Psalm PSALM—NOTE ON 120. Psalm 120 is the first of the “Songs of Ascents” (Psalms 120–134). This diverse group includes individual and corporate laments, songs of confidence, thanksgiving hymns, a song celebrating Zion, wisdom psalms, a royal psalm, and a psalm for worship. Since Jerusalem has a high elevation, those coming to worship had to ascend to get there. These songs were sung during the climb to Jerusalem (122:4; see 1 Kings 12:28; Zech. 14:16). Psalm 120 is an individual lament, sung by someone living away from Israel (v. 5). Deceitful people are stirring up war, while the psalmist prefers peace. It is possible that the psalm originated during the exile, when God told his people to seek the “welfare” (or “peace”) of the city to which they were sent (Jer. 29:7). Worship in Jerusalem, both for the singer and for the Gentiles, is the key to such peace (Ps. 120:5–7; see Isa. 2:3–4).
PSALM—NOTE ON 120:1–2 The psalm opens by remembering that there have been times of distress in the past, and each time I called to the LORD, he answered me with rescue. People with lying lips and a deceitful tongue are causing the distress.
PSALM—NOTE ON 120:3–4 The psalm now addresses the person who is causing the trouble.
PSALM—NOTE ON 120:5–7 The psalmist reflects on the larger situation. The people among whom he dwells are Gentiles, who do not know God’s word. The ideal Israelite exile is for peace, seeking it for the city in which he is exiled (in Jer. 29:7 this is “welfare,” see esv footnote on Jer. 29:11).
The wood of the broom tree makes excellent charcoal (120:4). Charcoal was an ideal source of fuel in Bible times because it was lightweight and created a hot fire that retained its heat for a long time.
PSALM—NOTE ON 120:5 To sojourn is to live as a resident alien, not as a native-born citizen. Meshech was a people on the southeastern edge of the Black Sea (see note on Ezek. 27:13), while Kedar was a people dwelling in the Arabian desert. These two names probably represent the Gentile world into which God’s people have been scattered.
Psalm PSALM—NOTE ON 121. This psalm seems to be intended to encourage confidence in those making the pilgrimage to Jerusalem (see note on Psalm 120 for the Songs of Ascents). The successful journey becomes a parable for the whole of one’s life (121:7), in which the faithful can be confident of God’s tireless care.
PSALM—NOTE ON 121:1–2 The person on pilgrimage to Jerusalem will lift up his eyes to the hills (possibly as a terrain to be feared), and will wonder, From where does my help come? The reply is, his help comes from the LORD, who made heaven and earth, and therefore no other power can stop it.
PSALM—NOTE ON 121:3–8 These verses are dominated by the word “keep” (to watch over): the Lord who keeps Israel (the corporate entity) also keeps you (the particular member). This means that he will not let your foot be moved (that is, slip as you walk, see 38:16; 66:9). This is the confidence the faithful can have.
Psalm PSALM—NOTE ON 122. This psalm celebrates Zion as God’s chosen city (compare Psalms 46; 48; 76; 87), and the privilege of going there on a pilgrimage (compare Psalm 84). Not only is “the house of the LORD” there, but so are “the thrones of the house of David.”
Psalm 122 is one of the 15 Songs of Ascents, which were sung by worshipers who were on their way up to the temple. It reflects the joy of seeing God’s chosen city, Jerusalem, and being in the house of God to worship. The Songs of Ascents include Psalms 120–134.
PSALM—NOTE ON 122:1–2 The song begins by remembering (they said is past tense) the invitation to go to Jerusalem for worship (the house of the LORD). The person has now arrived (our feet have been standing). The anticipation (I was glad) is now to be fulfilled.
PSALM—NOTE ON 122:3–5 The singer looks around Jerusalem. Bound firmly together probably compares the physical coziness of the city to the sense of unity the pilgrim expects to find there.
PSALM—NOTE ON 122:4 decreed. See Deut. 12:5.
PSALM—NOTE ON 122:6–9 In light of what Jerusalem should be, the psalm ends by urging God’s people to seek the conditions that will make that a reality: the peace of Jerusalem.
Psalm PSALM—NOTE ON 123. This is a community lament, as the references to “we” and “us” show. In this Song of Ascents (see note on Psalm 120), the faithful pilgrims feel themselves to be the objects of scorn and contempt. The psalm goes beyond simply asking for a safe journey. It seeks relief from the scorn.
PSALM—NOTE ON 123:1–2 The first section describes the way God’s faithful look toward God for help. The image of servants looking to a master and a maidservant to a mistress is that of waiting patiently and trustingly for God to act.
