Content
Psalms is a collection of 150 poem-songs stemming from worship in ancient Israel. Some psalms speak from the perspective of the individual, and others from the viewpoint of the congregation. Some woefully lament earthly circumstances, and others wonder at God's awesome power. Some emphasize God's saving faithfulness to his people, and others focus on God's just judgment of the wicked. Scholars classify particular psalms according to the overall sense of their content and/or structure under such headings as hymns of praise; royal or kingship psalms (which celebrate significant occasions in the life of the king); prayers of lament or supplication and of trust; and penitential, thanksgiving, and wisdom psalms.
Content
Often referred to as the Psalter, Psalms developed to become the hymnbook of the ancient Hebrews. Editorial doxologies added at the ends of Psalms 41, 72, 89, and 1o6 divide Psalms into five "books, with Psalm 150 comprising a doxology to the entire Psalter. The fifth of these divisions includes subgroups that represent once distinctly separate collections, such as the Hallelujah Psalms (111-118) and the Psalms of Ascent (120-136).
Titles
The traditional Hebrew titles ascribed to most of the poems in Psalms associate many of them with various individuals, who presumably authored or grouped the songs or to whom they were dedicated. The musically gifted shepherdking David - by far the most frequently mentioned - appears in 73 of these headings (cf. 1 Sam. 16:17-23; 1 Chr. 25:1-8), but other names surface as well - Korah and Asaph, leaders in the musical service of the temple; Solomon; and
even Moses. Some psalm titles relate the songs to specific historical circumstances or specify musical directions, such as prescriptions for instrumental accompaniment. While the Masoretic Text of the Hebrew Bible incorporates these ancient titles as the first verse of the songs they head, the titles do represent editorial additions, and some scholars question their historical accuracy.
The editorial notations "shiggaion," "miktam," "selah, and "maskil" may mark points of musical and meditative interlude or give some direction as to the psalms' use. But the meanings of the words remain lost to us.
Types of Psalms
Hymn of praise
Hallelujah
Royal psalm
Enthronement/coronation psalm
Royal wedding song
Prayer
Lament (personal/corporate)
Supplication (help/deliverance)
Song of trust/confidence
Prayer of assurance
Penitential psalm
Thanksgiving psalm
Wisdom psalm
Instruction
Song of Zion
Liturgical psalm
Processional song
Song of Ascent
Blessing/benediction
Prophetic liturgy
Covenant renewal
Pilgrim psalm
Oracle
Historical psalm
Music and Musical Instruments
Music is a vital part of all cultures past and present. Artifacts and ancient texts reveal that the people of ancient Israel/Palestine wove music into nearly every aspect of society. Worship, including sacrifices, and prophetic activity are among the primary occasions for which the ancients incorporated music.
Musical Instruments
Materials used in instrument construction - wood, animal viscera (strings) and skins (drum heads), and string - do not survive well in the archaeological record; thus physical data for instruments derive primarily from artistic depictions, partial instrument remains, and textual data. These sources provide information for classification and typology.
Chordophones are instruments in which strings constructed from various materials are stretched across a surface. When struck the strings vibrate to produce sound and may be amplified by a sound box or resonator. Chordophone examples from the Hebrew text and archaeology are lyres and harps (kinnor, nebel). These instrument types appear in religious ceremonies and secular activities (1 Chr. 16:4-7; 1 Cor. 14:7).
Aerophones are wind-blown instruments. The player blows air across an opening in one end of the instrument, through a reed (single or double), or employs a mouthpiece (e.g., trumpet) to produce sound. Aerophones from Israel/Palestine include the shophar, flute, and double-pipe (halil) (Lev. 23:24; 1 Kgs. 1:40; Matt. 9:23).
Membranophones consist of a skin or membrane stretched across an opening; the surface is struck (e.g., frame drum). In the ancient Near East, the frame drum (top) was extremely popular. This membranophone played a major role in religious performance and victorious battle celebrations (Exod.15:20; 1 Sam. 18:6-7).
Idiophones are self-sounding instruments, or instruments that produce sound from the instrument's material of construction (rattles, cymbals). Cymbals (metal) and rattles appear to have served in religious celebrations; rattles (clay) may have also functioned as children's toys (2 Sam. 6:5; 1 Cor. 13:1). Excavations have produced finds of both instruments dating to the Middle Bronze Age (ca. 2000 B.c. and later) in Israel/Palestine.
Musical Artifacts
Depictions of musicians often appear in plaque or mold-made figurines found in Israel/Palestine and the surrounding Near East. Plaques (ca. 4-6 in. in length) depict persons that appear to be women with frame drums (as found at Megiddo, Tel `Ira). Many of the figurines date to the Iron Age (1200-586).
Line drawings found on ivory pieces, stone, and potsherds show persons with instruments and musical scenes (e.g., Kuntillet `Ajrud). The artisans' iconographic representations include lyre players, flutists, and dancers. The context of each depiction is uncertain, but scenes display what appear to be the elite, with musicians and dancers involved in performance.
Several figurines in the round have been discovered depicting women with frame drums. Excavations in several of the coastal cities of Israel/Palestine (e.g., Shiqmona, Achzib) have produced excellent representations of women with frame drums. Textual and archaeological data have demonstrated that women often played the frame drum in Israel/ Palestine and surrounding Near Eastern cultures.
Bar Kokhba coins depicting trumpets and lyre. (Richard Cleave, Pictorial Archive)
Stamp and cylinder seals throughout the Near East display images of musical scenes. Instrumentation includes chordophones, aerophones, and membranophones (e.g., Ashdod, Nebo).
Musical Performance
The earliest reference to performance in the Hebrew text mentions only two instruments: the kinnor (lyre) and `ugab (pipe) (Gen. 4:21). Nevertheless, data have shown that Israel/Palestine culture incorporated several instrument types. Men and women played instruments in various cultural contexts, and they also performed together on specific occasions (transporting the ark, advent of a new king, battle victories).
The Psalms in particular provide evidence of the role of music in worship (e.g., Ps. 150:3-5). Superscriptions to individual Psalms contain notations for liturgical use (Psalms 30, 70, 92, ioo) and technical terminology referring to various types of music (45, 46, 56-6o), perhaps including titles (cf. 8, 56, 76), and instructions for performance ("to the leader"; "Selah"; cf. Hab. 3) and instrumentation (4, 5, 76).
For Further Reading
THEODORE W. BURGH
Date
The Dead Sea Scrolls, discovered at Qumran in 1947, have raised new questions concerning the date of the Psalter's completion. While some scholars believe that it reached its final form by the 2nd century B.C., others argue its completion did not occur until sometime during the 1st century, when the Essene sect, some of whose members separated themselves out as a monastic community at Qumran, met its end in the Jewish revolt against the Romans (A.D. 68). One Qumran manuscript includes an additional psalm (151), also found in the Greek version (Septuagint) and accepted as canonical by the Roman Catholic and Eastern Orthodox churches.
Background
The overall content of each of the five books in Psalms has led scholars to propose periods in Israel's history to which the books relate, although the dates of authorship for individual songs remain tenuous. The generally personal psalms in Book I focus largely on kingship and thus reflect the monarchic period from David to the destruction of the First Temple by the Babylonians (ca. 1000-587). Overall, the poems in Books II and III speak from the perspective of a nation subjected to exile as it anticipates the restoration of covenantal blessings (ca. 587-520). Books IV and V emphasize public worship and reflect the development of liturgy in the postexilic, Second Temple period, when Jews in the Diaspora made pilgrimages to Jerusalem to join the returnees living in Canaan under foreign rule (from ca. 520). While deeply rooted in the personal and national history of the ancient Hebrews, the Psalms reflect timeless joys and ageold struggles common to all humanity. Therein lies their enduring relevance for the worship of God even today.
Book I: Psalms 1-41
The Hebrew titles of most of these psalms associate them with David.
1 A Wisdom Psalm
Life's Two Paths Psalm 1 serves as an introduction to the book as a whole. It describes the one who is upright and celebrates the prosperity of the righteous (vv. 1-3; cf. Jer. 17:7-8), in contrast to the fate of the wicked, who falter in this life and ultimately perish (vv. 4-6). Thus the book of Psalms begins at a spiritual fork in the road that points out life's two possible paths, which lead to very different destinations. Wisdom dictates that the rewards of obedience to God are the obvious choice over the consequences of disobedience.
2 A Royal Psalm
A Warning to the Nations The psalmist points out the futility of foreign nations' schemes to defeat the king whom God has anointed and installed on Mount Zion, where stood the temple. In the immediate context, the chosen monarch, considered by God as a son, denotes David. The New Testament applies the reference to Jesus Christ, a descendant of David, who embodies the ultimate fulfillment of God's promise of a never-ending dynasty for the "man after his own heart" (v. 7; cf. Acts 13:33; Heb. 1:5; 5:5; see 2 Sam. 7:12-13). The psalm ends with a stern warning that failing to honor God will produce disastrous consequences.
3 An Individual Lament
A Cry for Divine Deliverance The Hebrew title credits the psalm to David on the occasion of his flight during his son Absalom's rebellion (2 Samuel 15). God's "holy mountain" (v 4) refers to the post-Davidic temple constructed by Solomon. The titles of 13 other psalms link them to events in David's life.
Here the anointed king laments the erosion of his political support base and the multiplication of his enemies from within his own nation. The psalmist utters his cry for deliverance from his enemies with the confidence that God will fulfill the petition.
4 An Individual Lament
Confidence in God Brings Peace That God has relieved the psalmist's past distress provides the basis for the request that God answer his current prayer. The psalmist wonders at the opposition of his detractors, since God himself has set him apart, and he admonishes his adversaries to pursue a different course - righteousness. He finds great happiness and inner peace in the knowledge that God ensures his safety.
5 An Individual Lament
God as Defender of the Righteous The psalmist petitions the divine King to hear his morning prayer, which may accompany the morning sacrifice (cf. Lev. 6:12; 9:17). The poet affirms God's rejection of all wickedness and requests that God lead him in righteousness and judge his deceitful foes, whom he accuses of rebellion against God. Finally, the psalmist calls for God's gift of gladness to the righteous, whose reward is divine defense.
6 A Penitential Lament
A Cry for Mercy The first of seven "penitential psalms" (cf. Psalms 32, 38, 51, 102, 130, 143) poignantly expresses deep anguish in the midst of extended suffering and appeals for divine mercy in requesting God to rescue the psalmist. He reflects the Old Testament view that God is completely forgotten in Sheol, the silent abode of the dead, which seems the psalmist's imminent end. Weakened by illness of mind and body, the poet nevertheless ends with a vigorous cry for the departure of his foes in anticipation of God's answer to his prayer. With great confidence in God, he foretells the retreat and shame of his enemies.
7 An Individual Lament
A Plea for Vindication According to the Hebrew title, David has at least one of his Benjamite pursuers in mind when he calls for God's deliverance. Many Benjamites opposed the Judahite David's succession of their kinsman Saul to the kingship (cf. 2 Sam. 16:5-8, 13).
So confident of his innocence regarding his adversaries' charges against him, the psalmist calls on himself a curse if God finds him guilty. He prays for divine judgment against his enemies and for divine vindication of himself, and he portrays God as ready to battle to the death the unrepentant, who become victims of their own mischief and violence. The psalm ends with an offering of thanks and praise to God according to his righteousness. The poet does not claim sinlessness; rather, he pleads innocence of his enemies' charges.
8 A Hymn of Praise
Nature Displays God's Majesty The psalmist recognizes the wonders of the universe as displaying the great majesty of God's "name," which in ancient Near Eastern thought embodies the essence of one's being. To the poet, humans seem profoundly insignificant in comparison with the rest of the universe, so he celebrates their surprising elevation by God to a position of responsible dominance over all other earthly creatures (cf. Gen. 1:28; Heb. 2:6-9).
9 An Individual Lament
Thanksgiving for God's Justice Together, Psalms 9 and io appear to form the first, though imperfectly formed, acrostic psalm, in which the letters of the Hebrew alphabet begin in order the lines of this originally unified poem. The lines of Psalm 9 extend through the first half of the 22-letter alphabet (with one omission, dalet). The acrostic nature of Psalm io appears more garbled, but its lack of a Hebrew title - unusual for the psalms in Book I - supports its original attachment to Psalm 9.
The psalmist expresses his determination to devote himself to God in heart and deed. He ascribes the punishment of his enemies to God's righteous and thorough judgment, which abolishes their every trace - even the memory of them. In contrast, the psalm highlights God's eternity, celebrates the divine defense of the oppressed, and calls for the praise of God, who dwells in Zion (Jerusalem).
The psalmist requests God's graciousness in the face of affliction so that he might "advertise" God's acts. These acts include the defeat of wicked nations, whose downfall God has caused at their own hands. Those who forget God will themselves be forgotten in the silence of the shadowy underworld, Sheol (v. 17). But the needy and the afflicted will neither be forgotten eternally, nor will they perish forever. The psalmist calls for God to make known his power over mere humans.
10 An Individual Lament
A Prayer That God Overthrow the Wicked The psalmist charges that God is keeping his distance from the afflicted in their times of trouble. The wicked deny God's attention to their mistreatment of the oppressed and also God's very existence. But the poet affirms God's knowledge of their "mischief" and calls on God to raise his hand against the evildoers. God has helped the socially disenfranchised before, and the psalmist expresses confidence that God will vindicate them yet again.
11 A Song of Trust
The Triumph of the Righteous The righteous find secure refuge in God when attacked by the wicked. From his heavenly throne, God watches and tests humans. He discerns the wicked through their love of violence and rains down judgment upon them. In contrast, he loves those who uphold righteousness, and their reward consists in beholding God's face.
12 A Corporate Lament
God's Trustworthy Word The psalmist expresses distress over the lack of godly people and con trasts the deceit and flattery of humans with the pure and trustworthy declarations of God, who keeps his word.
13 An Individual Lament
Persevering Trust in God The psalmist again expresses the feeling that God remains distant during the time of trouble (cf. 1o:1), and he wonders how long God will allow his enemy to prevail. Death and the ultimate triumph of his adversaries seem near. Yet God's past faithfulness provides the basis for his determination to continue trusting in God.
