. Dew on Mount Zion (133:3)
PSALMS—NOTE ON 133:1 brothers. Those whose lineage can be traced to Abraham, Isaac, and Jacob. unity. While national unity might be on the surface, the foundation must always be spiritual unity. This would be the emphasis here, since these songs were sung by Jewish pilgrims traveling to the three great feasts.
PSALMS—NOTE ON 133:2 oil on. Most likely refers to the anointing of Aaron as high priest of the nation (cf. Ex. 29:7; 30:30), which would picture a rich spiritual blessing as a first priority.
PSALMS—NOTE ON 133:3 the dew of Hermon. Mount Hermon, a 9,200-foot peak at the extreme northern portion of Palestine, provided the major water supply for the Jordan River by its melting snow. This reference could be to the Jordan water supply or figuratively to the actual prevalent dew of Hermon being hypothetically transported to Zion. Either way, this pictures a refreshing material blessing as a second, lesser priority. there. Seems to refer to Zion. life forevermore. Cf. 21:4–6.
PSALMS—NOTE ON 134:1–3 See note on Ps. 120:1–7. This final song in the "songs of ascent" seems to picture the worshipers exhorting the priests to continued faithfulness (134:1–2) while the priests bestow a final blessing on the faithful as the feast ends and the pilgrims depart Zion for home (134:3).
I. Exhortation to Faithfulness (134:1–2)
II. Solicitation of Blessing (134:3)
PSALMS—NOTE ON 134:1 servants. Levites who ministered to God's people. by night. The burnt offerings continued day and night (cf. Lev. 6:8–13), as did the Levitical service (cf. 1 Chron. 9:33). house of the Lord! Refers to the tabernacle up to the time of David (Ex. 23:19; 2 Sam. 12:20) and to the temple from Solomon on (1 Kings 9:10).
PSALMS—NOTE ON 134:2 Lift up your hands. A common OT praise practice (cf. 28:2; 63:4; 119:48; 141:2; Lam. 2:19), which was understood figuratively in the NT (1 Tim. 2:8).
PSALMS—NOTE ON 134:3 the Lord. The Creator blesses his human creation. bless you from Zion. Since God's presence resided in the tabernacle/temple on Zion, from a human perspective it would be the source of divine blessing.
PSALMS—NOTE ON 135:1–21 Psalms 135 and 136 conclude the "Great Hallel." The composer and occasion of Ps. 135 are unknown but likely postexilic. Psalm 135:15–20 is strikingly similar to 115:4–11.
I. Call to Praise (135:1–2) II. Causes for Praise (135:3–18)
A. God's Character (135:3)
B. God's Choice of Jacob (135:4) C. God's Sovereignty in Creation (135:5–7) D. God's Deliverance of Israel (135:8–12)
E. God's Unique Nature (135:13–18) III. Concluding Praise (135:19–21)
PSALMS—NOTE ON 135:1–2 servants . . . stand . . . in the courts. Addressed to the priests and Levites (cf. 134:1).
PSALMS—NOTE ON 135:3 the Lord is good. A consistent theme in the psalms (cf. 16:2; 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1; 136:1; 145:9).
PSALMS—NOTE ON 135:4 the Lord has chosen. Refers to God's unique selection of the offspring of Abraham, Isaac, and Jacob to enjoy God's covenant blessing (cf. Deut. 7:6–8; 14:2; Ps. 105:6; Isa. 41:8–9; 43:20; 44:1; 49:7). his own possession. Cf. Deut. 26:18–19. See note on Ps. 148:14.
PSALMS—NOTE ON 135:5 the Lord is great. A common superlative to distinguish the true God of Israel from the false gods of the other nations (cf. Deut. 7:21; Ps. 48:1; 77:13; 86:10; 95:3; 104:1; 145:3; 147:5).
PSALMS—NOTE ON 135:7 clouds rise. Refers to the water cycle of earthly evaporation and condensation in the clouds.
PSALMS—NOTE ON 135:8–12 In reference to God's deliverance of Israel from Egypt to the Promised Land.
PSALMS—NOTE ON 135:8 struck down. The final plague in Egypt (cf. Ex. 11).
PSALMS—NOTE ON 135:9 signs and wonders. Cf. Deut. 26:8; 29:3; 34:11.
PSALMS—NOTE ON 135:11 Sihon. Cf. Num. 21:21–32, which recounts Israel's defeat of Sihon, king of the Amorites. Og. Cf. Num. 21:33–35, which recounts Israel's defeat of Og, king of Bashan. kingdoms of Canaan. Joshua 6–12 recounts Joshua's conquest of the land.
