New Spirit-Filled Life Bible

78:60 After the conquest of the Promised Land, the tabernacle that had accompanied Israel in their wilderness journey was set up at Shiloh, approximately 35 miles northeast of Jerusalem.

78:71 References to a shepherd or his work, here and in Ps. 77, 79, and 80, gave rise to the name for these Asaphic psalms as “Shepherd Psalms.”

79:1–13 Nations have come: This psalm belongs to the Asaphic school of song writers, and was written after Jerusalem was destroyed by the Babylonians in 597–587 B.C.

79:2 Birds: This verse brings to bear the prophecy of Jeremiah (Jer. 19:7).

79:6 Wrath: Jeremiah utters this same curse in Jer. 10:25. Many other verses in this psalm are quotes from other psalms.

80:1, 2 God is pictured as sitting on the mercy seat over the ark of the covenant, which was placed between two cherubim (1 Chr. 13:6). The three tribes mentioned followed next to the ark when Israel journeyed (Num. 2:17–24).

80:3 To shine is similar to our modern expression “to smile on us.” This refrain is repeated in vv. 7 and 19, with the name of God (Hebrew ’Elohim, ’Elohim Sabaoth, Yahweh ’Elohim Sabaoth) intensified each time.

80:7 Hosts is used to mean armies of men or angels.

80:8 The vine is Israel.

80:11 Sea to River are symbols for the western and eastern boundaries of the nation of Israel.

80:18 Revive us: This prayer is based on the prayer concerning restoration voiced by Solomon (1 Kin. 8:33, 34).

81:1–5 This song was for the New Year and the Feast of Tabernacles in the autumn. Its first five verses are an introduction to an oration in which God speaks personally in the last 11 verses.

81:3 The trumpet (Hebrew shophar) is a ram’s horn. The New Moon was the beginning of the festival, and the full moon was its ending (the first day and the fifteenth day of the month, respectively). Solemn, as an adjective, is not in the Hebrew text. It should read simply “festival day,” a time of happiness and joy.

81:5 God’s deliverance of Israel from Egypt, a land of foreign language, was intended to be a testimony.

81:6–16 This is a short version of the first half of the song of Moses in Deut. 32.

82:1–8 This short psalm is a vindictive pronouncement against corrupt judges. Gods: In Canaanite culture, the heads of clans, tribes, or city-kings were highly venerated by following generations and often received the title of “gods.”

82:3, 4 See section 1 of Truth-In-Action following Ps. 89.

82:5 Rulers who stumble in darkness produce unstable kingdoms.

82:6 This is quoted by Jesus in John 10:34 to defend His claim to sonship. Since all the Jewish leaders were called gods, … children of the Most High, certainly Jesus should be allowed the title of Son of God. It is also fitting that Jesus uses this psalm, which speaks of the corruption in leadership, since many religious leaders were corrupt at that time in history (Matt. 23). See note on John 10:34.

83:6, 7 The list of small nations from Edom to Amalek were located on the eastern border of Israel; Philistia was southwest and Tyre northwest.

83:8 Assyria eventually became a much larger militaristic nation and was situated far northeast of Israel (modern Iraq). The children of Lot refers back to Moab and Ammon.

83:9–12 Deal with them: The psalmist recalls past victories of Israel recorded in Judg. 4, 5, 7, and 8, led by Deborah and Gideon.

83:18 The LORD (Hebrew Yahweh) is the sacred name of God, whose significance was revealed first to Moses (Ex. 6:2). The abasement of these peoples is for a purpose, the exaltationof God.

84:2 Just as the nation longs for the autumn rain at the end of a parched summer, so also the pilgrims coming to the Feast of Tabernacles in Jerusalem thirst for fellowship with God in the temple.

84:3 The worshiper, poetically, is envious of the sparrow who has free access, at any time, to the temple courtyard.

84:6, 7 Baca is a type of balsam plant that can survive in dry conditions. The Valley of Baca is thought by some scholars to be the same as the Valley of Rephaim (2 Sam. 5:22–24). The rain is the early rain that begins to fall in the autumn and gives new life to sprouting plants and strength to men.

84:10–12 See section 2 of Truth-In-Action following Ps. 89.

84:10 Doorkeeper means, literally, “stand at the door.”

85:1 It may be that this poem of gratitude was written after the Babylonian captivity.

85:4 There was still work to be done when the exiles returned, thus the prayer to restore (Neh. 1:3).

85:8 I will hear introduces a response from God (Hab. 2:1). Today as then He speaks peace (John 14:27). Folly is not simply foolishness, but is used in the OT to mean evil, wickedness, and idolatry.

86:1–17 This is the only psalm in Book Three attributed to David, and it is unique in that David used the title ’Adonai (Sovereign Lord) seven times, preferring it more often than Yahweh, the name of God.

86:8 These gods are idols and myths that pagans call gods. David is not acquiescing to polytheism (1 Cor. 8:5, 6).

86:9 For fulfillment see Rev. 7:9, 10.

86:11, 12 See section 2 of Truth-In-Action following Ps. 89.

86:11 Unite: That is, do not let the heart have many allegiances or distractions.

87:1–7 The most resistant Gentile peoples will find spiritual birth in Zion.

87:2 The gates are symbolic of security and strength. See Matt. 16:18 where the gates of hell do not prevail against the church.

87:4 Rahab is another name for Egypt (Is. 30:7), one of Israel’s old enemies.

87:6 Registers: See Heb. 12:23 where the church of the firstborn is registered in heaven.

87:7 All that truly quenches one’s spiritual thirst is from God.

88:title Some translate Mahalath Leannoth in the title as “in sickness or suffering” and Ezrahite as meaning “native-born.” This is possibly a poem by the sons of Korah for Heman (1 Kin. 4:31), who was gravely ill with what may have been leprosy.

88:4 The pit is literally a cistern, used here as a symbol for the grave.

88:10–12 Dead: The soul overcome with bereavement often does not have the same perspective as the eye of faith.

88:13 Although oppressed, the psalmist remains persistent in prayer (vv. 1, 2, 9, 13). See Luke 18:7 for God’s response to such persistence.