14 An Individual Lament
Human Folly in Spurning God The psalmist laments the foolishness of those who spurn God, whose unsuccessful search for those who seek him recalls his similar lack of success in finding a righteous remnant in Sodom and Gomorrah (cf. Gen. 18:16-19:29). Yet a righteous generation does exist, and its members take refuge in God. The psalm closes with an expression of hope for the restoration of the fortunes of Israel ("Jacob"; cf. Gen. 32:28).
15 A Processional Hymn of Praise
Requirements for Keeping Company with God This psalm outlines the requirements of righteousness for those who would seek to keep company with God on his "holy hill," Jerusalem (or "Zion"), where Solomon built God's temple. The characteristics of truthfulness, good neighborliness, fear of God, keeping one's word no matter what the personal cost, fair business dealings, and integrity toward the innocent stem directly from Mosaic law (e.g., Exod. 23:1, 7-8; Lev. 25:36; Deut. 16:19).
16 A Song of Trust
The Joyful Path of Life The psalmist takes refuge only in God and refuses to participate in the worship of other deities. The psalm celebrates the circumstances of his life and the joy and security that have come from obedience to God's counsel. In verse 10, the poet may be expressing confidence in God's protection from premature death as opposed to the joy and the eternal pleasures that attend him as he follows the "path of life."
17 An Individual Lament
Innocence as the Basis for Deliverance The psalmist's protest of religious innocence, which God himself has established through testing, provides the basis for his request that God protect him from the wicked enemies that surround him. He uses metaphors from the natural world to illustrate the divine protection of the righteous that he seeks. The "apple" of the eye refers to the vulnerable pupil, and the "shadow of your wings" portrays God as sheltering the psalmist from harm as a hen does her chicks (cf. Matt. 23:37). The poet petitions God for deliverance from his accusers, mere mortals whose rewards are limited to this life. He chooses a different path - righteousness, which brings the more satisfying reward of beholding God's face.
18 A Royal Davidic Thanksgiving Psalm
Celebrating Divine Deliverance The Hebrew title attributes this psalm to David on the occasion of his deliverance from his enemies and from Saul, who out of jealousy sought David's life (1 Samuel 18-26). The poem is preserved in almost identical form in 2 Samuel 22.
The psalmist declares his love for God, in whom he finds stability, strength, refuge, and deliverance. He pictures God as responding to his cry for help by snatching him out of the snares of death. God manifests his angry judgment of sinners in the natural phenomena of earthquakes, dark clouds, hail, brimstone, thunder, and lightning. He rides on a winged cherub, an ancient Near Eastern creature that guards holy places (cf. Gen. 3:24; Exod. 25:18-22).
God's deliverance out of "many waters" (v. 16) alludes to the waters of chaos, which are associated with death (cf. Ps. 69:1-2; Job 3:8; Rev. 18:21). The psalmist's acknowledgement of his inadequacy to prevail against his enemies strengthens the significance of God's able rescue.
Verses 20-29 demonstrate the prevalent Old Testament perspective that righteous living earns divine reward. The psalmist defends the blamelessness of God, who equips the psalmist for victory in battle and establishes him as ruler over foreign peoples. God's faithfulness constitutes the basis for the psalmist's thanks and praise "among the nations:"
19 A Hymn of Praise
The Heavens Declare God's Glory The psalmist draws attention to the glory of God attested by "the heavens." Throughout the day and night the world over, this expansive "tent" for the sun wordlessly declares through its courses the glory of its creator.
God's word - his law - goes further by testifying to his perfection, wisdom, righteousness, purity, and justice. The psalmist spells out the rewards that attend the person who obeys God: restoration of the soul, wisdom, heartfelt joy, and enlightenment. He asks for pardon from unrecognized sins and for aversion from willful transgression in his pursuit of blamelessness. Psalm 119 expands this theme by celebrating God's law as the expression of his will.
20 A Royal Psalm of Supplication and Trust
Faith as the Foundation for Confidence This psalm opens with a communal blessing invoking for the king God's help in preparation for battle. The psalmist's reply anticipates victory, and he affirms that the proper place for confidence lies not in the products of human ingenuity, but rather rests with faith in God.
21 A Royal Psalm of Thanksgiving
Praise for Answered Prayer The psalmist expresses praise to God for answered prayer and for abundant blessings. That God has granted to him life "forever and ever" represents the common overstated language found throughout Psalms, but it also points toward the eternal reign of Christ, the royal descendant of David, who represents God's fulfillment of his covenant promising an eternal Davidic dynasty (2 Sam. 7:8-16). The king's affirmation of his unshakable trust in God alludes to his confidence that God will deliver him from enemies who manifest their hate for God by afflicting his anointed king.
22 A Lament and Thanksgiving
The Anguish of Divine Silence The psalmist alternates between anguish and trust as he laments God's silence and seeming distance in his time of need. Jesus quotes the deeply moving verse i as his despairing death cry on the cross (Matt. 27:46; Mark 15:34). The psalmist bolsters his confidence in God by recalling the divine faithfulness shown to his ancestors. Yet his current straits seem dire. People sneer at him much as those who mocked the crucified Christ (vv. 7-8; cf. Matt. 27:39-44). But the psalmist reminds himself that since his conception, he has come under God's care.
Now, however, God seems distant. The psalmist's enemies, portrayed as "bulls" from the Transjordanian cattle country of Bashan, have sapped his strength and courage. Since the foes anticipate his imminent death, they already draw straws to determine who will take home the dead man's clothes (cf. John 19:24).
The psalmist again draws on his knowledge of God's past aid to the afflicted to provide the foundation for his current, public praise of God and for his call to others to join him. He affirms God's universal rule both now and throughout the generations to come.
23 An Individual Thanksgiving Prayer of Confidence
God as the Good Shepherd In this beloved, bestknown psalm, the poet uses the imagery of a good shepherd to illustrate God's physical and spiritual care of him (cf. John io:11-i6). The poignancy of the shepherd-sheep imagery emerges when one recognizes the great need of these helpless creatures (here, humans by inference) for an attentive and able shepherd (cf. Matt. 9:36). God's faithful care of his "sheep" testifies to his divinely faithful nature. Verse 4 pictures the shepherd leading his sheep through lifethreatening terrain, but his protecting presence dissipates all fear on the part of his flock of one.
The imagery then shifts to a celebratory banquet in which the presence of the psalmist's enemies in no way deters God, the generous host, from honoring his befriended guest. The psalm ends with the poet's expression of confidence in his lifelong divine blessing and in his eternal presence with God.
24 A Processional Hymn of Praise
Worshipping the King of Glory David's transfer of the ark of the covenant to Jerusalem may provide the background for this psalm (cf. 2 Sam. 6:12-15). The poet acknowledges that the entire world belongs to God, its creator. Those who seek to worship him on the hill (Zion) made holy by his presence (via the ark) must demonstrate righteous conduct, pure motives, and honest dealings. The reward for such living consists in God's blessing. Verses 7-1o beckon the royal city to receive the mighty "King of glory."
25 An Acrostic Lament
An Appeal for Vindication, Guidance, and Forgiveness The poet opens this broken acrostic psalm (cf. Psalm 9) with an affirmation of trust in God, followed by an urgent request that God not let him down and by an expression of confidence that God will indeed vindicate him against his enemies. The psalmist displays a sincere desire to know and obey God's laws. An appeal that God in compassion forget the psalmist's youthful transgressions shifts into praise of God's goodness toward sinners and divine justice toward the humble.
Verses 12-15 demonstrate the poet's subscription to the expectation of divine reward for righteous conduct. Verses 16-22 return to the opening theme by outlining the psalmist's request for deliverance from his current trouble. The linking of this request with a petition for forgiveness from sins (vv. 17-18) suggests that he accepts the notion of divine punishment for transgression. The psalm ends with a general appeal that God "redeem" Israel from national affliction.
26 An Individual Lament
Innocence as the Basis for Vindication The psalmist offers evidence of his consistently upright conduct (though not moral perfection) as the reason he deserves divine vindication. He invites God to examine him and to test his claim. In verses 4-5, the poet's rejection of the company of the wicked recalls the theme of Psalm i, and his general plea of "innocent" parallels the protests of the blameless sufferer Job. The psalmist's public washing of his hands to signify his innocence finds a parallel in Pilate's symbolic denial of personal responsibility for Jesus' death (v. 6; cf. Matt. 27:24; also Deut. 21:6-7).
The poet contrasts his hatred of "the company of evildoers" N. 5) with his love for God's "house" (v. 8). Alarm at the notion that his lot might fall with that of sinners leads to the psalmist's request for God's gracious redemption and a pledge of continued righteous conduct and public worship of God.
27 An Individual Song of Petition and Trust
The Confidence to Wait For the psalmist, knowledge of God's faithfulness precludes fear even of a host of enemies. Their harmful intent and actions cannot shake the poet's confidence for his divinely protected welfare.
The psalmist's main goal throughout life has been seeking community with God, who provides protective shelter in the tabernacle (v. 4; cf. 23:6) and who honors the poet when enemies surround him (v. 6; cf. 23:5). He trusts in God's faithfulness even more than he trusts in parental support (v. 10). In the midst of trouble, his faith in God's goodness has warded off despair. The psalmist's reminder to "wait for the Lord" issues a profound admonition to modern society's quest for instant gratification as the means to fulfillment and happiness (v. 14).
28 An Individual Lament
Anticipating God's Answer The psalmist petitions God to hear and answer his cry for help and distinguishes him from the wicked (v. 2; cf. 26:9-10), against whom he calls down God's judgment for their evil deeds. The psalmist ends his prayer by blessing God in anticipation of the divine response to his plea. The shepherd imagery in verse 9 echoes 23:1-4.
29 A Hymn of Praise
The Power of God's Voice In its general theme and, at points, specific wording, this psalm displays parallels to Canaanite religious literature concerning the worship of the storm- and fertility god Baal. Yet the poem parodies Baal worship by declaring God as sole ruler over nature.
In this call to glorify God, the poet describes the divine voice in terms of the awesome phenomena of a storm. This evidence of the powerful nature of God's words recalls God's "speaking" the world into existence at creation (Genesis 1; cf. Ps. 33:6).
The divine voice even shatters the cedars of Lebanon, famous for their strength and beauty and used in Solomon's construction of the temple (1 Kgs. 5:8-10). God's voice also causes the earth to quake - even the 9ooo-ft. high Mount Hermon on the Israel/Lebanon border and the desert wilderness in Israel's southern extremity (= Kadesh, v. 8). This mighty, divine monarch presided over past events (v. 1o), and his reign will never end.
30 An Individual Prayer of Thanksgiving and Supplication
God's Temporary Anger versus His Enduring Favor The psalmist offers praise to God for helping him in the midst of his trouble - in deed, for saving him from death (= "Sheol" or "the Pit;" both the silent abode of the dead, V. 3). The psalmist contrasts the fleeting nature of God's anger and the resulting human sorrow with the enduring nature of divine favor and the accompanying human joy N. 5).
The poet recalls the cycle of events through which he has just come: initial prosperity, subsequent adversity, and deliverance as a response to his supplication (vv. 6-11). The question addressed to God, "How will you profit if I die?" (v. 9), echoes the theme of 6:5. The poet's response to God's transforming his mourning into celebration is a pledge of perpetual thanksgiving.
31 An Individual Song of Petition and Thanksgiving
God's Goodness Stored Up for the Righteous In his plea for divine rescue, the psalmist expresses confidence that God will demonstrate faithfulness by providing guidance through a time of trouble (v. 3b; cf. 23:3). Jesus' dying words quote the psalmist's commission of his spirit to God (v. 5; Luke 23:46).
The psalmist attributes his devastated state to the consequences of sin (v io). His description of people's aversion to him recalls Job's rejection by family and friends (cf. Job 19:13-20). Calling for the shaming and death of his enemies (the wicked), the poet also hopes for divine blessing - the reward of the righteous that God "stores up" for those who fear him (v. 19).
32 A Penitential Wisdom Psalm
A Clear Conscience Generates a Light Heart The psalmist poignantly conveys his relief for God's forgiveness of his sin. When he maintained a stubborn, unrepentant spirit, he felt miserable. But after confessing his sin, God withdrew the weight of guilt N. 4) that had sapped his strength. Relieved of his burden of conscience, the psalmist recommends the act of repentance to others (v. 6).
In verses 8-9, the voice of God pledges instruction and protection to the psalmist and warns against maintaining a posture of stubborn ignorance. The psalmist asserts that righ teousness rooted in God brings true gladness, which emanates from a clear conscience and generates joyful abandon (vv io-ii).
33 A Hymn of Praise
God's Direction of Human Affairs This psalm calls on the righteous to sing the praises of God, who spoke the world into existence (cf. 29:3ff.). The plans of entire nations will not prevail against this awesome God's sovereign direction of human affairs. From heaven, God watches the activities of all inhabitants of the world, and he understands everything they do. It is God, not mighty armies or war horses, who accomplishes victory in battle (cf. 20:7). God watches out for those who fear him. The psalmist petitions God for a reward according to the measure of hope that the righteous have demonstrated in their "waiting" for God with rejoicing and trust.
34 A Song of Corporate Thanksgiving
God's Unfailing Help through Times of Trouble The Hebrew heading dates this psalm to David's feigned madness before "Abimelech" (possibly King Achish of Gath; 1 Sam. 21:1015). Using an alphabetical acrostic pattern (cf. Psalm 9), the psalmist praises God for deliverance from affliction. He asserts that those who "fear" (= revere) God lack nothing good. Fear of the Lord entails not merely refraining from evil but also doing good, seeking "peace" (shalom), the fruit of harmonious relationships with God and his creation. Similarly, the biblical notion of repentance conveys the idea of simultaneously turning away from sin and toward righteousness.
In verses 15-22, the poet acknowledges the abundant afflictions suffered by the righteous but emphasizes that God always delivers the righteous from their distress and never holds them guilty (does not condemn them), as he does the wicked.
