69:26 the ones You have struck. Those hostile to the psalmist were ridiculing him as one suffering from God’s chastisement. In its messianic application, the suffering of the Messiah was a part of God’s plan from eternity past (cf. Is. 53:10).

69:31 better than an ox or bull. See Ps. 51:16; also Heb. 9:11, 12; 10:9–12. horns and hooves. Implies a grown animal, one that would be especially valuable.

Psalm 70

70:1–5 This prayer for deliverance from one’s enemies is nearly identical to Ps. 40:13–17. It substitutes “God” for “LORD” in vv. 1, 4, 5.

Psalm 71

71:1–24 One of the features of the psalms is that they meet the circumstances of life. This psalm to God expresses the concerns of old age. At a time in his life when he thinks he should be exempt from certain kinds of troubles, he once again is personally attacked. Though his enemies conclude that God has abandoned him, the psalmist is confident that God will remain faithful.

I. Confidence in God Stated (71:1-8)

II. Confidence in God Practiced in Prayer (71:9-13)

III. Confidence in God Vindicated (71:14-24)

71:3 continually. Psalm 71:1–3 is almost the same as Ps. 31:1–3a. One difference, however, is the word “continually,” which the elderly person writing this psalm wants to emphasize. God has “continually” been faithful (cf. vv. 6, 14).

71:7 a wonder. A reference to his trials. People are amazed at this person’s life, some interpreting his trials as God’s care, and others as God’s punishment.

71:15 their limits. The blessings of God’s salvation and righteousness are innumerable.

71:20 from the depths of the earth. Not actual resurrection, but rescue from near-death conditions and renewal of life’s strength and meaning.

Psalm 72

72:1–20 This is a Coronation Psalm, dedicated to the prosperity of Solomon at the beginning of his reign (1 Kin. 2). No NT writer applies any of the psalm to Christ. Still, since the Davidic kings and the Messiah’s rule occasionally merge into each other in the OT literature, the messianic inferences here ought not to be missed (vv. 7, 17; cf. Is. 11:1–5; 60–62). This psalm describes a reign when God, the king, nature, all classes of society, and foreign nations all live together in harmony.

I. A Just Reign (72:1-4)

II. A Universal Reign (72:5-11)

III. A Compassionate Reign (72:12-14)

IV. A Prosperous Reign (72:15-17)

V. A Glorious Reign (72:18-20)

72:1 Your judgments. A prayer that the king would faithfully mediate God’s justice on the nation (cf. Deut. 17:18–20). the king’s Son. A reference primarily to Solomon, emphasizing his bond with the Davidic dynasty; but it also anticipates Messiah’s reign as the culmination of the Davidic Covenant (cf. 2 Sam. 7:12, 13; Ps. 2:1–12).

72:3 mountains…peace. When the king rules with justice and compassion, the earth itself radiates well-being.

72:7 Until the moon is no more. Primarily referring to the length of the Davidic dynasty, and possibly also specifically to the messianic reign (2 Sam. 7:16; Ps. 89:3, 4, 29, 36, 37; Luke 1:30–33). Jeremiah also makes the same kind of observation (cf. Jer. 33:23–26).

72:8 the River. Israel’s boundaries were to extend to the River Euphrates (cf. Ex. 23:31; 1 Kin. 4:21; Ps. 89:25).

72:10 Tarshish…Seba. Countries near and far which brought tribute to Solomon (cf. 1 Kin. 4:21; 10:1, 23, 24; Is. 60:4–7; Jer. 6:20). Tarshish is probably in Spain; Sheba, a kingdom in southern Arabia (modern Yemen); and Seba, a N African nation.

72:20 are ended. Asaph’s psalms immediately follow after this (Pss. 73–83), though David did author some of the psalms included later in the collection (e.g., Pss. 86, 101, 103). This closes Book II (Pss. 42–72) of the Psalms.

Psalm 73

73:1–28 This psalm illustrates the results of allowing one’s faith in God to be buried under self-pity. The psalmist became depressed when he contrasted the seeming prosperity of the wicked with the difficulties of living a righteous life. Beginning in v. 15, however, his attitude changes completely. He looks at life from the perspective of being under the control of a sovereign, holy God, and concludes that it is the wicked, not the righteous, who have blundered.

I. Perplexity Over the Prosperity of the Wicked (73:1-14)

A. Their Prosperity (73:1-5)

B. Their Pride (73:6-9)

C. Their Presumption (73:10-14)

II. Proclamation of the Justice of God (73:15-28)

A. His Perspective (73:15-17)

B. His Judgments (73:18-20)

C. His Guidance (73:21-28)

73:Title. Asaph. Asaph was a Levite who led one of the temple choirs (1 Chr. 15:19; 25:1, 2). His name is identified with Ps. 73–83, and also Ps. 50 (see note on 50: Title). He either wrote these psalms, or his choir sang them, or later choirs in the tradition of Asaph sang them.

73:4 no pangs in their death. The wicked seem to go through life in good health, and then die a painless death.

73:9 tongue walks through the earth. The insolent speech of the wicked can be heard anywhere one goes.

73:10 are drained by them. Those who associate with the wicked person “drink in” everything he declares (cf. Ps. 1).

73:11 is there knowledge in the Most High? The wicked insist on living as if God is not omniscient and does not know what happens on earth.

73:17 sanctuary of God. As the psalmist worshiped God at the worship center, he began to understand God’s perspective on the fate of the wicked. This is the turning point of the psalm.

73:20 despise their image. The wicked are like a bad dream which one forgets as soon as he awakens. Their well-being is fleeting.

73:22 like a beast before You. The psalmist confesses his sin of evaluating life secularly and faithlessly.

73:27 perish…You have destroyed. The psalmist concludes that those who abandon God and attempt to live an autonomous life based on self-chosen idols will eventually endure eternal death.

Psalm 74

74:1–23 This community lament expresses the agony of the people in the midst of the most excruciating of circumstances. It was bad enough that Israel’s enemies had destroyed the temple (cf. 2 Kin. 25). But even worse, it seemed to the psalmist that God had abandoned them. In this prayer he reminds God of His bond with Israel, His past supernatural deeds in the protection of Israel, and begs God to save His covenant nation now (cf. Ps. 137 and Lamentations).

I. The Terror of Abandonment (74:1-11)

II. The Remembrance of Omnipotence (74:12-17)

III. The Plea for Help (74:18-23)

74:Title. Asaph. If this psalm reflects the destruction of the temple by Nebuchadnezzar in 586 B.C., Asaph would have been dead by then. Thus this title may mean that this psalm was written by or sung by a later Asaph choir (see notes on Pss. 50, 73:Title).

74:2 tribe of Your inheritance. The psalmist laments that even though God possessed Israel, He had not protected it.

74:3 Lift up Your feet. An anthropomorphism meaning to hurry to come to examine the rubble.

74:4 their banners for signs. The ravagers had set up their military and pagan religious banners in God’s temple.

74:5 lift up axes. Like lumberjacks surrounded by trees, the enemy had furiously destroyed everything in sight in the temple of God.

74:8 the meeting places. God allowed only one sanctuary and during Josiah’s revival, the high places had been destroyed (cf. 2 Kin. 22, 23). This may be a reference to the several rooms of the temple, or to nonsacrificial religious sites throughout the land.

74:9 our signs. While hostile and pagan signs were everywhere, signs of true Jehovah worship, such as the altars for sacrifice, were missing.

74:13 divided the sea. Most likely a reference to God’s creation activity, rather than to the parting of the Red Sea (cf. Gen. 1:6–8; Ex. 14:26–31). sea serpents. This identifies whales, sharks, and other large sea creatures, including dinosaurs.

74:14 Leviathan. See note on Job 41:1.

74:15 broke open the fountain…flood. This may be a reference to the universal flood (cf. Gen. 7:11), or it may describe creation (Gen. 1:6–8).

74:17 set all the borders. As Creator, God made day and night, the seasons (v. 16); He divided the land from the sea; and He even established national boundaries.

74:20 the covenant. The people had apostatized (cf. Ex. 16:3–8). God, however, was still in an eternal covenant (the Abrahamic Covenant) with the nation (cf. Gen. 17:1–8).

Psalm 75

75:1–10 In this psalm, the believing community asserts that, in spite of physical, moral, and societal turmoil, God never loses control of the universe. He gives stability to earthly life, and He will judge the wicked at the appropriate time. Structurally, the psalm revolves around 3 metaphors: pillars of the earth (v. 3); horns (vv. 5, 6, 10); and God’s cup of wrath (v. 8).

I. Divine Stability of the Universe (75:1-3)

II. Divine Justice over the World (75:4-10)

75:Title. “Do Not Destroy.” See note on Ps. 57:Title.

75:1 Your name is near. God’s name represents His presence. The history of God’s supernatural interventions on behalf of His people demonstrated that God was personally immanent. But OT saints did not have the fullness from permanent, personal indwelling of the Holy Spirit (cf. John 14:1, 16, 17; 1 Cor. 3:16; 6:19).

75:3 I set up its pillars firmly. In uncertain times, God stabilizes societies through His common grace.

75:4 Do not lift up the horn. The horn symbolized an animal’s or human’s strength and majesty (cf. Deut. 33:17; Amos 6:13; Zech. 1:18–21). Lifting up the horn apparently described a stubborn animal who kept itself from entering a yoke by holding its head up as high as possible. The phrase thus symbolized insolence or rebellion.

75:8 cup. The cup of wrath describes God’s judgment which He forces down the throats of the wicked (cf. Job. 21:20; Is. 51:17; Jer. 25:15–29; Matt. 20:22; 26:39).