PSALMS—NOTE ON 135:12 gave their land . . . to his people Israel. As promised to Abraham (cf. Gen. 15:18–21).
PSALMS—NOTE ON 135:13–18 The living God of Israel (vv. 13–14) stands decidedly superior to the imaginary gods of the nations (vv. 15–18).
PSALMS—NOTE ON 135:18 make them . . . like them. Both are worthless and will know nothing of eternal life.
PSALMS—NOTE ON 135:19–20 The categories 1) Israel, 2) Aaron, 3) Levi, and 4) you who fear the Lord, refer to the nation as a whole (Israel), the priesthood (Aaron and Levi), and the true believers (who fear the Lord).
PSALMS—NOTE ON 136:1–26 This psalm, extremely similar to Ps. 135, closes the Great Hallel. Unique to all the psalms, Ps. 136 uses the antiphonal refrain "for his steadfast love endures forever" after each stanza, perhaps spoken by the people in responsive worship. The author and occasion remain unknown.
I. Call to Praise (136:1–3) II. Causes for Praise (136:4–22)
A. God's Creation (136:4–9)
B. God's Deliverance (136:10–15) C. God's Care and Gift (136:16–22) III. Concluding Praise (136:23–26)
PSALMS—NOTE ON 136:1 he is good. See note on Ps. 135:3.
PSALMS—NOTE ON 136:4–9 Cf. Gen. 1.
PSALMS—NOTE ON 136:10–15 Cf. Ex. 11–14.
PSALMS—NOTE ON 136:16–22 Cf. Num. 14–36.
PSALMS—NOTE ON 136:19 Sihon. See note on Ps. 135:11.
PSALMS—NOTE ON 136:20 Og. See note on Ps. 135:11.
PSALMS—NOTE ON 136:23 low estate. Cf. Deut. 7:7; 9:4–5; Ezek. 16:1–5.
PSALMS—NOTE ON 137:1–9 A psalm, explicitly about the Babylonian captivity of Judah. Its author and date are unknown.
I. Lamentations (137:1–4) II. Conditions (137:5–6) III. Imprecations (137:7–9)
PSALMS—NOTE ON 137:1 the waters of Babylon. The Tigris and Euphrates Rivers. we . . . wept. They even wept when the exile was over and the second temple was being built (cf. Ezra 3:12), so deep was their sorrow. Zion. The dwelling place of God on earth (Ps. 9:11; 76:2) which was destroyed by the Babylonians (2 Chron. 36:19; Ps. 74:6–8; 79:1; Isa. 64:10–11; Jer. 52:12–16; Lam. 2:4, 6–9; Mic. 3:12).
PSALMS—NOTE ON 137:2 hung up our lyres. In captivity, there was no use for an instrument of joy (cf. Isa. 24:8).
PSALMS—NOTE ON 137:3 our captors. The Babylonians taunted the Jews to sing of their once beautiful, but now destroyed, Zion. the songs of Zion! Cf. Ps. 46; 48; 76; 84; 87; 122.
PSALMS—NOTE ON 137:4 How shall we sing. A rhetorical question whose answer
is, "We can't!" the Lord's song. A unique way to refer to divine inspiration of the psalms.
PSALMS—NOTE ON 137:5–6 Their refusal to sing was not caused by either of two unthinkable situations: 1) they forgot Jerusalem; 2) they did not have Jerusalem as their chief joy. The worst of punishments should be imposed if any one or a combination of these factors were to become true.
PSALMS—NOTE ON 137:7 the Edomites. Edomites had been allied with the Babylonians in the fall and destruction of Jerusalem (cf. Isa. 21:11–12; Jer. 49:7– 12; Lam. 4:21; Ezek. 25:12–14; 35:1–15; Obad. 11–14). The psalmist only prayed for that which the Lord had always promised. the day of Jerusalem. The day Jerusalem was destroyed. See notes on Ps. 137:1.
PSALMS—NOTE ON 137:8 destroyed. Cf. Isa. 13:1–14:23, 46–47; Jer. 50–51; Hab. 1:11; 2:6–17.
PSALMS—NOTE ON 137:8–9 blessed . . . he. For these will be God's human instruments used to carry out his prophesied will for the destruction of Babylon.
PSALMS—NOTE ON 138:1–8 The next eight psalms were written by David (Ps. 138–145) and are his last in the Psalter. The occasion is unknown, although it's possible that David wrote them in response to the Davidic Covenant (cf. 2 Sam. 7:12–16).