35 An Individual Lament
The Anguish of Undeserved Opposition The poet here beseeches God to fight his battles for him
and claims that he has done nothing to deserve his enemies' attacks. On the contrary, by mourning for them in their time of need, he actually treated them as friends, even family (vv. 13-14). In contrast, they rejoice over his downfall, slander and jeer at him relentlessly, and repay him evil for good (v 12).
The psalmist calls for God no longer to delay vindicating him by giving these backstabbers what they deserve (see "Israel and Its Enemies in the Psalms" [330]). The punishing angel of God (vv. 5-6; cf. Exod. 12:23) contrasts with the protecting angel of 34:7.
36 A Corporate Lament
The Fear of God as the Fountain of Life Verses 1-4 describe the appeal of wickedness to the ungodly whose lack of fear (= reverence) for God leads them down the path of evil. In contrast, the righteous delight not in self-aggrandizing plans but in God's lovingkindness, faithfulness, and justice. The consequent blessing they receive is like drinking from abundant, life-giving water - a precious item in Canaan (cf. 23:2). The psalmist's petition for God's continued loving-kindness and prayer that God keep him from pride (vv. io-ii) receive God's assurance in verse 12 (cf. Prov. 16:18).
37 A Wisdom Psalm
The Righteous Ultimately Prevail The psalmist's observations over a long life provide the basis for his admonition not to worry about evildoers or to envy them, for their good fortunes will wither and fade quickly (vv. 2, 20). Rather than dwelling on the wicked ones' fleeting prosperity, one should remain faithful, trust in the Lord, and wait patiently (vv. 4-7; cf. 27:14). That God will give such a person the "desires of [his/ her] heart" (v 4) does not constitute a divine blank check for a personal wish list, but rather a promise of such blessings as a truly righteous person longs for.
The poet weaves through this alphabetical ascrostic the ancient promise of land, progeny, and blessing (Gen. 12:1-3). The humbly patient righteous will "inherit the land" in place of the wicked (vv. 9, 11, 22, 29, 34). God ensures posterity for the blameless (v. 37). He prevents disaster from befalling the upright by holding their hand (v 24) and never leaves them in need (vv. 25-26). Their "descendants are a blessing" (v 26). In contrast, God will "cut off" the wicked and their posterity (vv. 9, 28, 38).
38 An Individual Penitential Prayer of Petition
Confession Breeds Confidence The psalmist sees his physical suffering as divine punishment for sin (vv. 3-4). Mental anguish accompanies the description of his humble state, which includes alienation from friends and family (v. 11; cf. 31:11-12). Turning a deaf ear to those who do evil against him, the psalmist confesses his sin with the confidence that God will respond by delivering him from his oppression.
39 A Lament
The Despair of Estrangement from God The psalmist tries to refrain from offending God with his sorrow and anger, but he wishes that God would end his life, which has become unbearable as a result of what he interprets as divine punishment for his sins (vv. 4, 7-11; cf. Job 10:18-22). He petitions God to listen to this prayer for mercy and to turn away the divine judgmental gaze so that he may realize some relief before he dies. The poet points out the insignificance of humans and the brevity of their lives (one handbreadth = ca. 3 in.), after which existence ceases (vv. 5,11c,13).
40 A Prayer of Thanksgiving and Petition
Delighting in Obedience to God The poet's despair in the previous psalm gives way to renewed joy as a response to God's deliverance. The psalmist declares God's wondrous works too numerous to count (v 5). In the rejoicing over God's preference of obedience to various types of sacrifices, we hear echoes of Samuel's words to Saul (vv. 6-8; cf. 1 Sam. 15:22; Amos 5:21-24; Heb. 10:5-7). The psalmist finds the prescription for his conduct in the "scroll of the boob' (v 7), probably the Law in the Pentateuch.
The poet reminds God of his public outspokenness regarding God's faithful lovingkindness to him. Then he petitions God quickly to rescue him from his current affliction, which he traces to his innumerable sins (vv 11-12). The psalm ends with a call for the humiliation of the poet's oppressors and the gladheartedness of those who share his pursuit of God. Psalm 7o repeats verses 13-17 almost verbatim.
41 An Individual Lament
An Everlasting Blessing on God, the Healer The psalmist confidently declares the faithful help of God for those who have shown kindness to others in need. The poet outlines his own straits, including harmful wishes against him by his enemies and betrayal by his friend, who violates the ancient code of friendship expressed in the sharing of a covenant meal (cf. John 13:18, 26).
Book I of Psalms closes with the poet's pronouncement of an everlasting blessing on God and a double "Amen," or "let it be so."
Book 11: Psalms 42-72
The Hebrew titles of the psalms in Book II associate them with several sources: the Sons of Korah, assigned by David to perform the musical service of the temple (Psalms 42-49; 1 Chr. 6:22, 31); Asaph, leader of the Second Temple choir, to whom Book III ascribes additional psalms (50; 1 Chr. 6:39); David (51-65; 68-70); and Solomon (72).
Israel and Its Enemies in the Psalms
The Hebrew name of the book of Psalms is Tehillim ("Praises"), but the largest group of songs in the book are laments. Laments were sung or recited when life was hard and disappointing. Their presence in the Psalter shows that God invites our honest prayers, even when those prayers are sad, angry, or hate-filled. The Israelites' wilderness experience should have taught them that God dislikes it when his people complain about their lives and their God to a third party, such as Moses. He wants us rather to approach him directly with brutal openness in our prayers.
The laments of Israel name three main sources of trouble in life. The psalmists complain against their enemy, God, or even themselves, as Psalms 42-43, united in theme and by refrain, illustrate. Perhaps most difficult for the modern reader to understand is the unnamed enemy (cf. Ps. 42:3).
Why are the enemies unnamed? The psalms were written for use through generations, not for one specific historical occasion. The composer may have had a specific enemy in mind, but he left the name unspecified so
later worshippers, experiencing a similar though not identical situation, could use the same psalm to appeal to God for help against their opponents (43:2).
But what about the anger and hatred vented against enemies in some Psalms? These prayers are filled with curses, sometimes referred to as imprecations (e.g., 58:6-9; 69:27-28). Christian readers remember that Jesus taught us to "turn the other cheek" and to love our enemies. Psalms is a model prayerbook or hymnbook, so what are we to do with psalms that contain these horrific curses?
It is quite wrong to say that they are simply the products of a primitive stage of religion or simply the expression of a wayward human voice. The Psalms are the word of God; however, the coming of Christ creates some break between our worship and that of the Old Testament people of God. We no longer offer sacrifices, not because sacrifices were wrong, but because Christ was the once-and-for-all sacrifice. We no longer wage holy war, not because Joshua or David were wrong - they were following divine instruction - but because Christ taught that warfare should engage
spiritual enemies rather than ones of flesh and blood. This later discontinuity helps us understand the Old Testament imprecations as well as their proper use today. God directed Israel to be his instrument of judgment against specific, flesh-and-blood enemies. The psalmists, who have a keen sense of the violent injustice perpetrated by the enemy, call on God to come as judge and warrior to exercise his vengeance against these enemies.
During his life, Jesus himself embodied this type of vengeance against injustice, as when he cleansed the temple (John 2:1225). Notably the context cites Psalm 69 to expose his motivation (John 2:17, quoting Ps. 69:9). The cross seems to mark a crucial moment of transition, however, from warfare against fleshly enemies to warfare against spiritual enemies. So, while we recognize the curses against the enemy as legitimate, Jesus' example teaches us not to pray these prayers toward our human enemies. Like his, our warfare engages the spiritual powers and principalities. We pray these prayers against Evil itself.
TREMPER LONGMAN III
42-43 An Individual Lament
The Longing for Renewed Communion with God Psalms 42-43 appear originally to have been one unified poem. They share the same theme of humble request and the same refrain (cf. 42:5, 11; 43:5).
The psalmist likens his thirst for renewed communion with God to the longing of a deer for brooks of water from which to drink. The picture is of the serene, pastoral calm of Israel's extreme northern territory in the vicinity of the Mount Hermon range and the headwaters of the Jordan River, where the poet finds himself in exile from the temple in Jerusalem (vv 4, 6).
The psalmist recalls joyful times past, when he led public processions to the temple to celebrate religious festivals. From the depths of despair and feeling that God has forgotten him (v. 9), he musters hope that God will deliver him from the godless mockers who surround him so far removed from the central sanctuary in southerly Judah. He pictures God's light and truth as guiding him back to the temple, where he will offer praise with sacrifice and music. The perpetually burning oil lamps in the temple signified God's presence (cf. Exod. 27:20), and the bright pillar of fire guided the Hebrews on their exodus from Egypt (cf. Exod. 13:21).
44 A Corporate Lament
A Cry for Help Born of Bewilderment The congregation acknowledge God's acts in handing over the promised land to their ancestors. The people vow to trust in God to realize current victories for them. But bewildered, they complain that despite their faithfulness to God's covenant, he has allowed their enemies to triumph over them and to humiliate them.
In picturing the people's affliction, verse 19 conjures up images of lonely, uninhabited danger zones roamed by desert predators. The Apostle Paul quotes verse 22 in reference to persecution suffered by the early Christians (Rom. 8:36). The congregation calls on God to awaken himself (cf. 1 Kgs. 18:27) so he might "redeem" them (militarily and in reputation) to defend his kind and loving nature toward those who worship him alone (vv 20-26).
45 A Royal Wedding Song
In Praise of the King and His Bride Unique in the Psalter as a primarily nonreligious poem celebrating the wedding of one of Israel's kings, this psalm shares the general theme of the Song of Songs. It also makes the royal marriage a metaphor for God's relationship with Israel and anticipates Jesus' relationship with his bride, the church (cf. Hos. 2:19-20; Isa. 54:5-8; Eph. 5:2232; Rev. 21:1-2, 9).
The king may refer to Solomon, who married many foreign wives and easily could have taken a bride from Tyre (v. 12; cf. 1 Kgs. 11:1-3). Ophir, source of the gold of the bride's jewelry, probably lay in southern Arabia (v. 9; 1 Kgs. 9:28). Some scholars identify the king as Ahab, whose ivory-outfitted palace at Samaria accords with the reference of verse 8. Ahab's Phoenician princess bride Jezebel fits the description of verse 12.
46 A Song of Zion
Rest in Recognition of God's Sovereignty This psalm instills personal calm in the midst of apparent disaster by assuring the reader of God's immediate presence and protection, as well as of absolute control over his creation and human affairs. John echoes verses 4-5 in his visionary description of the apocalyptic holy city, the ideal realization of the psalmist's glad "city of God" (cf. Rev. 21:1-2).
47 A Hymn of Praise
God as King of the Earth The psalmist calls for the highest praise to God, whose sovereignty extends worldwide and who grants the promised "inheritance" (= Canaan; cf. Gen. 15:18-21) to Israel ("the pride of Jacob;' v. 4) by subjecting to them the land's pagan predecessors. The poem foreshadows the everlasting, unopposed reign of God as King over all the earth (Isa. 45:23; Rom. 14:11; cf Phil. 2:9-11).
48 A Hymn of Praise
The Awesome City of God The psalmist celebrates Jerusalem (Zion), God's high, mountain city made holy by his presence in the temple. Jerusalem sits in the central hill country of Judah ca. 2700 ft. above sea level. By depicting Mount Zion in "the far north," the poet probably intends a play between the Hebrew word for "north" (zaphon) and the Canaanite seat of the gods, Mount Zaphon, north of Israel in Lebanon. In such a wordplay, God would supplant Baal and his entourage of deities.
The Divine and Human Kings in the Psalms
The book of Psalms is largely a royal book. Modern readers often miss this important aspect of the Psalms because they themselves, not inappropriately, identify with the "I" who speaks in so many of these prayers. But one must take seriously the fact that when Psalm 131 begins, "My heart is not proud, 0 Lord," the title says that this is a psalm of the king, David. In a word, according to the canonical shape of the Psalter with its titles, much of it flows from the mouth of the king. In addition, many psalms have the human king as its subject. Psalms 20 and 21 are good examples, the first a prayer for the king before battle and the second after the battle, which begins:
(21:1)
Moreover, a number of psalms address God as king, not only of Israel but also of the entire universe. Psalm 47 describes the celebration as God ascends his throne as "King of all the earth" (47:7). A series of psalms (93, 95, 96, 97, 98, 99) all have some variation on the phrase the Lord reigns" or the Lord is king." Israel experienced God as their king long before they, at God's direction in reponse to their request (1 Samuel 8-12), appointed a human king over them. Indeed, in Israelite thought the human king was a representative of the divine king. The human king was an anointed one (Heb. meshiah, from which comes "messiah"), and both he and God deserved the praise of Israel. Indeed, the two are entwined in Psalm 2, a song that along with the first psalms was intentionally placed at the beginning of this great book as an introduction.
It is in this light that one understands why the New Testament so often quotes the book of Psalms in reference to Christ. Indeed, Christ himself indicated the close connection between his ministry and this book as he spoke to some confused disciples soon after his crucifixion: This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets, and the Psalms" (Luke 24:44). "Psalms" here surely refers at least to the book of Psalms and perhaps to the entire third part of the Hebrew canon, the Writings.
A handful of psalms are ap propriately called "messianic." The New Testament quotes songs such as Psalms 2,16, 22, 69, and 11o, but more is intended by the term than this. Remember who Christ is. First, he is God himself. The praise and thanks that are directed toward God in the psalms are properly spoken to Jesus. Second, he is David's greater son. He fulfills the Davidic covenant (Rom. 1:3). In an important sense, Jesus is both the object of the praise of the psalms and also one who sings the psalms along with us (Heb. 2:12).
All the Psalms, even those quoted frequently in the New Testament, have a setting in the life of the Old Testament people of God. The anointed one in Psalm 2, for instance, is the human Israelite king; however, this human king was a reflection of the divine king, so when Jesus Christ - God in human flesh - came to establish God's kingdom, New Testament writers recognized him as the fulfillment of the psalms. The result is that they quote many psalms about him and also portray him as a psalm singer expressing some of his deepest feelings by himself quoting the psalms.
