Psalm PSALM—NOTE ON 90. This community lament relates to some unspecified disaster (vv. 13, 15). It asks God to have pity on his people and bless them. The title credits the psalm to Moses. The psalm pictures Israel around the time of Deuteronomy, as they were about to cross the Jordan River and enter the Promised Land. Their parents had followed Moses out of Egypt, through the parted Red Sea—and yet they rebelled, so God swore that they would not enter the land (Num. 14:20–36). For the Israelites to accomplish their mission and for God to establish the work of their hands (Ps. 90:17), the people need to embrace the covenant and live in faith toward God. Those who sing this should see themselves as the heirs of that generation, seeking God’s blessing so that they can carry out their mission.
PSALM—NOTE ON 90:1–2 The Lord is the dwelling place, that is, the home and refuge, for his people in all generations because he himself is eternal.
PSALM—NOTE ON 90:3–6 In contrast to God’s eternity, human life—even the longest imaginable (a thousand years)—is insignificantly brief (a watch in the night, a flood, a dream, grass). See v. 10; 103:15–18; James 1:11. The psalm recalls God’s sentence in Eden on Adam and Eve’s sin (Ps. 90:3); the short life spans of humans are due to sin’s entry into the world.
PSALM—NOTE ON 90:7–11 God’s people reflect on the unfaithfulness of past generations. They harbored iniquities and secret sins, which resulted in God’s anger and wrath. The whole body of God’s people suffers from the presence and influence of its unfaithful members. God’s judgments that remove the unfaithful from his people are hard even for the faithful to endure. Hence the whole people experience toil and trouble during their brief lives.
PSALM—NOTE ON 90:12 teach us to number our days. In view of the psalm’s theme, this refers especially to the ability to make the most of one’s days, since they are so few. The heart of wisdom would enable the faithful to live by the right priorities.
How old? Psalm 90:10 suggests that Israelites were living to be 70 or 80 years old in the days of Moses. While life expectancy has varied somewhat over the centuries, it is about the same today.
PSALM—NOTE ON 90:13–15 Return, that is, come back to us, turn from your anger (as in Ex. 32:12). in the morning. Probably a metaphor for the time when God will make his steadfast love clear to his people.
PSALM—NOTE ON 90:16–17 Let your work be shown, that is, display your love toward your people in great deeds of power that enable them to flourish. to their children. God made his covenant with Abraham and with his offspring (who must themselves embrace the covenant). The OT faithful seek the continuation of the people through their own faithful children (see 78:3–8; 103:17; 145:4).
Psalm PSALM—NOTE ON 91. This tender psalm describes the confidence that the believer may have through all types of dangers and challenges.
PSALM—NOTE ON 91:1–2 The Lord is a secure defense (shelter, shadow, refuge, fortress) for those who take refuge in him.
PSALM—NOTE ON 91:3–8 These verses list the benefits that come to those who trust in the Lord. The snare of the fowler (v. 3) seems to be a metaphor for the schemes of those who hate the faithful. Pestilence (vv. 3, 6) and destruction are diseases that God sends on his enemies or his unfaithful people (see Ex. 5:3; 9:15). The terror and arrow, together with a thousand may fall, envision God’s people under attack. Psalm 91:8 notes that God sends plagues and battles as recompense on the wicked (whether Gentile or Israelite). In such times, the faithful can trust God not to judge them as he does the wicked.
PSALM—NOTE ON 91:10 The mention of a plague recalls the plagues that fell on Egypt (see Gen. 12:17; Ex. 11:1). As happened then, the faithful are safe in a time of God’s judgment.
PSALM—NOTE ON 91:14–16 The psalm closes by laying out what trust in God looks like (holds fast to me in love, knows my name, and calls to God) and by repeating God’s pledge to care for his faithful ones (deliver, protect, answer, be with him in trouble, rescue, honor). Such a person will have long life (probably implying eternal life; see note on 23:5–6) and will enjoy God’s salvation.
Satan knows the Scriptures. Psalm 91:11–12 was quoted by Satan when he tempted Jesus in the desert (Matt. 4:6). Of course, he misapplied it for his own evil purposes. In no way do these verses mean that believers should put themselves in unnecessary danger.
Psalm PSALM—NOTE ON 92. This is a hymn of thanks and praise to God, specifically celebrating the blessing of the Sabbath in Israel. The Sabbath was a day of rest and for community worship (Lev. 23:3). The title (“A Song for the Sabbath”), the references to morning and evening worship (Ps. 92:2), to the musical instruments used in worship (v. 3), and to the temple (v. 13) all reveal that worship is the focus of the psalm.
PSALM—NOTE ON 92:1–5 One of the most basic acts of Sabbath worship is celebrating God’s greatness in creation and his goodness toward the faithful. The songs honor God for what he has revealed about himself, recalling Ex. 34:5–7, where God explained his name. God’s work and works are the great deeds he has done in creating the world and in caring for his people.
PSALM—NOTE ON 92:6–11 This section draws a contrast between the members of the people who are unfaithful to the covenant (called stupid, fool, wicked, God’s enemies, and evildoers, vv. 6–9) and those who love and trust the Lord (the “I” singing the psalm). The unfaithful fail to understand that, no matter how they might flourish for the moment, God’s will alone prevails in the end.
