115:9, 10, 11 Although the nations tragically trust their idols (v. 8), the people of God must “trust in the LORD.”

115:11 fear him. Involves trusting God. help and shield. Symbolizes protection (28:7; 33:20; see note on 3:3).

115:12 remembers. A covenantal term when the Lord is the subject (Gen 9:15–16; Exod 6:5; Jer 14:21; Ezek 16:60): the Lord is already acting faithfully toward his covenant (see v. 1 and note). bless. Another covenantal term (Gen 12:1–3; Deut 28:1–14).

115:14–15 A priestly blessing (Deut 28:1–14; contrast Ps 109:13).

115:16 highest heavens. Where God dwells (v. 3). given to mankind. To rule over and subdue it (8:6–8; Gen 1:26–28).

115:17 silence. The dead cannot give glory to God in the presence of the nations (vv. 1–3) in this life because they exist in a place of silence (30:9; 88:10–12; 94:17).

115:18 now and forevermore. See 113:2 and note.

Ps 116 Precious in the Sight of the Lord Is the Death of His Faithful Servants. This psalm of praise celebrates deliverance from death (vv. 3, 8). As the ultimate form of exile, death separates the worshiper from praising God among the congregation (115:17). In keeping with the theme of exile prominent in Pss 107–118, this psalm describes how the Lord has rescued the psalmist from the exile of death (see introduction to Ps 107). Ps 116 has two main sections (vv. 1–9, 10–19). Each section closely mirrors the other, but vv. 1–9 focus on the nature and character of the Lord, whereas vv. 10–19 emphasize the response of the psalmist.

116:1–2 Encapsulates the drama of worship: the Lord acts, and his people respond in worship. The psalmist prays, and God delivers him, which inspires more prayer.

116:1 love the LORD. The proper response of a worshiper (31:23; Deut 6:5; 11:1).

116:3 cords of death entangled me. As if the psalmist is being pulled into the realm of the dead (cf. 18:4–5). Jonah prayed similarly in the belly of the great fish (Jonah 2:5). anguish of the grave. See 18:5; see also note on 6:5.

116:4 Paul also teaches that those who call out to the Lord will be saved (Rom 10:13; cf. Ps 18:3; Joel 2:32).

116:5 These expressions of the Lord’s character are reflected in those who fear him (see notes on 86:5, 15; 111:4; see also 112:4; Exod 34:6). This statement of the Lord’s character in Exod 34:6 appears in the context of the golden calf debacle (Exod 32–34), when the Lord threatens to abandon the covenant with the Israelites because they broke it; Exod 34:6 affirms that the Lord is a faithful God. Here the Lord’s character affirms that he is faithful toward even the most vulnerable members of the community (v. 6).

116:6 unwary. A description of someone with childlike trust in the Lord (19:7; cf. Matt 18:3–4).

116:7 rest. A place of blessing. Rest for the land was a sign of God’s blessing his people (e.g., Judg 3:11, 30; 5:31; 8:28). God denied rest to his people in his anger when they rebelled in the wilderness (95:11). Salvation is a Sabbath-rest that the people of God must enter (Heb 4:1–11; cf. Rev 14:13). See also note on 62:1.

116:8 The psalmist is delivered from: (1) death. See Isa 25:8; John 3:16, 36. (2) tears. See Isa 25:8; Rev 7:17; 21:4. (3) stumbling. A way of referring to death (see 56:13).

116:9 walk before the LORD. Because the psalmist has been saved from death (56:13).

116:10 Paul quotes this from the Septuagint (the pre-Christian Greek translation of the OT) in 2 Cor 4:13. The basic premise is the same in the Hebrew OT, Greek OT, and Greek NT: faith is what compels the believer to speak to the Lord and about the Lord.

116:11 Everyone is a liar. Therefore, we must trust the Lord. Paul alludes to this verse in Rom 3:4 to highlight the Lord’s faithfulness.

116:12 Reveals a heart of worship (see note on vv. 1–2).

116:13–14 The first answer to the question in v. 12. The second answer comes in vv. 17–19.

116:13 cup of salvation. Symbolizes God’s blessing (16:5; 23:5). A drink offering often accompanied other offerings and sacrifices that celebrated the Lord’s deliverance (Num 15:1–12). The “cup of salvation” may be a reference to a drink offering accompanying a thanksgiving offering (Lev 7:11–21). call on the name of the LORD. Appears three other times in the psalm in this exact form (vv. 4 [“called”],13, 17) and once in a different form (v. 2).

Canaanite king on Megiddo ivory celebrating victory and his own success with a cup raised to his lips. “I will lift up the cup of salvation” (Ps 116:13).

Kim Walton, taken at the Israel Museum, Jerusalem

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116:14 vows. An agreement between a worshiper and God that the worshiper typically initiates in a time of crisis (Gen 28:20–22; Num 30:1–15; Deut 23:21–23; 1 Sam 1:11; Acts 18:18; 21:23–24).

116:15 As part of the Egyptian Hallel (see introduction to Pss 113–118), which was a part of the Passover liturgy, this verse takes on added significance when read in the context of the Last Supper and Jesus’ impending death (Matt 26:30; Mark 14:26). Precious. Costly or weighty; thus, not a light matter (see also 72:14; Isa 43:4). death. See introduction to Ps 116. faithful servants. Related to the Hebrew word translated “love” and “unfailing love” throughout Pss 107–118 (see 107:1 and note). The Lord is faithful to his faithful ones (2 Sam 22:26), who reciprocate the Lord’s love.

116:16 as my mother did. See note on 86:16.

116:17–18 Repeats vv. 13–14 almost verbatim (see note there).

116:18 in the presence of all his people. Public praise. The people of God worship together, sharing each other’s joys and sorrows (see 111:1 and note; Rom 12:15; 1 Cor 12:26).

116:19 courts . . . house. See note on 5:7. Jerusalem. See note on 9:11.

Ps 117 For Great Is His Love Toward Us. This psalm captures the essence of praise in miniature—it is the shortest psalm in the Psalter and the shortest chapter in the Bible. The psalm opens with a call for the nations to praise the Lord (v. 1) and then gives the reason for praise: the Lord’s great love and eternal faithfulness toward his people (v. 2). Ps 67 develops more fully this same motif of God’s concern for all peoples and nations (see introduction to Ps 67).

117:1 The Lord is more than a parochial or tribal deity; he is Lord of all the earth (114:3–8; 115:15–16). Consequently, all nations must praise him. Psalms pictures a great contest between the rebellious nations and their Creator (see 2:1–6 and notes). The nations submit to their Creator by praising him (see 2:10–12; 108:3 and note). The NT attests that the nations have submitted to God because they praise the Son (see 2:10–12). Paul quotes this verse in Rom 15:11 to show that the salvation of the nations (Gentiles) has always been God’s plan. Thus, they should be welcomed into the worshiping family of God.

117:2 love. The Lord’s faithful covenant love (see notes on 6:4; 107:1). endures forever. Never wears out (see note on 107:1).

Ps 118 Give Thanks to the Lord, for He Is Good; His Love Endures Forever. The psalm begins and ends by affirming God’s goodness and everlasting love (vv. 1, 29), the dominant theme of Pss 107–118. The enduring nature of the Lord’s love dominates vv. 1–4, and vv. 5–18 celebrate the Lord as deliverer. Finally, vv. 19–29 depict the worshiper entering the temple precincts as an individual (vv. 19–21) and then joining with the festive throng (vv. 23–27; see 42:4). Like Ps 117, this psalm picks up on many of the themes that appear in this section of Book V (Pss 107–118).

118:1 Repeats 107:1 verbatim (see note there).

118:2–4 Israel . . . house of Aaron . . . those who fear the LORD. The people of God: Jews, priests, and Gentile converts (115:9–11).

118:2, 3, 4 love. See notes on 6:4; 107:1. endures forever. Never ends (see note on 107:1). This calls the people of God to celebrate that the Lord’s faithfulness to his loving covenant promises will never end. This includes all of his covenant promises, most specifically his covenant promises to David (see introduction to Pss 107–150).

118:5 spacious place. Salvation (see 18:19; 31:8 and note; 2 Sam 22:20).

118:6 The Lord’s presence casts out fear (Deut 20:3–4; 31:6). Heb 13:6 quotes this to encourage God’s people to be content with their economic position, especially believers who experience economic pressure because of their faith.

118:7 triumph on my enemies. A recurring theme in Pss 107–118 (see 108:7–13; 109:28–29; 110:1–3, 5–7; 114:1–2 and note; 115:2–8).

118:8–9 Only the Lord can provide true security (see 2:12 and note; 3:3–6; 4:8; 5:11; 7:1; 9:9; 11:1; 14:6; 16:1, 5; 17:7; 18:1–2 and note; 144:2). trust . . . trust. Cf. 115:8–11.

118:10–12 The drama of the Psalter unfolds in the theater of the nations (see 2:1–6 and notes; 67:2–7; 108:3; 117:1 and note). surrounded me . . . surrounded me . . . swarmed around me. Connote siege, pressure, and distress.

118:10, 11, 12 in the name of the LORD I cut them down. The Lord delivers from seemingly insurmountable obstacles.

118:13 In the battle against the nations (vv. 10–12), the psalmist is on the verge of death (vv. 17–18), but the Lord delivers him (see 116:8 and note).

118:14 A common confession of praise (Exod 15:2; Isa 12:2).

118:15–16 The scene in the battle camp after the victory.

118:16 right hand. A source of power that guarantees victory (see note on 20:6).

118:17 I will not die. See v. 13 and note. Death is a common theme in Pss 115–118 (115:17; 116:3, 8, 15) because the ability to proclaim what the Lord has done is at stake (see 115:17 and note).

118:18 chastened me severely. Difficulties are not evidence that the Lord has abandoned his people (vv. 5, 10–12; 107) but evidence that he is disciplining them (Prov 3:11–12; Heb 12:5–11).

118:19–20 Recalls the images of a processional entering into Jerusalem in Ps 24 (see introduction to Ps 24).

118:19 Open for me. Suggests that the psalmist is leading a procession into the temple (vv. 26–27). gates. Entering into the temple precincts. of the righteous. Not the name of an actual gate in Jerusalem; symbolizes how the righteous may enter into fellowship with God (v. 20; see Isa 26:2).

118:22 cornerstone. The first stone set in a building project. It is the most important stone because it determines the direction of the walls (length and width) and establishes plumb for the walls (height). The concept became a rich theological metaphor in the OT and NT. In the OT (including here) it symbolizes the Lord’s replacing arrogant, selfish leaders with his appointed leader, who would be the starting point of a new work of God (Isa 28:14–17; Zech 10:3–5): the Lord uses the stone that the builders rejected to begin a new work. Paul interprets the new work to be a new temple (Eph 2:19–22; cf. 1 Pet 2:4–8), which is quite plausible considering that the temple is so prominent in Ps 118 (vv. 19–20, 26–27). Jesus’ parable of the tenants depicts how the Lord is beginning a new work by entrusting his kingdom to new “tenants” (Matt 21:42–43). The builders are the Jewish leaders, and the cornerstone is Jesus (Acts 4:11).

118:24 has done it. Refers to the work of establishing “the stone the builders rejected . . . the cornerstone” (v. 22). this very day. The specific time when the work of v. 22 is accomplished, possibly celebrated at one of the festivals.

118:25 save us! The word “Hosanna” transliterates this Hebrew command (Matt 21:9–15; Mark 11:9–10; John 12:13). This depicts laying the cornerstone as an act of salvation.

118:26 Blessed is he who comes in the name of the LORD. Because the Lord is the cornerstone (v. 22) who saves (v. 25). The crowds shouted these words during Jesus’ Triumphal Entry (“Lord” in NT: Matt 21:9; Mark 11:9; Luke 19:38; John 12:13).

118:27 made his light shine on us. The cornerstone God sent to save his people fulfills the Aaronic blessing (Num 6:24–26). boughs in hand. To celebrate the Lord’s salvation and provision (Lev 23:40; Matt 21:8; John 12:13; Rev 7:9–10).

Horned altar (facsimile) from Beersheba. Ps 118:27 mentions “the horns of the altar.”

© 1995 by Phoenix Data Systems

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118:28 You are my God. The chief covenantal confession (“I will be their/your God” in Gen 17:8; Exod 6:7; 29:45–46; Lev 26:12; Rev 21:7; “that he may be your God” in Deut 29:13).

118:29 Concludes Ps 118 and also the first part of Book V (Pss 107–118) in the way that they both begin (107:1; 118:1), thus highlighting its importance as an overarching theme in this section.

Ps 119 Oh, How I Love Your Law! I Meditate on It All Day Long. The Lord’s instruction permeates Ps 119. Almost every verse of this massive psalm—the longest chapter in the Bible—mentions it or one of its synonyms. The uniform theme has dismayed some, leading them to think that the psalm is too long and repetitive. A better way to think about it, however, is that the uniformity sharpens the focus on the psalm’s theme: the word of the Lord. Line after line provides a slightly different perspective on this rich and multifaceted topic. As one admires a diamond from every angle in order to truly appreciate its beauty, Ps 119 sets the word of the Lord before the reader and rotates it by degrees so that we can truly appreciate its beauty.

