PSALM—NOTE ON Psalm 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 a liturgical occasion. Some traditional Jewish interpreters have suggested that these were songs sung on the “steps” (as the same word can mean, e.g., Ex. 20:26), either in parts of the temple or up from a spring in Jerusalem; others have taken them as geared toward returning to Jerusalem from exile (cf. Ezra 1:3). Neither of these makes good sense of David’s authorship of Psalms 122; 124; 131; and 134. It is probably enough to take them simply as suited to the “ascent” to Jerusalem for worship (122:4; cf. 1 Kings 12:28; Zech. 14:16), even if they were not originally composed for that purpose.

Psalm 120 is an individual lament, sung by someone living away from Israel (v. 5); his distress concerns the way that 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 dispersed people to seek the “welfare” (or “peace,” Hb. shalom) of the city to which they were sent (Jer. 29:7). Because the Gentile lands of Meshech and Kedar are so far apart, some have suggested that “I” in this psalm is the people personified, but this is unnecessary (see note on Ps. 120:5). Worship in Jerusalem, both for the singer and for the Gentiles, is the remedy for this violence (cf. Isa. 2:3–4).

PSALM—NOTE ON 120:1–2 I Called to the Lord, and He Answered Me. The psalm opens by remembering: there have been times of distress in the past, and each time I called to the LORD, he answered me with rescue. This now provides encouragement to pray, and v. 2 explains the specific cause of distress: people with lying lips and a deceitful tongue.

PSALM—NOTE ON 120:1 called … answered. This word-pair expresses the prayer situation well: the believer calls out and expects God to answer; cf. 3:4; 4:1; 17:6; 20:9; 27:7; 86:7; 91:15; 99:6; 102:2; 118:5; 119:145; 138:3; Isa. 58:9; 65:24; Jer. 33:3; Zech. 13:9.

PSALM—NOTE ON 120:3–4 The Liar Deserves the Warrior’s Sharp Arrows. The psalm now addresses the person who is causing the trouble, the one with the deceitful tongue. Such a person only courts God’s judgment (of which the sharp arrows and glowing coals are emblems: 7:12–13; 11:6; 140:10).

PSALM—NOTE ON 120:4 The wood of the broom tree can be used to make excellent charcoal, which becomes a hot fire and retains its heat for a long time.

PSALM—NOTE ON 120:5–7 Woe to Me that I Dwell among the Warlike. The psalmist then reflects on the larger situation, i.e., that the people among whom he dwells are Gentiles, who do not have the advantage of the influence of God’s word: this is why they hate peace. The ideal Israelite exile is for peace, seeking it for the city in which he is exiled (Hb. shalom; in Jer. 29:7 this is “welfare,” see esv footnote on Jer. 29:11). As a Song of Ascents, this psalm invites the people to suppose that Jerusalem’s influence is the ultimate answer to this readiness for war (cf. Isa. 2:2–5).

PSALM—NOTE ON 120:5 sojourn. 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 (see note on Song 1:5). Since it is unlikely that one person would live in two places so far apart, some have suggested that the psalm’s speaker, I, is a personification of Israel. This is possible, but it is probably simpler to see these two names as summarizing the Gentile world into which God’s people have been dispersed.

PSALM—NOTE ON Psalm 121. This psalm seems to be intended to instill confidence in those making the pilgrimage to Jerusalem to worship (see note on Psalm 120 for the Songs of Ascents). The successful journey becomes a parable for the whole of one’s life, in which the faithful can be confident of God’s tireless care.

PSALM—NOTE ON 121:1–2 Where Does My Help Come From? The person on pilgrimage to Jerusalem will lift up his eyes to the hills (possibly as a place to be feared, or else to the hills around Jerusalem, cf. 125:2), and wonders, From where does my help come? The reply shows that the question, which originally applied to “help to finish the journey,” can be generalized to cover all of the believer’s life. The help comes from the LORD, who made heaven and earth, and therefore no other power can hinder it.

PSALM—NOTE ON 121:2 who made heaven and earth. Biblical authors cite this idea, based on Gen. 2:4 and Ex. 20:11, to stress that the God of Israel has universal and unbounded power: cf. 2 Kings 19:15 (= Isa. 37:16); 2 Chron. 1:12; Ps. 115:15; 124:8; 134:3; 146:6; Jer. 32:17.

PSALM—NOTE ON 121:3–8 The Lord Will Keep You at All Times. These verses are dominated by the word “keep” (Hb. shamar, to keep, guard, watch over, attend to carefully): 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 (i.e., slip as you walk, cf. 38:16; 66:9), nor will he let you suffer from the dangers of day and night. When 121:7 speaks of all evil, and v. 8 of your going out and your coming in (cf. Deut. 28:6), they are probably taking the safe journey to Jerusalem as a parable for all of one’s life: the LORD is your keeper at all times; he will neither slumber nor sleep. Not only is God all-powerful (Ps. 121:2), he is ever-watchful (v. 4). This is the confidence the faithful are to enjoy.

PSALM—NOTE ON Psalm 122. This psalm celebrates Zion as God’s chosen city (cf. Psalms 46; 48; 76; 87), and specifically the privilege of going there on a pilgrimage (cf. Psalm 84). Not only is “the house of the LORD” there, but so are “the thrones of the house of David.” Christians who sing this recognize that in their gathered worship they are carrying out the task of the temple, and their Davidic king (Jesus) is present with them (1 Pet. 2:4–5; cf. Eph. 2:19–22).

PSALM—NOTE ON 122:1–2 Joyful Arrival in Jerusalem. The song begins by remembering (they said is past tense) the invitation to go to Jerusalem for worship (the house of the LORD), from the perspective of having arrived (our feet have been standing). The anticipation (I was glad) is now to be fulfilled.

PSALM—NOTE ON 122:3–5 The Beauty of Jerusalem. The singer, as it were, looks around Jerusalem: bound firmly together probably goes from the physical coziness of the city to the sense of unity the pilgrim expects to find there (“bound,” Hb. khubberah, is related to “companion,” Hb. khaber, 119:63). If this sense of unity is not always there in reality, it ought to be. This idealization also appears in the reference to the house of David, whose first goal should be the carrying out of judgment (i.e., ruling justly for the people).

PSALM—NOTE ON 122:4 decreed. This interprets the Jerusalem temple as fulfilling the requirements of Deuteronomy about the place that God would choose (e.g., Deut. 12:5; 14:23; 16:16).

PSALM—NOTE ON 122:6–9 Pray for the Peace of Jerusalem. 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 will ensure its stability and accessibility, in order that God’s people might be able always to journey to the house of the LORD.

PSALM—NOTE ON Psalm 123. This is a community lament, as the references to “we” and “us” show. As a Song of Ascents (see note on Psalm 120), it envisions a situation in which the faithful pilgrims feel themselves to be the objects of scorn and contempt—whether from the unfaithful in Israel or from unbelieving Gentiles among whom they must pass, the psalm does not say (the words are general enough to include both). The psalm goes beyond simply asking for a safe journey; it seeks relief from the scorn (a visible sign of God’s mercy, which might even benefit those showing scorn). Christians should have no difficulty in praying the same way.

PSALM—NOTE ON 123:1–2 Our Eyes Look to You, O Lord. The first section describes the way God’s faithful look trustingly toward God (for help, as till he has mercy upon us makes clear; and see vv. 3–4). The image of servants looking to a master and a maidservant to a mistress has suggested to some the idea of waiting for orders. But the context shows that the image is that of waiting patiently and trustingly for God to act; the psalm is concerned with gaining God’s help.

PSALM—NOTE ON 123:3–4 Have Mercy on Us at Last, O Lord. The wait for mercy (v. 2) becomes a prayer, have mercy upon us. The specific mercy is relief from those who show contempt and scorn toward the faithful pilgrims. Those who are at ease can refer to unfaithful Israelites who do not trouble themselves with piety, preferring to enjoy luxury instead (e.g., Isa. 32:9; Amos 6:1), or it can apply to Gentiles indifferent to the true God (Zech. 1:15). Likewise the proud are arrogant in their unbelief (see Ps. 94:2). At many times during the history of God’s people, they are under threat from those who hold power.

PSALM—NOTE ON Psalm 124. This is a thanksgiving hymn for the community, particularly for an occasion in which God’s people have been under threat but have been delivered. It is conceivable that David wrote this psalm in response to some deliverance such as those in 2 Sam. 5:17–25, but the words are quite general, applicable in a wide variety of settings; God’s people have known many occasions on which this psalm provides just the right hymn. The implication of the psalm being now a Song of Ascents (see note on Psalm 120) seems to be that the faithful would sing it in connection with their pilgrimage to Jerusalem; the deliverance of the whole people allows them to continue journeying there (see note on 122:6–9).

PSALM—NOTE ON 124:1–5 Had the Lord Not Helped Us. The first section describes a situation in which people (apparently Gentiles) rose up against us (i.e., against Israel); these would have swallowed us up alive (v. 3) or swept us away like a flood (v. 4). And they would have succeeded if it had not been the LORD who was on our side to rescue us (cf. 94:17).

