Psalm 150
PSALM150
1–6 This final call to praise God begins in His sanctuary, His earthly temple in Jerusalem (verse 1). The call then extends to the mighty heavens, God’s heavenly sanctuary. The call is issued to everything that has breath (verse 6)—especially to human beings, Jew and Gentile, rich and poor, slave and free. Why should we praise God? We should praise Him for His acts of power in creation and redemption; but more than that, we should praise Him for who He is, for His surpassing greatness (verse 2).
In verses 3–5, the psalmist lists a number of musical instruments to be used in praising the Lord. These instruments are symbolic of the different ways in which we are to offer our praise to God. It’s not the sound of instruments that God wants to hear but the “sound” of our hearts.293 Let us praise Him with believing hearts, loving hearts, hoping hearts. Let us praise Him by obeying His word, by proclaiming His Gospel, by advancing His kingdom. These are the “instruments” God wants to hear; He wants us to praise Him with everything we have, with our whole being, with all our heart and soul and strength (Deuteronomy 6:5). Only such praise is worthy of so great a God.
Praise the LORD. Hallelujah!
1 The Psalms-like all the other Old Testament books-were originally written in the Hebrew language.
2 The book of Psalms is quoted more frequently in the New Testament than any other Old Testament book.
3 The book of Psalms deals with a wide range of human emotions and needs. For example, on the subject of comfort in times of distress, key psalms are numbers 4, 6, 69, 102. On the subject of deliverance from enemies, key psalms are: 7, 22, 25, 35, 118; on the subject of redemption and salvation: 13, 16, 26, 40, 62, 116; sin and forgiveness: 25, 32, 38, 51, 86; confidence and trust: 46, 47, 71, 91, 121, 139; blessings on the godly: 1, 23, 24, 27, 34, 84, 103, 112, 119; thanksgiving and praise: 8, 9, 18, 19, 30, 63, 67, 95, 96, 145. Most psalms, of course, deal with more than one subject; there is obviously much overlap. The above listing is not exhaustive; it is only a sample. Also see Index to Subjects at the end of the commentary.
To save space and avoid repetition, the early psalms are commented on more fully. When studying the book of Psalms systematically, therefore, it is best to study them in order.
4 The righteous are those who love God and seek to obey His commandments. They are not perfect; they are not sinless. But they have made a basic life choice to serve God and live according to His law (verse 2). The wicked, on the other hand, are those who choose not to serve God. They are also called sinners and mockers (verse 1); they are also called “fools” (Psalm 14:1).
5 The righteous man separates himself from the way of the wicked (see 2 Corinthians 6:14–18), but not necessarily from the wicked themselves. Like Jesus, we have been sent into the world to reconcile men and women to God—and that includes the wicked (see Mark 2:17; John 20:21; 2 Corinthians 5:18–20).
6 To walk in the counsel of the wicked means to live according to their counsel and their customs; to stand in the way of sinners means to take part in their sin; to sit in the seat of mockers means to join in their mocking of God and His law.
The sinners are those who habitually sin; sinning for them is a way of life. Although the righteous do sin from time to time and are troubled by their sinful nature, they do not sin habitually and persistently (see 1 John 1:8; 3:9).
7 The Hebrew word for law is “torah”; its basic meaning is “instruction that comes from God.” This instruction consisted primarily of God’s written word, but it also could include prophecies, dreams and visions prompted by the Holy Spirit. For further discussion of the law, see Exodus 20:1–2 and comment; Leviticus: Introduction; Word List: Law; General Article: The Purpose of the Mosaic Law.
The word LORD in small capital letters stands for the personal name of the God of Israel; in Hebrew it is spelled “YHWH,” but it is pronounced “Yahweh.” The other main name for God used throughout the book of Psalms is “Elohim,” which is a general name for God. For further discussion, see Exodus 3:13–15 and comment.
8 The fruit the righteous “tree” bears is primarily spiritual fruit; but it also bears ordinary fruit in season. It is common knowledge that, all things being equal, a life of sin leads to suffering and failure, while a life of godliness leads to prosperity and success. By and large, righteous people lead happy, successful lives. But such an outcome cannot be guaranteed; we know from the book of Job (and also from common experience) that in this life righteous people sometimes suffer and wicked people sometimes prosper.
9 The kings of Israel were anointed with oil when they began their reigns (see 1 Samuel 16:13); this anointing symbolized their authority to rule. Therefore, kings were called “anointed ones.”
The Hebrew word for “anointed one” is translated in English as “Messiah.” The same word in the Greek language is “Christ.” (The New Testament was originally written in the Greek language.)
10 The hope expressed in Psalm 2 is rooted in God’s covenant promise to David that his throne would be established forever (2 Samuel 7:16).
11 Throughout the Old Testament, God’s activities are described in human terms, terms we can understand. God doesn’t actually “laugh” and “scoff” as we humans do. Such statements are examples of anthropomorphism. For further discussion on the subject of anthropomorphism, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9.
12 For further discussion concerning what it means to fear the Lord, see footnote to comment on Genesis 20:8–13; Deuteronomy 6:1–3; Proverbs 1:7 and comments.
13 At the end of verse 2 is the Hebrew word selah. Its exact meaning is unknown, but it is most likely a musical term; most of the psalms were written to be sung, accompanied by instruments.
14 This is the first of a number of psalms that contain prayers asking God to strike or harm or punish the psalmist’s enemies. Such prayers are troubling because they do not seem to manifest the spirit of Jesus, who taught us to turn the other cheek and to love our enemies (Matthew 5:39,44). However, we must keep several things in mind. First, Jesus Himself spoke forcefully against the hypocrites and false teachers of His day—not to mention the money changers in the temple! (Mark 11:15–17). Second, these prayers in the psalms are not expressing a desire for vengeance but for justice; they are petitions to God to punish evildoers, not merely personal enemies. And third, these are all prayers; no intention is expressed of actually carrying out these harsh measures. All such actions are left in God’s hands. It is not wrong for Christians to pray that evildoers be punished. What is wrong is to harbor personal hatred or animosity toward such people. Personal wrongs must be forgiven (Matthew 6:14–15). But judicial punishment of wrongdoers must be supported.
15 For another example of a model prayer, see Daniel 9:4–19 and comment.
16 In the book of Psalms, the word heart is used to signify a person’s mind, will, and emotions. It is sometimes used interchangeably with the word “soul,” though in the Old Testament the word “soul” more often stands for a person’s whole life or being (see Word List: Soul). The Old Testament writers didn’t make a sharp distinction between body, soul, and spirit; they viewed man as an integrated whole.
Jesus and the New Testament writers also viewed man as an integrated whole, but they recognized a distinction between the physical part of man that ends at death and the part—the soul and spirit—which exists beyond death (see Matthew 10:28).
17 God has ordained civil authorities to maintain order and punish wrongdoers (Romans 13:1–2). But we, as individuals, are not to judge others.
18 For further discussion on the subject of asking God to punish wrongdoers, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.
19 For further discussion of the significance of the Lord’s name, see footnote to comment on Exodus 23:20–22.
20 The title of Psalm 6 says, “According to sheminith.” “Sheminith” was probably a musical term.
21 For further discussion of testing and discipline from the Lord, see Exodus 15:25–27 and comment; Job: Introduction; Word List: Discipline.
22 The Old Testament writers do not talk much about life after death; the concept of an afterlife in “heaven” or in “hell” is not well-developed. People die and go to the grave—in Hebrew, “Sheol”—one of the Old Testament words for “death” or “the realm of the dead.” For further discussion of the afterlife, see General Article: What Happens After Death?
23 According to its title, Psalm 7 is a shiggaion, a literary or musical term. One of the enemies pursuing David was Cush, a member of the tribe of Benjamin. Cush is not mentioned elsewhere in the Bible; he was possibly one of Saul’s warriors during the period when Saul was trying to kill David (1 Samuel Chapters 19,23).
24 God’s anger is not like man’s anger. His anger is always directed against evil and injustice. It is designed to punish the wicked and thereby make the righteous secure (verse 9). However, even in God’s anger there is mercy. He desires to warn sinners of their impending judgment so that they might come to their senses and repent. God . . . wants all men (and women) to be saved and to come to a knowledge of the truth (1 Timothy 2:3–4).
25 The word integrity means character; it is what a person is on the inside. It includes honesty, sincerity, and purity. A man may appear to have integrity outwardly, but God knows every man’s heart and is not fooled by outward appearance (see Job 6:29; 27:5).
