Carefully Examining the Text: Recent Episodes
Tommy Peeler
I know My Redeemer lives
A form of the word for redeem גאל the verb translated redeem is used to talk of the kinsman- redeemer- Lev. 25:25, 26, 33, 48, 49, 49, 49, 54; Numbers 35:12, 19, 21, 24, 25, 27, 27; Deut. 19:6, 12; Joshua 20:3, 5, 9; Ruth 2:20; 3:9, 12, 12, 13, 13, 13, 13; 4:1, 3, 4, 4, 4, 4, 4, 6, 6, 6, 6, 6, 8, 14; II Sam.14:11.
1.In the OT the kinsman-redeemer redeemed the property of near kinsmen- Lev. 25:25, 25, 26; Ruth 4:1-12; Jer. 32:6-15. If a man was forced to sell a piece of land handed down in the family over the generations, the kinsman-redeemer would pay the debt and keep the land in the family.
2. They redeemed a poor relative from slavery- Lev. 25:47-49. Specifically, the word appears in Lev. 25:23-24, 48, 49, 49, 49. If a near relative had to sell himself into slavery to pay off a debt the kinsman-redeemer paid his debt and released him from bondage.
3. The kinsman-redeemer avenges the death of a relative- Num. 35:12, 16-28; Deut. 19:6, 12; Josh. 20:3, 5, 9; II Sam. 14:7, 11. The word is used specifically in Num. 35:12, 19, 21, 24, 25, 27, 27. This may be the best comparison for Job invoking a redeemer here. Job had been done a great wrong that must be avenged.He has been the victim of violence (19:7).
4. The redeemer, if needed, married the wife of the near kinsman to raise up a descendant for the late relative- Ruth 3:9-13; 4:1-8. This responsibility is not specifically stated in the law, but it is lived out in the historical books. The practice in Ruth is a seeming implication of the law of the kinsmen-redeemer. The Levirate law of marriage in Deuteronomy 25:5-10 extended to other relatives beyond brothers living together.
The go’el plays a significant part in the book of Ruth (2:20; 3:9,12; 4:1, 3, 4, 6, 8, 14). A go’el demonstrated great commitment to and sacrificed himself for another- Ruth 4:1-8. The relative closer than Boaz was willing to redeem when he knew there was no heir, and the land would be his. However, when he realized that he had to marry Ruth and raise an heir up to inherit the land then he did not because it might endanger his own inheritance. A redeemer often acted at great expense to himself. The law required that a landowner leave the corners of his field- Lev. 19:9-10; 23:22. The landowner was not go back over their field, olive tree, or vineyard a second time for anything missed- Deut. 24:19-22. Boaz went far above and beyond anything the law required. Boaz invited Ruth to glean in his field- Ruth 2:8-9, 21. He gave her access to the water- Ruth 2:9. Boaz invited Ruth to eat with him- Ruth 2:14. He served Ruth- Ruth 2:14 Boaz commands his workmen that if Ruth gets ahead do not rebuke her- Ruth 2:15. He tells his workmen to deliberately to miss some things for Ruth- Ruth 2:16. Boaz did not do the bare minimum for Ruth, but he went above and beyond the call of duty for her.
In the Exodus God acted as Redeemer- Exodus 6:6; 15:13. The term is used for God thirteen times in Isaiah 41:14; 43:14; 44:6, 24; 47:4; 48:17; 49:7, 26; 54:5; 59:20; 60:16; 63:16. Many of the references in Isaiah focus on the return from Babylonian captivity. God is redeemer in Jer. 50:34. “In the Bible God is the ultimate Kinsmen Redeemer who sets the people free and restores them to their land” Ross, 461. Also see Jer. 31:11; 50:34; Lam. 3:58; Hos. 13:14; Micah 4:10. This word communicates God’s love to His distressed people- Isaiah 41:14; 44:24; 49:7-9, 26.
19:13-20 Job a byword and outcast (17:6)
Job mentions some twelve groups here that have been alienated from him. The mention of these groups show how isolated and alienated Job has become. A common theme in psalms of lament is how the writer or speaker has been isolated from family and friends (Ps. 31:11; 38:11; 41:9; 55:12-14; 69:8; 88:8, 18).
19:15 Those who live in my house and my maids consider me a stranger- The one who dwells in his house, gar, would refer not to blood relatives but to outsiders taken in by the good will of the homeowner. These were outside the bonds of family (Ex. 20:10, 12; Deut. 5:14; 16:11, 14). These would generally be bound by the strongest bonds of loyalty to his benefactor but not in this case. “The tables are now so completely turned that the very persons who owed their places in the household to Job now look upon him as outside the family.”[1]
I am a foreigner in their sight- The terms stranger (from the first line) and foreigner are used in parallelism.Often sojourners and maids were taken from foreign nations (Lev. 25:44-46; II Kings 5:2). Job has taken in people outside the nation and now these treat Job as if he were the stranger and foreigner.
19:16 I call to my servant, but he does not answer;- Job 9:14-16 uses the verb call (vs. 16) and answered (vs. 14, 15, 16).
The servant was the lowliest member of the community (though see Job’s respect for them in 31:13-15). The servant usually was very attentive to the master’s wants (Ps. 123:2; Luke 17:7-10). Just as God did not answer in vs. 7 so the servant does not answer. Job gets no answer from God, his friends, or even his servants, he is “a man without an answer.”[2]
I have to implore him with my mouth- The word implore is the word translated pity in vs. 21. The proper of order of things is not that the master begs the servant but even after this, the servant still does not properly respond. Job’s world has truly been turned upside down.
19:13 He has removed my brothers far from me,- In Ps. 69:8 David was estranged from his brothers. This word far from me, rachaq, is also used begging God not to be far away (Ps. 22:11, 19; 35:22; 38:21; 71:12). God is the One driving the wedge between Job and those closest to him. “The whole sorry catalogue of Job’s losses of human intimacy is laid at God’s door.”[2]
Job experiences what many sufferers, even innocent sufferers experience, though their friends may be many in times of blessing, they are often few in times of suffering. In suffering the sufferer is often left to fend for himself.
Ps. 38:11-12; 69:9; 88:8, 18.
And my acquaintances are completely estranged from me- No friend with words to comfort nor hand to help was there for Job.
19:13-20 Job being forsaken by his closest associates foreshadows the greatest innocent sufferer of all who was forsaken by those closest to Him. His brothers did not believe in Him (John 7:5). His own family sought to take custody of Him thinking He has lost His senses (Mk. 3:20-21). Jesus was betrayed by Judas, one of the twelve (Matt. 26:14-16; 21-25, 47-50). His most outspoken follower Peter denied even knowing Him (Matt. 26:69-75). All the disciples forsook Him and fled at His arrest (Matt. 26:31, 56), including the youngest and strongest (Mk. 14:51-52). He came to His own and His own did not receive Him (John 1:12). The servants in God’s house rejected Him and He was viewed as a stranger in His own house (Matt. 21:12-17, 23-27).
19:7 To cry, tsaaq, violence is implicitly a cry to God for help from violence. The weak party cries to God for relief from suffering (Ex. 8:12; 14:10; 22:23, 27; Deut. 22:24, 27).
But I get no answer- Often God’s servants uttered similar cries, and God heard them (Ps. 34:17). But in Job 35:12 Elihu is going to use both the verb cry and answer to say that sometimes God does not answer because of the pride of evil men. It is sometimes true that God does not answer one’s cries because of our attitude or behavior. For example, the one who refuses to hear the cry of the poor will also call himself and not be answered (Prov. 21:13). However, that is not the case with Job.
I shout for help, but there is no justice- The verb translated shout, shava is used in Job 24:12; 29:12; 30:20, 28; 35:9; 36:13; 38:41. Putting together several of these passages in Job is interesting. In 36:13 the godless does not cry for help. In 30:20 Job shouts to God and gets no answer (30:28). In 24:12 when the wounded cry out, God does not pay attention. However, when Job was able to help and the weak cried out to him, he delivered them (29:12). However, Job 38:41 offers hope because God hears the cry of raven’s young therefore there is hope that He will hear Job’s cry.
19:9 He has stripped my honor from me- This verb stripped is used of the brothers stripping Joseph’s coat in Gen. 37:23, Aaron’s garments (Num. 20:25, 28), and Saul’s weapons (I Sam. 31:8, 9). Also see Ezek. 16:39. Honor is portrayed as a garment to be put on or stripped off. Character and blessings are garments to be worn in Job 29:14. It is God who has stripped off these things.
And removed the crown from my head- God removed crowns in Jer. 13:18; Lam. 5:16. This language does not indicate that Job was actually a king, but the respect that Job had among his people was as great as that of any king in 29:8-10, 25.
This line serves as quite a contrast with Psalm 8:5. “His experience is diametrically opposed to the traditional belief that God crowns (‘atar, the verb that corresponds to the noun used in Job 19:9) a man with glory (kabowd) and honor (hadar).”The Hebrew word translated honor in Psalm 8:5 does not appear in Job 19:9.
Jesus and Job 19
19:2 Job spoke of the words of his friends’ crushing him. The word crush, daka, is used in Isaiah 53:5, 10 to speak of the servant of the LORD being crushed by God.
19:7 God’s ultimate display of justice was the cross. The irony is that the most horrible act of injustice in all history demonstrated the justice of God. God punished sin in way to provide salvation to the sinner (Rom. 3:21-26).
What is the truth and error of Bildad’s words?
Bildad says several things about the fate of the wicked that are elsewhere said in the Old Testament about the end of the wicked.
18:5 The light of the wicked goes out. This is stated in Proverbs 13:9; 20:20; 24:20.
18:7 The schemes of the wicked bring him down. This is stated frequently in Scripture in Psalm 7:15-16 and Prov. 26:27.
18:11, 14 Terrors frighten the wicked man. Ps. 73:19 tells us that the wicked are swept away by sudden terrors.
18:13 pictures the skin of the wicked devoured by disease. In Zech. 14:12 the LORD will strike those who go to war against Jerusalem and their flesh will rot as they stand on their feet.
18:15 tells us that brimstone will be scattered on the habitation of the wicked. Ps. 11:6 says the same basic thing.
18:16 The picture of the wicked is of a plant totally consumed, both its root below and its branches above. This is a picture of judgment upon the wicked in Isa. 5:24; Hos. 9:16.
18:17 says that the memory of the wicked perishes.This is also stated as a judgment upon the wicked in Ps. 9:6; 34:16; Prov. 10:7.
18:19 The statement that the wicked would have no posterity nor offspring is the same thing said of the king of Babylon in Isa. 14:22.
Bildad speaks truth about the ultimate fate of the wicked.
Is anything wrong with his words? To focus on one example, in 18:5 what is the problem with Bildad’s statement that the lamp of the wicked goes out?
The problem is also not in the statement itself but in how it is used. The statement affirms that the way of the wicked will end in disaster though it does not say when nor how it will end in disaster. These statements are not given to help us to determine who is wicked and who is righteous.
There are plenty of passages in Proverbs that contrast the fate of the righteous with the fate of the wicked (Prov. 10:24; 11:5; 12:13...).
Is this always revealed in this lifetime? What the friends say about the fate of the wicked is correct. But is the wicked man fully repaid for his wickedness in this life? The whole Bible reveals that the final balancing the scales of justice will come in final judgment. Often it will not be evident until eternity as to who was wicked and who was righteous. In this light, the statement about the wicked leading to disaster is always like Bildad pictures it but the full truth is not revealed in this life.
It may be that the picture of the wicked particularly at 18:14 may represent in a seed form the doctrine of eternal judgment. The language of 18:15 may invoke the language of judgment on Sodom. The judgment on Sodom is given as a picture of warning for God’s judgment upon the wicked for all time in II Peter 2:6-9 and Jude 6-7.
Jesus and Job 18
18:5-6, 18 Jesus is the light of the world. The gospel of John portrays Jesus as the light (John 1:4, 5, 7, 8, 9; 3:19, 20, 21; 5:35; 8:12; 9:5; 11:9, 10; 12:35, 36, 46).
18:13-14 Jesus gives victory over the terrors of death- I Cor. 15; Heb. 2:10-18.
18:19 The wicked hasno offspring or posterity.This is contrasted to Jesus- Isa. 53:10. This is contrasted with Jesus as He will see His offspring. As many as received Him to them He gave the right to be the sons of God (John 1:12).
18:20 The word appalled is used in Isaiah 52:14 of the suffering servant.
Job 18:1-4 Bildad asks why Job regards him and his friends as ignorant
18:5-21 Bildad's description of the wicked man
Ways Bildad's description of the wicked agrees with Eliphaz’ description of the wicked
18:5-6, 18 Darkness is the ultimate dwelling of the wicked 15:22-23, 30
18:16 A plant that is destroyed 15:30b, 32-33
18:15 Fire plays a part in his destruction 15:30, 34
18:7 His success will not last 15:27-31
18:11, 14 Anguish terrifies the wicked 15:21, 24
18:6, 14-15 The tent of the wicked is destroyed 15:34
18:21 The wicked does not know God 15:4, 13, 25-26
Ways Bildad’s words are especially directed against Job
18:11 Terrors hounded Job- 3:25-26
18:13 The word for skin, or, is used in Job 2:4; 7:5; 10:11; 19:20, 20, 20; 30:30; 41:7 elsewhere.
18:15b The fire of God consumed Job’s livestock (1:16).
18:19 Eliphaz stated the same kind of thing about the wicked in 15:34.These things match Job’s experience (1:18-19).
Bildad is describing the wicked man to say to Bildad that you are the man.
What is the essence of the disagreement between Job and his friends?
1. 18:4 Tear and anger are the same Hebrew words used in 16:9. Job said God is tearing me in His anger but Bildad says no Job, you are tearing yourself.
2. 18:5 The lamp of the wicked goes out. In 12:22, 25 Job emphasizes God making people grope in darkness but sin is never given as the reason for that in Job 12. In 21:17 Job questions how often the lamp of the wicked goes out.
3. In 18:6 the lamp in the tent of the wicked goes out but in 12:6 Job asserted that often the tent of destroyers prosper. The use of the word tent highlights the difference between the wicked in the thoughts of the friends and Job.
4. In 18:8-10 Bildad pictures the wicked laying traps and hunting devices for himself by his own sin. In 16:9 Job said God is hunting him and in 16:13 shooting arrows at him.
What does Job 17 say?
About the friends- 17:2, 4, 5, 10, 12
God Himself- 17:3, 6
About Job and his hopeless situation- 17:1, 7, 11, 13-16
Jesus and Job 17
17:2 Jesus was surrounded by mockers- Servants of God often found themselves as surrounded by hostile mockers (Ps. 119:51; Jer.20:7) and Jesus is the ultimate illustration of this (Ps. 22:7, 12; Matt. 27:29, 41).
He was surrounded by them even in his death
17:6 Job is a byword as the innocent sufferer of Psalm 69:11-12. Psalm 69 is often quoted in the NT and applied to Jesus. (Ps. 69:4/ Jn. 15:25; Ps. 69:9a/ Jn. 2:17; Ps. 69:9b/Rom. 15:3; 69:21/ Jn. 19:28-30).
Spitting is a major form of disgrace. Job endured people spitting in His face. Job’s experiences foreshadow the experiences of the ultimate righteous sufferer (Matt. 26:67; 27:30; Mk. 10:34; 14:65; 15:19).
17:8 This verse speaks of the upright being appalled.The verb appalled is used of the suffering servant in Isaiah 52:14. Many will be appalled at the appearance of the Servant.
17:13-16 Jesus’ death and resurrection can provide us with hope, a hope that even sin and death cannot take away (I Corinthians 15; Heb. 2:10-18).
16:18 O earth, do not cover my blood- The earth is sometimes called to witness men’s sins (Deut. 30:15-20; Isa. 1:2; Micah 6:1-2) but here Job calls upon it to testify of His innocence.
Job’s longs for the earth not to cover his blood.The phrase cover his blood also appears in Gen. 37:26; Isa. 26:21. In Gen. 4:10 the voice of Abel’s blood cried out from the ground. Blood represented life itself (Lev. 17:11), and it is precious. Even an animal’s blood was to be covered with the ground (Lev. 17:13; Ezek. 24:7-8). Because life and blood were so precious, taking life demanded one’s life be taken (Gen. 9:5-6; Num. 35:29-34).
And let there be no resting place for my cry- The law of Moses made provision for an avenger of blood who executed the killer of his near kin (Num. 35:9-34). If the avenger failed to act, God was expected to act. Job begs that his cry find no resting place until he was avenged.
16:19 Even now, behold, my witness is in heaven,- While Job’s appearance served as a witness against him in vs. 8, he is confident of a witness in heaven (vs.19). The witness is more than just a man. He is in heaven.
But who is this witness, this advocate? Some argue that the witness is God Himself.[1] In this context, the witness seems like a 3rd party who will plead his case before God (vs. 21).
And my advocate is on high- The word translated advocate is only used here.
16:20 My friends are my scoffers;- There is question about the translation of key words.
The word translated friends is used of Job’s friends in 2:11; 32:3; 42:10.
The NET translates this phrase “My intercessor is my friend.” This word translated intercessor can carry the idea of scoffer (Ps. 1:1; Prov.1:22; 3:34; 9:7, 8, 12; 13:1; 14:6) or it can speak of a translator or an interpreter(Gen. 42:23; II Chron. 32:31; Job 33:23; Isa. 43:27).[1]
[1] Newsome, 460-461, does not believe these words variously translated are from the same Hebrew word but that they are different words. Clines, 371, agrees and has some good notes about the translation.
Jesus and Job 16:15-22
16:16, 20 Job’s face is flushed with weeping. Jesus wept at the tomb of Lazarus (John 11:35), at the triumphal entry to the city of Jerusalem (Luke 19:41-44), and at Gethsemane (Heb. 5:7). Jesus offered strong crying and tearsto the One able to save Him.
16:17 Job was innocence and there was no violence in his hand. Jesus was completely innocent and there was no violence in His mouth on a much greater level than Job (Isa. 53:9; I Peter 2:22).
16:18 Job begs that the earth not cover his blood. While the blood of Abel cries out for vengeance, the blood of Jesus cries out for mercy (Gen. 4:10; Heb. 12:24).
16:21 Compare this to Job 9:32-33; 19:25; 33:23-24. Job is not prophesyingof Jesus in the sense of stating what He will do. Job is expressing a longing, a desire for One who will do what Jesus accomplishes.Jesus actually goes far beyond what Job desired. Job’s sins, however small, had madehim God’s enemy (Rom. 5:6-10). All the things Job experienced, and more were endured by Jesus on the cross to bring those who were His enemies back to Him.
16:7-14
God is ferociously and relentlessly attacking Job. God is the subject of almost all the verbs in this unit. The name El, God, is used in vs. 11. Most of the verbs are 3rd masculine singular with the subject being He (vs.7a, 8b, 9, 11, 12, 13, 14). Verse 10 is the exception to this because it used 3rd person plural verbs translated they. Eliphaz stated that Job is attacking God in 15:25-26, but Job insists that it is God who is attacking him in these verses.
16:7 You have laid waste all my company- The word company is the same word used in 15:34. Eliphaz pictured the company of the godless as barren in 15:34 and God has certainly done that to Job laying waste his whole company. Job has lost his children and most of his servants (1:13-19; 19:13-20).
16:8 You have shriveled me up, It has become a witness;- The word for witness is used here and in vs. 19 of the chapter.His physical appearance screams of his guilt.
16:9 His anger has torn me and hunted me down- The word torn, taraph, indicates a wild animal tearing a person (Gen. 37:33) or another animal apart (Ex. 22:13). The verb is used in the picture of the wicked tearing the righteous in Ps. 7:2; 17:12. When God is portrayed as doing the tearing, it is a result of the people’s sins (Hos. 5:14; 6:1). In 18:4 Bildad uses the same verb torn to say that Job has torn himself.
He has gnashed at me with His teeth;- The phrase gnashing the teeth is used of the wicked’s treatment of the righteous (Ps. 35:16; 37:12). This the only time God is pictured in Scripture as gnashing His teeth in Scripture.
My adversary glares at me- This line speaks of God as an adversary against His people (Lam. 2:4). .
16:10 They have gaped at me with their mouth,- Three verbs with 3rd common plural suffixes are used in 16:10 and are translated they. Job is attacked both from above and below. God’s violent opposition lead to the crowds turning against Job. Since Job’s sufferings were viewed as a result of his sins and God is viewed as the source of Job’s sufferings, then his enemies would feel free to unleash their fury on Him.
They have slapped me on the cheek with contempt;- To be slapped on the cheek is a great insult (I Kings 22:24; Ps. 3:7). The “loss of dignity is just as agonizing for Job as the excruciating physical pain.”
16:11 God hands me over to ruffians- While God (El) is the subject of the verbs in this section (vs.7-14), this is the only instance where He is specifically mentioned.
And tosses me into the hands of the wicked- Instead of the wicked suffering intensely as Eliphaz described in 15:17-35, Job as an innocent manhas been handed over to them.
16:12 I was at ease, but He shattered me,-
And He has grasped me by the neck and shaken me to pieces- God is the predator who has captured Job by the neck and destroyed him. Gen. 49:8; Ex. 23:27 show the powerful grabbing his enemy by the neck.
16:13 His arrows surround me- The Almighty shots at Job with His arrows in Job 6:4; 30:12. We see the same idea of the LORD shooting at His people in Ps. 38:2; Lam. 3:12. In Ps. 64:7 He shoots at the wicked.
Without mercy He splits my kidneys open;- The word mercy, chamal, sometimes describes God’s mercy or compassion upon His people (II Chron. 36:15; Ezek. 16:5). More frequently it is used to describe God as having no compassion or
We seek to establish in the podcast on vs. 20-35 that many of the things said about the wicked by Eliphaz are pictured as judgments upon the wicked throughout the Bible. If that is so, what is wrong with Eliphaz speech? He is not wrong about the punishment of the wicked, but he wrong in classing Job among the guilty. Second, Eliphaz is not wrong about the judgment of the wicked, but do all these judgments work out in this life? Luke 16:19-31 gives us additional light from the New Testament. Lazarus laid at the rich man's gate, begging for things to eat, and having his sores licked by dogs fits Eliphaz' picture of the wicked man. On the other hand the righteous man's abundance and blessings seem to indicate him as a righteous man. However, things were much different than they appeared outwardly. The ultimate blessings of righteousness and penalties of wickedness do not manifest themselves always in this world.
The things Eliphaz says are the very things that have happened to Job. Fire consumes (15:30, 34; 1:16), marauders attack (15:21; 1:13-15, 17), possessions are taken away (15:29; 1:17), his wealth did not endure (15:29; 1:13-17), and the houses of his children crumbled (15:28; 1:19). The discussion above has sought to call attention to how the same vocabulary words and ideas used by Eliphaz were used by Job to describe his own experience.
Jesus and Job
15:22 The wicked was destined for the sword. The LORD of hosts reckons the sword against His Shepherd declaring that the Shepherd will be struck and all the sheep scattered in Zech. 13:7. Jesus quotes a portion of Zech. 13:7 in Matt. 26:31 and Mark 14:27 and applies it to Himself and His disciples. Jesus too was destined for the sword.
15:2 Should a wise man answer with windy knowledge- The words that Job uses are not typical of a wise man. Eliphaz will hit Job with a barrage of questions.
And fill himself with the east wind? The east wind comes off the desert and produces great discomfort (Jonah 4:8), destruction of crops (Gen. 41:6, 23, 27; Ezek. 17:10; 19:12), the tearing apart of ships (Ps. 48:7; Ezek. 27:26), brings locusts (Ex. 10:13), and is a picture of judgment (Job 27:21; Jer. 18:17; Hos. 13:15).
Bildadin 8:2 and Zophar in 11:2 speak in a similar way to what Eliphaz says here.Job did describe his words this way in 6:26. Job will describe their words the same way in 16:2-3.
The word translated himself is sometimes translated belly (KJV, ESV, NIV, NET)(Jud. 3:21, 22; Job 20:15, 23) or abdomen (Num. 5:21, 22, 27) or even womb (Gen. 25:23-24; 30:2; 38:27; Job 1:21; 3:10-11). This word is also used in vs. 35. Since this was believed to be the seat of emotions therefore Eliphaz accuses Job of speaking more from the standpoint of emotion than intellect.
15:3 Should he argue with useless talk- The word argue was prominent in Job’s last speech- 13:3, 10, 10, 15.
Or with words which are not profitable?- This word profitable is used in texts where the people pursue idols that could not profit (Isa. 30:5-6; 44:9-10; 57:12; Jer. 2:8, 11; 7:8; 12:13; 16:19; 23:32). Job’s words are empty and unprofitable as idols.
15:4 Indeed, you do away with reverence- The word you is emphatic as Eliphaz describes what Job is doing. It is Job, not God, who is in the wrong. The verb do away is the same Hebrew word translated frustrates in 5:12 in which God frustrates the plotting of the shrewd. It is a word that often speaks of covenant breaking (Gen. 17:14; Lev. 26:15, 44; Num. 15:31; Deut. 31:16, 20; Judges 2:1; Ps. 119:126). The LORD uses it of Job in 40:8 saying that Job seeks to annul (NASB) or nullify the LORD’s justice.
The word reverence is the root word used in 1:1, 8; 2:3 as the text talks about Job as one who fears God. (Also see Job 4:6; 22:4; 28:28; Ps. 111:10; Prov. 1:7; 9:10). Particularly striking is the contrast between this verse and 4:6. In 4:6 Eliphaz seems to acknowledge Job’s piety while in 15:4 he says that Job himself undermines it.
Job has questioned God’s justice and sought to call Him to court. These indeed are striking words.
15:5 And you choose the language of the crafty- In 5:12 it was difficult to tell if Eliphaz put Job in the company of those who are crafty, but there is no doubt here.The word crafty can be used more positively as prudent (Prov.12:16, 23; 13:16; 14:8,15, 18; 22:3; 27:12), but the context demands a more negative use. It is the same word used of the serpent in Gen. 3:1.
14:13 Is Sheol far enough away from God to be used as a hiding place (Ps. 139:8; Amos 9:2)? The question must be asked, Is there any time or space to hide from the wrath of the eternal, omnipresent God? Jesus is the safe hiding spot from the wrath of God (Ro. 3:21-26; I Thess. 1:10).
14:13 The thief on the cross begged Jesus to remember him in Luke 23:42-43.
14:14 If he had hope of resurrection, in spite of his hardships, an assurance of life after death would fill him with hope. Hope of a resurrection can sustain us through the trials of life.
14:14 We shall all be changed- I Cor. 15:51. Belief in the resurrection of Jesus assuring a resurrection to life for all those who trust Him is a game/life changer.
14:15 Life would be no less oppressive, but it would be tolerable if he would be raised, vindicated, and given life.[1] Is the call that Job hopes for like the one that Lazarus received (John 11:43)? John 5:28-29. This may be the idea behind the song, “I’ll be somewhere listening for my name.”
14:15 What is God’s purpose for providing the resurrection? God’s longs for fellowship with man. He desires the work of His hands.
14:16-17 Job longs for God to forgive his sins. He wants God to dismiss the incriminating evidence against him.[2] It is because of Jesus that we are blessed to have forgiveness of sins (Acts 2:38; 10:43).
Remember Phil. 1:19 and context considering its seeming allusion to Job 13:16.
14:20 God does not send man away but brings him to Himself (Phil. 1:20-23; II Cor. 5:1-8).
14:21 In the resurrection believers are joined to each other (I Thess. 4:13-18).
[1] Much of this wording was influenced by Habel, 243.
[2] The language for this was influenced by Douglas Sean O’Donnell, “Job” in the Expository Commentary, vol. 4, 385. General Editors: Iain M. Duguid, James M. Hamilton Jr., Jay Sklar. Wheaton, Crossway, 2020.
Job 14:1-12 Job has been confident that he would win in a court case before God but now his mood changes and he is overwhelmed by the brevity of life. Job moves from a description of his personal situation to the people in general.
14:1 Man, who is born of woman- The word man, adam, begins the verse and therefore is stressed.The phrase born of woman is only in Job in the OT. The expression includes everyone emphasizes the cycle of birth and the fragility of life and is used in Job 15:14; 25:4. It is used in the NT of John the Baptist in Matt. 11:11; Luke 7:28. Sirach 10:18
is short lived and full of turmoil- The brevity of life is highlighted as in 7:6, 16; 9:25-26; 10:20. This phrase few of days is an intentional reversal of the language about being full of days in Gen. 25:8; I Chron. 29:28; Job 42:17.
14:7 For there is hope for a tree,- The book of Job often appeals to agricultural illustrations.While there is hope for a tree, in 14:19 God destroys a man’s hope.The word for hope is used elsewhere in Job in 4:6; 5:16; 6:8; 7:6; 8:13; 11:18, 20; 17:15, 15; 19:10; 27:8. Several these passages uttered by Job stress his hopelessness (6:8; 7:6; 17:15; 19:10).
14:8 Though its roots grow old in the ground- In the ground is actually in the dust. The word for dust is used again at vs.19. Dust is often in Job associated with death (7:5; 17:16; 21:26).
And its stump dies in dry soil- Tree, roots, and stump are all mentioned as this tree is thoroughly dead.
14:9 At the scent of water it will flourish- This is a strong hyperbole picturing a tree’s ability to survive.[1] The word translated flourish (parach) is also used of Aaron’s rod that budded in Num. 17:5, 8 or the righteous flourishing in Ps. 92:12-13.
14:11 And a river becomes parched and dried up- Isa. 19:5. The verb translated parched is used of Noah’s flood waters (Gen. 8:13) and the waters of the Red Sea (Ps. 106:9). The verb dried up is used in Gen.8:7, 14; Josh. 4:23, 23; 5:1. Job’s friends were a dry wadi promising water but failing to deliver in 6:14-23, but this is also a general picture of human life.
14:12 So man lies down and does not rise- Job 7:9; Ps. 41:8; Ecc. 3:19-20. There are three different Hebrew words translated man in 14:10, 12. The word lies down (shakab) in Job is connected to death in 3:13; 7:21; 20:11; 21:26. While the tree cut down may spring to life once again, the man who dies will not rise from the dead.
Until the heavens are no more- Ps. 72:5, 7, 17; 89:29, 35-37. Is this a statement of the permeance of man’s death, once he dies he will never rise, or does this place a time limitation on the statement that man will not rise? While the Old Testament does indicate an end to the physical universe (Ps. 102:25-27; Isa. 51:6; in the Pseudepigrapha in I Enoch 45:4-5; 51:1-2), it seems to fit the context more if we take this as a statement about the permeance of death. In Deut. 11:21; Ps. 89:29, 35-37; Jer. 31:35-37 the reliability of God’s promises to Israel and David are as reliable as the sun, moon, and stars.