PSALM—NOTE ON 123:3–4 The wait for mercy (v. 2) becomes a prayer, have mercy upon us. The mercy desired is relief from those who show contempt and scorn toward the faithful pilgrims.
Psalm PSALM—NOTE ON 124. This is a thanksgiving hymn for the community, for a time when God’s people have been under threat but have been delivered. The deliverance allows them to continue journeying to Jerusalem (see note on 122:6–9; and note on Psalm 120 on the Songs of Ascents).
PSALM—NOTE ON 124:1–5 The first section describes a situation in which people (apparently Gentiles) rose up against us (that is, against Israel).
PSALM—NOTE ON 124:6–7 We have escaped like a bird from the snare of the fowlers. That is, unexpectedly.
PSALM—NOTE ON 124:8 The psalm closes with its basic point, that our help is in the name of the LORD (that is, his personal presence; see Deut. 12:11).
What are fowlers? A “fowler” is someone who traps birds. In the Scriptures, it is used figuratively to describe active enemies of God’s people. The psalmist describes God as delivering his people from the fowler’s snare (91:3; 124:7).
Psalm PSALM—NOTE ON 125. This psalm assures the Lord’s people that remaining loyal to him really is worthwhile. It is possible that some of Zion’s citizens might become unfaithful, but the Lord will publicly vindicate those who remain faithful. Like Psalm 122, this psalm stresses the ideal of what Jerusalem should be.
PSALM—NOTE ON 125:1–2 the mountains surround Jerusalem. The hills on which Jerusalem sits are a little lower than the hills around it, so that one can picture the surrounding hills as a wall. This serves as an image of the Lord’s protection, as he surrounds his people like a high wall.
PSALM—NOTE ON 125:3 The scepter of wickedness is kingly power held by Israelites who do not serve God and his people (the righteous). The Lord intends to protect his city, not simply from enemies outside the walls (v. 2) but from enemies within. shall not rest on the land. God will not allow the unrighteous to rule over his people forever.
PSALM—NOTE ON 125:4–5 The Lord really does reward the faithful (v. 4), and he really does remove the unfaithful (v. 5) from his people. Peace will certainly be upon Israel when God so visibly validates the truthfulness of his word and when his people embrace it.
Psalm PSALM—NOTE ON 126. This is a community lament that recalls a previous time of God’s mercy on his people (v. 1) and asks him to show that mercy again (v. 4).
PSALM—NOTE ON 126:1–3 During some past event, God restored the fortunes of Zion. This great mercy, which they could hardly believe (like those who dream), filled the people with gladness (v. 2). It also impressed the nations with God’s care for his people, and the people themselves took up the Gentiles’ cry: The LORD has done great things for us.
PSALM—NOTE ON 126:1 restored the fortunes. Compare vv. 5–6; Job 42:10; see also Ps. 14:7; Lam. 2:14.
PSALM—NOTE ON 126:4–6 Restore our fortunes, O LORD asks God to show mercy now as he has in the past. The images that follow (streams in the Negeb; seed for sowing) seem to illustrate the kind of renewal asked for, namely, a good year for crops.
Psalm PSALM—NOTE ON 127. The basic theme of this wisdom psalm is that without the Lord’s blessing, all human toil is worthless. This is seen clearly in vv. 1–2, and is implied in vv. 3–5, where the faithful are to see their children as the Lord’s gift. This psalm, along with Psalm 72, is attributed to Solomon. Psalms 127–128 are wisdom poems within the Songs of Ascents.
Watchmen (130:6) were stationed along the walls of ancient cities. They would sound an alarm if an enemy approached the city. Fields and vineyards also had watchmen to protect the grain and produce from thieves and animals.
PSALM—NOTE ON 127:1–2 Those who build a house must labor on it, and certainly the watchman of a city must stay awake. At the same time, they must carry out their efforts in faith, trusting God to make the work beneficial. Likewise the farmer must be diligent (compare 128:2), but he must practice his diligence in faith, receiving the sleep that God wants to give to his beloved. The psalm promotes hard work, but such diligence should not be the result of greed or restless anxiety (see notes on Prov. 10:22; 23:4–5). The Sabbath commandment (Ex. 20:8–11) is a gift enabling God’s people to live by faith. It requires them to rest from their labors as they trust the Lord for their future well-being.
PSALM—NOTE ON 127:3–5 the children of one’s youth. The children are now grown up and are standing with their father when he speaks with his enemies in the gate. The gate was the place where legal disputes were settled (see note on Ruth 4:1–2).
Psalm PSALM—NOTE ON 128. This wisdom psalm expands some of the topics in Psalm 127. Psalm 127 ended with the “blessed . . . man” (127:5), and Psalm 128 gives a further description of this man. For the ancient Israelites, blessedness consisted of a productive farm, with a faithful wife and children around the table together (see note on Prov. 10:4).