89:1–52 This is a messianic psalm reaffirming the Davidic covenant in which his Seed will reign. It shows that God is able to rescue His promise from the depths of the grave, if necessary, to fulfill it.

89:11–18 See section 3 of Truth-In-Action following Ps. 89.

89:12 Tabor and Hermon are mountains that are personified as rejoicing as part of God’s creation.

89:15 Blessed: Those who have learned to worship in joy enter into God’s presence and find happiness.

89:17 The parallel structure of this verse shows that horn is a metaphor for strength.

89:20 Paul refers to this verse, with its messianic hope, in Acts 13:22, 23 (I have found).

89:26 My Father were words constantly on Jesus’ lips (see Matt. 11:27). David’s relationship with God was characterized by intimacy.

89:27 This verse is applied to Christ, who was the firstborn from the dead by the Resurrection (Col. 1:15–18).

89:38 Cast off: That there is a deeper fulfillment than the immediate circumstances of the Israelite poet is evidenced by his bewilderment in vv. 38–51 at the crown’s being cast off.

89:45 The emotional struggle and inner turmoil may prophetically reflect the rejection and dishonor shown to Christ with its reproach (v. 41), shortening of His life, and seeming loss of all hope of reigning.

89:49 Truth, in Hebrew, is steadfastness.

89:52 This doxology closes the collection of psalms called Book Three.

90:1–17 This psalm begins a series of Sabbath songs (Ps. 90—99) intended for public worship.

90:1, 2 See section 4 of Truth-In-Action following Ps. 106.

90:2 Moses mentions the infinity of God by comparison, to give a point of reference to this psalm’s main topic: life’s brevity.

90:3 Destruction: That is, man returns to dust (Gen. 3:19).

90:4 Hebrew time was divided into watches, which consisted of three hours each (see Judg. 7:19).

90:5 Three metaphors underline the brevity of life stated in the previous verse: a sudden flash flood, sleep with no awareness of time, and withered grass.

90:8 See section 3 of Truth-In-Action following Ps. 106.

90:8 Sins: The fallen nature of man is the ultimate reason for life’s brevity. See Rom. 6:23.

90:10 If one’s life is extended 10 years, it merely contains more labor and sorrow and flies away like a forgotten dream (Job 20:8).

90:11 Anger is a divine response to the irresponsible use of time by men. We should consider with fear our accountability to God for all our actions in this life.

90:13–17 Contemplation of this topic drives the psalmist to his knees in prayer.

90:13 The Lord respects a man’s contrition and repentance and will show compassion.

90:14 Early: In the morning. That is, “Let there be a new day of mercy.”

90:16 Work: Acts of mercy and salvation. See Deut. 32:4.

90:17 Beauty: Pleasantness, sweetness, or delight.

91:1–16 See section 1 of Truth-In-Action following Ps. 106.

91:1, 2 There are three titles for God in these verses besides the personal name of the LORD (Yahweh): ‘Elyon (the Most High), Shaddai (the Almighty), and ’Elohim (here meaning “the Sublime God”).

91:3 Pestilence: Attacks that come like a plague. The metaphor is significant to the Hebrews since plagues of locusts and disease were common in the Middle East (Joel 1:4).

91:11, 12 This was quoted by Satan to mislead Jesus in His wilderness temptation by attempting to coax Him into irresponsible behavior (Matt. 4:6).

91:13 See Luke 10:19 and Rom. 16:20.

91:14–16 Because: God, in this section, responds to the psalmist. The best prayer is dialogue, not monologue.

91:15 Although the psalmist (and reader) are not promised total immunity from calamities, the Lord assures him that He will be present with those who call upon Him and that He will deliver and honor them.

92:1, 2 See section 2 of Truth-In-Action following Ps. 106.

92:2 Every morning and every night animal sacrifices were offered with praise under the Mosaic system.

92:3 The use of instruments in worship services has the full sanction of the teaching of Scripture.

92:6 In OT writings, the fool is not merely a simpleton but a decadent sinner.

92:9 Be scattered (literally, “shall scatter themselves”): Evil, by its very nature, disintegrates because of its weaknesses and then self-destructs.

92:10 The horn is a symbol for strength and positions of prominence and security.

93:1–5 The thought of this royal poem is that after other things are swept away by floods of adversity (v. 3), hostile nations, or evil powers, the Lord remains established (v. 2), and His Word stands sure (v. 5).

93:5 That God’s house (temple) is one of holiness is reaffirmed by Paul in 1 Cor. 3:17.

94:1–23 In this petition for help, the people as a nation (v. 5) cry out in vv. 1–15, and an individual soul (v. 17) cries out in vv. 16–23.

94:1–7 See section 1 of Truth-In-Action following Ps. 106.

94:15 Judgment (justice) delayed is not justice denied from God’s perspective.

94:16, 17 Only the Lord’s help is enough to prevent the silence (death) that evildoers would cause.

94:20 An evil government is working wrong with its laws.

95:1, 2 See section 2 of Truth-In-Action following Ps. 106.

95:2, 6 An important key to entering into the presence of God is to come humbly with abundant praise.

95:4, 5 The extremes of the deep places and the heights, the sea and the dry land are used to indicate “everything.” In addition to these, which all men have seen (Rom. 1:20), Israel saw and rejected additional works of God (v. 9).

95:9 See Ex. 17:7 where “Massah” and “Meribah” mean “Tempted” and “Contention.”

95:11 The satisfying result of being in God’s presence by means of praise is rest. Grumbling, complaining, and unbelief destroy that rest (Heb. 3:7–15).

96:1–13 This psalm is included in the jubilant praise King David offered when he brought the ark of the covenant to Jerusalem (1 Chr. 16:23–33).

96:1 See section 2 of Truth-In-Action following Ps. 106.

96:4, 5 Idols: The root of this word means “worthless”; all the gods are worthless, but the LORD (Yahweh) is great.96:13 The apostle Paul confirms this link of judgment with righteousness and adds that Jesus will be the Judge (Acts 17:31).