26 Notice that David’s position is very much like that of Job; throughout the book of Job, Job remains confident that the suffering he is enduring is not the result of any sin he has committed (see Job: Introduction).
27 The title of Psalm 8 says, “According to gittith,” which is probably a musical term.
28 In verse 4, the term son of man is a poetic synonym for man.
29 Jesus is co-equal with God; He is therefore “above” the angels, not a “little lower” than them. The writer to the Hebrews is saying that during Jesus’ time on earth as a man, He voluntarily made Himself lower than the angels and took on the very nature of a servant (Philippians 2:5–8). Only by taking our place—by dying as a man—could Jesus make atonement for our sins and open to us the way to eternal life.
30 The expression Daughter of Zion means “Jerusalem and its inhabitants.”
31 Verse 16 ends with the word Higgaion, which is a musical notation.
32 For further discussion on the subject of praying against evildoers, see comment on Psalm 3:7 and footnote to comment; Psalm 5:9–10 and comment.
33 For further discussion concerning the righteous and the wicked, see Psalm 1:1–6 and comment.
34 At various times in his life, David was in fact forced to flee from certain of his enemies (1 Samuel Chapters 19,23; 2 Samuel Chapter 15). Surely such experiences tested his faith and brought him to a greater realization that God was indeed the only refuge he needed.
35 For a discussion of the good that can come from being maligned or tested, see Exodus 15:25–27 and comment.
36 The picture of God “hiding His face” is an example of anthropomorphism; for a discussion of anthropomorphism, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9. When God hides His face, He is withdrawing His manifest presence and favor from someone. This is the opposite of His face “shining” on someone, which signifies God’s presence, favor, and blessing.
37 When suffering lasts a long time, it is a common temptation to think it will last forever. Those who have long been without joy begin, at last, to be without hope. We will encounter the question “How long?” many times in the book of Psalms.
38 In the Old Testament, God’s salvation signified the complete well-being of the one “saved.” A person’s salvation was seen as occurring primarily in this life; it included deliverance from suffering, restoration of loss, and the return of the individual to health, prosperity, and happiness. The one saved could say with David: the Lord has been good to me (verse 6).
The New Testament conception of salvation and eternal life in heaven is not well-developed in the Old Testament. For further discussion see Word List: Eternal Life, Salvation.
39 The Apostle Paul quoted verses 1–3 to show that all mankind was under sin (Romans 3:9–12). For further discussion of the Fall of man, see Genesis 3:1–24 and comment; General Article: The Fall into Sin.
40 According to the parallel passage in Psalm 53:5, God “scatters the bones” of those who attack His people and He puts them to shame. Except for this verse, Psalms 14 and 53 are virtually identical.
41 Israel is the primary name of the nation founded by the twelve sons of Jacob, who had also been given the name Israel (Genesis 32:28). But occasionally, as in the last line of verse 7, the nation is also called Jacob for poetic effect.
42 The name Zion is often used as a synonym for Jerusalem. However, it also means the “site of God’s temple” and the “center of God’s rule” over Israel. Thus, in the context of verse 7, the name “Zion” signifies God’s earthly dwelling place (Jerusalem), from which He provides salvation for His people.
43 For further discussion of the significance of God’s sanctuary (tabernacle or temple), see Exodus 25:1; 1 Kings 6:1 and comments.
44 To slander is to speak negatively about someone behind his back—regardless of whether what is said is true or false.
45 As Christians, we are told not to associate with certain types of people; however, we should not “despise” or hate them in a personal way (see Psalm 5:4–6 and comment).
46 For the meaning of the expression fear the LORD, see Deuteronomy 6:1–3; Proverbs 1:7 and comments.
47 Usury is an excessively high rate of interest on loans. Charging normal interest was allowed for business loans, but no interest at all was to be charged on loans to poor Israelites (see Exodus 22:25–27).
48 According to its title, Psalm 16 is a miktam, which is a musical or literary term.
49 In verse 3, the word saints refers to those who belong to God, those who are holy—“set apart” for Him. In the New Testament, the word “saint” refers to believers in Christ. A saint is one who is “separated” from sin and who leads a holy life; this is made possible for us through faith in Christ and through the power of the Holy Spirit.
50 David has kept himself from sin by the word of [God’s] lips (verse 4)—that is, by God’s revealed will, which includes both His written word and the words spoken by God’s prophets.
51 Throughout the book of Psalms, the psalmists use figurative language to describe God’s attributes: His strong right hand (verse 7), His protective wings (verse 8), His sword (verse 13). Of course, God has no “hands,” “wings,” or “sword”; He doesn’t need them!
In verse 8, David uses another figure to describe himself: the apple (the pupil) of your eye (see Deuteronomy 32:10). David wants to be the “apple” of God’s eye—that is, God’s cherished possession; just as one needs to protect the pupil of one’s eye, so David wants God to protect him.
52 God’s knowledge is displayed in the orderly cycle of day and night (verse 2). He has put the sun in its place in the heavens; it is not a god, as many ancient people supposed, but a creation of God, which He has set on its course to do His bidding (verses 4–6).
53 Just as God’s revelation in nature goes out into all the earth (verse 4), so was God’s revelation to Israel meant to “go out” and bless all peoples on earth (Genesis 12:3). But the revelation given to Israel (which we have today in the Old Testament) was still not complete; the complete revelation of God had to wait until the coming of Jesus Christ. It was Jesus who revealed the very nature of God—because He Himself was God incarnate (see John 1:14,17–18). This is why the Apostle Paul quoted verse 4 in his letter to the Romans to show that just as God’s voice in nature goes out into all the earth, so His voice—in the person of Jesus—goes out into all the earth (Romans 10:18). And, of course, it is the followers of Jesus who have been commissioned to carry that voice to every nation (Matthew 28:18–20; Acts 1:8).
54 God is concerned mainly with our hearts, our motivation. The greatest commandment says that we are to love God with all our heart and soul and strength (Deuteronomy 6:5; Mark 12:30). True obedience to God’s word grows out of our love for Him (John 14:15). The mistake many people make is to think that God is pleased merely with external or legalistic obedience. Yes, God wants our obedience; but He wants our hearts even more.
55 For further discussion of the abundant life and eternal life, see Leviticus 18:5 and comment; Word List: Eternal Life.
56 For further discussion of the deceptiveness of sin and compromise, see Judges 2:20–23 and comment.
57 For the meaning of Redeemer and redemption, see Exodus 13:11–16; Ruth 2:19–20 and comments; Word List: Redemption.
58 In the Old Testament, the name Zion stands for Jerusalem and, in particular, the Lord’s sanctuary in Jerusalem. The Lord had chosen Jerusalem as the place where His Name (He Himself) was to dwell (Deuteronomy 12:5; 2 Samuel 7:13); the sanctuary symbolized the presence and rule of God among His people. The anointed king was God’s representative; the king was entrusted with leading the nation on God’s behalf. Thus it was appropriate for the people to pray for their leader that he might be successful in delivering Israel from distress.
It is also important to keep in mind that God’s real dwelling is in heaven; Zion was only the earthly symbol of His heavenly sanctuary. Thus, when the people prayed for support from Zion (verse 2), they were in fact asking for support from heaven.
59 When God remains “silent,” we are tempted to think He is not answering. But His very silence can be an “answer.” God always hears, and He always responds in a way that will lead to our greatest good. But meanwhile, we need to be patient and to keep on praying in faith (Luke 18:1–8).
60 We have noted a number of similarities between David’s suffering and the suffering of Christ on the cross. But there was one very important difference: David was delivered from his suffering; Christ was not. Christ was not rescued from the cross; He endured it to the end. But that too was God’s plan. In order for Christ to redeem us from our sins, He needed to take our punishment-which was death (Romans 6:23). Furthermore, if Christ had not died, there would have been no resurrection, no victory over death, and no assurance for us today that we too will be raised up with Him to eternal life (Ephesians 2:6).
61 The writer to the Hebrews interpreted verse 22 as a prophecy concerning Jesus; Jesus considered all those who believed in Him to be His brothers in God’s family (Hebrews 2:11).
62 In verses 25–26, David says he will fulfill his vows—that is, he will present offerings to the Lord to give thanks for his deliverance; the poor will be invited to share in the feasting and celebration.