He will not awake nor be aroused out of his sleep- 7:8-10; 10:21-22. Sleep is not viewed as a temporary situation from which God will arouse man (like in I Cor. 15:6, 18. 51) but it is a permanent one (Jer. 51:39, 57).
The different textual views on Job 13:15
The textual difficulties and translation of this verse is the most disputed in the book.
13:15 Though he slay me, yet I will trust in Him- KJV
Though He slay me, I will hope in Him- NASB
God might kill me, but I have no other hope- NLT
What does the Hebrew text say?
In the main Hebrew text, the Codex Leningradensis, there is a negative lo, no before the verb hope. Some Hebrew manuscripts have lu, to Him, instead of no.
Does the hen at the beginning of the verse mean behold or does it mean if in this context?
Does the final verb mean trust (AV), wait (RV), hesitate (NEB), tremble
The value of the NLT at this point is that it shows Job’s desperation. He does not think it will work, it is his only chance.
Jewish rabbis throughout the centuries wrestled with the meeting. In the second century A.D. these words were written.
Mishnah Sota 5. 5 On that same day Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him” (Job 13:15). And still, the matter is even, i.e., the verse is ambiguous, as there are two possible interpretations of the verse. Was Job saying: I will await Him, expressing his yearning for God; or should the verse be interpreted as saying I will not await Him. As the word “lo” can mean either “to him” or “not,” it is unclear which meaning is intended here.
Which fits the context best? “How one resolves these ambiguities is as much a matter of context as text.”[1] While sometimes in textual questions the text is decisive, the contradictory evidence from the text itself may point to context as the most important way to answer this question.
Contextually, which of these readings make more sense? There are writers who each appeal to the context and yet go in opposite directions.
13:15 Job will defend his ways to God’s face 13:16 If Job were a hypocrite would he put his life in jeopardy this way? This, along with vs. 18, sounds like he expects vindication. Even if this passage is positive, what is Job’s hope, is his hope to survive the trial or is his hope to be vindicated even if he does not survive this trial.
The overall context of Job 12-14 is less positive.
I am afraid some writers begin from the basis that Job has no hope of the afterlife. Then when we encounter a difficult passage they argue therefore that this could not be proof of the afterlife because Job has no belief in it.
[1] Newsome, 435.
12:13-25 God reverses people’s fortunes (I Sam.2:1-10; Ps. 113:5-8) and does so in the life and death of Jesus (Luke 1:46-56). Job has stressed the sovereignty of God in bringing disaster upon the greatest of men.But the sovereign one stepped into history in the person of Jesus and man have insulted, rejected, and murdered the King and the LORD.
12:13 All these terms for wisdom, strength, counsel, and power are used of the ideal Messianic ruler from the stem of Jesse in Isa. 11:2. Isaiah 11:1-5 paints a beautiful picture of the ruler from David’s line who was to come.
12:14 The word for rebuilt in the LXX is also used in John 2:20. The context is that Jesus prophesied of His resurrection (John 2:19-22). There what Jesus rebuilds cannot be destroyed.
12:14 Jesus opens a door that cannot be shut and shuts a door that cannot be open (Rev. 3:7). The same terms in the LXX of Job 12:14 are used in Rev. 3:7.
12:17-21 Mary’s prayer in Luke 1 shows that in the very act of God sending Jesus into the world He “brought down rulers from their thrones, and He has exalted those who were humble” (Luke 1:52).
12:19 The word used for captives in the LXX, priests are led away captive, is used of those that Jesus set free in Luke 4:18. By enduring the pain and anguish of the cross Jesus set free the captives.
12:20 Jesus was silent before Pilate (Matt. 27:12-14; Mk. 15:4-5; Jn. 19:9-10) and Herod (Lk. 23:9). The most eloquent of men was speechless.
12:22 As God brings darkness out of light so at the cross, darkness engulfed the land in the brightest moments of the day (Matt. 27:45; Mk. 15:33; Lk.23:44-45).
12:22 These two terms used for the darkness and deep darkness here were usedin 10:21-22 to describe the darkness of Sheol. It is Jesus through His resurrection who gives the ultimate victory over Sheol (Acts 2:27-31).
12:25 While He is made to grope in the darkness, through these events of His death and resurrection, the light of the world (John 1:4; 8:12) transfers us from the kingdom of darkness to light (Col. 1:12-14).
Think of how Christ, the King of all Kings and Lord of all Lords (Rev. 19:16), experienced Job 12, especially vs. 17-21, in the events surrounding the cross. Job complained that God humbles the great, wise, and noble and robs them of all their dignity. In Jesus God became a man and humbles Himself (Phil. 2:7-8) to become a subject of mockery and reproach upon the cross (Matt. 27:38-44; Mk. 15:27-32; Lk. 23:35-39). They truly poured contempt on Him He was stripped and goes barefooted (I assume) to the cross. By experiencing the cross, Jesus gives a whole new meaning to suffering and shame (II Cor. 8:9; Heb. 12:1-2). He makes it possible for the captives to be set free from their prisons (Luke 4:18).
In the cross God utterly confounds human wisdom- (I Cor. 1:18-2:5).
12:4 I am a joke to my friends- The LXX omits lines a and b of verse 4. His friends should have provided support, but he is a laughingstock to them. This same word sechoq can mean laughter (8:21) or laughingstock in Jer. 20:7; Lam. 1:7; 3:14; Ps. 31:11-12; 35:15; 41:9; 69:10-12. While generally it is the wicked who mock the righteous, Ps. 52:5-7 is an occasion for the righteous mocking the wicked.
The word friends had been used in the book in the description of these three men coming to Job in 2:11 and in a description of how they disappointed Job (6:14 27). Usually, in the Psalms the mistreatment comes at the hands of enemies. It particularly hurts to be mistreated by friends as Job 16:20; Ps 38:11; 88:18 show.
The one who called on God and He answered him- Ps. 99:6 mentions Moses, Aaron, and Samuel among those who called upon the LORD and He answered.Job had often called on God and God had answered though that is not the case in the present (9:16; 27:9; 30:20-21).
The just and blameless man who is a joke- The just or righteous(9:14-15, 20; 10:15) and the blameless (1:1, 8; 2:3; 8:20; 9:20, 21,22) are important words throughout the book. Now Job, though innocent has become the subject of their ridicule (Ps.69:10-12). The contrast between who Job really is and how he is viewed by his friends and society is stark.
12:5 He who is at ease holds calamity in contempt, The NKJV differs strongly several other versions here.[1] Those at ease are referred to in Ps. 123:4; Isa. 32:9, 11; Jer. 3:26; Lam. 1:15; Amos 6:1; and Zeph. 3:13. These passages seem to refer to those who are blessed presently but who look down upon or are indifferent to the suffering of those who are beneath them.
As prepared for those whose feet slip- The idea of unsteady or faltering feet or steps is found in Job 4:4; Ps. 18:36; 37:31; 73:2; Prov. 25:19. The innocent are sometimes pictured with firm footing (Ps. 26:1; 37:31) and the feet of the wicked are on shaky ground (Prov. 25:19). The step that slips may be a deliberate rejection of God’s path in Prov. 4:10-12, 26-27.
12:6 The tents of the destroyers prosper,- Job talked about God ignoring or even promoting the wickedness of the foolish in 9:23-24 and looking favorably on the schemes of the wicked in 10:3.
And those who provoke God are secure- This same root word translated secure was used by Zophar. Zophar said that if Job turned to God, he would be secure (11:18). While Eliphaz (5:24); Bildad (8:6), and Zophar (11:15-19) have promised peace and safety to those who follow God, Job knows plenty who live in defiance of God and are secure.
Whom God brings into their power- Is God the subject (as in the KJV, NASB, NKJV, CSB) or the object (NET, ESV, NIV) here? The ESV has “he carries his god in his hand.” On the other hand, the CSB has “God holds them in His hands.” Is this a picture of how the wicked provoke God or is it a picture or how the wicked are in God’s hand and yet He still blesses them? We can compare Gen. 31:29; Micah 2:1; Neh. 5:5; Hab. 1:11 and suggest the overall meaning is that their power is their god.
In Job 21:7-16 Job will expand on the theme of the prosperity of the wicked that he hits upon here in 12:4-6.
[1] The NET Bible argues the first word could be translated lamp or torch that yields no satisfactory meaning and argue for the word misfortune or calamity.
11:7 Can you discover the depths of God? These questions of Zophar expect a negative reply. The same Hebrew word is behind the word discover in both parts of the sentence. The NASB preserves that idea by translating this with the same English word. It is often translated find and is used in Job 28:12 when the question where is wisdom found used.
The word depths is from a Hebrew word (cheqer) used 12 times in the OT, 7 of those cases from the book of Job (5:9; 8:8; 9:10; 34:24; 36:26; 38:16). The word is particularly significant in Job 5:9 and 9:10 for both Eliphaz and Job acknowledged that God does things beyond searching out. Psalm 145:3 also uses the term. (I Cor. 2:10)
Can you discover the limits of the Almighty? The word limits (taklith) describes the boundaries, the farthest reaches of something (Neh.3:21; Job 26:10; 28:3; Ps.139:22).
We cannot search the heart of the highest men (Prov. 25:3), how much less can we search the heart of God? Human beings cannot reach the outer limits of the physical universe,who can reach the outer limits of God? God’s presence dwarfs the physical world that He created (Isa. 40:12).
11:8 They are high as the heavens, what can you do? Isa. 7:11; 55:8-9; Ps.103:11. Job used this word for do (paal) in 7:20 asking what he had done to God to deserve his suffering. Bildad uses the same word to ask Job what he has done that leads him to think he understands God.
Deeper than Sheol, what can you know? Lam. 2:13 The height of the heavens is contrasted with the depth of Sheol (Ps. 135:6; 139:8; Amos 9:2). In 10:13 Job used the same word know to affirm that he knew what was in God’s heart.
11:9 Its measure is longer than the earth- Eph. 3:18. The earth and sea are mentioned together in Hag. 2:6.
And broader than the sea
This section remind us of Psalms 103, 139; Isaiah 40:12-17, and even the LORD’s speeches in Job 38-41. The friends say many things that are good and right, but they draw the wrong conclusions from those truths.
“A human being has a difficult time comprehending God’s ways, for he observes them only in part. He lacks the full picture that is necessary to understand how a particular occurrence fits within God’s plan.”[1]
How is Zophar using this statement on God limitless nature? He especially applies it to God’s knowledge to separate the righteous from the wicked, the guilty from the innocent in vs. 10-11. Prov. 25:3; 30:4 Is Zophar implying that he has searched deeper and higher than Job has? Does he think that he had figured God out? How does he know that God has overlooked some of Job’s sins?
[1] Hartley, 197.
10:8 Your hands fashioned me and made me altogether,- Job 31:15; Ps. 119:73 The word hands is the same word used in vs. 7. The God whose hands formed Job is the same God from whose hands there is no deliverance. The verb fashioned is used of the making of an idol in Hos. 8:4. Jer. 44:19. God’s hands fashioned us and in rebellion man’s hands fashion gods (idols).
And would You destroy me?- The word destroy is used of Jonah being swallowed by the great fish in Jonah 1:17. More importantly to this study is that this is the word the LORD used in 2:3. Little does Job know that God Himself has used this same word of Job’s destruction and the LORD has stated that his suffering is without cause. The LORD is pained by the pain that Job has endured.
Job has trouble recognizing that the One who made him with such intimate care was now going to swallow Him alive.“Would the potter take his most delicate and intricate creation and smash it into fragments like a defective pot?"
Job assumes that the Creator of mankind should be good and that His purposes for man are to bless him, but that is not what he is experiencing presently.
10:9 Remember now,- 7:7. When God remembers He acts on behalf of the one remembered (Gen. 8:1: Ex.2:23-25). Remember isin Ps. 20:3; 25:6; 79:8; Lam. 5:1 a call to God to show mercy.
that You have made me as clay,- Isaiah 64:8-9 the fact that LORD is the potter and His people are the clay is a call for God to have mercy upon them. The fact that man is made of clay shows his weakness and his dependence on God. Man’s weakness is often a basis for God showing mercy unto us (Ps. 103:14), but the LORD seems to have no mercy on Job.
Isa. 45:9-10; Jer. 18:5-10; Rom. 9:20-21 use this same image of God as Potter and man as the clay. These three texts just mentioned stress God’s sovereign rights and man’s inability to call God to account.
Job 10
10:1 I loathe my own life- This uses a different Hebrew word for loathes than is used in 9:21.
10:2 I will say to God, ‘Do not condemn me;- He is addressing God. With all he has said about the impossibility of receiving a fair trial before God, He is still the One to whom Job turns. Let me know why You contend with me- Contend is a form of the Hebrew rib, a word often used in a legal context (Job 9:3; 13:8, 19; 33:13; 40:2). It seems that a plaintiff was obligated to make known the charges against the defendant and Job has not been given that right. Job is genuinely confused and disoriented by this whole process and longs to know the why.
10:3 Is it right for You indeed to oppress, - The word translated right in the NASB is a word used repeatedly in the creation account in Gen. 1 . Is it good for God to act as He has toward Job? The verb oppress is used 35 times in the OT. It describes the horrors God’s people suffered at the hand of the Assyrians (Isa. 52:4) and the Babylonians (Jer. 50:33). God brings justice for those who are oppressed (Ps. 103:6; 146:7). Proverbs 14:31 says, “He who oppresses the poor taunts his Maker.” The one who oppresses men ultimately insults God. What is striking about this use of the verb in Job 10 is that it is God doing the oppressing. It is God who delivers the oppressed. This is the only time in the OT that God is the subject of the verb oppressed.
To reject the labor of Your hands,- The phrase work/ works of Your (His) hand/ hands is used in Ps. 138:8; Job 14:15; 34:19 speaking of man as the object of God’s care.But here instead of God showing compassion, God is rejecting, repudiating what His hands have made.
And to look favorably on the schemes of the wicked? The verb look favorably is a rare word in the OT used in Ps. 94:1 where the author begs the God of vengeance to shine forth. In Ps. 50:2-3 God has shone forth to bring fire on his adversaries. In Job 10:3 Job laments that instead of God showing His vengeance to the wicked, He is showing His favor. The two words translated schemes of the wicked here are translated counsel of the wicked in Ps. 1:1. In that Psalm the man who avoids the counsel of the wicked is blessed.
10:4 Have You eyes of flesh? God is Spirit and not flesh in II Chron. 32:7-8; Isa. 31:3 /Or do You see as a man sees?- Here he emphasizes that God does not see the same way man sees (I Sam. 16:7; Job 26:6; 28:24; 31:4; 34:21; Prov. 16:2; 21:2).
10:5 And Your days as the days of a mortal, Or Your years as a man’s years- In 36:26 Job says of God that “the number of His years is unsearchable.” Ps. 90:1-12; 102:27.
10:6 That You should seek for my guilt- The word seek is often used to describe God being the object of man’s seeking (Job 5:8; I Chron. 16:10, 11; II Chron. 7:14; 11:16; 15:4, 15; 20:4). And search are my sin? The word search is also used with God being the object of our search in I Chron. 10:14; 15:13; 16:11; 22:19; II Chron.12:14; 14:4, 7; 15: 2,1 2; 16:12. Here it is God searching outour sin.
10:7 And there is no deliverance from Your hand- Often this word for deliverance is used in a context speaking of God as the One who gives deliverance (Gen. 32:11; Ex. 3:8; 6:6; I Sam. 10:18; 17:37). While God is usually the One who brings deliverance, here He is the One from whom deliverance is sought.
Jesus’ Fulfillment of Job 9:14-35 Job is not stating a prediction of the Messiah but is expressing a longing, a desire. Job was longing for an umpire who could somehow go between himself and God and lead to Job receiving a fair trial and being pronounced innocent before God.
The word for umpire in the NASB was translated mediator in the LXX. In the NT this word is used of the work of Jesus in I Tim. 2:5; Heb. 8:6; 9:15; 12:24. This is particularly tied to what was accomplished by the death of Jesus in several of these passages. Job as an innocent man (9:15, 20-21) longed for a mediator that he could get a fair trial before such a holy God. Jesus’ work as mediator goes far beyond what Job expected. It is not only innocent people who can stand before God, but guilty people, guilty people who have turned to Him for forgiveness. Rom. 4:5 tells us that God “justifies the ungodly.” These same three Greek words translated “justifies the ungodly” are used in the same order in the LXX of Ex. 23:7 to warn judges not to kill the innocent or righteous because God “will not acquit the guilty.” The reason God can now justify the ungodly is because Christ died for the ungodly in Rom. 5:6.
In Jesus we have One who is both God and man and can serve in the way that Job 9:32-33; 16:19-21; 19:23-27 describe. The deity of Jesus is stressed in the New Testament (John 1:1-3; 8:58; Phil. 2:5-8; Titus 2:13). The humanity of Jesus is also stressed (John 1:14; I Tim. 2:5-6; I John 4:1-3; II John 7).
While Job lamented “He is not a man as I am,” Paul proclaimed Jesus as the “man Christ Jesus” (I Tim. 2:5; Acts 17:31). The deity/ humanity of Jesus qualifies Him as a faithful and merciful high priest Heb. 2:17-18; 4:14-16; 5:7-10. Jesus would live and die to bridge the gap between God and man.
Job complained that God mocks the despair of the innocent (Job 9:23), but in Jesus’ death man mocks the pain and suffering of God (Matt. 20:19; 27:29, 31, 41; Mk. 10:34) (The Greek word in the LXX in Job 9:23 is not the same as used in these NT passages).
In Job 9 Job proclaimed his innocence (9:15, 20, 21) and stated that his wounds were without cause (9:17). Job had done nothing to earn them his suffering. His suffering showed (to Job) that God made no distinction between the blameless and the guilty (9:22-24). Job’s innocence does not compare to Jesus’ innocence (II Cor. 5:21; I Peter 2:22). While Job will complain in the bitterness of his soul (10:1), Jesus offered no complaint or protest (Isa. 53:6-7). Job feared that even though He was innocent the words of his mouth would be used against him (9:20). Unjust judges condemned Jesus by words from His own mouth (Matt. 26:64-66; Lk. 22:70-71).
Job 9:30-31 In the Bible story it is we who have plunged ourselves in the pit and soiled our clothes and it is God who washes us and makes us clean.God far from mocking the despair of the innocent (9:23) enters into this world of sin and suffering to redeem us. Jesus weeps with us and for us (John 11:35; Luke 19:41-44; Heb. 5:7).
Job lamented the brevity of life in Job 9:25-26. Job’s life was so full of pain that he could say he despised his life (9:21, 27-28). Jesus answered this lament via His resurrection. He gives eternal life (John 11:23-26; I Cor. 15:50-58; I Thess. 4:13-18). The pain that Job feared would One day pass away and be no more (Rev. 21:4).
What does Bildad say that is right?
1.He says God does not pervert justice.
If this were not true, there would be no moral order to the universe. There would be no hope that righteousness would ultimately prevail. Thankfully, God’s throne is built on righteousness and justice (Ps. 33:5; 89:14; 97:2; 99:4). These qualities are what God expects of His rulers (II Sam. 8:18; I Kings 10:9; Jer. 22:15-16) and His people generally (Isa. 5:7; Amos 5:24).
Sin and suffering are connected Biblically. The blessings of the covenant in Lev. 26:6-13; Deut.28:1-14 and the curses of the covenant in Lev. 26:14-39; Deut. 28:15-68 illustrate the link between blessing and righteousness and sin and suffering. Much of the story of Israel’s history recorded from Joshua- II Kings demonstrates the working out of those principles.
But what does this mean to Bildad? Does he mean that a righteous person will not suffer? Ecclesiastes 3:16-17; 7:15; 8:14 show that this is no true. It is the very fact that things do not always work out in this life that drives us to a life beyond this one where wrongs are righted and the wicked and righteous are given the results of the different paths they have pursued.
2. He says that the godless will perish. He says that the confidence of the wicked is placed in things as fragile as spider’s web
The fundamental question of life is Where is our confidence? On whom do we rely? On whom do we depend?
Isaiah 36-37 deals with the days Assyria was attacking Jerusalem in the days of Hezekiah. Sennacherib asks Hezekiah why he is rebelling against him. Where is your confidence? Word “confidence” (36:4), “rely” (36:5, 6, 6, 9), “trust” (36:7, 15) are all from the same Hebrew root word. The word is used 8 times in Isaiah 36. It is used as a verb except in 36:4 where it is translated with the noun confidence. The question that the king of Assyria asks is a fundamental question in the book of Isaiah and to the Bible as a whole and it is the foundational question of our lives. To put our place in the wrong place means that we will inevitably be clothed with shame.
3. There will an ultimate separation of the righteous and the wicked in eternity
8:18 Ultimately that the statement that it place does not know it anymore will be God’s pronouncement on the wicked (Matt. 7:13-14, 23; 25:12).
8:21 In God’s presence our mouths will be filled with laughter.
Job 8 and Jesus
Bildad says that God does not reject the blameless in 8:20. He anticipates those who will cry to Jesus, “He trusts in God. Let God deliver him” in Matt. 27:43. “Job has a lesser Calvary, and each person has his own. But when we know of God’s rejection of Jesus, our dereliction can never be as dark as Job’s again”[1]
It is through the suffering of God’s perfect servant, Jesus, that God ultimately showed His justice and righteousness (Rom. 3:21-26). Job’s battle foreshadows the even greater battle and the more intense suffering that God’s servant, Jesus, would endure.
[1] Anderson, 142-143.
Jesus and Job 7
7:1-2 Jesus confronted with unbelief from the disciples and crowd asked, “How long shall I be with you? How long shall I put up with you?” Matt. 17:17; Mark 9:19. In a sense Jesus was like a hired man counting his days (Isa. 16:14; 21:16).
7:5 While Job suffered horribly in his flesh, Jesus’ flesh was beaten in scourging and suffered the horrors of crucifixion.
7:9 Jesus did go down into Hades and come up. Hades is the Greek equivalent to the Hebrew word Sheol. Jesus went down to Hades but was not abandoned there (Acts 2:27, 31) and He was brought up (or ascended as Acts 2:34 uses the same Greek word for the ascension and the LXX uses in Job 7:9). Through his death and resurrection, Jesus gives firm hope to all who put their trust in Him of victory over death (I Cor. 15:50-58; II Tim. 1:10).
7:11, 13 The Hebrew word translated complain is the same word translated considered in Isa. 53:8. As for His generation, who considered (complained). Job spoke in bitterness, but the Suffering Servant did not complain (Isa. 53:6).
7:18 Jesus was tested and tempted when He came to earth (Matt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13).
7:19 Isa. 50:4-11 is a servant song that ultimately finds fulfillment in Jesus. While it seems like God will not let Job swallow his spit, men could not let God alone but spit in His face (Matt. 26:67; Mk. 14:65) in preparation for His crucifixion.
7:20-21 What sin have we committed to cause Christ to have to die for me? Gal. 2:20. Job longs for God’s forgiveness and that forgiveness is given through Jesus. Would God rather punish and destroy or forgive and carry away man’s guilt? The answer to this is found in the cross of Jesus. God forgives sin in Jesus in a way that is right (Rom. 3:21-26). God cannot simply say that sin is not so bad because that is not true. But God punishes sin in a way that opens up salvation for the sinner.
7:21 God seeks to save us in and through Jesus- Luke 19:10.
Jesus is the answer to Psalm 8 and Job 7.
God is so big that He built the world with His fingers (Ps.8:3) and His hands (Ps. 8:6). This enormous God became a man in the person of Jesus (John 1:1, 14). He subjected Himself to shame, abuse, and even murder in the cross. He was tempted and tried (Job 7:18; Matt. 4:1-11; Mk. 1:12-13; Lk. 4:1-13). He was spit upon (Job 7:19; Isa.50:6; Matt. 26:67). He defeated death and Hades by the resurrection. He gave hope to all who put their trust and hope in Him (John 11:25).
Job’s sufferings and pain should help us to stand in awe of what Jesus willingly endured for us.
Hebrews 2:6-8 quotes Psalm 8:4-6 and applies the words to Jesus in Heb. 2:9. Notice how the text picks up on the words of the Psalm and applies them to Jesus. Some form of the word “subject” or “subjection” is used in Heb. 2:5 to introduce the quotation, and three times in Heb. 2:8 after the word is quoted from Psalm 8. Heb. 2:7 quotes Psalm 8 in saying, “You have made Him for a little while lower than the angels” and Heb; 2:9 applies it to Jesus being made a little lower than the angels by the suffering of death. Heb. 2:7 quotes Psalm 8 in “You have crowned him with glory and honor” and Heb. 2:9 applies those words and to Jesus. As Jesus was crowned with glory and honor, He also brings many sons to glory- Heb. 2:10.
6:1-13 Job gives a defense of Himself
Several writers on Job say that the various speakers say little about the previous speech or speakers. A strong point of Habel’s commentary is that he points out connections between the various speakers. First,there are several vocabulary connections between Eliphaz in Job 4-5 and Job’s speech in Job 6. The word ‘anguish’ in 6:2 is the same word translated ‘anger’in 5:2. The word ‘hope’ in 6:8 was used by Eliphaz in 4:6; 5:16. The word ‘crush’ in 6:9 was used in 4:19; 5:4. ‘Fear’ in 6:14, 21 is from the same root at 4:6. The word ‘perish’ in 4:7, 9,11, 20 is used by Job in 6:18. Second, it may be that 6:1-7 is a specific response to Eliphaz in 5:1-7 where he spoke of the foolish manandJob’s words in 6:8-13 are a response to 4:2-6 that Eliphaz uttered about Job’s hope.
6:14-23 Job expresses his disappointment with his friends.
The friend’s behavior was exemplary in Job 2:11-13. They came from distances, they wept over Job’s condition, and they sat with him in silence.Now, Job feels betrayed by them.
6:14 For the despairing man there should be kindness from his friend- There are three words in the Hebrew text that lead to the translation here. The word kindness is the word hesed. The word usually describes God’s love for man and loyalty to His people (Deut. 7:9; Neh. 1:5; Ps. 25:10). It also describes man’s love for one another (I Sam. 18:1; 20:14-16; Prov. 17:17; 18:24; Hos. 4:1) and in a couple of cases man’s love for God (Jer. 2:2). He speaks of his relationship with these three as being a relationship among friends and one in which he could expect lovingkindness.
So that he does not forsake the fear of the Almighty- Job uses the term Shaddai as Eliphaz did in Job 5:17. This verse is translated differently in various versions. The NIV has the that the man’s friends should stick by him even though he forsakes the fear of the Almighty. The NAB and NEB have similar translations. This translation line up with Biblical teaching (Deut. 13:6-11; I Sam. 2:29; Matt. 10:34-37). While the idea of the NIV does not fit Bible teaching does not necessarily mean that Job did not say it. Remember he too said some things that he should not say. However, it does make up think about other possibilities. Other translations have the idea that man should be encouraged that he might not forsake the fear of God (NASB). Some translations convey the idea that the friend who withholds encouragement forsakes the fear of God (ESV, RSV, JB). I John 4:7-8.
Eliphaz wants to know why Job’s fear of God does not sustain him in his trial in Job 4:6. Job here wants to know why Eliphaz, and his friends do not encourage him more because of their fear of God.
5:17 Behold, how happy is the man whom God reproves- Ps. 94:12; Prov. 3:11-12; 23:12, 23; Heb. 12:5-11; Rev. 3:19. How happy in 5:17 is theword translated blessed in Ps. 1:1.
5:18 For He inflicts pain, and gives relief- Deut. 32:39; I Sam. 2:6; Isa.19:22; 30:26; Hos. 6:1. Job 1:21; 2:10 Each of the speakers understood the sovereignty of God in the affairs of the world.
He wounds, and His hands also heal- The friends never resort to Satan as the answer for human suffering.
5:19 From six troubles He will deliver you- The closest way to parallel a number is to give the next highest number.
Even in seven evil will not touch you- Ps. 91:10. This is a passage like Job 2:10 where the evil refers not to sin but to calamity.
5:20 In famine He will redeem you from death- Ps. 34:23; 49:8,16; 55:19; 69:19; 71:23; 119:134. The word redeem in Psalm 49:7, 7, 15. Ps. 49:15 and Ps. 103:4 speak of God redeeming the life, or soul, of the Psalmist from Sheol, the pit, or the grave.
5:21 You will hidden from the scourge of the tongue- For the tongue as a weapon- Ps. 52:2,4; 64:3. Vicious words can destroy the one they are spoken against, and undo the one who speaks them as well (Prov. 10:8, 14; 13:3; 18:7).
Neither will you be afraid of violence when it comes- Ps. 91:5-6. God can protect His servants even in the midst of a severe judgment (II Peter 2:4-9).
5:22 You will laugh at famine and violence- The verb laugh is used in Ps. 2:4; 37:13; 59:8 to speak of God’s reaction to the wrongdoer.
Neither will you be afraid of the wild beasts- Lev. 26:4-5; Ps. 91:13; Ezek. 34:25; Hos. 2:18-20
5:23 For you will be in league with the stones of the field- Isa. 5:2; II Sam. 3:19-25 stones present difficulties for an otherwise fruitful field or vineyard.
5:24 You will know that your tent is secure- contrast this with 4:21. Compare this with 21:7. The word secure is actually the word peace which is used as a verb in 5:23.
For you will visit your abode and fear no loss- Joblost his wealth in 1:13-17. Job will say that it is the children of the wicked that are safe and secure in Job 21:8-10.
The word generally translated sin is used at the end of vs. 24. Sin is the idea of missing the mark (Judges 20:16) and the proper idea behind it is experiencing loss.
5:25 You will know also that your descendants will be many- These two lines are in stark contrast to 5:4-5. They are also contrary to Job’s experiences asJob lost his children in 1:18-19.
And your offspring as the grass of the earth- Isa. 53:10; Job 42:16; Ps. 37:16. This will ultimately be true of Job (42:13-15).
5:26 You will come to the grave in full vigor- Premature death is considered a great disaster (Job 22:16).
