Psalm PSALM—NOTE ON 107. With this psalm the members of the community call one another to give thanks for God’s enduring “steadfast love.” He has shown this to the people as a whole but also to individual members. The distinctive feature of this psalm is its four accounts of people in distress (“some,” vv. 4, 10, 17, 23), whom God rescued. Because the psalm concerns gratitude for Judah’s return from exile (v. 3), it is likely that these four accounts describe the activities of the Judahites in their exile. After the initial invitation to “give thanks to the LORD” (v. 1), the psalm describes how each of the four groups cried to the Lord in their trouble, and he delivered them. The psalm calls on them to thank the Lord.
PSALM—NOTE ON 107:1–3 The opening section states the purpose of the psalm (the call to give thanks to the LORD) and the theme (his steadfast love endures forever). The specific occasion is that God has redeemed his people and gathered them in from the lands (that is, from exile; see 106:47).
PSALM—NOTE ON 107:4–9 This is the first group of those who were banished from the land as a result of the exile. Some of the exiles wandered in desert wastes, such as the Sinai Desert (see 106:14; Deut. 32:10). finding no way to a city to dwell in. Their proper home was the Promised Land, but God had sent them away. When they cried to the LORD, God delivered them, bringing them to a city to dwell in.
PSALM—NOTE ON 107:10–16 The next group of exiles sat in darkness and in the shadow of death. These people suffered as captives (prisoners) and forced laborers (hard labor, v. 12) because they had rebelled against the words of God. But even though they rejected God’s covenant by their rebellion, God still heard and rescued them (v. 14; see v. 10).
PSALM—NOTE ON 107:17–22 Some of the exiles were fools through their sinful ways. Their own folly, which resulted from their turning away from God, brought on their affliction. Nevertheless God heard and relieved them when they cried to the LORD in their trouble. Healed them is not merely physical but includes their return to the Promised Land.
PSALM—NOTE ON 107:23–32 The fourth group consisted of sailors caught in a storm. If these were exiles, they were sailing in the service of a foreign king. As the storm increased in its fury, they cried to the LORD in their trouble, and God made the storm be still. These people have returned to the Promised Land, where they can extol God in the congregation.
PSALM—NOTE ON 107:33–42 God displayed his righteousness by restoring Judah after the exile.
PSALM—NOTE ON 107:43 The final verse invites whoever is wise (that is, those who desire to live in a godly way) to attend to these things. They are to pay attention to the many ways in which God has displayed his steadfast love. Knowing God’s love will increase one’s wisdom.
Psalm PSALM—NOTE ON 108. It seems that David composed this community lament using material from two other psalms. Verses 1–5 are from 57:7–11, and 108:6–13 are from 60:5–12. In the midst of a dangerous situation, the singers express their confident hope of thanking God “among the peoples” (108:3).
PSALM—NOTE ON 108:1–4 See 57:7–10. The opening section expresses confidence (my heart is steadfast). The basis for the confidence is God’s steadfast love and faithfulness (Ex. 34:6).
PSALM—NOTE ON 108:5–6 The next section is a general prayer, be exalted, with a more specific plea that your beloved ones may be delivered.
PSALM—NOTE ON 108:7–9 As with 60:6–8, these verses seem to recall an oracle (God has promised) that gives God’s plan for Israel’s place in the world.
“Upon Edom I cast my shoe” (108:9). In ancient times, people would sometimes lay claim to a parcel of land by walking its boundaries and then offering the shoes they had worn as their title of ownership. Here, the Lord is claiming Edom as his own.
PSALM—NOTE ON 108:10–13 This comes from 60:9–12. Part of the background of Psalm 60 is a campaign against Edom.