I. Individual Praise (138:1–3) II. International Praise (138:4–5) III. Invincible Praise (138:6–8)
PSALMS—NOTE ON 138:1 the gods. This can refer to either pagan royalty (cf. 82:1) and/or to the idols they worship.
PSALMS—NOTE ON 138:2 holy temple. Refers to the tabernacle since Solomon's temple has not yet been built. your name . . . your word. Most likely this means that God's latest revelation ("your word") exceeded all previous revelation about God. This would be in concert with David's prayer (2 Sam. 7:18–29) after he received the Davidic promise (2 Sam. 7:12–16).
PSALMS—NOTE ON 138:4 All the kings. In contrast to 2:1–3, cf. 68:32; 72:11–12; 96:1, 3, 7–8; 97:1; 98:4; 100:1; 102:15; 148:11.
PSALMS—NOTE ON 138:6–7 David sees himself as "the lowly" and his enemies as "the haughty."
PSALMS—NOTE ON 138:8 fulfill. Refers to God's work in David's life, especially the Davidic Covenant (cf. 2 Sam. 7:12–16).
PSALMS—NOTE ON 139:1–24 This intensely personal Davidic psalm expresses the psalmist's awe that God knew him, even to the minutest detail. David might have remembered the Lord's words, "the Lord looks on the heart" (1 Sam. 16:7). The exact occasion is unknown.
I. God's Omniscience (139:1–6) II. God's Omnipresence (139:7–12) III. God's Omnipotence (139:13–18) IV. David's Obeisance (139:19–24)
PSALMS—NOTE ON 139:1–6 God knows everything about David.
PSALMS—NOTE ON 139:1 searched me. As it has been in David's life, he prays later that it will continue to be (cf. vv. 23–24). David understands that nothing inside of him can be hidden from God.
PSALMS—NOTE ON 139:5 hem me. God used circumstances to limit David's actions.
PSALMS—NOTE ON 139:6 too wonderful. Cf. 131:1 and Rom. 11:33–36.
PSALMS—NOTE ON 139:7–12 God was always watching over David and thus it was impossible to do anything over which God is not a spectator.
PSALMS—NOTE ON 139:7 your Spirit. A reference to the Holy Spirit (cf. 51:11; 143:10). See "The Anointing of the Holy Spirit in the OT" at Ps. 50.
PSALMS—NOTE ON 139:9 the wings of the morning. In conjunction with "the uttermost parts of the sea," David uses this literary figure to express distance.
PSALMS—NOTE ON 139:13–18 God's power is magnified in the development of human life before birth.
PSALMS—NOTE ON 139:13 formed . . . knitted. By virtue of the divinely
designed period of pregnancy, God providentially watches over the development of the child while yet in the mother's womb.
PSALMS—NOTE ON 139:15 secret . . . depths of the earth. Used figuratively of the womb.
PSALMS—NOTE ON 139:16 your book. This figure of speech likens God's mind to a book of remembrance. there was none of them. God sovereignly ordained David's life before he was conceived.
PSALMS—NOTE ON 139:17–18 David expresses his amazement at the infinite mind of God compared to the limited mind of man, especially as it relates to the physiology of human life (cf. vv. 13–16).
PSALMS—NOTE ON 139:22 complete hatred. David has no other response to God's enemies than that of hatred, i.e., he is not neutral toward them nor will he ever ally himself with them.
PSALMS—NOTE ON 139:23–24 In light of vv. 19–22, David invites God to continue searching his heart to root out any unrighteousness, even when it is expressed against God's enemies.
PSALMS—NOTE ON 139:24 the way everlasting. David expresses his desire/expectation of eternal life (see notes on Phil. 1:6).
PSALMS—NOTE ON 140:1–13 Davidic authorship is stated here, but the circumstances are unknown. It is like the psalms earlier in the Psalter that feature the usual complaint, prayer, and confident hope of relief.
I. Concerning David (140:1–5)
A. "Deliver Me" (140:1–3)
B. "Protect Me" (140:4–5) II. Concerning David's Enemies (140:6–11)
A. "Thwart Them" (140:6–8)
B. "Punish Them" (140:9–11) III. Concerning the Lord (140:12–13)
PSALMS—NOTE ON 140:1–3 The emphasis here is deliverance from evil plans.
PSALMS—NOTE ON 140:3 asps. A type of snake (cf. Rom. 3:13), signifying cunning and venom.
PSALMS—NOTE ON 140:4–5 The emphasis here is protection from being captured.
PSALMS—NOTE ON 140:6–8 The emphasis here is upon God's thwarting the plans of David's enemy.
PSALMS—NOTE ON 140:7 covered my head. God has figuratively been David's helmet in battle.