63 For the significance of the ark, see Exodus 25:10–22 and comment.
64 In verses 7 and 9, the city gates and doors are personified for poetic effect.
65 For a discussion of God’s covenant with Israel, see Exodus 19:5–6 and comment; General Article: Covenants and Dispensations.
66 In verse 11, David says: For the sake of your name, O LORD, forgive my iniquity. God’s “name” stands for who He is: He is a God of love, mercy and forgiveness. By forgiving David’s iniquity, God demonstrates His goodness and righteousness; He honors His own name (see 1 John 2:12).
67 A clear conscience can be maintained by confessing any known sin as soon as it occurs. We do sin from time to time; temptation comes suddenly, and we fall. But God has provided us with a means of cleansing and forgiveness: confession (1 John 1:9).
A clear conscience is absolutely essential to our spiritual and mental health. A clear conscience means that we are free of guilt, of self-condemnation. With a clear conscience, we have fellowship with God and with fellow believers; we have boldness to witness; we have spiritual power in ministry. But without a clear conscience, we become separated from God’s presence, His power, and His blessings. And all we need to do to regain a clear conscience is to confess our sins.
68 For further discussion about the meaning of salvation in the Old Testament, see comment on Psalm 13:3–6 and footnote to comment.
69 We do not need to be physically inside God’s sanctuary in order to experience His fellowship and protection; we can enter into God’s presence at any moment through prayer. In fact, our goal should be to remain constantly in God’s presence; and through God’s Holy Spirit living within us, that can become a reality.
70 David’s enemies may destroy the temple building; they may even destroy David’s body. But they will not be able to destroy his inner life, his soul (Matthew 10:28).
71 In verse 9, David asks God: Do not hide your face from me—that is, do not withdraw your presence and protection from me (see Psalm 13:1).
72 Backbiters and slanderers may not actually speak falsehoods, but they present the truth in such a way as to harm the reputation of others. The harming of people’s reputations is as grievous an offense as the harming of their bodies.
73 For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.
74 Mount Lebanon and Mount Hermon are two of the highest mountains in the region of Lebanon and Palestine.
75 For the meaning of saints, see comment on Psalm 16:1–4 and second footnote to comment.
76 For further discussion about why God “hates” idolatry, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.
77 According to its title, Psalm 32 is a maskil, which is a musical or literary term.
78 For further discussion of atonement, see Leviticus 1:1–4 and comment; Word List: Atonement.
79 Forgiveness is indeed the gift of a gracious God; it is not something we earn. The Apostle Paul quoted verses 1–2 to show that when God forgives us, He in effect credits righteousness to us; with our sins erased, we become “righteous” in God’s sight. This happens without any works on our part; it is a gift (Romans 4:4–8).
80 For further discussion of the importance of confessing sin, see Leviticus 5:5–6 and comment; Word List: Repentance.
81 Some people are confused about God’s guidance. God has many ways of guiding us, but in each case we interpret His guidance through our minds. God is rational, and He has created us as rational beings. We always need to confirm God’s guidance using our minds, not just our emotions. Let us not be like the horse or the mule, which have no understanding (verse 9). For further discussion on the subject of guidance, see comment on Numbers 9:17–23 and footnote to comment.
82 The story of the tower of Babel provides a good example of how God thwarts the plans and purposes of ungodly people (see Genesis 11:1–9).
83 In 1 Samuel 21:10–15, the Philistine king is called Achish, his personal name. His throne name was Abimelech, a common name for Philistine kings going back to the time of Abraham and Isaac (see Genesis 20:1–2; 26:1).
84 For a discussion of angels, see Genesis 16:7–10; 18:1–8 and comments; Word List: Angel.
85 For further discussion of the fear of the LORD, see Deuteronomy 6:1–3; Proverbs 1:7 and comments.
86 The Apostle Peter quoted verses 12–16 to reinforce his teaching about Christian behavior (see 1 Peter 3:8–12).
87 In verse 20, David says that the Lord protects all the righteous man’s bones, not one of them will be broken. This is a way of saying that the Lord will protect and care for the righteous man’s body. In a literal sense, this protection was also given to Jesus, the most righteous man who ever lived; not one of His bones was broken (John 19:32–33,36).
88 For further discussion of God as a “Warrior,” see Exodus 15:3–5 and comment.
89 For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.
90 Jesus, too, was falsely accused by malicious witnesses (Mark 14:56); Jesus’ enemies also hated [Him] without reason (John 15:25).
91 God may not give us our desires if they are contrary to His will or contrary to our own well-being. Sometimes we desire the wrong things; God desires to give us better!
92 Because of Jesus, God’s covenant people have now spread out over the whole earth, and one day Jesus will return to rule the earth as King.
93 In the context of verse 24, to fall implies falling and not getting up, sinning and not repenting, losing the way and not finding it again. This is what God’s hand protects us from.
94 For further discussion on the subject of trials and suffering, see Exodus 15:25–27; Psalms 22:1–2; 44:9–22 and comments.
95 For the meaning of salvation, see comment on Psalm 13:3–6 and footnote to comment; Word List: Salvation.
96 For further discussion concerning testing and discipline, see Exodus 15:25–27 and comment; Word List: Discipline.
97 For the importance of confessing sin, see Leviticus 5:5–6; Psalm 32:1–11 and comments.
98 Most of us at one time or another have suffered the unjust attacks of others. Naturally we desire to justify ourselves before our accusers, and when their attacks are clearly unfair we should say so. However, not one of us can justify himself before God, because somewhere in all of us sin is lurking (1 John 1:8)—perhaps pride, resentment, self-centeredness. And God may be using the unjust attacks of others to humble us and discipline us for sins our accusers may know nothing about. This is why, whenever we are unjustly accused, we should not focus on justifying ourselves but rather we should go to God and ask Him what He is trying to teach us. Any justifying that needs to be done should be done by God (see 1 Peter 2:19–23).
99 According to its title, Psalm 39 was written “for Jeduthun,” one of David’s chief choir leaders (1 Chronicles 16:41–42).
100 For a discussion of burnt offerings and sin offerings, see Leviticus 1:1–17; 4:1–35 and comments.
101 The blood of animals cannot permanently cleanse a person of sin (see Hebrews 10:1–4). Only the blood of the person himself can cancel the penalty of sin, which is death (Romans 6:23). God established the sacrificial system so that instead of the person dying for his sin, an animal could be substituted in the person’s place. This substitutionary sacrifice gave the person a chance to confess his sin and seek to obey God more fully, but it could not permanently change the person’s heart.
All of this pointed to the ultimate sacrifice of Jesus Christ, who being sinless, did not have to die for His own sin but rather could die in our place for our sin. In this way He bore our punishment, paying the price for our sin with His own blood (see Hebrews 9:14,24–28).
102 In verse 6, David says: . . . but my ears you have pierced. In some versions of the Bible, the word “pierced” is translated “opened”; both translations are possible. But the word “pierced” has a special meaning: in Old Testament times, a servant who chose to stay permanently with his master had his ear pierced (Exodus 21:6). David had chosen to be God’s servant for life; hence, God had “pierced his ear.”
In Hebrews 10:5–7, the writer quotes Psalm 40:6–8 and applies it to Christ, whose one-time sacrifice makes all other sacrifices unnecessary. In Hebrews the writer, by the Spirit’s inspiration, has changed verse 6 to say: but a body you prepared for me (Hebrews 10:5). God prepared a human body for His eternal Son Jesus, and Jesus offered that body for our sins.
In verse 7, David says: . . . it is written about me in the scroll. David may be referring to the establishment of the monarchy mentioned in Deuteronomy 17:14–15. In Hebrews 10:7, David’s words are applied to Jesus, and the scroll refers to the Old Testament.
103 David’s enemies whisper together against him (verse 7). This is the nature of backbiters, gossips and slanderers: they do not dare speak to their victim face-to-face, because they know their words will be refuted. Many people—including Christians—get into the habit of speaking negatively behind other people’s backs and they are hardly aware they are doing it. But God is aware; such behavior is linked together with other forms of wickedness (Romans 1:29–30), and is repeatedly condemned in Scripture (see Psalms 12:1–4; 27:12 and comments).
104 For the psalmist and all other faithful Israelites, the temple symbolized the presence of God. So when the psalmist was physically separated from the temple, he felt spiritually separated from God. Such is not the case with Christians, however. We have the Holy Spirit dwelling within us; we are never spiritually separated from God—unless, of course, we are engaging in deliberate sin.