TREMPER LONGMAN III
The mere sight of Mount Zion has instilled panic on the part of enemy kings and has caused the would-be attackers to retreat. God's breaking up of the "ships of Tarshish" (v. 7) refers to the Judahite king Jehoshaphat's failed attempt to revive the sea trade originally launched by Solomon (1 Kgs. 10:22; 22:48).
49 A Wisdom Psalm
The Certainty of Death and the Passing of Prosperity The psalmist beckons people of all classes to listen to his words of wisdom. Foolish people trick themselves into thinking their earthly prosperity will last forever; but ultimately, death will shepherd them to destruction in Sheol. Verse 15 may hold out a rare Old Testament hope for existence with God in the afterlife.
Verses 16-2o highlight the fleeting nature of earthly prosperity. The observation that the wealthy "can't take it with them" parallels Jesus' parable of the rich man (Luke 12:16-21; cf. Matt. 6:19-21).
50 A Prophetic Liturgy
The Inadequacy of Empty Ritual and Ignored Knowledge The first of the psalms of Asaph portrays God summoning heaven and earth (often invoked as witnesses in ancient Near Eastern treaties; see Deut. 31:28) to a public trial featuring himself as judge. The psalm issues a stern warning that sacrificial offerings do not in themselves satisfy God's hunger for his people's worship; rather, God requires the engagement of their hearts through thanksgiving and trust (cf. 40:6-8; 1 Sam. 15:22). The poet then indicts those who know God's laws well enough to recite them but who do the opposite of what the covenant requires.
51 An Individual Lament
A Pure Appeal for Divine Mercy According to the Hebrew title of this penitential psalm, it was composed after the prophet Nathan confronted King David following his adultery with Bathsheba (2 Samuel 12). The psalmist's request in verse 18 that God build the walls of Jerusalem may suggest that an editor added the final two verses sometime after the Babylonian destruction of Jerusalem (2 Kgs. 25:8-10).
In utter humility, the psalmist accepts full responsibility for his sin and offers no excuses for his transgression. In verse 5 he confesses his sinful nature, but the verse does not insinuate any fundamental sinfulness of childbirth or of sexual relations.
The psalmist throws himself on the mercy of God in seeking purification (v. 7; hyssop is the herb prescribed for ritual cleansing; Numbers 19) and in petitioning for divine forgetfulness. He seeks not only forgiveness but also renewal through the divine creation within him of a "clean heart," and he vows personally to convert sinners to God's ways.
In verse 14, the psalmist requests deliverance from "bloodguiltiness," which David incurred by arranging for the murder of Bathsheba's husband, Uriah (2 Sam. 11:14-17). The Israelite sacrificial system makes no provision for ritual purification from the sins of murder or adultery, both of which incurred the death penalty, and so the psalmist offers only his "broken spirit" and "contrite heart" in seeking divine mercy (see Deut. 19:11-13; 22:22).
52 A Lament
The Results of Self-Reliance versus Divine Trust The Hebrew title links this psalm to the betrayal of David to Saul by Doeg the Edomite (1 Samuel 22). The psalmist contrasts the foolishness of his enemy's self-reliance and pursuit of evil, which only earn divine retribution (v. 5), with his own unfailing trust in God, which makes him like a flourishing olive tree (v 8).
53 An Individual Lament
Human Folly in Spurning God This poem is almost identical to Psalm 14.
54 An Individual Lament
Thanking God Up Front The Hebrew title associates this psalm with the betrayal of David's whereabouts to Saul by the Ziphites (1 Sam. 23:19ff.). The psalmist cries for divine help against those who seek his life. He expresses trust in God to punish the foes and pledges a freewill offering in anticipation of God's fulfillment of his request.
55 An Individual Lament
"Friendly" Betrayal versus Divine Faithfulness The poet's expression of anguish over the betrayal of a close friend recalls the defection of David's trusted friend and esteemed advisor, Ahithophel, to the revolt of Absalom (2 Samuel 15-17).
The psalmist expresses an inability to focus on anything but his opponents' angry grudge against him, which afflicts him emotionally, psychologically, and physically (vv. 4-5). He observes the uninterrupted scheming all around him but laments most the betrayal of his close friend, whose treachery he cannot bear (vv. 12-14).
The psalmist vows to call on God for help three times a day, during the regular times of prayer. The poem closes with an expression of confident expectation that God will punish the many godless traitors who deceitfully veil their malicious motives (vv. 19-23).
56 An Individual Lament
The Impotence of Humans against God The unrecorded occasion of David's capture in Gath by the Philistines provides the basis for the psalmist's expression of confidence in the face of immediate danger that, with God on his side, mere humans cannot prevail against him.
57 An Individual Lament
Songs of Praise through Perilous Times The poet pictures himself as taking refuge in the shadow of God's wings until danger has passed, just as David hid in Judean caves while Saul sought to kill him (cf. 1 Sam. 22:1; 24). Though life-threatening foes surround the psalmist, he remains so confident of divine protection that he can lose himself in songs of praise (vv. 7-11).
58 A Corporate Lament
Judgment on the Corrupt in Positions of Power The psalmist uses multiple metaphors in calling for divine judgment against powerful people who act on their evil motives. With graphic imagery that seems shocking to modern readers, the psalm portrays the undisputed conquest of the wicked as a reward for the righteous.
59 A Lament
Deliverance from Ambush Proclaiming his innocence, the poet protests the injustice of an intended enemy ambush (cf. David's declaration in 1 Sam. 24:11; the Hebrew title associates this psalm with Saul's dispatching henchmen to David's home to do him in;1 Sam. 19:11-17). He likens his would-be attackers to hungry dogs that keep coming back (vv. 6,14) and invokes divine judgment not only on them but also on "the nations" (pagan peoples, who also pursue deceit and wickedness). The poem ends with a confident expression of praise for God's lovingkindness.
60 A Corporate Lament
God's Sovereign Plan and Power The Hebrew title links this psalm with David's battles to Canaan's south in Edom and to its north in Mesopotamia (= Aram-naharaim) and Syria (Aram-zobah, north of Damascus). According to 2 Samuel 8, David realized victory over Edom, but when he marched opportunistically against the northern territories, the Edomites took advantage of his absence from Canaan and retaliated by invading across the valley of the Dead Sea. David's army commander, Joab, had to fight them off on his home turf.
The psalmist laments God's rejection of Israel, historically evidenced in the nation's (temporary) military defeat by the Edomites. He acknowledges God's sovereign plan and power to claim the promised land as his own. Verses 6-8 name Israelite cities and tribal territories both east (Succoth, Gilead, Manasseh) and west (Shechem, Ephraim, Judah) of the Jordan River, plus lands belonging to Israel's traditional enemies, the Moabites (east of the Dead Sea), Edomites (south of Moab), and Philistines (south-central Mediterranean coast).
61 A Royal Lament
Petition and Praise from Afar Far from home and faint of heart (v. 2), the psalmist cries to God for refuge. The image of God as a "tower of strength" derives from ancient city walls, which integrated fortification towers as lookouts and as stations for defensive troops. The psalmist anticipates that God will answer his prayer by prolonging his life, and he vows his perpetual praise.
62 A Song of Trust
God's Power to Protect The psalmist paints a picture of personal calm in the midst of a life-threatening situation. He expresses confidence in God's power to protect and implores his people to trust God as well. Verses 11-12 evidence the conviction that God bestows rewards and exacts punishments according to one's deeds.
63 A Song of Trust and Lament
The Thirst for Spiritual Satisfaction The Hebrew title connects this psalm with David's sojourn in the wilderness of Judah, to which he fled from the murder-bent Saul (1 Sam. 23:14). The "dry and weary" physical surroundings in which the psalmist finds himself contrast with the "fatness" of his spiritual satisfaction and joy born of his intimate relationship with God. The poet envisions a particularly humiliating fate for those who seek his life: in lieu of burial, the exposure to nature of their corpses (v. 10; cf. 2 Sam. 21:1-14).
64 An Individual Lament
Evil Comes Back to Haunt the Evildoer The psalmist asks for divine rescue from those who plot against his life. He envisions their divinely orchestrated downfall as the turning on themselves of their own evil schemes (vv. 3-4, 7-8). Their punishment will serve as a public testament to God's vindication of the righteous.
65 A Corporate Thanksgiving Psalm
Reverence and Awe for the Sovereign God The opening verses set a tone of reverence for God as the congregation keeps silence before him, fulfills "the vow" (cf. Leviticus 27), and prays at the temple. The plea for God's attention in the psalms of lament here gives way to an affirmation that God does indeed "hear prayer" (v. 2). While the psalms usually speak of individuals' adherence to God's laws or of their outright rejection of his ways, here the psalmist notes God's initiative in choosing people to "bring near" to himself (v. 4). Reverence leads to awe (vv. 5-8) as the psalmist notes God's sovereignty over nature and humans. That the final verses focus on the divinely caused fertility of the earth suggests that this psalm may have figured in worship at the harvest festival (Leviticus 23).
66 A Thanksgiving Psalm
A Public Testimony to God's Awesome Deeds The psalmist breaks out in a global call for joyful praise of God, whose great power, evidenced in his awesome works, even inspires feigned obedience to him on the part of his enemies. The poet recalls as an example of God's "awesome deeds" his parting of the Red Sea for the Hebrews on their exodus from Egypt (v. 6; Exod. 14:21-22). Verses 8-12 note the "refining" hardships to which God has subjected his people. The psalmist recalls the vows he made while in distress (vv. 13-15) and publicly testifies to what God has done for him (vv. 16-20).
67 A Corporate Thanksgiving Psalm
Reverence and Praise as the Goals of God's Blessing The psalmist invokes God's graciousness and blessing on the congregation as witnesses to God's "way" and "salvation," so that all peoples will offer praise to God for his just judgments and guidance. The immediate evidence of God's blessing consists in the productive harvest, which also produces "fear" (= reverence) of God.
68 A Processional Hymn
God Takes His Seat in Jerusalem This "marching" song celebrates God's triumph over his enemies, his mighty works on behalf of his people, and his triumphant arrival in Jerusalem (cf. 2 Samuel 6). The account of the exodus from Egypt and the establishment of Israel in the promised land provides the historical framework for the thematic development of the psalm. God "marches through the wilderness" leading the former Hebrew "prisoners to prosperity" (v. 6; cf. Isa. 40:3). Verses 5-6 echo the Deuteronomic theme of God's concern for the least powerful members of society (cf. Deut. 10:17-19).
Verse 7 begins a summary of Israel's history and again pictures God as leading his people through the wilderness. His awesome presence at Mount Sinai, where he issued the Ten Commandments and established his covenant with Israel, caused the earth to quake (Exod. 19:18). Verses 11-18 recall the divinely accomplished "conquest" of Canaan. The mountain peaks in Bashan, northeast of the Sea of Galilee in today's Golan Heights, look enviously at Jerusalem (v. 16). Verse 18 pictures God's triumphal ascent to Jerusalem, his holy dwelling, Zion. He leads captive those who formerly threatened his people's very existence and receives tribute from his opponents. This God of deliverance bears his people's burden daily and ensures their vindication (vv. 19-23).
The procession includes the tribe of Benjamin, to which belonged Israel's first king, Saul. The tribe's southern neighbor, Judah - home to Jerusalem and Saul's successor, David - and two northern tribes, Zebulun and Naphtali, also receive mention to represent the 12-tribe nation as a whole. The temple, symbolic of God's mighty power, inspires kingly gifts of tribute to God and efforts of prosperous foreign nations to make peace with him (vv. 29, 31). The psalmist calls on the "kingdoms of the earth" to praise God, the "rider of the heavens" (v. 33; cf. V. 4), for his strength and majesty.
69 An Individual Lament
An Urgent Call for Divine Rescue Drowning in his affliction by innumerable, powerful people who hate him without cause, the psalmist cries out for God to rescue him. His suffering, for no fault of his own but rather for his pursuit of God, includes estrangement from family, serving as the subject of gossip by community elders who administer judgment "in the gate," and even mockery by drunkards.
The psalmist will not allow his undeserved suffering to thwart his devotion to God (v. 13). He urgently petitions for a quick answer from God, who knows of the lonely straits in which the psalmist finds himself (vv 14-19). In the bitter response of the poet's hoped-for companions, they offer "gall" and "vinegar" instead of sympathy and comfort (cf. Matt. 27:34, 48; Mark 15:23; Luke 23:36; John 19:28-30).
The psalmist calls down punishment on his persecutors even to the point of God's blotting them out of the "book of life" (cf. Exod. 32:3233; Dan. 12:1; Phil. 4:3), mentioned in John's apocalyptic visions (e.g., Rev. 20:12). In contrast, the psalmist seeks God's salvation and vows an offering more pleasing to God than sacrifices - that of heartfelt worship (cf. 40:6-8). The poet envisions a divinely secured Judah and Jerusalem in which "those who love his name" dwell from one generation to the next (vv. 35-36).
70 An Individual Lament
A Cry for Hasty Vindication These verses represent an almost identical version of Psalm 40:13-17.
71 An Individual Lament
Past Experience Builds a Foundation of Hope Throughout his life, the poet has suffered "many troubles and distresses" from which God has always "revived" him (v 20). Now in his old age, he cries out for divine deliverance once again (vv 9, 18). He couples his call for the dishonor of his adversaries with expressions of confidence in God's continued faithfulness (vv. 13-14, 22-24). The poet's "hope" - not a wish but an expectation - leads him to vow even greater acclamation of God in the midst of his suffering (vv. 5,14).
72 A Royal Psalm
The Ideal Kingdom The Hebrew title associates this psalm with Solomon, and the poem's description of a peaceful, prosperous, and extensive kingdom certainly fits the Old Testament picture of Solomon's reign (i Kings io; 2 Chronicles 9). The psalm also anticipates the future, eternal kingdom ruled by the Messiah and characterized by divine justice and righteousness (cf. Isa. 9:6-7).