Ps 119 is an acrostic poem (see Introduction: The Psalms as Poetry [Acrostic Psalms]). It is a complex acrostic poem because it devotes eight lines to each letter, so each letter forms its own stanza (see NIV text note). It is also one of the so-called wisdom psalms, in which the psalmists reflect on many of life’s deep issues (see introduction to Ps 34).

Terms for the word of the Lord in Psalm 119

Ps 119 uses ten different Hebrew terms for the word of the Lord. Each of these synonyms refers to God’s word in its own way, emphasizing different aspects of that word.

1. “Law” (Hebrew tôrâ) occurs first (v. 1) and most often (25 times). It refers to the instruction the Lord reveals to his people (1:2; 19:7; Deut 4:8, 44; Josh 1:8; Matt 5:17–20), not just the specific laws found in that instruction.

2. “Laws” (Hebrew mišpāṭ) highlights what the legal authority deems to be right (v. 7; Lev 19:15 [“justice”]; Mic 6:8 [“justly”]).

3. “Statutes” (Hebrew ʿ ēdût), occurring first in v. 2, is related to the Hebrew word “to give testimony,” highlighting that the word of the Lord is his testimony about himself and his world. The same word describes the tablets Moses brought down from the mountain (Exod 31:18; 32:15; 34:29).

4. “Ways” (Hebrew derek) emphasizes that the word of the Lord reveals the “way” to live (v. 1; Isa 2:3; 58:2).

5. “Precepts” (Hebrew piqqûd) outlines what we should do (v. 4; 19:8; 103:18; 111:7).

6. “Decrees” (Hebrew ḥōq) are what the King announces (v. 5; Exod 12:24 [“ordinance”]; 15:25 [“ruling”]; 18:16).

7. “Word” (Hebrew dābār) is what the Lord has spoken (v. 9; Isa 2:3; Hag 1:1).

8. “Promise” (Hebrew ʾimrâ) emphasizes how the word of the Lord is often communicated through speech (v. 38; Gen 4:23 [“words”]; Deut 33:9 [“word”]).

9. “Commands” (Hebrew miṣwâ) are what the chief lawgiver has stipulated (v. 6; Deut 6:1; Dan 9:4b [“commandments”]).

10. “Faithfulness” (Hebrew ʾemûnâ) highlights how the Lord’s promises have been written down and thus act as a witness to his faithfulness (v. 75; Deut 32:4 [“faithful”]; Isa 25:1).

Ps 119 by itself is an entire section of Book V. And with its unmistakable emphasis on the word of the Lord, and especially on the study of that word, it recollects the ideal (royal) figure of Ps 1, a devoted student of God’s word (see 1:2 and note). There are also many similarities between Ps 119 and Deut 17:14–20, which commands the king to copy and study the word of the Lord. Thus, it is best to see the “I” of Ps 119 as a royal figure who is a committed student of God’s word. So Ps 119 contributes to Book V’s unfolding narrative by presenting a picture of the ideal king; this is what any godly king (and those under him) should aspire to be, and it points ahead to what the greatest of them, the Messiah, will look like when he arrives.

119:1 Blessed. The same opening word as the Psalter (see 1:1 and note). The word of the Lord is the path to blessing.

119:2 seek him with all their heart. An act of worship that incorporates one’s entire being (v. 10; Deut 4:29).

119:7 praise you with an upright heart. Pure worship—one of the goals of Ps 119 (vv. 9, 11, 29, 34,145,174–175).

119:9 The word of the Lord can direct those who have little to no life experience.

119:11 Carefully studying and memorizing the Lord’s instruction are ways to battle sin.

119:12 teach me. See vv. 26, 29, 33, 64, 66, 68,108,124,135,171; see also note on 27:11.

119:18 Open. Without the Lord’s intervention, we will miss the wonderful treasures in the word.

119:19 stranger. Temporary resident (see note on 39:12).

119:25 The word of the Lord produces life (vv. 37, 40; 33:6, 9; Ezek 37:4–5; John 1:1, 14; 10:10).

119:27 meditate. Remember or ponder (77:12; 143:5). This verb appears six times in Ps 119 (vv. 15, 23, 27, 48, 78,148). See note on 1:2.

119:35 delight. Joy derived from what is valuable (see 1:2 and note)—the proper response to the word of the Lord.

119:36 Turn my heart. God must bend one’s heart toward obedience and away from disobedience. Salvation is a work that affects the heart, transforming it and redirecting it (Jer 31:33; Ezek 11:19–20; 36:26–27; Heb 8:10).

119:41 unfailing love. The Lord’s covenant love (see note on 6:4). This has been a prominent theme so far in Book V (see 107:1; 118:29 and notes) and will continue to be in Ps 119 (vv. 64, 76, 88, 124, 149, 159).

119:44 More than an exuberant but unrealistic vow, this prefigures the ultimate, ideal King (the Messiah), who will be a perfect covenant keeper (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5).

119:50 The word of the Lord provides comfort because it preserves life, even in the most challenging of circumstances.

119:53 Indignation grips me. The Lord’s instruction shapes emotions and, at times, elicits a godly anger (vv. 113,115,139,158; 69:9; John 2:13–17).

119:60 True obedience does not look for more opportune circumstances to obey. The best time to obey is right now.

119:62 midnight. The psalmist praises the Lord throughout the day and night (vv. 55,147–148,164; 108:2).

119:66 There is a close connection between knowledge and trusting the Lord (Prov 1:7; 9:10; John 8:31–32).

119:71 For a believer, suffering is redemptive (Gen 50:20; Rom 8:28; Heb 12:5–11; Jas 1:2–4; 1 Pet 1:6–7). It is a sign of the Lord’s faithfulness (v. 75).

119:74 A prayer that the Lord’s instruction would so influence the psalmist’s life that it would encourage the godly.

119:79 A prayer that the psalmist would lead God’s people. One’s authority to lead derives from the word, not from charisma.

119:83 like a wineskin in the smoke. Describes someone who has been cut off from what they were made for and whose inward life is shriveling up. A wineskin is made for moisture; the smoke dries it out and shrivels it (Josh 9:4, 13; Job 32:19; Matt 9:17).

119:84 The first question is a rhetorical question of lament (e.g., 6:3; 13:1–2; 79:5; 89:46; Rev 6:10).

119:89 Your word, LORD, is eternal. Book V emphasizes that which lasts (107:1; 110:4; 111:3, 5, 8–10; 112:3, 6, 9; 113:2; 117:2; 118:1, 29).

119:96 God’s instruction exceeds the limits of perfection.

119:97 The psalmist is drawn to the word of the Lord; there is no coercion or compulsion in it.

119:99-100 more insight than all my teachers . . . more understanding than the elders. God’s word grants knowledge that cannot simply be acquired by schooling or by life experience. Students of God’s word should not expect to outsmart their teachers in all cases. In context, those teachers and elders who oppose the righteous psalmist are in view (v. 98).

119:103 The word of the Lord is more than simple spiritual nourishment, such as a feeding tube would provide. It is a treat that provides enjoyment as well as nourishment (19:10).

119:105 lamp . . . light. The word of the Lord is like the pillar of fire that led the Israelites in the desert at night and protected them from the Egyptians (see Exod 13:21; 14:24); it is a source of security in a dark place, and it guides the believer’s steps.

119:111 The word of the Lord is a secure storehouse of joy because it is eternal (v. 89).

119:118 delusions. Or misconceptions about the truth (Jer 8:5; 14:14; 23:26). The word of the Lord is truth (vv. 142,160,172; John 17:17).

119:120 My flesh trembles in fear of you. Job 4:15 uses a similar phrase (“the hair on my body stood on end”) and the same Hebrew verb (translated “stood on end”). The “fear” of the Lord is more than simply respect; it includes an element of holy fright at the Lord’s grandeur (see note on 19:9).

119:126 The psalmist desires that the Lord vindicate his name. God’s apparent passivity in the face of injustice could be interpreted as meaning (1) there is no God or (2) God is not concerned about justice. The Lord’s actions prove that he is a just God.

119:127 more than gold, more than pure gold. The value of the Lord’s word is great—more precious than money (19:10).

119:131 pant. The way a woman in labor breathes (Isa 42:14); sometimes it is a metaphor for strong desire (Ps 42:1; Job 5:5; 7:2).

119:136 Jesus pronounces a blessing on those who mourn (Matt 5:4).

119:140 Faith is not irrational; it is built on the proven faithfulness of the Lord. tested. See note on 66:10.

119:144 that I may live. The psalmist’s life is dependent on the word of the Lord (vv. 25, 37, 40, 50, 77, 93,107; Deut 8:3; Matt 4:4).

119:150–151 The Lord walks with his people in the midst of suffering and oppression (Deut 31:6; Matt 28:20).

119:155 Salvation is far from the wicked. Not because the Lord is unable to reach them, but because of their own rebellious choice (Matt 9:12–13; John 9:39–41).

119:160 all your righteous laws are eternal. See Matt 5:17–20.

119:162 See Matt 13:44–46: when one finds a treasure, they must sell everything in order to gain it.

119:165 Great peace. A settled wellness of the whole person (37:11).

119:171-172 lips overflow with praise . . . tongue sing of your word. God’s word is both the source and object of praise. True worship flows from God’s word.

119:176 strayed like a lost sheep. The psalmist is lost, so the Lord needs to seek his servant. The Bible pictures the Lord as a shepherd (23:1) who seeks out his lost sheep (Luke 15:4–5; see John 10:11–18). The way the Lord will rescue his lost sheep is by transferring their iniquity to his suffering servant (Isa 53:6).

Ps 120 Woe to Me That I Dwell in Meshek. Ps 120 depicts a believer who is exiled from their home. Verses 1–2 begin with a prayer for deliverance from those who attack with their words; vv. 3–4 describe the judgment for those who act in such a manner; and vv. 5–7 conclude with a lament that the psalmist is in a foreign land, cut off from the place of the Lord’s blessing. When read in the context of the other psalms in this section (120–137), that place of the Lord’s blessing is Zion, the “capital” of the kingdom of God (see 132; 134).

120 title A song of ascents. Pss 120–134 are commonly called the “songs of ascents.” The title denotes songs that pilgrims sang on their way up to Jerusalem for one of the major festivals (84:5–7; Exod 23:14–17; Deut 16:16; Mic 4:2; see Zech 14:16 and note). According to the OT spatial perspective, Jerusalem is always “up,” regardless of the actual elevation of the starting point (2 Sam 6:12; Jer 31:6; Mic 4:2). One cannot discern a geographic progression in the songs (i.e., following a certain path or moving through the city along a certain route); rather, the songs focus on the pilgrimage’s destination: Zion/Jerusalem.

120:2 lying lips . . . deceitful tongues. The most common weapon in Psalms is the tongue, and the most common form of attack is verbal (5:9; 10:7; 12:2–4; 55:21; 57:4; 59:7; 109:2–3). The tongue is the source of great evil (Jas 3:5–12). Bearing false witness against someone in the ancient world was especially sinister because there were few means of vindicating one’s claims and reputation, such as with a contract or other written documentation. Consequently, the Bible addresses this topic frequently (Exod 20:16; 23:1–3; Lev 19:16; Deut 19:16–18; 22:13–19; Prov 6:16–19; 12:17–19; 25:18).

120:3 what more besides. Pronounces a curse that highlights the certainty of judgment, usually translated “be it ever so severely” (Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 1 Kgs 2:23; 2 Kgs 6:31).

120:4 broom bush. The wood of this desert shrub created quality charcoal, which made hot and lasting fires. It was a convenient source of fuel in the desert. Elijah slept under a broom bush in the desert and ate a meal likely prepared over the coals from a broom bush (1 Kgs 19:4–6).

120:5 Meshek. In Asia Minor (modern-day Turkey; see Gen 10:2; Ezek 27:13). Kedar. In Arabia (Song 1:5; Isa 21:16–17). The psalmist cannot be in both places at the same time, so poetically mentioning these faraway places in opposite directions refers to the sense of alienation from God’s worshiping people, centered in Zion.

120:6–7 peace . . . peace. Hebrew šālôm, a part of the word “Jerusalem” in Hebrew; thus, this may be a veiled way of referring to the city (122:6–9). The prophets see Jerusalem as the home of peace (Isa 2:2–4; Mic 4:1–3). When exiled from the city of God, the psalmist is cut off from “peace” but eventually wants to find “peace.”

Ps 121 I Lift Up My Eyes to the Mountains. As the people of God made their pilgrimage to Zion to celebrate the festivals (see note on Ps 120 title), this psalm would remind them that the Lord was with them every step of the way. Regardless of the challenges they faced on the journey, the Lord would be their helper. There are four scenarios of danger that the psalmist asks the Lord to resolve: (1) General danger introduces the main theme of the psalm: the Lord provides help (vv. 1–2). (2) The pilgrim’s foot could slip on the journey, but the Lord watches over his people (vv. 3–4). (3) The elements are unpredictable, symbolized by the sun and moon, but the Lord counteracts them (vv. 5–6). (4) Travelers were susceptible to robbers and bandits on their journeys because the roads and trails were unevenly policed, but the Lord provides cover from the evil people who might seek to do harm (vv. 7–8).