PSALMS—NOTE ON 140:9–11 The emphasis here is upon God's turning their evil plans back on them in judgment.
PSALMS—NOTE ON 140:12–13 David expresses unshakeable confidence in the character of God and the outcome for the righteous (cf. 10:17–18; 74:21; 82:3– 4).
PSALMS—NOTE ON 141:1–10 Another psalm of lament by David whose occasion is unknown. This psalm is comprised of four prayers that have been combined into one.
I. Prayer for God's Haste (141:1–2) II. Prayer for Personal Righteousness (141:3–5) III. Prayer for Justice (141:6–7)
IV. Prayer for Deliverance (141:8–10)
PSALMS—NOTE ON 141:2 incense . . . evening sacrifice. David desired that his prayers and stretching forth for God's help (68:31; 77:2) be as disciplined and regular as the offering of incense (Ex. 30:7–8) and burnt offerings (Ex. 29:38– 39) in the tabernacle.
PSALMS—NOTE ON 141:3–4 David prayed that God would protect him from the kind of evil that characterized his own enemy.
PSALMS—NOTE ON 141:5 David acknowledged that God would use other righteous men to answer his prayer in vv. 3–4 (cf. Prov. 9:8; 19:25; 27:6; 27:17).
PSALMS—NOTE ON 141:6 judges . . . thrown over. That the leaders of the wicked would be punished by being thrown over a cliff (cf. Luke 4:28–29) is at the heart of David's prayer (cf. Ps. 141:5). my words . . . pleasant. In the sense that David's words were true.
PSALMS—NOTE ON 141:7 our bones. The basis on which the judges were thrown over the cliff—they had first done this to the righteous (cf. v. 10).
PSALMS—NOTE ON 141:10 fall into their own nets. David prays that the wicked will be destroyed by their own devices.
PSALMS—NOTE ON 142:1–7 Under the same circumstances as Ps. 57 (according to the superscription), David recounted his desperate days hiding in the cave of Adullam (1 Sam. 22:1) while Saul sought him to take his life (1 Sam. 18–24). It appears that David's situation, for the moment at least, seems hopeless without God's intervention. Psalm 91 provides the truths that bring the solution.
I. Cry of David (142:1–2) II. Circumstances of David (142:3–4) III. Confidence of David (142:5–7)
PSALMS—NOTE ON 142:4 no one. It appears to David that he has been totally abandoned.
PSALMS—NOTE ON 142:5 You are my refuge. A frequent claim in the psalms (cf. 7:1; 11:1; 16:1; 18:2; 25:20; 31:1; 46:1; 57:1; 61:3; 62:7; 91:2; 94:22; 141:8; 143:9; 144:2).
PSALMS—NOTE ON 142:7 prison. The cave in which David was hidden.
PSALMS—NOTE ON 143:1–12 No specific background is known for this Davidic psalm, which is the final penitential psalm (cf. Ps. 6; 32; 38; 51; 102; 130).
I. David's Passion (143:1–2) II. David's Predicament (143:3–6) III. David's Plea (143:7–12)
PSALMS—NOTE ON 143:1 faithfulness . . . righteousness! David fervently appeals to God's character.
PSALMS—NOTE ON 143:2 no one living is righteous. David admits his own unrighteousness and realizes that if he is to be delivered for righteousness' sake (cf. v. 11), it will be because of God's righteousness, not his own.
PSALMS—NOTE ON 143:6 a parched land. As a drought-struck land yearns for life-giving water, so persecuted David longs for his life-giving Deliverer.
PSALMS—NOTE ON 143:7 your face. An anthropomorphism picturing God's attention to the psalmist's plight.
PSALMS—NOTE ON 143:10 your . . . Spirit. Refers to the Holy Spirit (cf. 51:11; 139:7). See note on Ps. 51:11.
PSALMS—NOTE ON 143:11 your name's sake. David appeals to God's benefit and honor, not his own (cf. 23:3; 31:3; 79:9).
PSALMS—NOTE ON 143:12 your servant. To attack God's servant is to attack God, thus bringing God to the rescue.
PSALMS—NOTE ON 144:1–15 This Davidic psalm, in part (vv. 1–8), is very similar to 18:1–15. It could be that this psalm was written under the same kind of circumstances as the former, i.e., on the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul (cf. 2 Sam. 22:1–18).
I. God's Greatness (144:1–2) II. Man's Insignificance (144:3–4) III. God's Power (144:5–8) IV. Man's Praise (144:9–10)
V. God's Blessing (144:11–15)
PSALMS—NOTE ON 144:1 my rock. David's foundation is God—solid and unshakeable (cf. 19:14; 31:3; 42:9; 62:2; 71:3; 89:26; 92:15; 95:1). trains my hands for war. David lived in the days of Israel's theocracy, not the NT church. God empowered the king to subdue his enemies.