97:2–5 The imagery depicted here is taken from the account in Ex. 19 when God appeared to Moses with the Law.

97:3 God as fire is used by the author of Heb. to encourage endurance in the Christian walk (Heb. 12:29).

97:7 You gods: The songwriter is not condescending to polytheism, but is exalting the Lord above everything men may call gods (96:5). See an example of such supremacy in 1 Sam. 5:3.

97:10 This is an extremely simple but an extremely accurate means of evaluating our regard for God.

98:1–9 This song of victory begins and ends with the same phrases as Ps. 96, and here it celebrates God’s merciful restoration. In these expanding stanzas, Israel (vv. 1–3), all the people of the earth (vv. 4–6), and then all of nature (vv. 7–9) are exhorted to join in praise.

98:1–3 See section 4 of Truth-In-Action following Ps. 106.

98:4–6 See section 2 of Truth-In-Action following Ps. 106.

99:1–9 This hymn to holiness is marked by three stanzas, each of which ends with a declaration that God is holy (vv. 3, 5, 9).

99:1 He dwells: God spoke to Moses and the high priests from the mercy seat on top of the ark of the covenant which was between two winged cherubim (Ex. 25:18–22).

99:8 Though God forgives, there are consequences of sin, lest man forget how offensive it is to God and how harmful it is to mankind (Ex. 34:6, 7).

99:9 The holy hill is the temple mount in Jerusalem.

100:1–5 This poetic gem sets forth a key to a successful spiritual life: entering into God’s presence by means of dynamic praise, which includes singing, gladness, thanksgiving, and worship.

100:1 See section 2 of Truth-In-Action following Ps. 106.

100:3 Not we ourselves: or translate, “and we are His.” “Not” and “His” sound alike in Hebrew.

100:4 Arrogant intrusion into the courts of the King of the universe is inappropriate.

100:5 For: The summons to praise is based on these three valid reasons.

101:1–8 An “oath of office” is what some consider an appropriate summary for this psalm of David, for it deals with the way an official should behave (v. 2).

101:8 Early: Late in his life, as well, King David gave to Sol-omon instructions for dealing with evil men in the city (1 Kin. 2:5–9). Only in the “New Jerusalem” will this principle be fully carried out (Rev. 21:27).

102:6, 7 The birds are evidently symbolic of desolation and loneliness.

102:11 Grass is a common biblical symbol for life’s fleeting moments (James 1:10, 11).

102:18 Paul the apostle leaned heavily on the idea that OT writings were written for the benefit of the generation to come (Rom. 15:4; 1 Cor. 10:11).

102:25–27 Man oftentimes tries to glorify himself by making things that will outlast his own life, but God is glorified by outlasting what He makes.

103:1–5 See section 4 of Truth-In-Action following Ps. 106.

103:2–4 See section 3 of Truth-In-Action following Ps. 106.

103:8 See Ex. 34:6. David has studied the Law faithfully, and it has become second nature for him to incorporate quotes about God’s merciful and gracious character from it into his own songs.

103:10–12 See section 3 of Truth-In-Action following Ps. 106.

103:13 In contrast to the vastness of the merciful dealings of God, David returns to emphasize the closeness and sensitive intimacy of God in His fatherly role.

103:14 That man’s frame (literally, “form”) is dust refers to creation (Gen. 2:7).

103:15 Grass is a common metaphor used in the Bible for life’s brevity. See Is. 40:6–8.

103:19–22 This song of gratitude began in the sickroom of despair and ends in the throne room of divine splendor.

104:1–35 Bless the LORD: In this creation hymn the composer draws upon common observations of nature that other nations, such as Egypt, also took note of, with one exception: the psalmist attributes them all to the correct source of creation, the Lord (v. 24). See the Egyptian poem, Hymn to Aton (14th century B.C.), and John 1:3.

104:3 Perhaps a poetic description of the way the sky seems to rest upon the sea at the line of the horizon.

104:4 This is quoted in Heb. 1:7 to show that angels are created beings inferior to Jesus.

104:5–9 The Earth was originally covered with waters which receded to allow dry land to appear (Gen. 1:2).

104:5 Moved: Shaken, destabilized.

104:12 That the birds and other animals are sustained by the intricate design of the Lord is reemphasized in the NT (Matt. 6:26) to inspire our faith to look to God for our daily provision.

104:15 Wine, olive oil, and bread (wheat) are the three main staples of Israel, and this list is repeated throughout the OT.

104:24 God is not part of nature as pagans conceived their gods to be. He is above nature and separate from it, just as a worker is distinct from his works.

104:30 It is by God’s Spirit that man is created physically, and it is by God’s Spirit that he is re-created spiritually (John 6:63).

105:1–45 See section 4 of Truth-In-Action following Ps. 106.

105:1–45 His deeds: This song and the next one (Ps. 106) relate a brief history of the rise of the Israelite nation from Abraham (v. 6).

105:1–15 Give thanks: This stanza parallels the song David prepared for Asaph and the musicians when the ark of the covenant was brought to Jerusalem (1 Chr. 16:8–22).

105:7 He and His are repeated at least 49 times in this work, emphasizing God’s providence in Israel’s history.

105:15 Do not touch: This command refers to the stories of Sarah (Gen. 12:17) and Rebekah (Gen. 26:8–11).

105:19 Tested refers to the years of character development Joseph experienced (Gen. 39—41) before his childhood dreams of promotion finally came true (Gen. 37:5–11).

105:22 Wisdom: That is, how to store up food for a seven-year famine in Egypt.

105:25 Even though Egypt was an instrument in God’s perfect timing, the people’s sin resulted from hearts of jealousy (Ex. 1:9–14).

106:1–48 Ps. 106 continues the history of the preceding psalm with a marked difference: it realistically portrays the sins of the nation down to its destruction by Babylon.

106:6 Sinned: This section begins a narrative of seven occasions of Israel’s rebellion against God in the wilderness journey. See 1 Cor. 10:5, 6 for an application.