121 title See note on Ps 120 title.

121:1 mountains. Some think this refers to the “mountains” around Jerusalem (125:2) or else Mount Zion itself (48:2; 68:15–16; 133:3; Isa 2:2–4). In this case, the mountains symbolize God’s protecting presence (125:2), and v. 2 affirms this; just as Daniel prayed toward Jerusalem and asked God for help (Dan 6:10–11), so the psalmist looks to the Lord’s chosen dwelling place for help.

121:2 My help comes from the LORD. The mountains, in and of themselves, are not the source of salvation (see v. 1 and note); salvation comes from the Lord, who dwells on the most important mountain: Zion (48:2; 68:16). Maker of heaven and earth. The Lord is more than a tribal deity who exists on only one mountain in the midst of his people. He is the Lord of all the earth (Deut 10:14; 1 Kgs 8:27; Neh 9:6), the one who has made all things (115:15; 124:8; 134:3; Gen 1:1).

121:3 foot slip. Ruts, rocks, and roots threatened a traveler’s journey in an era before paved roads and walkways. Injuries could occur simply by falling to the ground or by damaging the foot or ankle, but what is most likely in view here is the danger of slipping and then falling down a steep slope. It came to symbolize falling into danger or chaos (38:16; 66:9; 94:18).

121:4 The reason the traveler’s foot will not slip is that the Lord is watching over his people. The Lord’s care for his people extends to the most minute details, even where they step (Matt 6:25–34). neither slumber nor sleep. He is ever vigilant in keeping watch (cf. 1 Kgs 18:27).

121:5 shade at your right hand. A metaphor for protection (91:1; Isa 49:2; 51:16).

121:6 sun . . . moon. Represent the heavenly bodies and thus all the elements of the heavens: heat, cold, rain, snow, lightning, and wind. Because the “shade” of v. 5 acts as a shelter (91:1), the Lord is a refuge for his people. Scorching heat is a plague and a curse (Rev 7:16; 16:9).

121:7 harm. Or “evil,” typically the product of personal intent (140:1–2; 141:4; Job 1:1, 8; 2:3; Prov 1:16; 3:7; 6:14). Thus, the Lord will protect the pilgrim from the evil intent of the wicked (10:8–11; Gen 19:5, 9; Judg 19:1–30; Prov 1:10–19).

121:8 coming and going. The entire journey. The Hebrew phrase often occurs in military contexts (e.g., 1 Sam 29:6; 2 Sam 3:25) and can refer to the duties of a leader (Deut 31:2; 1 Kgs 3:7), including leading the army. This promises that God will protect his people not merely during life’s mundane routine but also when evildoers actively seek to take the pilgrim’s life (see v. 7 and note).

Ps 122 Let Us Go to the House of the Lord. This psalm celebrates arriving in Jerusalem and highlights the importance of the city for worshipers. Three sections divide the psalm, each with a reference to “house” (vv. 1, 5, 9)—Jerusalem is the home of the Lord and David, his anointed servant. Worshipers rejoice that they are in Jerusalem on their way to the house of the Lord (vv. 1–2). Jerusalem is important for worship and for the house of David (vv. 3–5). The psalmist exhorts others to seek the peace of Jerusalem (vv. 6–9).

122 title See note on Ps 120 title. Of David. David’s name appears in four of the superscriptions for the songs of ascents (Pss 122; 124; 131; 133), and he figures prominently in Ps 132, even though his name does not appear in the superscription. His reappearance in these psalms that focus on Zion is fitting because David and his anointed heir are closely connected to Zion (see 2:6 and note; 110:2; 132:13–18; 2 Sam 5:6–10). On the “psalms of Zion,” see introduction to Ps 46.

122:1–2 Encapsulates the entire pilgrimage process from start to finish.

122:4 go up. Pilgrims always “ascend” to Jerusalem because it is “above” every other location (see note on Ps 120 title; see also Isa 2:2; Mic 4:1). according to the statute. Three major festivals drew pilgrims to Jerusalem: the Festival of Unleavened Bread (includes Passover), the Festival of Harvest (Weeks or Pentecost), and the Festival of Ingathering (Booths or Tabernacles) (Exod 23:14–19; Deut 16:1–17); see “The Lord’s Appointed Festivals.”

122:5 thrones of the house of David. Jerusalem is not simply the home of the Lord; the house of David is there also. There is a close relationship between the Lord’s presence in Jerusalem/Zion and the installation of his anointed leader there (2:6; 48:1, 8; 68:16; 84:1–5; 110:2; 132:13–18; see also “The City of God”). The reign of the Lord and the reign of his anointed do not compete against one another; rather, they are complementary.

122:6–7 peace . . . Jerusalem . . . secure . . . security. These words sound alike in Hebrew (see 120:6–7 and note). Jerusalem is the peaceful and secure city (Isa 2:2–4; Mic 4:1–3).

122:8–9 The prayer for peace in v. 6 has two beneficiaries: (1) “my family and friends” and (2) “the house of the LORD.” The people of God thrive when the center of God’s kingdom is secure, because they can fully participate in the worship the Lord stipulated.

Ps 123 Our Eyes Look to the Lord Our God. This psalm pleads for deliverance from contempt and ridicule. The people of God, whom the psalmist represents in v. 1, confess that they are looking to the Lord to show mercy to them (vv. 1–2). Specifically, they are appealing for mercy because they experience contempt and ridicule from the arrogant and proud (vv. 3–4). In the context of the songs of ascents (Pss 120–134), the contempt and ridicule may be due to the piety of God’s people, manifest in their strong desire to worship in Jerusalem (122:1). Their journey to worship in the holy city was beset by detractors.

123 title See note on Ps 120 title.

123:1 I lift up my eyes to you. Nearly identical wording with 121:1, only “you” replaces “the mountains”; expresses hopeful longing (25:15; 121:1; 141:8). sit enthroned in heaven. Highlights the Lord’s majesty. He exists above the fray of daily life (2:4).

123:2 slaves. God’s people recognize their state of dependence on the Lord: they are like slaves, or servants, a common designation for a believer (Gen 18:3; 32:10; Exod 32:13; Judg 15:18; 1 Kgs 14:18; Luke 1:38; Rom 1:1).

123:3 mercy. “Unmerited favor”; this is a plea for grace. The Lord is not in the psalmist’s debt, so he is not obligated to answer favorably.

123:4 The psalmist asks God to deliver his people from ridicule and contempt. arrogant. Complacent, “at ease,” thus not spiritually vigilant (Isa 32:9, 11, 18 [“undisturbed”]; Amos 6:1).

Ps 124 Our Help Is in the Name of the Lord. This psalm celebrates the Lord’s delivering his people from an enemy that could have destroyed them. It corresponds well with the previous psalm because it recounts the deliverance Ps 123 seeks. Verses 1–5 relate the possible outcomes if the Lord had not defended his people, and vv. 6–8 extol the Lord’s work in delivering them.

124 title See note on Ps 120 title. Of David. See note on Ps 122 title.

124:1 on our side. For us, working for our advantage (see also v. 2). let Israel say. David expects a communal response. It is good for the people of God to testify together (see 107:32 and note).

124:3 swallowed us alive. See 106:17; Num 16:30–33; 26:10; Deut 11:6. The enemy in this psalm threatens to extinguish in an instant the people of God.

124:4–5 flood . . . torrent . . . raging waters. Water can be an unruly force of devastation (see notes on 93:3; 107:23). engulfed us . . . swept over us . . . swept us away. How a dangerous flash flood progressively overtakes an unsuspecting victim.

124:6 torn by their teeth. Compares the enemy to a wild animal. Israel viewed being ravaged by a wild animal as a curse (Deut 32:23–24; 2 Kgs 17:25; Ezek 5:17; 14:15; 33:27).

124:7 fowler’s snare. A common metaphor for distress (91:3; 119:110; 140:5; 141:9; 142:3; see Amos 3:5).

Fowler’s snare (Ps 124:7).

Kim Walton, taken at the Art Institute of Chicago

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124:8 Ultimately, salvation and deliverance come from the Lord (3:8; 62:1; 2 Sam 23:12). Maker of heaven and earth. See 121:2 and note.

Ps 125 Those Who Trust in the Lord Are Like Mount Zion. This psalm compares the faithful to Mount Zion. Just as other mountains surround the holy mount, so the Lord protects the faithful (vv. 1–2). Evil lurks on the fringes (v. 3), but the Lord will banish the wicked from the land so that the influence of the righteous will eventually hold sway (vv. 4–5).

125 title See note on Ps 120 title.

125:1 Those who trust. See 112:7; 115:9, 10, 11 and notes. Mount Zion. The “capital” of the kingdom of God (see 2:6; 9:11 and notes; see also “The City of God”). cannot be shaken. Zion’s security is sure because it is so closely connected to the kingdom of God (46:4–5; 48:2–5). For Zion to fall would mean that God’s kingdom and purposes have failed. It is important to note, however, that this promise was not a guarantee that Jerusalem and the temple would never experience calamity (126:1; Jer 7:1—8:3, especially 7:4). It relates more to Zion’s standing as the “capital” of the kingdom of God than to the physical location of Zion in the kingdom of Israel/Judah.

125:2 As the mountains surround Jerusalem. As a protective barrier against threats from outside, so the Lord encircles his people to protect them from the evil that presses against them (v. 3). now and forevermore. The promise does not have an expiration date (see 113:2 and note).

125:3 scepter. Symbolizes royal power and authority (see note on 45:6). wicked will not remain. The influence of evil that wicked rulers model will not always press against God’s people. The Lord removes the old, wicked leaders of his people and replaces them with a new “cornerstone” (see 118:22 and note). Jesus, as that “cornerstone,” is leading his people in righteousness until he banishes the influence of evil from creation (Rev 20:14–15; 21:1, 27; 22:3).

125:4–5 The comparison of the righteous and the wicked recalls 1:6. God will finally vindicate the upright in the judgment.

125:5 Peace. A common theme of the songs of ascents (see 120:6–7 and note; 122:6–8; 128:6). When God’s kingdom is fully established, there will be true and lasting peace (Isa 2:2–4; Mic 4:1–3) that the Prince of Peace administers (Isa 9:6–7; 32:1–20, especially vv. 17–18). See “Shalom.”

Ps 126 The Lord Restored the Fortunes of Zion. Ps 126 relates how Zion is the central place for the Lord’s praise and the centerpiece of his plan. The restored fortunes of Zion (vv. 1–3) act as a foil for the current, lamentable state of the people (vv. 4–6). If the Lord can restore Zion after a period of decline, he can do the same among God’s people. This psalm highlights the importance of remembering the past deeds of the Lord; they can encourage God’s people along the same line of reasoning as this psalm: if the Lord was able to do it in the past, he can do it again.

126 title See note on Ps 120 title.

126:1 restored the fortunes of Zion. See NIV text note, which would provide a specific context for the calamity the people experienced. But in other instances, the phrase relates a general restoration of fortune (14:7; 85:1; Job 42:10), not a specific release from exile.

126:2–3 There were two effects of the restoration: (1) the people were filled with joy, and (2) the testimony of the restoration reached the nations. The Lord’s dealings with his people in the presence of the nations is a common theme in Scripture (see 96:10; 115:2 and note; 117:1 and note; Deut 29:24–28; Josh 4:24; Ezek 36:23).

126:4 Restore our fortunes. Nearly identical language as that found in v. 1, only here it is in a prayer. Negev. The arid region in the south of the country. Dry stream beds, caused by periods of drought, would become flowing streams again after a substantial rain shower. The psalmist desires to be like the streambed: dry for a season but restored to its original purpose after the Lord’s intervention.

126:5 sow . . . reap. An agricultural metaphor describing a great reversal (see introduction to Ps 107). The Lord’s character grounds this reversal; he has accomplished these kinds of restorations before (v. 1).

126:6 weeping. God responds to the tears of his people (2 Kgs 20:5; Rev 7:17; 21:4). carrying seed to sow. God’s people must still sow seeds for the harvest in a world of tribulation and sorrow (Matt 13:1–23). Ultimately, the Lord will cause his people to return with songs of joy, carrying sheaves with them because God is “the Lord of the harvest” (Matt 9:38; cf. 1 Cor 3:5–9).

Ps 127 Unless the Lord Builds the House, the Builders Labor in Vain. Ps 127 touches upon the mysterious interaction between God’s sovereignty and human responsibility, focusing on the home and family. It reminds pilgrims that the security of both is dependent on the Lord. Although there is an obvious, and assumed, part that humanity plays in building a house, guarding a city, and having children, the emphasis here lies with the Lord’s role in all three. Pss 127 and 128 are closely related: both speak of ways the Lord blesses (127:5; 128:1–2, 4–5), and this blessing is found in Zion (128:5). Thus, pilgrims on their way to Zion would be heading in the right direction for blessing on family life. The psalm has two parts: any kind of labor without the Lord’s help is in vain (vv. 1–2), and children are a blessing (vv. 3–5).