PSALM—NOTE ON 92:9 perish . . . scattered. Like “destruction” (v. 7), these terms describe the judgment on the wicked as if it is a defeat in battle.
PSALM—NOTE ON 92:10 exalted my horn. See note on 75:4. The wild ox was known for its strength, and its horns were effective for goring (see 22:21; Deut. 33:17).
PSALM—NOTE ON 92:12–15 See Heb. 4:9. The faithful flourish like the palm tree, that is, the long-lived and stately date palm; see Ps. 92:14). They flourish in the courts of our God, which describes abiding in God’s presence (see 23:6) as opposed to the temporary “flourishing” of the evildoers (92:7), who “are doomed to destruction” (v. 7).
Psalm PSALM—NOTE ON 93. Psalms 29; 93; and 95–99 are hymns of praise for God’s kingly rule over creation. The idea of God as universal king is rooted in the creation account. It is Israel’s great privilege to be ruled by the God who is the universal Creator and Lord, who one day will rule all nations. Belief that God reigns is the ultimate solution to doubt and despair (see 89:38–51).
PSALM—NOTE ON 93:1–2 The Lord reigns as king. Because his throne is established and secure, the world is established. It is a stable and reliable place to live.
PSALM—NOTE ON 93:1 the world . . . shall never be moved. See 46:5; 125:1; note on 10:6. The expression probably means that the world’s ongoing order (and the moral principles that underlie that order) are faithful and sure, guaranteed by God’s own faithfulness.
PSALM—NOTE ON 93:3–4 To an Israelite, the raging sea (also called floods and many waters) was the most vivid picture of uncontrollable chaos. The divine king is mightier than even that.
PSALM—NOTE ON 93:5 God’s decrees are very trustworthy and holiness befits his house. The laws given to Israel are based on God’s own character, which the moral laws of the universe reflect.
Psalm PSALM—NOTE ON 94. This is a community lament, written for a time when the wicked not only exult (v. 3) but also oppress the faithful (many of whom are socially weak, vv. 5–6). The wicked do so with no fear of God. The song asks God to protect the faithful, and it strengthens the faithful to endure the oppression. The faithful are reminded of God’s exhaustive knowledge of all that people think, do, and say (vv. 8–11); of his steadfast love for his own (v. 18); and of his commitment to bring justice by caring for the weak and putting down the wicked. The “wicked” in this psalm are members of God’s people (v. 8) who in their hearts do not believe in the God of the covenant (v. 7). Though such wicked persons were born into the covenant, they are not part of God’s true “people” or “heritage” (vv. 5, 14). They will suffer the full force of God’s judgment.
The word vengeance is used in Ps. 94:1 to describe one way in which the Lord brings about justice in the world. Individual Israelites were forbidden to seek personal vengeance (Lev. 19:18). However, it was the duty of the civil government to ensure just retribution against wrongdoers (Ex. 21:20).
PSALM—NOTE ON 94:1 Vengeance is founded on God’s justice. He brings his righteous judgment on those who oppose him and harm his people (see Deut. 32:41, 43; Ps. 18:47). God will judge the unfaithful among his own people as well as the Gentiles (see 99:8).
PSALM—NOTE ON 94:2–3 The proud are those who, in their unbelief, elevate themselves above God and dare him to punish them (v. 7). They use their power to take advantage of the weak (vv. 5–6, 21). The right response is to pray to the judge of the earth.
PSALM—NOTE ON 94:4–7 These verses list the activities of these evildoers. They pour out their arrogant words and boast (the quoted words of v. 7 are a sample of their boasting). They crush God’s people. They kill the helpless (such as the widow, sojourner, and fatherless). All this is a rejection of God’s standards (see Deut. 14:29; 24:17, 19).
PSALM—NOTE ON 94:8–11 This is the reply to v. 7. The God who planted the ear, who formed the eye, who disciplines the nations, and who teaches man knowledge is fully aware of everything that goes on, even the thoughts of man.
PSALM—NOTE ON 94:8 Dullest and fools refer to people who resist the offer of grace in God’s covenant.
PSALM—NOTE ON 94:12–15 The faithful, who receive instruction from God’s word and live by it (v. 12) are blessed. the LORD will not forsake his people. He will bring them justice.
PSALM—NOTE ON 94:14 Even though the wicked in this psalm are members of “the people” (v. 8), they are nevertheless distinct from God’s people. This implies that the faithful are God’s people in the truest sense, while the faithless among the Israelites are not.
PSALM—NOTE ON 94:16 Who rises up for me? The speaker is the psalmist. The answer is, “God does.”
PSALM—NOTE ON 94:19 The specific cares are those expressed in the psalm, e.g., v. 3. The consolations are the assurances that God knows (vv. 9–11), that he has shown his support already (vv. 17–18), and that he will surely judge (v. 23).
PSALM—NOTE ON 94:20–21 wicked rulers. The ungodly here have power, and they use it to frame injustice and to condemn the innocent to death (which God hates; Ex. 23:7). See Ps. 94:5–6. Such rulers could not possibly be allied with God.
PSALM—NOTE ON 94:22 stronghold, rock. See 9:9; 18:2; 144:2.