Psalm PSALM—NOTE ON 109. This is an individual lament. A faithful Israelite is being attacked in return for the good he has done to his attackers (vv. 1–5). He prays that his accusers would receive what they deserve (vv. 6–20). The psalm closes with a prayer that appeals to God’s “steadfast love” (vv. 21–31). The tone and content of this psalm recalls Psalm 69. A major difference is that the sufferer in Psalm 69 acknowledges that wrongs he has done have played a role in his troubles, while the sufferer in Psalm 109 professes innocence. In both psalms the “enemies” are influential Israelites who are unfaithful to the covenant.
PSALM—NOTE ON 109:1–5 The opening section describes the situation. People attack the singer without cause. The psalm offers the right response: I give myself to prayer. This includes prayers for his enemies in the past (compare 35:13) and prayers for God’s help in the present.
PSALM—NOTE ON 109:1 Be not silent. That is, “Do not let people think that you are accepting of evil” (see 28:1).
PSALM—NOTE ON 109:5 they reward me evil for good. The Bible instructs believers not to return evil for evil (Prov. 20:22; 24:29; see Rom. 12:21; 1 Thess. 5:15); obviously, then, they should never return evil for good.
PSALM—NOTE ON 109:6–20 The psalmist asks God to defend him by bringing on his enemies the troubles they deserve. The wicked man and accuser (v. 6) have opened wicked . . . mouths (v. 2) against the psalmist, and they accuse him. The psalmist is asking that they suffer the same fate. See v. 12 with v. 16; see also v. 17. As with Psalm 69, one must recall that the people being cursed are grievous sinners. They are covenant members who are unfaithful to the covenant. They will use whatever means they can to oppress the faithful. It can also be assumed that they have refused to repent (see notes on 5:10; 35:4–8).
PSALM—NOTE ON 109:8 may another take his office. That is, his “office of oversight” (see Num. 3:32; 1 Chron. 26:30; Ezek. 44:11), a responsible position among the people of God.
PSALM—NOTE ON 109:9–12 children . . . wife. The man’s early death (v. 8) would leave his family in poverty (contrast 37:25). See also Ex. 34:7 (“visiting the iniquity of the fathers on the children”). A person’s sin makes others suffer, especially those closest to him.
PSALM—NOTE ON 109:16 did not remember to show kindness. This is the explanation for the punishment prayed for in v. 12. The surest evidence of a person’s faith in God is his kindness to those who are most vulnerable (the poor and needy and the brokenhearted). The cursed person seeks to harm and take advantage of them instead.
PSALM—NOTE ON 109:21–29 The psalmist asks for God’s protection from the attacks. He also asks that the accusers be disgraced (v. 29), that is, be unable to continue intimidating and harming. The singer appeals to God’s steadfast love (vv. 21, 26) and to his own powerlessness (vv. 22–25).
PSALM—NOTE ON 109:30–31 The psalm closes with hope. The singer is confident that soon he will give great thanks to the LORD in public worship.
Psalm PSALM—NOTE ON 110. This is a royal psalm (see also Psalms 2; 18; 20–21; 45; 72; 101; 132; 144). Like Psalms 2 and 72, it goes well beyond the achievements of any merely human heir of David and thus looks forward to the Messiah. The people of Israel sang this song to celebrate God’s promises to David, to yearn for the day when the Gentiles receive the light (through the Messiah), and to pledge to be faithful to their calling until that great day.
The right hand is often a symbol of authority and power. Kings wore their signet rings on their right hand (Jer. 22:24), and a father blessed his oldest son with his right hand (Gen. 48:14, 17). In Psalm 110, the right hand describes a place of honor and distinction. The Bible often refers to God’s right hand in his acts of blessing and deliverance (Ex. 15:6; Ps. 16:11).
PSALM—NOTE ON 110:1 The psalm opens with an oracle from the LORD to the Davidic king (my Lord). Sit at my right hand. This is the position of honor (see 1 Kings 2:19; Ps. 45:9). Jesus, as the reigning messianic king, is likewise seated at “God’s right hand” (Matt. 26:64; Acts 2:32–35; Eph. 1:20; Heb. 1:3; etc.). make your enemies your footstool. See also 1 Kings 5:3. God will subdue these enemies, making them subject to the authority of the Davidic king (see Ps. 2:8; 72:8–11; Isa. 11:1–10).