127 title See note on Ps 120 title. Of Solomon. The only other psalm ascribed to Solomon is Ps 72 (see note on Ps 72 title).

127:1 house. Both a physical dwelling place and a family: the psalm begins by referring to physical labor (guarding a city and toiling for food, vv. 1–2), which certainly includes building a physical dwelling place, but then in vv. 3–5 the focus shifts to children, that is, building a family. This same interplay between images exists in 2 Sam 7:1–17, where in response to David’s desire to build the Lord a house, i.e., a temple (2 Sam 7:4–7), the Lord promises to build David a house, i.e., a family heritage or dynasty (2 Sam 7:11b). See photo.

127:2 toiling for food to eat. Quotes almost verbatim the curse against the man in Gen 3:17.

127:3 Children are a blessing from the Lord (113:9; Gen 1:26–28; Deut 7:14; 28:2–4; Prov 17:6).

127:5 quiver. A container for arrows (Gen 27:3; Lam 3:13). not be put to shame. Many children are a blessing from God (v. 3), and in court, they provide multiple character witnesses. in court. Or “in the gate.” The city gate was the place where judgments were rendered and punishment was sometimes meted out (Deut 17:5; 21:19; 22:15, 24; 25:7; Ruth 4:1; Isa 29:21 [“court”]; Amos 5:12 [“courts”]).

Ps 128 The Lord Bless You From Zion. This psalm continues the theme of blessing that concludes Ps 127. After an introduction (v. 1), it speaks of blessing on the table (v. 2), around the table (vv. 3–4), and among the people of God (vv. 5–6). All three are related not only because they are blessings from the Lord but because the people of God (vv. 5–6) consist of strong families (vv. 3–4) who must have enough to eat (v. 2). This blessing, then, is crucial for the strength of God’s kingdom, and the blessing comes from the Lord at Zion. Thus, all those who want to experience this blessing must sojourn in Zion. This is one of the so-called wisdom psalms, in which the psalmists reflect on many of life’s deep issues (see introduction to Ps 34).

128 title See note on Ps 120 title.

128:1 Blessed. See 1:1 and note. fear the LORD. See note on 19:9. walk in obedience to him. True happiness is found in living according to God’s word (119:1–3).

128:2 A blessing on what they eat counteracts the curse that came because of what Adam and Eve ate (Gen 3:6, 17). You will eat the fruit of your labor. A covenant blessing (see Deut 28:1–6); the opposite is a covenant curse (see 109:11 and note; Deut 28:33; Ezek 23:29).

128:3 fruitful vine. Symbolizes bearing children and can symbolize sexual availability and enjoyment (Song 7:8–12). olive shoots. Provide three vital necessities: wood, food, and oil. Just as with arrows in the hands of the warrior (127:3–4), children are a boon to the family.

128:5 bless. Translates a different Hebrew word than that in vv. 1, 2; emphasizes blessing that comes from the Lord’s intervention (see 3:8 and note). Zion. The “capital” of and central place for God’s kingdom. Because Zion and the kingdom of God were so closely associated, to journey to Zion was to seek the kingdom of God. See notes on 2:6; 9:11; see also “The City of God.”

128:6 peace. More than the absence of conflict or turmoil; this associates peace with grandchildren (see Prov 17:6), thus revealing that it incorporates notions such as fruitfulness, fullness, life, and vitality (see 119:165 and note; see also “Shalom”).

Ps 129 May All Who Hate Zion Be Turned Back in Shame. Ps 129 is the antithesis of Ps 128. Blessing proceeds from Zion in Ps 128, but Ps 129 pronounces curses on those who hate Zion. Like Ps 123, this psalm would have reminded pilgrims that the road to Zion, which is the path to blessing (128:5), is not free from obstacles and detractors. There are two sections: vv. 1–4 speak of the psalmist’s oppression, and vv. 5–8 focus on the enemies of the people of God. Both address how the wicked oppose God’s people on their way to Zion.

129 title See note on Ps 120 title.

129:1 youth. Also in 127:4; 144:12. People of all ages should be committed to God’s kingdom.

129:2 Although oppressed, believers can rest assured that they will ultimately not be defeated (cf. Jer 1:19; 15:20; 20:11; Rom 8:31–39).

129:3 plowed my back. A metaphor for harsh treatment. It literally describes what the back looks like after a whipping or scourging (cf. Matt 20:19; 27:26; Mark 15:15; John 19:1). This is plausible because v. 4 mentions “cords,” which were used to subdue and restrain someone (cf. Judg 15:13–14; 16:11–12; Ezek 3:25), possibly for a whipping.

129:5 hate. In Psalms, enemies are opposed to Zion and all that it represents (18:17, 40; 21:8; 25:19; 38:19; 118:7; 120:6). They oppose God and his kingdom (cf. 2:1–3). Thus, the curses that appear in this psalm are not retaliation for a personal slight but rather a desire for judgment against God’s enemies.

129:6 grass. Symbolizes brevity (37:2; 90:5–6; 103:15), especially because it is on the roof and thus exposed to full sun.

129:8 Those who hate the kingdom of God (v. 5) will not ultimately be blessed; they will not receive blessing in the name of the Lord.

Ps 130 Out of the Depths I Cry to You, Lord. The ancient church identified this psalm as one of seven penitential psalms (the others: Pss 6; 32; 38; 51; 102; 143). Ps 130 expresses hope that the Lord will one day remove the chief barrier to serving him: sin. As pilgrims made their way to Zion, they remembered that the greatest obstacle to true worship was not their enemies (Pss 123; 129), who simply made their journey more difficult; the greatest obstacle was their sin, which actually hindered them from serving God (v. 4). Ps 130 has four sections, two verses each (vv. 1–2, 3–4, 5–6, 7–8). It both pleads for mercy and encourages God’s people to wait on that mercy.

130 title See note on Ps 120 title.

130:1–2 Taking the rest of the psalm into account with its emphasis on sin, this describes the psalmist as dead in sin (Eph 2:1, 5). Accordingly, the psalmist can only cry for mercy (cf. Luke 18:13; Eph 2:4, 7).

130:1 Out of the depths. Of the sea (69:2, 14; Isa 51:10; Ezek 27:34); represents death and exile (see notes on 93:3; 107:23).

130:3 who could stand? All have sinned and therefore will receive judgment (1 Kgs 8:46; Nah 1:6; Rom 3:9, 23; Rev 6:17).

130:4 forgiveness. This is at the heart of God’s nature (32; Exod 34:6–7). The psalmist holds in tension God’s just judgment of sin with his mercy and grace (Neh 9:17; Dan 9:9). This tension ultimately leads to the cross of Christ (Rom 3:21–26; 5:8).

130:5–6 After crying for mercy in v. 2 and acknowledging that forgiveness is with the Lord in v. 4, the psalmist waits for the Lord. This reveals that the plea for mercy in v. 2 is more than a manipulative demand that obligates the Lord to forgive. Rather, the psalmist prays and acknowledges God’s character and then waits in confident expectation that the Lord will respond.

130:6 more than watchmen wait for the morning. Watchmen know that the morning will come and provide relief from their burdensome task, but they still must wait for that relief. Likewise, the sinner can be confident that the Lord’s forgiveness will eventually come, but in God’s own timing.

130:7 unfailing love. See 6:4 and note. full redemption. A complete redemption from sin, which the psalmist awaits (Rom 6:10; Heb 9:28; 1 Pet 3:18).

130:8 See 111:9; 2 Sam 7:23–24; Isa 43:1–4. Such passages ultimately point to the cross, where God in the flesh redeemed the people of God from their sin (Titus 2:14; Heb 9:12; 1 Pet 1:18–19).

Ps 131 Israel, Put Your Hope in the Lord. Ps 131 maintains the theme that concludes Ps 130 by repeating verbatim “Israel, put your hope in the LORD” (v. 3; 130:7). Ps 131 expands on what it means to hope in the Lord—negatively (v. 1) and positively (v. 2).

131 title See note on Ps 120 title. Of David. See note on Ps 122 title.

131:1 Believers who hope in the Lord submit to him. They are willing to leave certain questions unanswered because they have full confidence that the Lord knows the answers (Deut 29:29).

131:2 Like a weaned child with its mother. A young child anywhere from three to five years old. Just as a child of this age finds confidence in the presence of its mother, regardless of the circumstance, so the believer needs only the presence of their God to console them. Even though believers may not understand all that is happening or why it is happening (see v. 1 and note), they still confidently trust the Lord.

131:3 now and forevermore. See 113:2 and note; 115:18; 125:2.

Ps 132 Here I Will Make a Horn Grow for David. Ps 132 combines two themes: (1) the promises made to David and (2) Zion as the center of God’s kingdom. It has two sections: David swore that he would secure a dwelling place for the Lord (vv. 1–10), and the Lord swore that he would secure David’s dynasty, most closely associated with his throne (vv. 11–18). The thrones (i.e., dwelling places) of the Lord, the heavenly ruler, and of David, the earthly ruler, are in the same place: they both reign from Zion (vv. 11–14). This is one of the so-called psalms of Zion (see introduction to Ps 46); it may also be considered a “royal” psalm (see introducction to Ps 18).

Ps 132 strongly affirms David’s place in God’s redemption plan. God reaffirms his promises to David regarding the perpetuity of his line (vv. 11–12, 17–18; 2 Sam 7:11–16; see note on 89:3). These promises are closely bound with the Lord’s commitment to Zion (v. 13). The connection between Zion and the Davidic throne is implicit (v. 13) and explicit (vv. 17–18). A variety of blessings flow from God’s decision in v. 13, including installing a Davidic king at Zion (78:68–72). By linking Zion with the king, Ps 132 demonstrates that the program that Ps 2 outlines still stands: an earthly king whose throne is at Zion will represent the Lord’s reign as vice-regent, assuming the original role intended for Adam in creation (Gen 1:26–28).

132 title See note on Ps 120 title.

132:1 remember. Does not assume that the Lord has forgotten David; it is a covenantal term when the Lord is the subject (see 115:12 and note).

132:2 swore an oath. David committed to build a temple for the Lord (2 Sam 7:1–2, 5–7; 1 Chr 22:2–19).

132:3 Begins a series of statements that progressively refer to taking a rest. David’s commitment to his oath will be untiring.

132:5 David desired to construct a secure dwelling for the ark of the covenant, which represented the Lord’s presence (2 Sam 6–7; 1 Chr 22:2–19). place. See note on 84:1.

132:6 Ephrathah. The region around, and including, Bethlehem (1 Sam 17:12). fields of Jaar. Most likely Kiriath-Jearim, where the ark was for 20 years (1 Sam 7:1–2) until David moved it to Jerusalem (2 Sam 6:1–19).

132:7 his footstool. The ark (1 Chr 28:2), which implicitly symbolized a greater throne that was invisible.

132:8 Arise. See note on 3:7. come to your resting place. The ark and its movement could not manipulate the Lord. It symbolized his presence but did not guarantee it (1 Sam 4:3–11, 17). Solomon recognized this when he dedicated the temple (1 Kgs 8:27–30; 2 Chr 6:18–21).

132:9 priests be clothed with your righteousness. Represent the Lord’s character to the people (Hos 4:4–9; Zech 3:1–5; Mal 2:1–9). This is spiritual clothing. Cf. God’s detailed instructions for the priests’ physical clothing in Exod 28; 39:1–31.

132:10 do not reject. Be faithful to his covenant promises to David. anointed one. The Hebrew is māšîaḥ. The “anointed one” includes any of David’s children, but it ultimately looks to the great Messiah, who would come from David’s line (see 2:2 and note).

132:11–12 Faithfully represents the promises God made to David in 2 Sam 7:12–16 (see 89:3–4, 29–37 and note on 89:3), culminating in Jesus the Messiah, the great son of David (Matt 1:1; see “Covenant”). Jesus outstrips any Davidic descendant, as he is also a priest in the order of Melchizedek (Heb 7:11–28), serving at the right hand of God himself (Heb 8:1–2). The passage here emphasizes the promise’s eternality; thus, not to have a Davidic heir on the throne would have created a crisis of faith for God’s people. But as the rest of the psalm and Book V (Pss 107–150) more broadly demonstrate, the people still had faith in God’s promises.

132:11 The LORD swore. Corresponds to “[David] swore” in v. 2. When the Lord established the covenant with David, he responded to David’s desire to build a house for him by promising instead to build a house (i.e., a dynasty) for David (2 Sam 7:1–17). This psalm follows the same pattern: the Lord’s oath responds to David’s oath.

132:12 Jesus fulfills this promise because he comes from the Davidic line (Matt 1:1–16) and is a king whose reign will never end (Luke 1:32–33; Rev 5:13).

132:13 has chosen Zion . . . desired it for his dwelling. The Lord chose to dwell in Zion (vv. 5, 7–8; 2 Sam 5:6–10; 6:1–19). See notes on 2:6; 9:11; see also “The City of God.”

132:14–16 The Lord is answering the prayer in vv. 8–9.