Psalm PSALM—NOTE ON 95. This psalm encourages its singers to learn from the rebellion of a previous generation. They should faithfully heed God’s “voice” (vv. 7–8). The psalm sees the Israelites’ grumbling against Moses at Meribah and Massah as an early indication of their persistent unbelief, which caused them to refuse to enter the land. The psalm has two parts. The first is a celebration of God’s kingship and the privilege that his people enjoy as they worship him (vv. 1–7a). The second is a warning not to repeat the rebellion of their ancestors (vv. 7b–11).
PSALM—NOTE ON 95:1–7a The singers invite one another to the great privilege of worshiping the LORD, the great God, the great King above all gods. The marvel of being Israel is that such a majestic King has pledged himself to his people, making them the sheep of his hand (see note on 74:1–3).
PSALM—NOTE ON 95:7b–11 Since worship includes the priests reading and explaining the Scriptures, the worshipers will hear his voice, but they must then believe and obey their great King. This section focuses on the inner self, the heart, where one accepts or rejects the grace of the covenant.
Maker of heaven and earth. Psalm 95 is one of several psalms that focus on God’s rule over all of creation. God is the ultimate king because he created everything that exists. The Psalms frequently remind God’s people that we owe him our worship and allegiance because it is he who made us.
PSALM—NOTE ON 95:7b–8 Today. There is a strong connection between the day on which the congregation sings and the day at Massah, when their ancestors disbelieved. do not harden your hearts. The biblical writers use “heart” for the central core of the person’s thoughts, feelings, and choices (see Prov. 4:23). To “harden the heart” is to make it dull and unresponsive to God, and thus to strengthen it in disbelief.
PSALM—NOTE ON 95:11 They shall not enter my rest. In the wilderness context, the “rest” is specifically the land (see Deut. 12:9; finally secured during David’s reign, see 2 Sam. 7:1, 11). Since the singing congregation is already in the land, it seems that the psalm is using “rest” as an image of enjoying God’s presence forever (much as Heb. 4:1, 11 does).
Psalm PSALM—NOTE ON 96. God’s kingship over all creation means that all people should love and worship him. The psalm has three sections, each beginning with a command (“sing,” v. 1; “ascribe,” v. 7; “say,” v. 10), and each mentioning the Gentiles. God called Israel to be a means of blessing for all mankind, bringing them knowledge of the true God. This psalm appears in 1 Chron. 16:23–33, indicating that the people sang a version of it when David brought the ark to Jerusalem.
PSALM—NOTE ON 96:1–6 The psalm begins by calling the inhabitants of all the earth to sing to the LORD. It asks them to sing to the LORD, bless his name, and tell of his salvation. This describes Israelite worship in God’s sanctuary. Here the Gentiles are invited to join in (see also vv. 8–9).
PSALM—NOTE ON 96:1 new song. See note on 33:1–3.
PSALM—NOTE ON 96:4–5 The psalmist explains to the Gentiles that there is only one God truly worthy of worship. The words gods and worthless idols sound alike in Hebrew, providing a play on words. An English paraphrase might be, “these mighty beings are mighty useless!”
PSALM—NOTE ON 96:7–9 These verses develop the thought of v. 7, inviting the Gentiles into his courts to worship. The OT describes a future era, when the Gentiles receive the light, by picturing them coming to the Jerusalem temple (see Isa. 2:2–3). Their uncleanness (see Isa. 52:1) can be cured by conversion, and then they too will be welcome in God’s house.
PSALM—NOTE ON 96:10–13 The Gentiles addressed throughout this psalm (see vv. 1, 7) are to spread the news among their fellow Gentiles (among the nations, v. 10; see v. 3) that the LORD reigns! The universal rule (will judge) of the one true God is good news to those who will acknowledge his kingship. When all kinds of people gladly receive God’s rule, the rest of the creation (the heavens, the earth, the sea, and the field with all their inhabitants, and the trees of the forest) will all celebrate (be glad, rejoice, roar, exult, and sing for joy). See note on Rom. 8:20–21.
Psalm PSALM—NOTE ON 97. This is a hymn celebrating God’s kingship over all creation. It focuses on how God’s universal rule assures the faithful of his final victory over evil and idolatry. This victory involves God’s protection of his faithful ones from evildoers (v. 10), the vindication of Zion as God’s chosen place (vv. 8–9), and the Gentiles ultimately coming to know the true God (vv. 6–7). Such assurance does not come from observing the course of events in the world, since God’s universal kingship is often invisible. The assurance comes from biblical faith, and it produces profound joy in those who embrace it (vv. 11–12). The reference to Zion hearing and being glad (v. 8) indicates that the psalm arose from some great deliverance of the city.
PSALM—NOTE ON 97:1–5 In words that echo the appearance of God’s glory on Sinai (Ex. 19:16–18; see Deut. 4:11; 5:22), the psalm describes the magnificence of God’s presence (clouds and thick darkness; the earth sees and trembles). It looks forward to the Gentiles coming to know the magnificent Creator and Ruler of all. Because of this, let the earth (and its inhabitants) rejoice.