105 In verse 4, the psalmist says: I pour out my soul before God. “Pouring out one’s soul” is a figurative term for expressing great emotion.
106 Praising God is not some kind of “gimmick” or “magical formula” for overcoming depression; it works because it helps change our inner attitude from being self-centered to being God-centered, from being negative to being positive. When our attitude changes for the better, our thoughts and feelings change for the better as well.
However, we must add that there are some forms of depression for which the sufferer needs professional help. If the steps outlined in the comment above do not relieve the depression, then one should seek outside help from a friend, pastor, counselor or doctor.
107 In verse 7, the psalmist says: Deep calls to deep. This poetic expression pictures the “deep waters” of God’s creation pouring down like rain, like waterfalls, into the deep waters of the sea. It is an image of the psalmist’s distress. Depressed people often feel that waves and breakers of sorrow are engulfing them.
108 For further discussion of the relationship between God’s sovereignty and man’s responsibility, see Exodus 17:10–13; Esther 4:12–14; Jeremiah 18:1–10 and comments.
109 The northern kingdom (which was called “Israel” after the nation split in two) had broken God’s covenant from the time it began (1 Kings 12:25–33). Thus the people of the northern kingdom could never have said to God: . . . our feet had not strayed from your path (verse 18).
110 The Apostle Paul quoted verse 22 and applied it to Christians living in the Roman Empire (Romans 8:36). They too faced death. But because of Jesus’ resurrection, they had a greater hope. They knew that God would never completely forsake them; they knew that they could never be separated from God’s love (see Romans 8:31–39). And that is the message of this psalm for us today: when we face periods of unexplained suffering, let us hold on to God, and His love will hold on to us.
111 For further discussion of unexplained suffering and our response to it, see Psalms 22:1–2; 44:9–22 and comments.
112 In the psalms, the word redeem usually means “deliver” or “save.” However, its basic meaning is to pay a price for something. The psalmist is asking God to provide whatever is necessary to meet the nation’s need. For further discussion, see Exodus 13:11–16 and comment; Word List: Redemption.
113 For further discussion of Zion, the city of God (verse 4), see comment on Psalm 20:1–5 and footnote to comment; Word List: Zion.
114 The Hebrew word for the phrase “God with us” is “Immanuel,” and this was the name given to Jesus Christ (Isaiah 7:14; Matthew 1:23).
115 Just as the Old Testament nation of Israel was a foreshadowing of the universal Church of Christ, so the Old Testament city of God was a foreshadowing of the reign of Christ over the earth. This reign of Christ will be fully realized at Jesus’ second coming.
116 The terms holy mountain, Mount Zion, “Zion,” and “Jerusalem” are often used interchangeably.
117 Mount Zion was like the heights of Mount Zaphon (verse 2), a high mountain in Lebanon, believed by the Canaanites to be the dwelling place of their god El.
118 A person can redeem someone from slavery or from punishment, but not from physical death; only God can redeem a human life from the grave (verse 15). Here the word “redeem” means not just “to deliver” but “to deliver by paying a price”; this is the literal meaning of the word “redeem.” For further discussion of redemption, see Exodus 13:11–16; Ruth 2:19–20; Psalm 44:23–26 and comments.
119 Here, as in other Old Testament passages, the wise represent the righteous, and the foolish and senseless represent the wicked.
120 In the ancient world, death was often pictured as a monster feeding on its victims.
121 It is important to emphasize that the Bible is not opposed to riches in themselves; what it opposes is the attitude of self-sufficiency, greed, arrogance, and disregard for the poor-all commonly found in wealthy people (1 Timothy 6:17–19; James 5:1–5). However, if a person looks on his wealth as belonging to the Lord and uses it according to His will, then that person will share in the blessings of the righteous.
Just as wealth doesn’t make a person unrighteous, so poverty doesn’t make a person righteous. The poor desire riches just as much as the wealthy do. God looks on the heart; it is the love of money that is wrong (1 Timothy 6:10). We are commanded to love God, not money; we cannot do both (see Matthew 6:24; 1 John 2:15–17).
122 Verse 15 does not clearly teach that there will be a resurrection of the body, but it implies that there will be. For further discussion of the Old Testament concept of the afterlife, see Psalms 6:4–5; 16:9–11 and comments; Word List: Grave; General Article: What Happens After Death?
123 The words of life have been added to the original Hebrew text of verse 19 in order to clarify the meaning. The word light has different meanings in Scripture; here it means “life” or “salvation.”
124 According to its title, Psalm 50 is a psalm of (or “for”) Asaph. Asaph was one of David’s choir leaders (1 Chronicles 16:4–5); he is also mentioned in the titles of Psalms 73–83.
125 For the meaning of consecrated, see Exodus 29:1–9 and comment; Word List: Consecration.
126 Since the coming of Christ, animal sacrifices have no longer been necessary to atone for sin; Jesus, by the sacrifice of Himself on the cross, has made atonement for the sins of believers once for all (Hebrews 9:26; 10:10). For further discussion of atonement, see Word List: Atonement.
127 The thank offerings were voluntary; they were really fellowship offerings through which the offerer expressed special thanks to God for His mercies (Leviticus 3:1–17; 7:11–15).
128 The word mercy means “unmerited grace.” We never “deserve” mercy; we can never “earn” it. It is granted to us by God’s grace alone—according to [His] unfailing love (verse 1). God’s grace manifests itself in the free bestowal of His love and mercy upon sinful humans. For further discussion, see Word List: Grace.
129 David asks God to cleanse him with hyssop (verse 7), a plant that was commonly used in ritual cleansing (Exodus 12:22; Hebrews 9:19).
130 When we sin, we grieve the Holy Spirit, we put out the Spirit’s fire (Ephesians 4:30; 1 Thessalonians 5:19). When this happens, the Spirit’s blessings are withdrawn from us. It seems to us that the Spirit has been “taken from us”—that is, until we repent. We must not be slow to repent; if our heart becomes hardened in sin, the Spirit will not return (Hebrews 6:4–6; 10:26–31).
131 For further discussion of the old and new covenants, see Exodus 24:1–8 and comment; footnote to comment on 2 Samuel 7:8–9.
132 God’s righteousness (verse 14) is manifested not only in judgment but also in forgiveness. He is faithful and just when He forgives (1 John 1:9) and also when He punishes (see Exodus 34:4–7 and comment).
133 In verse 14, David says: Save me from blood guilt. Certainly he was guilty of Uriah’s blood. But David was a man of war; it is likely that in the heat of battle he had killed others whom God may not have wanted him to kill.
134 The Ziphites were actually David’s fellow countrymen; they should have been his friends! Yet twice they tried to hand him over to King Saul (1 Samuel 23:19; 26:1). Being betrayed by “friends” is far more painful than being attacked by enemies (see Psalm 55:12–14).
135 When we pray against people, we must make sure we are praying against them not because they are our enemies but because they are evildoers; we must forgive personal enemies. For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.
136 It is noteworthy that Jesus pronounced a curse on Judas (Mark 14:21). Those who claim the Old Testament writers were “unchristian” when they called on God to punish their enemies should keep in mind that Jesus did likewise.
137 Psalm 34 also refers to this time in David’s life.
138 Trust is not irrational. Trust looks objectively at the danger: What can mortal man do to me? (verse 4). The answer: nothing permanent (Matthew 10:28). And then trust looks at the solution to the danger: namely, God. . . . all things are possible with God (Mark 10:27).
139 As is often the case in the psalms, the term my soul is a poetic synonym for “I.”
140 For further discussion on the subject of deliverance and salvation, see Word List: Salvation.
141 In verse 9, David uses a metaphor to describe the speed of God’s coming judgment: it will flare up like quickly burning thorns under a pot, which burn up before the pot can even get hot.
142 Many of the psalms are prayers for deliverance from earthly enemies. But we must be equally diligent to pray for deliverance from spiritual enemies, from temptation, from Satan (Matthew 6:13).
143 David was sure he was innocent of any wrongdoing against Saul; in regard to Saul, he had a clear conscience, and thus he was confident that God would take his side. A clear conscience gives us great power and freedom in prayer (see Psalm 26:1–3 and comment). However, we must always be on guard against self-deception (Jeremiah 17:9); we are always quick to justify ourselves and overlook our secret sins. We must ask the Holy Spirit to search our hearts; otherwise we may claim to be innocent when in fact we are not.