75:10 horns…cut off. To cut off the horns of the wicked would be to humble them (cf. v. 4).

Psalm 76

76:1–12 This psalm teaches that God is willing to use His great power for His people. Some commentators, including the editors of the LXX, have suggested that this psalm was written to celebrate the destruction of Sennacherib’s Assyrian army in 701 B.C., as well as the subsequent assassination of Sennacherib himself (vv. 5, 6; cf. 2 Kin. 18, 19; Is. 36, 37). The psalm also includes eschatological overtones (especially vv. 8–12), when Jehovah will defeat His enemies and bring them into judgment.

I. God’s Nearness to His People (76:1-3)

II. God’s Deliverance of His People (76:4-9)

III. God’s Majesty to His People (76:10-12)

76:Title. Asaph. See notes on Pss. 50, 73, 74:Title.

76:3 broke the arrows…shield…sword. God destroyed the enemy’s weapons.

76:4 mountains of prey. Probably a poetic description of the attackers.

76:5 the use of their hands. God had crippled the enemy soldiers.

76:10 wrath of man shall praise You. The railings against God and His people are turned into praise to God when God providentially brings the wicked down (cf. Is. 36:4–20; Acts 2:23; Rom. 8:28).

76:12 cut off the spirit of princes. God shatters the attitude of proud governmental leaders who rebel against Him.

Psalm 77

77:1–20 This psalm illustrates one cure for depression. The psalmist does not explain the cause of his despair, but he was definitely locked into gloom. When he thought about God, it only caused him to complain bitterly. But beginning in v. 10, the psalmist’s mood starts to change because he commits himself to focusing on God’s goodness and past acts of deliverance. His lament then changes into a hymn of praise.

I. The Irritations of a Depressed Soul (77:1-9)

II. The Intention to Refocus the Mind (77:10-15)

III. The Illustrations of God’s Past Blessings (77:16-20)

77:Title. Jeduthun. See note on Ps. 39:Title.

77:2 hand was stretched out. This was the posture for prayer. The psalmist prayed throughout the night.

77:4 hold my eyelids open. The psalmist was so upset that he could neither sleep nor talk rationally.

77:6 my song in the night. The remembrance of happier times only deepened his depression. spirit makes diligent search. His spirit continually meditated on possible solutions to his problems.

77:10 years of the right hand of the Most High. The psalmist began to remember the times when God used His right hand (power) to strengthen and protect him.

77:16 waters…were afraid. A dramatic picture of God’s parting the waters of the Red Sea (cf. v. 19; also Ex. 14:21–31; 15:1–19).

77:17 Your arrows. A metaphor for lightning flashes.

Psalm 78

78:1–72 This didactic psalm was written to teach the children how gracious God had been in the past in spite of their ancestors’ rebellion and ingratitude. If the children learn well the theological interpretation of their nation’s history, hopefully they would “not be like their fathers” (v. 8). The psalmist especially focuses on the history of the Exodus.

I. Exhortation on the Instruction of Children (78:1-11)

II. Lecture on the Graciousness of God (78:12-72)

A. Rehearsal of Israel’s History (78:12-39)

B. Reiteration of Historical Lessons (78:40-72)

78:2 parable. The word is used here in the broader sense of a story with moral and spiritual applications. dark sayings. Puzzling, ambiguous information. The lessons of history are not easily discerned correctly. For an infallible interpretation of history, there must be a prophet. The specific puzzle in Israel’s history is the nation’s rebellious spirit in spite of God’s grace.

78:9 children of Ephraim. The act of treachery or apostasy of this largest of the northern tribes is not specifically identified in Israel’s history.

78:12 field of Zoan. The regions of Zoan, an Egyptian city.

78:13 waters stand up like a heap. The parting of the Red Sea at the beginning of the Exodus, which allowed Israel to escape from the Egyptian armies, was always considered by the OT saints to be the most spectacular miracle of their history (cf. Ex. 14).

78:15 split the rocks. Twice in the wilderness, when Israel desperately needed a great water supply, God brought water out of rocks (cf. Ex. 17:6; Num. 20:11).

78:18 the food of their fancy. Instead of being grateful for God’s marvelous provisions of manna, the Israelites complained against God and Moses. God sent them meat, but also judged them (Num. 11).

78:19 prepare a table in the wilderness. The answer was “yes,” but the question implied a sarcastic lack of faith.

78:27 rained meat. A poetic description of the quail which dropped into Israel’s camp in the wilderness (Num. 11:31–35).

78:41 limited the Holy One. The Israelites did this by doubting God’s power.

78:42 did not remember His power. The generations of Israelites which left Egypt and eventually died in the wilderness were characterized by ignoring God’s previous acts of power and faithfulness. The following verses (vv. 42–55) rehearse the plagues and miracles of the Exodus from Egypt, which marvelously demonstrated God’s omnipotence and covenant love.

78:57 deceitful bow. This is a useless bow.

78:60 tabernacle of Shiloh. Shiloh was an early location of Jehovah worship in the Promised Land. The capture and removal of the ark from Shiloh by the Philistines symbolized God’s judgment (cf. Josh. 18:1; 1 Sam. 1:9; 3:1; 4:1–22).

78:65 mighty man…wine. The picture is that of a furious, raging warrior entering the battle on Israel’s side.

78:68 the tribe of Judah. Instead of the prestigious tribes, God chose Judah. In Judah was Mt. Zion where the central worship center of Jehovah was located. Also, David their king, as well as his royal descendants, were from this tribe.

Psalm 79

79:1–13 The historical basis for this lament psalm was probably Nebuchadnezzar’s destruction of the temple in 586 B.C. (cf. Ps. 74; 2 Kin. 25:8–21; Lam. 1–5). The psalm contains prayer for the nation’s spiritual needs, curses against the enemies of God’s people, and praises in anticipation of God’s actions. The psalm helps the believer express his anguish in a disaster when it seems as though God is aloof.

I. The Lamentation Over the National Disaster (79:1-4)

II. The Supplication for Divine Intervention (79:5-13)

A. The Prayer for Vindication (79:5-7)

B. The Prayer for Forgiveness (79:8, 9)

C. The Prayer for Reprisal (79:10-12)

D. The Praise for Response (79:13)

79:1 nations. In this context, the word refers to heathen, pagan people. inheritance. The inheritance of God was national Israel, and specifically its capital city, Jerusalem, where the temple was located.

79:9 atonement. See Ps. 65:3. For Your name’s sake. A defeat of a nation was believed to be a defeat of its god. A mark of spiritual maturity is one’s concern for the reputation of God.

79:10 “Where is their God?” The heathen were mocking Israel’s God by saying that the destruction of the nation implied that its God was nonexistent.

79:11 appointed to die. A prayer for the preservation of the prisoners awaiting execution in the enemy’s dungeon.

79:12 sevenfold into their bosom. A petition that God would restore His reputation by bringing a destruction of the enemies much worse than what had happened to Israel.

Psalm 80

80:1–19 This psalm was probably written from Jerusalem in astonishment at the captivity of the 10 northern tribes in 722 B.C. The psalmist recognized that God’s people had removed themselves through apostasy from the blessings of the Mosaic Covenant. So he begs God to act and to restore His people into covenant blessings (vv. 3, 7, 14, 19).

I. Prayer for Divine Restoration (80:1-3)

II. Despair over God’s Anger (80:4-7)

III. Description of God’s Vine (80:8-16a)

IV. Prayer for Divine Restoration (80:16b-19)

80:Title. “The Lilies.” The name of a tune. See note on Ps. 45:Title.

80:1 dwell between the cherubim. A reference to the ark of the covenant, a symbol for God’s presence. The images of two cherubim sat on top of the ark, facing each other (cf. Ex. 37:1–9).

80:3 face to shine. See note on Ps. 67:1; cf. 80:7, 19.

80:4 God of hosts. See note on Ps. 59:5; cf. 80:7, 14.

80:8 vine out of Egypt. The vine is a metaphor for Israel, whom God delivered out of Egypt and nurtured into a powerful nation (cf. Is. 5:1–7; 27:2–6; Matt. 21:33–40).

80:17 son of man. In this context, this phrase is primarily a reference to Israel. In a secondary sense, the “son of man” may allude to the Davidic dynasty and even extend to the Messiah, since He is so frequently called by that title in the NT.

Psalm 81

81:1–16 This psalm was intended to be used in the celebration of one of the feasts of Israel, most likely the Feast of Tabernacles. After the call to worship (vv. 1–5), the psalm presents a message from God in the first person (vv. 6–16). This oracle pleads with Israel to “listen” to Him (v. 13), so that He might pour out on the nation the blessings of the covenant.

I. A Call to Joyful Worship (81:1-5)

II. A Call to Godly Obedience (81:6-16)

81:Title. an instrument of Gath. See note on Ps. 8:Title.

81:2 lute. A musical instrument with a long and narrow neck resembling a guitar.

81:3 New Moon…full moon. The seventh month of Israel’s year (Tishri; Sept./Oct.) culminated the festival year with a succession of celebrations. The month began with the blowing of the trumpets, continued with the Day of Atonement on the tenth day, and celebrated the Feast of Tabernacles on the fifteenth day when the moon was full. The Feast of Tabernacles praised God for His care in the wilderness wanderings, and also pointed to the coming kingdom (Matt. 17:1–4).

81:5 language…not understand. Either the psalmist heard a message, the meaning of which he did not grasp, in which case this message is presented as an oracle in the following verses; or, the psalmist is referring to the Egyptian language, which the Jews did not know.