132:14 for ever and ever. The Lord’s commitment to Zion is eternal. His eternal commitments are one of the main emphases of Book V (see introduction to Pss 107–150).

132:15 poor I will satisfy with food. As the center of God’s kingdom, justice reigns in Zion. How people treat the poor marks true social justice (72:12–14; 82:3–4; 146:7–9; Exod 23:6; Lev 19:10; 23:22; Deut 15:7, 11; Prov 14:31; 28:27; 31:20; Isa 58:6–12; Matt 25:34–46; Jas 2:14–24). See note on 82:3–4.

132:16 clothe her priests with salvation. Cf. v. 9. Salvation and righteousness are linked.

132:17 horn. Symbolizes strength and power (Lam 2:3; Ezek 29:21); here it refers to the king (see NIV text note; Dan 7:24; Rev 17:12). for David. One of David’s heirs will also reign from Zion (1 Sam 2:10; Jer 33:15). set up a lamp. As a remembrance (1 Kgs 11:36; 2 Kgs 8:19; 2 Chr 21:7). anointed one. See note on v. 10.

132:18 clothe . . . with shame. The opposite of vv. 9, 16.

Ps 133 How Good and Pleasant It Is When God’s People Live Together in Unity. Ps 133 extols the virtues of unity among God’s people with two similes: the oil used to anoint the high priest (v. 2) and the dew that appears on Mount Hermon (v. 3).

133 title See note on Ps 120 title. Of David. See note on Ps 122 title.

133:1 As God’s people fill Jerusalem to celebrate the great festivals, this reminds them that unity is good and pleasant. Their pilgrimage is not simply an individualistic act of piety but expresses solidarity with the larger body of God’s people.

133:2 precious oil. For anointing, not just regular olive oil (Exod 30:22–33). poured on the head. To set apart Aaron (and priests in general) for service (Exod 29:7). Pictures complete consecration for service. So unity sets apart God’s people to serve him and witnesses to those outside the community (John 17:20–23).

133:3 dew. Represents life because it provided moisture for crops in a region where it typically did not rain for much of the year (cf. Gen 27:28, 39). Hermon. A snow-capped mountain peak in the far northeast of Israel (see note on 42:6); its dew is particularly dense because of the air’s moisture. The air around Jerusalem is often too dry to produce dew. falling on Mount Zion. Hermon’s dense dew transfers to arid Mount Zion, thus enriching the life there. there the LORD bestows his blessing. A dominant theme in Pss 120–137 (128:5; 132:13–16; 134:3). life forevermore. The blessing is eternal life.

Ps 134 May the Lord Bless You From Zion. The final psalm in the songs of ascents (Pss 120–134) fittingly concludes the section by encouraging those who are serving in the temple (possibly after the final worship services of the evening) to praise the Lord through the night (vv. 1–2). Although the gathered people of God must disperse from the temple, the Lord’s praise continues there. The psalm concludes with an important theme in the songs of ascents: blessing comes from Zion (see v. 3; 128:5 and notes).

134 title See note on Ps 120 title.

134:1 servants. Priests and Levites who ministered in the temple (1 Kgs 8:11; 1 Chr 9:33; 23:28–32). by night. See 1 Chr 23:30; possibly after the worshipers had departed.

134:2 Lift up your hands. Expresses praise (see 28:2 and note; 63:4; 141:2; 1 Tim 2:8).

134:3 bless. Translates a Hebrew word with the same root as “praise” in vv. 1, 2. The psalm depicts reciprocity in that the Lord’s people “bless” him on Zion (vv. 1–2) and then he blesses from Zion (v. 3). Zion stands at the center of the reciprocal movement. Maker of heaven and earth. Appears two other times in the songs of ascents (121:2; 124:8), which focus on Zion specifically to underscore that the Lord’s authority extends beyond one hill or one city (see note on 121:2).

Ps 135 Praise Be to the Lord From Zion. Pss 135–137 are an addendum to the collection of psalms in the songs of ascents (Pss 120–134). Ps 135 affirms many of the same themes: vv. 1–2 repeat almost verbatim 134:1, and v. 21 is a slight variation of 134:3.

Ps 135 begins and ends with the command to “praise the LORD” (vv. 1, 21). It has six sections: the outer two sections frame the psalm in praise (vv. 1–4, 19–21), while the four sections in the middle magnify the Lord’s greatness (vv. 5–7, 8–12, 13–14, 15–18). Especially prominent are the Lord’s power over the nations (vv. 8–12) and his superiority over idols (vv. 5–7, 15–18).

135:1 Copies 113:1 almost verbatim. Praise the LORD. The dominant command in the psalm (vv. 3, 19, 20, 21). name of the LORD. See 5:11; 7:17; 8:1, 9; 33:21; 92:1; 96:2; see also note on 8:1. It can also refer to his presence in the tabernacle or temple (see 74:7 and note; Deut 12:5, 11). servants. See note on 134:1.

135:3 good . . . pleasant. Used here to describe praise; these terms are also found together in 133:1 to describe unity. There is a link between praise and unity.

135:4 Jacob . . . Israel. God’s people; harks back to the patriarch Jacob, whose 12 sons were the progenitors of the 12 tribes. God changed Jacob’s name to “Israel” after he wrestled with God (see Gen 32:28 and note). treasured possession. A highly prized, valuable item (1 Chr 29:3; Eccl 2:8). God’s people have a special place above all other peoples (Exod 19:5; Deut 7:6; 14:2; 26:18; Mal 3:17). God’s choice of Israel and its special position should elicit praise to God (as here), not be a source of pride (Deut 7:6–11).

135:5–7 Further reasons to praise the Lord.

135:6 does whatever pleases him. See 115:3 and note; Dan 4:35; Jonah 1:14. Acknowledges God’s sovereignty, especially over other deities and powers. in the seas and all their depths. God’s sovereignty extends to all parts of creation, even to the unruly and chaotic seas (see notes on 33:7; 93:3; 107:23; see also Jonah 1:14–16; Luke 8:22–25).

135:7 The Lord is sovereign over the weather. This is a polemic against ancient Near Eastern cultures that believed that deities controlled the weather.

135:8–12 The Lord is sovereign over the nations.

135:9 signs and wonders. Demonstrated the Lord’s power over the most powerful nation on earth and its false gods (see note on 26:7).

135:10–11 The Lord has demonstrated his power against more nations than Egypt.

135:11 Amorites. See Num 21:21–30; Deut 2:26–37. Bashan. See Num 21:31–35; Deut 3:1–11. Canaan. See Josh 6; 10–12.

135:12 gave their land. An implication of God’s election of Israel (v. 4; Deut 7:1–8).

135:13 name. See v. 1 and note. endures forever. The worship of the Lord is more than a passing fad; it is to continue through all generations (see 107:1 and note).

135:14 vindicate his people. The reason the Lord’s worship endures. The Lord does not abandon his people; he proves that their faith convictions are well-founded over time (54:1; see note on 43:1).

135:15–18 A polemic against the idols of the nations; closely related to 115:4–8 (see note there). Idolatry is folly because a human exercises sovereignty over the god by making it out of silver and gold (Isa 44:9–20). The mute, blind, deaf, and idols with no breath measure up poorly when compared to the Lord, who is sovereign over all creation (see vv. 5–7 and notes).

135:19–20 Representative groups among God’s people (see 118:2–4 and note).

135:21 The psalm begins and ends in praise (v. 1). Zion. See note on 134:3 (“bless”). The Lord is both the subject and the object of blessing from Zion.

Ps 136 His Love Endures Forever. Ps 136 celebrates the enduring nature of the Lord’s love; each verse ends with a refrain, the only psalm that does so. Possibly, in public worship, a priest or a group of Levitical singers led in singing the first part of each verse, with the congregation or the Levitical singers responding with the refrain (1 Chr 16:41; 2 Chr 5:13; 7:3, 6; Ezra 3:11). The refrain repeats the psalm’s main theme, which can be overlooked because of its repetition, but it has deep significance for the psalm: the love of the Lord is a love that lasts. After a call to praise (vv. 1–3), the psalm outlines the Lord’s wonderful works (vv. 4–25) and concludes in v. 26 by reaffirming the call to praise in vv. 1–3.

The psalm’s body (vv. 4–22) restates highlights from the Pentateuch. Other OT passages do this (Pss 78; 105–106; 135; Neh 9), but only this psalm exactly follows the order of events in the Pentateuch.

Creation	Gen 1–2	Ps 136:4–9
Exodus	Exod 1:1—13:16	Ps 136:10–12
Red Sea	Exod 14–15	Ps 136:13–15
Wilderness	Num 1–20	Ps 136:16
Sihon/Og	Num 21	Ps 136:17–20
Land Grant	Num 34–35	Ps 136:21–22

Even within the smaller units, the order follows the Pentateuch. For instance, the order of the creation events in vv. 4–9 follows the order in Gen 1. The Scripture—as well as present experience (vv. 23–25)—testifies to the Lord’s enduring love.

136:1 Repeats verbatim 107:1 (see note there); 118:1, 29. love. The Lord’s covenant faithfulness (see note on 6:4), which he demonstrates in his great acts for his people (vv. 4–22; John 3:16; Rom 5:8). This psalm, then, is an illustrative definition of the Lord’s love: more than a feeling, his love is a faithful commitment to fulfill the promises he has made to his people. endures forever. God has not demonstrated his love to only one generation or in only one epoch of history; his love endures into the current generation and will even extend beyond it (see note on 107:1).

136:3 Lord of lords. The one true God (Deut 10:17). This title strongly affirms deity, and the NT ascribes it to Jesus (1 Tim 6:15; Rev 17:14; 19:16).

136:4 An implied “Give thanks” occurs before each “to him” in this psalm (here; vv. 10, 13, 16, 17). alone. Uniquely, especially compared to the lifeless idols of the nations (see 135:15–18 and note). wonders. The Lord’s great acts of creation and salvation (see note on 26:7).

136:5 understanding. Closely related to wisdom (1 Kgs 4:29 [“insight”]; 7:14; Prov 2:2, 6; 3:13). It can refer to skill in craftsmanship (Exod 31:3; 35:31; 36:1; 1 Kgs 7:14), and it portrays the Lord as a master craftsman in creation (Prov 3:19; Jer 10:12; 51:15).

136:6–9 The same language occurs in the account of creation in Gen 1:6–8, 14–16.

136:10–16 The Creator of the universe (vv. 4–9) is the same God who saves his people (vv. 10–16). There is a strong connection in the OT between creation and salvation (104–106; Isa 43:1–3, 10–16; 44:24) because the OT depicts salvation as a new creation (Isa 43:1; 65:17–25; 66:22).

136:10 See Exod 12:12, 29.

136:11 See Exod 12:31–39.

136:13 See Exod 14:21.

136:14 See Exod 14:22.

136:15 See Exod 14:23–28.

136:17–22 The conquest of other nations testifies to the Lord’s love for his people.

136:17 The Lord is a mighty warrior who fights on behalf of his people (24:8; Exod 15:3). Both Sihon and Og attacked the Israelites in spite of the Israelites’ promise to go peacefully through their territory (Num 21:21–35).

136:19–21 See 135:10–11 and notes.

136:23–24 God’s people now include themselves, not just their ancestors, as recipients of God’s enduring love—evidenced by the first-person plural “us” instead of third person “his people” (v. 16) and “Israel” (vv. 11, 14, 22). Because of the enduring nature of the Lord’s love, the current generation benefits from it as well.

136:23 remembered. A covenantal term that denotes God’s action in faithfulness to his promises (see note on 115:12).

136:24 freed us. Has violent connotations. This same Hebrew word describes breaking the yoke off of a neck (Gen 27:40 [“throw . . . off”]) and what a lion does to its prey (Ps 7:2 [“rip . . . to pieces”]). God’s salvation demonstrates his love.

136:25 God’s constant care of creation (see 104:27; 145:15) demonstrates his love.

136:26 God of heaven. Refers to the Lord in a way that would have resonated with the nations (Ezra 5:12; Neh 1:4; Dan 2:18, 19, 28, 37, 44).

Ps 137 By the Rivers of Babylon We Sat and Wept When We Remembered Zion. Ps 137 concludes the grouping of psalms that begins at Ps 120. Like Ps 120, this psalm assumes an exilic setting (vv. 1–3), but the orientation toward Zion is much stronger. Famous for its vivid and striking imagery, Ps 137 masterfully expresses the raw emotions of exile with poetic artistry. It has three sections: the first is characterized by “we/our/us” language (vv. 1–4); the second switches to an “I/my” orientation (vv. 5–6); the third focuses on the nations using “they/you/your” pronouns (vv. 7–9). But the point of the psalm is consistent throughout: the psalmist longs for Zion/Jerusalem’s exaltation as well as the destruction of hostile nations. It is a psalm of imprecation (see notes on 69:22–28; 109:6–20) in which the psalmist prays that the enemies of God’s people would receive justice for what they have done.