144 God shows mercy to people who confess their sins and turn to Him. But those who are hardened in sin and who persistently and knowingly rebel against God will receive no mercy (see Exodus 34:6–7). For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.
According to verse 5, the attacks on David seem to have involved attacks on Israel by other nations. It is possible, however, that David wrote verse 5 later in order to add to the psalm a prayer for deliverance from foreign enemies.
145 To gloat over one’s enemies is not acceptable behavior; to rejoice when truth and justice prevail is acceptable. Instead of the words “gloat over,” some commentators translate verse 10 to read: “God . . . will let me see the end of those who slander me.”
146 In the title, Aram Naharaim and Aram Zobah refer to the general area of Syria, to the northeast of Israel.
147 In verses 6–8, the geographic areas are as follows: in verse 6, Shechem and Succoth represent the central area of the promised land on both sides of the Jordan River; in verse 7, Gilead and Manasseh represent the northern area of the promised land on both sides of the Jordan, while Ephraim and Judah represent the two main tribes of Israel that later became the northern kingdom and southern kingdom respectively; in verse 8, Moab, Edom and Philistia are three non-Israelite nations to the east, south and west of Israel that were perpetually hostile to God’s people.
In verse 7, God calls Judah His scepter, because it was from the tribe of Judah that He had chosen King David to rule His people (Genesis 49:10). In verse 8, God calls Moab His washbasin, because Moab was to be subject to Israel and “wash Israel’s feet” (2 Samuel 8:2); He calls Edom a place where “I toss my sandal”—a symbolic act indicating ownership.
148 For a discussion of God as a “warrior,” see Exodus 15:3–5 and comment.
149 As in other psalms, the meaning of the word salvation includes forgiveness, deliverance, redemption, vindication, and the enjoyment of covenant blessings. For further discussion, see comment on Psalm 13:3–6 and footnote to comment; Word List: Salvation.
150 In verse 11, David writes: One thing God has spoken, two things have I heard. This numerical pattern is a poetic device and is not meant to be taken literally (see Proverbs 6:16; Amos 1:3,6,9).
151 For further discussion on the subject of God’s testing, see Exodus 15:25–27 and comment.
152 In verse 8, David says that the earth shook. He is referring to the manifestation of God’s presence on Mount Sinai (see Exodus 19:18).
153 The Apostle Paul quoted verse 18 in Ephesians 4:8. Paul was comparing God’s ascent to Mount Zion with Christ’s ascent into heaven. Paul was saying, in effect, that the establishment of God’s earthly rule on Mount Zion was a foreshadowing of the establishment of Christ’s rule in heaven.
When Paul applied verse 18 to Christ, he changed the words received gifts from men to the words gave gifts to men (Ephesians 4:8). What Christ “received” He then “gave” to us. Among the “gifts” Christ received was the right of sonship in God’s family, and He has given that right to us as well (John 1:12). Christ received the authority to give eternal life to all who were given to Him (John 17:2), and indeed He has given eternal life to all who believe in Him (John 3:16).
154 In verses 30–31, David asks God to rebuke the beast among the reeds (Egypt) and the herd of bulls among the calves (the lesser nations supporting Egypt, such as Cush, present-day Sudan).
155 “Suffering for God’s sake” is the highest privilege any human can experience (Acts 5:41). But, like David, we must always acknowledge that we are never totally righteous, totally guiltless (verse 5). Yes, the accusations against us may be totally false, but it is always possible that some hidden character flaw of our own has contributed to our troubles. The hardest suffering to bear is that caused by our own sin and folly (verse 5).
156 Jesus also had a “zeal for God’s house,” which led Him to drive the money changers out of God’s temple (John 2:17).
157 Jesus likewise bore the brunt of insults that were directed primarily at God (Romans 15:3). It is hostility toward God that leads the ungodly to attack God’s servants.
158 In verse 27, David prays that his enemies not be allowed to share in [God’s] salvation. God never prevents anyone from sharing in His salvation. God excludes no one from His salvation except those who by their unbelief exclude themselves.
159 The term depths of the earth signifies the abode of the dead; God’s love and power reach down that far.
160 In ancient times, kings were often spoken of as “living forever” (Nehemiah 2:3). But only one descendant of David, Jesus Christ, could truly fulfill such an expectation.
161 Similar gifts were given to Christ by the Magi, wise men from the east (Matthew 2:1–2,11).
162 In verse 1, the pure in heart are not sinless; rather, they are those who sincerely desire to lead lives pleasing to God. Their motives are pure.
Notice in verse 1 that the psalmist equates Israel with the pure in heart. The true Israel is made up of true believers, those who trust in God and obey His commands. As the Apostle Paul said, A man is not a Jew if he is only one outwardly . . . a man is a Jew if he is one inwardly (Romans 2:28–29). Though God gives general blessings to all mankind, He is especially good to those who are pure in heart.
163 In verse 15, the psalmist says that he did not express his doubts openly. If he had done so, he would have betrayed [God’s] children, God’s people. He might have influenced them to give up their faith in God.
164 The psalmist (Asaph) was a Levite (1 Chronicles 16:4–5), and in a special sense the Lord Himself constituted the Levites’ portion, or inheritance (see Numbers 18:20; Deuteronomy 10:9). But all believers are, in essence, “priests and Levites” (Exodus 19:6; 1 Peter 2:9); and so the psalmist here speaks for all of us: the Lord is our “portion” also. Our portion is eternal life in God’s presence; it is an inheritance that can never perish, spoil or fade (1 Peter 1:4).
165 In verse 11, the psalmist asks God to take His right hand from the folds of His garment and strike the enemy. As we have seen elsewhere in the Old Testament, God is described in human terms. For further discussion of anthropomorphism, see footnotes to comments on Genesis 8:21–22; Exodus 3:7–9.
166 In the Old Testament, the word “horn” is used as a metaphor for “strength.” To lift up one’s horns is to show defiant opposition to someone—in this case, God.
167 In verse 2, the psalmist writes: His tent (temple) is in Salem (Jerusalem). Because God’s dwelling was in Zion (Jerusalem), He was all the more ready to defend His royal city.
168 Matthew quoted verse 2 and interpreted it as a prophetic statement anticipating Jesus’ use of parables in His ministry (see Matthew 13:35).
169 Ephraim was the main northern tribe of Israel, just as Judah was the main southern tribe. The psalm ends with God’s rejection of Ephraim and His selection of Judah to be the recipient of His ongoing covenant blessings (see verses 67–68).
In verse 9, the psalmist says that these “men of Ephraim” turned back on the day of battle. This is possibly a reference to their defeat at the hands of the Philistines (1 Samuel 4:1–11); but more likely it is a figurative way of saying they “turned back” from keeping God’s covenant (see verse 10).
170 References for verses 12–39 are as follows: for verse 12, see Exodus Chapters 7–11; for verse 13, see Exodus 14:10–31; for verse 14, see Exodus 13:20–22; Numbers 9:15–23; for verses 15–16, see Exodus 17:1–7; Numbers 20:1–11; for verses 17–20, see Exodus 16:2–3; Numbers 11:4; for verses 21–22, see Numbers 11:1–3; for verses 23–25, see Exodus 16:4–8,14–16; for verses 26–29, see Exodus 16:3; Numbers 11:31–32; for verses 30–31, see Numbers 11:33; for verse 32, see Numbers 14:11; for verse 33, see Numbers 14:22–23,27–35; for verses 34–37, see the book of Judges, which describes the repeated outward repentance of the people, followed by God’s renewed mercy.
171 References for verses 40–55 are as follows: for verses 40–43, see Exodus 15:22–24; 17:1–7; for verse 44, see Exodus 7:14–24; for verse 45, see Exodus 8:1–15,20–32; for verse 46, see Exodus 10:120; for verse 47, see Exodus 9:13–35; for verse 48, see Exodus 9:1–7; for verses 49–51, see Exodus 11:1–10; 12:29–30; for verses 52–53, see Exodus 14:1–31; for verses 54–55, see the book of Joshua, which describes the conquest of the promised land.
172 Joseph had two sons, Ephraim and Manasseh. From them came the two largest tribes in northern Israel, Ephraim being the dominant one.
173 For further discussion of the significance of the earthly tabernacle and temple, see Exodus 25:1; 1 Kings 6:1 and comments.