PSALM—NOTE ON 124:6–7 We Have Had a Narrow Escape. The second section stresses that the outcome could have been different, indeed it should have been: we have escaped like a bird from the snare of the fowlers, i.e., surprisingly. Therefore the psalm gives credit where it belongs: Blessed be the LORD!

PSALM—NOTE ON 124:8 Our Help. The psalm closes with its basic point, namely, that our help is in the name of the LORD (i.e., his personal presence, cf. Deut. 12:11), who made heaven and earth (see note on Ps. 121:2). Biblical authors certainly affirm the importance of human diligence; but such diligence makes no lasting difference unless it is a tool in the Lord’s hand (cf. 127:1). David was a wily and sturdy warrior, and he had valiant fighters in his service (2 Sam. 23:8–39), as was proper; at the same time, it was the Lord who worked each great victory through them (2 Sam. 23:12).

PSALM—NOTE ON Psalm 125. This psalm instills confidence in the Lord’s people, that remaining loyal to him really is worth it. The leading image is of Zion as a city surrounded by sheltering mountains. It is possible that some of Zion’s citizens might go over to evil, but the Lord will see to it that he publicly vindicates his faithful ones. This is like Psalm 122, in that it stresses the ideal of what the city should be (and the faithful will do their part to make it live up to the ideal).

PSALM—NOTE ON 125:1–2 The Security of Zion. The psalm begins by describing the secure position of those who trust in the LORD: they are like Mount Zion, which cannot be moved (see 10:6 and note; 46:5). 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 encircling the city.

PSALM—NOTE ON 125:3 Righteous Rule over Zion. The middle of the psalm stresses that the Lord intends to protect his city, not simply from enemies without (v. 2) but from enemies within: the scepter of wickedness is kingly power held by Israelites who do not serve God and his people (the righteous). The disastrous effects of such rule show up frequently in OT history, where the bulk of the people do in fact stretch out their hands to do wrong (in defiance of the very purpose for which God chose them). Therefore no one could suppose that in affirming that this godless regime shall not rest on the land, the psalmist was ignoring the obvious; rather, he was both instilling the ideal toward which the Israelites should always press, and indicating that God will not allow the unrighteous to rule over his people forever. Christians rejoice that God raised Jesus to the throne of David in keeping with this principle, and pray that leaders in their churches (and in their nations) would model themselves after Jesus.

PSALM—NOTE ON 125:4–5 May the Lord Vindicate His Truth! The final section looks forward to the Lord vindicating his own character: he really does reward the faithful (those who are good and those who are upright in their hearts), and he really does purge the unfaithful (those who turn aside to their crooked ways) from his people (he will lead them away with evildoers). Peace will certainly be upon Israel when God so visibly vindicates the truthfulness of his words and when his people take it to heart.

PSALM—NOTE ON Psalm 126. This is a community lament that recalls a previous time of God’s mercy on his people (v. 1) and asks for a fresh show of that mercy (v. 4). The psalm does not specify which particular mercy or crisis is in view (see note on v. 1), and it is well-suited to a wide variety of comparable situations. In such crises, God’s people may take encouragement from past events of mercy and pray for more of it. Repeated words that tie together the two halves of the psalm are “restore the fortunes” (vv. 1, 4) and “shouts of joy” (vv. 2, 5, 6). The psalm also reminds God’s people that their well-being impacts the nations around them (v. 2).

PSALM—NOTE ON 126:1–3 Recalling the Past Restoration of Zion. The psalm opens by remembering some event in the past in which God restored the fortunes of Zion (see note on v. 1). 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. Some scholars think that this is specifically “returned from exile” (cf. Deut. 30:3), but the expression is more general than that (Job 42:10; cf. Ps. 14:7; 85:1; Lam. 2:14); vv. 5–6 of Psalm 126 refer to the more general type of restoration.

PSALM—NOTE ON 126:2 they said among the nations. Israel was called to be God’s living testimony among the nations that he is the one true God, Maker of heaven and earth. Sometimes this testimony would be through God’s purifying judgments (Deut. 29:24–28); ideally it would be through Israel’s faithfulness and verbal witness (Ps. 96:10). God’s great deeds for his people also provide testimony (e.g., Josh. 4:24; Ezek. 36:23).

PSALM—NOTE ON 126:4–6 Prayer for a Renewed Restoration. The words of v. 1 here become a prayer: Restore our fortunes, O LORD, i.e., “show us mercy now as you have done 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. Since Israel’s life in the land was to show forth a new Eden for all the world to see, such agricultural fruitfulness would necessarily be tied to active faithfulness on the part of the people (cf. Deut. 30:9–10).

PSALM—NOTE ON 126:4 The Negeb is the arid southern region of Judah; for its dry gullies to run as streams would turn the land green with plants.

PSALM—NOTE ON Psalm 127. The basic theme of this wisdom psalm is that without the Lord’s blessing, all human toil is worthless. This is explicit in vv. 1–2, and implicit in vv. 3–5, where the pious are to see their children as the Lord’s gift. Psalms 127–128 are wisdom poems in the Songs of Ascents. Wisdom themes are suited to worshipful pilgrims, because in the OT, faithfulness in everyday life (the emphasis of wisdom) and vitality in worship go together (see note on Psalm 111). Christians need the same reminders. This psalm, along with Psalm 72, is attributed to Solomon. God gave Solomon great wisdom (1 Kings 4:29–34), though Solomon himself did not always abide by it (1 Kings 11:1–8).

PSALM—NOTE ON 127:1–2 All Effort Is in Vain without the Lord. A little reflection on v. 1 makes the point clear: of course 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. Similarly, a farmer must be diligent (v. 2; cf. 128:2), but he must practice his diligence in faith—in this case by receiving the sleep that God wants to give to his beloved. These verses share their theme with the wisdom in Proverbs, which promotes diligence but clarifies that diligence is neither greed nor restless anxiety (see notes on Prov. 10:22; 23:4–5). The Sabbath commandment (Ex. 20:8–11) is a gift to enable God’s people to live by faith, requiring them not to work all the time, as they trust him for their future well-being.

PSALM—NOTE ON 127:3–5 The Blessedness of Children. Like the first section, this does not eliminate human activity: children are a heritage from the LORD, and therefore his gift, and yet husband and wife must do something in bringing the children into the world and in raising them to be faithful members of God’s people. Here the stress falls on the children of one’s youth, now grown up and standing with their father when he speaks with his enemies in the gate (i.e., the place where justice was administered, see note on Ruth 4:1–2). It will be hard for the enemies (who are assumed to be unfaithful) to intimidate such a man.

PSALM—NOTE ON 127:5 Blessed. See note on 1:1.

PSALM—NOTE ON Psalm 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’s blessedness: in the context of ancient Israel, it consisted of a productive farm, and a faithful wife and children around the table together (see note on Prov. 10:4). The ending of the psalm shows that neither wisdom nor blessedness are individualistic; both relate to the larger reality of the well-being of God’s people.

PSALM—NOTE ON 128:1–4 The Godly Enjoy Blessedness in Their Homes. The opening section gives an attractive picture of how the faithful person (who fears the LORD, i.e., who walks in his ways; cf. 112:1; Deut. 8:6) sees blessedness (or true happiness) in his home: he is able to work his farm and to eat the fruit of the labor of his hands (a covenant blessing, cf. Deut. 28:1–6 and contrast Deut. 28:33); he has a wife who is like a fruitful vine (i.e., a bringer of joy like wine, and the mother of children; cf. Ps. 127:3), and children like olive shoots around the table (i.e., full of energy and promise). Nothing suggests that such happiness is “automatic”; the rest of the Wisdom Literature fills out how those who fear the Lord work diligently, love their spouses well, and faithfully train their children in godliness. The focus of this psalm is the aura of divine blessing that surrounds such a family.

PSALM—NOTE ON 128:5–6 May the Lord Allow You to See Such Happiness. This section prays that each member of God’s people might know such a condition of blessedness—a condition that will benefit the whole of God’s people (Jerusalem). 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); within the people of God it includes the prospect of a faithful family line (Ps. 103:17). With such faithfulness and blessedness, peace would indeed be upon Israel.

PSALM—NOTE ON Psalm 129. It is reasonable to call this song a psalm of confidence for the community, as it reflects on what God’s people have endured and how God has sustained them. It could also be called a community thanksgiving, which celebrates God’s sustaining presence, or a community lament, asking that God continue to sustain his people against those who would harm them. As a Song of Ascents, it is well-suited to remind the pilgrims never to take their privileges for granted.

PSALM—NOTE ON 129:1–4 Those Who Hate Israel Have Not Prevailed. The opening section has God’s people as a whole (the me here) speaking, recalling that Israel has long (from my youth) endured people who have afflicted them, and yet they have not prevailed against Israel. They have done terrible things (plowed upon my back), but because the LORD is righteous (i.e., true to his promises), he has cut the cords (which bound Israel to be subjects) of the wicked (in this case, those who hate God’s people).