Are the statements of Job 5:17-27 promising too much? Notice how many things said in Job 5:17-27 sound like Psalm 91 and other Psalms
Job 5:19 God will deliver him from all troubles; Ps. 34:19 Many are afflictions of the righteous, but the LORD delivers him out of them all
Job 5:19 evil will not touch you; Ps. 91:10 No evil will befall you
Job 5:22, 23 not be afraid of wild beasts, beasts of field at peace; Ps. 91:13 tread upon lion, cobra, young lion, serpent
Job 5:24 your tent is secure/ Ps. 91:10 no plague near your tent
Job 5:26 long life Ps. 91:16
5:8-16 The doxology of Eliphaz
There are similar doxologies in Job 9:4-12 and 12:13-25.
5:8 But as for me, I would seek God- (Amos 5:4, 6) The Hebrew text actually says but I seek God.
Is seeking God in this passage to inquire of the LORD as the word sometimes means in Gen. 25:22; Ex. 18:15; I Kings 14:5; 22:8; II Kings 1:3, 6,16; II Kings 22:18; II Chron. 32:31; Ezek. 14:7; 20:1.
5:9 Who does great and unsearchable things- 9:10; Ps. 136:4. God’s glory is beyond our ability to search or understand (Job 9:10; 11:7; 36:26; Isa. 40:28). Bildad will use the same word for searched in Job 8:8 in which he will say that former generations have searched out this problem of suffering and come to the same conclusions where he and his friends arrived.
5:10 He gives rain on the earth- Ancient people would have attributed the rain to the blessings of their God or gods.Modern man tends to view rain as a natural phenomenon and just as illustration of how the world works. The Bible does not attribute rain to Baal (the contest between Baal and Yahweh in I Kings 17-18). The Bible does not make rain simply a natural law that God built into the world. The Bible speaks of it as a blessing from God’s hand, both in Job 36:27-28; 38:25-26. God sending rain on the just and unjust is a continual illustration of him doing good to those who are His enemies in Matt. 5:45.
5:11 So that He sets on high those who are lowly- The word translated lowly, shakal, is translated humble in Prov. 16:19; 29:23. God often dramatically reverses a person’s situation (I Sam. 2:7-8; Ps. 113:5-8; 147:6; Luke 1:46-56). God exalts the lowly (Matt. 23:12; Luke 14:11; 18:14).
5:12 He frustrates the plotting of the shrewd- God used the counsel of Hushai to thwart (same word translated frustrates here) the good counsel of Ahithophel (II Sam. 17:14).This word shrewd can be used in a positive sense (Prov. 1:4; 8:5; 12:16, 23; 13:16; 14:8, 15, 18; 15:5; 19:25; 22:3; 27:12) or in a negative one (Gen. 3:1; Job 5:12; 15:5).
5:13 He captures the wise by their own shrewdness- The idea is the wise man falling in his own trap he has set for others- Job 18:7-10; 36:8-10; Ps. 7:15; 35:7-8; 57:6; Prov. 26:27; 28:10; Esther 7:10.
This verse is quoted by Paul in I Cor. 3:19 and introduced by the wording “For it is written." Does the fact that I Cor. 3:19 shows us that Eliphaz spoke truth demand that he used these words in a proper way? His words are truth, but he seems to place Job among the shrewd who will be brought down.
5:14 By day they meet with darkness- Job 12:24-25; Deut.28:29; Isa. 59:10.
And grope at noon as in the night- In the brightest times of the day they will encounter complete darkness (Amos 8:9).
5:15 But He saves from the sword of the mouth- For the tongue as a weapon- Ps. 52:2,4; 64:3; Isa. 54:17; Jer. 18:18; Ps. 12:3-5; 31:21; James 3:5-6.
5:16 So the helpless has hope- 8:13; 11:18; 14:7; Jer. 31:17; Ezek. 37:11; Prov. 19:8; Ruth 1:12; Lam.3:29 The fact that God does these things is a reason for help for the broken.God will catch the world’s expectations by surprise.
And unrighteousness must shut its mouth- Ps.107:42.
Is Eliphaz placing Job among those who are lowly who will be lifted up or among those who are shrewd who will be brought down? The fact that he emphasizes more about the shrewd who are brought down (vs. 12-14) suggests to me that this is Eliphaz’s emphasis here.
4:1-6 Introduction to Eliphaz’ first speech to Job
4:7-11 Eliphaz: We reap what we sow
4:12-16 Eliphaz’ dream vision
4:17-21 The content of the vision
What is wrong with what Eliphaz says?
The statements of Job 4:7-8 seem to be the basis of the argument of Eliphaz against Job. The idea that we reap what we sow is a fundamental Biblical truth uttered often in Scripture (Hos. 8:7; 10:12; Prov. 11:18; 22:8; Gal. 6:7-9). Matt. 26:52 makes the same point as a general principle Why is Eliphaz stating the same truths as Jesus and inspired writers and yet something seems wrong with his comment? How does these other statements about reaping what we sow differ from his statement in 4:8?
How does Psalm 37 fit into this argument? The heading of Psalm 37 mentions it as a psalm of David. Psalm 37:25 says, “I have been young and now I am old, Yet I have not seen the righteous forsaken or his descendants begging bread.” He appeals to his experiences as Eliphaz did. David makes the same kind of observation that Eliphaz does in Job 4:8. Psalm 37:25 asserts the same type of thing that Eliphaz and Job’s other friends argue. Job’s friends believe that his intense suffering must be because he has done something terribly wrong to deserve it. The reader knows on the basis of the prologue of Job that this is not true, and that Job is not suffering because of his sin (Job 1:1, 8; 2:3). How did they misinterpret Scripture and Job’s experience?
Passages like Psalm 37 were not given for the purpose of stating that the life of the righteous is always easy and the life of the wicked will always be hard. The intent was to
stress that righteousness is the path of blessing and wickedness is the road to disaster. The world of Psalm 37 was a world (like ours) where the wicked often prospered (vss. 1, 7-8, 35) andthe righteous were often their main targets of hatred (vss. 12, 14, 32). One sometimes had to choose between being righteous and having little and being wicked and having much (vs. 16). The righteous were sometimes “hurled headlong” (vs. 24) and faced troubles (vs. 39). As already mentioned in the paragraph the righteous experienced the hatred and opposition of the wicked. Yet In spite of appearances of the moment, the Psalm stresses that the wicked would be cut off (vs. 9, 22, 28, 34, 38) and the righteous would inherit the land (vs.9, 11, 22, 29, 34). The prosperity of the wicked though it may be real at the moment was going to be short lived (vs. 1-2, 10, 20, 35-38). The purpose of the writer is to show that the ultimate path to blessing is righteousness, and that wickedness and evil is going to fail regardless of how attractive it will look in the short term. Psalm 37 was not given for the purpose of helping us to distinguish the righteous from the wicked. Psalm 37:25 is not a statement that everyone who finds themselves in financial need is giving clear evidence of their sin. That is not the purpose of Psalm 37. Job’s friends use the same kind of statement as Psalm 37:25 but for the purpose of saying that Job has sinned.
The Bible is God’s message, God’s word (II Timothy 3:16-17; II Peter 1:20-21). However, in the Bible there are speakers that say things that are incorrect or particularly designed to deceive.For example, the words of the serpent, the devil in Gen. 3:4-5; Matt. 4:1-11. The words of false prophets are recorded in I Kings 22:9-12 or Jer. 28:1-4 and false accusations against John and Jesus are recorded in Matt. 11:18-19 and Luke 7:33-34. When the Bible reports something happening it is true but there are those in its pages who do not speak on God’s behalf.
Job is the most difficult book of the Bible to determine whether the spokesman is from God or not. In the epilogue the LORD says that Eliphaz and his two friends have not spoken of Him what is right (Job 42:7). The LORD plainly says it, these men do not speak for Him. Does that mean that everything they say is wrong?In Job 5:13 Eliphaz says, “He captures the wise by their shrewdness.” Paul quotes these words in I Cor. 3:19 and introduces them with “For it is written.” The only time that Job is specifically quoted in the New Testament it is the words of Eliphaz. Obviously, not everything that Eliphaz and his friends said was wrong. On the other hand, Job was said to speak of God what was right in Job 42:7. While Job spoke what was right, does that mean that all he spoke was correct? The LORD said that Job, “Who is this who darkens counsel with words without knowledge?” (Job 38:2) and Job repeats these words confessing his sin of speaking of the things “which I did not understand” in 42:3. After this confession, he retracts and repents in 42:6. Clearly, Job says things that are not right. Also, how do we take the words of Elihu? Elihu is not mentioned at all by God at the end of the book. Does that mean that he said nothing different from the friends or does it mean that God approves of his words? The question is how do we know what the various speakers say that is from God and what is not? These factors make Job an extremely difficult book.
3:13 For now I would have lain still and been quiet- When Job lays down he gets no rest (7:4). Job’s point “not that death is so wonderful, but that life has become intolerable. Wilson. Again, the term Sheol is not used in the passage but that is clearly the idea.
I would have been asleep then I would have been at rest-Rest is a great blessing of God tied with receiving the land of promise Ex. 33:14; Deut. 3:20; 12:10; 25:19; Josh. 1:13, 15; 21:44; 22:4; 23:1; II Sam. 7:1, 11; I Kings 5:4. This word translated rest will also be used in 3:17, 26. Job believes the same kind of rest associated with the promised land is available in Sheol.Here “Job does not hope that death will rectify the injustice of his undeserved sufferings. It will be enough that it ends them” Anderson, 106.
This roll call of Sheol includes the powerful, kings, counsellors of the earth, princes and great men (14-15, 19). It also includes the weak and powerless like infants, stillborn children, the weary, and the slaves, the small (16, 19). This list also has those who are ungodly like the wicked and prisoners (17-18). All together are united in Sheol. Death and Sheol are great equalizers for all kinds of people (Eccl. 9:2-6). Job speaks of Sheol as a place of rest (13, 17), ease (18), and freedom (19). How much of Job’s words here can be trusted? When the LORD speaks, He will ask Job how much does he really know about these things he speaks about with such authority (38:16-18)?" Smick, 891.
Job’s view of Sheol is not consistent throughout the book. For example, the wordsof Job 10:18-22 and 17:13-16 are much gloomier than the picture in 3:11-19. Job uses at least three of the five terms used in 3:4-6 to describe darkness in speaking of Sheol in Job 10:21-22. Other passages of the OT do not portray Sheol or death in the positive terms seen here (Ps. 6:5; 30:9; 88:11-13; 115:17; Isa. 38:18). In Ecclesiastes in particular it is death itself that renders life’s pursuits vanity (Eccl. 2:12-17, 18-23; 9:5, 10) It is probably best to see Job’s positive view of life after death in 3:11-19 not as representing his final word on Sheol, but as a manifestation of his state of mind at that time. Anything looks better to Job than his present condition.
3:21 Who long for death, but it does not come- The word long for is used for longing or waiting on God in Ps. 33:20; Isa. 8:17; 30:18; 64:4 and of God’s longing to be gracious in Isa. 30:18. God longs to be gracious to those who are longing for Him. The longing for God is most common object of such longing in the biblical account. However, here the object of longing is death and that thought appears only here in the Bible.
3:26 I am not at ease, nor am I quiet- The word for at ease was used in 3:18 and is used later in Job 12:6. In 12:6 the destroyers and those who provoke God are at ease but Job has none.
The word quiet was used in 3:13. Here Job has no quiet in contrast to what he envisioned for those who are in Sheol- 3:13.
I have no rest, for trouble comes- The word for rest was used in 3:13, 17. The point is the same as that made above about the word quiet. While Job has no rest, those who are in Sheol do in 3:13, 17. The word trouble in vs. 26 is the same word translated raging in vs. 17. Interestingly, in vs. 17 the word is said to characterize the wicked. Job raging is not from his wickedness but from his depth of pain.
Job 3
3:1-10 Job curses the day of his birth
Job pours out his grief and pain in a bold and dramatic way. It does not seem to be that Job is specifically addressing anyone specifically in Job 3:1-10. The fact there are so many psalms of lament show how common this is for the people of God. Job’s frustrations throughout the book cannot be blamed solely on his friend’s words because he speaks before they speak. One writer described Job 3 as “one of the most depressing chapters in the Bible” (Alden, 71). However, those who are presently experiencing this kind of pain may identify with and find great comfort in these words. Psalm 88 is filled with darkness. It is a psalm of lament that has no ending of praise and hope. The final word of the Hebrew text and most translations of Psalm 88 is the word darkness. I have found that preaching that psalm has led many people to come out and say seriously, “That was encouraging.”
Job’s longing to have never been born is similar to the request of Elijah (I Kings 19:4) and Jonah (Jonah 4:3) for the LORD to take their life. They knew life was in God’s hands and they asked him to take their life and they did not take matters into their own hands. There is a difference between Elijah and Jonah, however. Elijah is broken because his ministry as a prophet has been rejected. Jonah is discouraged because the Ninevites have responded to his message and repented and been spared by God. Jonah wanted the LORD to take his life because the wrong people listened and obeyed his preaching.
Jeremiah 20:14-18 Jeremiah had the difficult task of speaking for God and giving an unpopular message to a wicked people.[1]There are several similarities between Jer. 20:14-18 and Job 3. Both deals with cursing the day of one’s birth (Job 3:1, 8; Jer. 20:14). They both mention the announcement of a male child (Job 3:3; Jer. 20:15). Blocking the womb is described in both (Job 3:11; Jer. 20:17). Both use the same Hebrew word trouble(Job 3:10; Jer. 20:18). The hyperbole of Jeremiah 20:14-18 is even more stunning than Job 3:1-10. He asks that the LORD bring judgment upon the man who announced the happy news to his father that he had a son.Jeremiah asks that the judgment against him be like the judgment that fell on Sodom and Gomorrah (20:16; Gen. 19:25-26). He curses the man because he did not kill him before his birth (20:17). Clearly, the innocent man who brought the news to Jeremiah’s father of his birth should not have literally taken Jeremiah’s life in the womb. The text is speaking in using the most extreme exaggeration and overemphasis to say that he wishes he was never born. The words of Matt. 26:24 that it would have been better for Judas if he had never been born do not emphasize his stress in life but the horror of his judgment after death.
While we would be worried about anyone near us who uttered the words of Job 3:1-10 or Jer. 20:14-18, the text does seem to show that thoughts like these and expressing these thoughts may be part of the life of some of God’s faithful servants. When we feel completely broken, these passages affirm that many who have sought to follow God have felt the same way. These passages may give us guides for words we can use if we face similar circumstances. They neither curse God nor take His name in vain (Ex. 23:7; Lev. 24:10-16). They do not curse their parents (Ex. 20:12; 21:14). They do vent their frustration that they were born at all. While their efforts to write themselves out of history are not logical, they are understandable. Job and Jeremiah give full expression to their desires within certain limits and boundaries that they will not pass.
What roles do God and Satan play in Job’s suffering and suffering throughout Scriptures?
Satan appears in Job 1:6-12 and 2:1-6, 7. His hand in suffering is particularly emphasized in Job 1:12 and 2:6, 7. Satan’s hand in suffering is stressed inseveral New Testament passages as well. In Luke 13:16 the woman Jesus heals in the synagogues is one “whom Satan has bound for eighteen years.” In Acts 10:38 Jesus went about doing good and “healing all who were oppressed of the devil.” II Cor. 12:7 describes Paul’s thorn in the flesh as a “messenger of Satan.” In Jesus’ letter to the church of Smyrna he says that “the devil is about to cast some of you into prison” (Rev. 2:10). Each of these passages speak of Satan, the devil playing a significant role in human suffering.There are certainly other passages that tie Satan to temptation, sin, and spiritual suffering, but now we are focusing on physical suffering.
These truths from the book of Job about God’s hand in human suffering are consistent with the rest of Scripture.
Deuteronomy 32:39 “See now that I, I am He, and there is no god besides Me; It is who put to death and give life. I have wounded and it is I who heal, and there is no one who can deliver from My hand.”
I Samuel 2:6-7 “The LORD kills and makes alive; He brings down to Sheol and raises up. The LORD makes poor and rich; He brings low, He also exalts.”
Isaiah 30:26 “The LORD binds up the fracture of His people and heals the bruise He has inflicted.”
Isaiah 45:7 “The One forming light and creating darkness, causing well-being and creating calamity; I am the LORD who does all these.”
Jer. 32:42 “Just as I brought all this great disaster on this people, so I am going to bring on them all the good that I am promising them.”
Lam. 3:37-38 “Who is there who speaks and it comes to pass, unless the LORD has commanded it? Is in not from the mouth of the Most High that both good and ill go forth?”
Amos 3:6 “If a trumpet is blown in a city will not the people tremble? If a calamity occurs in a city has not the LORD done it?”
Heb. 12:1-11 The hostility followers of Jesus experienced from sinners in 12:1-4 seems to be the same as the discipline of the LORD in 12:5-11.
There are several events in which both God and Satan are said to be active. Jesus was led into the wilderness by the Spirit to be tempted by the devil (Matt. 4:1; Luke 4:1). The devil is trying to get Jesus to sin and undo God’s entire plan of salvation. God using to the same event to qualify Jesus as the perfect high priest (Heb. 2:17-18; 4:14-16). While Paul’s thorn in the flesh was a messenger of Satan, it was given to keep Paul from exalting himself (II Cor. 12:7-10). Obviously, keeping Paul from becoming proud was not Satan’s purpose but it was God’s purpose. While Satan entered Judas to entice him to betray Jesus (Luke 22:3; John 13:2, 27), all the things that happened around the crucifixion were to fulfill the will of God (Acts 2:23; 3:13-15; 4:27-28; 13:27). While Satan and God were both involved in these events, in none of these cases are God and Satan acting together. Satan is seeking to cause man to curse God. But God is working in the same events to seek to teach man things he would not have learned otherwise (Ps. 119:67, 71, 75). God is seeking to help man see Him more clearly than previously (Job 42:5-6). God is working to save man from sin. The message of the Bible is that nothing happens to us that is not ultimately controlled by the knowledge, love, wisdom, and power of our God of all comfort (II Cor. 1:3). The test of Job was ultimately a step in the utter defeat of Satan and not Job.
Job 2
2:1 Again there was a day when the sons of God came to present themselves before the LORD and Satan also came among them to present himself before the LORD- The scene in 2:1-6 is a repetition of the scene produced in 1:6-12. Just as parallelism can drive home the point in poetry, prose often stresses its point by repeating the narrative (Gen. 24:1-27;24:28-49). 2:1 is a verbatim repetition from 1:6 except 2:1 adds the three Hebrew words that end the sentence translated to present himself before the LORD.
2:3 And he still holds fast his integrity- The verse from this point on adds to the words of 1:8. This verb holds fast is a common verb and means be strong or strengthen (Josh.1:6, 7, 9; Job 4:3) or seize(Gen. 19:16). Job held fast to his integrity as some hold fast to deceit- Jer. 8:5. This word will be used also inJob in 2:9; 4:3; 8:15,20; 18:9 and 27:6. In Job 27:6 Job declares I hold fast to my righteousness.
The picture of the divine council does not eliminate the picture of an omniscient God (Psalm 139:1-6; Isa. 40:13-14).
2:4 What does skin for skin mean? Much has been written to answer this question, but few good answers have been provided. The meaning seems to be something along the lines that even if a person loses their possessions, children, and all else, that the person will respond differently when the suffering is his and his death is imminent. I think the meaning of the phrase is largely derived by the next line that all that a man has he will give for his life.
2:7 Deut. 28:35 speaks of boils from the sole of your foot to the crown of your head. The phrase from the sole of his foot to the crown of his head is also used of Absalom in II Sam. 14:25. In II Sam. 14:25 there was no blemish on Absalom from his foot to his head. Job’s case is the opposite of Absalom’s attractiveness.
2:9 Then his wife said to him, ‘Do you still hold fast your integrity? Curse God and die!’
These are the only words we have from Job’s wife. Job does make a reference to her in Job 19:17 saying that his breath is offensive to her. Job 19:13-20 demonstrates Job’s deep sense of alienation from those who we would expect to be closest to him.Job’s wife uses the same phrase that the LORD used in speaking of Job in Job 2:3 you hold fast your integrity. God used this to praise Job, but Job’s wife uses the phrase in criticism of Job. In The Testament of Job she sells her hair to buy bread for Job and herself. Does she believe the sin of cursing God will be punished by God with Job’s instant death?
2:10 ‘Shall we indeed accept good from God, and shall we not accept adversity?’ The word adversity is also used in the next verse in 2:7, 10, 11. Some versions translate the Hebrew term ra’ by the English word evil. Evil can be moral evil (1:1, 8; 2:3) or it can refer to a calamity or disaster (2:10, 11; 42:11). “Out of about 640 occurrences of the word ra’ (which ranges in meaning from a ‘nasty’ taste to full moral evil) there are 275 instances where ‘trouble’ or ‘calamity’ is the meaning”[1] God is sovereign over good and bad (Deut. 32:39; Job 1:21). God is not responsible for moral evil (Hab. 1:13; Jas. 1:13), but His hand is involved in adversity (Isa. 45:7; Lam. 3:37-38; Amos 3:6). The translation adversity or calamity is better than the translation evil in this verse.
[1] J.A. Motyer, Isaiah, 359.
1:1 And that man was blameless and upright- Job will be described as blameless and upright in 1:1, 8; 2:3. The emphasis in this verse is not on the time Job lived nor where he lived but on his character.“Job’s blameless is given precedent over the more external description of Job’s family and wealth" (Clines, 9) His character bothbegins (vs. 1) and ends (vs. 4-5) this section. The word translated blameless is a pivotal word in the book (8:20; 9:20, 21, 22). The same root word appears in 12:4; 36:4; 37:16 and its feminine form appears in 27:5; 31:6. In 9:20 the word blameless (or guiltless in the NASB) is used in parallelism with the word righteous and an antonym for blameless is to declare guilty. In 9:22 blameless or guiltless isthe opposite of the wicked. Blameless is not sinless. Job acknowledges “iniquities of my youth” in 13:26; 14:16-17. This root word for blameless is used of Noah (Gen. 6:9), Abraham (Gen. 17:1), and to describe the sacrificial animals in Ex. 12:5; 29:1; Lev. 1:3. In Ps. 19:13 blameless is defined as being kept back from great transgression.
1:5 “With such an expression of Job’s concern, his own still-future temptation would be foreshadowed" (Clines, 16).The very thing that Job feared his children would do, curse God in their hearts, is what the Satan says that Job will do if his blessings are taken away in 1:11; 2:5. It will also be what his wife encourages him to do in 2:9. The word translated curse is actually the Hebrew term for bless. We know that it means curse because of its connection with the word sinned in 1:5. Why was the term for bless used when curse is its meaning? While we can only speculate on the why it is possible that the thought of cursing God was so abhorrent that the scribes could not bring themselves to write these words and used bless as a euphemism for curse. (Alter, 12). The same phenomena appears where Naboth is accused of blessing (cursing) God and the king in I Kings 21:10, 13; Psalm 10:3. The weakness with this argument however is that there are places in the Old Testament that speak of cursing God and use the word generally rendered curse- Exodus 22:28; Lev. 24:14, 15, 23; Isa. 8:21. Each time the word bless is used we must examine whether it means bless or its opposite. (Seow, 254-255).
“Unless clearly indicated otherwise, I assume that the Hebrew Bible speaks of real people and places. Nothing in the text suggests that Job was a mythical, imaginary, or fictious figure" (Alden, 26). The fact that Elihu is given a genealogy in Job 32:2 and his daughter’s names are given at the end of the book in Job 42:13-15 points to the historical nature of the book. The fact that we view the Biblical portrayals of characters as historically true seems to be how Jesus and the inspired New Testament writers looked at things. Notice how the New Testament refers to Creation (Matt. 19:3-6; Mk. 10:6-9), Adam and Eve (II Cor. 11:3; I Tim. 2:11-14; Jude 14), Cain and Abel (Matt. 23:35; Lk. 11:51; Heb. 11:4; I John 3:12-13; Jude 11), Enoch (Heb. 11:5; Jude 14), Noah and the flood (Matt. 24:37-39; Lk. 17:26-27; Heb. 11:7; I Peter 3:20-21; II Peter 2:5, 9). Abraham is mentioned 73 times in the New Testament. Abraham’s genealogy is given in Matt. 1:1-17; Lk. 3:23-38. In Rom. 4:9-12 Paul makes a point on the chronological order of his life. It seems obvious that Abraham is viewed as a real characterand the things he did were actual historical events (Heb. 11:8-19; James 2:21-23). Lot is mentioned in Luke 17:28, 29, 32 and II Peter 2:7 and his wife is mentioned in Luke 17:32. Isaac is mentioned 20 times and Jacob 27 times in the New Testament.Joseph and his experiences are treated as historical in Acts 7:9-16 and Heb. 11:21-22. Moses is mentioned 80 in the New Testament. Jonah is referred to by Jesus in Matt. 12:39, 40, 41, 41; 16:4; Luke 11:29, 30, 32, 32. In these passages the events of Jonah and the great fish foreshadow the yet future (when this was spoken) resurrection of Jesus, the most important historical event in human history.
Job is mentioned outside the book of Job in the Old Testament in Ezek. 14:14, 20 and in the New Testament in James 5:11. How should we view those two passages and their evidence in light of whether Job is historical? In context Ezek. 14:12-23 is stressing the four severe judgments the LORD was going to send against Judah. The four judgements are sword, famine, wild beast, and plagues (Ezek. 14:13, 15, 17, 19, 21). Ezek. 14:14, 20 specifically mentions Noah, Daniel, and Job and states they could only deliver themselves by their righteousness if they lived in the midst of the people. In Ezek. 14:16, 18 makes allusions to these men again by saying “even though these three men were in its midst.” The most natural explanation was that these men, Noah, Daniel, and Job, were actual historical characters who were being used by the prophet to the people to stress that even they could not deliver the people from the coming judgment.
Did Jesus and the New Testament writers view Noah as an actual historical character? Jesus exhorted His audience to always be prepared for the Lord to come in judgment. He used the “days of Noah” as an illustration of those who were carrying on with life as normal and were unprepared for the judgment of God (Matt. 24:37-39; Luke 17:26-27). Jesus said, “For the coming of the Son of Man will be just like the days of Jonah” (Matt. 24:37). Was Jesus using a fictional event to inspire people to prepare themselves for an actual coming judgment? The author of Hebrews used Noah’s example of building an ark in reverence to God to inspire His listeners to endurance (Heb. 11:7). Peter used the example of Noah as a picture of how “baptism now save you” (I Peter 3:20-21) and to illustrated how the LORD can rescue the godly while at the same time preparing the ungodly for judgment day (II Peter 2:5, 9).
Psalm 150
“The ancient editors, having chosen to represent the book of Psalms as above all Tehillim, songs of praise, by concluding the collection with six psalms of praise, now climactically set at the end this psalm that begins and ends with ‘hallelujah’” Alter, 515. God is praised “by every means (3-5) and from every person (6)” Motyer, 583. The verb praise is used 13 times in Psalm 150 andforms “a resounding doxological close to the Psalms” NICOT, 1009. There is little descriptive praise in the psalm.
The psalm answers five basic questions about praise:
1. Who is praised- vs. 1-6? Praising the LORD eliminates all other gods.
2. Where He is praised (vs. 1)?
3. Why He is praised (vs. 2)? He is praised for what He has done and who He is.
4. How He is praised (vss. 3-5)?
5. By whom He is praised (vs. 6)? Willis, vol. 1, 43-44.
“Between the opening and closing of this inclusio, there are five bicola that conclude with a climactic monocolon. Both cola of the five bicola begins with halelu yah, while the monocolon concludes with the phrase. Thus, the psalmist instructs his hearers presumably fellow worshippers, thirteen times in as many cola praise the Lord” Longman, 476-477.
Praise Him according to His excellent greatness- 145:3
Vs. 3-5 “describe the method by which the worshippers are to offer praise” NICOT, 1009.
150:3 Praise Him with trumpet sound-. “The most complete list of musical instruments used in Israel’s worship to be found anywhere in the OT is given here. Perhaps each group began to play upon their instruments at the time they were announced, so that the effect would be an ever-increasing chorus of praise” Miller, 454.
“The trumpet here is the Hebrew shophar, the ram’s horn or goat’s horn, not to be confused with the silver trumpet (Num. 10:2). The shophar might be used for giving signals (cf. Judges 3:27; I Kings 1:34, 39; Isa. 18:3), but was also employed in worship (cf, 47:5-7; 98:6). The silver trumpets were blown by the priests in the worship assemblies (cf. Num. 10:10; I Chron. 15:24; 16:6, 42; II Chron. 5:12; 29:26). The sophar was apparently generally not used in conjunction with other instruments except to increase their noise (I Chron. 15:28; II Chron. 15:14). Apparently the sophar was not generally blown by laymen (butsee II Kings 11:14; II Chron. 23:13)” Miller, 454-455.
Praise Him with harp and lyre- Ps. 33:2 The word translated harp “is a stringed instrument made of wood, with gut strings which were plucked with the hand, or an instrument of ivory or metal” Miller, 455. The word lyre “is a small stringed instrument which was portable (137:2)” Miller, 455.
150:4 Praise Him with timbrel and dancing- Ps. 149:3 “The timbrel is a percussion instrument
150:5 Praise Him with loud cymbals-
“The Levites played the harps (nebhalim), lyres, and cymbals (I Chron. 15:16; II Chron. 29:25). Whether the other instruments were restricted to priests and Levites is not clear” Miller, 455.
In the OT, instrumental music was played at the coronation of a king (I Kings 1:34, 39-42; II Kings 9:13; Ps. 47:5; 98:6). They played at feasts (Ps. 81:3; Num. 10:1-10). They were sounded at battles (Hos. 5:8). They were used in temple worship (II Chron. 29:25)- VanGemeren, 879-880. Passages in the Psalms- 33:2; 43:4; 47:5; 49:4; 57:8; 68:24-25; 71:22; 81:2-3; 92:3; 98:5-6; 108:2; 137:2; 144:9; 147:7; 149:3; 150:3-5.
149:1 Praise the LORD!- This begins with an imperative that calls to praise God.
Sing to the LORD a new song- Ps. 33:3; 40:3; 96:1-22; 98:1-3; 144:9-10; Isa. 42:10; Rev. 5:9; 14:3. “A new song is a hymn of victory sung after God had made all things new by His defeat of the forces of evil” Longman, 475. The songs “refers to the beginning of a new era, a new epoch in history” NICOT, 1006.They sing recognizing their victories and successes are His work. Psalms 144 and 149 are linked by reference to the new song. “In a real sense, then, Psalm 149 completes the movement of transferring the Davidic theology to the whole people” McCann, 1274.