106:20 Paul’s stinging appraisal of mankind’s changing their glory contains this verse (Rom. 1:23).

106:23 See section 1 of Truth-In-Action following Ps. 106.

106:28 Baal is a title for any of the many Canaanite gods. Peor is probably one of the hill shrines where a baal was worshiped. Joined themselves refers to the immorality that Israel committed with the baal cult prostitutes (1 Cor. 6:16–20).

106:34–39 Gentiles: The disobedience of Israel continued even in the Promised Land by their adapting to the customs of the corrupt nations there—the worst of which was child sacrifice.

106:37, 38 As does this passage, 1 Cor. 10:19, 20 also associates demons with idols.

106:41 The very people that Israel admired and emulated (v. 35) actually hated them.

106:43 Many times refers to the era of the judges when God repeatedly raised up deliverers for Israel.

106:47 Gather us: The psalmist is writing during the era after the Babylonian captivity when Jews are scattered throughout the Middle East.

106:48 Blessed: This verse serves as a doxology for Book Four, the fourth collection of ancient psalms.

107:1–43 This psalm of deliverance features a refrain found in vv. 1, 8, 15, 21, and 31.

107:3 God’s people were widely scattered after the Assyrian and Babylonian captivities.

107:22 Thank offerings were a kind of peace offering that an Israelite could sacrifice out of gratitude (Lev. 7:11–15); but this verse may also refer to the verbal sacrifices of worship and praise (Heb. 13:15).

107:26 Soul melts is another way of saying that courage is gone.

107:41 Setting the poor on high resembles the praise of Mary’s Magnificat (Luke 1:51–53).

108:1–13 “A Song. A Psalm” (see 108:title): This psalm is a combination of verses from 57:7–11 and 60:5–12, exhibiting clearly the Psalter’s character as a collected body of songs.

109:1–5 Anyone suffering from the verbal attacks of others cannot help but notice the frequency and seriousness with which this struggle is treated in the Psalms.

109:6 Accuser is literally “Satan,” but is often translated “adversary,” or “accuser,” as here (1 Pet. 5:8; Rev. 12:10).

109:8 His days: This wording was applied by the apostles to the greatest of traitors, Judas Iscariot, after his death (Acts 1:20).

109:25 Heads: The bystanders reviled Christ on the Cross and shook their heads in contempt (Matt. 27:39).

110:1–7 The LORD: This psalm is considered by Jews and Christians alike to be messianic, and this interpretation is confirmed by Jesus’ own use of it to prove His deity (Luke 20:42).

110:1 My Lord: That is, the Lord of the universe (Yahweh) told David’s Lord (’Adonai, the Messiah) to rejoice. Many NT writers quote this verse. The word said is a unique word which only refers to inspired prophetic utterances. For footstool see Josh. 10:24, 25.

110:2 Rod is another word for the royal scepter, a symbol of power. Rule: As Paul showed in 1 Cor. 15:25, Christ is ruling now among enemies.

110:3 Similar to 2 Sam. 23:4, this is a picturesque description of a new king rising to the throne.

110:4 Clearly the offices of the Messiah as King and priest are revealed here, since Christ constantly intercedes for man, as the NT affirms by quoting this verse (Heb. 7:21–25). The Melchizedek priesthood is considered superior to the Aaronic one (Heb. 7:3–28), since Abraham paid tithes to Melchizedek and Mel-chizedek was not just a priest but a king-priest as was Jesus (Gen. 14:18–20).

110:5–7 These verses are addressed to God (Yahweh) talking about the work of the Lord Jesus (’Adonai).

110:5 One aspect of the wrath of Jesus is shown in the judgment predicted in Matt. 23—25.

110:7 Drink: That is, after the judgment, or battle, he is refreshed as if drinking from a cool brook.

111:1–10 This is an acrostic poem of 22 lines, each beginning with successive letters of the Hebrew alphabet. Vv. 9 and 10 contain three lines each, while the other verses contain two each. In Hebrew each of the lines usually contains just three words.

111:1 Praise: This is a fitting psalm for congregational worship since it carries out the intent, stated here, of praising God for His works and His character.

111:2 See section 1 of Truth-In-Action following Ps. 150.

111:6 Heritage is a reference to the land of Canaan given to Israel.

111:9 Redemption recalls the redeeming of Israel from Egyptian slavery, and the covenant is the Mosaic one given at Mt. Sinai.

111:10 See section 3 of Truth-In-Action following Ps. 150.

112:1–10 This is an acrostic poem of 22 lines, each line beginning with successive letters of the Hebrew alphabet. While Ps. 111, also acrostic, celebrates the holy God, this reveres the holy man.

112:1–4 See section 1 of Truth-In-Action following Ps. 150.

112:1 Blessed (Hebrew ’esher) means happy, and is equivalent to the Greek makarios of Matt. 5:3.

112:3 This statement about wealth must be balanced with 37:16 and stories of men like Job and Paul who suffered financial setbacks (Phil. 4:12). Consideration of riches laid up in heaven gives this a proper perspective.

112:9 Dispersed: This is quoted by Paul in 2 Cor. 9:9 to encourage Christian charity. Horn is an OT symbol for prominence and social standing.

112:10 Grieved: Remorse for not choosing the charitable path in life, though more demanding at times, is the consequence that awaits the wicked (Luke 13:24–28).

113:1–9 Praise: This and the following Hallel songs were sung in two parts (113—114 and 115—118) in every dwelling where the Passover was celebrated. It was the singing of the second part that is referred to in Matt. 26:30, just before the crucifixion of Jesus.

113:6 Humbles Himself: The marvelous condescension of God goes beyond beholding, and unfolds further in the incarnation and crucifixion of Jesus (Phil. 2:5–8). The deist postulating God’s aloofness is thereby dealt a mortal blow.

113:7–9 Raises the poor: These verses are lifted from Hannah’s prayer in 1 Sam. 2:5, 8. Dust and ash heap are symbols of the lowest shame and deepest poverty (1 Kin. 16:2).

114:1–8 This reference to Egypt gives the Egyptian Hallel group of psalms (113—118) their name. OT faith was based on specific historical events, not on mythology that characterized other national religions.