PSALM—NOTE ON 128:1–4 eat the fruit of the labor of your hands. This is a covenant blessing. Compare Deut. 28:1–6 and contrast Deut. 28:33.
PSALM—NOTE ON 128:5–6 May you see your children’s children. This includes living to be old enough to see one’s grandchildren and the delight they give (Prov. 17:6). It also includes the prospect of a faithful family line (Ps. 103:17). With such faithfulness and blessedness, peace would indeed be upon Israel.
Psalm PSALM—NOTE ON 129. This psalm reflects on what God’s people have endured and how God has sustained them. As a Song of Ascents, it reminds the pilgrims never to take their privileges for granted.
PSALM—NOTE ON 129:1–4 God’s people as a whole (me) speak, recalling that Israel has long endured (from my youth) people who have afflicted them, and yet they have not prevailed against Israel. The LORD is righteous. That is, true to his promises.
PSALM—NOTE ON 129:5–8 The second section prays that such enemies will fail in their purposes (v. 5; see note on 25:2–3).
Psalm PSALM—NOTE ON 130. This is an individual lament, expressing repentance and trust in God’s mercy. The psalm climbs from “out of the depths” of misery over one’s sin, to confession of it (vv. 3–4), to hope (vv. 5–6) and assurance (vv. 7–8). The ideal Israel is a people where every member readily acknowledges dependence on God’s mercy and grace.
PSALM—NOTE ON 130:3–4 If God should mark iniquities (as if he kept them in a record book), no one, not even the faithful who are singing this, could stand. And yet with the Lord there is forgiveness (compare 86:5; 103:3; Dan. 9:9). This is why he may be feared (that is, worshiped and served in loving reverence).
PSALM—NOTE ON 130:5–8 His word in this context probably refers to the word of forgiveness connected with the sacrifices (e.g., Lev. 4:21).
Psalm PSALM—NOTE ON 131. This psalm of confidence in the Lord describes the ideal of a “calmed and quieted soul.”
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
PSALM—NOTE ON 131:1 heart is not lifted up . . . eyes are not raised too high. Descriptions of arrogance and pride.
PSALM—NOTE ON 131:2 Just as a weaned child is content simply having his mother’s presence, so the faithful worshiper is content (calmed and quieted) simply with God’s presence.
Psalm PSALM—NOTE ON 132. The theme of this royal psalm is God’s covenant with David’s house to establish the dynasty for the good of the people and, eventually, of the whole world (2 Sam. 7:4–16). The psalm expresses confidence in these promises and asks the Lord to carry out his purpose (Ps. 132:1, 8–9). As a Song of Ascents, the psalm recalls how David’s dynasty is to ensure the stability of the nation, especially of Jerusalem (compare Psalm 122).
PSALM—NOTE ON 132:1–5 The psalm opens with a request that God will remember (see note on 25:6–7) all that David did to prepare the temple (see 2 Sam. 7:2; 1 Chron. 22:2–19). The prayer expresses the feeling that such sacrifice and hard work ought not be wasted.
PSALM—NOTE ON 132:6–7 The pilgrims come from various villages in Judah to worship at his footstool (see 1 Chron. 28:2; Ps. 99:5).
PSALM—NOTE ON 132:8–10 The worshipers pray that God will be present in his chosen resting place. Imagining the scene in Jerusalem, the worshipers pray that Israel will be true to its calling. do not turn away the face of your anointed one. The worshipers pray that God would continue showing favor to David’s heirs, so that Israel would remain a secure home for the faithful.
PSALM—NOTE ON 132:11–18 swore to David. This promise is God’s answer to the prayer of vv. 8–10. God promised to preserve the dynasty, and expects the individual heirs of David to be faithful to the covenant.
PSALM—NOTE ON 132:18 These words, sung during the exile, declare by faith that God would again fulfill his promises and raise up a new David.
Psalm PSALM—NOTE ON 133. This wisdom psalm celebrates the beauty of unity. It uses two colorful similes to describe the blessedness of Israel being true to its calling.
PSALM—NOTE ON 133:1 brothers dwell in unity. Since this is a Song of Ascents, the “brothers dwelling in unity” would be the fellow Israelite pilgrims gathered in Jerusalem, living in peace with one another.
PSALM—NOTE ON 133:2 oil on the head. This oil made the priests “holy,” set apart for God’s purpose. The image means that when Israel is true to its ideal, it displays genuine dedication to God and carries out its calling in the world.