And His praise in the congregation of the godly ones- Godly ones are mentioned in vs. 5, 9.
“The phrase is equivalent to ‘congregation of the righteous’ (1:5)” VanGemeren, 876. This phrase seems to be used interchangeably with Israel (vs. 2), sons of Zion (vs. 2), His people (vs. 4), afflicted ones (vs. 4), godly ones (vs. 5). “These various designations make a colorful mosaic of the salvific relationship between the LORD and His people…The former use of the assembly (qahal) as a denotation of Israel in the wilderness (cf. Num. 14:5; 20:4, 6) is narrowed to a specific group within Israel, also known as ‘the humble’ (Ps. 9:12) or ‘the people of Zion’” VanGemeren, 876.
149:2 Let Israel be glad in his Maker- 95:6 “Then three verses follow which invite them (Let…Hb. Jussive or wish, vv. 2-3, 5 to perform His praise with joy” Broyles, 517.
The LORD as Israel’s Maker is stressed in Isa. 45:1; 51:11-12; 54:5; Ps. 95:6. “His Maker is plural in Hebrew, a plural of intensity or majesty” Miller, 452.
Let the sons of Zion rejoice in their King- The phrase sons of Zion is used in Lam. 4:2; Joel 2:23. God is viewed as the people’s Kingin Ps. 145:1. “Within 146-150 only 149:2 describes the Lord as King to whom (vs. 8) the kings submit. Thus, the psalm takes the metaphor of kingship seriously, including the extenstion of the kingdom by force of arms.But it is just a metaphor, just as Isa. 9:4, 5, 7 militarism is metaphorical of the extension of the kingdom of peace as in Acts 15:14-18. Amos’ picture of Gentiles subservience to David is metaphorical of the spreading the gospel” Motyer, 583.
The words be glad and rejoice are sometimes used together for the people’s attitude toward God- Ps. 32:11. In contrast, the Babylonians use these words of their god- Hab. 1:15.
“He deserves Israel’s praise because He is their Maker and King” Longman, 475. “As their ‘Maker’ He has elected, redeemed, and fashioned the descendants of Jacob (95:6; 100:3; Isa. 44:21; 51:13) into a coming characterized by holiness and royalty (cf. Ex. 19:5-6)” VanGemeren, 876.
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Psalm 148
“The whole creation, animate and inanimate, is called upon to praise God” Miller, 450. “The poem expressed a grand cosmic vision” Alter, 509. “This hymn of praise consists almost entirely of imperative calls to praise” Broyles, 515. “’Praise the LORD’ occurs twelve times in Psalm 148” NICOT, 1002.
“The psalm is naturally divined into two parts by the poetic structure. First, the summons goes out to praise the Lord from the heavens (vs. 1) and then from the earth (vs. 7). Next, in each section certain persons and things which inhabit the heavens (vss. 1b-4) and the earth (vss. 7b-12) are addressed in the second person and exhorted to praise God. Finally, in each section a partial refrain is uttered in the third person in which reasons for praising God are stated (vss. 5-6, 13-14). The psalmist moves from conscious (vs. 2) to unconscious (vss. 3-4) praise and then from unconscious (vss. 7b-10) to conscious praise (vss. 11-12)” Miller, 450. “This psalm rather regards worship as virtually inherent in the world’s structures” NICOT, 1004.
“Psalm 148 displays the typical structure of a song of praise- invitation to praise followed by reasons for praise” McCann, 1271.
1. Hallelujah, praise Jehovah,
From the heavens praise His name;
Praise Jehovah in the highest,
All His angels praise proclaim.
All His hosts together praise Him,
Sun, and moon, and stars on high;
Praise Him, O ye heav'n of heavens,
And ye floods above the sky.
Refrain:
Let them praises give Jehovah,
For His name alone is high,
And His glory is exalted,
And His glory is exalted,
And His glory is exalted,
Far above the earth and sky.
- Let them praises give Jehovah,
They were made at His command,
Them forever He established;
His decree shall ever stand.
From the earth, oh, praise Jehovah,
All ye floods, ye dragons all;
Fire, and hail, and snow, and vapors,
Stormy winds that hear His call.
Refrain:
Let them praises give Jehovah,
For His name alone is high,
And His glory is exalted,
And His glory is exalted,
And His glory is exalted,
Far above the earth and sky
- All ye fruitful trees and cedars,
All ye hills and mountains high,
Creeping things, and beasts, and cattle,
Birds that in the heavens fly.
Kings of earth, and all ye people,
Princes great, earth's judges all,
Praise His name, young men and maidens,
Aged men and children small.
Refrain:
Let them praises give Jehovah,
For His name alone is high,
And His glory is exalted,
And His glory is exalted,
And His glory is exalted,
Far above the earth and sky
Jesus and Psalm 148
“The intimate turn taken by the psalm at its close reminds the Christian of the progression from old song to new in Rev. 4:11; 5:9ff.” Laymen, 701.
In Rev. 5:8-14 ever increasing numbers are praising the one on the throne and the Lamb.
148:2 The angels praise Him- Luke 2:13-14
148:8 The stormy wind shows God’s power and Jesus controlled the winds and waves- Matt. 8:23-27; Mark 4:35-41; Luke 8:22-25.
All nature proclaims the identity of Jesus- Luke 19:39-40.
148:11-12 Kings, princes, judges bowed before Him- Matt. 2:1-12.
148:14 Kidner, 488, regards raising up a horn as a Messianic prophecy- Luke 1:69.
Psalm 147
“The Greek and Latin textual traditions associate Psalm 147 with Haggai and Zechariah” McCann, 1267.
“The five psalms that close Book Five move from the praise of an individual in Psalm 146, through the praise of a community of faith in Psalm 147, to the praise of all creation in concert with the community of faith in Psalms 148-150” NICOT, 999.
“At times this psalm takes up the rhetorical questions of Isaiah 40, and at times the challenges of the Lord to Job, turning them into praise, and linking the wonder of creation with the glories of providence and grace” Kidner, 485.
“The Septuagint treats this as two psalms, of which the second begins at verse 12. So its numbering of the Psalter, which has diverged from that of the Hebrew Bible (familiar to Protestants) from Psalm 10 onwards, comes into step again for the last three psalms, 148-150” Kidner, 485. Allen, 307-308, does a good job showing the unity of Psalm 147. Israel is used in vs. 2, 19. The verbal stems for praise in vs. 1 are picked up in vs. 7, 12. “All the strophes end with antithetical statement, in vs. 6, 10-11, 19-20. Repetition of vocabulary in adjacent line marks each strophe, being climactically intensified in the third (vv. 4-5, 10-11, 18-19, 19-20). A group of three participles prefixed with the article appears in both the second and third strophes (vv. 8, 14-16), and so does the particular participle ‘giving’ (vv. 9, 16)” Allen, 308.
147:1-6 The LORD is builder of Jerusalem
147:7-11 He is Creator of all the universe
147:12-20 He is God of Zion
Psalm 147 and Jesus
This psalm “articulates the incarnation of God’s word (see John 1:1, 14). The cosmic God is personally, intimately, inextricably involved in the lives and futures of human beings…The only proper response to the good news of God’s incarnational involvement with the world is to stand in awe (v. 11a) and to sing the words that convey the grateful offering of our lives, ‘Praise the LORD!’” McCann, 1269.
147:3 Jesus heals the broken hearted in Luke 4:18. The same word in the LXX is used in this verse.
147:6 The word used in the LXX for gentle is used in Matt. 11:29.
147:8, 15-18 Jesus controls the weather in Matt. 8:23-27; Mark 4:35-41; Luke 8:22-25
147:11 Jesus is the object of hope in Matt. 12:21; Rom. 15:12; I Cor. 15:19; Phil. 2:19
147:14 Jesus is the Prince of peace in Eph. 2:14
147:14 Jesus came offering Jerusalem peace, but they closed their eyes to it- Luke 19:42.
147:14 Jesus satisfies with the finest of wheat- John 6:12
147:15, 18, 19 Jesus is the Word of God- John 1:1-3, 14.
147:19-20 The gospel is available to all nations- Matt. 28:18-20.
Psalm 146
145:21 prepared for these psalms from Psalms 146-150.
This psalm “is a general celebration of God’s benevolent qualities” Alter, 503. “These five Hallelujah psalms have the characteristic genre of the hymn of descriptive praise” VanGemeren, 846. Psalms 146-150 are psalms of praise. “In these psalms there is no reference to personal need, no petition, little that could be called historical allusion; all is focused on God; all is praise. But there is step-by-step progression in this praise. It begins with the individual (146:1), involves the community (147:1, 12), extends to heaven and earth (148:1, 7). If, however, the whole world is to offer praise for what the Lord has done for Israel (148:13-14) there is need for the praise of a people committed to mission (149) until everything that has breath praises the Lord (150:6)” Motyer, 581. These Psalms bring “the book of Psalms to a conclusion with a crescendo of praise” McCann, 1262. “In this respect as in many others, the Psalms are a miniature of our story as a whole, which will end in unbroken blessing and delight” Kidner, 483.
“The LXX and Vulgate attribute Psalm 146 and 147 (which is divided into two psalms (147-148) to Haggai and Zechariah” VanGemeren, 864; Allen, 300.
146:1 Praise the LORD, O my soul- 103:1, 22; 104:1, 35.
146:3 Do not trust in princes- 118:8-9; Jer. 17:5-8. Vss. 3-4 emphasizes the negative to stress the importance of putting our trust in God. “Humanism is essentially doomed. To commit oneself wholeheartedly to one’s fellows leads to a dead end. Any man or group of men are transitory, and so are their philosophies and panaceas” Laymen’s, 700.
146:5 How blessed is he whose help is the God of Jacob- Jer. 17:7 “This is the last of twenty-six beatitudes in the Psalter” Miller 445. Psalms 1:1; 2:12; 32:1, 2; 33:12; 34:8; 40:4; 41:1; 65:4; 84:4, 5, 12; 89:15; 94:12; 106:3; 112;1; 119:1, 2; 127:5; 128:1; 137:8, 9; 144:15, 15; 146:5. Miller, 445, groups them in categories. This final beatitude “effectively summarizes all the others (see 1:2; 2:12).
146:6 Who made heaven and earth- 115:15; 124:8; 134:3; Jer. 32:17, 27
Jesus and Psalm 146
146:3-4 Jesus can give salvation that earthly rulers cannot give- Acts 4:12
146:6 Jesus is the Maker of heaven and earth- John 1:1-3, 10.
146:7 Jesus gives food to the hungry- Matt. 14:13-21; 15:32-39; Mark 6:30-44; Mark 8:1-10.
146:7 Jesus sets the prisoners free- Luke 4:18-19; Acts 5:17-26; 12:5-12; 16:25-34.
146:8 Jesus opens the eyes of the blind- Matt. 20:29-34; Mark 10:46-52.
146:8 Jesus raises up all who are bowed down- Luke 13:10-17.
“Like Father, like Son. For us, these lines may bring to mind the oracle of Isaiah 61 by which Jesus announced His mission, and the further clues to His identity which He sent back to John the Baptist (Luke 4:18f; 7:21f.)” Kidner, 484. Jesus, the Son of God and Messiah (King), helped the vulnerable. He upheld the cause of the oppressed, gave food to the hungry, set the prisoner free, gave sight to the blind and lifted those who were bowed down….Thus, the psalm can be read as a call to praise Jesus” Longman, 470.
146:9 But He thwarts the way of the wicked- “The relation between judgment and salvation in the work of Christ is one of the themes of the gospel: e.g.( John 3:17-19; 5:25-29). The eventual finality of both is a clearer prospect there than in the psalms” Kidner, 484.
A few notes from Psalm 145:14-21 and Jesus' fulfillment of Psalm 145
145:20 The LORD keeps all who love Him- There is a wordplay between the first word of the verse שםר and the last word of the verse שםדOne describing the LORD actions towards the righteous and the other His actions towards the wicked.
Is watches over a better translation? How much does it promise?It certainly does not mean the absence of all trouble. “What hints it does offer of the human condition are not all sweetness and light: God’s people may be bowed down and thus call and cry to Him for salvation (vv. 14, 18-19)” Broyles, 504.
But all the wicked He will destroy- Wicked see 1:6; 104:35; 143:12. “He differentiates between those who love Him and those who are wicked, taking care of the former, but destroying the latter. In this He is a righteous God” Longman, 469. “This verse has the only direct mention of the wicked in the psalm…God’s faithfulness be fully seen without reference to His uncompromising judgment” Kidner, 482. “His righteousness is indeed a righteousness of grace- loving, fulfilling desires, saving, watching over, but it is also the righteousness of holiness” Motyer, 581.
“The sharp distinction between the wicked and those who love God recalls Psalm 1, and what applies to Psalm 1 applies to Psalm 145 as well” McCann, 1260.
Psalm 145 and Jesus
Jesus is King who has established God’s kingdom.
145:1 I will extol You, my God- The word extol in LXX is the word for Jesus lifted up on the cross- John 3:14; 8:28; 12:32- and Jesus being exalted to God’s right hand in Acts 2:33; 5:31.
145:1 Jesus is King- Matt. 2:2; 21:5; 25:34, 40; 27:11, 29, 37,42; John 19:19, 21, 21; Acts 17:7; Rev. 17:14
145:1, 2, 21 I will bless your name- The word for Name in the LXX is the word used in Phil. 2:9-10 for Jesus being given a name above every name. Acts 3:6, 16, 16; 4:7, 10, 12, 17, 18, 30; Eph. 1:21.
145:14 The LORD raises up all who are bowed down- The verb raises in the LXX is used three times in the NT- Luke 13:13; Acts 15:16; Heb. 12:12. Luke 13:13 deals with Jesus healing the woman who could not stand up straight in the synagogue.
145:15 The word translated look in the NASB and is hope in the LXX. It is applied to Jesus in Matt. 12:21; I Cor. 15:19. It is the word in I Tim. 4:10; 5:5; 6:17 for hoping in God and not material wealth. The terms applied to God in the Psalms are applied to Jesus in the gospels.
145:15 You give them their food- The word give in the LXX is used nearly 500 times in the NT but it is used in Jesus feeding miracles (Matt. 14:19; 15:36; Mark 6:41; 8:6; Luke 9:16).
145:16 Jesus satisfies the desire of every living thing. The word satisfies in the LXX is the people being filled when Jesus multiplied the five loaves and two fish in John 6:12.
145:20 The LORD guards all who love Him. The word is applied to Jesus in John 17:12; II Tim. 1:12.
Psalm 145
A Psalm of Praise, of David- This is the only Psalm designated as a psalm of praise. “Here begins the grand doxology of the entire collection., for praise plays a greater part in Psalms 145-150 than in most of the others. The word ‘praise’ occurs 46 times in these six psalms” BK, 895.
“The Hebrew tehilah yields in rabbinic Hebrew the plural tehilim, which is set title in Hebrew for the Book of Psalms. Although psalms of supplication are actually more numerous in the canonical collection, the assumption of post-biblical Jewish was that purpose par excellence of the poetry of psalms was to praise God. This assumption accords with the view of the ancient editors, for the last six psalms, beginning with this one, are all psalms of praise” Alter, 500.
This is “the last psalm of David in the Psalter and the last of the eight acrostics found there, of which no less than five bear his name” Kidner, 480. It is the fourth acrostic in Book Five. Three other acrostics appear in Book 1 (Pss. 25 34, 37)- NICOT, 990.
All ( כל) is used in Psalm 145 in vss. 2, 9, 9, 10, 13, 13, 14, 14, 15, 16, 17, 17, 18, 18, 20, 20, 21. This expresses an exuberant ring- Laymen’s , 699.
The psalm “alternates between ‘you’ sections, addressing Yahweh directly, and ‘He’ sections, referring to Him in the third person” Broyles, 504. You is found in vss. 1-2, 4-7, 10-12 and He in vss. 3, 8-9, 13b, 14, 17-18, 19-20)
The Talmud stresses the value of repeating this prayer, the Tehillah of David- Berekot, 4b. “In Jewish practice this psalm was recited twice in the morning and once in the evening service. The Talmud commends all who repeat it three times a day as having a share in the world to come” VanGemeren, 860.
“Psalm 145 appears in the Jewish prayer book more than any other psalm in the Psalter. The Dead Sea Psalm scroll in 11QPs contains a version of Psalm 145 in which the refrain, ‘Blessed is the LORD and blessed is His name forever and ever,’ is included after each verse, suggesting some sort of liturgical use. All indications are that the words of this psalm were and are a vital part of the faith of the Jewish people” NICOT, 990.
145:8 The LORD is gracious and merciful- Ex. 34:6-7; Num. 14:18; II Chron. 30:9; Neh. 9:17; Pss. 86:15; 103:8; 111:4; 112:4; Joel 2:13; Jonah 4:2” Miller, 441. “When Jonah quoted it back to God with disapproval, he received a reply which confirmed not only this but the truth of our verse 9 by revealing God’s pity for the very cattle of Nineveh (Jonah 4:2, 11)” Kidner, 481.
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Psalm 144
A Psalm of David
“Herman Gunkel once proposed that this poem was an ‘imitation’ of Psalm 18, but, especially because some of the topics it touches on are unlike anything in Psalm 18, it seems more accurate to speak of certain citations from the earlier psalms woven into a different poetic context” Alter, 495.
Psalm 144 is often called by form critics a royal psalm. This is because of the mention of David within the psalm-144:10 and because of the connections to Psalm 18.
“The psalm may be divided into two major sections, based on the switch from first person singular language in vv. 1-11 to first person plural language in vv. 12-15” NICOT, 985.
This psalm incorporates Psalms 18, 8, 39, and 33. “Our circumstances change, but the words that sustained us in the past continue to sustain in the present and will continue to sustain us in the future. For that is the nature of Scripture- indeed ‘old, tried, and true,’ but ever new in changing circumstances” NICOT, 989.
144:1 Blessed be the LORD, my rock- Ps. 18:2, 31, 46; 19:14; 28:1; 62:2, 6, 7; Deut. 32:4, 13, 15, 18, 30, 31.
Who trains my hands for war- Ps. 18:34; II Sam. 22:35. Vs. 1 deals with the Psalmist’s hands, vs. 7 God’s hands, vs.7, 8, 11, 11 the alien’s hands. The word trains was translated teach in 143:10.
And my fingers for battle- The fingers may be mentioned because “the fingers refer to the pulling of the bowstring” Alter, 495. The only other mention of fingers in Psalms is God’s finger in Ps. 8:3.
144:2 My lovingkindness and my fortress- Speaking of God as my lovingkindness “is not unique: cf. Jonah 2:8 (9 Heb.), where it should against be taken as a designation of the Lord and His loyalty, rather than of man’s loyalty to Him” Kidner, 478. Similar uses of this word in Psalm 59:10, 17; 89:28 emphasize God’s lovingkindness to us and not man’s response to God. Lovingkindness in Ps. 143:8, 12 and Pss. 107:1, 8, 15, 21, 31, 43; 108:4; 109:12, 16, 21, 26.
Fortress in Ps. 18:2; 31:2, 3; 71:3; 91:2. God’s defense of him is because of God’s love.
My stronghold- Ps. 9:9; 18:2; 46:7, 11 and my deliverer- Ps. 18:2; 40:17; 70:5
My shield- 3:3; 5:12; 7:10; 18:2, 30, 35 and He in whom I take refuge- 141:8; 142:5; 7:1; 11:1; 16:1; 31:1.
Who subdues my people under me- Ps. 18:39, 47 “The violence of the verb suggests that ‘my people’ is not intended. A plural ‘peoples’ appears in the seemingly basis 18:48 (47) and II Sam. 22:48.
“Every virtue he possesses every victory won…are His alone (I Cor. 15:10)” Laymen, 698.
144:3 O LORD, what is man that You take knowledge of him?- Ps. 8:4; Job 7:17. His view of God is exalted in 144:1-2, 5-8 leads him here in vs. 3-4 to humble himself and be astonished that God cares for him. This contrast between God’s greatness and man’s dependence on Him is seen in II Cor. 4:7. “What is man, king or commoner, that he should be worthy of such glorious beneficence from God?” Alter, 496.
144:4 Man is like a mere breath- Ps. 39:5-6, 11; 62:9; 90:9; 109:23 “The word breath is hebel, the same word used by the author of Qoheleth to describe life in this world” NICOT, 987.
His days are like a passing shadow- Job 8:9; 14:2; Psalm 102:11; 109:23. “The line moves from mere breath to something still more insubstantial, a passing shadow” Alter, 496.
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143:1 Hear my prayer, O LORD- Hear is often used in the Psalms as an imperative directed to God (17:7; 27:7; 28:2; 30:10; 54:2; 64:1).
Give ear to my supplications! Give ear is also an imperative addressed to God in the Psalms (5:1; 17:1; 39:12; 54:2; 55:1; 84:8; 86:6; 140:6; 141:1; 143:1). The fact these imperatives are used together stresses the urgency of the request. For supplications the ESV and NIV have cries for mercy. Supplications are found in Ps. 28:2, 6; 31:22; 116:1; 130:2; 140:6.
Answer me in Your faithfulness, in Your righteousness- “The psalmist makes his plea for deliverance, not on the merit of his own righteousness (vs. 2), but on that basis of God’s righteousness (vss. 1, 11)” Miller, 436.“His only claim is to a covenant relationship with his God (servant, cf. vs. 10), initiated and maintained by divine grace” Laymen 697. “His confidence lies, not in himself, but in the one who promised. He is true, faithful, and righteous” VanGemeren, 856.
“Righteousness is an appositive of faithfulness, so that the one word helps explain the other. The use of righteousness with steadfast love (covenant loyalty, vss. 11-12) also tempers the meaning of righteous (innocent) before God’s courts (vs. 2). God is faithful to His covenant commitment to His servant (vss. 2a, 12) and He is true to His own righteousness (character) in forgiving the penitent sinner” Miller, 436.
143:2 And do not enter into judgment with Your servant- The writer describes His relationship to God as Your servant (2, 12).
For in Your sight no man living is righteous- Job 4:17; 9:2; 15:4; 25:4; Eccl. 7:20. “No creature (not even the angels, according to Job) can hope to be blameless before God’s inexorable judgment” Alter, 492. “The OT also teaches that God freely forgives because of His grace (cf. Pss. 32:1-2, 5; 51:1-2; 103:3, 11-13; 130:3-4)” Miller, 437.This word righteous is a verb while vs. 1 and 11 are nouns.While God is righteous in the sense that He is faithful to His covenant, we are not righteous.
“While the psalmist is aware that no-one is perfectly righteous (v. 2), he does believe that he has grounds for saying that he does not deserve the violent treatment of those who are persecuting (pursuing) him” Longman, 462. “The reference to human waywardness (cf. 130:3; I Kings 8:46) is no shoulder-shrugging excuse but expresses a conviction of the power of sin” Laymen, 697. “The covenant relationship can be sustained only on the basis of continual divine forgiveness (cf. 51:5)” Allen, 281.
143:3 For the enemy has persecuted my soul- “Three metaphors describe the intensity of His suffering” Miller, 437. “Like a hunted beast he has been chased, grounded, caged (3; cf. 142 title)” Motyer, 580. The word enemy or enemies is used in vs. 3, 9, 12.
He has crushed my life to the ground- “Like the suffering servant in the book of Isaiah, crushed (see Isa. 53:5, 10; see also Ps. 94:5; Lam. 3:34)” McCann, 1251.
He has made me dwell in dark places, like those who have long been dead-
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142:1 I cry aloud with my voice to the LORD- “The synonymous parallelism repeats the phrase ‘with my voice’ to emphasize that he cries aloud” Miller, 435.“In Psalm 142:1 is za’aq, conveys the idea of crying out in acute distress and seeking deliverance. The verbal root occurs only five times in the Psalter, twice in Psalm 142” NICOT, 978. “Although the Hebrew root translated ‘cry’ in vv. 1, 5 does not occur often in the psalms (see Pss. 22:5; 107:13, 19), it is an important theological word. For instance, it recalls the exodus (see Exod. 2:23); it is a crucial part of the pattern in the book of Judges (see Judg. 3:9, 15; 6:6-7); indeed, it became understood as a typical element in God’s dealing with God’s people (see Neh. 9:28)” McCann, 1247.
“To make supplication is to appeal to kindness (so the Hebrew word suggests)” Kidner, 473.
142:2 I pour out my complaint before Him- The six Hebrew words that make up this verse are a chiasm. pour out is used in 42:4; 62:8. The word before Him twice in vs. 2. The word complaint is used in Pss. 55:2; 64:1; 102:1 (heading); 104:34.
I declare my trouble before Him- Trouble is used in parallelism with complaint.This word appears in 77:2; 86:7.
142:3 When my spirit was overwhelmed within me- Faint or overwhelmed is used in Ps. 61:2; 77:3; 143:4; Jonah 2:7. The word is used twice in Gen. 30:42 for the feeble among the flocks becoming Laban’s. “He is at his wit’s end and does not know how to pray adequately” Miller, 435. “He describes his emotional state as his spirit growing faint, probably referring to deep disappointment or depression” Longman, 461.
You knew my path- The you is emphatic.Knew in Ps. 1:6; 139:1-4. He finds comfort that God understands.“His only help in this time of distress is God, who watches over his life” Longman, 461.
They have hidden a trap for me- Trap lead for him in 140:5; 141:9-10.
142:4 Look to the right and see- “To the right suggests the place where a helper would stand (cf. 16:8; 109:31; 110:5; 121:5)” Miller, 435. “The right was the place where the witness for the defense stood (109:31)” Allen, 276.
No one cares for my soul- “David was completely helpless before his enemies and no one seemed to care for his life” BK, 894. II Tim. 4:17 “He stands alone” Laymen’s, 697. “On the horizontal plane he stands alone” Allen, 279. “God hears persons whom nobody else bothers to hear, and that God cares for those whom nobody else appears to care for (v. 4d)” McCann, 1248.
142:5 I cried to You, O LORD- 140:6
I said, ‘You are my refuge- Ps. 14:6; 46:1; 61:3; 62:7, 8; 71:7; 73:28; 91:2, 9; 94:22; 104:18; 142:5; Isa. 4:6; 25:4.
My portion in the land of the living’- “Claiming Yahweh as my portion in the land of the living is particularly associated with the Levites (Num. 18:20; Deut. 10:9)” Broyles, 495.
“The land of the living is opposite of Sheol, the place of the dead (cff. Pss. 27:13; 52:5; 116:9)” Miller, 435.
142:6 For I am brought very low- brought low in Judges 6:6; Ps. 79:8; 116:6.
For they are too strong for me- Ps. 79:8 God is big enough to defeat every foe.
142:7 Bring my soul out of prison- Isa. 42:7; Ps. 102:20; 107:10. God can deliver us from every bondage. “He pleads his weakness and implicitly confesses God’s sovereign power” Laymen’s 697.
So that I may give thanks to Your name- 18:49; 20:1; 140:13 “The psalm-singer
141:1-2 Cry for help
141:1 O Lord, I call upon You; hasten to me- “The cryptic phraseology indicates urgency” Miller, 433. Call (Ps. 4:1, 3; 17:6; 88:9; 130:1) and hasten or come quickly is used in Pss. 22:19; 38:22; 40:13; 70:1, 5; 71:12.
Give ear to my voice when I call to You!- Give ear is used in Ps. 55:1; 86:6; 143:1.
141:2 May my prayer be counted as incense before You- “Incense and evening sacrifice come from the realm of formal worship” Longman, 458. “Incense symbolized the prayers of the saints (Rev. 5:8) and the priestly intercession accompanying their prayers on behalf of the people (Rev. 8:3-4; Exod. 30:10)” Miller, 433. “Incense is intended to present a sweet fragrance before the Lord, and so the psalmist wants his prayer similarly to please God” Longman, 458.
The lifting up of my hands as the evening offering- Lifting up of hands was a common posture in prayer- Ex. 9:29; Ps. 28:2; 63:4; 134:2; I Tim. 2:8. The morning and evening offering are described in Ex. 29:38-42; 30:7-8; Num. 28:4-8. Because he mentions the evening sacrifice, BK, 893, calls this “an evening prayer for sanctification and protection.” A similar idea appears in Longman, 458.This shows that he knew that sacrifices were acceptable and longs for prayer to be just as acceptable. Portions of Scripture like Isaiah 1:10-15 are not anti-sacrifice.
141:3-7 Petition
141:3 Set a guard, O LORD over my mouth- “The prayer for the worshiper himself builds on bodily images” Broyles, 492. There were guards who waited at the temple- I Chron. 15:18, 24; II Kings 11:4-8; II Chron. 23:1-7. “He needs this strong Ally to help him guard his tongue” Laymen, 697. “Pure prayer Godward must be controlled speech manward (James 3:10-12)” Laymen, 579. “Religious ritual and moral lifestyle were to be integrally connected in ancient Israel” Broyles, 492. His first request is not judgment on his enemies but a plea that God will keep him from sin- Longman, 458. “Speech is an indicator of one’s relationship to the Lord (cf. 34:13; 39:1; Prov. 13:3; 21:23; James 3:1-12)” VanGemeren, 847.
The malicious intention of the speaker’s enemies seems to manifest itself in vicious speech. The special emphasis here is on the speaker’s prayer that he not answer them in kind, that he keep his own speech from slander and invective” Alter, 487.
Faithful and Christian at Vanity Fair prayed “Turn away mine eyes from beholding vanity” Kidner, 470.
Keep watch over the door of my lips- “The psalmist desires not to sin in word (34:13; 39:1; Prov. 13:3; 18:21; 21:23)” Miller, 433.Speech can do much harm- Prov. 10:6; 12:6; 22:10.
141:4 Do not incline my heart to any evil thing- Matt. 6:13 More fundamental than his speech is his heart and he prays his heart will be right with God. “He knows too the dominant pull of his heart toward involvement in evil” Laymen, 697. “Whereas the psalmist prayed in Psalm 140 for deliverance from ‘evil’ (see vs. 1-2), here the prayer is that he be prevented from joining the wicked in their ‘evil’ (v. 4)” McCann, 1244. “This is a remarkable expression of divine control over the mind; I Sam. 16:14; I Kings 22:21-23; Ps. 119:36” Allen, 270.
With men who do iniquity – “He resolves to leave their circle with its lavish hospitality (cf. 23:5)” Laymen, 697.
And do not let me eat of their delicacies- “To eat of their dainties could mean to eat of their delicacies attained through wickedness, or it could suggest the strong temptation to follow the ways of those who used a false hospitality to influence him for evil (cf. Prov. 23:6-8, 20-21; Hos. 7:1-7)” Miller, 433. Prov. 4:17.