81:6 hands…freed…baskets. The Israelites in Egypt were forced to carry bricks and clay in baskets.

81:7 secret place of thunder. Probably a reference to God’s presence on Mt. Sinai at the giving of the law (cf. Ex. 19:16ff.; 20:18ff.). waters of Meribah. Meribah, which means “strife” or “dispute,” marked places where Israel tempted God (cf. Ex. 17:1–7; Num. 20:1–13; Pss. 95:8; 106:32).

81:14 soon subdue their enemies. One of the blessings of obedience promised to Israel in the Mosaic Covenant was victory over its enemies (cf. Num. 33:52–56; Deut. 6:16–19; 7:16–24).

81:16 honey from the rock. This phrase was first used by Moses in his song of praise (Deut. 32:13). Though honey is sometimes found in the clefts of rocks, the intent of the figure here is more likely to valuable food provided from unlikely places.

Psalm 82

82:1–8 This psalm, like Pss. 2 and 58, focuses on the injustices of tyranny. The psalmist pictures God standing in the assembly of earthly leaders, to whom He has delegated authority, and condemning their injustices. The final prayer of the psalmist (v. 8) is that God Himself will take direct control of the affairs of this world.

I. The Assembly of World Leaders Before God (82:1)

II. The Evaluation of World Leaders by God (82:2-7)

III. The Replacement of World Leaders with God (82:8)

82:1 congregation of the mighty. The scene opens with God having called the world leaders together. among the gods. Some have taken this psalm to be about demons or false pagan gods. The best interpretation is that these “gods” are human leaders, such as judges, kings, legislators, and presidents (cf. Ex. 22:8, 9, 28; Judg. 5:8, 9). God the Great Judge, presides over these lesser judges.

82:2–4 judge unjustly. God accuses the lesser human judges of social injustices which violate the Mosaic law (e.g., Deut. 24).

82:5 darkness. Signifies both intellectual ignorance and moral iniquity. foundations of the earth are unstable. When leaders rule unjustly, the divinely established moral order which undergirds human existence is undermined.

82:6 I said. Kings and judges are set up ultimately by the decree of God (Ps. 2:6). God, in effect, invests His authority in human leaders for the stability of the universe (cf. Rom. 13:1–7). But God may revoke this authority (v. 7). “You are gods.” Jesus, in quoting this phrase in John 10:34, supported the interpretation that the “gods” were human beings. In a play on words, He claims that if human leaders can be called “gods,” certainly the Messiah can be called God. children of the Most High. Created by God for noble life.

82:7 die like men. In spite of being made in God’s image, they were mortal and would die like human beings. fall like…princes. The unjust rulers would become vulnerable to the violent deaths which often accompanied tyranny.

82:8 You shall inherit all nations. The psalmist prayerfully anticipates the future when God will set up His kingdom and restore order and perfect justice to a sin-cursed world (cf. Pss. 96, 97; Is. 11:1–5).

Psalm 83

83:1–18 This psalm, a national lament which includes prayer and imprecations, may be best studied with a map since several individual national enemies of Israel are noted. Second Chronicles 20:1–30 may record the specific historical event prompting this psalm, though some Bible students believe that the nations mentioned are only symbolic of all of Israel’s enemies. The psalmist begs God to rescue Israel from its enemies as He had done so many times in the past.

I. A Plea for Help (83:1)

II. A Protest Against Israel’s Enemies (83:2-8)

III. A Petition for Divine Judgment (83:9-18)

83:2 Your enemies. Throughout this psalm, the hostile nations are described as God’s enemies.

83:4 cut them off. The hostile nations, under Satan’s influence, repudiated God’s promise to preserve forever the nation of Israel (cf. Gen. 17:7, 8; Ps. 89:34–37).

83:6 Edom…Hagrites. The list of nations represents Israel’s enemies throughout its history. Edom descended from Esau and lived SE of Israel. The Ishmaelites, descendants from Abraham and Hagar, were Bedouin tribes. The Moabites descended from Lot (cf. v. 8) and were tribal people living E of the Jordan (cf. Judg. 11:17, 18; Is. 15, 16). The Hagrites were a nomadic tribe living E of the Jordan (1 Chr. 5:10, 19, 20).

83:7 Gebal…Tyre. Gebal was probably a community S of the Dead Sea, near Petra in Edom. Ammon, a nation descending from Lot, was located E of the Jordan River. The Amalekites, nomads living SE of the Jordan River, were descendants of Esau (cf. Gen. 36:12, 16; Ex. 17:8–13; Num. 24:20; Judg. 6:3; 1 Sam. 15:1–8). Philistia was located SW of Israel (Judg. 14–16). Tyre was NW of Israel (cf. Ezek. 27).

83:8 Assyria. This dominant nation of the eighth century B.C. took captive the northern 10 tribes of Israel in 722 B.C. Assyria used smaller nations, like Moab and Ammon (the children of Lot; cf. Gen. 19:36–38), to accomplish its military goals.

83:9 Midian…Jabin. The psalmist reminded God of famous past victories. Gideon had defeated the Midianites (Judg. 7:19–25). Barak and Deborah defeated Jabin and his army commander, Sisera, near the Brook Kishon (Judg. 4, 5).

83:11 Oreb…Zalmunna. These men were chiefs of the Midianites when they were defeated by Gideon (cf. Judg. 6–8).

83:13–15 The psalmist uses several dramatic similes in his prayer for the destruction of Israel’s enemies.

83:18 know…Most High. The purpose of the maledictions against the hostile nations is neither personal nor national, but spiritual: that the nations may know and glorify God. whose name alone is the LORD. “Alone” should precede “are” in the next phrase. The Gentile nations need to know that the God of the Bible is the only God.

Psalm 84

84:1–12 This psalm, like other psalms of ascent (Pss. 120–134), expresses the joy of a pilgrim traveling up to Jerusalem, then up into the temple to celebrate one of the feasts. The pilgrim focuses his attention especially on the thought of being in the very presence of the Lord God. The NT believer-priest, in an even greater way, can come into the presence of the Lord (cf. Heb. 4:16; 10:19–22).

I. The Expectation of Worshiping God (84:1-4)

II. The Expedition to Worship God (84:5-7)

III. The Elation at Worshiping God (84:8-12)

84:Title. instrument of Gath. See note on Ps. 8:Title. sons of Korah. These descendants of Levi through Kohath were the gatekeepers and musicians in the temple at Jerusalem (1 Chr. 6:22; 9:17–32; 26:1; see all Pss. 42–49; 84, 85; 87, 88).

84:1 lovely is Your tabernacle. The temple worship center was “lovely” because it enabled the OT saint to come into the presence of God (cf. Pss. 27; 42:1, 2; 61:4; 63:1, 2). LORD of hosts. “Hosts” represent God’s angelic armies, thus God’s omnipotence over all powers in heaven and on earth (cf. vv. 3, 8, 12).

84:2 longs…faints…cry out. The psalmist is consumed with his happy, but intense desire to worship God in the temple.

84:3 sparrow…swallow. The psalmist admires these birds who were able to build their nests in the temple courtyards, near the altars of God.

84:4 Blessed. This word is used 3 times (vv. 4, 5, 12) to describe the happiness of those who, like the sons of Korah, “lodged all around the house of God” (1 Chr. 9:27).

84:6 Valley of Baca. “Baca” can be translated as “weeping” or “balsam tree.” The valley was an arid place on the way to Jerusalem. They make it a spring. The pilgrims traveling to a festival of worship at Jerusalem turn an arid valley into a place of joy.

84:7 strength to strength. Anticipation of joyous worship of God in Jerusalem overcame the pilgrims’ natural weariness in their difficult journey. Zion. See note on Ps. 87:2.

84:9 behold our shield. A metaphor for the king, who also would have participated in a festival at the temple (cf. Ps. 47:9; Hos. 4:18). the face of Your anointed. The king is regularly described as God’s “anointed” (Pss. 2:2; 18:50; 20:6; 28:8; 89:38, 51). The psalmist thus prays that God would look upon the king with favor, blessing his reign with prosperity.

84:10 doorkeeper. One day standing at the door of the temple, or just being near even if not inside, was better than a thousand days fellowshiping with the wicked.

84:11 sun and shield. This pictures God’s overall provision and protection.

Psalm 85

85:1–13 The psalmist pledges that God will again demonstrate His covenant love to Israel. God has been merciful in the past; He is angry presently; but He will restore Israel in the future (cf. Deut. 30; Hos. 3:4, 5). Though God judges, He is faithful to His promises. The feelings expressed in this psalm may describe those of the Jews returning from exile in Babylon. Though they were grateful for restoration to their land, they were disappointed that the conditions did not measure up to the glory of the pre-Exilic life there (cf. Ezra 3:12, 13).

I. Review of God’s Past Mercies (85:1-3)

II. Recognition of God’s Present Anger (85:4-7)

III. Revelation of God’s Future Salvation (85:8-13)

85:Title. sons of Korah. See note on Ps. 84:Title.

85:1 favorable to Your land. In the past, God deemed His nation, Israel, to be acceptable.

85:3 fierceness of Your anger. See note on Ps. 56:7.

85:7 mercy. The word means “loyal love” or “unfailing love,” and specifies God’s faithfulness to His people through His covenant relationship.

85:8 peace. Ultimately this comes in the Messiah’s kingdom (cf. Matt. 10:34; Luke 2:14).