114:3 In a capsule the psalmist describes the history of the exodus from slavery by crossing the Red Sea and passing through the Jordan River on dry ground (Ex. 14:16; Josh. 3:17).

114:4 Skipped refers to the shaking and quaking of Mt. Sinai when the Law was given to Moses (Ex. 19:18).

114:8 The miracle of the rock producing water is found in Ex. 17:6, and the flint refers to the event of Num. 20:11. See Deut. 8:15.

115:3–8 The contrast between the spiritual God who reigns omnisciently and omnipotently, and the metallic idols who are limited to the space of a carved object, is so telling that it makes idolatry absurd. See Isaiah’s further mockery in Is. 44:12–20.

115:8 Like them: The root word for idol is “worthless”; so then, their worshipers become worthless (Jer. 2:5) and corrupt individuals (2 Kin. 17:15–17).

115:11–13 See section 3 of Truth-In-Action following Ps. 150.

115:12–15 The switch from us to you may indicate the congregational use of this psalm where the speaking alternates between the minister (priest) and the congregation.

115:17 From the perspective of physical life on Earth, it seems the dead are silent; but from the viewpoint of the spirit world, the dead are fully alive (Matt. 22:32). Ps. 16:9, 10 balances this statement of v. 17.

116:1 I love the LORD is the exact response God’s heart desires as a result of God’s interventions in our lives. It fulfills the royal law (Matt. 22:37, 38) and is a perfect “thank You.” He has heard: This psalm highlights the joy of answered prayer, here from life-threatening circumstances (vv. 3, 8).

116:10 I believed: Paul took this psalm of “near-death” and applied it to faith-believing ministers who were near death’s door because of persecution (2 Cor. 4:12, 13).

117:1 Though short, this call to worship finds its place in Paul’s theology which included Gentiles in God’s eternal plan (Rom. 15:11).

117:2 Powerful motivations for praise are God’s mercy (Hebrew chesed) and steadfast truth. These two attributes of God are constant themes from one end of the Bible (Gen. 24:27) to the other (John 1:17).

118:1 Mercy (Hebrew chesed) is often translated “steadfast love,” “unfailing love,” or “lovingkindness” and is equivalent to the NT “grace.”

118:6 My side: This was used as a text in the NT to remind Christians of God’s faithful provision of the necessities of life (Heb. 13:5, 6).

118:19, 20 These statements about entering gates set the mood for the crowd’s use of vv. 25, 26 as praise when Jesus made His public Triumphal Entry into Jerusalem (Mark 11:1–11).

118:22, 23 These verses are quoted five times in the NT as applied to Jesus’ being rejected by the Jewish leadership (1 Pet. 2:7). Rejection is a hard thing for anyone to experience, but it is marvelous when God turns it around for good.

118:25 The shouts of Save now (Hebrew hosanna) were a recognition by the NT crowd that Jesus is the Lord who can save—He is God (vv. 25–27; Matt. 21:9).

118:27 Horns are stone outcroppings extending from each corner of the sacrificial altars.

119:1–176 Aleph (heading before v. 1): This skillfully written psalm is an alphabetic (acrostic) masterpiece divided into 22 stanzas with eight couplets in each stanza. All the couplets in the first stanza begin with the first letter of the Hebrew alphabet, ’aleph; the couplets in the second stanza begin with the second letter, beth; and so on, to the end of the poem.

The sublime topic adroitly presented is the divine revelation variously called “the Law,” “commandments,” “testimonies,” “statutes,” “precepts,” “judgments,” “word,” “ordinances,” and “way.” This seems to be an expansion of 19:7–11.

119:1 Blessed (happy) sets the theme for the entire poem: the key to happiness is doing the will of God revealed in His Word.

119:11 This oft-quoted verse indicates that the truly spiritual person operates from a heart that has embraced God’s truths out of a sincere desire to avoid sin.

119:36 Covetousness has to do with what we want; God’s testimonies (Word) have to do with what He wants.

119:37–40 See section 3 of Truth-In-Action following Ps. 150.

119:45 God’s law is not restrictive; it only restricts from things that harm, and it liberates man to live in the fullness of God’s perfect plan.

119:49, 50 See section 4 of Truth-In-Action following Ps. 150.

119:70 Grease: That is, they are as dull or senseless as a bucket of lard.

119:72 See section 1 of Truth-In-Action following Ps. 150.

119:83 Wineskin in smoke: Either physically wrinkled from age or emotionally shriveled from affliction.

119:96 Consummation of all perfection: Probably the sum total of all that is perfect from an earthly perspective, but God’s Word has no limits.

119:99, 100 Secular teachers and ancients are of little value in comparison to the wisdom of God’s Word.

119:103 See section 1 of Truth-In-Action following Ps. 150.

119:105 See section 1 of Truth-In-Action following Ps. 150.

119:108 The freewill offerings are a reference to praise (Heb. 13:15).

119:127 Fine gold is pure, like 24-karat gold.

119:130 Entrance is literally “opening”; that is, their exposition gives light or direction in life.

119:164 Seven: Perhaps literal but perhaps figurative for a complete, full day of praise.

120:1–7 This psalm and Ps. 121—134 are probably those sung by pilgrims ascending the hills to Jerusalem for the yearly feasts (122:4). See title: “A Song of Ascents.”

120:3, 4 Arrows: This is another way of saying the slanderers will reap what they sow. The broom tree is a thorny brushwood preferred for kindling because it produces a long, hot fire; so, lying lips will themselves be burned (see Prov. 16:27).

120:5, 6 Meshech and Kedar symbolically stand for warlike tribes around Israel. The intent is, “Though I stand for peace, I am surrounded by men of hate.”

121:1 The hills that the writer sees are the hills of Zion and Jerusalem, the OT symbol for the dwelling place of God that He chose as the central place of OT worship (Deut. 12:5).

121:2 The Creator of heaven and earth is also its Guardian and Caretaker. This refutes the philosophy of transcendentalism or deism, where God is said to be remote (Col. 1:17).