Anointing with oil. It was common during festivals for people to have their foreheads anointed with fragrant oils. This not only provided a pleasant aroma but gave the person a glistening look of good health. (See 133:2.)
PSALM—NOTE ON 133:3 dew . . . falls on the mountains of Zion. The dew is crucial for the vegetation during the dry season (Gen. 27:28; 1 Kings 17:1; Hag. 1:10). A fruitful land was part of the covenantal ideal (see Deut. 28:1–14).
Psalm PSALM—NOTE ON 134. This final Song of Ascents is geared toward a special worship occasion, perhaps the opening or closing of a festival.
PSALM—NOTE ON 134:1–2 The title servants of the LORD is addressed to the Levites (1 Kings 8:10–11; 1 Chron. 9:33). The worshiping congregation calls on them to lift up their hands and bless the LORD (see Ps. 28:2).
PSALM—NOTE ON 134:3 The priests then say to each of the worshipers, May the LORD bless you from Zion (that is, “from the place where you have been worshiping”).
Psalm PSALM—NOTE ON 135. God’s people are called to praise him for his majestic power, displayed in his deeds on their behalf.
PSALM—NOTE ON 135:1–4 The psalm begins by calling the worshiping community to praise the LORD. The term servants of the LORD could be the Levitical attendants. It is more likely the faithful gathered for worship in the house of the LORD (the temple). The reason for the praise: For the LORD has chosen Jacob for himself.
PSALM—NOTE ON 135:1 In the Psalms, the name of the LORD, which refers to his character, inspires praise, love, trust, and hope.
PSALM—NOTE ON 135:5–7 The psalm moves to another reason to praise the Lord: he is great and is above all gods. This means that whatever the LORD pleases, he does, and there is no power that can stop him. He it is, rather than the gods of other nations, who controls the weather (clouds, rain, wind).
PSALM—NOTE ON 135:8–12 The Lord has displayed his great power and his enduring love in the history of Israel. These verses mention the exodus from Egypt and the conquest of the Promised Land. The defeat of Sihon and Og (Num. 21:21–35) was the first taste of victory for the post-exodus generation of Israel, and it strengthened their faith.
PSALM—NOTE ON 135:13–14 Verse 13 recalls Ex. 3:15. God’s name signifies his continuing faithfulness to his people.
What is “renown”? The word “renown” refers to being well-known or specially honored. In 135:13, it could also mean a “remembrance.” Psalm 135 echoes the words of Ex. 3:15: “This is my name forever, and thus I am to be remembered throughout all generations.”
PSALM—NOTE ON 135:13 Renown could also be translated “remembrance.”
PSALM—NOTE ON 135:15–18 This adapts the words of 115:4–8 to contrast the God who has chosen and cared for Israel with the useless gods of the Gentiles.
PSALM—NOTE ON 135:19–21 The only fitting response to such a great God is for the various members of the worshiping company (the house of Israel, the house of Aaron, the house of Levi, and those who fear the LORD) to bless the LORD.
PSALM—NOTE ON 135:21 Blessed be. The passive form of “bless,” v. 19. The mention of Zion and Jerusalem is a reminder that this is where the whole people gathered to worship in the OT era. It is where God made his “name” dwell (Deut. 12:1–7).
Psalm PSALM—NOTE ON 136. This hymn calls on the worshiping congregation to give thanks to the Lord, who has shown his faithfulness throughout the history of God’s people. Each verse in this psalm has the same refrain, “for his steadfast love endures forever.”
PSALM—NOTE ON 136:1–3 The song calls God’s people to give thanks to him because he is good, he is the God of gods, and he is the Lord of lords. This affirmation of the Lord’s supremacy shows why his steadfast love, which endures forever, is effective for his people.
PSALM—NOTE ON 136:4–9 The OT often reminds God’s people that the God who has redeemed them is also the God who created the world. Sometimes that reminder is given to reassure the people of God’s power. Sometimes (as here) it is given so that the people will see their own lives in relation to God’s continuing commitment to his creation.
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
PSALM—NOTE ON 136:4 The word wonders (also translated “marvels”) usually refers to God’s deeds of rescuing, protecting, and caring for his people. Here it refers specifically to creation: God’s work of creation is wonderful, too.
PSALM—NOTE ON 136:10–16 These verses recall how the Lord brought Israel out from among the Egyptians with a strong hand and an outstretched arm, and led his people through the wilderness.
PSALM—NOTE ON 136:17–22 These verses recall how God struck down great kings and gave their land to Israel as a heritage. The specific event here is the defeat of Sihon and Og.
PSALM—NOTE ON 136:22 The people as a whole are God’s servant.