85:9 salvation…who fear Him. Only those who renounce their sinful autonomy and put their complete trust in the living God will participate in the blessings of salvation and the future kingdom (cf. John 3:3–5). glory may dwell in our land. The departure of the glory of God, which signified His presence, is described in Ezek. 10, 11. He withdrew His glory because of the apostasy of the nation immediately preceding the Babylonian Exile (cf. Ezek. 8–11). The return of the glory of the Lord in the future millennial temple is foretold in Ezek. 43:1–4 (cf. Pss. 26:8; 63:2; Is. 40:3–5; 60:1–3; 62:1–5). See note on Lev. 9:23.

85:10 Mercy…truth…righteousness…peace. These 4 spiritual qualities characterizing the atmosphere of the future kingdom of Christ, will relate to each other in perfect harmony and will saturate kingdom life (cf. vv. 10, 13).

85:12 our land…increase. Increase in the fertility and productivity of the land will also characterize the future kingdom of Christ (cf. Is. 4:2; 30:23–26; 32:15; Jer. 31:12; Ezek. 36:8–11; Amos 9:13–15; Zech. 8:11, 12).

Psalm 86

86:1–17 This psalm is an individual lament (cf. Ps. 56) in which David expresses his distress and overcomes that distress through praise and worship. There is a sense of urgency demonstrated by some 14 prayer requests. Undergirding the requests is the covenant relationship (vv. 2, 5, 13).

I. The Request for God’s Attention (86:1-7)

II. The Testimony to God’s Uniqueness (86:8-13)

III. The Plea for God’s Deliverance (86:14-17)

86:2 I am holy. David, though recognizing his sinfulness (v. 1), insisted that by the grace of God he had not broken his covenant with the LORD.

86:4 soul…soul. The psalmist requests that his inner person would be preserved according to the covenant agreements (cf. Deut. 7, 8, 20).

86:8 Among the gods. David is here contrasting the true God with the imaginary deities of the heathen nations (cf. v. 10; also Ex. 15:11; Ps. 89:6; Is. 46:5–11).

86:9 All nations…worship. The psalmists and prophets often look into the future messianic age when all the nations of the world will worship the LORD (cf. Ps. 22:27; Is. 2:3; Zech. 8:21, 22; 14:16–19; Rev. 15:4).

86:11 Unite my heart. The psalmist prays that he would have an undivided heart, single-heartedly loyal to his Lord (cf. Rom. 7:15; James 1:8).

86:14 the proud. The proud (i.e., arrogant, insolent) are those who act independently from God, rebelling against Him and His people (cf. Pss. 119:21, 51, 69, 78, 85, 122).

86:16 the son of Your maidservant. David asks for special favor from God just as a servant born in the household would receive more than a servant brought in from outside the household (cf. Ps. 116:16).

86:17 a sign. A request for a favorable indication that would demonstrate that God was truly on David’s side.

Psalm 87

87:1–7 This psalm describes the Lord’s love for Jerusalem and exalts this city as the religious center of the world in the coming messianic kingdom (cf. Ps. 48). Though the nations of the world (even including some of Israel’s former enemies) will worship the Lord then, Israel will still be the favored nation (cf. Is. 2:2–4; 19:23–25; 45:22–25; 56:6–8; Zech. 8:20–23; 14:16–19).

I. The LORD’s Love for Zion (87:1-3)

II. The LORD’s Favor of Israel (87:4-6)

III. The Musicians’ Exultation over Jerusalem (87:7)

87:Title. sons of Korah. See note on Ps. 84:Title.

87:1 His foundation…holy mountains. “His foundation” means “His founded city,” namely Jerusalem, located in the hill country of Judea.

87:2 gates of Zion. Zion is a poetic description of Jerusalem, seemingly used by the OT writers when special spiritual and religious significance was being attached to the city. Though God certainly loved other cities in Israel, He did not choose any of them to be His worship center (cf. Pss. 122, 125, 132, 133). The gates represent the access of the potential worshiper into the city where he could come into a special worshiping relationship with God. More than all the dwellings of Jacob. The other cities in Israel were not chosen by God to be the place of His special dwelling.

87:3 O city of God! Jerusalem was God’s city because there God met His people in praise and offerings.

87:4 Rahab and Babylon. Rahab was a monster of ancient pagan mythology and symbolized Egypt in the OT (cf. Ps. 89:10; Is. 30:7; 51:9). Two of the superpowers of the ancient world, fierce enemies of Israel, will one day worship the Lord in Zion (cf. Is. 19:19–25). Philistia…Tyre…Ethiopia. Three more Gentile nations, ancient enemies of Israel, whose descendants will worship the Lord in Jerusalem (cf. Is. 14:28–32; 18:1–7). This multinational worship is pictured as a great joy to the Lord Himself. This one was born there. To be born in Jerusalem will be noted as a special honor in the messianic kingdom (cf. vv. 5, 6; also Zech. 8:20–23).

87:7 “All my springs are in you.” “Springs” is a metaphor for the source of joyful blessings. Eternal salvation, including the death and resurrection of Christ, is rooted in Jerusalem. The prophets also tell of a literal fountain flowing from the temple in Jerusalem which will water the surrounding land (cf. Joel 3:18; Ezek. 47:1–12).

Psalm 88

88:1–18 This lament is unusual in that it does not end on a happy note. The psalmist has been ill or injured since the days of his youth (v. 15) and bemoans God’s failure to hear his prayer for good health. He assumes that God is angry with him, but like Job, he knows of no cause for that anger. But though he does not understand God’s ways, the psalmist does turn to God, thus indicating an underlying trust.

I. Complaints Against God’s Action (88:1-9)

II. Challenges to God’s Wisdom (88:10-12)

III. Charges Against God’s Conduct (88:13-18)

88:Title. sons of Korah. See note on Ps. 84:Title. “Mahalath Leannoth.” “Mahalath” is either the name of a tune or an instrument, possibly a reed pipe which was played on sad occasions. “Leannoth” may mean “to afflict” and describes the despair which permeates this psalm. Contemplation. See note on Ps. 32:Title. Heman the Ezrahite. Heman was a musician from the family of the Kohathites, who founded the Korahite choir (cf. 1 Chr. 6:33; 2 Chr. 5:12; 35:15). He may be the same person who was one of the wise men during Solomon’s reign (1 Kin. 4:31). “Ezrahite” may mean “native born,” or may be the name of a family clan (cf. 1 Chr. 2:6).

88:4 go down to the pit. “Pit” is one of several references to the grave in this psalm (cf. the dead, vv. 5, 10; the grave, vv. 3, 5, 11; place of destruction, v. 11).

88:5 Adrift among the dead. Expresses the idea that death cuts off all ties to friends and family as well as to God.

88:7 all Your waves. Like the waves rolling onto the seashore, so God has directed trouble after trouble on the psalmist (cf. v. 17).

88:8 put away my acquaintances. The psalmist claims that the Lord has turned his friends against him. Some see this as a quarantine experience, as from leprosy (cf. v. 18; also Job 19:13–20).

88:9 eye wastes away. This could be a description of the psalmist’s tears, used as a figure for his entire collapse under this distress.

88:10 wonders for the dead. The psalmist reminds God, through a series of rhetorical questions, that the dead cannot testify to God’s goodness.

88:14 hide Your face. That is, not answer prayer.

88:15 die from my youth. The psalmist has had some serious illness or injury from the time of his youth.

88:18 Loved one…friend…acquaintances. See note on verse 8.

Psalm 89

89:1–52 This psalm describes the author’s attempt to reconcile the seeming contradictions between his theology and the reality of his nation’s conditions. Through the first 37 verses, he rehearses what he knows to be theologically accurate: God has sovereignly chosen Israel to be His nation, and David’s descendants to rule. The last third of the psalm reflects the psalmist’s chagrin that the nation had been ravaged and the Davidic monarchy had apparently come to a disgraceful end. To his credit, the psalmist refuses to explain away his theology, but instead keeps the tension, hopefully to be resolved at a later time with the promised reestablishment of an earthly kingdom under one of David’s descendants (cf. Pss. 110, 132).

I. God’s Manifest Faithfulness to the Davidic Covenant (89:1-37)

A. God’s Covenant Love (89:1-4)

B. God’s Praiseworthiness (89:5-18)

C. God’s Covenant with David (89:19-37)

II. God’s Apparent Neglect of the Davidic Covenant (89:38-52)

A. The Psalmist’s Lament (89:38-45)

B. The Psalmist’s Consternation (89:46-51)

C. The Doxology (89:52)

89:Title. Ethan the Ezrahite. Possibly the Levitical singer mentioned in 1 Chr. 6:42 and 15:17, 19 (see note on Ps. 88:Title.).

89:1 mercies. See note on Ps. 85:7 (cf. vv. 2, 14, 24, 28, 33, 49).

89:2 You shall establish…heavens. The psalmist exults that the Lord Himself will guarantee the eternality of the Davidic dynasty (cf. 2 Sam. 23:5).

89:3 covenant with My chosen. The Davidic Covenant, culminating in Messiah’s reign, was established in 2 Sam. 7 (cf. 1 Kin. 8:23; 1 Chr. 17; 2 Chr. 21:7; Pss. 110, 132). The covenant was in the form of a royal grant covenant as God, the Great King, chose David as His servant king. In this type of covenant, the person with whom the LORD established the covenant could violate the terms of the covenant and the LORD would still be obligated to maintain the covenant.