174 In 722 B.C., Assyria conquered the northern kingdom and drove its people into exile. This psalm, then, is a prayer on behalf of the northern kingdom, just as Psalm 79 was a prayer on behalf of the southern kingdom.
175 Joseph, Israel and Ephraim (verses 1–2) are all alternate names for the northern kingdom of Israel. God is often called a “shepherd” in Scripture (Genesis 48:15–16; Psalm 23:1; John 10:11).
In verse 2, Ephraim, Benjamin and Manasseh are mentioned. Ephraim and Manasseh were the two main tribes of the northern kingdom; most of Benjamin was also joined with the northern tribes at this time.
176 In verse 15, the son probably refers to Israel itself, but the Hebrew word for “son” used here can also refer to the branch of a vine.
177 According to Exodus 17:2,7, the Israelites tested the Lord. The Lord “tests” us through life’s circumstances (see Exodus 15:25–27 and comment). We “test” the Lord when we grumble against our circumstances and doubt His power to save us. It’s as if we were making Him “prove Himself” before we were willing to trust Him.
178 In verse 16, the psalmist summarizes these covenant blessings in two poetic phrases: the finest of wheat and honey from the rock (see Deuteronomy 32:13).
179 Jesus quoted verse 6, and interpreted ”gods” to mean human beings to whom the word of God came (see John 10:33–36).
180 References for the various enemies listed in verses 6–8 are as follows: Edom (Genesis 36:1,9); Ishmaelites (Genesis 16:15–16; 25:12–18); Moab and Ammon, the descendants of Lot (Genesis 19:36–38); Hagrites (1 Chronicles 5:10,18–22); Gebal (1 Kings 5:18); Amalek (Genesis 36:12; Exodus 17:8–16).
Philistia, together with the people of Tyre, lived along the Mediterranean coast west of Israel; the Philistines were major enemies of Israel throughout the period of the judges and up until the reign of David. Assyria was Israel’s major enemy during the time of the divided kingdom; the Assyrians eventually conquered the northern kingdom in 722 B.C. and drove its people into exile.
181 For further discussion on the subject of praying against enemies, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.
182 For a discussion of God as a warrior, see Exodus 15:3–5 and comment.
183 In verses 9–12, the psalmist gives examples of God’s previous victories. The references are as follows: Midian (Judges Chapter 7); Sisera and Jabin (Judges Chapter 4); Oreb and Zeeb (Judges 7:25); Zebah and Zalmunna (Judges 8:1–21).
184 For a discussion of the use of symbols in worship, see 1 Samuel 6:19–21 and comment.
185 Three times a year the Israelites were required to go to Jerusalem to celebrate the major festivals (Exodus 23:14–17).
186 The Valley of Baca (verse 6) is a metaphor for a dry and difficult journey; there is no actual valley known by that name.
187 The term blameless in verse 11 does not mean “sinless.” If one sins and then confesses it, God will still consider that person “blameless” (see 1 John 1:9).
188 In verse 10, the psalmist personifies God’s complementary attributes, and in poetic terms describes them as “meeting” and “kissing” each other.
189 For a discussion of atonement and how one finds peace with God, see Exodus 25:17–22; 27:1–8; Leviticus 1:1–4 and comments; Word List: Atonement, Peace.
190 God will even have mercy on David’s enemies if they repent and believe. But they may first need to be put to shame (verse 17)—to have their pride destroyed—before they can come to God; putting the proud to shame is also an act of God’s mercy.
191 For what it means to fear the Lord, see footnote to comment on Genesis 20:8–13; Deuteronomy 6:1–3 and comment.
192 In verse 4, only five nations are mentioned, but they are representative of all the nations on earth. Rahab, the first name listed, is a poetic name for Egypt.
193 This psalm teaches that non-Israelites can be “reborn” as citizens of Israel, as citizens of the city of God. Jesus taught the same thing: He said that people must be born again if they are to see the kingdom of God (John 3:3). Thus it can be said of each of us who has believed in Jesus: “This one was born in Zion” (verse 4).
194 Even Jesus felt forsaken by God and by His closest companions (see Mark 14:50; 15:34).
195 For further discussion on the subjects of suffering and faith, see Job: Introduction; Psalms 22:12; 44:9–22 and comments; Word List: Faith.
196 One of God’s creative acts was to establish the waters (Genesis 1:6–10); in verse 10, Rahab is the name of a mythical sea monster that symbolized the surging sea (verse 9), which God brought under control (see Mark 4:35–41).
In verse 12, Tabor and Hermon are two mountains in the region of Israel which figuratively sing for joy in praise of God.
197 For further discussion on the subject of “types” in the Old Testament, see General Article: Types and Predictive Events.
198 An “unconditional” covenant is one that does not depend on man’s obedience for its fulfillment; a “conditional” covenant does require man’s obedience (see Exodus 19:5–6 and comment). In the case of the Davidic covenant, God fulfilled it by sending His Son Jesus Christ to sit on David’s throne (Luke 1:30–33). Even though the human beings of David’s line failed God, God’s covenant did not fail.
199 For further discussion on the subject of God’s “relenting” in response to our prayers, see Exodus 32:14; 2 Kings 20:2–3 and comments.
200 Moses had asked God to forgive the sin of these people and God forgave them (Numbers 14:19–20). But neither Moses nor the Israelites of that generation were permitted to enter the promised land. Thus Moses did not receive a “complete” answer to his prayer at that time; judgment may be withdrawn, but the consequences of sin usually remain. However, we know that Moses’ soul did not die in that desert (Mark 9:4; Hebrews 11:38–40); and presumably the souls of the other Israelites did not die there either, since they had been forgiven. Thus Moses’ prayer was answered—even in his own time. Much more has it been answered since the coming of Jesus Christ.
201 For Jesus’ use of wings as a metaphor, see Matthew 23:37.
202 In verse 7, the numbers one thousand and ten thousand are used; this is a poetic device commonly found in Hebrew poetry (see 1 Samuel 18:7). The numbers simply mean “many”; they are not meant to be taken literally.
203 In verses 5–6, the psalmist promises us freedom from fear—not necessarily freedom from trouble. In verse 15, God says: “I will be with him in trouble.”
204 For further discussion on the subject of human suffering, see Job: Introduction; Psalms 22:1–2; 44:9–22 and comments.
205 In verse 13, the psalmist mentions two “enemies”: the lion and the serpent. The lion represents enemies who are strong; the serpent represents enemies who are crafty.
206 For further discussion of God’s discipline, see Exodus 15:25–27 and comment. For further discussion of God’s law and the blessings that come from it, see Exodus 20:1 and comment; Leviticus: Introduction; Word List: Law.
207 When God allowed the enemies of Israel to conquer it and send the Israelites into exile, it surely seemed as if God had “rejected” His people. But He had not (Romans 11:1–2); He had disciplined them, and punished those who had turned away from Him. But He had an ultimate plan to deliver and restore His people by sending His own Son Jesus to be their Messiah and Savior. And Jesus came to save not only the Israelites (the Jews) but the Gentiles as well. Through faith in Christ, the Gentiles are now members of the family of God (see Ephesians 2:11–22).
208 God’s footstool can also refer to Mount Zion—his holy mountain (verse 9)—and even to the whole earth.
209 In Hebrew poetry, it is common for the writer to switch back and forth between the third person (he) and the second person (you); this psalm is a typical example of that.
210 In verse 2, the word house can refer to David’s own home and it can also refer to his “house” of government, his administrative house (see verse 7).
211 For further discussion of integrity, see comment on Psalm 7:7–9 and first footnote to comment.
212 In verse 3, David says: I will set before my eyes no vile thing. He is saying that he will not set his heart on evil; he will turn away from external temptations that would lead him to sin (2 Timothy 2:22).
213 In verses 13–16, the psalmist suggests that Zion has been reduced to stones and dust, and he looks forward to the day when the Lord will rebuild Zion.
214 For further discussion of affliction and suffering, see Job: Introduction; Psalms 22:1–2; 44:9–22 and comments.
215 In verse 26, the psalmist says that God will change them—heaven and earth—like a garment. The first creation will be replaced by a new creation—a new heaven and a new earth (2 Peter 3:13; Revelation 21:1).