PSALM—NOTE ON 110:2–4 The next section looks to the Davidic king’s successful rule over God’s people, even under threat from hostile forces: Rule in the midst of your enemies!
PSALM—NOTE ON 110:4 a priest forever after the order of Melchizedek. Melchizedek was king of Salem (Jerusalem) and a priest of God Most High (Gen. 14:18–20). He met Abraham after a battle, blessed him, and received a tithe from him. The Davidic king is to be like him, probably in the sense that he is both a king and a priest, which were two distinct offices in Israel.
PSALM—NOTE ON 110:5–7 The final section takes up a common messianic theme of the OT. The ultimate heir of David will conquer the Gentile leaders, so that all people can serve their new king, the Messiah (see Isa. 11:4).
Psalm PSALM—NOTE ON 111. This hymn of praise celebrates the great works the Lord has done for his people. He has called them to be his own, and has cared for and protected them. Singing the psalm reminds the people of these deeds and encourages them to respond with a “fear of the LORD” (v. 10). Psalms 111–112 go together. Psalm 111:10 closes with the reference to the “fear of the LORD” and Ps. 112:1 begins with “the man who fears the LORD.”
PSALM—NOTE ON 111:2 works (see vv. 6, 7). These are God’s deeds in creation (e.g., 8:3, 6; 104:24), and especially in redeeming his people (e.g., 145:9; Ex. 34:10; Deut. 3:24; Dan. 9:14).
PSALM—NOTE ON 111:3 his righteousness endures forever. See 119:142; Isa. 51:8. God shows his righteousness, his uprightness, and his faithfulness to his promises in his great deeds. See note on Ps. 112:3.
PSALM—NOTE ON 111:4 gracious and merciful. See Ex. 34:6.
PSALM—NOTE ON 111:5 remembers his covenant. See notes on 25:6–7; 105:8. Just as God “remembers,” so should his people remember (111:4).
PSALM—NOTE ON 111:6 This describes the taking of the Promised Land.
PSALM—NOTE ON 111:7–8 God’s precepts (instructions; see 19:8; 119:4) express his love and faithfulness as much as the works of his hands do.
Psalm PSALM—NOTE ON 112. This wisdom psalm joins Psalms 1; 37; 49; 73; 127; and 128 (with 34:11–14) in making themes from the Wisdom Literature the topic of prayer, praise, and instruction in worship. Psalm 112 is also a companion to Psalm 111 (see note on Psalm 111). This psalm focuses on the moral character of the faithful, and on the benefits such people bring to themselves and to others.
Two acrostic poems. Because of their similar themes, Psalms 111 and 112 can be seen as companion psalms. Both are also acrostic poems. In the acrostics of the OT, each line or verse begins with successive letters of the Hebrew alphabet.
PSALM—NOTE ON 112:1 Blessed. See note on 1:1. Fears the LORD links with 111:10 and shows that the two psalms belong together. greatly delights in his commandments. Proper “fear” of the Lord is not terror but reverent love (see 1:2).
PSALM—NOTE ON 112:3 Wealth and riches. See note on Prov. 10:4. his righteousness endures forever. In Ps. 111:3, this referred to God’s righteousness. Now the same word is used to describe faithful humans: God’s own character is visible in them (see 2 Pet. 1:4).
PSALM—NOTE ON 112:4 Light dawns in the darkness for the upright. As in 97:11 (see note), the image of light represents God’s guidance. He makes the right path clear for the faithful (see note on Prov. 4:18–19).
PSALM—NOTE ON 112:10 The wicked man is the person who despises the covenant. Here he is probably an Israelite. The desire of such people will not bear fruit; instead it will perish (compare 1:6).