PSALM—NOTE ON 129:5–8 May Those Who Hate Zion Never Prevail. The second section prays that all such enemies (who hate Zion) should always fail in their purposes (be put to shame and turned backward; see note on 25:2–3). The image of 129:6–8 is that of withered grass, which brings no blessing to others. (On why this is not vindictive, see notes on 35:4–8; 40:11–17; 70:1–3.)

PSALM—NOTE ON Psalm 130. This is an individual lament, expressing penitence and trust in God’s mercy. (Other psalms with prominent penitential themes are Psalms 6; 25; 32; 38; 51; 143.) The penitential element is geared toward helping worshipers to see themselves as forgiven people, whose only right to enter God’s presence lies in his mercy.

PSALM—NOTE ON 130:1–2 O Lord, Hear My Cry for Mercy! The psalm climbs from out of the depths of misery over sin, to confession of it (vv. 3–4), to hope (vv. 5–6) and assurance (vv. 7–8). The tone is urgent, and the topic is my pleas for mercy.

PSALM—NOTE ON 130:3–4 With You There Is Forgiveness. The song acknowledges that 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: this is what God promises his people who come to him in faith (cf. 86:5; 103:3; Neh. 9:17; Dan. 9:9), and this is why he may be feared (i.e., worshiped and served in loving reverence).

PSALM—NOTE ON 130:5–8 I Earnestly Wait for the Lord to Hear Me. The pious person now sings, I wait for the LORD, and in his word I hope, probably specifically for the word of forgiveness connected with the sacrifices to be offered (e.g., Lev. 4:21). This waiting proceeds to assurance, as each singer invites everyone else to hope in the LORD, with whom there is steadfast love and plentiful redemption. The Lord is the one who will redeem Israel from all his iniquities, i.e., deliver them from the penalties their iniquities deserve (on “redeem,” see note on Ps. 25:22). The ideal Israel is a people where every single member readily acknowledges his or her dependence on God’s mercy and grace.

PSALM—NOTE ON Psalm 131. This psalm of confidence in the Lord models the ideal frame of soul before God, a “calmed and quieted soul.”

PSALM—NOTE ON 131:1–2 I Have Quieted My Soul. The opening section describes the humility that befits the faithful person: his heart is not lifted up and his eyes are not raised too high (expressions for arrogance and pride); nor does he occupy himself with things too great and too marvelous for him (i.e., with matters beyond human powers to comprehend; cf. Deut. 29:29). This person has calmed and quieted his soul, like a weaned child with its mother: just as a weaned child is content simply having his mother’s presence, so the faithful worshiper is content with God’s presence, even when there are many things he would like God to explain (such as how one’s own little story relates to the big story; see note on Psalm 111).

PSALM—NOTE ON 131:1 When the heart is lifted up the person is proud; cf. the same expression translated “the heart is proud” in 2 Chron. 32:26 and Ezek. 28:2. Similarly, when the eyes are raised too high, they are “haughty eyes” (Ps. 18:27; Prov. 6:17; 21:4).

PSALM—NOTE ON 131:3 O Israel, Hope in the Lord! With such a disposition of trust and contentment, Israel may hope in the LORD at all times.

PSALM—NOTE ON Psalm 132. The theme of this royal psalm is God’s covenant with the house of David (2 Sam. 7:4–16) to establish the dynasty for the good of the people and, eventually, of the world. Most of the psalm expresses confidence in these promises; the requests are for God to carry out his purpose (Ps. 132:1, 8–9). As a Song of Ascents, this psalm recalls how the dynasty of David is to ensure the stability of the realm, especially of Jerusalem (cf. the Davidic Psalm 122). In the era in which the Psalter was edited, the inclusion of this psalm in the collection shows the editors’ faith that in due course God will renew the Davidic line (132:11–12).

PSALM—NOTE ON 132:1–5 Remember David’s Service to the Ark. The psalm opens with a request that God will remember (see note on 25:6–7) all that David did to prepare the temple, a dwelling place for the Mighty One of Jacob (cf. 2 Sam. 7:2; 1 Chron. 22:2–19). Perhaps the other sufferings of David to retain his rule are included in the hardships. The prayer expresses the feeling that such sacrifice and hard work ought not go to waste.

PSALM—NOTE ON 132:6–7 We Are Going There to Worship. The pilgrims come from various villages in Judah (Ephrathah, the district whose best-known villages were Bethlehem and Jaar; or Kiriath-jearim, where the ark had once lodged, 1 Sam. 7:2) to worship at his footstool (cf. 1 Chron. 28:2; Ps. 99:5).

PSALM—NOTE ON 132:8–10 Continue Blessing the People and Its Leaders. Adapting the words of Solomon’s prayer, the worshipers pray that God will be present in his chosen resting place. Envisioning the scene in Jerusalem, the worshipers pray that Israel will be true to its calling, i.e., that the priests (who lead worship and teach the Scriptures at the sanctuary) would be clothed with righteousness (i.e., would be genuinely godly men; cf. Mal. 2:6–7), that the saints (the people, esp. the pious ones) would shout for joy (celebrating what God has done; cf. Ps. 126:2), and that God would not turn away the face of his anointed one (i.e., would continue showing favor to David’s heirs, so that Israel would remain a secure home for piety).

PSALM—NOTE ON 132:10 anointed one. See note on 2:2.

PSALM—NOTE ON 132:11–18 The Lord’s Promise to David and Zion. The final section of the psalm is about half the total length; it reviews the sure oath that God 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. The psalm does not mention that some of these may fail in their faithfulness and the people suffer for it; but with 2 Sam. 7:14–15 and 1 Kings 2:2–4 in the background (see note on Ps. 89:28–37), no one could miss that. With the Lord present in Zion, which he has chosen, the people will be happy and secure. Singing these words enables the worshipers to delight in their privileges, and not to take them lightly.

PSALM—NOTE ON 132:16–17 These verses closely echo the prayer of vv. 9–10.

PSALM—NOTE ON 132:18 Sung in exilic times, when the Psalter was compiled, this is a declaration of faith that God would again fulfill his promises and raise up a new David.

PSALM—NOTE ON Psalm 133. This wisdom psalm celebrates the beauty of brothers in Israel dwelling together with two colorful similes that describe the blessedness of Israel being true to its calling (“when brothers dwell in unity”).

PSALM—NOTE ON 133:1 brothers dwell in unity. The expression appears in Gen. 13:6; 36:7, where a particular region could not support “brothers” (relatives) and their families dwelling close together. If this is the background for the psalm, then Ps. 133:1 describes a situation in which the land is fruitful enough for brothers to live nearby (perhaps a family inheritance, cf. Deut. 25:5). Since this is a Song of Ascents, the “brothers dwelling in unity” would be the fellow Israelite pilgrims gathered in Jerusalem, abiding in peace with one another. The ideal Israel is a community of true brotherhood, where the members practice mutual concern for one another; if this were achieved, it would indeed be good and pleasant. This should be the goal of church life (John 17:20–23).

PSALM—NOTE ON 133:2 The first simile is the ordination oil on the head of Aaron and his descendants (cf. Ex. 30:22–33). This oil made the priests “holy,” consecrated to God’s purpose. The image means that when Israel is true to its ideal, it is displaying genuine consecration and carrying out its calling in the world.

PSALM—NOTE ON 133:3 Hermon is a high, snowcapped mountain at the northern end of the land (see note on Deut. 3:8–10); it is not clear exactly how its dew … falls on the mountains of Zion: perhaps the clouds above Hermon are pictured as dropping their moisture on Jerusalem, or perhaps “the dew of Hermon” is an idiom for “a heavy fall of dew.” In any case, the dew is crucial for the vegetation during the dry season (Gen. 27:28; Deut. 33:28; 2 Sam. 1:21; 1 Kings 17:1; Prov. 3:20; 19:12; Hos. 14:5; Hag. 1:10; Zech. 8:12), and the image conveys the thought of a fruitful land. This too was part of the covenantal ideal (cf. Deut. 28:1–14).

PSALM—NOTE ON Psalm 134. This final Song of Ascents is geared toward a liturgical occasion, perhaps the opening or closing of a festival (depending on the identity of the “servants of the LORD,” v. 1). By the reading argued for here, this would suit well the close of a worship service.

PSALM—NOTE ON 134:1–2 Call to the Temple Helpers to Bless the Lord. The psalm opens by calling a group described as the servants of the LORD to bless the LORD. The title “servants of the LORD” could refer to Israelites in general (as it seems to in 135:1); but since they are said to stand by night in the house of the LORD, it seems better to take these words as addressed to Levitical personnel, whether priests (1 Kings 8:10–11) or attendants from the non-priestly Levitical families (1 Chron. 9:33). The worshiping congregation calls on them to lift up their hands to the holy place and bless the LORD (cf. Ps. 28:2).

PSALM—NOTE ON 134:3 Blessing upon Each Worshiper. The priests then address the worshipers and pronounce on each one of them (“you” is singular), May the LORD bless you (cf. Num. 6:24) from Zion (i.e., “from the place where you have been worshiping”).