To rule successfully, the ideal human king needs divine righteousness and decision-making ability (vv. 1-2). That the king is responsible to defend the needy and afflicted (vv. 4,12-14)
echoes the Deuteronomic theme of God's concern for the socially powerless (e.g., Deut. 10:17-19). Verse 8 echoes the covenantal promise of Exod. 23:31 of an ideal empire from the Red Sea and the Mediterranean to the Euphrates River and the "ends of the earth:" That kings from Tarshish (Tartessus in Spain?) and Sheba (probably in northern Arabia) bring gifts to the righteous king defines further the geographical influence of the ideal kingdom (vv. 10-11). The abundant fertility of the land parallels the widespread dominion that represents God's blessing of the king and his domain (v. 16).
The prayer for the king highlights the importance of the perpetuation of one's "name" (v 17), which ensures continued participation in the covenantal promises. Other people's blessing by association with the king recalls the Abrahamic covenant (Gen. 12:3).
The crowning verses of the psalm focus not on the human king but on God, who alone can bring about this ideal kingdom (vv. 18-19).
Verse 20 appears to represent an editorial note originally designating the conclusion of an earlier collection of David's psalms.
Book III: Psalms 73-89
The Hebrew titles of the psalms in Book III associate them with several sources: Asaph, one of David's chief musicians (Psalms 73-83; 1 Chr. 6:39); the Korahites, assigned by David to perform the musical service of the temple (84-85, 87-88; 1 Chr. 6:22, 31); Heman the Ezrahite, leader of a guild of temple musicians (Psalm 88, also attributed to the Korahites; 1 Chr. 6:33); David (86); and Ethan the Ezrahite, leader of the second temple's choir (89; 1 Chr. 6:44).
73 A Wisdom Psalm
Worldly Prosperity versus Spiritual Fulfillment The psalmist affirms God's goodness to the "pure in heart" before recounting the moral lapse into which his temporary envy of the wicked nearly led him. The ease and prosperity of their life, characterized by a total disregard for God, caused the psalmist to question the point of his pursuit of righteous conduct, especially since it seemed to result only in hardship (vv. 1-14; cf. 10:3-11). A visit to God's "sanctuary" changed the psalmist's perspective, however, for the divine encounter led him to see the shaky position of the wicked and their ultimate end: destruction (vv. 17-20). Verses 21-22 testify to the internal havoc and irrational behavior that personal bitterness produces in the one who harbors it. Come what may, the psalmist's realization leads him to value "nearness" to God above all else.
74 A Corporate Lament
The Covenantal Curses Fulfilled The psalmist laments God's abandonment of his people and of his home on Mount Zion - evidenced by God's allowing the unchallenged assault on the temple, which symbolized his presence among his people. The poet's realistic description of the Babylonian destruction of the temple (587 B.C.) sounds like an eyewitness account (vv. 3-8). In verses 12-17, the psalmist remembers God's power, manifested in creation through his bringing order out of chaos, here depicted in terms reminiscent of ancient creation accounts. The psalm closes, as it began, by stressing that the opponents of God's people are opponents of God himself. Hence the psalmist pleads that God rescue himself by rescuing his chosen people (vv. 18-23).
75 A Corporate Psalm of Thanksgiving
In stark contrast to the previous psalm, this poem praises God for the "nearness" of his "name." In verses 2-5 God declares his supreme role as judge over all the earth and as humbler of the proud. The "cup" in verse 8 symbolizes God's wrath, even the dregs of which the wicked must drink (cf. Job 21:20). Lifting up the "horn" and "necl"' symbolizes self-pride, which the righteous need not assert, for God will honor them (vv 4-5, 10).
76 A Corporate Thanksgiving Psalm
The Invincibility of God The psalmist emphasizes God's unparalleled, victorious power. The futile enemy assault on Jerusalem ("Salem" and "Zion;" v. 2) may represent the Assyrians' military failure recorded in 2 Kgs. 19:8ff. Here the majestic display of divine wrath, which instills universal fear, counterbalances God's purposeful inaction against the Babylonians, whose 6th-century destruction of Jerusalem Psalm 74 laments.
77 A Lament
Hope in the Midst of Despair In his dejection over God's current, seemingly endless rejection (either of the psalmist personally or of the Hebrew nation), the psalmist muses on bygone better days, when God worked wonders on behalf of his people and acted as their shepherd (v 2oa; cf. 23:1). The poet finds hope in recalling the exodus (v. 20), and his language reflects God's ordering of chaos at creation (vv. 16-19).
78 A Hymn of Praise
The Lessons of History Probably composed for recitation at communal festivals, this psalm takes seriously the divine directive to pass from one generation to the next the knowledge of God's covenant with Israel (vv. 1-8; cf. Deut. 11:18-19). The faithless behavior of the Ephraimites, the tribe from which Joshua hailed, serves as a negative example. Their forgetfulness of God's mighty deeds throughout Israel's history issued in military cowardice. (Verse 9 may refer to the Israelites' defeat under Saul at Mount Gilboa; 1 Sam. 31:1.) The psalmist remembers those mighty deeds of the exodus from Egypt and its ancient capital of Zoan (v. 12): the dividing of the Red Sea, guidance by the pillars of cloud and fire, provision of water from rocks in the desert, the "raining" of manna and meat from heaven.
Yet even the generation of "Jacob/Israel" (v 21; both refer to the Hebrew nation as a whole) that experienced these mighty deeds did not demonstrate a lasting commitment to the covenant with their forgiving, compassionate God (vv. 34-39). God had displayed his mighty power in repeated punishments of their Egyptian masters (vv. 44-51), characterized as descendants of Noah's errant son, Ham (v 51; Gen. 9:18-27); yet the rebellious people continued to "grieve" and "tested" God on their journey toward the promised land (vv. 40-41). Still, the divine shepherd led his flock onward, even as he engulfed their enemies in the (Red) Sea.
God brought his people to the "holy land" and delivered it over to them as their inheritance N. 55). But because this second genera tion followed the rebellious example of their ancestors, God allowed his people's adversaries to prevail for a time, and he abandoned his tent-home in Ephraim's hill-country town of Shiloh, where the Hebrews pitched the tabernacle (v 60; cf. Josh. 18:1), initially Israel's main sanctuary.
God's renewed action entailed not only driving back these temporarily successful adversaries but also rejecting the disobedient Ephraim as national tribal leader - a position the powerful tribe enjoyed through the period of the judges (v. 67). Judah emerged as Ephraim's divinely chosen replacement, with its mountain capital of Jerusalem ("Zion") and its Godfearing tribal son David, who represented God as human shepherd of the divinely chosen flock (vv. 70-72; cf. V. 52).
79 A Corporate Lament
A Petition for the Rescinding of Inherited Punishment The psalmist laments the 587 destruction of Jerusalem, the defilement of the temple, the humiliation of the Hebrew dead through exposure of their corpses, and the reproach of the divinely chosen nation among its scoffing, pagan neighbors (2 Kgs. 25:8ff.). The poet appeals to God's concern to defend the divine reputation in petitioning him to vindicate his chosen people rather than hold against them the sins of previous generations (vv. 9-10; cf. Num. 14:13-19).
80 A Corporate Lament
As in Psalm 79, the poet wonders how long God, the "Shepherd of Israel," will withhold his saving power from his afflicted people, who have become the laughingstock of their enemies. The psalmist's mention of the tribes of Ephraim, Manasseh (the two sons of Joseph who claimed their father's landed inheritance in Canaan), and Benjamin as those in need of help (VV. 1-2) may suggest the circumstances of the exiled northern kingdom before the fall of Judah (between 722 and 587).
In verses 8-16, the psalmist briefly summarizes the history of the Hebrew nation and likens it to a "vine" that sprawls toward Leba non in the north and from the Mediterranean Sea to the Euphrates River. Stripped by God of its protective "hedges;" however, the vulnerable vine has been reduced to food-for-the-taking (vv. 12-13). The psalmist promises the nation's steadfast obedience to God, if only he will "revive" the charred, hacked vine that he himself planted (vv. 14-19).
81 A Prophetic Liturgy
The Promised Blessings of Covenantal Obedience The first five verses summon Israel to a festival - probably the Feast of Tabernacles, the harvest festival commemorating the exodus (vv. 6-7) and featuring the reading of covenantal law (cf. Lev. 23:33-43; Deut. 31:9-13). The reference to "a language that I did not know" N. 5) seems to indicate the foreign context in which the enslaved Israelites found themselves in Egypt (cf. Deut. 28:49; Ps. 114:1).
In verses 6-16 God speaks, emphasizing his wondrous works in Israel's exodus history, including the provision at Meribah of water from rocks (Exod. 17:6-7), establishment of the covenant with his people, and the promised blessings of obedience to his laws. Yet God laments his people's waywardness, by means of which they deny themselves these blessings. Still, it is not too late for God's people to reverse their fortunes. Obedience will result in divine punishment of their opponents and in abundant harvests for Israel.
82 A Prophetic Liturgy
God Judges the Gods In the divine assembly God appears as supreme judge of the heavenly beings who govern the earth (cf. Job 1:6-7). The reference may extend to the gods of other nations or to human rulers who exercise judgment over others (v. 6a; cf. John 10:34-36). God indicts these "gods" for their unjust judgments, which favor the wicked. He commands the rulers to aid the socially powerless and protect them from the wicked. The psalmist's invocation in verse 8 acknowledges God's worldwide, sovereign rule.
83 A Corporate Lament
A Historical Appeal for Present Deliverance The psalmist asks God to act on behalf of his people, whose geographically encircling enemies jointly aspire to wipe them out with the aid of the powerful Assyrians. Verses 6-7 probably comprise a list of Israel's traditional enemies, since not all the groups named are contemporaneous.
In invoking God's punishment of the adversaries, the poet appeals to God's past deliverances of his people (vv 9-12; cf. Judges 4-5, 7-8). The psalmist calls for God to judge Israel's enemies as a demonstration of his worldwide sovereignty.
84 A Song of Zion
Reveling in Worship at the Temple The pilgrim psalmist celebrates the temple and the worship of God by portraying the spiritual journey of the godly, the "highways" of whose hearts lead them through and "valleys" ("Baca" means "tears" or "balsam trees"; cf. 2 Sam. 5:22-25) to a blessed place of abundant "water" on their way to Jerusalem. (The "early rain" refers to the showers in October and early November that started the crops growing; v. 6.) The psalmist would rather live one day in the temple doorway than a lifetime in the household of the wicked (v. 10). The poet closes by expressing his absolute confidence in God's blessing of the upright (v. 11).
85 A Corporate Lament
Seeking Divine Forgiveness and the Glorious Life The psalmist acknowledges God's past forgiveness of his people (vv. 1-3) in preparation for a request that God forgive them once again (vv. 4-7). The restoration of "the captivity of Jacob (= Israel)" refers to God's freeing them from slavery in Egypt and bringing them to the promised land.
The poet anticipates a renewed peaceful relationship between God and Israel, who will not return to "folly" (covenantal infidelity, v. 8; the Hebrew is unclear). Harmony here on earth and also with God will characterize the resulting glorious life (vv. io-11). The anticipated blessing of abundance from the land (v. 12) as the reward for a right relationship with the divine parallels a prominent theme in Canaanite religion, in which Baal and his wife, Asherah, represent gods of fertility.
86 An Individual Lament
The Goodness of the Only True God In petitioning God for deliverance from affliction, the psalmist asserts his own godliness and affirms God's goodness. He also certifies God's unique status as the only true God (vv. 8-10). The poet earnestly seeks divine teaching and guidance, and he pledges his thanks and praise for God's deliverance of his soul from the "depths of Sheol," the silent abode of the dead.
Verses 14-17 detail the type of trouble in which the psalmist finds himself and the kind of deliverance he seeks. Arrogant, violent, godless "ruffians" seek the psalmist's life. He asks for a sign for God's favor that will comfort him and shame those who hate him.
87 A Hymn of Praise
The Worldwide Citizenry of Zion This psalm looks forward to God's establishment of Jerusalem as the home of the worldwide elect. The exiles who returned with Nehemiah faced the challenge of proving their ancestral birthright to settle there (cf. Nehemiah 7), but by entering in a divine register the names of people from gentile nations, God will bestow birthrights confirming their legal residence. The poet's list of nations includes some of Israel's historic enemies, masters, and oppressors: "Rahab" (a poetical name for Egypt; cf. 89:10; Isa. 30:7), Babylon, Philistia, Tyre, and Ethiopia.
88 An Individual Lament
Hope against Hope for Relief In a gasp of desperation, the psalmist pleads for God's response to his constant cries for relief from divine affliction. He senses the nearness of death, and the absence of hope in the silent world of the dead (= "Sheol," "the pit," and "Abaddon," meaning "the place of destruction," W. 3, 4,11) offers no comfort. Indeed, others consider the strengthsapped poet as good as dead N. 4). In verses io12, the psalmist's rhetorical questions imply that no benefit from his death would accrue to God (cf. 30:9). Verse 17 uses the image of water, often associated in the Bible with death, to picture the poet near to drowning from intense, divine affliction (cf. Ps. 69:1-2; Matt. 18:6; Rev. 18:21). Alienated as job from friends, acquaintances, and those who love him, the dejected psalmist ends his prayer by lamenting God's rejection (cf. Job 19:13-19).
89 A Royal Psalm
The Davidic Covenant Invoked Verses 1-37 praise God for his promise of an everlasting dynasty to David and for his incomparable loyalty to that covenant. The powerful, divine conqueror of the sea, which in the Bible often represents chaos, also completely defeats the mighty Egypt,
poetically called "Rahab," the mythological chaos monster defeated by Marduk prior to his creation of the world (cf. 87:4; Isa. 3o:7; 51:9).
Verses 11-12 celebrate God's creation of the world and his power over it, represented by the mountains Tabor and Hermon. Verses 14-15 outline the divine attributes of righteousness, justice, loving-kindness, and truth. God's exaltation of the "horn" of the righteous, symbolizing their earthly strength, negates their need for self-promotion (vv 17, 24; cf. 75:10).
Verse 19 may refer to the prophet Nathan's vision in which God outlined the Davidic covenant (2 Sam. 7:8-16). Here the psalmist elaborates the blessings, remembers the curses, and reasserts the divine promises of faithfulness to the covenant. But verses 38-45 comprise a lament accusing God of having broken the treaty by causing the defeat and shame of his "anointed" king.