Psalm 140
For the choir director, A Psalm of David
“Psalm 140 is clearly an individual lament, with its appeals to God to listen and rescue (vv. 1, 4, 8), its complaints concerning the wicked who intend to harm the psalmist (vv. 2-3, 5), its imprecation (vv. 9-11) and its note of confidence (vv. 6-7, 12-13)” Longman, 455.
“In the present literary setting, the petitions in Psalm 140 can be understood as an elaboration of Ps. 139:19-22…Psalm 140 also anticipates Psalms 141-143” McCann, 1240. Psalms 141-143 are also individual laments.
“Psalm 140 is another prayer psalm about personal enemies. They are described in the familiar categories of ‘the righteous; (vs.13) and ‘the wicked’ (vv. 4, 8). These ‘men of violence’ (vv. 1, and so they ‘devise evil’) and ‘proud’ (v. 5) and by a variety of images. They are warlike (vv. 2, 7) and are compared to hunter (v. 5) and ‘their tongues; to ‘a serpent’s’ (v. 3)…The righteous are further described by the moral term ‘the upright’ and be economic terms, ‘the poor’ and ‘needy’” Broyles, 489.
“The psalm consists of two prayers (1-5, 8-11) each followed by an affirmation (6-7, 12-13)” Motyer, 579.“The first affirmation acknowledges the God of salvation in personal, protective care, the second affirms the God of righteousness in public oversight of society” Motyer, 579.
“The occurrences of Selah after vv. 3, 5, and 8 suggest a fourfold division of the psalm”
McCann, 1239.
The divine name appears in the first colon of vs. 1, 4, 6, 12.
140:1-3 Rescue me from violent men
140:4-5 Keep me from the wicked
140:6-8 A plea for God to provide protection
140:9-11 A prayer for judgment upon the wicked
140:12-13 God will maintain the cause of his people
Jesus and Psalm 140
140:3 is quoted to describe the sinfulness of man in Rom. 3:13. Sin from which only Jesus can provide salvation. “The New Testament treats the Psalter as a major witness to human depravity (most of Rom. 3:10-18 is from the Psalms), largely because it exposes this element in us of sheer malice, a poison which can be secreted and employed not only without provocation (69:4) but even in face of generosity and love (cf. especially 35:12-16; 55:12-14)” Kidner, 468.
“Paul is not referring to or condemning the malicious and violent enemies of the faith, but all humanity, both Jews and Greeks (Rom. 3:9). We are all capable of plotting maliciousness and engaging in violent ways” NICOT, 971. “From this perspective, Psalm 140 becomes a prayer requesting that we be delivered from ourselves!” McCann, 1241.
“Jesus Himself was the subject of false accusations that led to his crucifixion (see John 18:19-19:37). One can imagine Jesus praying this prayer. However, rather than uttering imprecation against his attackers, He prayed, ‘Father, forgive them, for they do not know what they are doing’ (Luke 23:34). Like the psalmist, Jesus expressed His utter confidence in God, even in the face of death” Longman, 457.
140:13 Jesus gives a whole deeper meaning to the upright dwelling in Your presence. “His last word matched the climax to which the whole of Scriptures moves: ‘His servants shall serve him: and they shall see His face’ (Rev. 22:3f., AV)” Kidner, 469.
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Psalm 139 For the choir director. A Psalm of David.
“The Greek title has prefixed the strange phrase ‘for the end,’ and the Alexandrinus text has appended the phrase ‘of Zechariah in the dispersion.’” Miller, 426; see Kinder, 463-464 for similar ideas.
“The psalm is poetically balanced with four paragraphs (or strophes) of six verses each. In the first paragraph (vss. 1-6), the psalmist praised God for his minute knowledge of him, the contemplation of which fills the psalmist with awe (vs. 6). In the second paragraph (vss. 7-12), the psalmist states that God is everywhere the psalmists might go, and God is there to lead and hold him (vs. 10). In the third paragraph (vs. 13-18) and the psalmists combines the idea of God omniscience (vs. 1-6) and omnipresence (vss. 7-12) and applies these divine qualities to God’s knowledge of the psalmist’s embryonic development (vss. 13-15) and God’s planning of the psalmist’s life (vss. 16-18)…In the fourth paragraph (vss. 19-24), the psalmist thinks of God as the judge of all the earth and in complete confidence asks God to judge Him with a view to His correcting His life so as to please God (vss. 23-24)” Miller, 426. “Psalm 139 is perhaps the most intimate of psalms. It displays a striking awareness of God’s interest in individuals” Broyles, 483.
“Any small thoughts that we may have of God are magnificently transcended by this psalm; yet for all its height and depth it remains intensely personal from first to last” Kidner, 463.
I think Longman is overly negative in his assessment of the Psalm. He says vs. 1-18 “express ambivalence about God’s pervasive knowledge, presence, and power. In light of its final stanza, the psalm is best considered a lament” 452.
139:1-6 God’s intimate knowledge of the Psalmist
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Psalm 138
A Psalm of David- Psalms 138-145 are listed as Psalms of David in the heading.“The Greek title places the psalm in the days of Haggai and Zechariah” Miller, 423. Is the I individual or collectively? “The individual who is offering thanks here appears to have been rescued from enemies who sought his undoing” Alter, 476.
“Psalm 138 is the first of a collection of eight psalms (Pss. 138-145) in Book Five that are attributed, in their superscription to David” NICOT, 958. “Psalms 138 and 145 share no less than thirteen terms and verbal roots, forming an envelope structure around the collection: ‘give thanks’ (138:1, 2, 4); ‘name’ (138:2; 145:1-2, 21); ‘hesed’ (138:2; 145:8, 10, 13, 17), ‘be faithful’ (138:2; 145:13, 18), ‘be great’ (138:2, 5; 145:3, 6, 8); ‘cry out’ (138:3; 145:18); ‘hear’ (138:4; 145:19); ‘glory’ (138:5; 145:5, 11, 12); ‘exalt’ (138:6; 145:1); ‘hand’ (138:7, 8; 145:16); ‘for all time’ (138:8; 145:1, 21); ‘deliver’ (138:7; 145:19)’; ‘make, do’ (138:8; 145:4, 9, 10, 13, 17)” NICOT, 958.
“Maybe it all happened in II Sam. 5:17-25, when the Philistines challenged David’s infant kingdom, and in answer to enquiring of the Lord, a signal victory was won and the ‘gods’ of Philistia became the litter of battle” Motyer, 578.
138:1-3 His personal situation and his deliverance
“In vv. 1-3, the singer speaks directly to God, using second person pronouns” NICOT, 960.
138:1 I will give You thanks with all my heart- Ps. 119:2, 10, 34, 58, 69, 145; Jer. 3:10; 24:7. “O Lord comes from the Greek; it is omitted in the Hebrew text” Miller, 424. It is added in the NIV following a number of mss., versions, and 11 QPs- VanGemeren, 834; NICOT, 958; Allen, 244. Giving thanks is mentioned in vs. 1, 2, 4.
I will sing praises to You before the gods- Pss. 95:3; 96:4; 97:7; 135:5; 136:2-3 “gods (‘elohim) is translated ‘angels’ in the Greek. However, there is little, if any, clear evidence in the OT for taking the word ‘elohim to mean angels. The Jewish translators of the OT into Greek were influenced by the Hellenistic concept of angels meditating to man the will of God so transcendently holy that he refused to communicate directly with sinful man” Miller, 424. See Allen, 244, for more on the LXX. “The Aramaic Targum rendered it, not very convincingly, as ‘judges.’ Following this line, Rashi and other medieval exegetes understood it as a reference to the Sanhedrin” Alter, 476. Some believe he refers to all heavenly beings and give Psalm 82 as a parallel. This psalm is “expressing God’s sovereignty over any claimants to the appellation ‘god.’” NICOT, 959. The Psalm is “an implicit testimony to Yahweh’s power not only to surrounding pagan nations but to their gods” Allen, 244.
“The psalmist offers praise ‘in the face of the gods,’ almost contemptuously denying them sovereignty (see Pss. 58:1-2; 82:1)” McCann, 1232. “He openly defies the gods of pagan nations, proud of this practical proof of the superiority of his own God” Laymen, 695.
138:2 I will bow down toward Your holy temple- Ps. 5:7; 11:4; 22:29; 28:2; 134:2; I Kings 8:29. “There is a fine blend of boldness and humility from the outset: boldness to confess the Lord before the gods, humility to bow down before Him” Kinder, 461.
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Psalm 137
The LXX has a heading τω Δανιδ the Lucian text add (δια) ‘Ιεριμιομ ‘through Jeremiah’ Allen, 235.
This is a community lament written in the time of Babylonian captivity. They are in Babylon (1-3) and Jerusalem has been destroyed (7). “Note the first person plural ‘we,’ ‘us,’ ‘our,’ etc., in vs. 1, 2, 3, 4, 8.” Willis, vol. 3, 4-5. “The scene has the vividness of first-hand experience” Kidner, 459.This psalm is a first-person account of the sadness of the captives. It seems that the experience of exile “is fresh and acutely painful” Alter, 473. Most psalms “are historically vague in order to be applied again and again to new situations” Longman, 448, but the historical context for this psalm is much easier to identify. It may have been written by Levitical musicians who ‘bemoan their separation from the temple” Longman, 448. “Every line of it is alive with pain, whose intensity grows with each strophe to the appalling climax” Kidner, 459.
“The placement of Psalm 137 in Book Five of the Psalter is somewhat curious. According to the story of the Psalter, Book Five celebrates the return of the Babylonian exiles to Jerusalem, the rebuilding of the temple, and the continued existence of the Israelites as the people of God…It seems that for the Israelites, even in the midst of present rejoicing, the past pain must always be remembered” NICOT, 953.
137:1-4 Lament
137:1 By the rivers of Babylon- Ezek. 1:3. Jer. 51:13 describes Babylon a “you who dwell by many waters.” Alter, 473, argues for the translation streams here instead of rivers. Babylon is also mentioned in vs.8.
There we sat down and wept- Neh. 1:4; Lam. 1:2, 16. There is used in vs. 1 and v. 3 This word expresses “the alienation of the collective speakers from the place they find themselves, which, logically should be ‘here’ rather than ‘there’” Alter, 473. Some take it as an indication that the psalm was written after return from captivity- Motyer, 577.
The people had lost their home country and had been taken into slavery. They lost their king and palace and they lost the temple where their God dwelt. “There is a proper time for weeping. Life is not ceaseless joy” Motyer, 577.
There is repetition of the first plural pronoun suffix nu nine times in vv. 1-3. Isa. 53:4-6 is similar.
When we remembered Zion- The word remember is used in vs. 1, 6, 7 and the word forget was used twice in vs. 5. Zion is used in this psalm in vs. 1, 3. The word Jerusalem is used in vs. 5, 6, 7. “Their grief was no mere homesickness” Laymen, 694. They longed for the temple, the festivals, the fellowship with God. Interestingly, in Lam. 1:7 Jerusalem is doing the remembering.
This is not to say that life for all was horrific in Babylon. “The prophet Jeremiah encouraged them to make a living, to increase in number, and to seek the peace and prosperity of the land (Jer. 29:4-9)” VanGemeren, 827.
137:2 Upon the willows in the midst of it- The NIV has poplars instead of willows. “The populus euphratica is in view; it looks more like a willow than a true poplar” K. Wilson, quoted in Allen, 236.
We hung our harps- “Lyres are smaller than ‘harps’ (KJV, NASB, NEB), and would much more likely be carried into exile” Miller, 422. “A relief from Sennacherib’s palace at Nineveh, in the neighboring land of Assyria, portrays a situation not unlike this, with three prisoners of war play lyres as they march along by an armed soldier” Kidner, 459; also Alter, 474.
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Psalm 135
“Some Jewish authorities include Psalms 135 and 136 as part of the collection of Psalms 120-136, whereas others limit the Great Hallel psalms to 135-136, or even Psalm 136 alone”
135:1 Praise the LORD!- 113:1 The word praise is used as an imperative three times in the verse.
“The phrase Praise the LORD (and variations of the phrase) occurs seventy-five times in the Psalter, with no less that fifty-four occurrences in Book Five” NICOT, 944.
Praise Him, O servants of the LORD- The first two lines speak of the LORD as the object of praise and the last line mentioned the servants as the ones who give praise.
135:2 You who stand in the house of the LORD
In the courts of the house of our God!- Ps. 92:13; 116:19 “The priests and Levites were charged (v. 19-20) with the worship of the Lord ‘in the house of the LORD’” VanGemeren, 819.
135:3 Praise the LORD, for the LORD is good- I Chron. 16:34; II Chron. 5:13; 7:3; Ezra 3:11; Ps. 23:6; 100:5; 106:1; 107:1; 110:5; 118:1, 29; 119:68; 118:1, 29. “The Lord’s name is good (52:9), that He Himself is good (135:3) and that praising Him is good (147:1)” Kidner, 455.
Sing praises to His name- Ps. 68:4
for it lovely- The word lovely is a rare word in the OT used only 13 times. In the Psalms it is used in Psalm 16:6, 11; 81:2; 133:1; 147:1 besides here.
Good and pleasant (or lovely) appear together in 133:1 and 147:1.
135:4 For the LORD has chosen Jacob for Himself- Ex. 19:5-6; Deut. 7:6; 10:15; 14:2; Ps. 105:6. The goodness of God is manifested in the choice of Israel. “If the first ground of praise is the Lord’s character (3), the next is His love for us. The word Jacob is emphatic: ‘For it was Jacob that the Lord chose…’” Kidner, 455.
Israel for His own possession- His own possession or special treasure is one word used 8 times in the OT- Ex. 19:6; Deut. 7:6; 14:2; 25:18; I Chron. 29:3; Eccl. 2:8; Malachi 3:16.
135:5 For I know that the LORD is great-Ps. 48:1; 95:3; 145:3 I is emphatic.
And that our Lord is above all gods- Ex. 18:11; Ps. 95:3; 96:4-5; 97:7-9.
135:6 Whatever the LORD pleases, He does- 115:3. The Hebrew word translated does in vs. 6 is translated makes in vs. 7 and make in vs. 18. In vs. 15 the noun form is used and it is translated work.
In heaven and in earth- Jer. 10:13
in the seas and in all deeps- The LORD“is not limited to a particular sphere assigned to Him by His creatures, as is the case with pagan deities. The Lord is God over all realms by virtue of being the Creator. VanGemeren, 820.
135:7 He causes the vapors to ascend for the ends of the earth- Jer. 10:13; 51:16 “The rainy season with its storms and wind is under His providential control-not, it is implied, that of Canaanite Baal, as his devotees claimed” Laymen’s, 646. Since the weather is attributed to the LORD and not Baal, “it is another way of affirming that ‘our Lord is above all gods’ (v. 5)” McCann, 1220.
Who makes lightning for the rain- Job 38:22; Ps 77:17-18; 104:3-4 “His greatness even extends to the elements and powers of nature and wind (cf. Jer. 10:13; 51:16). The Canaanites believed that these powers belonged to Baal, but the psalmist confesses rightly that only Yahweh has power to ‘the ends of the earth’” VanGemeren, 820-821.
Who brings forth wind from His treasuries
135:8 He smote the firstborn of Egypt- 136:10; 78:51; 105:36; Ex. 12:29 Verses 5-7 stress the LORD’s power in nature while vs. 8-14
A Song of Ascents- “The pilgrimage began in ‘Kedar’ (120:5); it ends in the Lord’s house wherein the pilgrims ‘bless the Lord’ (2) and He blesses them (3)’” Motyer, 576. This “forms a magnificent conclusion to this collection of psalms” VanGemeren, 817. It is “a brief word of departure as they ready themselves to return to their homes in the surrounding countryside” NICOT, 940.
134:1 Behold, bless the LORD, all servants of the LORD- Allen says, 216, Behold “is here uniquely with an imperative” and he translates this Come.
Ps. 124:6 The word bless is used in each of these verses. In the first two verses servants are blessing the LORD but in vs. 3 the LORD is blessing us. “The Hebrew root that the NRSV regularly translates as ‘bless’ originally meant more literally ‘to kneel,’ as in paying homage to a superior (see above on Ps. 95:6; see also Pss. 16:7; 26:12; 34:1; 63:4; 103:1-2; 115:18; 135:19-20; 145:1, 10)” McCann, 1217.
In our attitude to God, bless means “to praise, thank, and glorify God” Miller, 416. The NIV translates 134:1-2 praise and 134:3 bless. This obscures the fact that all the verses use the same Hebrew word.
“Servants could apply to the whole nation in a different context, but here refers to those officiants who stand to minister (Ps. 135:1-2; Deut. 10:8) day and night (I Chron. 9:33) at the temple. By night is a plural in Hebrew and probably is to be taken in the distributive sense of ‘night after night’” Miller, 416-417.
The first step of the LORD blessing us originally is left out. “But the exchange is quite unequal: to bless God is to acknowledge gratefully what He is; but to bless man, God must make of him what he is not, give him what he has not” Kidner, 454.
Who serve by night in the house of the LORD- 122:1-2. I Chron. 23:26, 30. Serve is literally stand here- Ps. 135:1-2; Deut. 10:8; 18:7; I Chron. 23:30.
Exodus 12:42; Isaiah 30:29 Passover seems to have been celebrated at night. God, our Keeper, neither slumbers nor sleeps- Ps. 121:4- so this may be a wish that He is praised continually at the temple- Broyles, 475. “Evening duties included keeping the lampstand and the sacrifices burning as well as guarding the gates (Ex. 27:21; Lev. 6:9; I Chr. 9:22-27)” Longman, 441.
“Later Jewish tradition associates nocturnal services with the Feast of Tabernacles, the ceremony of water libation during the nights of the festival (Cf. Mishnah, Sukk. 5:4)” Allen, 218.
134:2 Lift up your hands to the sanctuary- Ex. 9:29; I Kings 8:30; Ps. 28:2; 63:4; I Tim. 2:8. Sanctuary is a single word and may refer to worshiping in holiness or to the holy place, sanctuary- Kidner, 454.
And bless the LORD
134:3 May the LORD bless you from Zion- Lev. 9:22-23; Num. 6:24-26; Ps. 128:5-6. The God who made everything dwells in a special way in Zion and sends His blessings from there. “Like His commandment, his blessing is not ‘far off’; not ‘in heaven’ nor ‘beyond the sea,’ but ‘every near you’(Deut. 30:11-14; Rom. 10:6ff)” Kidner, 454. “Dynamic potential is given to those who give Yahweh since acknowledgment of His power…He generously shares with His devoted followers from His own resources of omnipotence so that abundant life may be theirs: Allen, 218.
He who made heaven and earth- Ps. 115:15; 121:2; 124:8; 146:6 He is LORD of all. The Creator of all “makes Himself known in historical relationships that are marked by particular people and particular places” Broyles, 475.
Jesus and Psalm 134
Luke 24:50-53
Eph. 1:3
Psalm 133
A Song of Ascents, of David
“The brief didactic psalm employs two beautiful similes to illustrate the beauty and value of unity” Miller, 415. The two similes are the oil and dew.
“The pilgrims came from many different walks of life, regions, and tribes, as they gathered for one purpose: the worship of the Lord in Jerusalem” VanGemeren, 815.
133:1 Behold, how good- “It is interesting that he gives no explanation as to why unity is good. Perhaps he does not need to do so, because this should be self-evident to everyone” Willis, vol. 3, 95. The word good is used in Gen. 1:4, 10, 12, 18, 21, 31. It is not good that man live alone in Gen. 2:18. “The word good in Ps. 133:1 reminds the reciter of God’s provision of the community and relatedness for humanity” NICOT, 938.
and how pleasant it is- Psalm 16:6, 11; 135:3; 147:1 “Again, the poet gives no reason for this” Willis, 95.“Strife demands more energy, whereas peaceful unity means the corporate body can reach common goals with less stress. If individual cooperate, then their efforts are multiplied” Longman, 439. 133:2 It is like the precious oil upon the head- The word translated precious in vs. 2 is the same Hebrew word translated good in vs. 1. “The pouring of oil over the head seems to have been an act of hospitality, signaling joy and relatedness (see Pss. 23:5; 92:10; Luke 7:46) as well as an official act of consecrating kings and priests” McCann, 1214. Joy in Ecc. 9:7-8; Matt. 6:16-17.
Coming down upon the beard, even Aaron’s beard- Lev. 21:5 The verb coming down is used three times- vss. 2, 2, 3. This stresses the origin of the blessings from heaven- Broyles, 474.
Unity “is like precious oil that runs down on the high priest’s beard, giving off a sweet-smelling fragrance (see Exodus 29:7; 30:22-33)” Lev. 8:12 Willis, 95. “Its fragrance could not be contained (Exodus 29:21)” Kidner, 453. “The anointed priest, in premonarchical days in particular, stood as a symbol of unity” Milller, 415.“The breastplate with the names of all 12 tribes. The oil thus symbolized the unity of the nation in worship under their consecrated priest” B.K. 888.
133:3 It is like the dew of Hermon- “The dew is understood to be an agency of fruitfulness” Alter, 463. Isaiah 26:19; Hosea 14:5 Mount Hermon is the only snow-capped mountain in Israel- Longman, 439. “Mount Hermon in the north at the headwaters of the Jordan is the highest elevation in Palestine. A spur of the Anti-Lebanon mountains. Mount Hermon reaches a height of over nine thousand feet. Heavy dew is to found on it slopes early in the summer mornings even during the dry season” Miller, 416.
Coming down upon the mountains of Zion- Ps. 48:2; 68:15-16; 87:2 “Situated more than one hundred air miles from Jerusalem, its dew could not literally come down upon the mountains of Zion. The simile is another allusion to the unifying effect that Jerusalem has on the nation” Miller, 416. Because of the geographical distance Alter, 463, emends the text to parched mountains instead of *mountains of Zion.
Zion is stressed in the songs of ascents- *Ps. 125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3.
Psalm 133 and Jesus**
John 17:20-23; Eph. 2:11-22
Mark 14:3, 6 The anointing oil was poured down upon Jesus.
Matthew 10:34-37; Luke 12:51-53 Jesus is greater even than family and unity.
133:3 Mt. Zion as the place of blessing- Heb. 12:22-24; 13:14-16; Gal. 4:26; Rev. 14:1
A Song of Ascents
This is considerably longer than the other songs of Ascents- NICOT, 933. “Its length seems to signal its special importance” McCann, 1210. This is a royal psalm along the line of Psalms 2, 45, 72, 89, 101 and it also stresses God’s choice of Zion like Psalms 46, 48, 76, 84, 87, 122. “Psalm 132 impressively articulates the theological rationale for making the pilgrimage- namely, Zion is God’s chosen place (vv. 13-14; see Pss. 122:1-2, 9; 125:1-2; 126:1; 128:5; 129:5; 133:3; 134:3), as well as the site of David’s throne” McCann, 1210.
132:1-5 David’s swore to build God’s house
132:1 Remember, O LORD on David’s behalf- The request is like Neh. 5:19; 13:14, 22, 31.
Remember is used in Ex. 2:23-25; 6:5; 32:13; Lev. 26:42; Deut. 9:27. In context of the royal psalms see **Ps. 89:47, 50.
132:2 How he swore to the LORD- The word oath or vow is not found of David’s words in II Sam. 7 or I Chron. 17** but we do see his desire to build the Lord’s house.
132:3 Surely I will not enter My house- The quote of vs. 2 gives rise to the quotation in vs. 3-5.
Nor lie on my bed- “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575.
132:4 I will not give sleep to my eyes- Prov. 6:4
**Or slumber to my eyelids-
Nor lie on my bed-** “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575.
**132:5 Until I find a place for the LORD- Acts 7:46
132:6-9 The ark of the covenant
132:7 Let us go into His dwelling place- The verb go is the same as vs. 3 where David will not go into his tent. The word dwelling place in Ps. 74:7; 78:60; 84:1; 87:2. The same word is used in vs. 5. The statement of vs. 6 gives rise to the quotation of vs. 7-9. This call reminds us of Ps. 99:5, 9; 122:1.
132:10-12 The Lord’s oath to David**
132:10 For the sake of David Your servant- I Kings 15:4-5 David is mentioned in the psalm in vs. 1, 10, 11, 17.
132:11 A truth from which He will not turn back- Acts 2:30 This word translated turn back is the same word translated turn away in vs. 10.
132:13-18 The LORD’s choice of Zion
132:13 For the LORD has chosen Zion- Ps. 46:4; 48:1-2; 78:67-68, 70; 87; 122:6-9 “Implicit in the oath is the choice of Zion” Motyer, 576. “The human response was all too cynical, treating God’s choice as something to be exploited; a shelter against His judgment (Jer. 7, especially vs. 8-15) or an asset to be commercialized (Mt. 21:12f.)” Kidner, 451.
A Song of Ascents, of David
It is attributed to David. “It is not against high position that is divinely given, but it does model a critical attitude toward pure blind ambition” Longman, 433.
“This personal prayer (vss. 1-2) has a lesson in it that needs to be shared by thenation (vs. 3)” Miller, 411.“This simple, concise, and affecting expression of humility shows no signs of cultic or public function,and is a good illustration of how the psalm as a poetic form of spiritual expressions often stands outside the generic categories that scholars have constructed” Alden, 457.
131:1 O LORD, my heart is not proud- The word proud is used of Uzziah in II Chron. 26:16, Hezekiah in II Chron. 32:25, the king of Tyre in Ezek. 28:2, 17.
nor my eyes haughty- Pss. 18:27; 101:5; Prov. 6:17; 30:13 “It would be easy to make this verse an excuse to avoid the challenges of life. But the sin rejected in 1a is pride, while the sin of 1b is presumption. By the first of these, one undervalues other people; by the second, one overestimates and overreaches oneself, forgetting, e.g. Deut. 29:29” Kidner, 447.
Nor do I involve myself in great matters- Jer. 45:5
or in things too difficult for me- Deut. 17:8; 30:11 “These two words are used in Pss. 86:10; 136:4; and 145:5-6 to describe the works of God in the world. The psalmist has not sought to do or take credit for Godlike acts in the world” NICOT, 931. 131:2 Surely, I have composed and quieted my soul- Composed is used in II Sam. 22:34; Ps. 18:33 of God making his feet sure and in Isaiah 28:25 of leveling ground.The verb quieted is used in Ps. 37:7 and translated rest. My soul is like a weaned child within me- A child not weaned “is fussy and restless” Longman, 433. But here “he was content without that which used to seem indispensable. A mature believer leaves the clamor of proud ambition and rests in the Lord” B.K, 887
131:3 O Israel, hope in the LORD- 130:5, 7 To hope in the LORD “is the antithesis of pride” B.K., 887. “We do not know, but its call to hope in the Lord links it with 130 and makes it the testimony of a sinner forgiven: humbled by the mercy of God, at peace within because at peace above” Motyer, 575.
**From this time forth and forever- 113:2; 121:8; 125:2
Jesus and Psalm 131“This demure little psalm anticipates the object lesson of Matt. 18:1-4**” Kidner, 447. “It is freedom from the nagging of self-seeking” Kidner, 448. “The OT is not alone in making a child the model of humble faith in God” Allen, 199.
Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17 If we do not enter the kingdom as a child we do not enter it at all.
“In Philippians 2 we are shown the constructive answer to the first of these tempations, in the honor of being a servant; and in Philippians 3, I Cor. 2, the answer to the second, not by stifling adventurousness but by rightly directing it” Kidner, 447. This psalm “embodies the lessons of both Philippians 2:3ff. (‘Do nothing from selfishness or conceit’) as 4:11ff. (‘I have learned…to be content’)” Kidner, 448.
John 4:34 If we make His ambition ours then we free ourselves from many problems
The word used for in vs. 1 in the LXX for heart being proud is exalted and it is used of Christ on the cross in John 3:14; 8:28; 12:32.
It is also used in Matt. 23:12; Luke 14:11; 18:14.
Psalm 130 A Song of Ascents “In Christian tradition the psalm became one of the seven penitential psalms, the others being Ps. 6, 32, 38, 51, 102, 143” Allen, 195. “This psalm, of course, is a penitential psalm, focusing not on the evil of Israel’s enemies, as does Psalm 129, but on the wrongs Israel has done” Alter, 455.
130:1 Out of the depths- Ps. 30:1; 71:20; Isa. 51:10; Ezek. 27:34; Jonah 2:2-6 This is “a figure of speech suggesting his insurmountable difficulty, even to the point of death:…The exact problem is not specified” B.K, 886.
I have cried to You, O LORD- Ps. 17:6; 86:7. Is the I used of the author individually or the people collectively? “In v. 1, the psalm-singer addresses God by the divine name YHWH: in v. 2, the psalmist uses the more generic Lord (adonay). The pattern (divine name followed by generic name) is repeated in vv. 3-4 and in vv. 5-6. Only in vv. 7-8 is the divine name YHWH used twice” NICOT, 927.
130:2 Lord, hear my voice!- Ps. 4:1; 64:1;102:2; 119:149; 141:1 .
Let your ear be attentive- II Chron. 6:40; 7:15; Neh. 1:6, 11 “What is clear in all such passages is that self-help is no answer to the depths of distress, however useful it may be in the shallows of self-pity” Kidner, 446.
To the voice of my supplications- Ps. 28:2; 140:6 “The Hebrew wordtranslated supplications comes from the same root as those render ‘grace’ and ‘be gracious’” Miller, 411.
130:3 If You, LORD, should mark iniquities- Iniquities “is the primary word used to describe human sin and guilt in the prophetic writings” NICOT, 928.The word iniquities will reappear in vs. 8. “If He should deal with us exactly as we are; if He should overlook nothing, forgive nothing, we could have no hope” Barnes, 259.
O Lord, who can stand?- Ezra 9:15; Ps. 76:7; Amos 7:2; Nah. 1:6; Mal. 3:2; Rev. 6:17. This is “an adaptation of the question of the entrance liturgy ( ‘who shall stand’ 24:3; 15:1)” Allen, 192.
Compare the thought of I Kings 8:46; Psalm 143:2; Prov. 20:9; Rom. 3:9-20, 23.
130:4 But there is forgiveness with You- Exod. 34:7; Neh. 9:17; Dan. 9:9. “He derives comfort from the known character of Yahweh as a God who forgives (cf. 86:5, 15): this divine quality transcends man’s sinfulness” Allen, 195.