PSALM—NOTE ON Psalm 135. This hymn calls God’s people to praise him for his majestic power that he has displayed in his deeds on behalf of Israel. Each generation that sings this would strengthen their faith in and loyalty to the Lord, and deepen their gratitude toward him for their privileges. A side effect should also be an increasing compassion for the Gentiles, who suffer from worshiping lifeless idols. Many phrases in this psalm closely resemble phrases found elsewhere in the OT, as the cross-references show. This could mean that the author of the psalm used those other texts as his sources; it could also mean that this psalm and some of those other texts used phrases and ideas from a common stock. The psalm names no author, nor does it state whether the “house of the LORD” (v. 2) is the first or second temple. The psalm serves the needs of God’s people at all times, in order to renew their faith and gratitude.

PSALM—NOTE ON 135:1–4 Praise the Lord Who Has Chosen Israel. The psalm begins by calling the worshiping community to praise the LORD (Hb. hallelu-yah). The term servants of the LORD could be the Levitical attendants (as in 134:1) but is more likely the faithful (cf. 19:11, 13; 27:9; 113:1; etc.) gathered for worship in the house of the LORD (the temple). On the Lord’s name (135:1, 3), see note on v. 1. The reason for the praise is given at the end: for the LORD has chosen Jacob for himself (v. 4). This is a call to humility, gratitude, and faithfulness on the part of the worshipers (Deut. 7:6–11 expounds this idea).

PSALM—NOTE ON 135:1 In the Psalms, the name of the LORD is often the object of religious affections, such as praise, love, trust, and hope (e.g., 5:11; 7:17; 8:1, 9; 18:49; 33:21; 92:1; 96:2; 102:15; and many other places). The way that Deuteronomy speaks of God’s “name” dwelling in the sanctuary helps here (e.g., Deut. 12:5, 11; cf. Ps. 74:7): the Lord’s “name” there is a way of talking about his personal presence (i.e., the “name” as such, Yahweh, is not the issue), and particularly as he makes himself known through his covenant (cf. 20:1, 7).

PSALM—NOTE ON 135:5–7 Praise Him Because He Is Great. The psalm moves to another reason to praise the Lord, namely, that he is great and is above all gods (cf. 95:3). This means that whatever the LORD pleases, he does (cf. 115:3 and note), and there is no power that can stop him. He controls the weather (135:7); the implication is that the gods worshiped by the nations do not, and therefore God’s people should neither fear nor honor them (which they were often tempted to do).

PSALM—NOTE ON 135:8–12 The Lord Delivered His People from Egypt and Brought Them to Canaan. The Lord has displayed his great power and his enduring love in the history of Israel; these verses mention the exodus from Egypt (vv. 8–9) and the conquest of the Promised Land (vv. 10–12; see 136:17–22). The defeat of Sihon and Og (Num. 21:21–35) was the first taste of victory for the new generation of Israel, and it strengthened their faith (cf. Deut. 2:26–3:11; 29:7; 31:4; Josh. 2:10; Neh. 9:22). Israel is under the special care of the Creator-Redeemer who exercises his power for their sake—what a privilege!

PSALM—NOTE ON 135:13–14 The Lord’s Name Will Endure Forever. Verse 13 (see note) evokes Ex. 3:15, which is part of God’s explanation for his “name”: it signifies his continuing faithfulness to his people (see note on Ex. 3:14), and therefore ensures that he will vindicate his people and have compassion on his servants (i.e., rescue them from trouble and oppression, even when it is their own fault, cf. Deut. 32:36), as his deeds have already shown him doing (Ps. 135:8–12).

PSALM—NOTE ON 135:13 As the esv footnote shows, the word renown could also be rendered “remembrance”; the psalm is alluding to Ex. 3:15, “This is my name forever, and thus I am to be remembered throughout all generations.”

PSALM—NOTE ON 135:15–18 The Idols of the Nations Are Worthless. The next section adapts the words of 115:4–8 (see note there) to contrast the God who has chosen and cared for Israel, doing what he pleases (see note on 135:5–7) with the lifeless and useless gods that the Gentiles worship.

PSALM—NOTE ON 135:19–21 Let Everyone in Israel Bless the Lord! The only fitting response to such a great and lively 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 (cf. 115:9–11 and note; 118:2–4). The psalm closes as it began, Praise the LORD! (Hb. hallelu-yah).

PSALM—NOTE ON 135:19 Bless the LORD. See note on 103:1–2.

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 (see note on v. 1).

PSALM—NOTE ON Psalm 136. This hymn calls on the worshiping congregation to give thanks to the Lord, who has shown his steadfast love throughout the history of God’s people: from creating the world, to bringing Israel out of Egypt and leading them through the wilderness, to giving them victory over those who opposed them as they took the Promised Land. The psalm includes more recent acts of God’s deliverance and care (vv. 23–25), interpreting them as the continuation of God’s enduring commitment to his people. Each verse in this psalm has the same refrain, “for his steadfast love endures forever”; one cannot miss the theme. Perhaps the psalm was to be sung responsively, with a priest leading with the first line of each verse, and a Levitical choir or the whole congregation replying with the refrain (cf. 2 Chron. 7:3, 6; Ezra 3:11).

PSALM—NOTE ON 136:1–3 Give Thanks to the One True God. The song opens with its main thrust, to call God’s people to give thanks to him: he is good, he is the God of gods, and he is the Lord of lords. As the psalm develops, it will be clear that this affirmation of the Lord’s supremacy never makes him remote; instead, it shows why his steadfast love, which endures forever, is effective for his people.

PSALM—NOTE ON 136:1 Cf. 106:1; 107:1; 118:1, 29; 2 Chron. 5:13; Jer. 33:11. For good and steadfast love, see note on Ps. 100:5.

PSALM—NOTE ON 136:2–3 The titles God of gods and Lord of lords come from Deut. 10:17.

PSALM—NOTE ON 136:4–9 Give Thanks to God for His Great Wonders in Creation. In terms based mostly on Genesis 1, the next section celebrates the “wonders” that the Lord did in making the world. The OT is often at pains to remind God’s people that the God who has redeemed them is also the very God who created the world. Sometimes that reminder is given to reassure the people of God’s power; and sometimes (as here) that reminder is given so that the people will see their own lives in relation to God’s continuing commitment to his creation.

PSALM—NOTE ON 136:4 wonders. Also translated “marvels,” this word is usually applied to works of “redemption,” i.e., to God’s deeds of rescuing his people and protecting and caring for them (e.g., 9:1; 78:11; 98:1; Ex. 3:20; 34:10). Here it is applied specifically to creation, showing that God’s creating work is wonderful, too.

PSALM—NOTE ON 136:10–16 Give Thanks to God for Deliverance from Egypt. The next section recounts, in terms based mostly on Exodus and Deuteronomy, 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. Echoing the Pentateuch (Ex. 15:13), these are clear deeds of his steadfast love.

PSALM—NOTE ON 136:17–22 Give Thanks to God for Giving a Land to His People. The next section recounts 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 (see note on 135:8–12).

PSALM—NOTE ON 136:22 Israel his servant. The people as a whole can be God’s “servant” (cf. 1 Chron. 16:13; Isa. 41:8), and the individual members are “servants” (cf. Lev. 25:55).

PSALM—NOTE ON 136:23–26 God Continues to Care for His People and for His Creation. Now the song turns to an apparently more recent event, when the Lord remembered us (cf. 25:6–7 and note; 98:3; 106:45) in our low estate, and rescued us from our foes. Many think this is the return from exile, but even though that event would certainly qualify for this description, there is no easy way to date this psalm; thus there are many fresh instances of God’s care for his people that put his steadfast love on display. The universal reference, food to all flesh (i.e., not just to Israel; cf. 104:27; 145:15), returns to the theme of the Lord as the universal Creator (136:4–9), whom it is Israel’s privilege to serve.

PSALM—NOTE ON 136:26 Give Thanks to the God of Heaven. With the words give thanks to the God of heaven, the psalm returns to where it began (vv. 1–3). The title “God of heaven” is found in all periods of Israel’s history (Gen. 24:7; Ezra 1:2; Neh. 1:4; Jonah 1:9).