PSALM—NOTE ON 136:23–26 Now the song turns to an apparently more recent event, when the Lord remembered us in our low estate, and rescued us from our foes. The reference to food to all flesh (that is, not just to Israel), returns to the theme of the Lord as the universal Creator.
Psalm PSALM—NOTE ON 137. This community lament remembers the Babylonian captivity. It provides words by which the returned exiles can express their loyalty to Jerusalem and pray that God would punish those who gloat over its destruction. This psalm is notable for the intensity of its final wish (v. 9). It is a prayer that the Babylonians, who had smashed Israelite infants, should be punished appropriately.
PSALM—NOTE ON 137:1–3 The opening section recalls the captivity by the waters of Babylon (the Euphrates River), where the Babylonian captors had required of us songs. The songs of Zion would be sacred songs (such as the psalms). Apparently the captors wanted the Judeans to sing them for entertainment rather than for worship.
PSALM—NOTE ON 137:4–6 To a faithful Judean, the request of v. 3 would be like asking him to forget . . . Jerusalem, which would be an act of treachery against God, his covenant, and his people. His prayer is that if he should consent to such disloyalty, the very right hand that would play the lyre would instead forget its skill, and the tongue that might sing would instead stick to the roof of my mouth.
PSALM—NOTE ON 137:7–9 The recollection of these hurtful taunts leads to a prayer that God will remember the deeds of his people’s enemies. These are represented here by the Edomites and the daughter of Babylon. The Edomites took great delight in destroying Jerusalem completely. The Babylonians had been excessively violent against the helpless in Jerusalem.
Psalm PSALM—NOTE ON 138. This psalm offers thanks to God for signs of his constant care.
PSALM—NOTE ON 138:1–3 The opening section explains the theme: I give you thanks because on the day I called, you answered me.
PSALM—NOTE ON 138:1 Since the setting is worship in the temple, gods most likely refers to angels.
PSALM—NOTE ON 138:4–6 The God to whom the singer had prayed is the universal Lord, to whom all the Gentiles will one day come in worship (all the kings of the earth shall give you thanks). Yet he regards the lowly person.
PSALM—NOTE ON 138:7–8 The psalm closes by telling of God’s constant care for each of his faithful. As God has begun to care for the singer, so he will continue to do so all throughout the singer’s life.
The Lord protects his people. Psalm 138 tells of God’s constant care for everyone who loves him. Singing this psalm helps believers be more aware of the ways in which God preserves and protects them.
Psalm PSALM—NOTE ON 139. The closing request of this hymn (“search me, O God, and know my heart”) echoes the opening statement. This highlights the psalm’s theme: God’s knowledge of his people.
PSALM—NOTE ON 139:1–6 Verse 1 states the theme of the psalm (you have searched me and known me). Verses 2–6 develop that further as a general assertion: God knows all of my activities, all of my words, even my inmost thoughts.
PSALM—NOTE ON 139:5 lay your hand upon me. A gentle, reassuring gesture.
PSALM—NOTE ON 139:7–12 The next section makes it clear that there is no way the singer can escape such knowledge. There is nowhere in the universe that God will not be present to lead and hold the believer, and nowhere too dark for God to see him. Some have supposed that the impulse to flee comes from a guilty conscience, but this is unlikely: these verses take delight in the fact that God will “lead” him, an entirely positive benefit.
PSALM—NOTE ON 139:8–9 These verses use two pairs of opposites: heaven and Sheol; the wings of the morning and the uttermost parts of the sea. This indicates that everything in between is included.
PSALM—NOTE ON 139:13–16 These verses illustrate the point of vv. 11–12 by describing a particular “dark place” where the Lord saw and cared for the singer, namely, his mother’s womb. God was active as the unformed substance (embryo) grew and developed. God is the one who formed my inward parts and knitted me together.
PSALM—NOTE ON 139:14 I am fearfully and wonderfully made. If the esv text is followed, the statement helps the worshiper to marvel over the mysterious process of a developing baby. The esv footnote translation, “I am fearfully set apart,” takes the word to be the term for God setting his people apart (Ex. 8:22; Ps. 4:3) or making a distinction between them and those who are not his people (Ex. 9:4; 11:7; 33:16).
PSALM—NOTE ON 139:15 in the depths of the earth. As a parallel to in secret, this would be a poetic expression for the darkness and secrecy of the womb.
PSALM—NOTE ON 139:17–18 These verses provide the right response to the vast extent of God’s thoughts. Verse 18 seems to picture the hopelessness of trying to count God’s thoughts: the number is so large that one would fall asleep attempting it.
PSALM—NOTE ON 139:19–22 The wicked person, who joins with men of blood, who speak against God with malicious intent, is someone who actively opposes God.