PSALM—NOTE ON 97:1 many coastlands. The biblical authors commonly used the nations around the Mediterranean Sea as representatives of all nations everywhere (see Isa. 42:4).
PSALM—NOTE ON 97:6–9 These verses concern the false worship found among the nations who are worshipers of images. There is a contrast between the false gods and the Lord, who is most high over all the earth and exalted far above all gods. The purpose here is not to gloat but to look forward to the time when all the peoples see his glory. The OT anticipates this era (see Num. 14:21) and connects it to the reign of the Davidic Messiah (see Isa. 11:1–10).
PSALM—NOTE ON 97:10–12 This assurance about the story of the whole world enables the faithful (those who love the LORD) to live their own lives in faith (that is, to hate evil and to reject its attractions). If God’s righteous purpose will prevail in his world, this means that individual godly people (his saints) will know his care and protection in their own lives. God fills their lives with light and joy. When they realize this, they will rejoice in the LORD and give thanks to his holy name.
PSALM—NOTE ON 97:11 Light is sown. God’s “light” (that is, guidance; see 118:27; 119:130) and joy are scattered along the path of the faithful like seed, ready to sprout.
Psalm PSALM—NOTE ON 98. This hymn celebrates God’s universal kingship (v. 6) by referring to the “marvelous things” and “salvation” that the Gentiles have seen God accomplish on behalf of his people. God has worked salvation (rescue from evil) for Israel, which all the ends of the earth have seen (vv. 1–3). All people in the earth should join Israel’s celebration, because God is their rightful king, too (vv. 4–6). The material creation should join all mankind in jubilant praise of the one true God, as they look forward to his rule (vv. 7–9).
Joy to the world! Psalm 98:4–9 inspired Isaac Watts to write his famous Christmas hymn, “Joy to the World,” in 1719. The song celebrates not only the birth of Christ but how creation itself rejoices at the return of her King, who “comes to judge the earth . . . with righteousness” (98:9).
PSALM—NOTE ON 98:1–3 The term salvation appears in each of these verses. It describes God’s great deeds for the sake of his people as a whole. He provides protection from their enemies and creates the conditions in which faithfulness can flourish. God has done these great deeds to the house of Israel, but the benefit is not limited to them: All the ends of the earth have seen the salvation of our God.
PSALM—NOTE ON 98:4–6 These verses address all the earth, that is, all people, wherever they live. What God has done for Israel (vv. 1–3) is for the sake of bringing the light to the whole world.
PSALM—NOTE ON 98:7–9 The invitation is extended to the human inhabitants of the world (the world and those who dwell in it) to include even the sea and all that fills it, the rivers, and the hills. The entire creation, human and otherwise, can rejoice at the prospect of God’s just rule (to judge here is to administer justice through a just rule).
Psalm PSALM—NOTE ON 99. This is another hymn celebrating God’s kingship over all his creation. The focus is on his exalted holiness (vv. 3, 5, 9) and the amazing fact that he has made a way for his people to come into his presence without danger. Although the emphasis falls specifically on Israel, the element of universal hope for the Gentiles is also present (see vv. 2–3).
PSALM—NOTE ON 99:1–5 The first section stresses the stunning majesty of God’s kingship. It also emphasizes the proper human response (let the peoples tremble; let them praise your great and awesome name; exalt the LORD; worship). This universal God has established his just and gracious rule in Jacob. Among his chosen people, the perfect kingship of God is supposed to be on display. The place of worship (the sanctuary) is God’s footstool (see 132:7; 1 Chron. 28:2). This is in keeping with the royal image, where God the universal sovereign is the acknowledged king over his people.
PSALM—NOTE ON 99:4 The might of this king is directed entirely toward good and pure ends: he loves justice. He combines absolute might with absolute right.
PSALM—NOTE ON 99:6–9 These verses explore the wonder of being God’s people, whom he actually welcomes into his presence. In mentioning Moses, Aaron, and Samuel, the psalm reminds its singers of how these men were God’s gifts to lead his people. Those who worship at his holy mountain can be sure that God has preserved his people through servants like these. He has called each of his people to a similar life of faith and obedience.
PSALM—NOTE ON 99:8 God is a forgiving God, as he himself says in Ex. 34:7. His people, even the best of them (Moses, Aaron, and Samuel; Ps. 99:6), rely on this, not on their own moral excellence.
Psalm PSALM—NOTE ON 100. This hymn is not explicitly a psalm celebrating God’s kingship, but it brings the collection of kingship hymns to a close with its enthusiastic call to come before the Lord in worship. Like the divine kingship psalms, this hymn invites “all the earth” (all the Gentiles) to join the song of praise. The title declares that this psalm is “for giving thanks.” That is certainly fitting, as the worshipers thank the universal Creator for the privilege of being “the sheep of his pasture.”
PSALM—NOTE ON 100:1 joyful noise. Also translated “shout for joy” (66:1). all the earth. The Lord is the Creator of all people, not just Israel. Israel exists to bring light to the entire earth.
PSALM—NOTE ON 100:3 He who made us seems to refer to God’s making Israel to be his people. his people, and the sheep of his pasture. See note on 74:1–3.
PSALM—NOTE ON 100:4 gates . . . courts. Parts of the temple complex.