PSALM—NOTE ON Psalm 137. This community lament remembers the Babylonian captivity, and provides words by which the returned exiles can express their loyalty to Jerusalem and pray that God would pay out his just punishment on those who gloat over its destruction. This psalm is notable for the ferocity of its final wish (v. 9). This is a vivid application of the principle of talion, the principle that punishment should match the crime (Gen. 9:6; Ex. 21:23–24). It is a prayer that the Babylonians, who had smashed Israelite infants, should be punished appropriately. Three additional comments may be made. First, even though Babylon was the Lord’s tool for disciplining his people, they apparently went about their work with cruel glee (cf. Isa. 47:6; cf. the Assyrians, Isa. 10:5–7). Second, the vile practice of destroying the infants of a conquered people is well-attested in the ancient world (e.g., 2 Kings 8:12; Hos. 10:14; 13:16; Nah. 3:10; Homer’s Iliad 22.63), and was therefore foretold of the fall of Babylon (Isa. 13:16). Further, the Babylonians had apparently done this to the Judeans (as the connection with Ps. 137:8 suggests), and the prophets led the people to await God’s justice (Isa. 47:1–9; Jer. 51:24). In this light, the psalm is not endorsing the action in itself but is instead seeing the conquerors of Babylon as carrying out God’s just sentence (even unwittingly). Neither Israelites nor Christians are permitted to indulge personal hatred and vengeance (cf. Lev. 19:17–18; Matt. 5:44); generally speaking, the repentance of those who hate God’s people is preferred (see note on Ps. 83:9–18), and yet, failing that, any prayer for God’s justice (and for Christ’s return) will involve punishment for those who have oppressed his people (cf. Rev. 6:9–10).

PSALM—NOTE ON 137:1–3 Our Sadness as Captives in Babylon. The opening section recalls the captivity by the waters of Babylon (the Euphrates River, several streams and canals), where the Babylonian captors had required of us songs. The songs of Zion would be sacred songs (such as the psalms), and apparently the captors wanted the Judeans to sing them for entertainment (and perhaps gloating) rather than for worship.

PSALM—NOTE ON 137:1 sat down and wept. The past tense distances the singers from these events, which favors the conclusion that the psalm comes from after the exile.

PSALM—NOTE ON 137:2 willows. Or “poplars” (cf. esv footnote). In either case this kind of tree grows beside flowing water.

PSALM—NOTE ON 137:4–6 May We Never Forget Jerusalem. To a pious 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 treachery, 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 (cf. Job 29:10; Lam. 4:4; Ezek. 3:26).

PSALM—NOTE ON 137:7–9 May the Lord Repay Those Who Destroyed Jerusalem. The recollection of these hurtful taunts leads to a prayer that God will remember (see note on 25:6–7) the deeds of his people’s enemies; he selects the Edomites (a conventional representative of all those who hate God’s people, as in Obadiah) as well as the daughter of Babylon (the personified city). The Edomites took great delight in destroying Jerusalem utterly (cf. Obad. 11–14), while the Babylonians had carried out excessive violence against the helpless in Jerusalem. (On Ps. 137:9, see note on Psalm 137.)

PSALM—NOTE ON Psalm 138. This psalm provides a way of offering thanks to God for signs of his constant care. The mention of the “holy temple” (v. 2) has led some to connect the psalm specifically to a thank-offering, which is reasonable (cf. Jer. 33:11). Psalms 138–145 are the final collection of psalms attributed to David.

PSALM—NOTE ON 138:1–3 I Will Give God Thanks for Answering My Prayer. The opening section explains the theme: I give you thanks because on the day I called, you answered me.

PSALM—NOTE ON 138:1 before the gods. This may well refer to the angels, as the Greek Septuagint took it (see 8:5 and note; 29:1). Others suppose these are human rulers (see note on 82:1), while still others think these are false deities. Since the setting is worship in the temple (138:2), the first option is most likely (cf. 1 Cor. 11:10).

PSALM—NOTE ON 138:2 give thanks to your name. See note on 135:1. you have exalted above all things your name and your word. As the esv footnote indicates, the Hebrew is difficult; the esv text is more likely than the footnote, though: the particular experience for which the psalm gives thanks shows that God has “exalted” his “name” (to which the singer gives thanks) and his “word” (i.e., his word of promise to care for his servants).

PSALM—NOTE ON 138:4–6 The Lord Is High, and Looks on the Lowly. The very personal experience of God’s help is now put in perspective: the God to whom the singer had prayed is the universal Lord (he is high), to whom all the Gentiles will one day come in worship (all the kings of the earth shall give you thanks; cf. 102:15; Isa. 52:15); and yet he regards the lowly person (such as the one giving thanks in this psalm).

PSALM—NOTE ON 138:7–8 The Lord Preserves Me through All Troubles. The psalm closes by telling of God’s constant care for each of his faithful. It is not easy for even the most faithful believer to be mindful of this care at all times, and singing this will help the members of the congregation be more aware of the ways in which God preserves and protects them.

PSALM—NOTE ON 138:8 fulfill his purpose for me. As God has begun to care for me, so he will finish the job all my life long (cf. 57:2).

PSALM—NOTE ON Psalm 139. In this hymn the closing request (“search me, O God, and know my heart”) echoes the opening statement (“you have searched me and known me”). The key word of the psalm is “know”: God knows (vv. 1, 2, 4, 6, 23), and the faithful soul knows (v. 14). These features highlight the Psalm’s theme: God’s intimate knowledge of his people (a theme that vv. 1–6 begins). Then vv. 7–12 declare that there is no place one can go to get away from that knowledge, and vv. 13–16 illustrate the point by describing life in a very dark place (the mother’s womb). Verses 17–18 exclaim how delightful this “knowledge of God’s knowledge” is; vv. 19–22 affirm the singer’s loyalty to the Lord; and vv. 23–24 invite God to continue examining the singer’s inner life, in order to purge it from all that hinders him from walking in “the way everlasting.”

PSALM—NOTE ON 139:1–6 The Lord Knows All There Is to Know about Me. Verse 1 states the theme of the whole psalm (you have searched me and known me), and vv. 2–6 develop that further as a general assertion: God knows all of my activities, all of my words, even my inmost thoughts. The response (v. 6) is, such knowledge is too wonderful for me, i.e., beyond my ability to comprehend (see note on “too marvelous,” 131:1–2).

PSALM—NOTE ON 139:5 lay your hand upon me. A gentle gesture (cf. Gen. 48:14, 17), giving reassurance.

PSALM—NOTE ON 139:7–12 There Is No Place I Can Be Hidden from Your View. 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 (vv. 7–10), and nowhere too dark for God to see him (vv. 11–12). Some have supposed that the impulse to flee (v. 7) comes from a guilty conscience, or from a desire for independence, but this is unlikely: these verses take delight in the fact that God will “lead” him, an entirely positive benefit (cf. v. 24; 23:3; 73:24; 143:10), and “hold” him (cf. 73:23). There is no place where he is beyond God’s care (see 139:5).

PSALM—NOTE ON 139:8–9 These verses use two pairs of opposites: heaven and Sheol; the wings of the morning (i.e., the farthest east, where the sun rises) and the uttermost parts of the sea (i.e., the far end of the Mediterranean, to the west of Israel). This rhetorical device, using two polar opposites, indicates that everything in between is included.

PSALM—NOTE ON 139:13–16 You Even Saw and Loved Me before I Was Born. These verses illustrate the point of vv. 11–12 (the section begins with for, showing the connection to the previous) 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; indeed he is the one who formed my inward parts and knitted me together. God saw him, and even had written in his book, every one of … the days that were formed for me. The worshiper realizes that, even before his mother knew she was pregnant, the Lord was already showing his care for him. His personal life began in the womb (see note on 51:5), and God had already laid out its course.

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 word translated “wonderfully made” (Hb. nipleti) has a slightly unusual spelling (the expected spelling is niple’ti), which favors the esv footnote: “I am fearfully set apart.” This 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). The faithful person singing this, who in the OT would be the child of faithful parents, can affirm that God set his special love upon him from the earliest stages of his personal life (cf. Ps. 22:9–10; 71:5–6).

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 How Precious Are Your Thoughts to Me! These verses provide the right response to the vast extent of God’s thoughts (cf. v. 6). Verse 18 seems to picture the hopelessness of trying to count God’s thoughts: the number is so large that one would fall asleep; and even so, God will not abandon his faithful (I awake, and I am still with you).

PSALM—NOTE ON 139:19–22 Please Slay the Wicked! Sadly, not everyone delights in God and in his knowledge and presence: the wicked person, who joins with men of blood (i.e., who ruthlessly shed blood), who speak against God with malicious intent, is someone who actively opposes God and his gracious purpose (see note on 1:1). When God displays his justice in the earth, if these people will not repent, he will indeed slay them; until then, the faithful do not want to be identified with them (depart from me); cf. note on 104:31–35. This loyalty to God goes so far as to own God’s attitudes (5:5; 11:7; see notes on 31:6 and 119:113; cf. 26:5; 101:3).

PSALM—NOTE ON 139:23–24 Search Me, O God! In view of these reflections, the members of the congregation invite God to continue his work of “searching” and “knowing” their hearts. This will expose any grievous way (i.e., aspects of character that lead to grief) and will lead the faithful in the way everlasting (i.e., the way that God loves; cf. 1:6).

PSALM—NOTE ON Psalm 140. This individual lament serves the needs of people under threat from ungodly people who intend serious harm (cf. Psalms 5; 35; 54; 56; 59; 69; 70; 71; 109). The psalm does not clarify whether these ungodly people are Israelites, but this is the most likely identification in a psalm of David. This psalm, in praying for protection (140:1–5) and expressing trust (vv. 6–8), also prays for the defeat of these enemies (vv. 9–11) and looks forward to God’s display of his justice (vv. 12–13).