PSALMS—NOTE ON 144:2 God provided six benefits: 1) steadfast love, 2) a fortress, 3) a stronghold, 4) a deliverer, 5) a shield, and 6) a refuge.
PSALMS—NOTE ON 144:3–4 Eternal God is contrasted with short-lived man (cf. 8:4).
PSALMS—NOTE ON 144:5–8 Highly figurative language is used to portray God as the heavenly warrior who comes to fight on earth on behalf of David against God's enemies.
PSALMS—NOTE ON 144:9 a new song. A song of victory that celebrates deliverance/salvation (cf. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Rev. 5:9; 14:3).
PSALMS—NOTE ON 144:11 Cf. vv. 7–8.
PSALMS—NOTE ON 144:12 sons . . . daughters. God's rescue of David's kingdom from foreigners would bring blessing on families.
PSALMS—NOTE ON 144:13–14 granaries . . . sheep . . . cattle. Blessing would also come to the agricultural efforts.
PSALMS—NOTE ON 144:14 no mishap . . . failure . . . cry of distress. Peace, not strife, would characterize the land.
PSALMS—NOTE ON 145:1–21 David penned this most exquisite conclusion to his 73 psalms in the Psalter. Here, the king of Israel extols and celebrates the King of Eternity for who he is, what he has done, and what he has promised. Not only rich in content, this psalm also duplicates a majestic acrostic design using the 22 letters of the Hebrew alphabet. Psalm 145 begins the great crescendo of praise that completes the psalter and might be called "The Final Hallel" (Ps. 145–150).
I. Commitment to Praise (145:1–2) II. God's Awesome Greatness (145:3–7)
III. God's Great Grace (145:8–13) IV. God's Unfailing Faithfulness (145:14–16)
V. God's Unblemished Righteousness (145:17–20) VI. Recommitment/Exhortation to Praise (145:21)
PSALMS—NOTE ON 145:1 my God and King. David, king of Israel, recognized God as his sovereign (cf. 5:2; 84:3).
PSALMS—NOTE ON 145:11–13 kingdom. David refers here to the broadest use of kingdom in Scripture—i.e., God the eternal king ruling over all from before creation and eternally thereafter (cf. 10:16; Dan. 4:3; 7:27).
PSALMS—NOTE ON 145:14–16 The emphasis is on God's common grace to all of humanity (cf. Matt. 5:45; Luke 6:35; Acts 14:17; 17:25).
PSALMS—NOTE ON 145:20 the wicked . . . destroy. The wicked await an eternity of living forever, away from the presence of God in the lake of fire (cf. 2 Thess. 1:9; Rev. 20:11–15).
PSALMS—NOTE ON 146:1–10 From this psalm to the conclusion of the Psalter, each psalm begins and ends with "Praise the Lord!" (Ps. 146–150). Neither the composer nor the occasions are known. Psalm 146 appears similar in content to Ps. 113; 145.
I. Commitment to Praise (146:1–2) II. Misplaced Trust (146:3–4) III. Blessed Hope (146:5–10)
PSALMS—NOTE ON 146:1 O my soul! Cf. the beginnings and ends of Ps. 103– 104.
PSALMS—NOTE ON 146:3–4 Put not your trust. This could be 1) a general principle, 2) a reference to the people wanting a human king like the nations (1 Sam. 8:5), or 3) Judah's later dependence on foreign kings for protection (2 Kings 16:7–9).
PSALMS—NOTE ON 146:5 the God of Jacob. Also the God of Abraham and Isaac, thus the recipients of God's blessing through the Abrahamic Covenant (cf. Gen. 12:1–3; Ps. 144:15).
PSALMS—NOTE ON 146:6 Man's trust is best placed in the Creator of heaven and earth and the Revealer of all truth.
PSALMS—NOTE ON 146:7–9b God righteously and mercifully reaches out to those in need.
PSALMS—NOTE ON 146:9c the way of the wicked. Cf. 1:4–6 and 145:20.
PSALMS—NOTE ON 146:10 will reign forever. In contrast to man who perishes (cf. v. 4), the truths of vv. 5–9 are not faddish or temporal but rather eternal (cf. Rev. 22:5).