Psalm PSALM—NOTE ON 113. This short hymn of praise celebrates the way in which the great God who rules over all takes notice of the lowly. Such a God is indeed worthy to be praised by all mankind. Psalms 113–118 have been used in connection with Passover. These psalms likely provided the hymn that Jesus and his disciples sang after their Passover meal (Matt. 26:30).
PSALM—NOTE ON 113:1–3 The theme of the whole psalm is seen in its opening and closing words: Praise the LORD! The servants of the LORD should lead the way in praise. They live in confidence that one day their God will be praised from the rising of the sun to its setting.
PSALM—NOTE ON 113:4–9 The God who deserves to be praised by all mankind is seated on high (ruling over the whole world), and yet he looks far down and raises the poor from the dust. God reigns in majesty, but that does not mean he is remote from his people. Rather, it means he is able to see and respond to all their needs.
Psalm PSALM—NOTE ON 114. This hymn of praise celebrates the special status of Israel in God’s plan. All of nature obeys the Lord, and yet he has chosen little Israel to be his own. He exerts his power on their behalf. The psalm uses lively personification, describing the Red Sea and Jordan River as if they fled from God; the mountains as skipping like lambs; and the earth as trembling at God’s presence.
PSALM—NOTE ON 114:1–2 The opening section recalls the exodus (when Israel went out from Egypt) and its consequence: Judah became God’s sanctuary, and Israel became God’s dominion; that is, Israel is the holy place where God rules.
PSALM—NOTE ON 114:3–6 God parted the Red sea (Ex. 14:21–22) and later the Jordan River (Josh. 3:15–17; see Josh. 4:21–24) for the sake of his people.
PSALM—NOTE ON 114:7–8 turns the rock into a pool. There are two events like this in the Pentateuch, Ex. 17:6 and Num. 20:8–13 (see Deut. 8:15). In both cases God showed his power over nature in order to care for his people.
Psalm PSALM—NOTE ON 115. This is a hymn urging God’s people to trust and worship the Lord alone. He alone is worthy of their deepest loyalty. There is always the temptation to turn to the gods of other nations. The congregation must understand how hopeless it is to serve such false deities.
Flint is a very hard variety of quartz that was plentiful in the land of the Bible. It could be broken into sharp pieces and used to make tools and weapons. Knives, arrowheads, sickle blades, and saws were all made from flint. The Bible often uses flint as a picture of strength and determination (Isa. 50:7; Ezek. 3:9). In Psalm 114, it provides a picture of God’s power over what he has created.
Idols (115:4) represent anything allowed to compete with God for ultimate loyalty, robbing him of the devotion and glory he alone deserves. Idolatry is evil and foolish. God deserves our wholehearted love because nothing else compares with him.
PSALM—NOTE ON 115:1–8 Only the Lord deserves glory (that is, honor). This is true because of his steadfast love and faithfulness (see Ex. 34:6). It is also true because he is in the heavens (where he rules over all, see Ps. 113:4–5), and in his sovereign power he does all that he pleases (see 135:6; Isa. 46:10), unlike the impotent gods of the Gentiles (Ps. 115:4–8).
PSALM—NOTE ON 115:2 Why should the nations say? Israel’s calling includes making God’s name known among the Gentiles (see Josh. 4:24; 1 Kings 8:41–43). More than their own self-esteem is at stake here. If the Gentiles think that God is weak or absent, they will not receive God’s light.
PSALM—NOTE ON 115:3 The confession that God does all that he pleases answers the Gentiles’ taunt (v. 2). In Dan. 4:35 and Jonah 1:14 Gentiles themselves confess this to be true.
PSALM—NOTE ON 115:4–8 This satirical passage exposes the folly of worshiping idols (compare 135:15–18; Isa. 44:9–20). Many Bible passages explain that idols are merely the work of human hands and therefore unworthy of human worship (e.g., Deut. 4:28; 27:15; 31:29; 2 Kings 19:18; Isa. 2:8). If these gods are unworthy of Israel’s worship, it is a tragedy that the Gentiles both make them and then become like them.