PSALM—NOTE ON 140:1–5 Deliver Me from the Plots of the Wicked! The basic request is clear from the verbs deliver (v. 1), preserve (vv. 1, 4), and guard (v. 4). The threat is from evil men, who are further defined as violent men and the arrogant, who plan evil things. These enemies prefer wickedness to godliness, and they pose a serious danger to the faithful.

PSALM—NOTE ON 140:1 For the connection of “evil” (or “wickedness”) with “violence,” cf. 11:5; Prov. 4:17; 10:6, 11.

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 O LORD, My Strength, Hear Me! The right response to such danger is to reaffirm trust in God, and to ask him for help. Specifically, the singer asks God not to allow the wicked to have their desires.

PSALM—NOTE ON 140:6 You are my God. The Lord is the covenant God of Israel, but with these words the faithful worshiper affirms that he has personally laid hold of God’s love.

PSALM—NOTE ON 140:7 salvation. See note on 3:2.

PSALM—NOTE ON 140:9–11 Let Their Schemes Recoil on Them! These verses pray that the evil schemes would recoil on the heads of those who plot them (cf. note on 94:23). On the nature of these “curses,” see notes on 5:10; 35:4–8; 109:6–20. The success of such people would defile the land.

PSALM—NOTE ON 140:12–13 I Am Confident that the Lord Will Protect Me. The psalm closes, as many laments do, by expressing confidence in the Lord (he will maintain the cause of the afflicted, and will execute justice; cf. note on vv. 9–11) and by guiding the faithful in what they can expect (give thanks to your name and dwell in your presence).

PSALM—NOTE ON Psalm 141. This is an individual lament, geared to a situation much like that of Psalm 140. The particular contribution of this psalm is its earnest prayer for God to protect the faithful person against all insincerity and compromise amid such dangers.

PSALM—NOTE ON 141:1–2 O Lord, Hear My Prayer. The singer earnestly asks God to give ear to my voice when I call to you! The prayer that he offers, which is sung in corporate worship, is likened to sacrificial acts that are also performed in worship: the incense (Ex. 30:8; Luke 1:10; cf. the image in Rev. 5:8) and the evening sacrifice (Ex. 29:41). On the lifting up of my hands in worship, cf. Ps. 28:2; 63:4; 119:48; 134:2.

PSALM—NOTE ON 141:3–5 Keep Me from Taking Part in Their Evil. The singer may be inclined to avoid danger by joining the men who work iniquity, and this section asks God to help him avoid all such temptation. The request of v. 3, set a guard, O LORD, over my mouth, is probably to be taken in that light: it is a prayer that God would protect the faithful from playing along with schemers in speech who betray the Lord and his godly ones. While the faithful person will accept correction from others of the faithful, his prayer is continually against the evil deeds of the schemers. This prayer reveals great insight into how a person in these circumstances would actually feel.

PSALM—NOTE ON 141:5 strike me … rebuke me. Cf. Prov. 27:5–6.

PSALM—NOTE ON 141:6–7 Judgment Shall Overtake Them at Last. As the esv footnote explains, the Hebrew of these verses presents some difficulties. The esv text is a reasonable rendering; the main point is that eventually God will bring his judgment upon the judges (apparently the leaders among the ungodly schemers); then the faithful person will be vindicated, and the unfaithful might even learn wisdom (they shall hear my words, for they are pleasant).

PSALM—NOTE ON 141:8–10 I Trust You to Keep Me Safe. In the meanwhile, the faithful keep the eyes of their hearts looking toward God in trust. Verses 9–10 reveal that the evildoers (introduced in v. 4) are laying schemes to harm the faithful (trap, snares, and nets). 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” (cf. 140:9–11 and note).

PSALM—NOTE ON Psalm 142. This individual lament, with its title that refers to David being “in the cave,” is a companion to Psalm 57 (see note on Psalm 57). It is also similar to Psalms 140–141, the faithful person praying for protection from persecutors. Unlike the previous two psalms, this one has no prayers for the enemies’ downfall (and thus is like Psalm 143).

PSALM—NOTE ON 142:1–2 I Pour out My Complaint before the Lord. The words here express earnest prayer in the face of imminent danger: cry out, plead for mercy, pour out my complaint, and tell my trouble. Each of these acts is directed toward the Lord, upon whom the worshiper depends.

PSALM—NOTE ON 142:3–4 I Have None to Trust but You. These verses express what people often feel in the kind of situation for which this psalm is geared: out of energy (my spirit faints within me; see note on 143:4), beset by dangers and confused (they have hidden a trap for me), and painfully alone (none who takes notice of me, no one cares for my soul). There is the reminder, you know my way (cf. 1:6), which the next section will develop.

PSALM—NOTE ON 142:5–7 Deliver Me from My Persecutors. The final section ties the whole psalm together. In v. 5, cry to you echoes v. 1, while you are my refuge echoes v. 4 (“no refuge,” using a synonym); and I am brought very low (v. 6) summarizes vv. 3–4. This section enables the faithful to pray with boldness and with confidence in the Lord’s unflagging care. The person praying recognizes how he should respond when he sees the answer (that I may give thanks to your name) and expects all the righteous to rejoice with him (as often is the case in the psalms, personal experiences of blessing profit the whole people; cf. notes on 109:30–31 and 116:12–19).

PSALM—NOTE ON Psalm 143. This individual lament is suited to a situation in which the person’s troubles make him aware of his own sins (v. 2); it is thus classified as a “penitential psalm” (see note on Psalm 130), of which its nearest kin are Psalms 6 and 38.

PSALM—NOTE ON 143:1–2 Hear Me, and Do Not Put Me on Trial. The opening cry for help asks God to give ear to my pleas for mercy; the person praying here is aware of his own sins that would warrant God forsaking him. Hence v. 2 prays, enter not into judgment with your servant, for no one living (and thus the person praying) is righteous before you. The term “righteous” is commonly used in the Psalms to describe either the people of God in general (e.g., 125:3) or especially the faithful within the people (e.g., 140:13). Here, however, the idea seems to be “qualified to stand in God’s presence” (cf. Rom. 4:9–11), and not even the faithful are that in themselves (cf. note on Ps. 32:6–11). Therefore the “mercy” that the singer prays for is not only relief from the immediate situation but God’s merciful acceptance of him.

PSALM—NOTE ON 143:3–4 I Am Faint because the Enemy Pursues Me. The next section describes how the enemy’s pursuit has drained him of all vigor (cf. 142:3–4).

PSALM—NOTE ON 143:4 my spirit faints. When the “spirit” or “soul” is said to “faint,” the person is at the end of his strength and ability to strive: 77:3; 107:5; 142:3; Isa. 57:16; Jonah 2:7.

PSALM—NOTE ON 143:5–6 I Reach Out to You in Trust. Being at the end of his strength need not mean that he gives up; instead, if he can remember the days of old (i.e., the great deeds God has done for his people as a whole and for so many needy individuals in the past), he can have 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 Answer Me Quickly! The situation is still dire, and the person praying is still desperate; therefore he asks, answer me quickly. He wants to hear in the morning of God’s steadfast love—whatever time of day he prays, he looks for reassurance soon! The specific relief may take longer, but the reminder of God’s steadfast love enables him to endure (cf. v. 12). He also prays for moral guidance: make me know the way I should go (see 25:4–5 and note; Ex. 18:20). The expression lift up my soul is one of deep dependence and allegiance (cf. Ps. 24:4; 25:1); the same expression in Deut. 24:15 is rendered “he counts on it.”

PSALM—NOTE ON 143:9–12 Deliver Me, and Teach Me to Do Your Will. The prayer closes by repeating the request for deliverance (vv. 9, 11) and for guidance (v. 10; cf. v. 8), expressing trust in a number of ways: I have fled to you for refuge (v. 9), you are my God (v. 10; see note on 140:6), and the expectation based on God’s steadfast love (143:12). The appeal in v. 11, for your name’s sake, means “for the sake of your good reputation,” particularly God’s reputation for faithfulness to his promises (see how righteousness is in parallel): the singer wants everyone else to know that those who have fled to God for refuge have a sure protection in him.

PSALM—NOTE ON Psalm 144. This royal psalm asks for God to give victory to the reigning heir of David, which will lead to a condition of blessing for his people. The “I” in vv. 1–11 is the Davidic king, and “our” in vv. 12–14 is the whole people. God’s promise to the house of David (2 Sam. 7:4–17) has tied the well-being of the whole people to the faithfulness of the reigning heir of David (see notes on Psalms 18; 89; 132). When God’s faithful people sing this, they are praying for the success of this arrangement, so that the people might flourish under God’s blessing. Christians, who recognize Jesus as the final heir of David, pray that God will protect his people from persecutors, will further the expansion of the people, and will prosper the faithful in their daily lives.

PSALM—NOTE ON 144:1–2 The Lord Prospers the King in His Warfare. With echoes of Psalm 18, this psalm begins by reviewing how God has equipped the king to fight for the sake of the people (trains my hands for war, and my fingers for battle). As the leader of God’s people (like Psalms 20–21), the singer has found the Lord to be his stronghold and deliverer, who in his blessing subdues peoples under me.