PSALMS—NOTE ON 147:1–20 See note on Ps. 146:1–10. This seems to be a postexilic psalm (cf. 147:2–3) that might have been used to celebrate the rebuilt walls of Jerusalem (cf. vv. 2, 13; Neh. 12:27, 43). The hard questions that God posed to Job (Job 38–41) and Israel (Isa. 40), the psalmist here turns into declarations worthy of praise. Psalm 147:1, 7, and 12 each introduce a stanza of praise in this three-part hymn. Verses 2–3, 19–20 specifically speak of God's involvement with Israel.
I. Praise the Lord—Part 1 (147:1–6) II. Praise the Lord—Part 2 (147:7–11) III. Praise the Lord—Part 3 (147:12–20)
PSALMS—NOTE ON 147:2 builds up Jerusalem. Ezra and Nehemiah chronicle this portion of Israel's history.
PSALMS—NOTE ON 147:3 heals the brokenhearted. Cf. Ps. 137 (brokenhearted) with Ps. 126 (healed).
PSALMS—NOTE ON 147:6 Each part of the psalm ends with a contrast—here the humble and the wicked (cf. vv. 10–11, 19–20).
PSALMS—NOTE ON 147:13 he strengthens. Refers to a means of defense, most likely in reference to the rebuilding of Jerusalem's walls in Nehemiah's time.
PSALMS—NOTE ON 147:15–18 Describes the cold weather that Jerusalem can experience. God sovereignly oversees the normal and the extraordinary.
PSALMS—NOTE ON 147:19–20 The psalmist acknowledges God's unique election
of Israel from among all the nations (cf. Gen. 12:1–3; Ex. 19:5–6; Deut. 7:6–8; 14:2; 26:18–19; 2 Sam. 7:23–24; Ezek. 16:1–7).
PSALMS—NOTE ON 148:1–14 See note on Ps. 146:1–10. The author and background for this psalm, which calls for all of God's creation to praise him, is unknown. There is a connection between the creation praising God and his involvement with Israel.
I. Heaven's Praise (148:1–6)
A. Who? (148:1–4)
B. Why? (148:5–6) II. Earth's Praise (148:7–14)
A. Who? (148:7–12)
B. Why? (148:13–14)
PSALMS—NOTE ON 148:1–4 A representative sample of God's creation in the skies and heavens.
PSALMS—NOTE ON 148:2 all his hosts! Another term for angels.
PSALMS—NOTE ON 148:4 waters above the heavens! Cf. Gen. 1:7.
PSALMS—NOTE ON 148:5–6 He emphatically ascribes creation to God alone.
PSALMS—NOTE ON 148:6 Jeremiah 31:35–37 and 33:20–22 might be in mind in the sense that the certain, fixed order of creation was a witness to God's unbreakable covenants with Abraham and David.
PSALMS—NOTE ON 148:8 fulfilling his word! Another way of saying that God sovereignly oversees weather.
PSALMS—NOTE ON 148:13–14 Two reasons are given for earth's praise: 1) his name alone is exalted in heaven (148:13) and 2) he has exalted Israel on earth (148:14).
PSALMS—NOTE ON 148:14 a horn. Refers in general to the strength and prosperity of the nation, which became the cause of praise for Israel. This suggests that Israel will enjoy better times than in the past, e.g., during David's and Solomon's reigns or after returning from the Babylonian captivity. people . . . near to him. Cf. also "my chosen people" (Isa. 43:20) and "his own
possession" (Ps. 135:4).
PSALMS—NOTE ON 149:1–9 See note on Ps. 146:1–10. The composer and occasion for this psalm are unknown.
I. Israel's Praise of God (149:1–5) II. Israel's Punishment of the Nations (149:6–9)
PSALMS—NOTE ON 149:1 a new song. A song of testimony concerning salvation (cf. v. 4). the assembly. The gathering of the nation for worship.
PSALMS—NOTE ON 149:3 dancing. Either individual or group, perhaps like David when he brought the ark to Jerusalem (2 Sam. 6:15–16). tambourine. An instrument that accompanied dancing and singing (cf. Ex. 15:20; 1 Sam. 18:6). See note on 2 Sam. 6:14.
PSALMS—NOTE ON 149:6–9 It would appear that this section is eschatological in nature and looks 1) to the millennium when all nations and peoples will acknowledge Christ as king and 2) to Jerusalem as his royal capital (cf. Ezek. 28:25–26; Joel 3:9–17; Mic. 5:4–15).
PSALMS—NOTE ON 149:9 the judgment written! Another way of saying "according to the Scriptures," as God has prophesied the subjection of the nations. This . . . honor. The privilege of carrying out God's will.