121:3 The Hebrew word for keeps (preserves) is used six times in this song, dramatically emphasizing the care of God (see Jude 24).

121:6 The sun and moon represent 24-hour protection.

121:7 The saint is preserved, not in the sense that he will never suffer adversity, but that he will go through adversity and come out a winner.

121:8 The keeping power of God sustains until the very coming of the LORD Jesus Christ (1 Thess. 5:23).

122:1–9 House: Although the center of worship is not now just one city as in this OT setting, but rather many local churches (John 4:21), yet we can learn from this psalm great respect for the things of God: worship, revelation, unity, and justice.

122:1 Glad: Since OT congregational worship was so exciting, how much more joyous ought worship in the NT church to be, now that the full gospel of Jesus has been revealed.

122:3–5 That is, the psalmist rejoices in the fact that the Testimony (the revealed Mosaic Law) for maintaining an orderly society is the unique possession of Israel, and that it is being administered by the fair and just rulings of King David and his administrators.

122:6 There is a poetic play on words here, since Jerusalem means “City of Peace.” His prayer is that the city will live up to its name. Peace (Hebrew shalom) is a comprehensive word that includes welfare, health, prosperity, and happiness, not just the absence of strife.

122:9 The main attraction in OT Jerusalem, and in the spiritual Jerusalem (Gal. 4:26), was the house of worship where the presence of God was.

123:1–4 Just as Jesus looked up to heaven in recognition of His source of supply (John 17:1), and as Stephen looked steadfastly into heaven for comfort during persecution (Acts 7:55), so the psalmist sets an example for us in looking to God as a helping hand.

123:3, 4 Those who proudly depend upon themselves tend to despise those who humbly depend upon God.

124:1–8 With three metaphors the beleaguered psalmist describes his enemies: beasts who would have swallowed (devoured) him (v. 3), floods of swollen waters (v. 5), and fowlers (bird-hunters) (v. 7). But the Creator of nature also controls nature and is his help (v. 8).

125:1 Mount Zion is a symbol of security.

125:2 Jerusalem is situated in a mountain range running north and south, parallel to and west of the Jordan River.

126:1–6 This gleeful song refers to the return of the Jews from the Babylonian captivity after 70 years in exile (Ezra 1:1–3). Three metaphors are used to express the overwhelming joy of coming home: a pleasant dream (v. 1), the refreshing water of streams in the southern desert area (v. 4), and harvesttime festivities (v. 6).

127:1–5 Of the 1,005 songs of Solomon only this one and Ps. 72 are attributed to him in the Book of Psalms (1 Kin. 4:32).

127:2 Sorrows (anxiety): This verse is a condensed way of saying what Jesus taught in Matt. 6:25–34 about worrying.

127:3–5 This section concerning children must be taken spiritually as well as biologically in light of NT revelation. See Phil. 2:19–22 for an example of a spiritual son.

127:5 A man’s offspring would join in his defense in the city’s gate, the place disputes were addressed.

128:1–6 The benedictions here are all based on a too-often overlooked element of worship: the fear of the Lord (v. 1).

129:1 Youth: That is, from its early beginning in history as a nation.

129:6 That is, grass that has sprouted in the gutters or corners where dirt has collected on the flat roof and quickly withers in the sun’s heat.

130:1–8 This example of true repentance begins with a cry to be delivered out of the depths of sin (v. 1) and ends with the assurance that God will redeem Israel (v. 8).

130:5–7 See section 4 of Truth-In-Action following Ps. 150.

130:8 The emphasis is on He (literally “He Himself”). God, in Christ Jesus, fulfilled that hope (Matt. 1:21).

131:1 Nor … lofty: This attitude of humility is underlined by Paul (Rom. 12:16). The only description Jesus gave of Himself is “gentle and lowly in heart,” that is, humble (Matt. 11:29).

131:2 The kingdom of God, which is basically righteousness, peace, and joy, can be entered by a trusting, humble child (Matt. 18:3)—in fact, only by one who is like a child.

132:5 That is, find a place where the ark of the covenant could be placed—a magnificent temple.

132:6 Ephrathah: The Bethlehem area (Ruth 1:2; 1 Sam. 17:12). Woods: The ark of the covenant had been located at Kirjath Jearim (“City of Forests”) before David brought it to Jerusalem (1 Sam. 7:1, 2).

132:8 Arise was the ancient word for moving the ark (Num. 10:35, 36).

132:11 This was quoted by Peter on the Day of Pentecost, confirming the resurrection of Jesus and His ascension to the throne of David (Acts 2:30).

132:13 God’s NT people are similarly recipients of an undeserved choosing by Him (John 15:16; 1 Pet. 2:9).

133:1–3 Two similes are used by David to describe the joy of brethren literally “sitting together” in unity: aromatic anointing perfume and refreshing mountain dew. See John 17:23 for NT affirmation of this necessary congregational ingredient.

133:3 Mt. Hermon is located on the northern border of Israel.

134:1 The Levites kept the temple by night (1 Chr. 9:33).

134:2 Uplifted hands are an integral part of both Jewish and Christian worship (1 Tim. 2:8).

134:3 The last of the Songs of Ascents fittingly closes with a benediction and blessing on the pilgrims who have traveled to Jerusalem for the feasts. The full form of blessing is found in Num. 6:24–27.

135:1 Servants: That is, the Levitical priests and temple workers or, as vv. 19, 20 state, the houses of Aaron and Levi.

135:14 Will judge: That is, God will defend them against wicked prosecutors and accusers.

135:15–21 Idols: This section is borrowed from 115:4–13.

135:21 Praise the LORD is the Hebrew word Hallelujah.

136:1–26 This approach to worship is oftentimes omitted from modern Pentecostal/Charismatic services due to its being liturgical, yet it is a biblically acceptable expression. Probably the leader recited the first part of each verse, recounting God’s acts in creation and in Israel’s history, and the congregation responded with His mercy endures forever.