PSALM—NOTE ON 144:2 my steadfast love. That is, “my hope of steadfast love”; cf. Jonah 2:8, where “their hope of steadfast love” is lit., “their steadfast love.” Peoples (Hb. ‘ammim) could be “my people” (Hb. ‘ammi; see esv footnote). Though this latter reading has more textual support, the many parallels with Psalm 18 (cf. 18:47) support the reading of the esv text.

PSALM—NOTE ON 144:3–4 How Can You Take Notice of Mankind? The king does not take God’s help for granted. He knows that if God should regard him, it is a condescension (cf. 8:4): he, and the people he serves, are like a breath (cf. 39:5); their lives quickly pass by.

PSALM—NOTE ON 144:5–8 Come Down and Rescue Me from the Foreigners! After the review of God’s faithfulness and condescension, the psalm moves on to request: rescue me and deliver me … from the hand of foreigners. These words suggest that the psalm is especially suited to a time when the king must again lead the people in war, when Gentiles would conquer and oppress them. It was not true of all Gentiles that their mouths speak lies, and those who lead God’s people in worship must be careful to guard against mere nationalism.

PSALM—NOTE ON 144:9–11 Rescue Me, That I May Sing Your Praises. The song looks to the future: once God has given the deliverance of vv. 5–8, the king (David his servant) will lead the people in public thanks (on the new song and the ten-stringed harp, see note on 33:1–3). Verse 11 of Psalm 144 repeats the request of vv. 7b–8.

PSALM—NOTE ON 144:10 The word rendered victory can also be translated “salvation” (as at 20:5): the requested victory furthers God’s purpose for his people, and thus the king is not allowed to pursue selfish ends with the people’s wars (see note on 20:1–5).

PSALM—NOTE ON 144:12–15 May Your People Know Your Blessing. The closing section shows the purpose of the fight, namely, to protect God’s people so that they can flourish under God’s blessing. The people (our) ask for healthy children and productive farms (cf. Deut. 28:1–14). They recognize that such blessings are a pure privilege and God’s generous gift. Israel is the people whose God is the LORD, who are to bring blessedness to the rest of the world (cf. Ps. 33:12).

PSALM—NOTE ON 144:14 no mishap or failure in bearing. This is a good resolution of the obscure Hebrew (see esv footnote), in light of Deut. 28:4, 11. Another possibility is that “breaking in” refers to being conquered, and “going out” to exile.

PSALM—NOTE ON Psalm 145. This is the last of the psalms of David, and it introduces the hymns of praise that finish the Psalms. This hymn (or “song of praise,” see title) specifically praises the Lord for his goodness and generosity toward his creatures, especially to his people (both corporate and individual). One remarkable feature of this psalm is the way it uses so many different words for “praising”: “extol” (v. 1: to tell how great God is); “bless” (vv. 1, 2, 10, 21: to speak well of God for his generosity); “praise” (vv. 2, 3, 21: to glorify God for his magnificent qualities); “commend” (v. 4: to speak highly of God); cf. “declare” (synonyms in vv. 4, 6), “meditate” (v. 5), “speak” (v. 6), “pour forth” (v. 7), “sing aloud” (v. 7), and “give thanks” (v. 10). The author has exploited all the vocabulary he can muster to describe this great activity, praising God for his greatness and goodness. Further, there are repeated terms for the enduring nature of this praise: “forever and ever” (vv. 1, 2, 21); the “generations” (vv. 4, 13); and “everlasting” (v. 13). As the esv footnote explains, this psalm follows an acrostic pattern (see Psalms 9–10; 25; 34; 37 for the other Davidic acrostics). Like the other acrostics from David, this one (at least in most Hb. manuscripts) is “imperfect,” in this case lacking the n-verse (between 145:13–14). The esv includes the “missing” verse (v. 13b), but in square brackets due to its uncertainty (see esv footnote there). The Septuagint and Dead Sea Scroll evidence may witness to an earlier text, but they may just as easily witness to an early editor “helpfully” adding what he thought was a missing verse; the evidence is finely balanced. The sentiment of v. 13b, of course, is fully in line with the psalm and with the Bible as a whole.

PSALM—NOTE ON 145:1–3 O God, I Will Ever Bless Your Name. The psalm opens by stating its theme of joy and celebration. Each member of the congregation pledges himself to this (I will).

PSALM—NOTE ON 145:1 my God and King. For the different nuances of God’s kingship, see note on Psalm 93. Here it is God’s acknowledged kingship over his people, which the members of the congregation personally grasp—he is “my king,” not just “our king.” forever and ever. Repeated in 145:2, 21.

PSALM—NOTE ON 145:3 his greatness is unsearchable. That is, past the capacity of the human mind to fully describe or comprehend. It will take many worshipers, and a long duration (forever and ever, vv. 1, 2, 21), even to begin to do justice to what the Lord deserves.

PSALM—NOTE ON 145:4–7 Each Generation Shall Tell Your Praise to the Next. This section focuses the praise on God’s great deeds that have protected his people and fostered the conditions in which they can flourish in true piety (his works, mighty acts, wondrous works, and awesome deeds). These actions express God’s abundant goodness (see note on 100:5) and his righteousness (his faithfulness to keep his promises; see note on 31:1–2).

PSALM—NOTE ON 145:4 One generation shall commend your works to another. This is the biblical pattern for households (cf. Gen. 18:19; Deut. 6:1–9; Ps. 78:4), and the Passover makes this a ritual (Ex. 12:26–27; 13:8).

PSALM—NOTE ON 145:8–9 Theme: God’s Goodness. These two verses fill out the idea of God’s “goodness” and “righteousness” (v. 7).

PSALM—NOTE ON 145:8 This verse is based on 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 good to all. God’s covenanted grace came to Israel in a special way, but it was never meant to be for them alone; Israel was to be the vehicle by which God’s goodness and mercy became evident in all that he has made.

PSALM—NOTE ON 145:10–13a God’s Kingdom Is Everlasting. This section celebrates the wonder of being part of God’s kingdom (vv. 11, 12, 13). This refers to God’s acknowledged kingship (see note on v. 1), as seen from the mention of the saints (the faithful among his people, as in 37:28) and his mighty deeds, which God has done to further his purposes for his people (see note on 145:4–7). God’s people are to see his kingship as a gift of his goodness, not a burden.

PSALM—NOTE ON 145:13a an everlasting kingdom. These words are similar to Nebuchadnezzar’s confession (Dan. 4:34), although Nebuchadnezzar is there granting God’s universal rule. In Dan. 7:14, 27 the reference is to God’s kingship over his people administered through the Davidic Messiah.

PSALM—NOTE ON 145:13b–20 God Provides Generously for His Creatures. Building on vv. 8–9, these verses develop the notion of God’s kindness to all his creatures (vv. 15–17), which is especially received by his chosen people (vv. 18–20), particularly those who call on him in truth (the same people who fear him and love him).

PSALM—NOTE ON 145:13b See note on Psalm 145. Faithful (Hb. ne’eman) supplies the “missing” n-segment; for the idea, cf. Deut. 7:9; Ps. 93:5; Isa. 49:7. The second line is the same as the second line of Ps. 145:17. Kind (Hb. hasid) means that he shows “kindness” (Hb. hesed, also rendered “steadfast love”).

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 (cf. 37:24).

PSALM—NOTE ON 145:15–17 God’s enduring kindness and provision for all his creatures is the theme of Psalm 104; cf. 147:8–9.

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; and the two verbs even sound alike (“preserves,” Hb. shomer; “destroy,” Hb. hishmid). True faith is the key to the full enjoyment of the goodness of God celebrated in this psalm.

PSALM—NOTE ON 145:21 Let All Flesh Bless His Name Forever. With several echoes of the opening section (praise, cf. vv. 2–3; bless his holy name, cf. v. 1; forever and ever, vv. 1–2), the psalm closes with the only fitting response to such a meditation on God’s goodness: to look forward to praising God forever and ever (and the faithful soul looks for this in all its fullness), and to wish that every creature might join in this glad song.

PSALM—NOTE ON Psalm 146. The first and last phrase of this psalm (and Psalms 147–150), “Praise the LORD” (Hb. hallelu-yah), makes it plain that this hymn calls God’s people to praise him. The theme is that the Lord’s reign makes him a sure hope for God’s suffering people.

PSALM—NOTE ON 146:1–2 I Will Always Praise the Lord. The opening verses set the tone for the whole psalm: the whole congregation receives the invitation, Praise the LORD, and then each member applies it to himself (Praise the LORD, O my soul). Joining in this song, as long as I live, is the best occupation for a human being.

PSALM—NOTE ON 146:3–4 Do Not Trust in Mere Princes. This section acts as a foil for the section that follows: in contrast to the Lord, the true God, it is vain to put one’s trust in princes, who are mere mortals. Governments and armies have their proper place, but their merely human power is not ultimately decisive in the world that God rules (see note on 118:8–9; cf. 20:7; 147:10).