PSALMS—NOTE ON 150:1–6 See note on Ps. 146:1–10. This concluding psalm fitly caps the Psalter and the Final Hallel (Ps. 145–150) by raising and then answering some strategic questions about praise: 1) where? (150:1); 2) what for? (v. 2); 3) with what? (vv. 3–5); and 4) who? (v. 6). The author and occasion are unknown.
I. Place of Praise (150:1) II. Points of Praise (150:2) III. Proper Means of Praise (150:3–5) IV. Practitioners of Praise (150:6)
PSALMS—NOTE ON 150:1 sanctuary . . . mighty heavens! "Sanctuary" most likely refers to the temple in Jerusalem, so the sense would be "Praise God on earth and in heaven."
PSALMS—NOTE ON 150:2 Praise should be for 1) what God has done and 2) who God is.
PSALMS—NOTE ON 150:3 harp. A smaller, portable version of the harp, most likely played with a plectrum (pick).
PSALMS—NOTE ON 150:4 tambourine and dance. See note on Ps. 149:3.
PSALMS—NOTE ON 150:6 everything. All of God's living creation. This is the fitting conclusion to Book Five of the Psalms (Ps. 107–150) and to the entire Psalter.
PSALMS—NOTE ON 10:1–18 Whereas Ps. 9 started out with praise, Ps. 10 begins in despair. In Ps. 9 the psalmist was confident of the sure coming of Divine justice; in Ps. 10 injustice is rampant and God seems disinterested. However, the psalmist's walking more by sight than by faith will slowly turn around as he shifts his focus from empirical observations to theological facts. This is not an easy turnaround, especially since he is surrounded by so many practical atheists (cf. 10:4, 11, 13). But hope will begin to dawn for the helpless (e.g., v. 12). In view of such kinds of general observations, the psalmist's expressions in Ps. 10 exemplify how true believers seem to live in two different worlds at the same time.
I. From His World of Hostility, Discouragement (10:1–11) II. From His World of Hope, Encouragement (10:12–18)
PSALMS—NOTE ON 10:1 Why . . . ? Why . . . ? Two "whys" of lament boldly blurt out the psalmist's question: "God, why do you remain aloof?" (cf. 13:1; 22:11; 38:21; 44:24; 71:12; 88:14).
PSALMS—NOTE ON 10:3 curses . . . renounces. The wicked's modus operandi is the opposite of what God demands (Deut. 25:1).
PSALMS—NOTE ON 10:5 His ways prosper at all times. God seems to be rewarding the ruthless. The psalmist's questioning insinuation is, "Has God also abandoned his own standards for retribution and reward?" Cf. other why-do-thewicked-prosper inquiries in Job 20:2ff. and Jer. 12:1.
PSALMS—NOTE ON 10:7–11 Evidences of "hoof " and "mouth" disease (walk/talk) return in application to the wicked. These are enhanced by a return also of the ungodly being described as stalking, rapacious beasts.
PSALMS—NOTE ON 10:12 Arise. The battle cry of Num. 10:35 also comes back again (cf. Ps. 7:6; 9:19). lift up your hand. This is an idiom for God's strength and power, especially as it is used in the context of retaliation.
PSALMS—NOTE ON 10:14 helper of the fatherless. God is pictured as Helper or Advocate again, but this time in association with orphans. He is the Defender par excellence of the defenseless (on the imagery, cf. Ex. 22:21ff.; Deut. 10:18ff.; 1 Sam. 1:17; Jer. 7:6).
PSALMS—NOTE ON 10:15 Break the arm of the wicked. The "hand" of God (vv. 12, 14) is more than sufficiently strong to shatter the arm (another figure for power) of ungodly men.
PSALMS—NOTE ON 10:16–18 The confident mood of this great climax outshines the psalm's introductory protestations. The psalmist's great Lord listens (v. 17) and acts (v. 18).
PSALMS—NOTE ON 11:1–7 The panic that launched this psalm was not David's but that of his apparently well-meaning counselors. Their mood is panic, but David's is peace. In view of David's attitude, this psalm can be listed with the psalms of confidence (Ps. 4; 16; 23; 27; 62; 125; 131). Also, the solidarity of the theocratic king and the theocratic people is obvious, as indicated by the shifts back and forth between singular and plural phrasings. The developing verses and lines of this psalm reveal that, although two different "voices" were speaking to David in yet another context of personal and national crisis, he had made up his mind to trust only in the Lord.
I. Introductory Affirmation (11:1a) II. The Two Voices
A. The Voice Urging Flight (11:1b–3)
B. The Voice Urging Faith (11:4–7)
PSALMS—NOTE ON 11:1 In the Lord I take refuge. God is the exclusive refuge for his persecuted children (cf. 16:1; 36:7).