The poem concludes with a prayer for deliverance that warns God against too long a delay in diverting his anger from the beleaguered psalmist, who, powerless to prevent his own death, shares with other humans a short life span. Without entertaining the thought that human disobedience might have triggered the divine withdrawal of covenantal blessings, the psalmist wonders what happened to God's commitment to the covenant N. 49). The psalmist ends by petitioning for divine recognition of the widespread reproach he suffers at the hands of enemies he identifies not as his own, but as God's.
Verse 52 is a doxology marking the end of Book III.
Book IV: Psalms 90-106
Here only three psalms display titles that link them to specific individuals: Psalm 9o, associated with Moses, and 1o1 and 103, attributed to David.
90 A Corporate Lament
The Eternal God and Transitory Humans The Hebrew title links this psalm with Moses, to whom it is probably attributed as the "man of God" par excellence. The poem begins by contrasting the eternal existence of God, for whom time is of no consequence, with the negligible life-span of humans, whose fleeting years are likened to new grass that sprouts in the morning but withers by evening. The psalmist moans that people live their lives under the judgment of God, from whom they cannot hide their "secret sins" (v. 8). After 70-8o years of labor and sorrow, life ends, so the poet makes a corporate request for wisdom to make the best use of time (v. 12). Further, he asks for the divine reversal of fortunes and as many days of gladness as the congregation has suffered affliction.
91 A Prayer of Trust
God the Protector of the Faithful The psalmist expresses his confidence in God's protection, which wards off not only imminent danger, expressed in terms of battle and deadly disease, but even the fear of it. Those who take refuge in God will remain immune to evil, while they watch the wicked get their due. The Devil quotes verses 11-12 when tempting Jesus in the wilderness (Luke 4:10-11). Verses 14-16 are an oracle of God's commitment to answer, accompany rescue, honor, and bless with a long life those who love him.
92 A Hymn of Thanksgiving
The Enduring Nature of God and the Righteous After declaring the goodness of praising God, this psalm contrasts divine understanding with human senselessness and the transitory nature of the wicked with the eternal rule of God. The psalmist celebrates God's vindication of his anointed one (vv. io-u). The righteous person flourishes like a palm tree, grows like a cedar of Lebanon, and thrives even into old age (vv. 12-14). Nourishment comes from being "planted in the house of the Lord" - the temple (v. 13). The tree imagery conveys the strength and endurance of the righteous, whereas the grass imagery of verse 7 contrasts the nature of the wicked.
93 A Hymn of Praise
God's Sovereign Rule This psalm confirms that God, regally robed with majesty and strength, has always reigned over the world (v. 2). The poem elevates God's might over that of the sea, which in the Bible often represents uncontrollable chaos, and acknowledges his ability to accomplish everything he desires to do (v. 5). Eternal holiness characterizes God's "house;" the temple.
94 A Corporate Lament
Divine Vengeance Invoked This psalm calls on God as "judge of the earth" to exercise divine justice by exacting vengeance on the wicked. They flaunt their glee in afflicting God's people - even murdering society's weakest members (v. 6) - and foolishly deny that God pays any attention to their evil deeds (vv. 8-9). The poet's rhetorical questions communicate the inevitability of payback for the proud (vv. 9-10).
The psalmist affirms that God chastens the righteous for their own good and denies that divine discipline signifies abandonment by God (v. 12). An invitation to stand with the psalmist against evildoers (vv. 15-16) precedes the poet's expression of confidence in God's help when he and, by extension, the righteous are afflicted (vv. 17-19). In contrast, the wicked have only each other to lean on as they devise and carry out their murderous plans (vv 20-21). God will see that they reap what they sow (v 23).
95 A Hymn of Praise
A Call to Worship and Obey This psalm calls for the joyful praise and humble worship of the God of gods, who made and rules the earth and sea. The Old Testament does not deny the presence of other gods; rather, it affirms God's sovereign power, which renders the others nonentities (cf. 1 Sam. 5:1-5; 1 Kgs. 18:7-40). Verses 7-11 call for obedience by citing a negative example: the Hebrews' postexodus grumbling in the wilderness (Exod. 17:1-7) ultimately precluded an entire generation's entrance into the promised land.
96 A Hymn of Praise
God's Glory Inspires Joy and Reverence The psalmist instructs all the earth to praise the Lord with singing and to spread everywhere the word about his "salvation," "glory," and "marvelous works." While God created the heavens, the "gods of the peoples" lack not only power but, as "idols;" lack even life itself. The psalmist prescribes the presentation of offerings and an approach to worship that displays respect and appropriate reverence for an unchanging, awesome God, the universal judge, whose justice, righteousness, and faithfulness give all creation reason to rejoice (vv 9-13).
97 A Hymn of Praise
The Awesome Power of the Righteous God The theme of creation's gladness over the Lord's reign continues from the previous psalm (cf. 96:11-12). As in verse 2, the Old Testament often uses clouds to convey the presence of God (cf. Exod. 13:21; 19:16; 40:34; 2 Chr. 5:14; also Matt. 24:30; Acts 1:9-11; Rev. 1:7). This psalm also continues the themes of God's awesome power, which makes the earth tremble and the mountains melt like wax (vv. 3-5), and of his supreme divinity N. 7). Hatred of evil and love of this righteous God go hand in hand (v. 10).
98 A Hymn of Praise
Righteous Judgment Elicits Joyful Praise This hymn calls for praise of God based on his wonderful deeds, which include making known his "salvation" (deliverance of the righteous, here probably through a military victory), revealing his righteousness to all, and remaining loving and faithful to the people of his covenant ("the house of Israel," v. 3). The psalmist pictures the natural world as a choir unable to hold back its expressions of joyfulness. The earth shouts and sings with accompaniment on the lyre, trumpet, and horn. For the righteous, anticipation of judgment by a righteous God represents not a threat but a saving event (v. 9).
Terra-cotta plaque from Petra showing two lyre players and one double-aulos player.
99 A Hymn of Praise
Humble Worship of the Holy God The psalmist emphasizes God's holiness, which effects fearful humility on the part of his creation (vv. 1, 5). God's enthronement above the "cherubim," guardians of holy places in ancient Near Eastern imagery, indicates his status as the supreme Judge-King, who carries out justice with fairness and righteousness "in Jacob" (= the nation of Israel). God's greatness in "Zion" refers to his rule from Jerusalem, the location of the "holy mountain" where the temple stood (vv. 2, 9). The psalmist cites the priestly exodus figures of Moses and Aaron as examples of faithfulness to God's laws and includes in their company the prophet Samuel, who performed certain priestly tasks (1 Sam. 9:1-10:16). Nevertheless, the moral transgressions of Moses and Aaron, to whom he spoke "in the pillar of cloud" N. 7), necessitated the divine exercising of forgiveness and exacting of punishment (vv. 6-8; cf. Num. 20:1-12). God's forgiveness does not nullify the negative consequences of disobedience. Conversely, one's suffering of punishment does not indicate the divine withholding of forgiveness.
100 A Hymn of Praise
The Attitude and Aspects of Worship The worship of God includes not only singing his praises but also serving him with gladness in an attitude that acknowledges the subordinate and dependent relationship of humans to the Creator (v. 3). Thanksgiving, praise, and blessing constitute appropriate responses to God's goodness, everlasting loving-kindness, and perpetual faithfulness. God's "gates" and "courts" refer to the Jerusalem temple N. 4).
101 A Royal Psalm
A Kingly Commitment to Righteousness Attributed to David, this psalm outlines the king's commitment to God. The psalmist promises to pursue blamelessness, conduct himself with integrity, hate religious faithlessness, divert his attention from "anything that is base" (worthless things), banish perverse tendencies, be a stranger to evil, silence slanderers, and refuse to tolerate the proud (contrast the description of corrupt leaders in 58:1-5). Further, and probably in reference to kingly administrative and judicial duties, he will welcome and employ the covenantally faithful but turn away the deceitful and silence the wicked to deny their access to Jerusalem (v. 8).
102 An Individual Lament
A Sufferer Pleads for His Life Wasting away from lack of appetite and suffering from insomnia, the psalmist petitions God for immediate attention to his cry for help. He feels completely alone and out of place (vv. 6-7). His reproachful enemies have made a fool of him. The ashes of mourning have become his bread and his tears his drink (v. 9). He sees his life slipping away because of God's rejection and wrath (vv. 10-11).
Verses 12-22 focus on the psalmist's expectation of divine compassion on Zion (Jerusalem), whose appointed time for favor has come (v. 13). He anticipates that national deliverance will trigger worldwide reverence toward God, even among contemporary kings, and cause for praise among future generations. All nations will gather together in the restored Jerusalem to worship God (v. 22). In verse 23, the psalm
ist returns to his own plight and petitions God not to cut short his life, which in its brevity and degeneration contrasts with God's eternity and unchanging nature (v 27).
103 An Individual Thanksgiving
God's Mercies Enumerated With every fiber of his being (Heb. nephesh, "soul," vv. 1, 22), the psalmist blesses the Lord for the mercies he bestows: forgiveness, healing, redemption from "the pit" (Sheol, the abode of the dead), lovingkindness, compassion, and physical renewal (vv. 1-5). He then stresses God's gracious patience (vv. 8-9), restraint in exacting punishment (vv. io-ii), thorough forgiveness (vv 12-13), and compassionate understanding of human frailty (v. 14). The psalmist goes on to contrast the temporary nature of humans with the everlasting love and faithfulness God shows them from generation to generation (vv. 15-18). The poem closes with a call for the hosts of heaven and all creation to ascribe blessing to the sovereign Lord (vv. 19-22).
104 A Hymn of Praise
In Praise of God, the Creator Alternately addressing God directly and referring to him in the third person, the psalmist celebrates the majestic Creator in a poem whose basic outline reflects that of Gen. 1:1-2:4. The poem also shows parallels to a 14th-century Egyptian hymn to the sun-god Aten. God's creation clothes, houses, and serves him (vv. 1-4). The "chambers on the waters" represent merely the subfloor of his heavenly home N. 3; cf. Gen. 1:7). Verses 5-9 picture the irreversible separation of land and sea, followed by the divine provision of life-sustaining fresh water in verses 10-13. The earth's vegetation and formations provide food and lodging for humans, birds, and beasts, and the celestial lights govern their times of work and rest (vv. 19-23). Verses 24-26 summarize God's creation of the earth and sea and all they contain. Verses 27-3o highlight the utter dependence of all life on the Creator. The poem closes with the psalmist's blessing and praise of God and a call for the destruction of the wicked (vv. 31-35).
105 A Hymn of Praise
God Fulfills His Covenant The psalmist calls on God's chosen people (v. 6) not only to offer thanks and praise to the Lord, but also to acclaim him outside their ranks (v. 1), to "seel"' him, and to "remember" what he has done for them (W. 4-5). He recounts the history of Israel as a demonstration that God has fulfilled his promises to the nation's patriarchs, Abraham, Isaac, and Jacob/Israel. Verses 12-13 picture these ancestors' nomadic life as ethnic Mesopotamian sojourners in Canaan, and verses 14-15 allude to specific incidents when God protected them there (Gen. 12:17; 20:3, 7; 26:11; 35:5).
Verses 16-24 summarize the life of Jacob's son Joseph (Genesis 37-46), through whom the Hebrews came to live, multiply, and flourish in the "land of Ham" (Egypt). The next 12 verses review God's judgment of these jealous and oppressive hosts-turned-masters by means of punishments delivered by Moses and Aaron in which God destroyed the Egyptians' "vines and fig trees" N. 33), a biblical expression meaning abundant prosperity. The Hebrews' divinely led exodus from Egypt and the miraculous provision of sustenance in the wilderness culminate in God's gift of the promised land to complete the fulfillment of the promises made to Abraham. The Hebrews' landed inheritance comes with both the freedom to worship God and the responsibility to keep his laws N. 45).
106 A Corporate Lament
The Ungratefulness of the Hebrews Though this psalm begins with an expression of praise to God (vv. 1-3), it quickly moves on to a brief personal petition for God's favor (vv. 4-5) and then a lengthy communal confession of national sin (vv. 6-46). The previous psalm recalls Israel's history as a demonstration of the covenantal faithfulness of God. This poem recounts many of the same events from the perspective of his people's repeated faithlessness and rebellion: their forgetfulness of divine deliverance from slavery (v. 7; Exod. 14:10-12); their desert cravings for the foods available in Egypt N. 14; Numbers 11); Korah's rebellion (vv. 16-18; Numbers 16); worship of the golden calf at the foot of Horeb (= Mount Sinai; vv. 19-23; Exodus 32).
Verses 24-25 recall the Hebrews' faithless acceptance of the spies' majority report concerning the people's ability to take possession of the promised land (Num. 13:25-14:10). Influenced by the Moabites, the Hebrews again succumbed to idolatry, and only the actions of Phinehas curtailed the consequent divine punishment by plague (vv. 28-31; Numbers 25). Verses 32-33 blame on the people Moses' transgression at Meribah (Num. 20:2-13). Their covenantal disobedience continued in the promised land, where their failure to destroy the pagan inhabitants led to further idolatry and even to child sacrifice (vv. 34-39). Such deliberate infidelity resulted in a divinely orchestrated cycle of oppression by enemy nations and compassionate deliverance (Judg. 2:11-23), until God's judgment through their conquest by foreign powers became inevitable (vv. 40-46). The psalmist's petition in verse 47 reveals that he writes from the perspective of exile. The final verse represents a doxology that closes Book IV.
Book V: Psalms 107-150
Several groups of songs comprise this final book of the Psalter. Psalm 107 may serve as an introduction to Book V as a whole. The Hebrew titles of 15 of these psalms associate them with David (108-110,122,124, 131,133,138-145), while 127 is linked with Solomon. Psalms 111-118 are the "Hallelujah Psalms," the last six of which the Hebrews sang during the festivals of Passover, Weeks, and Tabernacles. Psalm 119 may introduce the "Psalms of Ascent," sung by pilgrims journeying to the hill-country capital, Jerusalem (120-134). The last five songs (146-150) conclude the Psalter by ascribing "Glory to God in the highest!"