The repetitive style of this psalm is similar to that of early African-American slave songs, which are rooted in traditional African performance practices known as “call-and-response.” Likewise, this poetic structure becomes a paradigm for the refrain or chorus found in European hymns.

136:1 Endures: The literal meaning is “because forever is His mercy.” Mercy (Hebrew chesed) is also translated “lovingkindness,” “unfailing love,” or “steadfast covenant love,” and is similar to the NT word “grace.”

136:2 Gods: That is, those false idols that men ignorantly call “gods” (135:15–18). The psalmist is not advocating poly-theism, with God as supreme over many lesser gods (Deut. 10:17).

137:1 Babylon was situated on a plain, which had little rainfall, and was dependent on its intricate system of rivers and man-made canals for its supply of water.

137:2 Though song-writing came to a standstill and the harps hung upon the willows, by God’s restoring power the Jews were able to sing again in their own land. This is evidenced by the fact that most of the songs of the fourth and fifth books in the Psalter were written during the period of the second temple after the Exile.

137:4 The thought is that Zion’s song is for worship, not for mere entertainment.

137:5, 6 Hand … skill: That is, the ability to play instruments; tongue … mouth: That is, cease being able to sing.

137:7 Edom gloated over the misfortunes of Israel (Ezek. 35:1–15).

137:8, 9 Little ones: These are the same atrocities the Jews suffered, and the psalmist is advocating “an eye for an eye.”

138:1, 2 Before the gods: The wording of these two verses strongly suggests the psalmist is in a foreign, idolatrous land (Dan. 6:10).

138:8 This thought that God will perfect (fulfill) all of His promises and purposes in a man’s life is confirmed by Paul (Phil. 1:6) and Peter (1 Pet. 5:10).

139:1–24 In four stanzas of six verses each the psalmist displays with sublime beauty the attributes of God: omniscience (vv. 1–6), omnipresence (vv. 7–12), omnipotence (vv. 13–18); and then he bursts out with a keen sense of responsibility and awareness of sin.

139:1–18 See section 1 of Truth-In-Action following Ps. 150.

139:8 Hell is she’ol (Hebrew), the underworld; hence, from the heights to the depths God is there.

139:9 Morning is poetic for east, and uttermost parts is the west; so, from east to west God is there!

139:13–15 Covered is better translated “interwoven.” That is, the white bones, blue veins, and red arteries are all woven together. The thought is repeated in v. 15 where wrought means “embroidered with various colors.”

139:14 Both fearfully and wonderfully express David’s awe of God’s handiwork.

139:15 Earth is a metaphor for the “womb,” which is secret or hidden from view, dark and mysterious.

139:16 Substance … unformed is language used for clay not yet formed into a pot, or a skein of thread not yet unrolled and woven (Ezek. 27:24). Here it is applied to the fetus of a human life.

139:19–22 An understanding of life includes the awareness of evil men in the population of God’s creation who spoil its beauty.

139:23, 24 David’s previous statements are softened somewhat by his recognition that wickedness may be lurking in the recesses of his heart as well. Self-judgment is better than vengeance (Rom. 2:1–16).

140:1–13 This psalm laments persecution, not by pagan enemies, but by evil men in Israel.

140:2 The wars daily plotted are the kind described in James 4:1 as arising from greedy and covetous men within the nation, not from foreign conquerors.

140:3 Tongues: Paul, who was also slandered, used this verse to show that Jews, as well as Gentiles, are guilty of sin and need a Savior (Rom. 3:8–13). Asps: Vipers.

140:12, 13 Amid all the political reshuffling the LORD still reigns in justice, and this is another reason to praise.

141:2 The incense used in rituals was made with fragrant frankincense (Lev. 2:2). Two lambs were sacrificed daily by the priests, one in the morning and one as an evening sacrifice (Num. 28:1–8). These statements of David are hints of the coming NT spiritual worship replacing physical offerings. See Heb. 13:15; Rev. 8:3, 4.

141:4 David recognizes that carnal propensities within and cultural pressures without lead to iniquity. Delicacies are those foods that taste good but are forbidden by Mosaic Law. They symbolize any sinful pleasure.

141:5 Rebuke: Being accountable to fellow believers is an important check and balance against moral lapse.

141:6, 7 Bones: The Hebrew is obscure in vv. 5–7. The thought seems to be that the wicked eventually will be judged, and they will discover that David’s words were true. V. 7 is a quote from the wicked who have been judged.

141:8 Leave … destitute means “Do not let me die,” as in Is. 53:12.

142:title The cave referred to in this title may be Adullam (1 Sam. 22) or En Gedi (1 Sam. 24).

142:1, 2 These two verses are an example of four-line parallelism in Hebrew poetry.

142:2 Verbalizing one’s distraught feelings is the first step toward recovery.

142:4, 5 When forsaken by all others, or seemingly forsaken, the Lord remains as a faithful refuge. And in due time the righteous (v. 7) will rally around.

142:5 Portion is “inheritance.” Land of the living implies “as long as I live.”

142:7 Though a literal prison cannot be ruled out, David probably refers figuratively to circumstances that closed in on him, thus paralleling the next phrase shall surround. In other words, “Though now hemmed in by evil, I shall be encompassed by good.”

143:1–12 The Greek Septuagint translation adds a reference in the title to Absalom’s rebellion against his father, King David (2 Sam. 15).

143:5 Remember: Faith is increased by rehearsing the Word, which recalls previous divine encounters (Rom. 10:17).

143:11, 12 Or, “You will revive me” (see 138:7).

144:1–7 The first seven verses borrow many phrases from Ps. 18.

144:1, 2 See section 2 of Truth-In-Action following Ps. 150.

144:1 This battle song reflects David’s reliance upon God for victory in war, which was necessary to preserve the caretakers of God’s oracles, the nation of Israel.

144:9 See section 2 of Truth-In-Action following Ps. 150.

144:9 A “singing soldier” seems a contradiction of terms to those uninstructed in spiritual realities; but the enlightened know of its necessity and importance.

144:11 Right hand may refer to the use of hands in swearing oaths or making alliances. The harassment against the returning Jews in later history by Tobiah is an example of such deceit (Neh. 6:12–14).