PSALM—NOTE ON 115:14–15 Verse 14 echoes Deut. 1:11, which anticipated that God’s people would increase through their children. Psalm 115:15 echoes Gen. 1:28, 31; God called Israel in order to give them the privileges that Adam had forfeited.
PSALM—NOTE ON 115:17 The dead do not praise the LORD. See notes on 6:5 and 88:10–12.
Psalm PSALM—NOTE ON 116. This is a hymn of personal thanksgiving for God’s care. The specific circumstance is a narrow escape from death (vv. 3, 8–9, 15). The psalm shows that such thanksgiving for a very personal blessing is properly offered in public worship.
A psalm of thanksgiving. The words of Psalm 116 are excellent for expressing public thanks after surviving a crisis situation.
PSALM—NOTE ON 116:1–4 The people of Israel are urged to love the LORD in response to his covenant blessings (because he has heard my voice).
PSALM—NOTE ON 116:3 The snares of death and the pangs of Sheol are probably the same thing. He was on the brink of dying (see vv. 8, 15).
PSALM—NOTE ON 116:4 Called on the name of the LORD often refers to a public prayer (see Gen. 4:26; 12:8; Ps. 105:1), which is likely the case here (compare 116:13). Thus the request was made in a worship service.
PSALM—NOTE ON 116:5–7 The answer to the urgent prayer leads to reflection on God’s character, namely, that he is gracious, merciful (see Ex. 34:6), and righteous (that is, reliably faithful). Celebrating this experience makes these notions all the more real to the believer.
PSALM—NOTE ON 116:8–11 death, tears, stumbling. These cover a wider variety of circumstances than simply the death of one’s body. This may be the psalmist’s invitation to the singers to apply the psalm more generally to experiences of need. The psalm also shows the thankful person how to make good use of the deliverance: I will walk before the LORD (that is, in love, faith, and obedience toward him).
PSALM—NOTE ON 116:12–19 What shall I render to the LORD for all his benefits to me? The answer is, acts of public worship. The personal deliverance is a benefit to the whole people, and the entire congregation shares in giving thanks (see Rom. 12:15).
Psalm PSALM—NOTE ON 117. This short hymn invites all nations to praise the LORD. The Lord’s steadfast love and faithfulness (Ex. 34:6) is pledged to Israel but is intended for all the world; hence the Gentiles addressed are included in the word us. The calling of Israel was for the sake of the whole world (Gen. 12:2–3; Ex. 19:5–6; 1 Kings 8:41–43). The OT constantly expresses the hope that Gentiles will one day gladly join in worshiping the one true God (see note on Psalm 96). When Israel sang this in faith, they would recall both their privileged position (see 147:19–20) and their reason for existence. Paul quotes 117:1 in Rom. 15:11 as part of his argument that Jewish and Gentile Christians should welcome one another and worship together (Rom. 15:5–13): the long-awaited time has arrived.
Psalm PSALM—NOTE ON 118. This joyful psalm calls on all of God’s people to praise the Lord for his steadfast love (vv. 1–4). It then moves to what seems to be a personal testimony of God’s rescue from distress (vv. 5–18), and then to a worship service at the Lord’s house, which involves the whole people again (vv. 19–29). The psalm describes a festive procession into Jerusalem after some great deliverance. It was the last psalm Jesus sang at the Last Supper with his disciples before they left for Gethsemane (Matt. 26:30). The “I” giving the personal testimony identifies himself with the trials of the whole people. God’s many acts of deliverance show that his “steadfast love endures forever” and is not limited to one generation.
PSALM—NOTE ON 118:1–4 The opening section calls on the congregation to give thanks to the LORD, for he is good (full of generosity; see 23:6; 25:7–8). Each group mentioned should recite this marvelous truth: God’s steadfast love endures forever. (See Psalm 136 for a similar repetition of this phrase.)