89:4 seed…forever…throne. The covenant with David was extended to his descendants. The throne promise guaranteed that the rightful heir to the throne would always be a descendant of David (cf. vv. 29, 36; see also 2 Sam. 7:13, 16, 18; Luke 1:31–33). The genealogies of Jesus qualify Him for the throne (cf. Matt. 1:1–17; Luke 3:23–38).

89:5 faithfulness. The word suggests constant and habitual actions, meaning here that God was reliable. For God to violate this consistency of actions would be to violate His very nature (cf. vv. 1, 2, 8, 24, 33, 49).

89:6 sons of the mighty. Lit. “sons of God,” i.e., angels.

89:7 assembly of the saints. Lit. “holy ones,” which pictures a gathering of the angels around their sovereign Lord.

89:10 Rahab. A figurative term for Egypt. See note on Ps. 87:4.

89:12 Tabor and Hermon. Mountains in Israel pictured joining in praise with the rest of creation.

89:15 the joyful sound. Refers to a cheer, a shout of joyful homage to God (cf. Pss. 33:3; 47:5; 95:1; 98:4; 100:1. See note on Ps. 66:1).

89:17 our horn is exalted. See note on Ps. 75:4 (cf. v. 24).

89:18 shield belongs to the LORD. The “shield” was a metaphor for the king (see note on Ps. 84:9).

89:19 Your holy one. The “holy one” was the prophet, Nathan, whom the Lord used to tell David about His covenant with David (2 Sam. 7:4ff.).

89:25 hand…sea…rivers. A reference to the promise of Ex. 23:31 that the Lord would give Israel the land between the Red Sea and the Euphrates River.

89:27 My firstborn. The firstborn child was given a place of special honor and a double portion of the inheritance (Gen. 27; 2 Kin. 2:9). However, in a royal grant covenant, a chosen person could be elevated to the level of firstborn sonship and thus have title to a perpetual gift involving dynastic succession (cf. Ps. 2:7). Though not actually the first, Israel was considered the firstborn among nations (Ex. 4:22); Ephraim the younger was treated as the firstborn (Gen. 48:13–20); and David was the firstborn among kings. In this latter sense of prominent favor, Christ can be called the firstborn over all creation (Col. 1:15), in that He is given the preeminence over all created beings.

89:32 rod…stripes. The rod was an instrument for inflicting wounds, and the stripes were marks left by such a flogging. God’s warning reflects His knowledge of the evident potential for disobedience among the descendants of David (cf. 2 Sam. 7:14). In the lifetime of David’s grandsons, for example, the kingdom was split with the 10 northern tribes leaving the rulership of the Davidic line (cf. Jer. 31:31 and Ezek. 37:16, 17 for the future reunification of the 12 tribes).

89:33 My lovingkindness. Though the Lord might have to severely discipline David’s descendants, He would never remove His covenant from this family (cf. 2 Sam. 7:15). Thus the covenant could be conditional in any one or more generations and yet be unconditional in its final outcome (cf. Ezek. 37:24–28).

89:37 faithful witness in the sky. God’s covenant with David regarding his descendants was as certain as the establishment of the sun (v. 36) and the moon in the heavens (cf. Jer. 33:14–26). The promise involved a kingdom “in the earth” (Jer. 33:15).

89:39 renounced the covenant. The Heb. word behind “renounced” is rare, and it may better be translated “disdained.” It seemed to the psalmist that the condition of Israel indicated that God was neglecting His covenant with David (cf. Ezek. 37:1–14). profaned his crown. This depicts a serious insult to the dynasty because it is of divine origin.

89:40–45 The ruin is depicted in several images: left with broken hedges, thus defenseless; a stronghold whose ruins invite invaders; a weakling plundered by all his enemies; a soldier with a useless sword; and a youth prematurely old.

89:45 days of his youth…shortened. This is a figure for the relative brevity of the Davidic dynasty. The dynasty was cut off in its youth.

89:46 hide Yourself forever. By God’s seeming refusal to answer prayer and restore the Davidic kingship, it seemed as though God was hiding Himself. Of course, the discipline of disobedient kings had been foretold (v. 32). According to the prophets, God would eventually restore Israel and the Davidic throne in an earthly kingdom (cf. Hos. 3:4, 5). Never in the OT is there a sense that this Davidic promise would be fulfilled by Christ with a spiritual and heavenly reign.

89:47 The prosperity of the Davidic kingdom is linked to the welfare of all people (cf. Ps. 72:17; Is. 9:7; 11:1–10). If the kingdom fails, who can survive? (v. 48).

89:49–51 Here is a final plea for God to come to the help of His people, so as to avoid reproach (cf. Is. 37:17–35).

89:52 Blessed be the LORD. This blessing, indicating returning confidence, closes not only Ps. 89, but all of Book III (Pss. 73–89) of the Psalms.

Psalm 90

90:1–17 The thrust of this magnificent prayer is to ask God to have mercy on frail human beings living in a sin-cursed universe. Moses begins the psalm with a reflection on God’s eternality, then expresses his somber thoughts about the sorrows and brevity of life in their relationship to God’s anger, and concludes with a plea that God would enable His people to live a significant life. The psalm seems to have been composed as the older generation of Israelites who had left Egypt were dying off in the wilderness (Num. 14).

I. The Praise of God’s Eternality (90:1, 2)

II. The Perception of Man’s Frailty (90:3-12)

III. The Plea for God’s Mercy (90:13-17)

90:Title. Moses the man of God. Moses the prophet (Deut. 18:15–22) was unique in that the Lord knew him “face to face” (Deut. 34:10–12). “Man of God” (Deut. 33:1) is a technical term used over 70 times in the OT, always referring to one who spoke for God. It is used of Timothy in the NT (1 Tim. 6:11; 2 Tim. 3:17).

90:1 our dwelling place. God is our sanctuary for protection, sustenance, and stability (cf. Deut. 33:27; Ps. 91:9).

90:2 from everlasting to everlasting. God’s nature is without beginning or end, free from all succession of time, and contains in itself the cause of time (cf. Ps. 102:27; Is. 41:4; 1 Cor. 2:7; Eph. 1:4; 1 Tim. 6:16; Rev. 1:8).

90:3 You turn man to destruction. The unusual word for destruction has the idea of crushed matter. Though different from the “dust” of Gen. 3:19, this phrase is no doubt a reference to that passage. Humanity lives under a sovereign decree of death and cannot escape it.

90:4 a watch in the night. A “watch” was a 4-hour period of time (cf. Ex. 14:24; Lam. 2:19; 2 Pet. 3:8).

90:5 like a flood. Humankind is snatched from the earth as though it were being swept away by floodwaters. like a sleep. Humanity lives its existence as though asleep or in a coma. People are insensitive to the brevity of life and the reality of God’s wrath.

90:7 consumed by Your anger. The physical bodies of the human race wear out by the effects of God’s judgment on sin in the universe (cf. Deut. 4:25–28; 11:16, 17). Death is by sin (Rom. 5:12).

90:8 the light of Your countenance. All sin is in clear view to the “face” of God.

90:9 like a sigh. After struggling through his life of afflictions and troubles, a man’s life ends with a moan of woe and weariness.

90:10 seventy years…eighty years. Though Moses lived to be 120 years old, and “His eyes were not dim nor his natural vigor diminished” (Deut. 34:7), human life was usually more brief and lived under the anger of God. Because of this certain and speedy end, life is sad.

90:11 as the fear of You…Your wrath. Instead of explaining away life’s curses, a wise person will recognize God’s wrath toward sin as the ultimate cause of all afflictions and consequently learn to fear God.

90:12 number our days. Evaluate the use of time in light of the brevity of life. heart of wisdom. Wisdom repudiates autonomy and focuses on the Lord’s sovereignty and revelation.

90:14 Your mercy. See note on Ps. 85:7.

90:15 glad…afflicted us. A prayer that one’s days of joy would equal his days of distress.

90:17 the beauty of the LORD. The Lord’s beauty implies His delight, approval, and favor. establish the work of our hands. By God’s mercy and grace, one’s life can have value, significance, and meaning (cf. 1 Cor. 15:58).

Psalm 91

91:1–16 This psalm describes God’s ongoing sovereign protection of His people from the ever-present dangers and terrors which surround humanity. The original setting may be that of an army about to go to battle. Most of the terrors mentioned in this psalm are left undefined, no doubt intentionally, so that no kind of danger is omitted from application. Believers in every age can read this psalm to learn that nothing can harm a child of God unless the Lord permits it. However, in light of the many references in the Psalms to the future messianic kingdom (cf. especially Pss. 96–100), this psalm must be read as being literally fulfilled then.

I. The LORD’s Protection (91:1-13)

A. The Confidence (91:1, 2)

B. The Dangers (91:3-6)

C. The Examples (91:7-13)

II. The LORD’s Pledge (91:14-16)

91:1 secret place of the Most High. An intimate place of divine protection. The use of “Most High” for God emphasizes that no threat can ever overpower Him. shadow of the Almighty. In a land where the sun can be oppressive and dangerous, a “shadow” was understood as a metaphor for care and protection.

91:3 snare of the fowler. A fowler trapped birds. Here the metaphor represents any plots against the believer intended to endanger his life. perilous pestilence. The reference here and in v. 6 is specifically to dreaded diseases, plagues, and epidemics (cf. Jer. 14:12; Ezek. 5:12; 14:19).

91:4 under His wings. Pictures the protection of a parent bird (see note on Ps. 57:1).

91:8 Only with your eyes. The righteous are so safe in disaster all around them, that they are only spectators.

91:11, 12 This promise of angelic protection was misquoted by Satan in his temptation of the Messiah (see Matt. 4:6).