137:1 rivers of Babylon. The Euphrates River ran through the ancient city of Babylon, and the region was filled with river branches and canals that flowed from it (Jer 51:13; Ezek 1:1, 3). sat and wept. Expresses mourning (Judg 20:26; 2 Sam 12:21; Jonah 3:6). when we remembered Zion. Because the Babylonians had ravished it (Jer 39:1–10; 52:4–16; Lam 1:1, 4, 7, 10). God’s people are in exile, but their hearts are still in Zion.

137:2 poplars. Trees that flourish near streams of water (Job 40:22; Isa 44:4). hung our harps. Expresses grief. Harps are associated with joyful praise (92:3; 98:5; 108:2; 147:7; 149:3; 150:3), so this means to cease praising joyfully, presumably because of the status of Zion.

137:3 Their request was a reproach, not a good-natured desire for cultural exchange. songs of Zion. Joyfully extolled its inviolability (see introduction to Ps 46; 48:12–14; 76:2–3; 87:1–7), so this magnified the irony of the situation now facing the exiles.

137:4 in a foreign land. Contrasts to the songs of ascents, which God’s people sang on the way to Zion (but see Ps 120 and introduction to Ps 120). God’s people are exiled from Zion and cannot travel to Jerusalem in order to celebrate the festivals (Lam 1:4).

137:5–6 A bitter prayer that the psalmist should lose the very ability to praise if he were to forget Zion.

137:5 Jerusalem. Represents God’s kingdom, not just the city’s geographic area (see “The City of God”). forget. A covenantal term (see 115:12 and note). The concern is not that the psalmist would forget that Jerusalem exists but that the psalmist’s chief loyalties would no longer be with the city, that the psalmist would not consider Jerusalem his highest joy.

137:7 The Edomites mocked and despoiled the Judahites when the Babylonians overran them (Ezek 35:15; Obad 10–14).

137:8 Daughter Babylon. The nation as a whole (Isa 47:1; Jer 50:42; 51:33; Zech 2:7). doomed to destruction. Isaiah and Jeremiah contain prophecies of judgment against Babylon (Isa 13:1—14:23; 21:1–9; 46:1–2; 47:1–15; Jer 50:1—51:64). happy. See 1:1 and note. This pronounces a blessing on those who execute judgment against Babylon. repays you according to what you have done to us. Retributive justice: the punishment fits the crime. This is a way of limiting judgment in the Torah (Exod 21:22–25; Lev 24:19–20). As a part of imprecation (i.e., curse), it is simply a request for justice, which should inform how one interprets v. 9.

137:9 A Christian’s instinct is often to dismiss this prayer as an overzealous desire for vengeance, but together with v. 8 (see note there) it may be one specific form of retribution that the psalmist desires. It is not unreasonable to think that the psalmist may have had a child seized and slaughtered upon the rocks, because it commonly occurred when one nation conquered another (2 Kgs 8:12; Hos 10:14; 13:16; Nah 3:10; cf. 141:6). Although Christians desire mercy for their enemies (Matt 5:44; Luke 6:27–28)—a mercy that leads to repentance—whenever they pray for justice, their prayer assumes the same kind of retributive justice against evil that this reveals, even if Christians’ prayers are not as specific as this one (Rev 6:9–10; 16:4–11; 18:20–24; 19:2–3). On imprecations in general, see note on 69:22–28.

Ps 138 The Lord Will Vindicate Me; Your Love, Lord, Endures Forever. Ps 138 begins a new section (Pss 138–145), as evidenced by the titles of Pss 138–145 (all are Davidic psalms). But Ps 138 also resonates with some of the themes that concluded the previous section (Pss 120–137). Verse 8 mentions the eternality of the Lord’s love, which forms the refrain of Ps 136. And Ps 138 picks up on the foreign context of Ps 137 by referring to the “gods” (138:1) and by calling on all the kings of the earth to praise the Lord (138:4). Ps 138 pictures the people of God and their king as being in a position of power, in contrast to the exilic setting of Ps 137. Ps 138 has three sections: David approaches the Lord (vv. 1–3); David invites the kings of the earth to approach the Lord in the same way he does (vv. 4–5); the Lord treats David compassionately (vv. 6–8).

138 title A group of eight psalms of David (Pss 138–145) moves Book V (Pss 107–150) to a close, just prior to the concluding crescendo of praise psalms (Pss 146–150). David’s stamp permeates the Psalter, appearing at both the beginning and the end. He is the most prominent human figure in the book.

138:1 “gods.” The so-called gods of the nations, objects of Israel’s idolatrous worship. David metaphorically desires an audience with the very deities themselves who dare to act as rivals of the one true God.

138:2 holy temple. See note on 5:7. unfailing love. See note on 6:4. This is often a source of praise (107:1; 118:1, 29; 136:1–3, 26). your solemn decree. God’s promise that a Davidic heir would reign forever (89:3–4; 2 Sam 7:11–16; see v. 4 and note).

138:3 Both lines demonstrate the Lord’s unfailing love toward David.

138:4–5 The program set forth at the beginning of the Psalter envisions that the Lord and his anointed leader (2:10–12) would subdue the rebellious kings of the earth (2:1–3). This thread is woven through the Psalter (72:11; 102:15).

138:4 what you have decreed. Presumably the promises made to David and his line (see v. 2 and note). The rebellious kings will be drawn to worship by this decree and by the glory of the Lord. Ps 138 reveals that the plan at the beginning of the Psalter remains the plan at its end.

138:6 Emphasized in 113:4–9; see also 1 Sam 2:7–8.

138:7–8 David sees two more indications of the Lord’s unfailing love toward him: (1) the Lord preserves his life in the “midst of trouble,” and (2) the Lord saves him from the anger of his foes. The Lord does not direct his favor toward David because David is better than everyone else; to the contrary, David confesses that he is “lowly” (v. 6). The reason for the Lord’s unfailing love toward him is that the Lord’s love “endures forever.”

138:8 vindicate. Fulfill the promises made to David (see note on 43:1). The psalm concludes with a prayer that the Lord would not abandon the works of his hands, which can refer to elements in nature (8:3, 6) or to a house for David (see note on 127:1; 2 Sam 7:1–17) or even to David himself (139:13–16).

Ps 139 Search Me, God, and Know My Heart. David finds himself in a world of ruthless enemies (vv. 19–24) and vv. 1–18 reveal how he deals with it. Ps 139 has four sections, six verses each: (1) David meditates on the Lord’s omniscience (vv. 1–6). (2) David reflects upon the Lord’s omnipresence (vv. 7–12). (3) David’s knowledge of the Lord as Creator derives from his awareness of the Lord’s omniscience and omnipresence (vv. 13–18). (4) What is at issue is those who oppose the Lord (vv. 19–24). The enemies in this psalm are the Lord’s enemies, not David’s enemies. They become David’s enemies only because they hate the Lord (vv. 21–22). The psalm concludes with a request (vv. 23–24) that resembles the opening verse: David desires that God know him so that David will walk with God.

139 title Of David. See note on Ps 138 title.

139:1 searched. Made a diligent study (Deut 13:14; Judg 18:2; 1 Sam 20:12; 2 Sam 10:3). know. A key word in this psalm: David can live in a hostile world because he knows (v. 14) that the Lord knows him and his situation completely (vv. 1–2, 4), and he finds security in being known (v. 23).

139:2–4 David professes that the Lord has complete knowledge of him—his movements, his thoughts, and his words. In each case a modifier enhances the description: “from afar” (v. 2), “all my ways” (v. 3), and “completely” (v. 4). David is meditating on the Lord’s omniscience (comprehensive knowledge), especially as it relates to him.

139:2 when I sit and when I rise. Implies a knowledge that goes deeper than just knowledge of movement (2 Kgs 19:27).

139:4 The Lord knows of events before they occur (Jer 1:5; John 21:17; 1 John 3:20). Isaiah emphasizes how the Lord demonstrates his superiority over false gods by foretelling the future (Isa 41:26; 42:9; 43:9, 12; 44:7–8; 46:10). God knew before the foundation of the world that his Son would provide salvation through the Son’s death and resurrection (Acts 2:23; 1 Pet 1:19–20). He also knew that certain people would enjoy the benefits of that salvation (Rom 8:29; Eph 1:5; 1 Pet 1:2).

139:5 hem . . . in. Elsewhere the Hebrew describes besieged cities (1 Chr 20:1; Jer 21:4, 9; 32:2; Dan 1:1). David sees the Lord’s knowledge as a blanket of security: it surrounds and guards him (cf. Song 8:9 [“enclose”]). lay your hand upon me. Accompanies blessing (Gen 48:14, 17).

139:7 The focus shifts to the Lord’s omnipresence: God is present in all places. The answer to David’s rhetorical questions is “Nowhere.” Jonah learned this by experience (Jonah 1:3, 10). your Spirit. Parallel to “your presence”: the Lord’s Spirit manifests his presence. Although a robust doctrine of the Trinity cannot be derived from this verse alone, the reference to the Lord’s Spirit indicates a plurality within the Godhead. flee. A play on being besieged in v. 5, because fleeing is often the response to siege (Jer 39:4; 52:7). The Lord’s knowledge hems David in: he cannot flee from the Lord.

139:8–9 The Lord is present from one end of the world to the other. David first contrasts the height of the heavens with the depths: the Lord is present in both places. Then he mentions the east, where the dawn appears, and the west; according to an Israelite geographic orientation, the sea is always to the west (e.g., 113:3). The Lord is present in the farthest extremes of the world, thus implying that he is present in all places in between.

139:8 the depths. See note on 6:5 (“grave”).

139:10 Even if David fled to the farthest end of the world, he could not escape the Lord’s beneficent hand upon him (see v. 5 and note).

139:11–12 Darkness, whether physical or moral, does not hide anything from God. As the Creator, he is sovereign over both darkness and light, for he names them and uses them for his purpose (Gen 1:3–5).

139:13 David’s knowledge of the Lord’s omniscience and omnipresence is derived from creation. As David meditates on creation, specifically his own creation, he discerns the nature of the Creator. inmost being. Not just the human’s visible parts. knit me together. This Hebrew verb refers only to the creation of a human (Job 10:11). The Lord carefully and skillfully created each person.

139:15 secret place. The womb; the Lord intimately knows each person there (Isa 44:2, 24; 49:5; Jer 1:5). This should inform how we view preborn children: they are persons whom God knows. depths of the earth. A dark and mysterious place; a poetic way of referring to the womb.

139:16 all the days ordained for me were written in your book. The Lord is sovereign over the span and content of every human life. before. The Lord is sovereign over each person even before that person actually appears (Eph 1:4, 11; 2 Tim 1:9).

139:17–18 Concludes this section on creation by tying it to the previous two sections. The Lord’s “thoughts” (knowledge) are precious and unsearchable. Even if David attempted to number every one of God’s thoughts, when he finished, he knows he would still be present with the Lord.

139:19 David desires to be rid of the wicked among whom he finds himself, a common feature of imprecations (see notes on 69:22–28; 109:6–20).

139:20 adversaries. Typically, the psalmist’s enemies are in view (3:1; 23:5; 27:2; 59:1), but these are the Lord’s enemies. misuse your name. Directly violates the third commandment (Exod 20:7). People must treat the Lord’s name with reverence, not as a form of manipulation to get their way or as a talisman to gain good luck. See note on 8:1.

139:21–22 David identifies completely with the Lord. The Lord’s enemies are David’s enemies. This echoes the very close relationship between the Lord and his anointed ruler in Ps 2: to rebel against the anointed is to rebel against the Lord (2:10–12), and the kings of the earth sought to rebel against both the Lord and his anointed (2:1–3). Throughout the Psalter, David acts as a type of the anointed ruler in Ps 2. Ultimately, however, Jesus fulfills this type (see note on 2:2).

139:23–24 Restates v. 1. test. See notes on 12:6; 66:10. David wants to lead a life that is the exact opposite of the life his enemies lead: whereas they are bloodthirsty and covenant breakers, David wants God to expose any offensive way in him and lead him “in the way everlasting.” This desire provides a proper context for the imprecations David utters in vv. 19–22.

Ps 140 Rescue Me, Lord, From Evildoers. David prays for deliverance from his enemies, entrusting himself to a just God. The psalm begins with a prayer for deliverance and a confession of trust (vv. 1–8), followed by a prayer for the enemies’ downfall (vv. 9–11) and a commitment to the Lord’s justice (vv. 12–13).

140 title of David. See note on Ps 138 title.

140:1 violent. Characterizes David’s enemies in this psalm (vv. 4, 11). As king, David was susceptible to violent enemies and therefore needed God to deliver him from them (18:48; 2 Sam 22:3, 49).

140:2 devise evil plans. The activity of the wicked (36:4; 52:2). stir up war. Resort to violence without justification or provocation (56:6; 59:3).

140:3 tongues . . . serpent’s. David compares the speech of his enemies to deadly snakes. Paul references the second half of this verse in Rom 3:12–13 as evidence that all stand before God as sinners—Jews and Gentiles alike.

140:4 Repeats vv. 1–2a almost exactly.

140:5 Deception by David’s enemies (9:15; 31:4; 35:7–8; 64:5; 69:22; 142:3; Jer 18:22). Three hunting metaphors reveal that David feels pursued like an animal.