PSALM—NOTE ON 100:5 steadfast love . . . faithfulness. These terms recall Ex. 34:6. God’s people can be joyful because of his enduring character of gracious love and because he keeps his promises. to all generations. See Ex. 34:7; Deut. 7:9. The worshipers delight to think of the people of God being preserved forever (see Gen. 17:7; Ps. 103:17–18).
Psalm PSALM—NOTE ON 101. This is a royal psalm about the place of the Davidic monarchy in God’s plan for his people. It explains for David and his heirs the ideal kind of ruler they should be. The king should set the pattern for covenant faithfulness, and each Israelite should follow it in his or her own daily life.
PSALM—NOTE ON 101:1–4 The song opens by declaring the king’s firm commitment to live in covenant faithfulness, both in his private life (vv. 1–2) and in his rule in the kingdom (v. 3–4). A perverse heart. That is, those who are openly unfaithful. The king should reject unfaithful advisers.
PSALM—NOTE ON 101:5–8 The king should promote faithfulness among the people, and this includes protecting the weaker members from those who would do them harm (vv. 5, 7–8). At the same time, the ideal king will look with favor on the faithful in the land. They may dwell with him (contrast v. 7), and he will rely on them to minister to him (see note on v. 6).
What is integrity? When the Bible describes someone as having “integrity” (101:2) it means that the person is characterized by good moral behavior. The Bible might also describe this person as “blameless” in the sight of God.
PSALM—NOTE ON 101:6 The word for minister means “serve” or “assist”; e.g., Joshua “ministered to” or “assisted” Moses (Ex. 24:13; 33:11).
Psalm PSALM—NOTE ON 102. The title, “A Prayer of one afflicted,” makes it clear that this is an individual lament. At the same time, it is certainly not individualistic: the “I” who sings this (vv. 1–11, 23–24) sees himself as a member of a community, Zion (vv. 12–22). His own well-being is ultimately bound up with the promised well-being of God’s people. The psalm also contrasts the shortness of human life (v. 3, “my days pass away”; v. 11, “I wither away”; vv. 23–24) with God’s enduring life (vv. 12, 25–28). The psalm is suited for one like Job, whose troubles seem to be unexplained. Even God’s “indignation and anger” (v. 10) do not appear to be directed toward any specific sin. Those singing this prayer need to trust in God’s ultimate purposes for the whole people of God and look forward to participation in that blessedness (vv. 13, 21–22, 28).
PSALM—NOTE ON 102:1–2 The psalm opens on a note of bold urgency. The cry is desperate, and the singer wants God to respond speedily. He fears that God may continue to hide his face from me (see note on 13:1; see 30:7; 44:24; 69:17; 88:14; 143:7). The faithful can present their troubles to God with confidence.
PSALM—NOTE ON 102:3–11 The singer focuses on his sense of discouragement: bones burn, heart is struck down, forget to eat my bread, loud groaning, my bones cling to my flesh. These images describe what it feels like to be consumed by sorrow, which has withering effects on one’s body. A person feeling such things inevitably senses his own mortality: his days pass away like smoke (v. 3; that is, quickly) and are like an evening shadow (v. 11; that is, soon gone).
PSALM—NOTE ON 102:12–17 The enduring reign of God (enthroned forever, remembered throughout all generations) brings about the ultimate success of his saving purposes in the world (v. 15). Since God does not despise their prayer, the afflicted can be assured that their momentary grieving is part of a larger scheme.
Ashes were often used in the OT to express sorrow, humiliation, or feelings of worthlessness. In Ps. 102:9, they are a sign of mourning, as indicated by their mention along with tears. The prophet Jeremiah encouraged Israel to “roll in ashes” to mourn the destruction that would soon befall her (Jer. 6:26).
PSALM—NOTE ON 102:18–22 The days of Zion’s glory lie in the future, in the time of a generation to come. They will need this record of God’s promises and faithfulness to his people of all eras. The time will come when God’s people will reflect on how God looked down . . . to hear and will lift their voices to declare in Zion the name of the LORD. Apparently the Gentiles will also celebrate (see v. 15).
PSALM—NOTE ON 102:23–24 The person who feels what vv. 3–11 describes is keenly aware of his own mortality. It seems like the troubles will shorten his life even further. The prayer is that the God whose years endure throughout all generations would preserve the life of his faithful ones, so that they may see Zion’s wonderful future.
PSALM—NOTE ON 102:25–28 The psalm finishes with words addressed to God, focusing on his everlasting being and purpose. Though the earth and heavens will perish and will all wear out like a garment, God will remain. Thus the psalm closes with confidence, expecting God to keep his promises to many faithful generations descended from today’s faithful (v. 28).
PSALM—NOTE ON 102:25–27 See note on Heb. 1:10–12.
PSALM—NOTE ON 102:28 children . . . offspring. The Lord, who is everlasting, can ensure that the descendants of his servants will dwell secure, that is, will enjoy God’s love and Zion’s future.