91:13 tread…lion and the cobra. In general, a metaphor for God’s protection from all deadly attacks (see notes on Ps. 58:4ff.).

91:14 set his love upon Me. God Himself is the speaker in this section (vv. 14–16) and He describes the blessing He gives to those who know and love Him. The word for “love” means a “deep longing” for God, or a “clinging” to God.

91:16 long life. Long life was a specific promise to the OT saint for obedience to the law (e.g., Ex. 20:12; Prov. 3:2). The prophets also promise it to God’s people in the future messianic kingdom (cf. Is. 65:17–23).

Psalm 92

92:1–15 This psalm expresses the exuberance of the psalmist as he recognizes that God is merciful in salvation, great in His works of creation, just in His dealings with the wicked, and faithful in prospering His children.

I. An Expression of Theistic Optimism (92:1-5)

II. An Observation Concerning Righteous Sovereignty (92:6-9)

III. A Testimony to God’s Goodness (92:10-15)

92:Title. for the Sabbath Day. In the post-Exilic community, some psalms were sung throughout the week in connection with the morning and evening sacrifice; others were designated especially for Sabbath worship.

92:2 lovingkindness…faithfulness. These attributes are constant themes of the psalms (see notes on Pss. 85:7; 89:5; see also Luke 10:2).

92:3 lute. See note on Ps. 81:2.

92:10 my horn. See note on Ps. 75:4. anointed with fresh oil. This figure is based on a practice of making an animal’s horns gleam by rubbing oil on them. Thus God, in effect, had invigorated the psalmist (cf. Pss. 23:5; 133:2).

92:11 my desire on my enemies. God gratified the psalmist’s desire by bringing his enemies to ruin.

92:12 flourish like a palm tree. The palm tree and the cedar symbolized permanence and strength (cf. v. 14). They are in contrast to the transience of the wicked, who are pictured as temporary as grass (v. 7). See notes on Ps. 1.

92:13 planted in the house of the LORD. A tree planted in the courtyard of the temple symbolized the thriving conditions of those who maintain a close relationship with the Lord (see note on Ps. 52:8).

Psalm 93

93:1–5 Psalms 93 and 95–100 (cf. Ps. 47) are dedicated to celebrating God’s sovereign kingship over the world. Psalm 93 glorifies God’s eternal, universal kingdom which is providentially administered through His Son (Col. 1:17). Nothing is more powerful than the Lord; nothing is more steadfast than His reign, nothing is more sure than His revelation.

I. The LORD’s Universal Kingdom (93:1-4)

A. Over the Earth (93:1, 2)

B. Over the Sea (93:3, 4)

II. The LORD’s Authoritative Revelation (93:5)

93:1 The LORD reigns. An exclamation of the LORD’s universal reign over the earth from the time of creation (v. 2; cf. Pss. 103:19; 145:13) and forever.

93:3, 4 The sea with all its power is nothing in comparison to the power of God. The doubling and tripling of expressions throughout this psalm (vv. 1, 3, 4) are poetic means of generating literary energy and emphasis.

93:5 testimonies are very sure. As God’s rule over the earth is stable, so His revelation given through Scripture is trustworthy (cf. Ps. 19:7).

Psalm 94

94:1–23 The psalmist’s urgent concern in this psalm is that the righteous are being oppressed, the wicked are prospering, and it does not look as though God cares. The psalmist thus pleads with God to punish the wicked (cf. Pss. 73, 82).

I. Address to God (94:1, 2)

II. Arrogance of the Wicked (94:3-7)

III. Admonition to the Foolish (94:8-11)

IV. Assurance for the Righteous (94:12-15)

V. Advocacy from God (94:16-23)

94:1 to whom vengeance belongs. Vengeance from God is not in the sense of uncontrolled vindictiveness, but in the sense of just retribution by the eternal Judge for trespasses against His law. shine forth. Make an appearance; he may even be asking for a theophany (cf. Pss. 50:2; 80:1).

94:7 The LORD does not see. An autonomous and atheistic attitude (see note on Ps. 59:7).

94:11 thoughts of man…are futile. The wicked designs of the human mind amount to nothing (cf. Ps. 92:5; 1 Cor. 3:20).

94:12 Blessed. To be blessed was to be wise and prosperous in life, as a result of the instruction of God (cf. Ps. 84:5, 12).

94:14 will not cast off His people. God has a permanent commitment to His people, Israel, established through a covenant based on His abiding love (Gen. 15; Jer. 12:15; Mic. 7:18). This important truth serves as a doctrinal basis for Pss. 93–100 and was intended to encourage the nation during difficult times. Paul refers to this in Rom. 11:1 as he assures the future salvation of Israel.

94:17 soul…settled in silence. “Silence” here is another term for sheol, the realm of the dead (cf. Ps. 31:17).

94:18 Your mercy. See note on Ps. 85:7.

94:20 throne of iniquity. A reference to a corrupt judge or ruler. devises evil by law. Corrupt judges and rulers counter the very divine moral order of the universe by using law for wickedness rather than for good.

94:23 cut them off in their own wickedness. Portrays destruction while they are sinning.

Psalm 95

95:1–11 This psalm, with its references to the wilderness wanderings, may have been composed by David (Heb. 4:7) for the Feast of the Tabernacles (cf. Ps. 81). During this feast, the people of Israel lived in booths, remembering God’s provisions for them in the wilderness. After a call to worship (95:1–7a), a prophecy in the voice of the Holy Spirit Himself (cf. Heb. 3:7) breaks in and reminds the people of the dangers of rebellion and tempting God. Verses 7b–11 are quoted verbatim in Heb. 3:7–11 (cf. Heb. 3:15; 4:3–7) with the warning that those vacillating Jews also were in danger of missing the promised “rest” (i.e., salvation).

I. Positive Call to Worship (95:1-7a)

II. Negative Warning of Wrath (95:7b-11)

95:1 Rock of our salvation. This metaphor for God was especially appropriate in this psalm, which refers (vv. 8, 9) to the water that came from the rock in the wilderness (cf. Ex. 17:1–7; Num. 20:1–13; 1 Cor. 10:4).

95:3 the great King above all gods. This is a poetic way of denying the existence of other gods (cf. 96:5), which existed only as statues, not persons (cf. Jer. 10:1–10).

95:4 deep places of the earth. This refers to the depths of the seas, valleys, and caverns, and contrasts with the hills. The point (cf. v. 5) is that God was not a local god like the imaginary gods of the heathens, usually put up in high places, but the universal Creator and Ruler of the whole earth (see note on Ps. 65:5).

95:8 the rebellion. This is a reference to Meribah (translated “rebellion”), the place in the wilderness where the Israelites rebelled against the Lord. Their complaint about lack of water demonstrated their lack of faith in the Lord (Ex. 17:1–7; Num. 20:1–13; Ps. 81:7).

95:9 tested Me. This is a reference to the same event (v. 8), also called “Massah” (translated “testing”), when God brought water out of the rock (Ex. 17:7; cf. Deut. 6:16; 9:22; 33:8). The writer to the Hebrews applies the principle of this event to his readers, suggesting that their inclination to doubt the Lord and return to Judaism was parallel with their fathers’ inclination to doubt the Lord and go back to Egypt.

95:10 go astray in their hearts. Their wanderings in the desert were the outworking of straying hearts.

95:11 My rest. The “rest” was originally the Promised Land, (i.e., Canaan), where the people came at the end of Israel’s 40 year journey in the wilderness. It was analogously applied in the book of Hebrews to salvation by grace (Heb. 3:7—4:10; cf. Heb. 2:3).

Psalm 96

96:1–13 The substance of this psalm, and portions of Pss. 97, 98, and 100 are found in 1 Chr. 16, which was used by David’s direction in the dedication of the tabernacle on Mt. Zion. The psalm has importance beyond that historical occasion, however, because it anticipates kingdom praise for the Lord from all the nations of the world (vv. 3, 4, 7, 9–13; cf. Is. 2:2–4; Zech. 14:16–19), and even from nature itself. It also expresses the intense joy that will saturate the earth when the Messiah is ruling from Jerusalem (cf. Is. 25:9; 40:9, 10).

I. The Proclamation of Praise (96:1-6)

A. The Invitation to Praise (96:1-3)

B. The Recipient of Praise (96:4-6)

II. The Exhortation to Worship (96:7-13)

A. Worship from the Gentile Nations (96:7-10)

B. Worship from Personified Nature (96:11-13)

96:1 a new song. This new song was intended for the future inauguration of the millennial rule of the LORD over the earth (cf. Pss. 144:9; 149:1; Rev. 5:9; 14:3).

96:2 Proclaim the good news. Genuine praise includes a testimony to others of God’s plan of redemption.

96:3 His glory…nations. The glory of the Lord is more than just His majestic splendor. It includes all of the reasons for admiring and praising Him, such as His acts of creation (cf. Ps. 19:2) and redemption (v. 2). all peoples. See note on Ps. 67:3.

96:4 feared above all gods. See note on Ps. 95:3.

96:8 an offering. According to the psalmists and prophets, offerings and sacrifices will be presented to the Lord in the millennial kingdom (cf. Ps. 45:12; Ezek. 40–46).

96:9 the beauty of holiness. That is, “worship the LORD because of the splendor of His holiness” (cf. Pss. 29:2; 99; 110:3; also 1 Chr. 16:29). See note on 2 Chr. 20:21.