PSALM—NOTE ON 118:8–9 The experiences of God’s help show that it is better to take refuge in the LORD (see note on 31:1–2; see 62:8) than to trust in man, particularly in princes (that is, in merely human power, which the enemies of 118:7 seem to trust in; see 146:3).
PSALM—NOTE ON 118:10–13 This section recalls a particular battle. All nations surrounded me (when they should have joined me in worship; see 117:1). They would have killed me, but the LORD helped me, and in the name of the LORD (that is, acting as his representative) I cut them off.
PSALM—NOTE ON 118:14–16 The deliverance of vv. 10–13 leads to celebration in the camp of God’s people. Verse 14 uses the victory song of Ex. 15:2 (see Isa. 12:2). The right hand of the LORD. See Ex. 15:6.
PSALM—NOTE ON 118:17–18 The experience of deliverance leads the psalmist to say, I shall not die, but I shall live. God extends life so that I might recount the deeds of the LORD.
PSALM—NOTE ON 118:19–21 The gates of righteousness are the gates of the temple, through which the worshipers enter.
PSALM—NOTE ON 118:22–23 The cornerstone is probably the large stone at the corner of the temple’s foundation (see Isa. 28:16). The psalm compares Israel to such a stone. The world’s great powers had thought little of Israel, but God had chosen his people to be the cornerstone of his great plan for the world. This is the LORD’s doing; it is not a mere human accomplishment.
The cornerstone (118:22) is the large shaped stone at the corner of the building’s foundation. It is essential to a structure’s stability. Several NT writers compared Jesus Christ to a cornerstone (e.g., Matt. 21:42; Eph. 2:20; 1 Pet. 2:4–8).
PSALM—NOTE ON 118:25 Save us, we pray. See vv. 14–15, 21; and note on 3:2.
PSALM—NOTE ON 118:26 Blessed is he who comes in the name of the LORD! See Matt. 21:9; Mark 11:9; Luke 19:38; John 12:13.
PSALM—NOTE ON 118:28–29 See note on vv. 1–4.
Psalm PSALM—NOTE ON 119. This psalm celebrates the gift of God’s law as the perfect guide for life. Its theme is echoed in Psalm 19 and in such wisdom psalms as 1 and 112. It is the longest psalm (and the longest chapter in the Bible, longer than many of the books) and the most carefully structured. By singing and praying this psalm, one expresses heartfelt admiration to God, who has so lovingly provided the law as a great gift for his people. One also voices a deep desire that one’s personal life would reflect the loveliness and goodness of the law. The psalm is in an acrostic pattern (see esv footnote at 119:1). There are 22 stanzas of eight verses each, following the 22 letters of the Hebrew alphabet in order. Within a stanza, the first word of each verse begins with the letter for that stanza. The psalm uses a number of terms for God’s covenantal revelation: “law” (v. 1, instruction); “testimonies” (v. 2, what God solemnly declares to be his will); “precepts” (v. 4, what God has appointed to be done); “statutes” (v. 5, what the divine Lawgiver has laid down); “commandments” (v. 6, what God has commanded); “rules” (v. 7, what the divine Judge has ruled to be right); “word” (v. 9, what God has spoken).
Aside from being the longest psalm, Psalm 119 is also the longest and most carefully structured chapter in the Bible. The psalm is an acrostic poem of 22 stanzas, following the 22 letters of the Hebrew alphabet. Within each stanza, each verse begins with the same Hebrew letter.
PSALM—NOTE ON 119:1 Blessed. See note on 1:1. blameless. See note on 15:2–5.
PSALM—NOTE ON 119:2 seek. See vv. 10, 45, 94, 155. with their whole heart. See v. 10 and Deut. 4:29.