144:12–14 The purpose of David’s wars was ultimately peaceful commerce.

144:12 Pillars: Ornate cornerstones, or decorative cornices, which are symbols of majestic beauty.

144:15 When Israel had the LORD as their Captain of Hosts, they were assured of victory in war and subsequent peaceful existence (Josh. 5:14).

145:1–21 This acrostic (alphabetic) poem contains 22 couplets beginning with successive letters of the Hebrew alphabet. It covers nearly every aspect of verbal praise (extol, bless, praise, declare, meditate, speak, utter, sing, make known), thus justifying the use of tehillah (Hebrew for “praise hymn”) as its title.

145:2 See section 2 of Truth-In-Action following Ps. 150.

145:4 God’s works and acts are mentioned eight times in this short song and are a major reason for praise to God.

145:8 This verse is quoted in Jon. 4:2 and Neh. 9:17.

145:14 That is, bowed down with toil, disease, or poverty.

145:15 The ultimate source is always God; that is why Jesus lifted His eyes heavenward when blessing His food (Luke 9:16).

145:18, 19 See section 3 of Truth-In-Action following Ps. 150.

145:21 Not only does the psalmist’s mouth praise God, but all flesh, Jew and Gentile, is to enter into praise and prayer unceasingly (1 Thess. 5:17).

146:1–10 This psalm contrasts the wisdom of those who hope in the eternal kingship of the Lord and His benevolent justice (vv. 5–10) with the folly of those who trust in mortal rulers (vv. 1–4).

146:3 Princes: The temporary nature of governments, foreign alliances, and political policies is well known in the experience of any nation’s history (see 1 Cor. 2:6).

146:4 Perish does not mean extinction of spirit or soul-sleep, but rather that one’s purposes and plans come to a halt.

146:5 See section 4 of Truth-In-Action following Ps. 150.

146:6 Truth connotes being truthful in keeping promises and, thus God’s faithfulness in maintaining His role as Sustainer of the universe (Col. 1:17).

146:7–9 The social agenda listed here was the heart and soul of Jesus’ ministry to the needy during His First Advent.

147:1 Praise is a good, pleasant, and beautiful response to the many blessings of God.

147:10, 11 See section 3 of Truth-In-Action following Ps. 150.

147:10, 11 Those saints who pause to recognize the compassionate acts of God, and who stand in awe of those deeds, are a pleasure to the heart of God. Some say the reference here is to a war horse and foot soldiers, and that God controls the outcome of battle in favor of His people (Job 39:19–25).

147:13 Bolts and bars held the wooden slats of the gates together (Neh. 3:3).

148:1–14 This psalm is divided into two sections. Vv. 1–4 call for the heavens and all that is in them to praise the Lord, with the reasons stated in vv. 5, 6: the Lord is the great Creator and Sustainer of them. Vv. 7–12 command praise in unison from the earth and all its inhabitants for the reasons given in vv. 13, 14: the Lord controls their destiny.

148:3 Sun and moon: Nature praises God here by the poet’s technique of personification.

148:13 That is, praise His name and all it represents in respect to God’s essence, character, and power.

148:14 Exalting the horn is symbolic for raising up a country and enduing it with power and respectability in the community of nations. God is not aloof from His creation or creatures; He is near to them, and they are near to Him.

149:1–9 There are two groups of verses: one deals with praise (vv. 1–4) and the other with judgment (vv. 5–9). Through the linking of these two concepts, this psalm teaches us that there is tremendous power in worship and praise. Of the mighty spiritual weapons given believers, worship and praise are chief among them. They enthrone God to deal directly with our spiritual enemies (see note on 22:3).

149:3 See section 2 of Truth-In-Action following Ps. 150.

149:6 See section 2 of Truth-In-Action following Ps. 150.

149:6 This statement may be drawing from the OT historical event of sending the singers and Levites out to battle with the Israelite soldiers (2 Chr. 20:21, 22). Human strength, without acknowledging God’s might, does not win spiritual battles either. High praises: Although the root appears in Ps. 66:7, the translation “high praises” only appears here. It is only one word: Hebrew rowmemah. Its basic meaning speaks of being “lifted up” or “exalted”; however, there are various interpretations. It refers to high in the sense of volume, as in the musical notation fortissimo, or high, as in exalted motives. The word might also refer to an exalted place or a high place, as in the place of angels, in the spirit world. This would be likened to the “heavenly places” spoken of in Eph. 6:12 and would suggest spiritual warfare. Coupled with the language of the two-edged sword, the “assembly of saints” (“assembly” being also used of a military formation), and references to vengeance, punishments, and judgment, this psalm is a unique depiction of praise as an effective weapon in spiritual warfare.

149:7–9 The literal enemies mentioned here find their NT counterparts in Paul’s list of Eph. 6:12 and in the generalized works of the Devil (disease, poverty, demonization, and so on). All these enemies can be countered in a worshiper’s life by God’s reign released through heartfelt worship and praise.

150:1–6 This whole psalm serves as the doxology, not only for Book Five, but for the whole Book of Psalms.

150:1 This verse instructs us where to worship: indoors and outdoors.

150:2–6 See section 2 of Truth-In-Action following Ps. 150.

150:2 This verse tells us why we are to worship: because of God’s mighty deeds and His excellent character.

150:3–5 Vv. 3–5 inform us on how to worship: with variety in symphonic rhapsody.

150:6 We are first told in this verse who is to worship: everything that breathes. Then it closes by restating the object of worship: the LORD (Yahweh). The final commentary is that every living thing should “praise the LORD” (Hebrew Hallelujah).

PSALM 1

a Prov. 4:14

b Ps. 26:4, 5; Jer. 15:17

1 wicked

* See WW at Zech. 6:13.

a Ps. 119:14, 16, 35

b [Josh. 1:8]

1 ponders by talking to himself

a [Ps. 92:12–14]; Jer. 17:8; Ezek. 19:10

b Gen. 39:2, 3, 23; Ps. 128:2

1 channels

a Job 21:18