That I may be feared- Jer. 33:8-9 “Forgiveness increases the sinner’s reverent awe of and trust in Yahweh (cf. I Kings 8:38-40)” Allen, 192.
130:5 I wait for the LORD, my soul does wait- Ps. 25:3, 5; 27:14; 33:20; 37:34; 40:1; 52:9; 62:1, 5; Isa. 8:17; 26:8 Notice the shift from 2nd person (vss. 1-4) to 3rd person (verses 5-8).
And in His word do I hope- Ps. 119:74, 81, 114, 147 The word hope appears in both vs. 5 & vs. 7.
130:6 My soul waits for the LORD- A similar phrase is used in Judges 5:9 with “my heart goes out to the commanders” Allen, 192..
More than the watchman for the morning- “He compared his weight to that of a city’s watchman looking for the first rays of dawn, for then they would be relieved of their duties by other guards” B.K., 886.
Indeed, more than the watchmen for the morning- The verb waits is missing in the Hebrew text but it added in some translations like the NIV because it is implied- VanGemeren, 802.
130:7 O Israel, hope in the LORD- 131:3 “The psalmist’s faith and hope impel him…to encourage others to be faithful and hopeful (Pss. 22:22-23; 27:14; 31:23-24; 32:8-11; 34:3, 5, 8-14; 51:13-14; 131:3)” McCann, 1206. “The morning will dawn; the light will break in the east; deliverance and joy will come” Barnes, 260.
Psalm 129 A Song of Ascents
129:1-2 Introductory summary; 129:3 Their intense need; 129:4 Praise to God
129:5-8 Request for judgment upon the foes
“The psalm divide into two sections: verses 1-4 (statement of suffering) and verses 5-8 (prayer for vindication against the enemies causing the suffering)” Transforming Word, 498.
129:1 Many times they have persecuted me- The word many times in vss. 1-2 is usedin 120:6; 123:4. In the NRSV is translated greatly. “A comparison of the NIV with the NRSV shows that the adverb at the beginning of vv. 1-2 can be construed to indicate either the frequency of the opposition or its severity” McCann, 1203.
“The religious community is encouraged by a cultic precentor to take upon their own lips a testimony to Yahweh’s repeated aid” Allen, 190.“The first-person language makes this initially sound like an individual complaint, but as the references to ‘the haters of Zion’ in verse 5 indicates, the first person is speaking on behalf of the nation” Alter, 453.“The communal lament differs from most laments in that it mourns an extended period rather than a single event” Transforming Word, 498.
from my youth up- Jer. 2:2; 22:21; Ezek. 16:22; Hos. 2:15; 11:1 Israel’s youth was a time of devotion (Jer. 2:2) and joy (Hos. 2:15), but also a time of disobedience (Jer. 22:21), yet God loved them and showed them mercy anyway (Ezek. 16:22; Hos. 11:1).
Let Israel now say- 118:2; 124:1 “In the subsequent interpretation in terms of ‘Israel’ this religious truth received even wider warrant: it could trace back to the Exodus (cf. Hos. 11:1) the history of God’s saving grace over against the oppressor’s plowlike scourge (cf. Isa. 1:5-7; 51:23)” Allen, 190.
“National memoirs may be written from the standpoint of achievement and attainment, of from the viewpoint of suffering and survival. While secular nations usually choose the former, it is singular that Israel glorifies God as her protector and preserver” Miller, 409.
129:2 Many times they have persecuted me from my youth up- Ps. 88:15 The repetition fixes their thoughts on the severity of their troubles- Barnes, 255.
Yet they have not prevailed against me- Jer. 1:19; 15:20; 20:11; Matt. 16:18; II Cor. 4:8-9. This does not promise God’s people will not suffer, but it does promise that wickedness will not ultimately prevail.
129:3 The plowers plowed upon my back- Micah 3:12; Isaiah 51:23 The plow would pass over the field, tear up the sod, pierce deep and produce long rows- Barnes, 256. “This agricultural image for laceration and torment, is vivid enough in itself, leads to the agricultural simile of the curse in verses 6-8” Alter, 453. “The imagery of plowing furrows describes the extreme suffering that the enemies inflicted on Israel” B.K, 886.The words for plowers and wicked are very similar in Hebrew and a Hebrew manuscript from Qumran has wicked- Allen, 187.
They lengthened their furrows
129:4 The LORD is righteous- Ps. 119:137 In permitting this, the LORD is righteous. “Deliverance from such suffering is attributed to the righteous LORD” B.K., 886. The LORD’s righteousness is demonstrated in the judgment upon Israel’s enemies. “The mystery of the continual resilience of God’s city and people is thereby explained. V. 4 triumphantly amplifies (v. 2b), after (v. 3) has grimly developed (v. 2a). To use J.B. Philips paraphrase of II Cor. 4:9, the capital and community were often knocked down, but never knocked out. They revived and survived as a testimony to a long history of God’
Psalm 128 A Song of Ascents
“The quiet blessings of an ordered life are traced from the centre outwards in this psalm, as the eye travels from the godly man to his family and finally to Israel. Here is simple piety with its proper fruit of stability and peace: Kidner, 443.
How are Psalms 127 and 128 linked?
1.The word blessed- 127:5; 128:1-2
2. eat/eating in 127:2; 128:2
3. Behold in 127:3; 128:4
4. son/sons in 127:3, 4; 128:3, 6
5. fruit in 127:3; 128:3 McCann, 1200; Allen, 184-185.
“Both sections of Psalm 128 display the same movement from third person (vv. 1, 4) to direct address (vv. 2-3, 5-6)” McCann, 1200.
Both are viewed as wisdom psalms.These provide instruction in daily living in the manner of Proverbs, Ecclesiastes, and Job.
128:1 Both this verse and vs. 4 emphasize fearing the LORD.Fearing the LORD is highlighted in Job 28:28; Psalm 111:10; Prov. 1:9; 9:10; Ecclesiastes 12:13. “To fear the Lord means fundamentally to recognize God’s sovereignty and so to entrust life and future to God (see Pss. 2:11; 25:14; 31:19; 33:18; 34:9, 11; 60:4; 112:1; 115:11, 13; 118:4)” McCann, 1201.It means to walk in integrity- Ps. 26:1. Notice how universal these promises are- everyone. 128:2 When you shall eat of the fruit of your hands- The generalized statement of vs. 1 is personalized in vs. 2 with you.
128:3 Your wife shall be like a fruitful vine- Contrast Gen. 30:1-2; I Sam. 1:5-6; Luke 1:25 “Fruitful vine and olive shoot are fit similes of prolific fruit bearing” Miller, 408. “The vine was a symbol not only of fruitfulness (here explicitly so) but of sexual charm (Song of Solomon 7:8) and of festivity (Judges 9:13)” Kidner, 443. 128:5 The LORD will bless you from Zion- Pss. 14:7; 20:2. The godly man’s concern extends beyond his own family to all the nation. The temple mount is the source of blessing for all- Ezek. 47:1-12. Zion is a key theme in the Songs of Ascents- Pss. 122:1-2, 6-9; 125:1-2; 126:1; 129:5; 132:31; 134:3.
Blessing a key theme in these psalms- **129:8; 132:15; 133:3; 134:3.
128:6 Indeed, may you see your children’s children- This is actually your son’s sons.This implies a long life- Gen. 48:11; Prov. 17:6**
Peace be upon Israel!- Pss. 122:6-8; 125:5; 134:3. The wordplay between Jerusalem in vs. 5 and peace in vs. 6.
“The simple philosophy of the psalm, though presented in seemingly absolute terms, receives qualification even in the OT and certainly in the NT (cf. Job; Habakkuk 3:17-18; Rom. 8:35-39). But for many it must have proved a good working principle of life; such categorical promises of material endowment are not absent from the NT (Matt. 6:33; II Cor. 9:6-12; Phil 4:19) despite a shift to a less earthly emphasis” Allen, 186,
Psalm 128 and Jesus
128:3 “The imagery of vine and olive tree are reminiscent of the years of David and Solomon (I Kings 4:25) and the blessings associated with the Messianic era (Micah 4:4; Zech. 3:10). To sit under one’s vine and fig tree was an expression of a state of tranquility, peace, and prosperity” VanGemeren, 796.
128:3 Jesus is the ultimate vine who causes us to bear fruit- John 15:1-8
128:5 The LORD bless you from Zion- Isaiah 2:2-4; Micah 4:1-3
128:6 Peace be upon Israel- Jesus is our peace- Eph. 2:14-17
“The psalm is ascribed to Solomon, and has perhaps a concealed signature in the expression his beloved (2), which is the word from which Jedidiah, his personal name from God, was formed (II Sam. 12:25)” Kidner, 440. Solomon carried on many building activities (I Kings 3:1-2; 7:1-11; 8:13; 9:1). This psalm has more of the characteristics of a wisdom psalms than other types. “A wisdom psalm ... ‘provides instruction in right living and right faith” NICOT, 917. “In Jewish practice the psalm is recited as a part of thanksgiving as a part of a thanksgiving service after children” VanGemeren, 793
127:1 Unless the LORD builds the house- “The Hebrew bayit equally means ‘house’ and ‘home.’ The emphasis in the second half of the psalm on progeny suggests that both sense of the word are in play here” Alter, 449. “House could refer to a literal dwelling house (Gen. 19:10), a household (Gen. 7:1), the temple, or the king’s palace (I Kings 9:1), or the nation as a whole (Amos 3:1, 13; 7:10)” Miller, 407. See NICOT, 918, for even more possibilities for the word house.
They labor in vain who build it- Prov. 14:23 uses this word for labor and says in all labor there is a profit. The word for in vain is used three times in vss. 1-2. It is translated vain in the command not to take God’s name in vain in Exodus 20:7; Deut. 5:11. It is translated false in warnings against false reports in Exodus 23:1; Deut. 5:20. It refers to worthless idols in Jer. 18:15; Jonah 2:8 and the false messages of false prophets in Ezekiel 13:6, 7, 8, 9, 23.
**Unless the LORD guards the city- Num. 6:24; Pss. 25:20; 34:20; 86:2; 97:10; 116:6; 121:3-5, 7-8.
127:2 For He gives to His beloved even in His sleep
The NIV has He grants sleep to those He loves.** “This could signify the blessing God gives, or taken adverbially the time or way to which He gives it” Kidner, 442.
127:3 Behold, children are a gift of the LORD- Gen. 33:5; Deut. 7:13. The word children here and in vs. 4 is literally sons.“The martial imagery of the rest of the poem argues for the masculine sense of the term” Alter, 450.“The patriarchs of Israel and their wives recognized that children are gifts from God (Gen. 29:31-35; 30:1-6, 17-23; I Sam. 1:5-6, 11, 19-20) How much better our society would be if we recognized as much!” Miller, 407. The word sons vss. 3, 4 in Hebrew is very similar to the word for builders in vs. 1- McCann, 1198.
The fruit of the womb is a reward- “It is not untypical of God’s gifts that first they are liabilities, or at least responsibilities, before they become obvious assets” Kidner, 442. Gen. 15:1 God is our ultimate reward.
127:4 Like arrows in the hand of a warrior- The word for warrior “is often used to describe military figures…II Sam. 23:8 names David’s ‘mighty men’ and in II Kings 24:16, the king of Babylon took captive all of the gibborim of Jerusalem, 7000” NICOT, 919.
So are the children of one’s youth- “. One might recall David’s original power base was in part a kind of family militia, led by three nephews” Alter, 450.“Sons provide sufficient strength to enable the family to defend itself against marauders” Miller, 407. 127:5 How blessed is the man whose quiver is full of them- “The larger the family, the greater the defense against the enemy” Miller, 407. “Children confer real advantage on a person in the battle of life. Indeed, the more the better” Longman, 426.
A Song of Ascents
“The community prayer is strikingly similar to the longer Psalm 85…Verses 1-3 reflect upon a past deliverance, probably return from Babylonian captivity. Verses 4-6 plead for the further restoration from present problems” Miller, 405. “The psalm starts out like a thanksgiving song, celebrating the restoration of the community’s fortunes, but the second part leads us to understand that it is lament of the community” Longman, 423. 126:1 When the LORD brought back the captive ones of Zion- The phrase brought back the captive ones might also be rendered ‘turned the captivity of’ (cf. the KJV and NASB).
This clause, with slight variations, is frequently used by the psalmists (14:7 and 53:6; 85:1; 126:1, 4) and the prophets (Jer. 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11, 26; 48:47; 49:6, 39; Lam. 2:14; Ezek. 16:53; 29:14; 39:25; Hos. 6:11; Joel 3:1; Amos 9:14; Zeph. 2:7; 3:20)” Miller, 405**. Deut. 30:3; Job 42:10.
126:2 And our tongue with joyful shouting- The word translated joyful shouting is used only 33 times in the OT and three are in this short Psalm- 126:2, 5, 6.
126:3 The LORD has done great things for us- Notice the transition from for them in vs. 2 and for us in vs. 3.
126:4 Restore our captivity, O LORD- “Verse 1 rejoices that Yahweh has ‘restored’ His people and verse 4 petitions that He restore them yet more fully” Isaiah 62:6-7. “It seems odd that the psalmist would first state that the community’s fortune had been restored and then ask God to restore their fortunes, as he does in this stanza.But one only has to remember the return from Babylonian captivity for an example of these two are in tension”Longman, 424. “The early rapture of Ezra 1-6 and the erosion of enthusiasm by the harsh facts of life illustrate this psalm” Motyer, 574. 126:4-6 “The two images of renewal (4b, 5-6) are not only striking; they are complementary. The first of them is all suddenness, a sheer gift from heaven; the second is slow and arduous, with man allotted a crucial part to play in it” Kidner, 439. The great things of verse 2 have become a day of small things (Zech. 4:10).
Jesus and Psalm 126
“Psalm 126 reminds us that that we live in the hope of God’s help, always remembering what God has done in the past (vv.1-3) and always anticipating what God will do in the future (vv. 4-6; see Isaiah 43:19; 65:17; Rev. 21:5)”** McCann, 1195.
126:1-2 “Surprised by joy, they were scarcely able to believe their eyes- it was all too good to be true (cf. Lk. 24:41; Acts 12:9)” Laymen, 689. John 16:20-22
“Matching this is the other picture of revival, in terms of farming at its most heart-breaking: all its joys hard-won (cf. II Cor. 9:6) and long-awaited (Gal. 6:7-10; James 5:7f.)” Kidner, 440. “There will be songs of joy but only when the toilsome task of sowing has been done and the crop has matured for harvest. That is where we find ourselves in God’s perfect plan of things (cf. Phil. 1:9-11; Jas. 5:7-8; Rev. 14:14-16)” Motyer, 574. John 12:23-24
Matthew 5:4 God will comfort our mourning. “The early church was urged to turn away from suffering to glory, with a conviction that the God who had begun a good work could faithfully bring it to completion (II Cor. 4:17-18; Phil. 1:6; I Thess. 5:24).
This psalm “makes a proper distinction between the fate of righteous and the fate of the wicked, a favorite theme in Israel’s wisdom poetry (cf. Ps. 1; Prov. 1-9). Those blessed are those who trust in the LORD (vs. 1), the righteous (vs. 3), the good (vs. 4a), those who are upright in heart (vs. 4b). Wicked kings (vs. 3a) and people (vs. 5) must be eliminated so that the righteous will not be encouraged to do wrong (vs. 4)” Miller, 404**.
125:1 Are as Mount Zion, which cannot be moved but abides forever- Ps.68:15-16 The verb moved is translated shaken in Ps. 13:4; 15:5; 16:8; 21:7; 55:22; 62:2, 6; 82:5; 112:6 or slips in Ps. 17:5; 38:16; 46:2; 94:18 or moved in Ps. 46:5; 93:1; 96:10. “The same word is translated in Ps. 121:3 as stumble”- NICOT, 911. “Mountains are often symbolic of stability and endurance, particularly in contrast to the waters of chaos (Ps. 46). And here, the psalmist names the most important mountain of all, Zion, the location of the temple” Longman, 422.“He draws upon the traditional picture of impregnable Zion (cf. Ps. 46; 48; 76; Isa. 28:16)”** Laymen’s, 689
125:2 As the mountains surround Jerusalem- “The second (simile) compares the LORD Himself and the mountains that surround Jerusalem” Broyles, 455.“Mount Zion is not the highest peak in the mountain range around Jerusalem. To the east lies the Mount of Olives, to its north Mount Scopas, to the west and the south are other hills, all of which are higher than Mount Zion” VanGemeren, 788.The same word for surrounds is used in both parts of the verse. “The mountains offered security to Jerusalem and became a symbol of divine protection” Miller, 404.
So the LORD surrounds His people- “God is ‘around’ and present with His people (Ps. 34:7; Zech. 2:1-5)” VanGemeren, 788.
125:3 “Prophets constantly rebuked Israelite leaders for adversely influencing the nation through their own wickedness (cf Is. 1:21-31; Jer. 5:1-6; 6:13-15; Hos. 4:4-10). The psalmists acknowledged the principle also (cf. 72:1-4; 78:67-72; 101:1-8)” Miller, 404. Neh. 9:36-37 depicts foreign rule over Jerusalem but may describe the situation the people were in. The word for scepter can mean rod and “the sense of punishing force may be the more relevant one here” Alter, 446. 125:4 Do good, O LORD, to those who are good- Ps. 18:20-27 This petition is the only place in the psalm where God is directly addressed. “It seems deliberately nonspecific and so leaves the particular means to Yahweh’s discretion” Broyles, 456. This also contains a warning to the congregation listening that they must do good.
125:5 But as for those who turn aside to their crooked ways- This contrasts with those who will not be moved in vs. 1. “Nationality or ethnicity does not guarantee Yahweh’s favor-one must maintain a relationship to Yahweh and a moral heart” Broyles, 456. The ‘evildoers’ are apostates who have turned to ‘crooked ways’ (vs. 5), i.e. paths that twist and turn away from the main road (cf. Judges 5:6)” VanGemeren, 789.
Peace be upon Israel- Ps. 120:6,7; 122:6-8; 125:5; 128:6- “Israel is equated with those who trust, the righteous, the good and the upright” Laymen’s, 689. Numbers 6:26; Israel stands for all God’s faithful people- Galatians 6:16; Rom. 2:29; John 1:47.
Psalm 124
The verses of the Psalm describe Israel’s trouble- vs. 3-5- deliverance- vs. 1-2, 6b, 7- praise- vs. 6a, 8. The psalm shows us “how serious the threat was, and how little confidence David placed in his own power to survive it” Kidner, 436. 124:1 Had it not been the LORD who was on our side- 118:6; vs. 1-2 provide the protasis, the ifs clause to a conditional sentence, to the stanza and vs. 3-5 the apodosis, the then clause of the conditional sentence- Miller, 402. The word if actually begins both vss. 1 and 2 (Gen. 31:42; Deut. 32:37; I Sam. 25:34; II Kings 3:14; Psalm 94:17; 106:23; 119:92; 124:1, 2; Isaiah 1:9).
Let Israel now say- 118:2-4; 129:1. This “indicates that this psalm aims to encourage the congregation to give voice to their gratitude” Broyles, 453. 124:2 Had it not been the LORD who was on our side- This psalm has “abundant use of incremental repetition” Alter, 443. “To dwell on what might have been is often an unrealistic, fruitless exercise. Here it is used to good effect” Laymen, 688.“His presence has protected Israel from destruction on many occasions” VanGemeren, 785.
**When men rose up against us- Ps. 2:1-3
124:3 Then they would have swallowed us alive- Swallowed is used in Num. 16:30; Ps. 55:15; Prov. 1:12; Isaiah 5:14; Jer. 51:34; Jonah 1:17.
124:4 Then the waters would have engulfed us- Verses 4-5 “are an especially effective use of the emphatic structure of incremental repetition. Verse 4 displays semantic parallelism with verbal repetition in its two halves (waters/ torrent, swept us us/ come up past our necks” Alter, 444. Psalms 18:4-5; 42:7; 69:1-2, 15; 88:3-7; Isaiah 8:7-8; 43:2; Lam. 3:54; Jonah 2:3, 5**
124:5 Then the raging waters would have swept over our soul- Psalm 74:12-15; 89:9-10; 93:3-4 The LORD’s sovereignty over the raging waters**.
124:6 Who has not given us to be torn by their teeth- The enemy is compared to 3. “A hungry lion that would have seized them as prey (vs.6)”** Willis, 64-65.
124:7 Our soul has escaped as a bird out of the snare of the trapper- Ps. 91:3
The snare is broken, and we have escaped- 119:110; 140:5
124:8 Our help is in the name of the LORD- Ps. 20:7 The name of the LORD in **I Sam. 17:45; Ps. 118:10, 11, 12; Prov. 18:10.
Who made heaven and earth- 115:15; 121:2; 134:3; 146:6 I Peter 4:19
Psalm 124 and Jesus
124:1 The LORD is for us- Romans 8:31-39.**
124:3 The word swallowed as used in the LXX is used in I Peter 5:8 of Satan going about as a roaring lion seeking who he can devour (or swallow, same word). Death and Satan may be great monsters seeking to swallow us, but Jesus swallows up death- I Cor. 15:54; II Cor. 5:4.
124:6 Blessed in the LXX is the same word used in Eph. 1:3; I Peter 1:3 which Blessed God for the great salvation He accomplished in Christ.
124:7 The word translated escaped in the LXX is used in Col. 1:13; I Thess. 1:10; II Tim. 4:17-18 to speak of salvation in Christ.
124:8 The word help is used in Hebrews 4:16 of how we seek help for Jesus.
124:8 The name of Jesus is the name on which we must call- Acts 2:21, 38; 4:12.
124:8 Jesus is Maker of heaven and earth- John 1:1-3, 10.
Psalm 123 A Song of Ascents
“Verses 1-2 are written in the tone of a psalm of trust, but 3-4 are in the form of a communitylament.
123:1 To You I lift up my eyes- 121:1; Lifting up eyes can indicate arrogance- II Kings 19:22; Ps. 131:1 but here they are lifted up to God and not against Him.
“To phrase ‘to You’ is in the emphatic position, suggesting the psalmist’s complete orientation to God” McCann, 1187.
O You who are enthroned in the heavens- Pss. 2:4; 11:4; 115:3, 16; 135:15 “His faithful love and wisdom are equally beyond our calculating (Ps. 36:5; Is. 55:9)” Kidner, 435. “The Lord whose heavenly throne (1) speaks of His endless resources as well as His worldwide sovereignty” Motyer, 573.
123:2 Behold, as the eyes of servants look to the hand of their master- “The eye symbolizes longing, need, expectancy” Motyer, 573.“They await some provision for their own benefit.
As the eyes of the maid to the hand of her mistress- “Everyone in this community, man and woman, looks urgently to God for a sign of grace” Alter, 441.
So our eyes look to the LORD our God- “God’s people are in the position of ‘servants’ (see Pss. 34:22; 69:35-46; 113:1; 116:16)” McCann, 1187. This shows their humility before God.Israel looks for the good hand of the LORD- Ezra 7:6, 9, 28; 8:18, 22, 31. “The simile certainly emphasizes the psalmist’s utter dependence on God, like that of slaves on their master” Longman, 419.
“The repetition of ‘eyes’ which occurs in each of the four poetic lines in vv. 1-2, is another instance of the steplike pattern that characterizes the Songs of Ascents (see Pss. 120:5-7; 121:1-4, 7-8; 122:2-5)” McCann, 1187.
Until He shall be gracious to us- This is another example of the steplike parallel pattern (climactic parallelism).
123:3 Be gracious to us- Pss. 4:1; 6:2; 9:13; 25:16; 26:11; 27:7.
For we are greatly filled with contempt- We are not told who gives the scorn, the actual things said, nor the reason for it. “Superlatives are used here and in vs. 4 to indicate the overabundance of scorn and contempt they have received” Miller, 402.
123:4 Our soul is greatly filled with the scoffing of those who are at ease- Lam. 3:30ff., 33.
And with the contempt of the proud- Proud are enemies of the psalmists in Pss. 94:2; 140:5. There is a strong contrast in the Psalm. It begins with “to You” and ends with “the arrogant”- VanGemeren, 783.
Jesus and Psalm 123
123:2, 3 Lord- The term used in the LXX is κυριος and it is used of Jesus in many NT passages including Matt. 7:21, 21, 22, 22; Luke 6:46, 46. The word is used over 700 times in the NT and many of them are of Jesus. He is LORD and we are utterly dependent upon Him for salvation and all blessings.
123:2 Servant- in the LXX is the term δουλος and it is used of the NT writers in Rom. 1:1; James 1:1; II Peter 1:1; and Jude 1. It is used of all Christians in Romans 6:16-23. It is used of Jesus in Philippians 2:7. Jesus, who is addressed as Lord, is also a servant. The LORD became a servant to show us mercy. We are totally dependent upon His mercy for salvation.
123:2, 3 Have mercy upon us- The word used was addressed to Jesus in Matt. 9:27; 15:22; 17:15; 20:30-31; Mark 10:47-48; Luke 17:13; 18:39. As these begged for Jesus to have mercy upon them, we are beggars who fall before Him totally dependent upon His mercy.
When God takes flesh in the person of Christ, Jesus, who was God became a servant- John 13:1-17; Phil. 2:5-8.
Psalm 122 A Song of Ascents, of David
The phrase “of David” is omitted in most mss. of the LXX and the Vulgate- Miller, 399.
“The psalm gives more evidence of having been written as a pilgrim psalm than any among the Psalms of Ascents (120-134), with the possible exception of the last one” Miller, 399.
Psalms of Zion are **Pss. 46, 48, 76, 84, 87, 132.
122:1-2 Journey to Jerusalem
122:1 I was glad when they said to me- “The idea did not originate with him, but he joined with a group of pilgrims to go to the city” Longman, 416. Vss. 1, 8-9** use first person singular words.
“We hear the voice of an individual singer who is part of a larger group of pilgrims going up to Jerusalem” NICOT, 899. The words I was glad or I rejoiced set “the tone for the remainder of the psalm” NICOT, 900.
‘Let us go to the house of the LORD’- Isaiah 2:3; Micah 4:3; Ps. 84:10; Jer. 31:6; Zech. 8:21.
“The verbal phrase is not a cohortative but an imperfect and should be rendered ‘we will go’” VanGemeren, 775.
122:2 Our feet are standing within Your gates, O Jerusalem- Notice that the I shifts to our.“At last Jerusalem and the house of the LORD come into sight, and we have arrived” Kidner, 433.The city is personified and addressed in the second person” Longman, 416.
The OT believer rightly regarded Jerusalem as the center of the whole earth- **Ps. 48:2; Ezek. 5:5.
122:3-5 He celebrates the city
122:3 Jerusalem, that is built as a city compact together- Ps. 48:1-2, 13; 147:2. “The word ‘Jerusalem’ ends (v. 2) and begins v. 3” McCann, 1184.“True brotherhood was realized at this center of the community” Allen, 159. The word translated compact is used in Ex. 26:3, 3, 6, 9, 11; 36:10, 10, 13, 16, 18 for the curtains of the tabernacle joined together. The word compact is also used of military alliances- II Chron. 20:35, 36, 37; Dan. 11:6, 23.
122:4 To which the tribes go up- Ex. 23:17; Deut. 16:16; Ps. 48:9; 84:5- “Go up is the technical verb for pilgrimage” Alter, 439 and it is also used for going up the temple mount- Ps. 24:3. 122:5 For there thrones were set for judgment- Deut. 17:8; II Sam. 8:15; 15:1-6; I Kings 3:16-28; 10:9; II Chron. 19:8; Ps. 72:1-4; 89:29; Isaiah 2:4; 9:7; 11:2-5; 16:5; Jer. 21:10-11 Kings were to administer just and right judgment.“Other songs of Zion show the integral connection between the city and the king (Pss. 84:9; 132, esp. vss. 11-12)”** Broyles, 451.
122:6-9 He prays for the peace of the city
122:6 Pray for the peace of Jerusalem- Jer. 15:5 There is a wordplay between peace and Jerusalem- Heb. 7:2.Peace is the key word in vss. 6-8 and continues the stairstep parallelism of this psalm.
“It was customary to offer greetings of peace on entering a home or community (cf. I Sam. 25:6; Matt. 10:12-13)” Allen, 159.
May they prosper who love you- “The ‘your’ is feminine singular in the Hebrew, clearly addressing Jerusalem” Alter, 440. Contrast 129:5. .
122:7 May peace be within Your walls- 125:5; 128:6. The word within is used in both portions of this verse and is the Hebrew preposition ב.
Compare Pss. 48:13.
122:8 For the sake of my brothers and my friends- He is motivated to pray this prayer because of his love for his fellow-man.
122:9 For the sake of the house of the LORD our God- This prayer is also motivated by his love for God.
Psalm 121
There are some connections with Psalm 91. The idea of shade or shadow in 121:5; 91:1. The word keep in 121:3, 4, 5, 7, 7, 8 is also in 91:11. The word foot is used in 121:3 and 91:12 McCann, 1181. The name LORD appears in **vs. 2, 5, 5, 7, 8.
121:1 From whence shall my help come?- The word help is m.s. and is used of God in Exodus 18:4; Deut. 33:7, 26, 29; Ps. 20:2; 33:20; 115:9, 10, 11; 121; 1, 2; 124:8; 146:5. The f.s. form is used in Ps. 40:13, 17; 44:26; 46:1; 108:12.** “The question exposes his anxiety and sense of inadequacy” Laymen, 687.
121:2 My help comes from the LORD,
Who made heaven and earth- Ps. 115:15; 124:8; 134:3; Jer. 32:17 The verb made is used 12 times in Gen. 1-2 to speak of God’s creation of all things. “The thought of this verse leaps beyond the hills to the universe; beyond the universe to its Maker. Here is living help: primary, personal, wise, immeasurable” Kidner, 431.
121:4 Behold, He who keeps Israel- “Protection is a burning issue for a pilgrim who is travelling arduously and through lonely country” Kidner, 431.
will neither slumber not sleep- contrast I Kings 18:27. The word slumber is repeated from vs. 3. “God is ever vigilant” Longman, 414. “This sentry never dozes on duty!” Laymen, 687. “In all paths of life, he is promised the ever-vigilant protection of God” Allen, 154.
121:6 The sun will not smite you by day- Gen. 1:16 The word smite is a word that often indicates to strike with violence- Gen. 4:15; Ex. 2:11, 12; 12:12. Sunstroke is “a real danger in the semi-desert climate of the Land of Israel” Alter, 438.“By day and by night are frequently used to mean ‘always’ or ‘constantly’ (cf. Pss. 22:2; 88:1)” Miller, 398. **Ps. 91:5-6; II Kings 4:18-19; Isa. 49:10; Jonah 4:8; Rev. 7:16.