PSALM—NOTE ON 146:3 no salvation. See note on 20:1–5.

PSALM—NOTE ON 146:5–9 Blessed Is He Whose Trust Is in the Real God. Yahweh, the God of Jacob, is the very one who made heaven and earth, the sea, and all that is in them (words from Ex. 20:11, reflecting Genesis 1). His power is unlimited; and he has the character that keeps faith forever. 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 (cf. the righteous, v. 8, in contrast to “the wicked,” v. 9), for whom God shows his power and faithfulness in providing the relief they need. When God’s people sing these words in faith, they will own these qualities as virtues toward which they too will strive. the way of the wicked he brings to ruin. Though such people seem to thrive for the time being, and even to hold power over the faithful, God will not allow that to continue (cf. 1:6).

PSALM—NOTE ON 146:10 Praise the Lord Forever! Because the LORD will reign forever (Ex. 15:18; Ps. 29:10), God’s faithful should praise him now (in hopes of everlasting praise; cf. 145:21 and note).

PSALM—NOTE ON Psalm 147. Like Psalm 146, this hymn of praise begins and ends with “Praise the LORD!” 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, especially his chosen people as they depend on him. The psalm alternates between universality (God rules over and cares for all) and particularity (he has set his own people apart and cares for them). Each new section begins with an imperative: “praise” (147:1), “sing” (v. 7), and “praise” (v. 12).

PSALM—NOTE ON 147:1–6 Praise the Lord Who Sustains the Humble. It is a good and fitting thing to sing in praise of 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 (perhaps after the exile, see note on v. 2), heals the brokenhearted, lifts up the humble, and casts the wicked to the ground. In this psalm, the “brokenhearted” and “humble” are members of his own people who look to him in faith. The God whose understanding is beyond measure is well able to carry out his great plan for Jerusalem. His greatness never implies remoteness from his faithful, nor does it mean indifference to the unfaithful (“the wicked,” v. 6; cf. 146:9).

PSALM—NOTE ON 147:2 The terms builds up and outcasts (cf. Deut. 30:4; Neh. 1:9) may well suggest that the rebuilding of Jerusalem by the returned exiles is in view.

PSALM—NOTE ON 147:4–5 Isaiah 40:25–29 uses the same idea to encourage the faithful never to lose heart: God has the wisdom and the power to carry through his purposes, with such care that “not one is missing.”

PSALM—NOTE ON 147:7–11 Praise the Lord Who Provides for Those Who Fear Him. The next section moves from God’s universal provision (rain, so that all animals have food) to his special care for his faithful. The godly are secure, not because they have superior strength (whether by the warrior’s horse or legs), but because they fear God and hope in his steadfast love (pledged in his covenant), and the Lord takes pleasure in them. See note on 146:3–4.

PSALM—NOTE ON 147:10 strength of the horse. Though it is easy to think of the horse here as an animal used for pulling loads, the image is most likely that of a war horse (cf. 20:7; Job 39:19); likewise, the legs of a man are swift for battle (cf. Ps. 18:33; Amos 2:14–15).

PSALM—NOTE ON 147:12–20 Praise the Lord Who Favors Jerusalem. Jerusalem, standing for all of God’s people, should praise the LORD, who alone provides security and prosperity (vv. 13–14) for her people. The Lord governs all the processes of nature (the snow, frost, and ice, when melted, produce flowing waters), and he is well able to supply peace and the finest of the wheat to his people; and above all that, he has distinguished his people out of all peoples (he has not dealt thus with any other nation) with his word and his statutes and rules. These are terms for God’s covenantal revelation to his people (see note on Psalm 119), and are grounds for his faithful ones to praise the LORD.

PSALM—NOTE ON Psalm 148. This hymn of praise (see note on Psalm 146) calls on all of God’s creatures to join in praising him: from the heavenly hosts, to the heavenly bodies, to the inhabitants of sea and land, to all mankind. The concluding note, 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; in either case, 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 Praise to the Lord from the Heavens. The heavens and everything found in them—whether angels or light-bearers (sun, moon, stars; Gen. 1:14–19), or waters above the heavens (Gen. 1:7)—should praise the LORD, who commanded with the result that they were created (see note on Ps. 33:4–9). By his decree they are established, standing firm and reliable.

PSALM—NOTE ON 148:7–12 Praise to the Lord from the Earth and Seas. Next the psalm invites the creatures under the heavens to praise the LORD: the great sea creatures (Gen. 1:21) and all ocean deeps, along with wet weather (fire, or lightning, hail, snow, mist, and stormy wind; cf. Ps. 147:15–18), then the features of the land (mountains and all hills, which are well-known in Palestine), trees (taking fruit trees, Gen. 1:11, and all cedars as representatives), and then the animals (beasts and all livestock, creeping things and flying birds, Gen. 1:20–25). All these creatures should give their praise according to their natures (cf. Ps. 103:22), for this is what they were made for; likewise all of mankind, of all peoples and of all age groups, should praise him according to their natures, for this is what they were made for.

PSALM—NOTE ON 148:13–14 Let All Peoples Praise the Lord Who Has Exalted His People. A recurring theme in the Psalms is the fact that all mankind should praise the Lord, the one true God, whose name alone is exalted; and God has bestowed unimaginable privilege upon Israel in calling them to be near to him, in making promises to them, and in fashioning them to be a fit vehicle by which to bring knowledge of God to the rest of the world. Therefore the special deeds God has done to bring praise for all his saints will ultimately enable all the world to answer the invitation of v. 13: Let them praise the name of the LORD.

PSALM—NOTE ON 148:14 raised up a horn. For the expression, see note on 75:4. See also 89:24; 92:10; 112:9; 1 Sam. 2:1, 10.

PSALM—NOTE ON Psalm 149. This hymn of praise (see note on Psalm 146) calls on God’s people to praise the Lord for their special privileges. In particular, if Psalm 148 recalls the benefits that the whole world will one day receive through God’s work on behalf of the faithful in Israel, Psalm 149 ends by calling to mind the expectation that the faithful will one day be God’s agents of judgment through the world (cf. 1 Cor. 6:2–3; Jude 14–15; Rev. 19:14).

PSALM—NOTE ON 149:1–4 Let the Godly Sing to Their Maker Who Delights in Them. The members of the worshiping congregation (the assembly of the godly) call one another to praise the LORD, and to sing to him a new song (see note on 33:1–3). The tone is one of jubilant, even exuberant, gladness: be glad, rejoice, dancing, making melody. God’s people can call him their Maker and their King, and know that he takes pleasure in his people. This idea would be unbearably arrogant had not the Lord himself declared it (147:11; cf. Ex. 19:5); the psalm also clarifies that the full benefit (salvation, see note on Ps. 3:2) comes to the humble (those who receive it properly, without presumption).

PSALM—NOTE ON 149:1 the godly. See note on 4:3.

PSALM—NOTE ON 149:5–9 Let the Godly Exult in the Honor of Sharing in God’s Rule. This section begins like the first, with a call to the godly to exult and sing for joy (even on their beds, when they ought to be sleeping; contrast 4:4; 6:6; 77:4). Psalm 149:6 takes a startling turn, with the high praises of God … in their throats (cf. 66:17) and two-edged swords in their hands (an unexpected element in corporate worship!). Psalm 149:7–9 explains that 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); such is the honor that God shares with all his godly ones.

PSALM—NOTE ON Psalm 150. This hymn closes the Psalter with its call for “everything that has breath” to praise the Lord with every kind of jubilant accompaniment. This psalm may have been intended for some particular liturgical use (say, the opening of a joyful service of celebration), but it now also serves as the final doxology of the whole book (see note on 41:13). The list of musical instruments in 150:3–5, with its mixture of wind, strings, percussion, and rhythmic dance, gives the impression of loud song and ceaseless motion—the worshiper’s whole body offering praise to God.

PSALM—NOTE ON 150:1–2 Praise God in the Sanctuary. The members of the congregation invite one another to praise God in his sanctuary, where they are gathered to worship; the call to praise him in his mighty heavens may be addressed to the angels and heavenly lights, inviting them to join in (cf. 148:1–4). The reasons given in 150:2—his mighty deeds for his people (see note on 145:10–13a) and the excellent greatness of his character—indicate that, with this topic of praise, the voices of human worshipers alone are too feeble; let the heavenly host help!

PSALM—NOTE ON 150:3–6 Praise Him with Music and Dance. Not only is the topic too great for merely human voices to do it justice; it also deserves the full expression of human energy and devotion, with instruments as varied as trumpet, lute, harp, strings, pipe, and various cymbals. The tambourine is commonly coupled with the dance (149:3; Ex. 15:20; 1 Sam. 18:6; Jer. 31:4) in a joyful procession. This builds to the final wish, let everything that has breath (all Israel, all mankind, all animals; cf. Ps. 148:10–11) praise the LORD: here is where they are most fully alive. Cf. Rev. 5:13–14. Hallelujah!