Psalm PSALM—NOTE ON 103. This is a hymn of praise, celebrating the Lord’s abundant goodness and love for his people. It is the first of four psalms reflecting on God’s dealings with his people from creation to exile. Psalm 103 introduces the sequence by recalling that Israel’s survival in Moses’ time was due to God’s steadfast love. It begins with each individual singer exhorting his or her own soul to bless the Lord. It then lists the benefits that the soul should be careful not to forget. The crowning benefit is God’s enduring love to the descendants of the faithful, which leads the worshipers to encourage all the angelic hosts and all creation to join in blessing the Lord. These benefits come to the individual but benefit the wider community as well (vv. 6–14; 17–18).
PSALM—NOTE ON 103:1–2 Each member of the worshiping congregation urges himself to bless the LORD, that is, to speak well of God for his abundant generosity. Thus forget not all his benefits is a crucial step in blessing the Lord. The body of the psalm lists these benefits in order to bring each singer to gratitude.
PSALM—NOTE ON 103:3 Heals often refers to curing someone from a physical sickness, but it can also be used as a metaphor for restoring the moral and spiritual life (e.g., Isa. 6:10; 53:5; Jer. 3:22; Hos. 14:4). Since it is in parallel with forgives, the metaphorical use may be intended here. Thus iniquity is like diseases, which weaken and corrupt. It is God’s mercy that takes them away. These sentiments reflect David’s own experience of God’s forgiveness (see 2 Samuel 12; Psalm 51).
PSALM—NOTE ON 103:6 Righteousness and justice are the blessings of protection from those who might cause harm (see 33:5; 97:2; Deut. 16:18; Isa. 5:7). The Lord extends these blessings to all who are oppressed, but especially to his own people (see Ps. 146:7).
PSALM—NOTE ON 103:7 The Lord’s acts reveal his enduring commitment to his people. That is, they express his ways.
PSALM—NOTE ON 103:8–13 The language of these verses (slow to anger, steadfast love, shows compassion) recalls Ex. 34:6, where the Lord proclaims his own name.
PSALM—NOTE ON 103:14 he knows our frame. The Lord remembers the limitations of the human perspective (dust is not eternal or all-knowing). He is patient with his people.
PSALM—NOTE ON 103:17–18 the steadfast love of the LORD is from everlasting to everlasting. See 25:6; 100:5. Those who fear him (compare 103:11, 13) are the same as those who keep his covenant and remember to do his commandments. They are the faithful who believe the promises and obey the commands (Ex. 19:5; Deut. 7:9; see John 14:15, 21). The faithful expect that God sets his saving love on their children’s children. This is a great privilege: though their lives are short and appear almost insignificant, they may still contribute to the future well-being of God’s people by their godly and prayerful parenting.
PSALM—NOTE ON 103:20–22 After listing all these benefits, the psalm returns to urging various creatures to bless the LORD, echoing vv. 1–2. He addresses the angels and mighty ones and even the material creation (all his works, in all places of his dominion; compare v. 19). The overflow of goodness and steadfast love that God’s works reveal compels his people to call on the angels and all of nature (see 19:1) to join in their celebration.
Psalm PSALM—NOTE ON 104. The phrase “Bless the LORD, O my soul,” which opens and closes the psalm, shows that the psalm is about reasons for speaking well of God. This hymn of praise celebrates the way creation reveals God’s glory by providing so abundantly for all living things. Although it does not use many specific words from Gen. 1:1–2:3, the creation account surely influences the psalm. Genesis 1:1–2:3 uses the term “God” for the deity, stressing his role as the transcendent Creator. Psalm 104 primarily uses “the LORD,” the personal name of the covenant God of Israel, who is the same being as the majestic Creator (see note on Gen. 2:4). This psalm joins Psalm 8 as a reflection on God’s continuing commitment to, and care for, his creation.
| Creation day | Psalm 104 verses |
|---|---|
| Day 1 | 2a: light |
| Day 2 | 2b–4: the “expanse” divides the waters |
| Day 3 | 5–13: land and water distinct 14–18: vegetation and trees |
| Day 4 | 19–24: light-bearers as time-keepers |
| Day 5 | 25–26: sea creatures |
| Day 6 | 21–24: land animals and man 27–30: food for all creatures |
PSALM—NOTE ON 104:1–4 The first section of the psalm sets the tone: O LORD my God, you are very great! The various images all express the magnificence of the God who made the world and continues to rule it.
PSALM—NOTE ON 104:5–9 On the third day of creation, God separated the land and the water. The dry land is therefore a safe and suitable place for its inhabitants. The description here is more imaginative than what is given in Gen. 1:9–10.
PSALM—NOTE ON 104:10–13 God abundantly supplies the water that the land animals depend on. Although God made the world an ideal place for human beings to live, his creation is filled with more creatures than simply the ones useful to man (e.g., wild donkeys).
PSALM—NOTE ON 104:14–18 God provides for all plants, domesticated animals and crops, and wild creatures. God’s care also extends to the unclean animals, such as the stork (Lev. 11:19; Deut. 14:18; see Introduction to Leviticus for “unclean”) and the rock badgers.
PSALM—NOTE ON 104:15 The bread serves human need. The uses of wine and oil described here are for enjoyment.