121:7 The LORD will protect you for all evil- Ps. 41:2; 91:10-12 “In light of other scriptures, to be kept from all evil does not imply a cushioned life, but a well-armed one. Cf. Psalm 23:4, which expects the dark valley but can face it” Kidner, 432. 121:8 The LORD will guard your going out and coming in- Num. 27:17; Deut. 28:6; 31:2 This “is not only a way of saying ‘everything’: in closer detail it draws attention to one’s ventures and enterprises (cf. Ps. 126:6).
Jesus and Psalm 121**
121:2 Jesus is Creator of Heaven and earth- John 1:1-3, 10; Col 1:16
121:1, 2 This particular form of the word help is only used twice in the NT- Acts 27:17 for the supporting cables under the boat. Heb. 4:16 He gives grace to help in time of need.
121:3 The One who not let Israel’s feet slumber has His feet nailed to the cross- Luke 24:39-40.
121:3-4 Matt. 8:24; Mk. 4:38; Lk. 8:23 Jesus sleeping on the boat though not the same Greek word.
121:3, 5, 7, 7, 8 The word for God guarding or keeping His people is the word from the LXX for Jesus guarding His disciples- John 17:12; Gal. 6:13; II Thess. 3:3; II Tim. 1:12; Jude 24.
120:1-2 Words of Trust and Petition
120:1 In my trouble I cried to the LORD- 102:2 The word order in Hebrew is “To the LORD in distress to me I cried/called and He answered me.” The point is the emphasis falls on the LORD to whom He called. Who are we calling on or looking to in times of distress? The author “expresses the sole dependence on God in the hour of distress” VanGemeren, 769.
The Hebrew word for trouble or distress was used in Pss. 34:6, 7; 46:1; 50:15; 86:7; 91:15; 116:3.
While he has suffered from “lying lips” (vs. 2), a “deceitful tongue” (vs. 2, 3), and people who “hate peace” (vs. 6), and “are for war” (vs. 7), “instead of answering back, this man has looked in a better direction” Kidner, 430.
And He answered me- Pss. 3:4; 18:6; 22:21; 66:14; 118:21; Jonah 2:2 God answered. “The most natural translation of verse 1 points to a past event” Kidner, 430.
120:2 Deliver my soul, O LORD, from lying lips-“He was the victim of lying and misrepresentation” Allen, 149.“He refers to these liars by a synecdoche, whereby body parts represent the person” Longman, 411.“He has proved by bitter experience the untruth of the adage, ‘Sticks and stones may break my bones, but words can never hurt me’” Laymen’s, 686.
From a deceitful tongue- The word for deceitful is a relatively rare OT word used but is used both in 120:2, 3. It is used in Ps. 78:57 of a treacherous bow and in Prov. 10:4 of a negligent hand and in Prov. 19:15 of a lazy man. Contrast the tongue of 119:172 with this tongue.
120:3-4 Words of vengeance 120:3 What shall be given to you, and what more shall be done to you- “These verses turn to address these liars” Broyles, 446. The question What is asked twice. “The form of the question involves a frequent Hebrew idiom, ‘God do so to you, and more also’ (cf. I Sam. 3:17; I Kings 2:23; Ruth 1:17). The thought is that God will do something worse to these insolent liars than they have done to the psalmist” Miller, 396.
You deceitful tongue?- “Ps. 64:3f, 7f, where God’s arrows turn the slanderers’ verbal arrows against them” Kidner, 430.
120:4 Sharp arrows of the warrior- “The reference to weapons presupposes their metaphorical usage for slander, as in 52:2; 57:4; Jer. 9:3, 8” Allen, 146. Sometimes the word arrow is used of the judgment God brings upon the wicked.
With the burning coals of the broom tree- Do the images of the sharp arrows and burning coals describe the words hurled against the psalmist (Alter, 436) or the weapons God turns against the deceitful tongue (Kidner, 430)?
“In short, the answer is that the liar, wounding though his weapons are, will be destroyed with far more potent shafts than lies. God’s arrows or truth and coals of judgment” Kidner, 430. “The broom tree has a low combustion point and thus blazes up immediately with intense heat” Miller, 396.“The roots of the broom tree apparently burn well and yield notable charcoal. On coals as a symbol of judgment cf.., Ps. 140:10” Kidner, 430.
120:5-7 Words of Woe 120:5 Woe is me, for I sojourn in Meshech “This lament ends on a sad note, as the psalmist bemoans his present wretched condition. The section begins with a strong exclamation of sadness (woe), often heard in funeral processions (I Kings 13:30; Jer. 22:18; Amos 5:16)
“Now the singer’s special situation as an alien comes to light, and with the motivation of these slander”" Kidner, 430. The word sojourn is the Hebrew גור which describes the wanderings of Abraham (Gen. 12:10; 20:1; 21:23, 34), Isaac (Gen. 26:3), Jacob (Gen. 32:4; 35:27), and hi
Jesus Fulfills Psalm 119
Psalm 119 and Jesus
General Pictures: Jesus as the Word- While there are 177 synonyms for God’s law, word found in Psalm 119. Jesus is the ultimate embodiment of Word. The Word has become flesh and dwelt among us- John 1:1-14
He does things Psalm 119 attributes to the Word. The Word gives light in 119:105, 130 and Jesus is the Light- John 8:12; 9:5.
Jesus fulfills the picture of the Psalmist trusting God, His word, and seeking to follow Him.
See the comments below about the Servant beginning with Psalm 119:17.
Jesus fulfills the picture of the God in whom the Psalmist trusts. See the comments about God teaching in 119:12. Jesus is Creator and Sustainer of our world as God is said to be in 119:89-91 (John 1:1-3; Col. 1:15-17).
The Ministry of Jesus and His fulfillment of Psalm 119
Most of these passages and their fulfillment in Jesus are described more completely in the passages below.
In the temple at 12- Luke 2:47 and context when Jesus was in the temple at 12 and all were amazed at His understanding fulfills Psalm 119:99-100.
In the temptation- Matt. 4:1-11 and Luke 4:1-13 Jesus resisted temptation by appealing to the Word of God and fulfills Psalm 119:11, 101.
In prayer- Mark 1:35 Jesus rose a great while before day and prayed like we read in Psalm 119:147. Luke 6:12 Jesus prayed all night before choosing the apostles and that type of thing is mentioned in Psalm 119:62.
In His miracles- In Psalm 119:29, 58, 132 the psalmist’s cry to God be gracious to Me. In Jesus’ miracles He is often met with the cry to have mercy on me in Matt. 9:27; 15:22; 17:15; 20:30-31.
In His teaching- Compare Matt. 11:30 to Psalm 119:39 and how its ties with the teaching of Jesus.
In His crucifixion- The cross of Jesus is foreshadowed in the psalmist’s persecution- see Psalm 119:23.
109:8 forsaken is the same word in Psalm 22:1; 16:10
119:39, 42 The reproach of the Cross- Rom. 15:3; Heb. 11:26; 13:13
119:108 Jesus the sacrifice- Heb. 10:5-10
119:141 despised- Isaiah 53:3
In His resurrection- See 119:25 and the word revive or made alive.
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119:153-160 ר
God’s mercy- vs. 156, lovingkindness- vs. 159, truth- vs. 160, and righteousness- vs. 160 are all mentioned here.
119:153 Look upon my affliction and rescue me- This word for look will begin vs. 153, 158, 159. This plea for rescue from affliction ties canonically to Exodus 3:7-8- Hermenia, 282.He begs “for deliverance from affliction (vs. 153) and from his persecutors and adversaries (vs. 157a), who are faithless with God (vs. 158)” Miller, 394. Only God can rescue (vs. 153) and redeem (vs. 154).
For I do not forget Your law- “He obeys God’s law, but they don’t, and this again is the basis of his call to God to help him” Longman, 408.“The plea is based on the psalmist’s remembrance of God’s law (vs. 153b) and diligence in keeping it (vs. 157b, 159a). But he still recognizes his need of God’s mercy (vs. 156a)” Miller, 395. “The protestation of innocence is not to be understood as an expression of pride but rather as an appeal to God’s fatherly heart” VanGemeren, 761.
119:154 Plead my cause and redeem me- Ps. 35:1; 43:1; 74:22; Hos. 4:1 uses plead my cause and Ps. 69:18 the cry for redemption. “The language used is that of a lawsuit, for God will champion his cause. The effect of God’s pleading his case is that he will be redeemed from bondage. The word ‘redeem’ is well-known for it use in kinsman-redeemer passages” Ross, 581.
Revive me according to Your word- revive is used in vs. 25, 37, 50, 93, 107, 116, 144, 149. “There is a mounting urgency, if repetition is any sign of it, in the plea for life, heard three times in this stanza is an identical exclamation (a single word in Hebrew) to end verses 154, 156, 159” Kidner, 428.
119:155 Salvation is far from the wicked- The wicked are far from God’s law in vs. 150 and salvation is far from them. Vs. 150 is a verb while the word far here in vs. 155 is an adjective.
For they do not seek Your statues- The psalmist sought God with all His heart in vs. 2, 10, but the wicked did not seek God’s statutes.
119:156 Great are Your mercies, O LORD- Mercies is used elsewhere in this Psalm in vs. 77.
119:157 Many are my persecutors and my adversaries- The word many in vs. 157 is the same word as great in vs. 156. “His love runs to meet us and is equal to every threat” Motyer, 571.
119:158 I behold the treacherous and loathe them- This verb translated loathe is only used 6 times, the others are Psalms 95:10; 139:21; Ezekiel 6:9; 20:43; 36:31.
Because they do not keep Your word- “The psalmist not only follows this way, but also he is grieved to see those who do not” Ross, 583.
119:159 Consider how I love Your precepts- In vs. 153 he begs God to see his affliction and in vs. 158 to see the treacherous, and in vs. 159 to see his love for God.
Revive me, O LORD, according to Your lovingkindness- Loving-kindness is found in Psalm 119:41, 64, 76, 88, 124, 149, 159. “YHWH’s righteous ordinances will give him not death, but life” Hermenia, 282.
119:160 The sum of Your word is truth- “The sum is literally ‘the head’; hence AV, ‘from the beginning.’…Here it only means ‘the head of Thy word.’ In this kind of phrase it means, as in the RSV, the sum (cf., e.g. 139:17); and its use as an equivalent to ‘a census in Exodus 30:12; Numbers 1:2, etc., shows that ‘the sum of’ is not a way of saying ‘by and large,’ but rather, ‘every part of’” Kidner, 428-429.
119:129-136 פ
“His own appreciation of the supernatural quality of the Lord’s word (129) is bracketed with his grief over the flouted word (136)” Motyer, 570. “YHWH’s Torah will be presented in the פ strophe as a wonder-working power” Hermenia, 279.
119:129 Your testimonies are wonderful- The same root for wonders is in vs. 18, 27. The word wonderful is used in Exodus 15:11; Psalm 77:11, 14; 78:12; 88:10, 12; 89:5; 139:5; Isaiah 9:6: 25:1; 29:14. This word is especially used of “YHWH’s deeds in the exodus (cf. Exod. 15:11; Ps. 77:11, 14; 78:12)” Hermenia, 279. They “inspire awe and reverence” Miller, 393. “The word is used most often in Biblical Hebrew to describe ‘extraordinary phenomena, transcending the power of human knowledge and imagination” NICOT, 884.
Therefore, my soul observes them- The word observes could be translated treasures. It is found 61 times in the OT and 10 times in Psalm 119.
Psalm 119:137-144 צ
119:137 Righteous are You, O LORD- Ezra 9:15; Neh. 9:33; Ps. 116:5; 129:4; 145:17; Jer. 12:1; Lam. 1:18; Dan. 9:7, 14. “Since God is righteous, so His judgments are right (vss. 137-138)” Miller, 393.This word righteous in Greek versions is used for Jesus as Righteous in Matt. 27:19; Acts 3:14; 7:52. Righteous is used in vs. 137, 138, 142, 142, 144.
And upright are Your judgments- NASB Your laws are right- NIV
119:138 You have commanded Your testimonies in righteousness- The law expresses the character of the lawgiver. “Because the Lord perfectly and eternally expresses and conveys Himself in His word” Motyer, 571. “Trust in the reliability of God’s word is directly proportionate to one’s trust in the Lord Himself” VanGemeren, 759.
And exceeding faithfulness- The word for faithfulness is foundin vs. 30, 75, 86, 90, 142. This is used to describe God in Deut. 32:4. “God’s commandments, then, are an expression of His absolute righteousness and His faithfulness to His covenant that is an inseparable element of His righteousness” Ross, 572.
Psalm 119:145-152 ק
“After the pair of strophes in vv. 129-136 and 137-144, which emphasized the torments of the petitioner at the hands of attackers who have forgotten the Torah,the pair of strophes that follow (Vv. 145-152 and 153-160) is dominated by pleas for YHWH for rescue from these attacks” Hermenia, 281.
119:89-96 ל
“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God’s sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things’ (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171.
119:97-104 מ
“The mem strophe is a quiet interlude without petition” Allen, 143. The eight verses begin either with the word מה in vs. 97, 103 and מן in vs. 98, 99, 100, 101, 102, 104. While this last word can indicate a preposition meaning “from, out of” like in vs. 101, 102, 104, it also can be used as a comparison in **vs. 98, 99, 100.
119:105-112 נ**
119:105 Your word is a lamp to my feet- “The psalmist thinks of the person traveling by foot at night with a lamp attached to his ankles or feet to show him the way (Prov. 6:23)” Miller, 391.
The MT actually has foot instead of feet but a manuscript along with the LXX and Syriac have feet- Ross, 549. This language reminds us of “what Scripture elsewhere calls the believer’s walk” Ross, 551. In contrast the lamp of the wicked goes out- Prov. 13:9; 20:20; 24:20.
The LORD is a lamp in **Ps. 22:28; II Sam. 22:29.
119:113-120 ס**
“The psalmist stands in contrast to the undecided (113), the evildoers (115), the wanderers (118), and the wicked (119)” Motyer, 570.
119:113 I hate those who are double minded- vs. 104 “Double-minded is akin to the word in Elijah’s taunt at those who hobbled ‘first on one leg then on the other’ (I Kings 18:21)” Kidner, 427. These are people “who appear to be following God, but really they aren’t” Longman, 407.
But I love Your law- vs. 97 His love for God’s law is a strong contrast to the hate earlier in the verse. These verbs are antithetical.
119:114 You are my hiding place and my shield- The You is emphatic. Hiding place is found of God in Psalm 32:7; 61:4; 91:1. Shield appears of God in Psalm 3:3; 28:7; 33:20; 84:9, 11; 115:9, 10, 11.
**I wait for Your word- vs. 74, 81
119:121-128 ע**
“The flow of thought is more awkward than in most of the other stanzas of this psalm, being hindered by the sparsity of words beginning with the letter ‘ayin” Miller, 392. “The key term of the ‘ayin strophe is עבדך ‘your servant,’ vv. 122, 124, 125. It is used to claim Yahweh’s patronage (v. 125)” Allen, 144. “The petitioner presents himself as a good and faithful servant of YHWH and appeals to YHWH to care for his servant” Hermenia, 279.
119:89-96 ל
“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God’s sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things’ (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171.
119:89 Forever, O LORD, Your word is settled in heaven- God’s word is eternally relevant. Just as the stars in the heavens provide fixed points of navigation, God’s word gives us something certain to adjust our lives to and by.
Allen, 137, states that word here is “an expression of God’s all-embracing purpose which is not only embodied in the Torah but reflected in the created universe (cf. vs. 91).” “The whole creation is evidence of God’s powerful, eternal word” Ross, 540.
119:90 Your faithfulness continues throughout all generations- Faithfulness (vs. 86 with commandments) “is often paired with ‘steadfast love’ (Pss. 25:10; 57:3; 85:10; 98:3), it communicates the way in which God exercises sovereignty- with faithful love that issues in forgiveness (see Exod. 34:6-7)” McCann, 1171.To all generations is parallel to forever in vs. 89.
You established the earth, and it stands- Ps. 33:6-9 “The stable universe is a visible token of Yahweh’s faithfulness. The results of the divine word in its creative and sustaining role are seen in the ordered world, whose order is homage to its Master” Allen, 143. “The order of creation reveals the love, care, and fidelity of the Lord” VanGemeren, 752.
119:91 They stand this day according to Your ordinances- This is the same verb translated stands in vs. 90. This emphasizes “what God created is fixed and permanent. This is confirmed in the second colon: ‘for all things are your servants’” Ross, 541.
For all things are Your servants- “The switch to the plural is slightly distorting, but the implied antecedent is probably ‘all created things’ or ‘heaven and earth.’” Alter, 427. “A striking feature of these verses is the coupling of God’s creative, world-sustaining word with His law for man. Both are the product of the same ordering mind; and not only men but ‘all things’ are His ‘servants’ (91)” Kidner, 426.
119:92 If Your law had not been my delight- 119:16, 24, 47, 70, 77, 92, 143, 174.
Then I would have perished in my affliction- Would he have perished because he lost hope or because the law prevented him from doing things self-destructive?
119:93 I will never forget Your precepts- This phrase actually begins with the word forever like vs. 89.
For by them You have revived me
119:94 I am Yours, save me- The I is emphatic. He knows he belongs to God.
For I have sought Your precepts
119:95 The wicked wait for me to destroy me- The word destroy is the same word translated perished in vs. 92.
I shall diligently consider Your testimonies- “As violence increases, the psalmists seeks refuge in a diligent study” VanGemeren, 752.
119:96 I have seen a limit to all perfection- This may be “a contrast between limited human understanding and divine Torah-wisdom” Allen, 137.“The feebleness of human potential (apart from God) is blatant” Allen, 143. God’s limitless knowledge is shown in Job 11:7-9; 28:3.
Your commandment is exceedingly broad- vs. 32 “On the other hand, the commands of God are not limited but boundless (spacious). All earthly perfection is limited- God’s word is not. His commands no limits, because His word is eternal and esta
**Psalm 119:49-56
119:53 Burning indignation has seized me because of the wicked- The word translated “burning indignation” is a rare word used only in Ps. 11:6 and Lam. 5:10. In Ps. 11:6** the word speaks of the divine judgment on the wicked. “The psalmist’s commitment to the Lord and His word dictates what He loves and what He hates. He cannot be neutral when it comes to wicked behavior by those who refuse to live by God’s law” Estes, 413-414. “The truly devout naturally have a moral outrage over the ungodly who forsake God’s laws” Ross, 512.
119:57-64
119:57 The LORD is my portion- This line is two words in Hebrew.Portion is use in Ps. 16:5; 73:26; 142:5. “Portion is from a root which can mean to divide into shares. The noun, in this context, means God’s sharing Himself with man, hence fellowship” Miller, 388. The word portion is used “frequently in the book of Joshua for the allotments of land designated for the tribes of Israel in Canaan- Josh. 15:13; 18:7; 19:9. The tribe of Levi was granted no territorial allotment because the Lord was their portion and inheritance among the Israelites (Num. 18:20; Deut. 10:9; Josh. 13:14). Kraus notes that this special relationship between the tribe of Levi and the Lord ‘later is transferred to the mouth of the pious. Yahweh alone is their livelihood” Estes, 415.
119:63 I am a companion of all those who fear You- “The psalmist’s loyalty to the LORD also finds expression in his association with other believers” Ross, 519. This word for companion is used 12 times in the OT, including Prov. 28:24; Isaiah 1:23. Bad companions say much about who the person is in these two verses, but so do the good companions of this verse. He is “finding his sense of community with those who like him honor the Lord by the obedience to his word” Estes, 416.
119:65-72
119:67 Before I was afflicted, I went astray- The psalmist “gratitude for bitter medicine cf. 75” Kidner, 426. He has described affliction, hardship, and persecution before but here is “the psalmist’s acknowledgment that his affliction was a result of going astray (v. 67)” Longman, 406. The verb for going astray is used only four times but it is sometimes used of unintentional sin- Lev. 5:18; Num. 15:28 and used in Job 12:16 of those misled.
But now I keep Your word- vs. 71, 75. “Affliction has brought him back forth a wayward life (vss. 67, 71), God has dealt well with him (vs. 65)” Miller, 389. 119:71 It was good for me that I was afflicted- Deut. 8:16 “When there is opposition to the faith, God uses such times of affliction as a means of developing our faith (James 1:2), even if it an affliction we brought on ourselves” Ross, 525.
That I may learn Your statutes- “The suffering impels reflection, which in turn leads the sufferer to embrace God’s teaching as the guide to turning life around” Alter, 425. “We are pupils in His school of affliction (67, 70), He is principal of the school, and the graduation award is the treasure of His word” Motyer, 568.
119:72 The law of Your mouth is better to me- “In v. 72, it forms a better than structure typical of wisdom literature” NICOT, 883.
That thousands of gold and silver pieces- vs. 127; Ps. 19:10; Prov. 3:14-15; 8:10, 11, 19; 16:16; Luke 12:15
119:33-40
ה
The alphabetic arrangement lends itself to these hiphil verb forms, but the rest of the psalm reveals a studied effort to demonstrate reliance upon the God of the word as well as the word of God” Miller, 387. These hiphel verbs are in the imperative but, “in these petitions a tone of humility and dependence comes through” VanGemeren, 744.
119:33 Teach me, O LORD, the way of Your statutes- vs. 12, 26. “God is the teacher (v. 33); the Hebrew verb ‘to teach’ ( ׳רה) underlines the noun torah, which occurs in v. 34.” McCann, 1169.
And I shall observe it to the end- vs. 112 “To the end is one sense of a word which also means ‘consequence’ or ‘reward,’ as in Psalm 19:11 (12, Heb.). Hence NEB here has ‘I shall find my reward’; and in verse 112 ‘they are a reward that never fails’” Kidner, 425. “For the psalmist the road of obedience has no off ramp” Estes, 410.
119:34 Give me understanding- “He recognizes that the ability to observe the law depends on understanding it correctly” Longman, 405.
That I have observe You law and keep it with all my heart- With all my heart in vs. 2, 10. Just like he sought the LORD with all his heart and here he keeps God’s law with all my heart.
119:35 Make me walk in the path of Your commandments- Ps. 23:3
For I delight in it- True happiness is found in walking in God’s path. To him this path is a path of sheer delight- Estes, 410.
119:36 Incline my heart to Your testimonies- The verb is used in 119:36, 51, 112, 157; 141:4; I Kings 8:58. While he prays for God to incline his heart to Him, the other passages the psalmist inclines his heart toward God. Ps. 51:10. Often our hearts default to evil- Jer. 17:9. While Solomon prayed the prayer of I Kings 8:58, his heart turned to evil in I Kings 11:2-4, 9.
And not to dishonest gain- Ex. 18:21; Jer. 6:13; 8:10; Matt. 6:24; Luke 16:13.
119:37 Turn away my eyes from looking at vanity- Ps. 31:6 uses the word vanity for idols.
The problem in this section is “the wayward heart that wants to obey (34), but can so easily be drawn away to selfish ends (36) and follow the enticements of the eyes (37)” Motyer, 567.
And revive me in Your ways
119:38 Establish Your word to Your word to Your servant,
As that which produces reverence for You- The word produces reverence or fear of God- Deut. 17:19.
119:39 Turn away my reproach which I dread- vs. 22.
For Your ordinances are good.
119:40 Behold, I long for Your precepts
Revive me through Your righteousness-Revive is used in vs. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149, 154, 156, 159, 175. Only God can give Him life.
119:41-48
119:41 May Your lovingkindnesses also come to me, O LORD- “The occurrence of ‘steadfast love’ in vv. 41 is the first of seven (see vv. 64, 76, 88, 124, 149, 159)” McCann, 1170.
Your salvation according to Your word-
119:42 So I shall have an answer for him who reproaches me- God’s lovingkindness and salvation seem to the be the answers to the insults hurled his way. Reproaches is the same word used in vs. 22 and 39.
For I trust in Your word- “Through constant meditation upon them (vs. 45b, 48b), he has learned to trust them (vs. 42b) and to hope in them (vs. 43b)” Miller, 388.“To trust God’s word (vs. 42) is to trust God’s very self, the essence of which God revealed to be steadfast love (see <
“vv. 25-28 describe his internal distress (I-lament), that is, that is the threat of physical and spiritual destruction” Hermenia, 268.
119:25 My soul cleaves to the dust- “Clinging to the dust is a graphic depiction of being in a life-threatening condition (see Ps. 44:25)” Ross, 490.
Revive me according to Your word- revive is used in vs. 25, 37, 40, 88, 107, 149, 154, 156, 159. This “is a prayer for God to renew his vitality” Ross, 490. Lev. 18:5 connects life with keeping God’s law.
The Psalms refer “to YHWH as the God who can give life to the dead (Pss. 30:4; 116:3-4, 8-9)” Hermenia, 269.
119:26 I have told of my ways, and you have answered me- “More than anything else, the time of trouble is to be a time of prayer. These eight verses contain seven prayers” Motyer, 567. “The word (drk), ‘way’ appears five times (vs. 26, 27, 29, 30, 32).
Teach me Your statues- vs. 12
119:27 Make me understand the way of Your precepts- vs. 18. This same word translated make me understandis used in vs. 34, 73, 125, 144, 169. He asks for understanding “that I may learn Your commandments” (73), that “I may know Your testimonies” (125), that “I may observe Your law” (34). God’s enlightening helps the psalmist do all of this. At the same time, God’s enlightening comes from the word itself (104, 130).
So I will meditate on Your wonders- meditate- vs. 15. Wonders connects with vs. 18. “The time of trouble is also a time of special commitment, to fix the mind on His wonderful word” Motyer, 567.Wonders are connected with God’s mighty acts throughout history.
119:28 Strengthen me according to Your word- God revives us (25) and strengthensus (28) by His word.” Ross, 269. The word strengthen “is literally ‘cause me to stand,’ which is reminiscent of the literal meaning ‘resurrection’” McCann, 1169.
119:29 Remove the false way from me- 139:24; Prov. 14:12; 16:25 “The word ‘deceit’ may be ‘falsehood’ or ‘deception.’
And graciously grant me Your law- “Graciously teach is a single word, ‘be gracious.’” Kidner, 424.“The word of God. Is also a means of grace, as it keeps one away from the ways of the world’’ VanGemeren, 865. “It is a happy reminder that God’s law is a good gift and is only the antithesis of grace when it is used to earn salvation” Kidner, 424.
119:30 I have chosen the faithful way- It is a time “to choose and set the heart on his truth” Motyer, 567. The faithful way or way of truth is a stark contrast with the false way of vs. 29. While he has chosen God’s way, he asks for God’s blessing in removing the false way.
119:31 I cleave to Your testimonies- In vs. 25 the author cleaves to dust but here it is God’s testimonies they cleave to. This verb is used of our relationship to the LORD in Deut. 10:20; 11:22; 13:4; 30:20.
O LORD, do not put me to shame!- vs. 6; Ps. 31:1
119:32 I shall run the way of Your commandments- This expresses his eagerness to please God. Running “is another way of suggesting not mere compliance with YHWH’s expectations but living by them enthusiastically and energetically” Estes, 409.
For You will enlarge my heart- Maybe God has deepened his understanding or his happiness. “The motif of ‘widening’ the heart (v. 32b)…is a contrast to the image of ‘distress’ and ‘confinement’ or ‘narrowness’ that, in the lament psalms, describe the external and internal troubles of the petitioner (Cf., for example, Pss. 31:8-9; 118:5)” Hermenia, 269.
Psalm 119
This “is the longest psalm in the collection and the longest chapter in the Hebrew Bible, 176 verses or lines of poetry” Alter, 419. Its size has oft times discouraged serious study. Weiser in the Old Testament Library series views it as wearisome in its repetition of motifs and says it opens the door for legalism, but he offers no commentary on the text- Weiser, 739-741.
“It is recited at the Feast of the Pentecost, the spring festival observed fifty days after Passover, which celebrates the giving of the Torah to Moses at Sinai during the wilderness wanderings” NICOT, 870.
“The psalm is composed of twenty-two stanzas of eight verses. Each of the eight verses of a stanza start with the same letter of the Hebrew alphabet, as the poet works his way from the beginning (aleph) to the end (taw). The acrostic form gives a sense of completion and totality, and to be sure, by the end of the psalm, one feels that the poet has indeed fully covered his subject” Longman, 403. The Torah “applies to everything at every moment, and apart from it, there is nothing worthy be called life” McCann, 1166.
“He refers to God’s law with eight different Hebrew words" Longman, 403. Here are the transliteration of the Hebrew words and the translation of these terms in the New American Standard Bible.
1. tora- law
2. eda-statue
3. piqqud-precept
4. hoq-decree,
5. miswa- command
6. mispat-judgment
7. dabar-word
8. imra-word, promise
"Perhaps these eight words explain why there are eight lines in each stanza, although only five of the stanzas employ all eight words. No stanza uses fewer than six of them” Longman, 403.
The writer of the Psalm is diligently seeking God with all His heart (119:2, 10).Because he loves God, he loves every word out of His mouth. He loves God's words, delights in His statues (119:14, 16, 47). He covets God's words more than great riches (119:14, 72, 127).He seeks to keep, obey God's words (119:1, 2). He wants to keep God's precepts diligently, fully (119:4).
This careful obedience to God leads to praising and thanking God (119:7). It leads to him bursting forth in praise (119:12).
Jesus is the Word made flesh- John 1:1, 14.Even Jesus used the word of God to resist sin- Ps. 119:11; Matt. 4:1-11; Luke 4:1-13.
“The psalm (may have) originated in victory celebrations of Israel’s king and people (cf. II Chron. 20:27). Later it was probably used in periodic commemoration of God’s past goodness to the Davidic dynasty” Laymen, 684. “The ‘I’ standing collectively for Israel, verses 5-14, 17-19, 21, and 28 seem to portray a great deliverance which has come to a king, possibly David himself. There are similar sentiments in Psalm 18” Miller, 381. “It is best to see this as a corporate thanksgiving, although an individual leads in expressing gratitude on behalf of himself and the whole congregation” Longman, 399. “The psalm uniquely combines corporate hymnic praise (vv. 1-4, 22-24, 29), individual thanksgiving (vv. 5-18, 21, 28); processional liturgy of entering the temple gates and processing to the altar (vv. 19-20, 26-27). It alternates between referring to Yahweh in the third person and addressing him in the second person” Broyles, 438. This was “perhaps as an entrance liturgy into the temple in Jerusalem, in much the same way that Psalms 15 and 24 may have been used” NICOT, 864.