140:6 You are my God. A confession of loyalty to the Lord (see note on 118:28). Hear, LORD, my cry. Similar Hebrew phrasing as in 141:1; 142:1; 143:1.

140:8 David prays that the Lord would remove his favor from David’s enemies (contrasts Prov 8:35; 12:2; 18:22).

140:9 A prayer for retributive justice (see notes on 109:6–20; 137:8).

140:11 Because sin defiles the land (106:38; Num 35:33–34; Jer 3:1; Ezek 36:17–18), David prays that slanderers would not permanently dwell in the land and thus defile the rest of God’s people. hunt down. A form of retributive justice in the light of v. 5 (see note there).

140:12 David entrusts himself to a just God. He knows that injustice will not ultimately triumph. poor . . . needy. See note on 82:3–4. upholds the cause. God, as King of his people, acts as the advocate of the vulnerable and disenfranchised (9:18; 12:5; 35:10; 69:33).

140:13 Links the poor and needy of v. 12 with the righteous and upright. “Poor” and “needy” do not necessarily refer to economic status; they can also refer to spiritual status (see 109:16, 22 and notes).

Ps 141 In You I Take Refuge. Ps 141 shares many similarities with Ps 140: both are individual laments; body-part imagery occurs throughout both (140:3–4, 7, 9; 141:2–5, 7–8); both are concerned with justice; and they use the same hunting imagery (140:5; 141:9–10). But unlike Ps 140, in Ps 141 David prays that he would remain righteous and faithful in the midst of his ungodly enemies. David pleads with the Lord to hear his prayer (vv. 1–2), asking God to keep him from reflecting the nature and character of his enemies (vv. 3–5); indeed, he prays that the Lord would do to these enemies what they have planned to do to him (vv. 6–7). He entrusts their retribution to the Lord; he does not have to respond to them in kind. The key to David’s living a godly life in the midst of ungodly enemies is focusing on the Lord, not on those who oppose him (vv. 8–10).

141 title See note on Ps 138 title.

141:1 hear me. See note on 140:6.

141:2 incense. A part of Israel’s sacrificial system: it created a cloud that obscured God’s presence in order to protect the priests (Lev 16:12–13), and it provided a sweet, pleasing aroma (Exod 35:15, 28; 2 Chr 2:4; 13:11; Prov 27:9). David asks that his prayers, like incense, would usher him into the holy presence of God and please God. The prayers of God’s people are like incense in Rev 5:8; 8:3–4. lifting up of my hands. Expresses prayer and praise (see note on 28:2). evening sacrifice. Noted for its pleasing aroma (Exod 29:38–41; Num 28:3–8).

141:3 The wicked and violent use their mouths as weapons (140:3, 9), but David asks God to restrain his tongue (34:13; cf. Prov 10:19; 17:28; 21:23; Jas 1:26; 3:1–12).

141:4 David does not want to resemble the character of his violent enemies. heart. Where evildoers devise evil (140:2). their delicacies. Most likely refers to luxuriant foods that the wicked obtain by unjust means. They can be a temptation toward evil, but they come at a price (Prov 23:3, 6).

141:5 A prayer for discipline, which a good, righteous friend can provide (Prov 27:6; 28:23). for my prayer will still be against the deeds of evildoers. There is a link between David’s request for discipline and his prayers against evil: his desire for personal integrity matches his prayers for justice.

141:6 When God finally accomplishes justice against all those who oppose the message of his people, he will vindicate that message.

141:7 mouth. Near Eastern literature pictured death as the devouring god Mot, whose giant mouth swallowed people (see Prov 1:12 and note). Recollects the judgment against Korah and his sons in Num 16:30–33. the grave. See note on 6:5.

141:8 fixed on you. David focuses on the Lord, not on the evildoers and their judgment (cf. 2 Chr 20:12). Heb 12:1–2 encourages believers to focus on Jesus, which implies that their focus is not on this world. take refuge. One of the dominant themes of the Psalter (see notes on 2:12; 18:1–2). It is a confession of faith and trust (9:9–10; 62:8; 118:8–9).

141:9–10 traps . . . snares . . . nets. See 140:5 and note.

141:10 A prayer for retributive justice (7:15; 35:8; 57:6; see also note on 137:8).

Ps 142 You Are My Refuge. Ps 142, the third of four consecutive individual laments, is a prayer for God’s mercy in the midst of a trial. Although it is similar to Pss 140–141, it more closely resembles Ps 143 because David does not pray for retributive justice against his enemies. He prays (vv. 1–2) that the Lord would notice his vulnerability (vv. 3–4) and rescue him from his enemies (vv. 5–7). Set in the context of a cave, which can be a place of safety (Josh 10:16–27; Judg 6:2; 1 Sam 13:6; 1 Kgs 18:4), the issue of refuge is at the forefront of the psalm. David confesses that he has no refuge in creation (v. 4); the Lord alone is his refuge (v. 5).

142 title of David. See note on Ps 138 title. When he was in the cave. An unspecified incident in David’s life. It could be the same event in the title of Ps 57 (see note on Ps 57 title). The Bible mentions two incidents in which David was in a cave (1 Sam 22:1; 24:3–10). This is the final psalm with a “historical” title linked to an event in David’s life (see note on Ps 3 title).

142:1 See note on 140:6.

142:2 complaint. Denotes deep vexation and anxiety; describes Hannah’s plight (1 Sam 1:16 [“anguish”]) and Job’s great trial (Job 7:13; 9:27; 10:1; 21:4; 23:2). trouble. The Lord cares about the difficulties his people face (31:7; 34:6, 17; 46:1; 50:15; 81:7).

142:3 faint. Completely spent without any more resources from which to draw (77:3; Isa 57:16; Lam 2:12; Jonah 2:7). watch over my way. The Lord meets David in his weakness and leads him when he has reached the end of his strength (Ps 121). hidden a snare. See 140:5; 141:9–10. The Lord watches over the path upon which enemies are setting a trap.

142:4 The low point of the psalm stands at its exact structural center (see note on 100:3 [“his people”]). After this, David looks expectantly to God for deliverance. right hand. A position of honor (see notes on 16:8; 110:1). refuge. Assistance from another human. The Lord is David’s refuge (v. 5).

142:5 You are my refuge. A confession of faith and trust (see notes on 2:12; 18:1–2; 141:8). my portion. God is David’s blessing (see note on 16:5).

142:6–7 David calls out to the Lord because his situation is desperate. His deliverance will lead to praise, first by David himself and then by the community. The king’s deliverance leads to the praise of the people.

Ps 143 Let the Morning Bring Me Word of Your Unfailing Love. Ps 143 is the final individual lament in a series of four. It is also the last of the seven penitential psalms that the ancient church identified (see Pss 6; 32; 38; 51; 102; 130). Enemies pursue David as in Pss 140–142, but here he is acutely aware of his own sin (vv. 1–2). He prays for deliverance as well as forgiveness (vv. 3–10). His deliverance will not be because of his own righteousness but rather because of the Lord’s righteousness, unfailing love, and commitment to the honor of his name (vv. 11–12).

143 title See note on Ps 138 title.

143:1 listen to my cry for mercy. See note on 140:6. faithfulness. The reason God will answer David’s prayer: God is faithful to the promises he made to David, not because of any merit David earned. righteousness. David’s hope is found in the Lord’s moral perfection.

143:2 David would be found wanting in the courtroom of God’s justice. God’s judgment should inspire dread and fear (Isa 19:16; 33:14; Heb 10:26–31). no one living is righteous before you. “All have sinned” (Rom 3:23; cf. 14:1–3; 36:1; 53:1–3; 140:3).

143:3 pursues. To persecute (7:1, 5; 31:15; 69:26; 71:11; 109:16; 142:6). long dead. Abandoned and forgotten in the darkness (88:6, 18; Lam 3:6).

143:4 my spirit grows faint. See 142:3 and note.

143:5–6 David draws strength from remembering what the Lord has done and from praying.

143:5 meditate . . . consider Ponder what the Lord has said and done (77:11–15). The purpose is to recall the Lord’s might and power (119:27).

143:6 spread out my hands. A posture of prayer (44:20; Isa 1:15). David expresses his spiritual thirst in prayer (42:1–4; 63:1–4).

143:7 hide your face. Deprive of the benefits of the Lord’s presence (see 13:1; 22:24; 27:9 and note; 30:7). go down to the pit. Like prisoners and dead people (28:1; 30:3; Isa 14:15, 19; 24:22; 38:18; Jer 37:16; 38:6–13). See notes on 88:4; Jer 37:16.

143:8 unfailing love. See Ps 6:4 and note; deliverance from enemies indicates this. I have put my trust in you. David has faith that the Lord will graciously, based on no merit of David’s own (v. 2), deliver him from his enemies.

143:9 I hide myself in you. The Lord is David’s protection. This fits with the refuge motif in Pss 140–143 (140:7; 141:8; 142:5).

143:10 David prays for the Lord’s guidance so that he can walk in a way that pleases the Lord. Teach me. See 119:12, 26, 64, 66, 68, 108, 124, 135; see also note on 27:11. you are my God. A confession of loyalty to God (see 118:28 and note; 140:6).

143:11 For your name’s sake. David appeals to the Lord’s reputation (see 23:3 and note). in your righteousness. The Lord’s moral perfection, not David’s own, is the basis for David’s confidence (vv. 1, 2).

143:12 unfailing love. Corresponds to “faithfulness” in v. 1 because both terms are introduced by “in your” and both are the grounds for the prayers in vv. 1, 12. God’s “unfailing love” is a faithful love (see note on 6:4).

Ps 144 Sing to the One Who Gives Victory to Kings, Who Delivers His Servant David. David, the Lord’s anointed ruler, pleads that God would defeat his foreign foes. David recognizes his dependence on the Lord and cries out to him to gain victory (vv. 1–11), and he recounts blessings that would flow from that victory (vv. 12–15). Many of the dominant themes throughout the Psalter appear here: the Lord as refuge, request for divine intervention, rescue from enemies, and the centrality of David. These themes closely parallel Ps 2, where the Lord grants victory to his anointed ruler over the ruler’s enemies and his own. In both Ps 2 and Ps 144, the Lord is a refuge, a blessing formula concludes the psalm, and the Lord and his anointed enjoy an extremely close relationship as they oppose outsiders. The chief difference is that the king in Ps 2 is unnamed, while Ps 144 explicitly names the victorious king as David.

144 title See note on Ps 138 title.

144:1 Rock. A rocky hill or mountain, symbolizing a place of refuge (see note on 18:1–2; see also 18:31, 46; 19:14; 28:1; 31:3). trains. The Hebrew is translated “teach” in 143:10. After requesting that God teach him to do his will in Ps 143, David acknowledges that the Lord’s teaching extends to the art of war. God’s anointed ruler in Ps 2 would wage war against rebellious kings (2:7–12).

144:2 my loving God. Though the Hebrew has “my faithful love,” the NIV translation clarifies that God is the referent. This word is translated elsewhere as “love” or “unfailing love” (see 6:4 and note; 107:1; 118:1, 29; 136:1–26; Exod 34:6–7). fortress . . . stronghold . . . deliverer . . . shield. See notes on 2:12; 18:1–2. in whom I take refuge. A dominant theme throughout the Psalter (see 2:12; 18:1–2 and notes), it has appeared twice since Ps 141 (141:8; 142:5). subdues. One of the commands God gave humanity in Gen 1:28. When it refers to enemies, it signifies the Lord’s favor on his own people (18:47; 47:3; 81:14; Isa 45:1).

144:3–4 David marvels at the Lord’s involvement in his life (8:4).

144:5–8 This language suggests a theophany, a divine appearance (see note on 18:6–15).

144:5 Part your heavens . . . come down. The heavens create a barrier between the realm of the divine above and the earth below. For the Lord to appear on earth, he must break through the heavens and come down (18:9; Isa 64:1; cf. Matt 3:16). mountains. Symbolize majesty and stability; evidence the Lord’s presence (18:7; Judg 5:5; Isa 64:1, 3; Mic 1:4).

144:6 lightning. Evidences the Lord’s presence (18:14; Exod 19:16; Zech 9:14). arrows. Lightning is like an arrow the Lord shoots (7:13; 18:14; 77:17; Hab 3:11). The Lord defeats his enemies by shooting his arrows (7:13; 18:14; 64:7; 77:17; Deut 32:23, 42).

144:7 rescue. David requests the theophany (appearance of God) so that God will deliver him. mighty waters. Symbolizes foreigners. Water could symbolize deadly chaos in the ancient Near East (see notes on 93:3; 107:23).

144:9 new song. A response to a fresh experience of God’s grace (see note on 33:3). ten-stringed lyre. A small harp that one could carry easily (33:2).

144:10 victory. Or salvation. Victory over enemies and salvation are closely linked (20:5). Jesus, as David’s greater Son, saves God’s people by gaining victory over their enemies (Col 2:15; Heb 2:14–15; 1 John 3:8). David. The king above all others in the OT (18:50; 78:70; 89:20–29, 35) because of the covenant God made with him (see 89:3 and note; 132:11–12; 2 Sam 7:12–16). His name could symbolize his lineage, which would ultimately include the Messiah (18:50; 132:11–12; Isa 9:6–7; 11:1–10; Hos 3:5).