PSALM—NOTE ON 104:19–24 On the fourth creation day, God appointed the celestial lights to mark off time for mankind. The lights still do what God appointed them to do. These verses help the Israelites to see the rhythm of their lives, by which they work during the day and rest at night, as part of the creation order (see note on Gen. 1:3–5) and in the context of the other animals’ activities. Man was given work to do in the garden of Eden (Gen. 2:15), but after the fall his work became tiring and painful (Gen. 3:17–18).
PSALM—NOTE ON 104:25–26 After celebrating God’s care for the land animals, the song moves on to the open sea . . . which teems with creatures innumerable (corresponding to the fifth creation day, Gen. 1:20–23). Leviathan (see note on Ps. 74:14) here is probably a poetic name for a whale, and is therefore one of the “great sea creatures” (Gen. 1:21). The admiration continues, as the song says that God formed Leviathan to play in the sea.
PSALM—NOTE ON 104:27–30 Each living thing on the land and sea (these all) depends on God to supply their food in due season and their very breath.
PSALM—NOTE ON 104:31–35 The key to the final section is the repeated “rejoice”: may the LORD rejoice in his works (what he does in caring for his creation), and I rejoice in the LORD (who shows such abundant generosity in his works). Verse 35 is the only mention of human sin in the entire psalm, though the curse on sin is implied in v. 29. Sinners and the wicked are those who reject God’s gracious rule and dwell in their rebellion. consumed from the earth. The purpose of this psalm is not to encourage hatred of human sinners, but rather hatred of all sorts of sin that harms God’s good creation. The faithful will not want to be identified with such people. They will want their own lives to be more and more in tune with the goodness of God.
Psalm PSALM—NOTE ON 105. Psalm 105 is a historical psalm, like Psalms 78 and 106. It is a celebration of God’s faithful dealings with his people. It particularly remembers episodes from the Pentateuch in which the people interacted with powerful foreigners who might have harmed them: Abimelech (Genesis 20), Potiphar (Genesis 39–41), and Pharaoh (Exodus 7–14). The tone of Psalm 105 is one of gratitude (vv. 1–6). Each member of the singing congregation should recognize that he has benefited from all these great deeds that God has done. Each one should embrace his calling to live as a member of God’s holy people (vv. 43–45). Verses 28–36 recount eight of the 10 plagues sent upon the Egyptians, leaving out the fifth and sixth (Ex. 9:1–12). The psalm mentions the ninth plague first (Ps. 105:28), and has the third and fourth in reverse order (v. 31). The psalm focuses on events in the Exodus story that display God’s faithfulness.
Psalms 105 and 106 celebrate God’s faithfulness to his people. They recall his promises to Abraham, Isaac, and Jacob. Those who sing the psalms should see themselves as the beneficiaries of all the amazing things God has done in the past.
PSALM—NOTE ON 105:1–6 The congregation is invited to celebrate what the Lord has done. Gratitude comes from remembering the wondrous works that the Lord has done, particularly those on behalf of his people, the offspring of Abraham (see Gen. 15:5, 13, 18; 17:7).
PSALM—NOTE ON 105:1 call upon his name. An expression for seeking the Lord in public worship (see Gen. 4:26; 12:8).
PSALM—NOTE ON 105:7–11 The next section describes in general what the Lord has done. He has displayed his judgments . . . in all the earth, and he “remembers his covenant forever.” The rest of the psalm will give specific examples to support this claim.
PSALM—NOTE ON 105:8 remembers his covenant forever. For this expression, see 111:5; Ex. 2:24; Lev. 26:42; Jer. 14:21. For God remembering, see note on Ps. 25:6–7. a thousand generations. See Ex. 34:7 and Deut. 7:9; see note on Ps. 100:5.
PSALM—NOTE ON 105:10 Everlasting covenant refers to the promise that Israel will possess the land and remain as God’s people (see Gen. 17:7, 19).
PSALM—NOTE ON 105:12–15 God watches over his people. The first specific example of this comes from Genesis 20, when Abraham stayed in Gerar. When the king of Gerar took Sarah to be his wife, it would seem to have put at risk God’s promise to give Abraham a son from Sarah. But God protected the promise.
PSALM—NOTE ON 105:15 anointed ones. God specially selected Abraham and his offspring to be his people.
PSALM—NOTE ON 105:16–17 famine. See Gen. 41:57; 42:5. The psalm sees Joseph’s troubles with the eye of faith, saying that God had sent Joseph (see Gen. 45:5). Joseph was sold into slavery and rose to power in Egypt as an expression of God’s faithful care for his people during the famine.
PSALM—NOTE ON 105:24–38 The next section recounts events from the book of Exodus, focusing on how God used Moses to lead the people out of Egypt, as he had promised (see Gen. 15:13–16).
PSALM—NOTE ON 105:36 the firstborn. The tenth and climactic plague (Ex. 12:29–30). See also Ps. 78:51. For the “firstborn” as the firstfruits of all their strength, see Gen. 49:3 and Deut. 21:17.
PSALM—NOTE ON 105:42–45 The final section rushes ahead from the events of Exodus to the time of Joshua, recalling that God remembered his holy promise to establish his people in the land.