PSALM—NOTE ON 139:23–24 In view of these reflections, the members of the congregation invite God to continue his work of searching and knowing their hearts. God will expose any grievous way (character traits or actions that leads to grief) and will lead the faithful in the way everlasting (the way that leads to eternal life).
Psalm PSALM—NOTE ON 140. This lament comes from those threatened by ungodly people who intend to do him serious harm. This psalm, in praying for protection and expressing trust, also prays for the defeat of these enemies.
PSALM—NOTE ON 140:1–5 The basic request is clear from the verbs deliver, preserve, and guard. The threat is from evil men, who are further described as violent men and the arrogant, who plan evil things.
PSALM—NOTE ON 140:3 under their lips is the venom of asps. In Rom. 3:13 Paul uses this phrase as part of his argument that Jews and Greeks are alike “under sin.”
PSALM—NOTE ON 140:6–8 The right response to such danger is to reaffirm trust in God and to ask him for help.
PSALM—NOTE ON 140:6 You are my God. The faithful worshiper affirms that he has personally received God’s love.
PSALM—NOTE ON 140:9–11 These verses pray that the evil schemes would happen to those who plot them. The success of such people would defile the land.
In the OT, salvation generally refers to deliverance from both physical and spiritual danger. Because God had been a faithful Savior in the past, Israel trusted that they could look forward to his greater salvation in the future. The ultimate salvation for all mankind would come through Jesus the Messiah.
PSALM—NOTE ON 140:12–13 The psalm closes by expressing confidence in the Lord and by guiding the faithful in what they can expect.
Psalm PSALM—NOTE ON 141. This is an individual lament, a prayer that God will protect the faithful person against all insincerity and compromise.
PSALM—NOTE ON 141:1–2 The singer asks God to give ear to my voice when I call to you! His prayer is compared to incense and the evening sacrifice, acts performed in worship.
PSALM—NOTE ON 141:3–5 The singer may be tempted to avoid danger by joining the men who work iniquity; he asks God to help him avoid all such temptation. This prayer reveals great insight into how a person in such circumstances would actually feel.
PSALM—NOTE ON 141:6–7 As the esv footnote explains, the Hebrew here is difficult. The main point is that eventually God will bring his judgment upon the judges. Then the faithful person will be vindicated, and the unfaithful might even learn wisdom.
PSALM—NOTE ON 141:8–10 The prayer that God would keep me from falling prey to their schemes becomes a prayer that the wicked would fall into their own nets.
Psalm PSALM—NOTE ON 142. This individual lament is a companion to Psalm 57. It is also similar to Psalms 140–141, with the faithful person praying for protection from persecutors.
PSALM—NOTE ON 142:1–2 The words here express earnest prayer in the face of danger: cry out, plead for mercy, pour out my complaint, and tell my trouble. Each of these acts is directed toward the Lord.
PSALM—NOTE ON 142:3–4 These verses express what people often feel when being threatened: out of energy, beset by dangers, confused, and painfully alone.
PSALM—NOTE ON 142:5–7 The final section ties the whole psalm together. Cry to you echoes v. 1, while you are my refuge echoes v. 4; and I am brought very low summarizes vv. 3–4. This section enables the faithful to pray with boldness and with confidence in the Lord’s unflagging care.
Psalm PSALM—NOTE ON 143. This individual lament is a penitential psalm. The person’s troubles make him aware of his own sins.
PSALM—NOTE ON 143:1–2 The opening cry for help asks God to give ear to my pleas for mercy. Hence v. 2 prays, enter not into judgment with your servant, for no one living is righteous before you. The term “righteous” is commonly used to describe the people of God in general. Here, however, the idea seems to be “qualified to stand in God’s presence,” and not even the faithful are that in themselves.
PSALM—NOTE ON 143:4 When the spirit or “soul” faints, the person is at the end of his strength.
PSALM—NOTE ON 143:5–6 Being at the end of his strength need not mean that he gives up. Instead, if he can remember the days of old, he will find in himself fresh courage to stretch out his hands to God. The weary soul thirsts for God as its source of energy.
PSALM—NOTE ON 143:7–8 The situation is still desperate. Therefore he asks, answer me quickly. He wants to hear in the morning of God’s steadfast love. He also prays for moral guidance: make me know the way I should go. Lift up my soul expresses deep dependence.
PSALM—NOTE ON 143:9–12 The prayer closes by expressing trust in a number of ways: I have fled to you for refuge, you are my God, and the expectation based on God’s steadfast love. For your name’s sake means “for the sake of your good reputation,” particularly God’s reputation for faithfulness to his promises.