PSALM—NOTE ON 119:5 The goal of the whole psalm is that each member of the congregation would share in this desire.
| English | Hebrew | Meaning |
|---|---|---|
| law | torah | instruction |
| testimonies | ‘edot | what God solemnly testifies to be his will |
| precepts | piqqudim | what God has appointed to be done |
| statutes | khuqqim; khuqqot | what the divine Lawgiver has laid down |
| commandments | mitswot | what God has commanded |
| rules | mishpatim | what the divine Judge has ruled to be right |
| word | ’imrah; dabar | what God has spoken |
PSALM—NOTE ON 119:18 Open my eyes. Give me insight beyond my abilities. wondrous things out of your law. Probably the great deeds recorded there and what they reveal of God himself (see v. 27; Ex. 3:20; Josh. 3:5; Ps. 78:32; 145:5).
PSALM—NOTE ON 119:21 insolent, accursed ones. In the psalm, these are Israelites who reject the covenant, who wander from God’s commandments. See vv. 51, 69, 78, 85, 122; 86:14.
PSALM—NOTE ON 119:23 princes. In this psalm, these are rulers among God’s people. They might use their power to control the faithful. See vv. 84, 86–87, 121–122, 134, 150, 157, 161.
PSALM—NOTE ON 119:32 enlarge my heart. Or “make my heart broad.” See 1 Kings 4:29, where “breadth of heart or mind” is an expanded ability to understand God’s truth.
PSALM—NOTE ON 119:36 Incline my heart. As in v. 5, the singer knows that God must supply the deepest motivation; see v. 112; also 141:4; 1 Kings 8:58.
PSALM—NOTE ON 119:41 steadfast love. A recurring theme of the psalm (vv. 64, 76, 88, 124, 149, 159). It is the genuine experience of God’s grace and mercy that inspires the faithful to seek his moral guidance (see notes on 25:6–7; 25:8–11). salvation. See note on 3:2.
PSALM—NOTE ON 119:57 my portion. See note on 16:5–6.
PSALM—NOTE ON 119:59–60 When I think on my ways. The believer considers his own character and conduct, in order to bring them into greater obedience to God’s commandments.
PSALM—NOTE ON 119:76–77 steadfast love . . . mercy. See Ex. 34:6.
PSALM—NOTE ON 119:83 like a wineskin in the smoke. An unused wineskin, hanging in the rafters, becomes shriveled by the smoke. It is an image of one’s health “drying up.”
PSALM—NOTE ON 119:98–100 wiser . . . more understanding . . . understand more. Because, in the setting of the psalm, neither my enemies nor my teachers nor the aged attend carefully to God’s word.
PSALM—NOTE ON 119:105 lamp . . . light. See note on 112:4.
PSALM—NOTE ON 119:113 double-minded. See 1 Kings 18:21. These are people who should be devoted to the Lord but who allow their loyalties to be divided. The strong terms hate and love refer not so much to emotions as to deliberate rejection and obedience. See Ps. 119:158; see also v. 118, where this reflects God’s own attitude.
PSALM—NOTE ON 119:126 time for the LORD to act. When God’s law has been broken by his own people and they seem to get away with it, it seems that God is inactive. This is a prayer that he would prove his own justice for the sake of his faithful.
PSALM—NOTE ON 119:129 wonderful. Far beyond merely human in their origin and excellence (see 139:6).
PSALM—NOTE ON 119:130 The unfolding of your words. As they are pondered, explained, and understood, they give insight and understanding.
PSALM—NOTE ON 119:155 For they do not seek implies that the cause is not God’s stinginess but their refusal.
Unique verses. Out of the 176 verses in Psalm 119, only seven lack an explicit mention of God’s Word: vv. 84, 90–91, 120, 122, 132, and 149.
PSALM—NOTE ON 119:168 all my ways are before you. God is well aware of every detail of one’s life. This is good motivation to keep a clear conscience (Eccles. 12:14; Matt. 12:36; Acts 24:15–16).
PSALM—NOTE ON 119:176 I have gone astray like a lost sheep. A humble person praying this recognizes his need for God’s grace, forgiveness, and steadfast love (see note on v. 41). He asks God to seek him. One who has received this grace will not easily forget God’s commandments.