216 In verse 3, David says that the Lord forgives all your sins and heals all your diseases. Jesus also forgave sins and healed diseases (Mark 1:32–34; 2:1–12). However, this statement of David is not to be taken unconditionally. We know from experience and from other passages of Scripture that in some cases the Lord chooses not to heal our bodies; furthermore, because of the sin of Adam and Eve (Genesis Chapter 3), all of us must die one day. In addition, the Lord does not forgive all people but only those who confess their sins and turn to Him in faith.
217The leviathan was an ancient crocodile-like sea creature. In Scripture the name “leviathan” is also used symbolically to represent Satan and the evil forces opposed to God. For further discussion, see comment on Job 40:15 and footnote to comment; footnote to comment on Job 41:1–11.
218 The psalm’s final line is, Praise the LORD. In Hebrew, it is “Hallelu Yah” (Hallelujah).
219 Psalms 78 and 106 also describe many details from Israel’s history. Note that verses 1–15 of Psalm 105 are incorporated into a psalm of thanks spoken by David to celebrate the arrival of the ark in Jerusalem (see 1 Chronicles 16:8–22 and comment).
220 A thousand generations is a poetic way of saying forever (see Exodus 20:6).
221 God’s covenant with Abraham is not merely ancient history; we too are heirs of the promise given to Abraham (Romans 4:16–17; Galatians 3:6–9). That promise has been fulfilled in Jesus Christ, through whom we too will receive a “promised land,” an eternal home in the new heaven and earth (see Isaiah 65:17–19; Revelation 21:1–4).
222 In verse 15, God also said: “. . . do my prophets no harm.” Abraham was the first in the Bible to be called a prophet (Genesis 20:7).
223 In verses 26–36, the psalmist mentions eight of the ten plagues that God inflicted upon the Egyptians.
224 Other versions of the Bible give a different translation for the latter part of verse 15: “. . . but sent leanness into their soul.”
225 In verse 16, the psalmist calls Aaron consecrated to the Lord. For the meaning of “consecrated,” see Exodus 29:1–9 and comment; Word List: Consecration.
226 There is One today who “stands in the breach” for us: Jesus Christ. He is able to save completely those who come to God through him, because he always lives to intercede for them (Hebrews 7:25).
227 As usual in the psalms, the word redeemed means “delivered” or “saved” from trouble or death. For the full meaning of redemption, see Exodus 13:11–16; Ruth 2:19–20 and comments; Word List: Redemption.
228 In Old Testament times, God’s covenant people were not only the Israelites but also all those who put their trust in Israel’s God and obeyed His commands. Today under the new covenant, God’s people are all those who place their faith in Christ and seek to follow Him.
229 In the Old Testament, the word “fool” is often used to describe a wicked person who denies God (Psalm 14:1) and whose life is characterized by iniquities (verse 17).
230 In verses 33–41, the psalmist uses the past tense in describing God's actions. Taken literally, these verses apply to Israel. God did provide the Israelites with water in the desert (verse 35); He did bring them into the promised land (verses 36–38). He also punished them when they disobeyed (verse 39). God—the One who pours contempt on nobles (verse 40), the One who humbles the proud—sent the Assyrians and Babylonians to punish Israel and carry its people into exile. Yet God never forgot the needy (verse 41). Just as God brings down nobles, so He lifts up the needy. Therefore, let nobles not be envied nor the needy despised; God is able to reverse the fortunes of both!
231 David committed his case to God in prayer. In this, he was a forerunner of Christ, who likewise did not retaliate against His enemies but entrusted Himself to God who judges justly (1 Peter 2:21–23).
232 If a sinner repents and turns to God, he will be forgiven. But, by definition, a “hardened sinner” is one who refuses to repent; thus he places himself beyond God’s forgiveness. Jesus told us to pray for our enemies (Matthew 5:43–44), and the most important thing we can pray for them is that they might repent.
233 Children are not irretrievably trapped in this “inheritance of sin”; they can escape it by turning to God in repentance. By God’s grace, many people have come out of evil families and lived lives of fruitful service to God.
234 For further discussion on the subject of praying against evil enemies, see comment on Psalm 3:7 and footnote to comment; Psalm 10:15 and comment.
235 The Hebrew word “Messiah” and the Greek word “Christ” both mean “Anointed One” (see Psalm 2:1–2 and comment).
236 The footstool is a metaphor for dominion over one’s enemies (1 Corinthians 15:25; Ephesians 1:22).
237 The original Hebrew text of verse 3 is very difficult to translate. The King’s troops are willing to fight for Him; they are ready to sacrifice themselves. But it is not clear who is “arrayed in holy majesty.” If it’s the King, then His youth will be renewed even as the dawn gives rise to dew each morning. If it’s the “troops” who are “arrayed,” then they are the ones whose youth will be renewed and who are as abundant as “dew.”
238 The significance of Melchizedek is fully explained in Hebrews Chapter 7. For further discussion concerning Old Testament “types,” see General Article: Types and Predictive Events.
239In verse 7, David appears to be referring to the Priest-King; He will drink from a brook (figuratively) and find refreshment and renewed strength.
240 For further discussion, see footnote to comment on Genesis 20:8–13; Deuteronomy 6:1–3 and comment.
241 The godly man lends freely (verse 5). It is sometimes wiser to lend rather than give an outright gift (verse 7). A gift can take away a person’s self-respect and incentive to work, and thus may cause more harm than good. When lending to the needy, no interest should be charged (Exodus 22:25).
242 God lifts the poor and needy from the dust and the ash heap (verse 7); these are metaphors for extreme poverty and suffering.
243 Throughout the Bible, God has chosen the “poor and needy” and raised them up to do His work (see 1 Corinthians 1:26–28); He has chosen barren women to give birth to key leaders of His people (Genesis 18:11; 25:21; 30:22–23; 1 Samuel 1:20; Luke 1:7,24). He has done all this so that no one may boast before him (1 Corinthians 1:29). Only He is to be praised!
244 In biblical times, a barren woman felt great disgrace (Luke 1:25); she was considered a failure, an outcast.
245 In verse 2, the names Judah and Israel are not meant to signify two separate places; they are meant to signify all of God’s people, both in the north and in the south; God had dominion over them all. They were His treasured possession, His holy nation (Exodus 19:5–6).
246 For a discussion of idolatry, see Exodus 20:3–6; 34:15–16; Deuteronomy 4:28 and comments.
247 In the Old Testament, the saints are those who are godly, who trust in God and are faithful to Him.
248 Some Bible scholars believe the stone (verse 22) refers to Israel, the slave people who became the chosen people, God’s instrument for blessing the entire world.
249 In verse 26, the psalmist also writes: From the house of the LORD we bless you. In Hebrew, the “you” is plural. It could refer to the arriving king together with his officials. It could also refer to the king alone: in ancient times, the plural was sometimes used in addressing kings to show greater respect. The plural was also used in addressing God for the same reason.
In verse 27, the people are invited to join in the festal procession, as the king enters the temple court. The altar with its horns was located there (Exodus 27:1–8). The altar spoke to the Israelites of animal sacrifice; it speaks to us of the sacrifice of Jesus, who offered Himself as a sacrifice of atonement for our sins (see Leviticus 1:1–4 and comment). The altar also reminds each of us that we have been called to offer ourselves to God as living sacrifices, holy and pleasing to Him (Romans 12:1).
250 The Jews have God’s verbal revelation—the Old Testament—but it is incomplete without the New Testament. Other religions claim to have written revelations from God, but they are not given by the Holy Spirit of God, who directly inspired the biblical writers to write as they did.
251 Psalm 119 is divided into twenty-two sections (or strophes), one each for the twenty-two letters of the Hebrew alphabet. All the lines in each section begin with the Hebrew letter associated with that section.
252 To the biblical writers, the number seven represented completeness. Therefore, the number eight represented “more than completeness,” or “more than enough.”
253 In Psalm 119, the psalmist uses eight synonyms to describe God’s word. There are small differences of meaning among these words, but for the most part the words are used interchangeably, both in Psalm 119 and throughout the Old Testament. The words are as follows: the law (“torah,” in Hebrew), which usually refers to the “law of Moses,” but can also refer to any instruction of God; statutes, precepts, commands, laws, ordinances, decrees—all of which refer to specific provisions of the “law” (torah); and finally, word, which sometimes means “law” and sometimes “promise.” Throughout Psalm 119, we see that God’s “word” (in the sense of “promise”) calls for faith and (in the sense of “law”) calls for obedience. Faith and obedience are the two essential elements of a godly life.