96:10 firmly established. Instead of the continuance of international chaos in human history, the world will be settled and efficiently managed by the Messiah in the millennial kingdom (cf. Ps. 2; Mic. 4:1–5). judge the peoples righteously. Not only will the Lord establish international peace and stability in the future messianic kingdom, but He will also rule the world with impeccable justice (cf. v. 13; Is. 11:1–5).

96:11, 12 This is what even inanimate creation awaits (cf. Rom. 8:19–22).

96:13 He is coming. The rule of the Lord described in this psalm is not the present universal kingdom (Ps. 93), but one which will be established when Christ returns to earth.

Psalm 97

97:1–12 The psalmist, though recognizing the Lord’s universal rule at the present (v. 9), anticipates a new coming of the Lord to judge the earth. The imagery of the Lord’s presence may, in fact, be the basis of some NT passages’ descriptions of the second coming (cf. Matt. 24; Rev. 19). Special emphasis is also placed on the Lord’s totally righteous judgments on the world in His kingdom, as well as His obliteration of false religions.

I. The Announcement of the Reign of the LORD (97:1, 2)

II. The Effect of the Reign of the LORD (97:3-12)

A. On His Foes (97:3-9)

B. On His Friends (97:10-12)

97:1 multitude of isles. Refers to all the continents, as well as islands of the world (cf. Is. 42:10; Dan. 2:34, 35, 44; Zech. 14:9).

97:2 Clouds and darkness. Such a description emphasizes the terrifying effect of the Lord’s presence, both in the past (Ex. 19:16–18), and in the future Day of the Lord (Joel 2:2; Zeph. 1:15; Matt. 24:29, 30).

97:3 burns up His enemies. The Lord will utterly destroy His enemies in the future Day of the Lord (cf. Zech. 14:12).

97:4 His lightnings. This is perhaps a reference to the Lord’s awesome and public coming to rule the world (Matt. 24:26–30).

97:5 mountains melt. At the coming of the Lord, the mountains will fade away (cf. Is. 40:3–5; Zech. 14:4, 10).

97:6 heavens declare His righteousness. See the parallel description of Christ’s coming in glory in Is. 40:5 and Matt. 24:29–31 (cf. Rev. 19:11–15).

97:7 all you gods. No false gods or religions will be allowed in the messianic kingdom (cf. Zech. 13:2, 3).

97:8 Zion. See note on Ps. 87:2. Because of Your judgments. A major reason for joy and well-being in the messianic kingdom will be the perfectly righteous judgments of Christ on the peoples of the world (cf. vv. 1–3; also Ps. 48:11; Is. 11:1–5; Zech. 8:3).

97:10 preserves the souls of His saints. Here the doctrine of eternal security is stated. Gratitude for such grace should motivate believers to holiness.

97:11 Light is sown. This is a poetic way of describing the ultimate triumph of righteousness and the righteous (cf. Is. 58:8, 10; 60:19, 20; Mal. 4:2).

Psalm 98

98:1–9 Like the surrounding psalms, this psalm proclaims the excitement and joy of the whole earth over the rule of the LORD in the kingdom. This psalm is given over entirely to praise, with only a brief mention of the wicked.

I. Celebration of the LORD’s Victorious Reign (98:1-6)

A. Triumphs of the LORD (98:1-3)

B. Praise to the LORD (98:4-6)

II. Exaltation of the LORD’s Righteous Judgments (98:7-9)

98:1 a new song. See note on Ps. 96:1. right hand…holy arm. These are symbols of power. the victory. The Lord is often pictured in the OT as a divine warrior (Ex. 15:2, 3; Pss. 18; 68:1–8; Is. 59:15ff.). According to the prophets, Christ will begin His millennial reign following His victory over the nations of the world which will gather against Israel in the end times (cf. Zech. 14:1–15; Rev. 19:11–21).

98:2 the nations. See notes on Pss. 57:9; 67:3; 82:8.

98:3 His mercy and His faithfulness. See notes on Pss. 85:7 and 89:5. salvation. These words are a metaphor for the Lord’s establishment of His righteous kingdom on earth (cf. Is. 46:13; 51:5–8).

98:4 Shout joyfully. A great cheer, greeting and welcoming a king (cf. Zech. 9:9; Matt. 21:4–9). Break forth. The idea is that of an eruption of praise which could not be contained (cf. Is. 14:7; 44:23; 55:12).

98:5, 6 harp…trumpets…horn. Instruments normally used in temple worship (cf. 1 Chr. 16:5, 6; 2 Chr. 5:12, 13; 29:25–30; Ezra 3:10–13).

98:8 rivers clap their hands. Different parts of nature are pictured as rejoicing in this universal scene of joy (cf. Is. 35:1, 2; Rom. 8:19–21).

98:9 He is coming. See note on Ps. 96:13.

Psalm 99

99:1–9 The theme of this psalm is summed up in its last phrase: “the LORD our God is holy”(v. 9). The psalmist encourages praise to the king for His holiness (vv. 3, 5, 9), which is the utter separateness of God’s being from all other creatures and things, as well as His moral separateness from sin. The psalmist also exults in the truth that such a holy God has had an intimate saving relationship with Israel throughout her history (vv. 6–9).

I. Exaltation of the King’s Holiness (99:1-5)

II. Examples of the King’s Holiness (99:6-9)

99:1 between the cherubim. See note on Ps. 80:1; cf. Ps. 18:6–19; Ezek. 10:1ff.

99:2 Zion. See note on Ps. 87:2; cf. Heb. 12:22–24. peoples. See notes on Pss. 57:9 and 67:3.

99:4 King’s strength also loves justice. “King’s strength” may be a kind of epithet for God; or (combining this phrase with v. 3) the psalmist may be saying that a holy name is the strength of a just king. equity. That is, fairness (cf. Is. 11:1–5).

99:5 His footstool. In general, this is a metaphor for the temple in Jerusalem (cf. Is. 60:13; Lam. 2:1); but more specifically, for the ark of the covenant (1 Chr. 28:2). Footstools were included with the thrones of the kings of Israel (2 Chr. 9:18).

99:6 Moses…Aaron…Samuel. Using three of the nation’s famous heroes for examples, the psalmist demonstrates that a holy God has had an enduring, intimate, and saving relationship with Israel.

99:7 cloudy pillar. This was a medium of divine direction (cf. Ex. 13:21, 22; 33:9, 10; Num. 12:5; Deut. 31:15ff.). testimonies…ordinance. Terms in Psalms for God’s Word (see Ps. 119).

99:9 His holy hill. This is the hill in Jerusalem where the temple was (cf. Pss. 15:1; 24:3), and where it will be located in the future messianic kingdom (cf. Is. 24:23).

Psalm 100

100:1–5 This well-known psalm, emphasizing the universal nature of God’s kingship, is a benediction to the series of psalms which are occupied with the Lord’s kingdom rule (Pss. 93, 95–100). Most of it is a call to praise and thanksgiving, while vv. 3 and 5 fix the reasons for that worship.

I. A Call to Praise the LORD (100:1-3)

II. A Call to Thank the LORD (100:4, 5)

100:1 a joyful shout. See note on Ps. 66:1.

100:3 Know. In the sense of experiencing and being completely assured of the truth. the LORD, He is God. A confession that Israel’s covenant God, Jehovah, is the only true God. made us. Though God’s actual creation of every human being is understood here, this phrase seems to refer to God’s making and blessing Israel as a nation (cf. Deut. 32:6, 15; Ps. 95:6; Is. 29:22, 23; 44:2). His people…His pasture. The shepherd image is often ascribed to the king of Israel, as well as to the Lord (cf. Ps. 78:70–72; Is. 44:28; Jer. 10:21; Zech. 10:3; 11:4–17; also Pss. 23:1; 28:9; 74:1; 77:20; 78:52, 53; 80:1; 95:7). The figure suggests intimate care (cf. Luke 15:3–6). According to the NT, the Lord is also the Shepherd of saints in the church age (John 10:16).

100:4 His gates…courts. The gates and courts were those of the temple.

100:5 the LORD is good. God is the source and perfect example of goodness. His mercy. See note on Ps. 85:7. His truth. In the sense of keeping His promises, i.e., His faithfulness.

Psalm 101

101:1–8 This Davidic psalm expresses the righteous commitments of the mediatorial king (David) to his eternal king (the Lord) in regard to 1) his own personal life and 2) the lives of those who inhabit the kingdom. Possibly, this psalm was used later at the coronations of future kings over Israel. Ultimately, only King Jesus would perfectly fulfill these holy resolutions (cf. Is. 9:6, 7; 11:1–5).

I. Personal Life of the King (101:1-4)

II. Personal Outcome of Kingdom Inhabitants (101:5-8)

A. The Just (101:6)

B. The Unjust (101:5, 7, 8)

101:2 perfect way. As the king goes, so go his followers (cf. v. 6). when will You come to me? This is not an eschatological expectation, but rather a personal expression of David’s need for God’s immanent involvement in his earthly kingship. my house. The king first starts with his own personal life (cf. v. 7), and then looks beyond to his kingdom (cf. vv. 5, 8).

101:3, 4 Similar to the “blessed man” in Ps. 1:1.

101:3 my eyes. The king desires to look at nothing but that which is righteous (cf. v. 6).

101:4 wickedness. The king will not engage in wickedness (cf. v. 8).

101:5 slanders…haughty look…proud heart. Neither character assassination nor pride will be tolerated in the kingdom.

101:6 the faithful of the land. Compare to “the wicked of the land” in v. 8.

101:7 deceit…lies. A premium is put on truth as foundational for a kingdom associated with the God of truth (cf. John 14:6).