Psalm PSALM—NOTE ON 144. This royal psalm asks God to give victory to the reigning heir of David. The “I” in vv. 1–11 is the Davidic king. God’s promise to David’s house has tied the well-being of the whole nation to the faithfulness of the king.
PSALM—NOTE ON 144:1–2 This psalm begins by reviewing how God has equipped the king to fight for the sake of the people. As the leader of God’s people, the singer has found the Lord to be his stronghold and deliverer, who subdues peoples under me.
PSALM—NOTE ON 144:3–4 The king does not take God’s help for granted. He knows that if God should regard him, it is a kindness on God’s part. The king and the people he serves are like a breath; their lives quickly pass by.
PSALM—NOTE ON 144:5–8 The psalm moves on to request: rescue me and deliver me . . . from the hand of foreigners. This suggests that the psalm is especially suited to a time when the king must lead the people in war.
PSALM—NOTE ON 144:9–11 Once God has given the deliverance of vv. 5–8, the king will lead the people in public thanks.
PSALM—NOTE ON 144:10 Victory can also be translated “salvation.” The requested victory furthers God’s purpose for his people.
PSALM—NOTE ON 144:12–15 The closing section shows the purpose of the fight, namely, to protect God’s people so that they can flourish under God’s blessing. They recognize that such blessings are God’s generous gift.
Psalm PSALM—NOTE ON 145. This is the last of David’s psalms. This hymn praises the Lord for his goodness and generosity toward his creatures, especially his people. One remarkable feature is the way it uses so many different words for “praising”: “extol”; “bless”; “praise”; “commend”; “declare”; “meditate”; “speak”; “pour forth”; “sing aloud”; and “give thanks.” Further, there are repeated terms for the enduring nature of this praise: “forever and ever”; the “generations”; and “everlasting.” This psalm basically follows an acrostic pattern, but it lacks one verse (between vv. 13–14). The esv includes the “missing” verse (v. 13b), but in square brackets due to its uncertainty.
PSALM—NOTE ON 145:1–3 The psalm has a theme of joy and celebration. Each member of the congregation pledges himself to this (I will).
PSALM—NOTE ON 145:3 his greatness is unsearchable. That is, the human mind cannot fully describe or comprehend it.
PSALM—NOTE ON 145:4–7 God’s great deeds have protected his people and have produced the conditions in which they can flourish in true faithfulness.
PSALM—NOTE ON 145:4 This is the biblical pattern for households, and the Passover makes this a ritual.
PSALM—NOTE ON 145:8–9 These two verses fill out the idea of God’s goodness and righteousness.
PSALM—NOTE ON 145:8 See Ex. 34:6. slow to anger. Showing wrath is not God’s preferred option. He gives humans time to repent.
PSALM—NOTE ON 145:9 God’s grace came to Israel in a special way through the covenant, but it was never meant to be for them alone.
PSALM—NOTE ON 145:10–13a The psalmist celebrates the wonder of being part of God’s kingdom. God’s people are to see his kingship as a gift of his goodness, not a burden.
Who are the saints? The term “saints” is used in both the OT and NT to describe God’s people. In the OT it describes the faithful among God’s people Israel (37:28; 145:10). In the NT, the Greek word translated “saints” means “holy,” in the sense of being set apart for God. This includes all those, no matter what their background, who have put their trust in Jesus, the only one who can truly make them holy.
PSALM—NOTE ON 145:13b–20 Building on vv. 8–9, these verses develop the notion of God’s kindness to all his creatures (vv. 15–17). His chosen people (vv. 18–20), specifically those who call on him in truth, are treated particularly well.
PSALM—NOTE ON 145:13b faithful. See Deut. 7:9; Ps. 93:5; Isa. 49:7. The second line is the same as the second line of Ps. 145:17. Kind means that the Lord shows covenant love. This supplies the “missing” acrostic segment (see note on Psalm 145).
PSALM—NOTE ON 145:14 In view of vv. 18–20, all who are falling (and who are bowed down) would apply to the faithful (see 37:24).
PSALM—NOTE ON 145:20 The English brings out the mirror pattern of the Hebrew: verb (preserves), then object (all who love him); object (all the wicked), then verb (he will destroy). The verbs and objects are the opposites of each other.
PSALM—NOTE ON 145:21 The psalm looks forward to praising God forever for his goodness. It closes with a wish that every creature might join in the praise.
Psalm PSALM—NOTE ON 146. Because God rules everything, his suffering people can have hope.
PSALM—NOTE ON 146:1–2 The whole congregation receives the invitation, Praise the LORD, and then each member applies it to himself (Praise the LORD, O my soul).