144:11 foreigners. People outside the community of faith who oppose the Lord’s rule (18:44–45; Exod 12:43; Neh 9:2; Ezek 44:9).

144:12–14 Describes God’s blessing that depicts an ideal, Edenic world (see 128:2–3 and note on v. 2; Deut 28:1–14; Joel 2:23–24).

144:15 Blessed. The path of true happiness (see note on 1:1).

Ps 145 I Will Exalt You, My God the King. Ps 145 extols the Lord as king, enumerating his praiseworthy character in an acrostic form (see introduction to Ps 9). Praise permeates the psalm from beginning to end. The Lord’s majesty is transcendent (vv. 1–10), his kingdom endures (vv. 11–13a), and he beneficently cares for his people (vv. 13b–21). The psalm concludes the section of Davidic psalms that began at Ps 138, and it acts as a gateway to the concluding praise psalms that close the Psalter (Pss 146–150). Pss 144–145 mirror the program that Pss 1–2 set forth: God is king (Ps 145), and he has an earthly vice-regent from the line of David (Ps 144).

145 title praise. Dominates Pss 146–150, so Ps 145 connects this Davidic collection and all of Book V with the concluding section of praise psalms. Of David. See note on Ps 138 title.

145:1 exalt. Raise up in priority and esteem (18:46; 21:13; 30:1; 34:3; 46:10; 112:9; 118:28). King. Even as Psalms emphasizes the role of the earthly ruler of God’s people (see notes on 2:2, 6–7), his reign never overshadows the Lord’s kingship (5:2; 47:2, 6–8; 93:1–2; 95:3; 96:10; 97:1; 98:6; 99:1; see note on 93:1). The royal authority of the Lord’s anointed ruler reflects and depends on the Lord’s reign (see Pss 2; 110 and introductions). for ever and ever. The enduring nature of the Lord’s praise and his kingdom is a prevailing theme throughout the psalm (vv. 2, 4, 13, 21).

145:2 Every. The Lord’s reign extends to all people and through all time.

145:3 Great . . . praise. The nearly identical phrase in 96:4 emphasizes the Lord’s uniqueness as opposed to worthless idols; here it more generally affirms his unfathomable greatness. no one can fathom. The Lord’s greatness is unsearchable (Job 9:10; Prov 25:3; Isa 40:28); it complements this psalm’s emphasis on the vast extent of everything associated with the Lord (see notes on vv. 1–2).

145:4 The Lord’s praise endures through all generations (v. 21) because it is passed on from one generation to the next (see 78:2–4; Gen 18:19; Deut 6:1–7). commends. Entails more than simply retelling events or restating doctrine (117:1 [“extol”]; Eccl 8:10 [“receive praise”]); parallel to “speak” (v. 5), “tell” (v. 6), “celebrate” (v. 7), and “joyfully sing” (v. 7). One generation bears testimony to the benefits of trusting the Lord, urging the next generation to trust him too.

145:5 splendor. The grandeur, honor, and majesty associated with a king (8:5: 21:5; 45:3–4; see note on 96:6). meditate. See note on 143:5. wonderful works. See note on 26:7; parallel to “mighty acts” (v. 4), “awesome works” (v. 6), and “great deeds” (v. 6).

145:8 Restates Exod 34:6, a foundational statement of the Lord’s character (86:15; 103:8; 111:4; Neh 9:17; Joel 2:13). slow to anger. The Lord provides opportunities for repentance before he fully displays his wrath (103:8–14; Gen 15:13–16; 19:15–16; 2 Chr 30:9; Neh 9:16–21). love. The Lord’s faithful covenant love (see note on 6:4). It is often connected to the Lord’s mercy, compassion, and slowness to anger. His grace toward sinners exhibits his commitment to his covenant promises.

145:9 all. God’s common grace—his general benevolence toward all of his creation—extends to all people without exception (vv. 15–16; 136:25; Matt 5:45; Acts 14:17). This grace, however, does not save the rebellious from judgment (v. 20). Only God’s special grace, which he extends to those who believe (John 1:12; Rom 3:22), can do that (Matt 24:31; Rom 11:5).

145:10 your works praise you. All of creation is part of the Lord’s praise choir (89:12; 98:8; 103:22; Isa 44:23; 55:12).

145:11 kingdom. The realm over which the Lord reigns; the preeminent theme of vv. 11–13. As Creator, the Lord’s kingdom includes all of creation (47:2; 103:19; Dan 4:17; 5:21), but there are parts of creation that still have not submitted to his royal authority (2:1–3, 10–12; Matt 19:24; 1 Cor 6:9; Gal 5:21b), so the Lord’s kingdom is fully realized when all submit to his reign (Matt 12:28; Phil 2:9–11; Rev 11:15–17).

145:12 so that all people may know. Israel’s status as the people of God entailed a responsibility to witness to the rest of the world (9:11; 105:1; Deut 4:6–8; 1 Kgs 8:41–43), but their witness too often profaned the name of the Lord (e.g., Ezek 36:20–23; Mal 1:11–12).

145:13 everlasting kingdom. The Lord will reign as king over his creation forever (10:16; 29:10; 45:6; 146:10; Exod 15:18). The Son of Man receives an eternal kingdom that will surpass all other kingdoms (Dan 7:13–14), and his people will share in the reign of that eternal kingdom (Dan 7:18, 27). Jesus is the Son of Man who rules over an eternal kingdom, and his church is comprised of the people who share in its rule (Mark 14:62; Acts 7:55–56; 2 Tim 2:12; 2 Pet 1:11; Rev 11:15; 20:4).

145:14 lifts up . . . bowed down. The irony of God’s kingdom: God exalts the humble and supports those in need (37:24; 113:7–9; 146:8; 1 Sam 2:4–8; Matt 20:16).

145:15–16 Part of a king’s responsibility was to ensure that the people had basic provisions (72:3, 16; Isa 36:13–17). God, as king, supplies the needs of all creation (see v. 9 and note; 104:27–28; 147:9; Matt 6:25–33).

145:17 faithful. One who displays unfailing love; the adjectival form of the important noun typically translated “unfailing love” (see note on 6:4). All that the Lord does reveals his faithful covenant love.

145:18 call on him. One of the basic acts of worship in Psalms (4:3; 18:3; 102:2; 105:1; 116:2, 4, 13, 17; 118:5; 138:3; 141:1). All who call on the Lord will be saved (Rom 10:13). in truth. A sincere and orthodox confession (contrast Matt 7:21–23).

145:19 fear him. Properly recognize his nature and character. See note on 19:9.

145:20 Almost identical to 1:6, except “the righteous” of Ps 1 have become those who love the Lord here. Even though the Lord shows grace to all creation, including the wicked (see v. 9 and note; vv. 15–16), those whose lives do not bear the fruit of repentance will ultimately bear his judgment (73:18–22; Dan 12:2; Matt 25:41–46).

145:21 A concluding doxology to Book V, before the great crescendo of praise that concludes the entire Psalter (Pss 146–150), echoes (in modified form) the previous doxologies at the ends of Books I–IV (see note on 41:13). praise. The same word in the psalm’s title (see note on Ps 145 title). Thus, this verse fittingly concludes this psalm and is an appropriate gateway to the next.

Ps 146 Praise the Lord, My Soul. After a personal vow of praise (vv. 1–2) the psalm exhorts the people of God to trust the true ruler, the God of Zion (vv. 5–10), as opposed to earthly rulers (vv. 3–4). The Lord is the one who can truly care for the marginalized and oppressed (vv. 7–9). This psalm—along with all the psalms in this section (Pss 146–150), each of which begins and ends with “Praise the LORD” (hallĕlû-yāh)—reiterates themes from the rest of the Psalter.

146:1 Praise the LORD. See NIV text note. Praise. Extol the virtues of; commend. Most often the Lord is the object of praise (vv. 1, 10; 145:2; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6). Praise is associated with singing (v. 2), making music (Ps 150), dancing (149:3), and bearing testimony (22:22). soul. Represents the person’s essence (see note on 6:3). Pss 146–150 move from the private praise of an individual (146:1) to the all-inclusive “everything that has breath” (150:6). The same type of movement occurs in the concluding verse of the previous psalm: from “my mouth” to “every creature” (145:21).

146:2 all my life. Only the living can testify among the community to the Lord’s goodness (30:9; 115:17; see notes on 6:5 [“grave”]; 88:10–12). The psalmist takes the opportunity to do what only the living can do.

146:3 princes. Symbolizes the noblest of humanity. This Hebrew term does not necessarily denote royalty; it can refer to those who are generous and magnanimous (Exod 35:5, 22 [“willing”]; Isa 32:8 [“noble”]). Even such good people cannot save us. We should not trust humans; only the Lord can ultimately save (118:8–9, 14).

146:4 return to the ground. God created humans from the dust of the earth (Gen 2:7), and to the dust each human will return (103:14; Gen 3:19; Eccl 12:7). come to nothing. Only God’s purposes will stand forever (v. 10; 90:2; 107:1; Isa 40:28).

146:5 Blessed. The path to true happiness (see note on 1:1). help. By sustaining and saving (vv. 7–9; see 3:8; 54:4 and note; 62:1; 124:8 and note).

146:6 Maker of heaven and earth. And thus sovereign over all creation (Gen 1). This phrase appears in 115:15; 121:2; 124:8; 134:3. forever. As opposed to humanity’s transitory nature (vv. 3–4).

146:7 cause of the oppressed. As a righteous king, the Lord defends those who are helpless (72:4; 103:6; 105:14; Lev 19:13–14; Deut 24:14–15). food to the hungry. Everyone has enough in God’s kingdom (see 107:9; 145:15–16 and note; Matt 6:25–27).

146:8 sight to the blind. One evidence of God’s kingdom. In Isaiah, the servant is instrumental in mediating this blessing (Isa 42:7; cf. Isa 29:18; 35:5), and Jesus draws attention to his healing of the blind as a sign that he is the servant representing God’s kingdom (Matt 11:5). bowed down. See note on 145:14. the LORD loves the righteous. Reiterates one of the themes that opens the Psalter (1:6; see 11:7; 33:5).

146:9 foreigner . . . fatherless . . . widow. See notes on 39:12; 82:3, 4; 94:6. sustains. Gives support and relief (147:6). the ways of the wicked. Repeats 1:6 almost verbatim. The ways of the wicked contrast with those of the righteous (v. 8) as in 1:6. The end of the Psalter thus echoes the beginning.

146:10 reigns. The Lord is the true ruler, not the princes of v. 3 (93:1; 97:1; 1 Chr 16:31). forever. As opposed to the transitory rule of the princes (vv. 3–4). Zion. The capital city of the Lord’s reign (see note on 9:11).

Ps 147 How Good It Is to Sing Praises to Our God. Like Ps 146, this psalm is a call to praise. Like Ps 19, the reason for praise is the Lord’s universal care of all creation and his particular devotion and revelation to his people. After an opening command to praise (v. 1), Ps 147 alternates between celebrating the Lord’s particular care for his people (vv. 2–3, 10–14, 19–20) and his general benevolence toward all creation (vv. 4–9, 15–18). And the two are related: the God of all the earth is the same God who acts on behalf of his people, the Creator God is Israel’s God.

147:1 This gives two reasons for praise: (1) it is good, and (2) it is pleasant and fitting (see 135:3 and note). Praise. See note on 146:1. pleasant. Enjoyable, pleasing, charming (16:6, 11; 133:1; 135:3; Prov 22:18; 24:4 [“beautiful”]; Song 1:16). fitting. Proper and right (33:1; Prov 19:10).

147:2 Jerusalem. The actual city and/or the people (51:18; 69:35; 102:21). gathers. Restores (Ezek 39:27–28). exiles. Banished from the land by foreign enemies (Jer 40:12; 43:5; 49:5). Gathering exiles is an act of salvation (106:43; Isa 11:12; 27:13; 56:8).

147:3 brokenhearted. Crushed in spirit by outside forces (see 34:18 and note; 69:20; 109:16). binds up. Part of the healing process; it involves closing an open wound (Job 5:18; Isa 1:6 [“bandaged”]; 30:26; Ezek 30:21; Hos 6:1).

147:4 Reminiscent of Isa 40:25–28, where the Lord’s intimate care of the stars is assurance that he will care for his people, especially those who are weak and disenfranchised (cf. v. 6; Isa 40:29–31).

147:5 limit. This Hebrew word is the same as the one translated as “number” in v. 4. The Lord determines the number or limit of the stars, but his understanding cannot be fathomed.

147:6 A contrast between the humble and the wicked. Ps 1:6 is similar, contrasting the righteous and the wicked (see note on 146:9). sustains. See 146:9 and note. humble. See note on 82:3. ground. The destination of every human in 146:4; it is a place of death.

147:7 Sing. Exultant and celebratory; associated with victory songs (Exod 15:21; 1 Sam 18:7; 21:11; 29:5) and other celebrations (Num 21:17; Jer 51:14).