101:8 the land…the city of the LORD. Israel and Jerusalem respectively.

Psalm 102

102:1–28 The non-specific superscription is unique to this psalm which highlights the thoughts of one who is afflicted (cf. Pss. 22, 69, 79, 102, 130, 142), perhaps expressing exilic lament (cf. Pss. 42, 43, 74, 79, 137). Like Job, whose troubles were not the result of God’s judgment for personal sin, the psalmist cries out in pain. His only relief comes from refocusing on sovereign God and His eternal purposes. Messianic overtones are present as Heb. 1:10–12 quotes Ps. 102:25, 26.

I. A Plea for Immediate Divine Help (102:1-11)

II. A Perspective of God’s Sovereignty and Eternality (102:12-22)

III. A Prayer for Longer Life (102:23-28)

102:1, 2 Frequently the Psalms begin with a cry for God’s sovereign intervention when human resources have proved insufficient, e.g., Pss. 77:1; 142:1.

102:2 Your face…Your ear. Anthropomorphic language (i.e., a figure of speech that attributes human features to God) which points to God’s attention and response respectively.

102:3–5 bones…heart…bones. These terms describe the emotional and physical toll of the psalmist’s ordeal.

102:6 pelican. Possibly a desert owl. The verse describes a desolate situation, extreme loneliness (cf. Is. 34:8–15; Zeph. 2:13–15). owl. Owls were unclean animals, cf. Lev. 11:16–18.

102:7 sparrow. Feeling like a “lonely bird,” the psalmist expresses his perceived abandonment by both God and man.

102:10, 11 a shadow that lengthens. The time of sunset is used to describe the psalmist’s desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength.

102:12–22 The psalmist radically shifts his focus from earth to heaven—from his dilemma to God—and basks in the eternal nature of God and the eternal outworking of God’s redemptive plan.

102:13–16 Zion. Earthly Zion or Jerusalem is in view (cf. vv. 16, 21, 22). Perhaps this points to the time of restoration after the Babylonian Exile (ca. 605–536 B.C.).

102:18 written. The psalmist had a sense of the perpetuation of his literary effort.

102:19 looked down…viewed. The transcendent omniscience of God is in view.

102:22 the peoples…the kingdoms. This will ultimately be fulfilled in Christ’s messianic reign over the world (cf. Ps. 2).

102:23, 24 The psalmist desires to live longer but acknowledges his mortality compared to God’s eternality.

102:24 the midst of my days. Lit. at the halfway point of life.

102:25–27 Eternal God created the heavens and earth, which will one day perish (v. 26). Hebrews 1:10–12 applies this passage to the Lord Jesus Christ, who is superior to the angels because: 1) He is eternal, while they had a beginning; and 2) He created, but they were created. This passage clearly affirms the eternality and deity of Christ. The unchangeable God will outlast His creation, even into the new creation (cf. Mal. 3:6; James 1:17; 2 Pet. 3; Rev. 21, 22).

102:28 The realistic hope of one who perceives that though he is about to die, God’s purposes on earth will be accomplished in future generations.

Psalm 103

103:1–22 Psalms 103 and 104 appear as an intentional pair designed to promote the blessing and exaltation of God. This psalm represents a soliloquy in which David surveys God’s goodness and encourages the angels and the works of God’s creation to join him in divine praise.

I. A Call for Human Praise (103:1-19)

A. Personally (103:1-5)

B. Corporately (103:6-19)

II. A Call for Creation’s Praise (103:20-22b)

A. Angels (103:20-21)

B. Works of Creation (103:22a-b)

III. A Refrain of Personal Praise (103:22c)

103:1 Bless the LORD. Cf. 103:2, 22; 104:1, 35

103:2 forget not all His benefits. These earthly gifts from God included: 1) forgiveness of sin (v. 3), 2) recovery from sickness (v. 3), 3) deliverance from death (v. 4), 4) abundant lovingkindness and mercy (v. 4), and 5) food to sustain life (v. 5).

103:3 diseases. This is not a promise, but rather a testimony which should be understood in the light of Deut. 32:39.

103:5 youth is renewed like the eagle’s. The mysterious way of the long-lived eagle symbolized strength and speed (cf. Ex. 19:4; Jer. 48:40), which also characterizes human youth. As a general rule, a person blessed of God will grow weak and slow down less rapidly than otherwise (cf. Is. 40:29–31, which uses the same language).

103:6–19 The psalmist rehearses the attributes of God with which He blesses the saints.

103:7, 8 His ways to Moses. Cf. Moses’ request (Ex. 33:13) with God’s answer (Ex. 34:6, 7).

103:9 not always strive. There will be a final day of accountability, both at death (Luke 16:19–31) and the Great White Throne (Rev. 20:11–15). The Genesis flood served as a stark preview of this truth (cf. Gen. 6:3).

103:10 not dealt. God’s great mercy (v. 11) and irreversible, complete justification (v. 12) have redemptively accomplished for us, by the death of Christ (cf. 2 Cor. 5:21; Phil. 3:9), what we ourselves could not do.

103:13 As a father. Unlike the pagan gods, who are apathetic or hostile.

103:14 dust. Physically speaking, as Adam was created of dust (Gen. 2:7), so mankind at death decomposes back into dust (Gen. 3:19).

103:15, 16 days…like grass. Man’s life is short and transitory (cf. Is. 40:8).

103:17, 18 the mercy of the LORD. Those who appeal to God’s mercy by proper fear (v. 17) and obedience (v. 18) will overcome the shortness of physical life with eternal life. Luke 1:50 quotes Ps. 103:17.

103:19 His throne in heaven. From everlasting to everlasting God has always ruled over all things (cf. Pss. 11:4; 47:1–9; 148:8–13). This universal kingdom is to be distinguished from God’s mediatorial kingdom on earth.

103:20, 21 His angels…His hosts. Unfallen, righteous angels who serve God night and day (cf. Ps. 148:2; Rev. 5:11–13).

103:22 His works. Refers to God’s creation, which is also to His praise (cf. Pss. 148–150, also 1 Chr. 29:10–13).

Psalm 104

104:1–35 In vivid poetic detail, the psalmist sings of the LORD’s glory in creation (cf. Gen. 1, 2; Job 38–41; Pss. 19:1–6; 148:1–6; Prov. 30:4; Is. 40:1–6; John 1:1–3; Rom. 1:18–25; Col. 1:16, 17). He refers to the original creation (cf. 104:5) without forgetting the fall of man and the cursed earth (104:23, 29, 35). He alternates reciting God’s greatness by 1) personal praise to the Creator (104:1, 2, 5–9, 20–30), and 2) declaring God’s handiwork to his human audience (104:3, 4, 10–19, 31–35). The flow of the psalm loosely follows the order of creation as first reported in Gen. 1:1–31 but closes (v. 35) with an allusion to the end time events recorded in Rev. 20–22.

I. The Heavens and Earth Created (104:1-9)

II. The Needs of Creatures Met (104:10-18)

III. The Sun and Moon (104:19-23)

IV. The Sea and Its Inhabitants (104:24-26)

V. God’s Providential Care (104:27-30)

VI. Benediction to the Creator (104:31-35)

104:1–9 This section approximates the first two days of creation (cf. Gen. 1:1–8).

104:1 very great. The Creator is greater than His creation. Therefore, the Creator is to be worshiped, not the creation (cf. Ex. 20:3, 4; Rom. 1:29).

104:3 the waters. Refers to the original creation with the waters above the heaven (cf. Gen. 1:7, 8).

104:4 spirits…flame of fire. Hebrews 1:7 attributes these characteristics to angels describing their swiftness and destructiveness as God’s instruments of judgment.

104:5 foundations. Cf. Job 38:4.

104:6–9 While this might sound like the worldwide flood of Gen. 6–9, it continues to refer to the creation, especially Gen. 1:9, 10 regarding the third day of creation.

104:10–18 With water (vv. 10–13), vegetation (v. 14), food-producing vines, trees, and grain (v. 15), trees (vv. 16, 17), and cliffs (v. 18), the Creator provides for the basic needs of His creation. This corresponds to the third day of creation (cf. Gen. 1:11–13).

104:13 upper chambers. Refers to rain clouds.

104:19–23 This section corresponds to the fourth day of creation in Gen. 1:14–19. The work period of predators (the night) is contrasted with the work time of humans (the day).

104:24–26 This portion corresponds to the fifth day of creation in Gen. 1:20–23.

104:26 Leviathan. This term appears in 4 other OT passages (Job 3:8; 41:1; Ps. 74:14; Is. 27:1). In each case, Leviathan refers to some mighty creature who can overwhelm man but who is no match for God. Some form of sea monster, probably a dinosaur, is in view. See note on Job 41:1.

104:27–30 All of creation waits upon God for His providential care. These verses allude to the sixth day of creation (cf. Gen. 1:24–31).

104:30 Your Spirit. This most likely should be translated “Your breath,” which corresponds to “the breath of life” in Gen. 2:7.

104:31–35 The psalmist closes with a benediction to the Creator in which he prays that the ungodly might no longer spiritually pollute God’s universe (104:35). This prayer anticipates the new heaven and new earth (cf. Rev. 21, 22).

104:32 trembles…smoke. Earthquakes and fires caused by lightning are in view.

104:35 sinners…wicked. Although God has been merciful to let His fallen human creation live on (cf. Gen. 3:1–24), those who bless and praise the Lord desire to see the day when 1) sinful men have been abolished from the earth (cf. Rev. 20:11–15), and 2) the curse of the earth is reversed (cf. Rev. 22:3).