PSALM—NOTE ON 146:3–4 It is useless to put one’s trust in princes, who are mortals. Governments and armies have their proper place, but their merely human power is not ultimately decisive in the world that God rules.
PSALM—NOTE ON 146:5–9 Yahweh, the God of Jacob, is the one who made heaven and earth, the sea, and all that is in them (words from Ex. 20:11). Verses 7–9 of Psalm 146 list groups of weak people (oppressed, hungry, prisoners, the blind, bowed down, sojourners, widow, fatherless), probably God’s own faithful.
PSALM—NOTE ON 146:10 Because the LORD will reign forever (Ex. 15:18; Ps. 29:10), God’s people should praise him now.
Psalm PSALM—NOTE ON 147. Here the praise is focused on gratitude for some great work of “building up Jerusalem” (or rebuilding it after the exile), and for the Creator who sustains his creation. The psalm alternates between universality (God rules over all) and particularity (he has set his own people apart and cares for them).
PSALM—NOTE ON 147:1–6 It is appropriate to praise the God who rules the universe, who determines the number of the stars, and who at the same time builds up Jerusalem, gathers the outcasts of Israel, heals the brokenhearted, lifts up the humble, and casts the wicked to the ground.
PSALM—NOTE ON 147:7–11 The next section moves from God’s universal provision (rain, so that all animals have food) to his special care for his faithful.
PSALM—NOTE ON 147:10 The image is most likely that of a war horse (see 20:7). Likewise, the legs of a man are swift for battle (see 18:33).
PSALM—NOTE ON 147:12–20 Jerusalem, representing all of God’s people, should praise the LORD. He alone provides security and prosperity (vv. 13–14) for Jerusalem’s people. The Lord governs all the processes of nature and so is able to supply peace (that is, well being) to his people. He has also committed himself in special ways to Israel (he has not dealt thus with any other nation) with his word and his statutes and rules.
Psalm PSALM—NOTE ON 148. All of God’s creatures should join in praising him. The concluding verse, regarding God’s special people Israel, may refer to some particular event such as the return from exile, or it may be a more general reference to the protection God has given his people. Regardless, God’s favor for Israel is put into the larger context of his plan to bring light to all mankind through Israel.
PSALM—NOTE ON 148:1–6 The heavens and everything found in them should praise the LORD, who commanded with the result that they were created.
PSALM—NOTE ON 148:7–12 Next the psalm invites the creatures under the heavens to praise the LORD: the great sea creatures and all ocean deeps, along with various kinds of weather, the features of the land, trees, and the animals. Likewise all of mankind should praise him because this is what they were made for.
PSALM—NOTE ON 148:13–14 A recurring theme in Psalms is that all mankind should praise the Lord, the one true God. God has given Israel a great privilege in calling them to be near to him, in making promises to them, and in using them to bring knowledge of God to the rest of the world.
Psalm PSALM—NOTE ON 149. This psalm calls on God’s people to praise the Lord for their special privileges.
PSALM—NOTE ON 149:1–4 The members of the worshiping congregation call one another to praise the LORD, and to sing to him a new song. The tone is one of jubilant gladness. God’s people call him their Maker and their King, and know that he takes pleasure in his people. This idea would be unbearably arrogant if the Lord himself had not declared it (147:11; see Ex. 19:5); the psalm also clarifies that the full benefit (salvation) comes to the humble.
PSALM—NOTE ON 149:6 This verse is startling, with the high praises of God . . . in their throats and two-edged swords in their hands (an unexpected element in corporate worship!).
Two-edged swords (149:6) were made of bronze or iron and were filed on each side, so that the blade could more readily and deeply penetrate enemy armor. In the NT, the word of God is said to be “sharper than any two-edged sword” (Heb. 4:12) because of the way it exposes the deepest “thoughts and intentions” of a person’s heart.
PSALM—NOTE ON 149:7–9 The faithful will do God’s work of bringing vengeance on the nations (assuming that they refuse the invitation to “praise the name of the LORD,” 148:13).
Psalm PSALM—NOTE ON 150. This hymn closes the Psalter with its call for “everything that has breath” to praise the Lord with every kind of jubilant accompaniment. The list of musical instruments in vv. 3–5 generates the impression of loud song and ceaseless motion—the worshiper’s whole resources offering praise to God.
PSALM—NOTE ON 150:1–2 The members of the congregation invite one another to praise God in his sanctuary. The call to praise him in his mighty heavens may be addressed to the angels and heavenly lights, inviting them to join in.
PSALM—NOTE ON 150:3–6 Praising God fully requires more than human voices. It also requires instruments as varied as trumpet, lute, harp, strings, pipe, and various cymbals. The psalm builds to a resounding conclusion: Let everything that has breath praise the LORD.