107 A Hymn of Corporate Thanksgiving
God's Goodness to the Upright In calling for global thankfulness to God, the psalmist uses four metaphors to illustrate divine goodness, which he describes in terms of deliverance. The parched and hungry desert nomad finds sustenance in the city (vv. 4-9). The doomed prisoner gains freedom (vv. io-16). The deathly ill receive healing (vv. 17-22), and the sailor tossed about by the sea reaches safe haven through divinely calmed waters (vv 23-32). Verses 33-42 use the imagery of water to describe God's transformation of ideal circumstances into disastrous straits for the wicked and his redemption of potentially catastrophic situations for the needy upright. The wise person will take a lesson from these observations and live a life of righteousness, so as to enjoy God's everlasting lovingkindness (v. 43).
108 A Lament
Praise and Petition amid Peril Verses 1-5 repeat 57:7-11, and verses 6-13 repeat 60:5-12.
109 An Individual Lament
An Eye for an Eye Betrayal by those to whom the psalmist has shown love feeds his desire to see divine vengeance on his hateful adversaries. The poet details his hopes for their severe punishment in the judicial, spiritual, personal, familial, economic, and social realms (vv. 6-13). Finally, he calls for rescinding their participation in the covenantal blessings by "cutting off" their memory from the earth (vv. 14-15). The psalmist finds justification for his vengeancebent request in the malevolent treatment his adversaries have dealt both to him and to others (vv. 5,16-20).
Picturing himself as afflicted, needy, near to death, and reproached by others (vv 21-25), the psalmist calls on God to demonstrate his power over the adversaries by causing his blessing to triumph over their curses (v 28). The poem closes with an affirmation of confidence in God's deliverance of the needy, with whom the poet identifies.
110 A Royal Psalm
The Ideal Kingly Reign Possibly a coronation psalm used during the period of Israel's monarchy to portray the ideal kingly reign, this highly prophetic, alphabetical acrostic poem also foreshadows the reign of the Messiah. New Testament writers quote verse 1 more than any other Old Testament passage (e.g., Matt. 22:44; Acts 2:34-35; 1 Cor. 15:25; Eph. 1:20, 22; Heb. 1:3, 13). Verse 4 attributes to the king a priestly role, "according to the order of Melchizedek;" the priest-king of Salem (Jerusalem) to whom Abraham gave one tenth of his battle spoils (Gen. 14:17-20). The author of Hebrews asserts not only the validity of the priesthood of Jesus, who was neither a descendant of Aaron nor even a Levite, but further, the superiority of the eternal priestly order to which he belonged - that of Melchizedek (Hebrews 7).
111 A Hymn
Divine Acts and Attributes That Inspire Reverence Each of the 22 lines of this acrostic hymn - the first of the "Hallelujah Psalms" (111-118) - begins with a successive letter of the Hebrew alphabet. The various acts and attributes of God spelled out in verses 2-9 culminate in the poet's assertion that reverence for this awesome God is the beginning of wisdom (v. 10; cf. Prov. 1:7). Splendor, majesty, enduring righteousness, grace (= ill-deserved favor), compassion, covenantal faithfulness, truth, and justice characterize God and his works.
112 A Wisdom Psalm
A Portrait of the Reverent Person As with Psalm 111, 22 lines make up this acrostic wisdom psalm. Whereas the previous poem focuses on God and his works, these verses describe the acts and attributes of the person who reveres God and the blessings that ensue. Those rewards, reaped in the here and now in accordance with the Old Testament's grim view of the afterlife, include "mighty" descendants, wealth, an enduring reputation, honor (= the exaltation of "his horn," v. 9), and victory over adversaries (vv 8, io). The wise person's God-like characteristics include grace, compassion, righteousness, generosity, justice, and steadfast trust in the Lord.
113 A Hallelujah Hymn
Divine Compassion in Action The psalm calls for the eternal blessing of God's name, understood in ancient Near Eastern culture to define his very essence. In recognizing God's unique superiority over all creation (vv. 4-5), the hymn emphasizes his great humility in stooping to concern himself with the most desperate of human affairs. The psalmist gives two examples of God's active compassion: he elevates to a high social status the outcast mourning at the ash heap (cf. Job 2:8), and he blesses with children the socially shamed barren woman (e.g., Gen. 29:31-30:24; 1 Sam. 1:6). Today, many Jews sing Psalms 113 and 114 before the Passover meal and 115-118 after it.
114 A Hymn of Praise
A Covenantal Promise Delivered Here the Hebrews remember their deliverance from a foreign land (Egypt) and their establishment in the land of God's promise. Judah/Israel became home to the temple (v 2) and a nation ideally under God's ultimate rule. Verse 3 remembers the divine parting of the Red Sea during the exodus and the supernatural stopping of the Jordan River while the Hebrews crossed from Transjordan into Canaan proper (Exodus 14; Joshua 3). Verse 8 recalls God's provision of water in the desert for the wandering Hebrews (Exodus 17; Numbers 20).
115 A Prayer of Assurance
Contrasting God and Idols This psalm contrasts God's omnipotence and goodness with the lifelessness of idol-gods made by humans. Confident in the Creator's blessing of lay and priestly Israelites (= the "houses" of Israel and Aaron, respectively), the poet encourages them to place their trust in the Lord. In affirming humans' status as stewards over God's earthly creation, verse 16 recalls Gen. 1:28. Verse 17 alludes to Sheol, the silent, shadowy abode of the dead. The psalm appears to reflect liturgical use and was perhaps sung antiphonally, alternating between a soloist or cantor (vv. 3-8, 14-15) and choir (vv. 1-2, 9-11) or congregation (vv. 12-13, 16-18).
116 A Thanksgiving Psalm
Divine Deliverance from Death The psalmist can hardly thank God enough for answering his prayer for deliverance from imminent death (v. 3). Wondering out loud how to demonstrate this thankfulness, he pledges to offer a "sacrifice of thanksgiving" (v. 17), which will include his drinking a cup of wine to represent his rescue from death - the "cup of salvation" (v. 13). On the poet's public payment of vows, see Leviticus 27.
The Psalms in Worship
The Psalms were written to serve the corporate worship of the people of God. They were the hymnbook of the temple, sung or recited by the faithful as they entered God's presence to praise the Lord and petition his help. This insight has bearing on how God's people should use this book today.
The original composition of a psalm apparently arose out of the personal experience of the author. Psalm 51, for instance, embodies the sentiments of a person who seeks forgiveness for a serious sin, and the title appropriately relates the composition to the time that Nathan confronted David concerning his sin of adultery with Bathsheba (2 Samuel 11-12). But the psalm itself says nothing that would specifically associate its contents with that historical occasion, and this seems intentional. The composers wrote not to memorialize an event (as does Exodus 15), but to give others after them words to express their own hearts to God in worship. The book of Chronicles gives us a glimpse of this process, reporting how David completed a song and then handed it to Asaph and the other musicians associated with the public worship of God at the sanctuary (1 Chr. 16:7).
In this way, the Psalms are very similar to our own hymns. Hymns often have stories behind their composition, but we still sing them without knowing their background. One well-known example is "Amazing Grace," by the Englishman
John Newton (1779). Newton had been a slave trader, an exploiter of fellow human beings, when the spirit of God convicted him of his sin and turned him toward God. Newton wrote this hymn, inspired by the unexpected and undeserved transformation of his life. He did not intend us to sing it about his story, however - rather about our own. His song gave words for worship by all the generations of God's people. Through it we voice our overwhelming experiences of God's grace.
The book of Psalms has been the background of Jewish and Christian worship from time immemorial. The Old Testament amply evidences the use of the Psalms in corporate worship. The Song of Hannah illustrates their use in the private devotion of God's people as well. 1 Samuel 2:1-1o records her song of delight and praise at the birth of Samuel after a long period of barrenness. This song bears close similarity to Psalm 113. Similarly, rescued from the deep waters by the great fish, Jonah assembles a collage of psalms to express his thanks to God (Jonah 2).
The Dead Sea Scrolls provide early evidence for the use of the book of Psalms as an instrument of worship. Archaeologists have found more copies of Psalms at Qumran than of any other biblical book. Furthermore, the Qumran scribes composed new songs (known as the Thanksgiving Hymns) for their worship, drawing heavily on the canonical Psalter
for their inspiration. Jewish liturgies for the Sabbath and other moments of traditional Jewish worship also show a rich use of Psalms.
Jesus, a Jew of the 1st century, was no exception. Indeed, when the Gospel writer reports that Jesus and his disciples "sung a hymn" on the eve of the Passover just before he was crucified, undoubtedly that hymn came from the great Hallel (Psalms 113-118) sung by Jewish people at that festival. And when the disciples raise their voices in Acts 4:24, they sing words from Ps. 146:6.
Significantly, the early Christian church understood that Jesus himself was both the fulfillment of the Psalms and the very person whom they praise. So from the earliest times until today the Psalms themselves and other songs inspired by that book enrich and deepen the corporate and private worship of God's people. As early as Athanasius (A.D. 297-373), the Psalms were said to be a mirror of the Christian's soul. That is, the Psalms gave insight as to whether one was moving toward God or away from God. And when we sing the popular hymn based on Psalm 23, The Lord's My Shepherd," we rightly evoke memory of Jesus the Good Shepherd. The Psalms, thus, have always well served worship as the people of God enter into the presence of God.
TREMPER LONGMAN III
117 A Hymn of Praise
The Nations Called to Praise This brief call for universal praise of God for his great lovingkindness and everlasting truth reflects Psalm 87, which describes the gathering together in Jerusalem of the worldwide elect (c£ 102:21-22; Rom. 15:11).
118 A Thanksgiving Psalm
Celebrating National Deliverance The psalm calls for Israel's national thanksgiving for God's goodness and loving-kindness, demonstrated in his deliverance of them from enemy nations (vv. 1-4,10-14). As in Psalm 115, the priestly "house of Aaron" receives special mention (v. 3). Here the poem elevates trust in God over trust in fellow humans - even socially powerful ones (vv. 8-9; cf. 115:3-8, which refers to lifeless idols). God delivers Israel from foreign nations with his "right hand," the preeminent symbol of strength and honor (vv. 15-16). The "gates of righteousness" (v. 19) reflects the temple, where offerings and sacrifices righted the imperfect Israelites' relationship with the holy God. The "stone that the builders rejected" (v. 22) refers to the nation of Israel, which God elevated above all the other nations (cf. the parable of the vineyard, where Jesus applies the metaphor to himself as the basis for Israel's forfeiture of its privileged position; Matt. 21:42; Mark 12:10-11; Luke 2o:17; also Acts 4:11; 1 Pet. 2:7). Verse 27 suggests a festival use for this psalm. The "horns of the altar" - vertical projections from each of the altar's four corners, its most sacred parts - prevented sacrifices from falling off (v 27); here the language may be symbolic.
119 A Wisdom Psalm
Delighting in God's Law In this longest of all the psalms, the acrostic literary style is fully developed. Twenty-two eight-verse stanzas, beginning with the letters of the Hebrew alphabet in order, comprise this meditation on God's law, also referred to by the psalmist as testimonies/ instruction, precepts, statutes, commandments, ordinances/decrees, word, ways/paths, promises, and judgments/rulings. All but a few verses contain a reference to the Law. The wisdom theme emerges in the psalm's assertion that knowledge of God's commandments and obedience to him are the only means to true happiness and fulfillment (cf. Psalm 1; Prov. 1:7).
The psalmist regularly interjects prayers that ask for divine help in understanding the Law, spurning wickedness, and remaining faithful to God's commands. He expresses trust in the Lord and determination to obey him in the midst of affliction by wicked adversaries. Verse 71 interprets affliction in a positive light, and "salvation" in verse 81 refers to divine deliverance from persecution (cf. W. 41, 123, 155, 174). The poet repeatedly professes his love for God's law, in which he "delights" and for which he daily praises God the ideal number of times - seven (v. 164). His recurring declarations of hatred for wickedness culminate in a closing confession of disobedience that reflects shepherd-sheep imagery (Psalm 23; Matt. 18:12-14; Luke 15:4-7).
120 An Individual Lament
Longing for Peace In this first of the Psalms of Ascent (120-134), which Hebrew pilgrims sang on their journeys to the hill-country capital, Jerusalem, for annual festivals, the poet petitions for divine deliverance from oppressors who afflict with their tongues through lies and deceit. To emphasize the extent of the hostile world he laments, the psalmist mentions regions well beyond the borders of Canaan (Meshech, a region in Asia Minor, and Kedar, in the Syro-Arabian Desert).
121 A Prayer of Confidence
The Traveler's Prayer Pilgrims to Jerusalem exposed themselves not only to the harshness of nature (v. 6) but also to mugging by bandits (cf. Luke 1o:3off.), who found especially good hiding places in the rocky hill country that characterizes the ascent to the capital. When the psalmist looks toward his mountain destination, he knows the potential peril that lies ahead. His expression of pure confidence in the protecting Creator pictures an ever-vigilant, all-powerful guardian.
122 A Hymn of Praise
Peace Sought for Jerusalem The joyful pilgrim has arrived in Jerusalem to participate in the celebration of an annual festival at the temple. For the sake of his kinfolk who live in Jerusalem and for the sake of its temple, the psalmist prays for the peace of the city and the prosperity of the national government seated there.
123 A Corporate Lament
Turning to a Gracious God The poet acknowledges the powerlessness of his people in relation to God, to whom they turn for gracious deliverance from materially well-off scoffers who hold them in contempt.
124 A Thanksgiving Psalm
Rescue against Unbeatable Odds The nation remembers their deliverance in the face of odds unbeatable apart from God's intervention. The psalmist portrays Israel's enemies as savage predators, drowning waters, and crafty trappers who fail in their quest against the Creator.
125 A Prayer of Trust
The Security of Divine Protection The poet cites the geographical permanence of the Temple Mount and the defensibility of its home, Jerusalem, to illustrate the security and protection of the righteous. He also foresees divine judgment on the disobedient.