PSALMS—NOTE ON 11:3 These are the words of a committed but confused saint. His philosophical problem is, "In view of the crumbling of the theocratic society, what can one righteous person, out of a shrinking remnant, do?"
PSALMS—NOTE ON 11:4a in his holy temple . . . in heaven. This emphasizes the transcendent throne room of God, yet God has sovereign sway over all the affairs of earth (cf. Hab. 2:20).
PSALMS—NOTE ON 11:4b–5a his eyes see, his eyelids test. His transcendence previously depicted does not negate his eminence here presented from the perspective of the divine scrutiny of all men, including the righteous (cf. Jer. 6:27–30; 17:10).
PSALMS—NOTE ON 11:5b–6 his soul hates. This is undiluted, perfect retribution.
PSALMS—NOTE ON 11:7a For the Lord is righteous. He loves righteousness. He himself is the perfect norm or standard for all spiritual integrity.
PSALMS—NOTE ON 11:7b his face. Cf. 17:15; 27:4; 63:2; 1 John 3:2.
PSALMS—NOTE ON 12:1–8 Men's words do hurt, but the Lord's words heal. These thoughts preoccupy David in Ps. 12. The psalm begins and ends with the reality of the current reign of the wicked. Yet amidst this very black setting, the gemstone truth of v. 5 shines all the more brightly. These eight verses are characterized by subtle repetitions and bold contrasts. In the development of Ps. 12, David provides a model for passing a spiritual hearing test, in that genuine disciples listen to and properly respond to two radically different sources of speech.
I. Surviving the Propaganda of Depraved Speech (12:1–4)
A. By Prayer (12:1–2)
B. By Petition (12:3–4) II. Security in the Protection of Divine Speech (12:5–8)
A. Its Divine Promises (12:5)
B. Its Divine Purity (12:6) C. Its Divine Perseverance (12:7–8)
PSALMS—NOTE ON 12:1 for the godly one is gone. His words and phraseology are deliberately hyperbolic, yet David's perception indeed was that the pious have perished!
PSALMS—NOTE ON 12:2–4 These smooth-talking sinners verbally abuse the remnant (vv. 2–3) and verbally defy their Sovereign (v. 4).
PSALMS—NOTE ON 12:3a May the Lord cut off all flattering lips. Here is a call for death in the light of sin. On the obnoxious sin of lying lips, cf. 5:9; Isa. 30:10; Dan. 11:32; Rom. 3:13.
PSALMS—NOTE ON 12:6 pure . . . refined. The Lord's perfect words present a most radical contrast with the profane words of arrogant sinners. The purity of God's Person assures the purity of his promises (cf. 19:7–10).
PSALMS—NOTE ON 12:7–8 The hostile realities of v. 8 call for the heavenly resources of v. 7.
PSALMS—NOTE ON 13:1–6 Psalm 13 launches with an explosion of four "How longs?" indicating another lament is about to begin. But David will shift radically from turmoil to tranquility in the space of six short verses through three levels of attitude.
I. Below "Sea Level" Expressions of Despair (13:1–2) II. "Sea Level" Expressions of Desires (13:3–4) III. "Mountaintop Level" Expressions of Delight (13:5–6)
PSALMS—NOTE ON 13:1–2 These lines reintroduce the familiar triangle of the psalmist, his God, and his enemies. This three-way relationship produces perplexity and pain. In view of God's apparent absence (v. 1), he seems left to his own resources, which are unable to deal with the reality of his enemies (v. 2).
PSALMS—NOTE ON 13:4b–5b rejoice . . . rejoice. Using the same verb, he deliberately contrasts his enemy's celebration with his own confidence in divine deliverance.
PSALMS—NOTE ON 14:1–7 Psalm 14, a wisdom poem, along with its nearly identical twin Ps. 53, contains profound deliberations on human depravity. David's representative desire for deliverance (14:7) provides the chorus to his two preceding dirges on depravity.
I. The Dirges on Depravity (14:1–6)
A. The First Dirge: In the Form of a Round, Addresses the Universality
of Depravity (14:1–3) B. The Second Dirge: In the Form of a Ballad, Addresses the Futility of
Depravity (14:4–6) II. The Chorus on Deliverance (14:7)
A. The Wish for It (14:7a)
B. The Worship Attending It (14:7b–c)
PSALMS—NOTE ON 14:1 The fool. In the Bible, this designation carries moral rather than intellectual meaning (Isa. 32:6).
PSALMS—NOTE ON 14:1–3 The "alls" and "nones" of these lines make the