254 In verses 10–11, the word heart means the center of one’s being and includes mind, emotions, and will. For further discussion, see comment on Psalm 4:7–8 and footnote to comment.
In verse 11, the psalmist says he has hidden God’s word in his heart. This means more than just memorizing God’s word; it also means internalizing God’s word, living God’s word, making God’s word the center of one’s life. When God’s word is at the center of our lives, God will be there too.
255 Sometimes it is God’s will to cut short the life of one of His faithful servants in order to accomplish some special purpose; He “cut short” the life of His own Son for the purpose of saving us from our sins.
256 For a discussion of the significance of the Lord’s name, see footnote to comment on Exodus 23:20–22; Psalm 5:11–12 and comment.
257 We are not told how the psalmist was afflicted, whether by enemies, by illness, by want, or by a combination of the three. For further discussion concerning God’s testing and discipline, see Exodus 15:25–27 and comment; Word List: Discipline.
258 In verse 96, the psalmist says that perfection (anything perfect or completed) has limits, but God’s commands are boundless—that is, they are limitless both in wisdom and in duration.
259 In verses 99–100, the psalmist isn’t rejecting the wisdom of teachers and elders—especially if they too love God’s law. The psalmist is simply saying that the wisdom derived from God’s law is far superior to merely human wisdom.
260 Because of our sinful nature, we need the Spirit’s help to obey God’s laws. In verse 102, the psalmist doesn’t mean that he has never disobeyed a law, that he has never sinned. What he means is that he has never abandoned or rejected God’s laws; with the Spirit’s help he has held on to them as his guide and not departed from them.
261 When metal or ore is being purified by fire, the dross or impure elements rise to the top and are discarded.
262 Mount Zion is the hill on which Jerusalem and the temple were located. For further discussion on the subject of Zion, see comment on Psalm 20:1–5 and footnote to comment; Word List: Zion.
263 For a discussion of the relationship between God’s sovereignty and human responsibility, see Exodus 17:10–13; Esther 4:12–14; Jeremiah 18:1–10 and comments.
264 Traditionally a quiver held five arrows; the psalmist seems to be saying that five sons (plus an average of five daughters) make an ideal number of children. Indeed it may have been ideal in agricultural societies where the land was fertile and many hands were needed to work it. But we must not interpret this verse as a mandate for having ten children per family today. For further discussion of this subject, see Genesis 1:28–31 and comment.
265 Those who fear the Lord walk in His ways; they alone are “blessed” (see Psalms 1:1–3; 34:9,11).
266 Scripture passages (like Psalm 128) must never be interpreted in isolation from the rest of the Bible. Although it is generally true that godly people are blessed in this life, we must always remember that it is God’s will that some godly people suffer. Their reward may only come in heaven. For further discussion, see Job: Introduction; Psalms 22:1–2; 44:9–22 and comments.
267 For the meaning of redemption, see Exodus 13:11–16; Psalms 44:23–26; 49:13–15 and comments; Word List: Redemption.
268 The historical books do not mention that David made an oath or a vow to build God’s temple, but here in verse 2 we learn that he did.
269 Verses 8–10 were quoted by Solomon at the dedication of the temple in Jerusalem (2 Chronicles 6:41–42). There he used the word salvation instead of righteousness; the two words are closely connected throughout Scripture.
270 John the Baptist’s father, Zechariah, understood verse 17 to refer to Jesus (see Luke 1:67–70).
271 Because of Mount Hermon’s height, there is abundant moisture on its slopes; if that same moisture was transferred to Mount Zion, it would make the area of Jerusalem green and fruitful as well.
272 Priests in the Old Testament were not allowed to serve before the Lord unless they were consecrated; likewise, our service will not be acceptable to God if we are not consecrated. The Old Testament priests were consecrated with oil; we are consecrated (sanctified) by the Holy Spirit (Romans 15:16; 1 Corinthians 6:11). For further discussion of consecration, see Exodus 29:1–9 and comment; Word List: Consecration.
273 God’s acts of creation mentioned in verses 4–9 are described more fully in Genesis 1:1–19. God’s act of delivering Israel from Egypt (verses 10–15) is described in Exodus Chapters 12–14. The leading of the Israelites through the desert into the promised land (verses 16–22) is described in the books of Numbers and Joshua. Sihon and Og (verses 19–20) are representative of the many kings who were defeated by the Israelites (Numbers 21:21–35).
274 The expression God of gods does not mean that other “gods” actually exist; it only means that some people believe they exist.
275 The psalmist does not desire personal revenge; he wants only God’s righteous judgment to prevail over evil. Christ too called down judgment on the wicked cities of His time (Matthew 11:20–24). Christians, too, need to pray that God will overcome the forces of wickedness in the world; however, before we do so, we must cleanse all self-interest and personal animosity from our hearts. For further discussion on the subject of praying against the wicked, see comment on Psalm 3:7 and footnote to comment; Psalms 10:15; 109:6–20 and comments.
276 In verse 15, David likens the womb to the depths of the earth. In one sense, the womb is dark and damp like the earth; in another sense, the womb represents the earth, the dust from which man is made (Genesis 3:19).
277 An embryo is a full person in God’s sight. To destroy an embryo is equivalent to destroying a human being. There may be rare cases when an embryo or fetus should be sacrificed to spare the life of the mother, but to interrupt a pregnancy for selfish reasons of convenience is tantamount to murder. Yet this sin too, like other sins, will be forgiven if it is followed by true repentance (1 John 1:9).
278 On a personal level, Christians must hate the sin but love the sinner. We must forgive those who sin against us and pray for their salvation (Matthew 5:43–44).
279 For further discussion on the subject of praying against one’s enemies, see comment on Psalm 3:7 and footnote to comment; Psalms 10:15; 109:6–20 and comments.
280 In verse 12, David refers specifically to the poor and needy. Often in the Bible the poor and needy are equated with the righteous (verse 13), those who turn to God in humility and faith. When the righteous have been delivered by God, they will surely praise Him and (unlike the wicked) they will live before Him—in His presence.
281 There is a deeper and more hidden level of sin than that of either action or speech: the sins of attitude and thought. These are the sins of the heart, which give rise to sinful speech and action. These sins are rooted in our sinful nature, and therefore this is where our struggle with sin must begin. With the Holy Spirit’s help, we must bring even our attitudes and thoughts under Christ’s control (see 2 Corinthians 10:5).
282 It is not a sin simply to be tempted; even Jesus was tempted (Hebrews 4:15). The sin is to fall into temptation, to succumb to temptation. In every case, God provides us a way out of temptation (1 Corinthians 10:13); if we don’t take it, it’s our own fault.
283 For a discussion of God as a “warrior,” see Exodus 15:3–5; Psalm 35:1–3 and comments.
284 For further discussion of the conditions for receiving covenant blessings, see Exodus 19:5–6 and comment.
285 Psalm 145 is an acrostic poem; each line begins with a successive letter of the Hebrew alphabet.
286 Just as the faithful Israelites were God’s “saints,” so we today who belong to Christ are also saints. We too are to tell the world of the glory of God’s kingdom.
287 For an account of the return of the exiles and the restoration of Jerusalem, see the books of Ezra and Nehemiah.
288 For further discussion on the subject of praise and worship, see Exodus 23:25–26 and comment.
289 Among the heavenly things praising God are His heavenly hosts (verse 2), which are probably angels; however, the term could also refer to “starry hosts.” The waters above the skies (verse 4) is an expression referring to the source of various kinds of precipitation (Genesis 1:7); it is a poetic figure, not a scientific description.
290 In verse 6, the psalmist says that the heavenly bodies will never pass away. Yes, but one day at least our earth will be replaced—by a new heaven and earth (2 Peter 3:10–13; Revelation 21:1). Whether the stars will also take part in this transformation, we do not know.
291 The concept of salvation is not as fully developed in the Old Testament as it is in the New Testament. For further discussion, see Word List: Salvation.
292 For further discussion on the subject of God’s love on the one hand and His righteousness on the other, see Exodus 34:4–7 and comment.
For further discussion of the contrast between Old Testament Israel and the New Testament Church, see Ezra 10:9–11 and comment.
293Verses 3–5 should not be interpreted as a command to use these particular instruments. However, there is nothing wrong with using these or other instruments in our worship—as long as we are worshiping with all our heart.