Psalm PSALM—NOTE ON 106. This historical psalm (see notes on Psalms 78 and 105) retells a series of events from Israel’s history to illustrate God’s steadfast love in the face of Israel’s rebellion and unfaithfulness. The events occurred during Israel’s time in the wilderness (Exodus and Numbers) and when Israel repeatedly rebelled against the Lord after Joshua’s death (Judges). All of the episodes are instances of the whole people being unfaithful. In each instance God continues to maintain this people and to create conditions in which holiness can flourish. The focus is therefore on corporate unfaithfulness and forgiveness. The psalm begins by calling on the people to give thanks and praise to God (Ps. 106:1–3). It ends in a prayer that the God who has shown such patience will once again deliver his people, apparently this time from exile (v. 47). In view of the ending, it is best to call this psalm a community lament.
PSALM—NOTE ON 106:1–3 The psalm begins by calling God’s people to give thanks and to reflect on his mighty deeds. Observe justice and do righteousness at all times remind the singing congregation that their actions should reflect their faith in God.
PSALM—NOTE ON 106:4–5 This section looks to the future, when God so blesses his faithful people (v. 3) that the Gentiles are drawn into the light (when you show favor to your people).
PSALM—NOTE ON 106:6–46 This is a list of incidents that begins at the shore of the Red Sea (vv. 7–12) and ends during the time of the judges (vv. 34–46).
PSALM—NOTE ON 106:6 Both we and our fathers have sinned. This verse is the theme of the incidents. The psalm presents the current generation as having been part of their ancestors’ sin (see note on Deut. 1:20–21; see Ezra 9:6–15; Neh. 1:5–11; Dan. 9:4–19).
PSALM—NOTE ON 106:7–12 The first incident is from the shore of the Red Sea (Ex. 14:10–31), when the people of Israel who had followed Moses saw the pursuing army of Egypt. Their reaction was evidence of unbelieving hearts, because they did not consider God’s wondrous works and they rebelled. Nevertheless the Lord saved them for his name’s sake, so that he might make known his mighty power.
PSALM—NOTE ON 106:13–15 Sadly, the people of Israel soon forgot God’s works and slipped back into unfaithfulness (see v. 7). They put God to the test in the desert (see Num. 14:22). The specific incident in view is Israel’s wanton craving at Kibroth-hattaavah (Num. 11:4, 31–35).
PSALM—NOTE ON 106:16–18 The next event is the rebellion led by Dathan and Abiram (Num. 16:1–40). They apparently enlisted the Levite Korah to speak out against Moses and Aaron.
PSALM—NOTE ON 106:19–23 The psalm moves on to the calf in Horeb, the “golden calf” (Ex. 32:1–14). They worshiped this idol because they were unfaithful (Ps. 106:21; see vv. 7, 13). Moses stood in the breach before God (an image taken from risking one’s own life to close up a gap broken in a wall; see Neh. 6:1; Ezek. 13:5), to turn away God’s wrath from destroying the Israelites (Ex. 32:11–14).
PSALM—NOTE ON 106:24–27 The sad list now moves to what happened when the 12 spies returned from their mission to scout out the land that God had promised (Num. 13:32–14:38). Ten of them gave a bad report, which led Israel to give in to fear. As a result, they refused God’s command to enter the land to conquer it (Ps. 106:24). This section closes with a worrying indication about the singers’ current situation: just as God made the Israelites fall in the wilderness, so he would make their offspring fall among the nations, scattering them among the lands (see v. 47).
PSALM—NOTE ON 106:28–31 Next is the time when the Israelites yoked themselves to the Baal of Peor (Num. 25:1–15). It took the prompt and drastic action of Phinehas to stop the plague that broke out among the Israelites as a result of God’s anger (see note on Num. 25:7–8). counted to him as righteousness. God considered Phinehas’s deed as an act of covenant faithfulness.
PSALM—NOTE ON 106:32–33 At the waters of Meribah the people complained about lack of water and accused Moses of bringing them out of Egypt to die. Their unbelief led Moses to speak rashly (that is, to become careless about acting by faith). He lost his right to enter the Promised Land because of it.
PSALM—NOTE ON 106:34–46 The psalmist refers to the recurring pattern in Judg. 2:11–3:6, in which the people of Israel did not destroy the peoples in Canaan (disobeying what the LORD commanded them). Instead they mixed with the nations (especially by intermarriage, Judg. 3:6; see Ezra 9:2) and learned to do as they did (Ps. 106:34–35). Hence the anger of the LORD was kindled against his people, and he gave them into the hand of the nations (vv. 40–41; see Judg. 2:14). The stunning thing about the period of the judges is the opposing themes: many times he delivered them while yet they were rebellious in their purposes (Ps. 106:43). Nevertheless God looked upon their distress (v. 44) and kept coming to their aid. The expressions remembered his covenant and the abundance of his steadfast love (v. 45, a reference to Ex. 34:6) look back to Ps. 106:7. This puts the faithful Lord in stark contrast with the unfaithful people. In keeping with Solomon’s prayer (1 Kings 8:50), God caused his repentant people to be pitied by all those who held them captive (Ps. 106:46), and he restored them.
PSALM—NOTE ON 106:48 This doxology closes Book 4 of the Psalms. Praise the LORD! echoes the opening phrase of 106:1. In view of what this list of events establishes about God’s faithfulness, blessed be the LORD indeed. All the people should say, “Amen!”