"Those who go out weeping shall come home with shouts of joy" (Psalm 126); Jericho road toward Jerusalem. (BiblePlaces.com)
126 A Corporate Lament
Seeking Continued Restoration This psalm may reflect the emotions of Jews who returned from captivity in Babylon, where Judah's inhabitants were exiled in the early 6th century. Their restoration to the promised land produced in them a dreamlike joy (vv. 1-3). Yet the practical outworking of renewing the land and/or nation raised a challenge for which they needed divine aid (vv. 4-6). The psalmist asks for abundant revival like the rebirth of the southern desert streambeds (wadis), which remain completely dried up for most of the year but turn into unstoppable torrents when the rains come.
127 A Wisdom Psalm
God's Essential Centrality in Human Endeavors The psalmist acknowledges the vanity of human endeavors apart from God. One aspect of divine blessing consists in the gift of children. In the ancient Near East, children helped work and manage the land and household. Sons, especially, held the key to the family's economic security and guaranteed its landed inheritance rights, which in turn ensured the family's continued participation in the covenantal blessings. They also provided supportive testimony for the family patriarch when enemies spoke against him in court sessions at the city gate (v. 5).
128 A Wisdom Psalm
Reverence Results in Blessing This psalm portrays the blessed life of the God-fearing from an ancient Near Eastern perspective: satisfaction with the results of his labors, a prolific wife and many children ("vine" and "olive shoots" signify prosperity, V. 3), and a long life ("seeing" his grandchildren, v. 6). The poet views Zion/Jerusalem (v 5) as the place of origin for such Godgiven prosperity, since the temple stood there.
129 A Song of Trust
The Overthrow of Israel's Enemies In verse 1, the song leader issues an invitation to participate in a verbal remembrance of Israel's persecution (vv 2-3). The "furrows" dug on their backs by the "plowers" refer to the cuts of whips ("cords;' V. 4) lashed by taskmasters. Verses 5-8 call for punishment on the wicked, defined as haters of Zion/Jerusalem. The poet invokes their cursedness in agricultural terms picturing them as useless, quickly withering grass (sown randomly by the wind) that sprouted on the flat, mud-covered rooftops of ancient Near Eastern houses. They are like passersby who neglect to greet them with even a routine blessing, which would release a force more powerful than mere words (v. 8; cf. English "good-bye," "God be with you").
130 A Penitential Lament
Hope in the Forgiving, Redeeming God The poet acknowledges his sins, prays for divine forgiveness, and waits expectantly for signs of God's renewed loving-kindness and redemption (earthly blessing and deliverance from affliction). Based on his personal trust, the psalmist calls for national hope in the God who not only forgives but also redeems, that is, frees from earthly affliction and misfortune as the consequences of sin in Old Testament thought.
131 A Prayer of Confidence
Childlike Trust in God Through the poet's humble prayer, this psalm encourages childlike trust in God, portrayed here as a loving mother. "Hope" in verse 3 means not wishing but expectation.
132 A Royal Processional Hymn
The Davidic Covenant Remembered This psalm marks David's transfer of the ark of the covenant - the symbolic throne of God - to Jerusalem (2 Sam. 6:12-15). News of the transfer spread from Ephrathah (= Bethlehem, David's birthplace) to "Jaar" (short for Kiriath-jearim, home to the ark after its return by the Philistines; v. 6; 1 Sam. 4:10-11; 7:1-2). David's deter mination to build the temple ultimately found fulfillment in God's own choice of Jerusalem (Zion) as his dwelling-place (vv 2-5,13-14; cf. 2 Sam. 7:1-7). God trumped David's vow by promising a perpetual dynasty, which, despite the covenantal disobedience of David's successors, finds ultimate fulfillment in Christ (vv 10-12, 17-18; cf. 2 Sam. 7:11-16).
133 A Wisdom Psalm
The Blessedness of Harmonious Community The psalmist celebrates the harmonious community of God's elect. He likens it to the holy oil of consecration used in anointing Aaron, the first high priest (Exod. 29:7), and to Jerusalem's blessing with the dew of the Hermon mountain range on Canaan's northern border, which enjoys more abundant fertility than the drier hill country of Judah and Jerusalem.
134 A Liturgy of Blessing
Evening Praise and Blessing In this last of the Songs of Ascents, the Jerusalem pilgrims call upon those who serve the temple by night, the priests and Levites, to praise God (vv 1-2). In turn, the temple servants invoke the pilgrims' blessing by the Creator, who dwells in Zion (v. 3).
135 A Hymn of Praise
God's Goodness toward Israel The psalmist calls for the chosen nation Jacob/Israel to worship God in the temple (v. 4). He acknowledges God's goodness toward them (vv. 8-12) and asserts his omnipotence, demonstrated in his command over nature (vv. 6-7). Verses 8-9 remember the divine punishments on the Egyptians prior to the exodus (Exod. 6:28-12:36), and vv. 10-13 recall God's victories on the Hebrews' behalf on their way to the promised land (Numbers 21) and in Canaan itself (cf. Josh. 12:7-24). The belittling description of idols in verses 15-18 parallels 115:4-8. The psalm's closing call on Israel to "bless" the Lord singles out the Aaronites, the Hebrews' priestly line (Exod. 28:1), and the Levites, the other temple servants.
136 A Hymn of Thanksgiving
Israel's "Great Hallel" Israel sang this Great Hallel ("praise") at Passover in celebration of God's eternal, "steadfast love;" proclaimed in each verse's refrain. "Hallelujah" comes directly from the Hebrew, meaning literally, "Praise the Lord." The psalm recognizes God's goodness, supremacy, uniqueness, wisdom demonstrated in creation (vv. 5-9; cf. Prov. 3:19-20), and power displayed in Israel's history (vv. 10-15; see Exodus 6-14; Numbers 21; Josh. 12:7-24; compare W. 17-22 with 135:10-12). Verses 23-25 express thanks for God's deliverance of the lowly and his sustenance of humanity.
137 A Lament
The Exiles' Lament The psalmist expresses the deep sadness stemming from recollection of exile in Babylon, where the the Hebrew population had been deported in the 6th century (2 Kings 24-25). Back in their forefather Abraham's home country, the Hebrews find it painful to celebrate in song their memories of Jerusalem (= "Zion;" v. 1). For the psalmist, pain turns first into determination not to forget the bygone capital and then into an angry call for divine vengeance against those who cheered its destruction (the Edomites, Israel's relatives through Esau and neighbors to Canaan's southeast; Obad. 8-14) and those who carried out the destruction. The shocking cry for vengeance (v. 9) fleshes out the call for the conquerors to reap what they have sown (v. 8) and exposes the cruelty of ancient warfare.
138 A Thanksgiving Psalm
God's Answers to Prayer That the psalmist vows to thank God "before the gods" (v. 1) evidences that Israelite religion did not deny the existence of other gods, though it did deny their power (cf. 95:3; 1 Sam. 5:1-5; 1 Kgs. 18:7-40). The poet views God's answer to his prayer as a testimony that will cause all earthly kings to sing the praises of God, who in his exalted state condescends to pay attention to human affairs and intervene in them (vv. 5-6, 7-8). Salvation for the psalmist means deliverance from his earthly enemies (cf.
119:81) and comes through God's "right hand;' the symbol of strength and honor.
139 An Individual Thanksgiving
God's Omniscience and Omnipresence Personalized Verses 1-6 celebrate God's complete and intimate knowledge of the psalmist - both his actions and his thoughts. Verses 7-12 personalize for the poet God's presence everywhere, not only in the remotest places on earth (v. 9), but also in heaven and Sheol, the shadowy abode of the dead (v. 8). God can reach even into the deepest adversity to provide blessing (vv. 11-12). As divine Creator, God has knowledge of the psalmist from the very beginning (vv. 13-16). The psalmist's wonder at God's vast wisdom issues in a hateful outburst against God's enemies, whom the poet makes his own (vv. 17-18,19-22). The tone of humility returns in the closing petition for divine soul-searching and correction (vv. 23-24).
140 An Individual Lament
Rescue from Danger The psalmist seeks protection from evil enemies who plot violence against him. Their wickedness goes clean to the heart and issues in hateful words and actions. The poet bases his call for judgment against the wicked on his personal history of divine help in similar situations (vv. 7-11). He closes with an affirmation of trust that God sides with the righteous afflicted (vv. 12-13).
141 An Individual Lament
Deliverance from Evil and Evildoers This psalm requests divine haste in answering the poet's prayer for protection from those who do evil and for resistance to temptation. Verse 2 parallels the prophet Samuel's assertion that God prefers obedience, which evidences a contrite heart, to routine sacrifice (1 Sam. 15:22; cf. Pss. 40:6-8; 50, esp. V. 23). Verses 3-4 preview the petition in the Lord's Prayer for "deliverance from evil" (Matt. 6:13). In verse 5, the likening of righteous correction to "oil upon the head" recalls the ceremony to purify Aaron for the priesthood (Exod. 29:7). Verses 6-1o shift the focus to the psalmist's present straits by asking God to protect him from hateful pursuers who have already killed companions of the poet (v. 7b).
142 An Individual Lament
Complaining with Hope The Hebrew title associates this psalm with the days when David, fleeing from Saul, hid in Judean desert caves (1 Samuel 22-24). Here the poet does not hesitate to complain to God about his circumstances. He feels alone, overpowered, and without an escape route. Yet neither does he complain for complaining's sake; rather, he expresses faith for his rescue by the God who knows his every move. He seeks deliverance not as an end in itself, but for the purpose of gaining the opportunity to recognize God with thanksgiving for reversing his fortunes.
143 An Individual Lament
A Desperate Plea for Rescue In this last of the seven "penitential" psalms, the poet bases his request for divine deliverance from dire straits not on any claim of personal righteousness, but on his service to God (vv. 2 and 12). He uses the words "life" and "soul" synonymously, and he views "judgment" in terms of affliction and death caused by human enemies, who have already all but killed him (vv. 3c and 7 refer to "darkness" and "the Pit, Sheol). The psalmist's recollection of God's past acts leads him to trust the Lord and long for his practical and spiritual guidance (v. 6; cf. 42:1-2).
144 A Royal Lament
Invoking a Divine Display of Power Praise of God for preparing David or his successor (see v. 1o) for success in battle leads to wonder that the Lord bothers taking note of mere humans (vv. 3-4; cf. 8:4-8). The psalmist calls for a natural display of divine power (vv. 5-6; cf. Exod. 19:16-18) in delivering him from threatening "waters," often associated with death (cf. 69:1-2; Matt. 18:6). In anticipation of rescue from his enemies, the poet promises a musical offering of praise (v. 9).
Verses 12-15 seem out of place here and originally may have been part of another psalm. They picture the blessed life of the people of God in typical Old Testament terms - the earthly flourishing of family, fields, and flocks.
145 A Hymn of Praise
Defining God's Greatness This acrostic hymn heads the closing collection of songs in the Psalter - the hymns of praise represented in 145-150. Verses 1-7 announce the psalmist's vow to praise God perpetually and to witness publicly to his greatness and power. The rest of the hymn defines the nature of God's greatness by highlighting his goodness, mercy, and eternal dominion demonstrated in divine help to the needy, provision for all creatures, faithfulness to those who love and revere him, and judgment of the wicked. God metes out justice in accord both with his righteousness and with his lovingkindness (vv. 17-20).
146 A Hymn of Praise
The Divine Champion of the Oppressed "Hallelujah;" Hebrew for "praise the Lord;" begins the last five psalms. Here verses 3-9 contrast the folly of placing one's trust in humans with doing so in the Creator, whose help to the needy oppressed lasts forever. God's active concern for society's weakest members echoes a prominent theme expressed throughout the Bible and particularly emphasized in Deuteronomy (e.g., Deut. 14:28-29; 26:12-13; cf. Jas. 1:27; also Luke 4:18-19, quoting Isaiah 61).
147 A Hymn of Praise
The Unique Covenantal Blessings This hymn couples God's infinite wisdom and universal sovereignty with his active care for the afflicted. Verses io-11 elevate human reverence for God over God-given strength (cf. 146:3-6).
The Greek Old Testament (Septuagint) designates verses 12-2o as a separate psalm. This section highlights the unique blessings enjoyed by the nation of Israel as a result of its divinely established covenant with God: national protection, symbolized by the strong defenses of its capital city and by the peacefulness of its borders; agricultural abundance; and knowledge of God's laws.
148 A Hymn of Praise
Heaven, Earth, and Israel This hymn begins with a call for the praise of God by heavenly beings and heavenly bodies created by his command (vv. 1-6). The "waters above the heavens" (v 4) are the celestial ocean above the firmament, the source of rainfall (cf. Gen. 1:7; Ps. 104:3). Continuing to recall the creation account in Genesis 1-2, the psalm invokes praise of God by earthly creatures and nature, including the mythological "sea monsters," and ending with all humanity, regardless of status. The psalm climaxes by narrowing the focus on a call to praise by the chosen people, Israel, whom the uniquely exalted God (v. 13) has himself exalted (= "raised up a horn," v. 14).
149 A Hymn of Praise
In Celebration of Salvation The psalmist calls on Israel to praise its divine Maker and King with singing, dancing, and musical accompaniment
to celebrate their divinely wrought deliverance from affliction. The "victory" (here the Hebrew word for "salvation") that "adorns" Israel refers to the divine judgment of its pagan oppressors through their military defeat and subjection (v. 8; cf. God's judgment of his own people by the Babylonians, 2 Kings 25). In the New Testament, the "two-edged sword," which cuts both ways, signifies the word of God, which brings salvation for the believing and damnation for the unbelieving (v. 6; cf. Heb. 4:12; Rev. 1:16).
150 A Hymn of Praise
An Orchestral Finale The song that closes the Psalter calls on every living creature to praise God, who dwells both in an earthly temple ("his sanctuary") and in the vast heavens (v. 1). His "mighty deeds" and "surpassing greatness" occasion this invocation of a loud, orchestral fanfare to honor the Lord (cf. 1 Chr. 13:8; 15:16, 28; 16:5-6).