118:1-4 Give thanks to the LORD for His lovingkindness is good
118:1 Give thanks to the LORD, for He is good- I Chron. 16:34; II Chron. 5:13; 7:3; 20:21; Ps. 106:1; 107:1; 136:1; Jer. 33:11; Ezra 3:11
These same three groups, Israel, the house of Aaron, and those who fear the LORD, were mentioned in 115:9-13. See a similar list in 135:19-20
**118:5-9 The Speaker’s (the King’s) testimony of being rescued by God
118:10 All nations surrounded me- Verses 10-12 all begin with the same thought. The nations surround God’s people. The word surround is used 4 times in these 3 verses. The image of all the nations gathering against God’s people appears in Psalms 2, 46, 48; Isaiah 29:1-8; Ezekiel 38-39; Zech 14:1-9.** “We are reminded of the world’s furious hostility to the city of God” Kidner, 413-414.
In the name of the LORD I will surely cut them off- “The Hb. verb here is elsewhere translated ‘I circumcised them’!” Broyles, 441. 118:15-18 The right hand of the LORD does valiantly 118:19-21 He enters God's gates with thanksgiving 118:22-29 God made the rejected stone the chief corner stone**.
Psalm 118 and the Exodus
118:14, 21 Quote Exodus 15:2
118:15-16 right hand of the LORD- Exodus 15:6, 6, 12
118:23 marvelous- wonders in Exodus 15:11
118:24 The day- Exodus 14:13
118:28 I will extol You- Exodus 15:2
Psalm 118 and Jesus
118:26 Matthew 21:9; Mark 11:9; Luke 19:38; John 12:13
118:22 Matthew 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; I Peter 2:7
118:17-18** were some of Jesus' last words ever and they anticipate HIs resurrection.
“It is not only the shortest psalm in the collection but also the shortest chapter in the Bible” Alter, 414; Longman, 398. It is 27 words in the NASB and 28 in the ESV. In Hebrew it is only 17 words. “Many Hebrew mss.attach it to Ps. 116….Other Hebrew mss. join the psalm to Ps. 118” Allen, 117.
The basic structure of a song of praise is simple. It begins with a call to praise (vs. 1). Then the word translated for or because introduces the reason for praise (lines 1 and 2 of vs. 2). Last, there is a final call to praise (line 3 of vs. 2).
“Underlying this invitation is the conviction that the God of Israel is the God who rules the world” McCann, 1150.
117:1 Praise the LORD, all nations- Other psalms, like Psalm 96:3, speak of praising God among the nations, but here all the nations and all peoples are called to praise God- Alter, 414.
Laud Him, all peoples!- “This verb appears to be an Aramaic word for ‘praise, laud’; and unless it was also Hebrew but not used much in the psalms, it may indicate that the Psalmist chose it to address the nations since Aramaic was spoken in the non-Israelite world and became the dominant language at the time of captivity” Ross, 435. The word is used 11 times in the OT: **I Chron. 16:35; Pss. 63:3; 65:7; 89:9; 106:47; 117:1; 145:4; 147:12; Prov. 29:11; Ecc. 4:2; 8:15.
117:2 God’s lovingkindness is described as ‘great.’ The word ‘great’ can refer to victory on the battlefield. For example, it is used twice in Exodus 17:11 in the description of Israel’s battle with Amalek. Also see the word in military contexts in I Sam. 2:9; II Sam. 1:23; 11:23. The word is used for the flood waters prevailing- Gen. 7:18-20 – our iniquities prevailing- Ps. 65:3- God’s blessings- Gen. 49:26- His lovingkindness- Ps. 103:11. “The Hebrew root is often used to indicate the power of a military conquer. Here it also affirms that God conquers the world, but that God does so by the power of His faithful love” McCann, 1150.** God’s lovingkindness has triumphed; it has prevailed.
Lovingkindness and truth are accompanied by each other in Ex. 34:6; Ps. 25:10; 36:5; 40:10; 57:10; 85:10; 86:15; 89:14; 92:2; 98:3; 100:5; 108:4; 115:1; 138:2
And the truth of the LORD is everlasting- The emphasis of the second line can be summed up by saying that God’s plans and promises are as fresh and intact now as on the day that they were made; and they will remain so” Kidner, 412. His love and truth know ‘neither measure nor end” Allen, 118.
God’s lovingkindness and truth were dramatically demonstrated in the exodus and the events surrounding it. God revealed Himself to Moses as “abounding in lovingkindness and truth” (Exodus 34:6). “Their history was a monument to the greatness of His loyal love, for it was full of instances of loving, protecting, delivering, pardoning grace” Allen, 118. As Israel sang Psalm 117 at Passover, they remembered God’s lovingkindness and truth in the exodus. God’s dealing with Israel are a cause for universal praise among all nations and an attraction to all nations to worship such a God.
Psalm 117 and Jesus
The crucifixion/resurrection of Jesus is the ultimate display of the LORD’s lovinkindness and truth. In the cross, God’s lovingkindness and truth have triumphed, prevailed, and conquered the ruthless enemies of sin and death. The cross serves as a call for all nations to worship Him (John 12:32; Phil. 2:5-11; Rev. 5:8-14).
Interestingly, as brief as Psalm 117 is, it is quoted in the New Testament. In Romans 15:8-12 Paul quotes from several OT passages (Rom. 15:9/ Psalm 18:49; Rom. 15:10/ Deut. 32:43; Rom. 15:11/Psalm 117:1; Rom. 15:12/Isaiah 11:10) to show God’s desire has always
A few notes
“The Septuagint and Vulgate treat this as two psalms, the second of them beginning at verse 10 (but some Heb. MSS make a similar break after verse 11).” Kidner, 407.
“He has come now to the temple to tell the whole assembly what has happened, and to offer God what he had vowed to Him in his extremity” Kidner, 407.
“The situation was one of deadly threat (3, 8, 15), brought about by human deceitfulness (11) and personal lack of discernment (6)” Motyer, 563. “Either the psalmist has been delivered from what appeared to be a fatal illness (vss. 2, 8) or from false accusers (vss. 10-11) who plotted his death. Out of gratitude for his deliverance, he thanks God publicly so that others may share in his joy and faith” Miller, 378.The Psalm is “far from wallowing in personal details, (and) focus(es) attention on what God has done” Laymen, 683.
“Such psalms as this, once written down, would help many another person to find words for his own public thanksgiving” Kidner, 407.
116:15 Precious in the sight of the LORD- “Precious could mean either ‘highly valued’ or, in a less happy sense, ‘costly’” Kidner, 410. “Precious here means costly (cf. Ps. 72:14; I Kings 5:17; 7:9-11)” Miller, 380. II Kings 1:13-14; Prov. 20:15.
Is the death of His godly ones- “The death of the devout costs Yahweh dear” (cf. Mt. 10:29-31; and in ultimate terms, Jn. 10:28f.)” Kidner, 411.“The death of a saint is not something the LORD considers as cheap” BK, 877.
“Verse 15 has puzzled commentators for millennia. Most versions follow closely the translation of the 1611 Authorized Version: ‘Precious in the sight of the LORD is the death of His saints.’” NICOT, 861. What does this verse mean? “The death of his saints, ‘his beloved,’ is like a precious jewel which he bestows- precious to him and them because at death he receives them home. In this sense, death is the final and greatest earthy blessing of God on His people” Motyer, 564. Phil. 1:20-23; Rev. 14:13.
On the other hand, this passage can be understood another way. The NET translation has “The LORD values the lives of his faithful followers.” “The word usually translated as ‘precious’ is from the Hebrew root yaqar, which means ‘be dignified, honorable, heavy, valuable.’ It occurs nine times in the book of Psalms (36:7; 37:20; 45:9; 49:8, 12, 20; 72:14; 116:15; 139:17)” NICOT, 861. “He has learned by experience that the premature death of God’s people ‘costs Yahweh dear’ (JB; cf. 72:14) and that He is quick to avert such a tragedy” Laymen, 684. “As translated by the NIV, verse 15 seems strange and out of context, appearing to say that God delights in the death of His faithful servants....The psalmist is one of God’s faithful servants, and God had just saved him from death” Longman, 397. “The NIV and the NRSV make v. 15 sound as if God welcomes the death of the faithful, but the whole point of the psalm is that God will life and works to make life a reality” McCann, 1149. God “does not lightly permit adversity (‘death’’ vs. 3, 8) or an early death (cf. 79:11; 102:20). They are ‘precious’ (cf. 72:14) to Him” VanGemeren, 728. On the same page, VanGemeren, 728, refers to a study by John A. Emerton “The death of His beloved creates sadness to our Lord.” “The psalmist has learned by experience how reluctant Yahweh is to allow the premature death of those united to Him in a covenant relationship, and how quickly He rushes to avert such a tragedy (cf. Ps. 72:14)” Allen, 115.
115:2 Why should the nations say, Where, now, is their God?- 42:3, 10; 79:10; Joel 2:17; Micah 7:10 This question may be “motivated by the fact that the Lord had no idol who represented His presence” Longman, 393.
115:4 the work of man’s hands- Psalm 135:15-18. The word work in vs. 4 is the noun from the verb translated do in vs. 3. The participle is used in vs. 8 to those who make idols. In vs. 15 God is Maker of heaven and earth. “There is no spiritual force or reality behind the idol; it did not represent an invisible ‘god’; it had no more reality than its material craftsmanship (4-7; Is. 40:18-25; 41:5-7)” Motyer, 563. 115:8 Those who make them will become like them- II Kings 17:15; Jer. 2:5; Rom. 1:18-32. “This is truly ‘their end’, as Psalm 73:17 puts it, in contrast to that of the righteous, whose God is theirs ‘for ever’ (73:26)” Kidner, 405. “False worship is not innocent but demoralizing, and ultimately the worshipers will perish with their perishable idols” VanGemeren, 721.
Everyone who trusts in them- Similar sections of Scripture appear in Isaiah 40:18-20; 41:14-29; 44:9-20; 45:14-17; 46:1-7; Jer. 10:1-16; Hab. 2:18-19. Calling of such lifeless gods does not work**- Deut. 32:37-38; Judges 10:11-14; Jer. 2:27-28.
115:18 But as for us, we will bless the LORD- “The ‘we’ in v. 18 is emphatic, as if the community of God’s people wants to distinguish itself as sharply as possible from those who make and trust in other gods” McCann, 1145. “To bless the LORD is natural response to His blessing (Eph. 1:3)”** Laymen’s, 683.
How does this relate to the Exodus?
115:4-8 The Exodus was God’s judgment on the gods of Egypt- Ex. 12:12; Num. 33:4.115:1 The Exodus was not to promote the people but to glorify God- Exodus 9:16; Ezek. 20:7-9.
115:1 God’s lovingkindness and truth demonstrated in the Exodus- Exodus 34:6-7.
How is this fulfilled in Jesus?
115:1 God saves us in a way that brings Him glory- Galatians 6:14
115:1 The cross is the ultimate display of God’s lovingkindness and faithfulness.
115:2 Where is your God? On the cross. Yancey illustration.
115:17 Think of this as being a song that Jesus would have sung with the disciples in the upper room- Mt. 26:30; Mk 14:26.
“This psalm celebrates the deliverance of God’s people at the exodus- a fitting song to be sung at Passover which was instituted at that time (Ex. 12)” BK, 876. “This is a hymn, but a unique one. It contains no imperative call for worship.” Broyles, 426. This psalm is “a fierce delight and pride in the great march of God gleams through every line of this poem” Kidner, 402-403.
“The psalm celebrates God’s deliverance from bondage in Egypt- vs. 1, 3, 5, His provision during the wilderness wanderings- vs. 8, and Israel’s entry into the promised land- vs. 3, 5” Longman, 392.
Psalm 114 and its place among Psalm 113-118. “Psalm 114 is somewhat unique in this collection of psalms. First, it does not contain the words hallelujah that are characteristic of this group of psalms. Since Psalm 113 both begins and ends with the words, and Psalm 115-117 end with them, some suggest that the final hallelujah of Psalm 113 should be transposed to the beginning of Psalm 114. The final psalm in this collection, however, Psalm 118, also does not have the expression, either at its beginning or end, so the missing hallelujah in Psalm 114 should not be viewed as problematic” NICOT, 850. “Psalm 114 is classified as a community hymn, but it lacks the usual words of invitation to worshippers to join in reciting the hymn” NICOT, 850.
How does the Psalm look back at the Exodus?
114:1 Egypt, strange language
114:2 His sanctuary- Exodus 15:13, 17
114:3, 5 Crossing the Red sea- Exodus 14:21-31
The Jordan River divided- Joshua 3-4
114:4, 6 Mountains and hills skipped- Exodus 19:18; 20:18-21
114:8 Water from a rock- Exodus 17:1-7; Num. 20:2-13; Deut. 8:15
How does the Psalm look forward to Jesus’?
114:1 “Out of Egypt I have called My Son” in Hosea 11:1; Matt. 2:14-15. The OT Exodus foreshadows a greater exodus in Jesus.
114:2 His sanctuary- Jesus is in John 1:1, 14, but God’s people His dwelling place in I Cor. 3:16; Eph. 2:19-22.
114:4, 6 Word used for lambs in Greek translation used in Revelation over 20 times of Jesus.
114:4, 6, 7 Earth quaked Matt. 27:51; 28:2 at the death and resurrection of Jesus
114:8 Jesus placed in rock- Matt. 27:60; Mark 15:46- but the living water came out from the rock. Jesus was the Rock I Cor. 10:4.
“The New Testament frequently applies this concept to God’s people, the church (see I Cor. 3:16-17; 6:19-20; II Cor. 6:16; Eph. 2:21)” Willis, 70.
“That Jesus’ life and ministry follow the pattern of the exodus, wilderness wanderings, and conquest reminds us that, just as Israel looked to their past for hope, we are to look to the death and resurrection of our Passover Lamb, for the confidence to live in an uncertain present” Longman, 392.
“This is the first of six psalms collectively known as the hallel that are recited in synagogues during the festival service” Alter, 403. Psalms 113-118 are the Egyptian Hallel. “Psalms 113-114 are sung before the Passover meal and Psalms 115-118 after it. These psalms are also sung at the feast of Pentecost, Tabernacles, and Dedication (Hanakuah, or Lights)” Miller, 373. These psalms were “used at all major festivals but especially the beginning and conclusion of the Passover” McCann, 1138. Sometimes we stress Passover for that was the time at which Jesus sang these songs: Matthew 26:30 and Mark 14:26.
It is “also an appropriate culmination to Psalms 111-112. Like Psalm 111, it articulates God’s sovereignty (see below on vv. 1-4; see also 111:2-6, esp. v. 4, which recalls the exodus) and it offers an especially appropriate response to the exclamation of 111:9c (See ‘name’ in 111:9c; 113:1-3). Furthermore, like Psalms 111-112, Psalm 113 asserts that God’s power is manifested in gracious, compassionate provision for the poor (See Ps. 111:4-5a, 112:9a; 113:7-9)” McCann, 1138.
Psalm 113 is an appropriate introduction to Psalms 113-118. Of the Psalms known as the Egyptian Hallel only the second one, Psalm 114, “speaks directly of the Exodus” Kidner, 401.
113:1-3 Praise the LORD- all places and at all times
113:4-6 The LORD is exalted above all
113:7-9 The LORD lifts the needy to sit with princes
Jesus and Psalm 113
“There was more relevance in these psalms to the Exodus- the greater Exodus- than could be guessed in Old Testament times” Kidner, 401.
“Verses 7 and 8 anticipate the great downward and upward sweep of the gospel, which was to go even deeper and higher than the dust and the throne of princes: from the grave to the throne of God (Eph. 2:5f)” Kidner, 402. Psalm 113 speaks only of lifting the poor but Luke 1:52 also speaks of God bringing down the mighty.
“The psalm gives hope to the socially vulnerable, the poor and childless woman. In terms of the latter, the Old Testament narratives are full of stories of God opening the wombs of barren women: Sarah (Gen. 11:30; 21:1-5), Rebekah (25:21), Rachel (30:22), Samson’s mother (Judges 13:2-3), Hannah (I Sam. 1:2), the Shunnamite (II Kings 4:16), Elizabeth (Luke 1:7). Of these, the story of Hannah deserves special mention, because, after she gives birth to Samuel, she praises God in a song that shares a number of elements with Psalm 113 (I Sam. 2:1-10)” Longman, 390.
Mary’s song celebrates God lifting up the humble- Luke 1:46-56. “Hannah’s joy became all Israel’s; Sarah’s become the world’s. And the song of Hannah was to be outshone one day by the Magnificat” Kinder, 402. “The story of God’s care for Hannah becomes a model for God’s care for Israel, memorialized in the Passover celebration” NICOT, 849.
Jesus sang the Egyptian Hallel in Matthew 26:30 and Mark 14:26.
Vs. 6 anticipate Philippians 2:6-8 “What amazing condescension was it for the Son of God to come from heaven to earth, and take our nature upon him, that He might seek and save those that are lost” Matthew Henry’s Concise Commentary, 547.A noun is used in the LXX of Psalm 113:6 but the corresponding verb in Greek is used in Philippians 2:8.
I Corinthians 1:18-31 God humbles the mighty and exalts the lowly through the gospel.
Matthew 23:12; Luke 14:11; 18:14 Humble himself will be exalted and exalt himself will be humbled.
Matthew 19:30; 20:16; Luke 13:30 The first will be last and the last first.
Ephesians 1:20; 2:6 God raised
This "is a wisdom poem based on the nature of God set forth in Psalm 111” Miller, 372.It is an acrostic as Psalm 111. “Like the preceding psalm, this one is also an acrostic in which every colon begins with a successive letter of the Hebrew alphabet, again indicating order and complete coverage of the topic” Longman, 387. This psalm “anticipates the exaltation of the righteous and the grievous destruction of the wicked” BK, 875. “Psalm 111 celebrates God’s grace, this one commends the good works which are its intended corollary” Laymen’s, 681.
The same vocabulary that appear in Psalms 111 and 112 show how linked these Psalms are.
Upright- 111:1, 8; 112:2
Delights- 111:2; 112:1
Righteous- 111:3; 112:3, 9
Gracious and Compassionate- 111:4; 112:4
Remembered- 111:4; 112:6
Give- 111:5; 112:9
Forever- 111:5, 8, 9; 112:6
Fear- 111:5, 10; 112:1, 7, 8
Justice- 111:7 or judgment- 112:5
Upheld- 111:8; 112:8
Psalm 112 also has similarities to Psalm 1. It “begins and ends with exactly the same words that open and close Psalm 1, ‘happy’ and ‘perish’” McCann, 1136.
“They are vivid reminders that faithfulness to God and to God’s purpose is not a guarantee of success and security as the world defines these concepts. Happiness and security are derived not by conformity to the standards of the world but by transforming ourselves to be like God” McCann, 1137.
Jesus and Psalm 112
The righteous man gives and lends- 112:5, 9 and Jesus gave the greatest gift of all- John 3:16; I John 3:16; 4:9-10.
Jesus’ giving is because He is gracious and compassionate. The cross reflects this more clearly than any other event- 112:4, 5
His righteousness endures forever. His sacrifice on the cross is always remembered- 112:3, 9
He is the Light of the world- 112:4; John 8:12
He will Never be shaken- 112:6; Acts 2:25-28 and its quotation of Psalm 16:8-11.
Psalms 111 and 112 are connected in their subject matter and vocabulary. “Both are acrostic containing twenty-two lines, each succeeding line beginning with the following letter of the Hebrew alphabet. Psalm 111 describes God as reflected in His works, and Psalm 112 the man who fears God and properly responds to Him. Some of the phraseology used in Psalm 111 to describe God is repeated in Psalm 112 to describe the God-fearing man” Miller, 370. “Psalm 111 focuses primarily on God’s work, Psalm 112 focuses on human response and consists of a description of the happiness of those who fear the Lord” McCann, 1133. “Each half line or verset begins with a different letter of the alphabet in sequence. Most of the lines begin with either a noun or an adjective exhibiting the appropriate alphabetic character in the initial letter.” There are eight (8) acrostic Psalms in the Psalms- Alter, 399.
111:1 Praise the LORD!!- 112:1; 113:1 will begin the same way.Only Ps. 111 and 112 begin with Praise the LORD but do not end with it- VanGemeren, 702. “The initial Hallelujah stands outside this acrostic schemes” Laymen’s, 681. The Psalm begins and ends with praise .
111:2 “This verse was well-chosen to grace the entrance of the Cavendish Laboratory in Cambridge, the scene of some fundamental physical discoveries. But while this verse is God’s charter for the scientist and artist, verse 10 must be it partner, lest ‘professing to be wise’ we become fools, like the men of Romans 1:18-23” Kidner, 397.
111:3 Splendid and majestic is His work- Ps. 21:5; Job 40:10 work is singular.
And His righteousness endures forever- “The next psalm boldly reproduces part of this verse and of the next two in its portrait of a godly man (see on **112:3, 9)
111:4 The LORD is gracious and compassionate- Exodus 34:6-7; Num. 14:18; Ps. 86:5, 15; 103:8; 145:8
111:5 He has given food to those who fear Him- Ps. 132:15; 136:25; 145:15; 146:7; Matt. 6:31-33.
111:6 In giving them the heritage of the nations-** This seems like a specific reference to God giving Israel the land of Canaan.
111:7 The ‘precepts’ also reveal the nature of the covenant God. The word of God was not a burden. It was to give order to God’s people, that they might reflect the nature of their King in their national existence” VanGemeren, 704.
111:10 The fear of the LORD is the beginning of wisdom- Prov. 1:7; 9:10; Ecc. 12:13; Job 28:28. “True reverence is in fact the starting point for an ability to cope with life’s meaning and problems” Laymen’s, 681.
“In the second century, Jewish teachers applied it to Hezekiah (Justin Martry, Dialogue with Trypho, 33, 83)” Lewis, Matthew 14-28; 108.
110:1 seems quoted or alluded to in Matt. 26:63-64; Mark 16:19; Acts 2:34-35; 5:30-32; 7:55-56; Rom. 8:34; I Cor. 15:25; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12-13; 12:2; I Peter 3:22.
Lessons from this section Mark 12:35-37 paralleled by Matthew 21:41-46; Luke 20:41-44
“Psalm 110 is the psalm most frequently quoted and alluded to in the New Testament. See also Matt. 22:44; 26:64; Mark 14:62; (16:19); Luke 20:42-43; 22:69; Acts 2:34-45; Romans 2:5; 8:34; 11:29; I Cor. 15:25; Eph. 1:20; Col. 3:1; Heb. 1:3; 5:6, 10; 6:20; 7:3, 11, 15, 17, 21; 8:1; 10:12-13; 12:2” Brooks, Mark, 200. Psalm 110:1 is quoted 14 times in the NT- NICOT, Psalms, 838.
22:41-46
What are we told about Psalm 110, from Mark 12:35-37; Matt. 22:41-46; Luke 20:41-44?
1. David is the author of Psalm 110
Jesus affirms this in Mark 12:36, 37- αυτος Δανιδ- David himself. The same point is made in Matt. 22:43 and Luke 20:42. “Jesus first affirmed the Davidic authorship of Ps. 110, something that is usually denied by modern scholarship” Brooks, Mark, 200.
2. David speaks by inspiration
In Mark 12:36 εν τω πνευματι τω αγιω- in the Holy Spirit. Matt 22:43 says, “in the Spirit.”
These are not simply David’s words but God’s words. The same point is made about David and the Psalms in Acts 1:16; 4:25-26. “Jesus attributes a statement of Psalm 110:1 to David, inspired by the Spirit (cf. II Sam. 23:2)” Lewis, Matthew, 107.
3. Psalm 110 speaks of the Messiah
David himself calls Him- Mark 12:37; also see Matt. 22:43; Luke 20:44.
This interpretation of Psalm 110 is assumed as common ground between Jesus and the scribes- Mark 12:35; and Pharisees- Matt. 22:41.
Acts 2:33-35 quotes Psalm 110:1 and stresses that is not David who ascended into heaven but that this is fulfilled in the Messiah/ the Christ.
4. The Messiah is David’s Lord
David himself calls Him “Lord”- Mark 12:37; see also Matt. 22:44; Luke 20:44.
The OT gives abundant evidence that the Messiah will be of the line of David- II Sam. 7:11-16; 22:51; Psalm 18:50; Isaiah 9:6-7; 11:1-9; 16:5; Jer. 23:5-6; 30:8-9; 33:15, 17, 22; Ezek. 34:23-24; 37:24; Hosea 3:5; Amos 9:11. The gospel of Matthew especially emphasizes Jesus as the Son of David- Matthew 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9, 15.
The point is not to deny that the Messiah is the “son of David” but to state that answer is incomplete. He is both David’s son and David’s Lord. “The startling fact that David spoke of a king as ‘my lord’ was pointed out by Christ, who left His hearers to think out its implications, and His apostles to spell them out” Kidner, 393.
“The first Lord is God; the second is the Messiah. In Greek speech the slave described his master as my lord: the underling described his superior in the same way. The king, however, is at the top of the ladder. Whom could he describe in the phrase? A father does not address his son as ‘my Lord.’ The figure David addressed must be his superior; how then is He David’s son? None could answer. Nor is there an answer short of a knowledge of the divine nature of the Messiah of which they know nothing” Lewis, 107-108.
5. Psalm 110 expresses the relationship between the LORD/God and the Messiah/Christ
The Messiah is a distinct “person” from the LORD- Mark 12:36; Psalm 110:1 “The LORD- YHWH- said to my Lord- Adonai.”
He has a special relationship with the LORD-
The Psalm is based on the two decrees in vs. 1 and vs. 4.
Every word of vs. 1 will prove important and two different words for Lord are used.
Notice the use of "right hand" in vs. 1 and vs. 5.
Melchizedek only appears in the OT elsewhere in Genesis 14:18-20.
Melchizedek is king and priest.
He blessed Abram.
Abram paid tithes to him.
The psalm gives different words to refer to the foes or enemies.
It shows us the victory over these foes is complete.
The victory is because of the LORD.
Some have described this as the longest sustained imprecatory prayer.
A Psalm of David
109:1-5 He describes his mistreatment at the hands of others
They spoke against him constantly- vs. 2, 3, 4. They lied about him- vs. 2. They spoke words of hatred- vs. 3. He did good to them, but they did evil to him- **vs. 5.
109:6-20 He prays that judgment may fall on them.Notice how many of these judgments he requests tie to the concept of lex talionis, the punishment fitting the crime.
vs. 6 accuser- They acted as his accusers (vs. 4) so may an accuser stand at his right hand.
vs. 7 guilty- This word is translated wicked (vs. 2, 6). Since they are wicked, may they be found to be wicked (guilty). vs. 9 prays for his death but he has put others to death (vs. 16). This is what God warned would happen in Exodus 22:22-24; Prov. 22:22-23.
vs. 12 Let none show lovingkindness to him because he did not remember to show it to others (vs. 16).
vs. 17** "He also loved cursing, so it came to him; and he did not delight in blessing, so it was far from him."
The fact we see so many instances of this, lead us to think that the curses called down upon this wicked are the same things he inflicted upon others.
109:21-31 God's intervention changes everything
vs. 21 But You, O God, the LORD
vs. 22 David acknowledges he is afflicted and needy and desperately in need of God's help.
vs. 27 He prays for God to deliver him in such a way that all know that it is God's work.
vs. 30-31 He promises to praise God, who stands at the right hand of the needy. See right hand in Pss. 109:6 and 110:1.
This Psalm combines sections of Psalm 57:7-11 and Psalm 60:5-12.
Psalm 57 and Psalm 60 are in their titles tied to specific circumstances in the life of David. There are some 13 Psalms that do this and these are two of them.
This Psalm stresses
108:3 Giving thanks to the LORD
108:4 God's lovingkindness and faithfulness
108:7-9 God's complete sovereignty over Israel and their neighbors
108:11-13 God alone is responsible for victory. Trust in men is vain- **Jer. 17:5-8.
The Psalm foreshadows the salvation Jesus gives
108:8 Judah the leader- Heb. 7:14
108:5 Be exalted- John 3:14; 8:28; 12:32-33
108:4** The cross is the ultimate display of His lovingkindness and faithfulness.
Give thanks to the LORD for He is good for HIs lovingkindness is everlasting.
107:1-3 is an answer to Ps. 106:47
107:4-32 Four stanzas that follow a standard procedure. The 2 and 4 lines are refrains in this Psalm.
1. There is a statement of a specific problem (107:4-5, 10-12, 17-18, 23-27).
2.Then they cried out to the LORD in their trouble, He delivered them out of their distress (107:6, 13, 19, 28).
3. A specific act of deliverance from the specific problem mentioned (107:7, 14, 20, 29-30).
4. Let them give thanks to the LORD for His lovingkindnesses and for His wonders to the sons of man (107:8, 15, 21, 31).
Thecongregation is called to thank and praise God for His deliverances (107:9, 16, 22, 32).“Jesus does the same kind of things that God does in the four narrative illustrations: feeding the hungry in the wilderness (Mark 6:30-44; 8:1-10; Luke 1:53), liberating those bound by demonic powers (Mark 1:21-28; 3:20-27; Luke 4:16-21), healing and forgiving the sick (Mark 2:1-12), stilling storms at sea (Matt. 8:23-27; Mark 4:35-41)” McCann, 1119.
107:4-9 “Lostness, hunger, thirst and exhaustion are all figures which our Lord was to employ in relation to His self-offer as the Way, the Bread and Water of life and Giver of rest. The scene in this stanzaunites all aspects of salvation and crown them with that of a city to dwell in; a climax without which the rescue, at either level of meaning, would be little more than first aid. The New Testament is full of it: cf., e.g., Eph. 2:11ff; Heb. 12:22ff; Revelation 21 and 22” Kidner, 384
Vs. 9 satisfied in the Greek is used in the feeding of the 5000 (Mark 6:42; Luke 9:17; John 6:26) and the feeding of the 4000 (Matt. 15:33, 37; Mark 8:4, 8) with John 6:35
Filled in vs. 9 is usedin John 6:12 in the feeding of the 5000.
107:10-16 “Jesus applies the Isaianic passages to the his own role of setting men free from the prison house of sin (Lk. 4:18-21; Isa. 61:1-2)” Miller, 362.
Prisoners released in Acts (5:17-26; 12:1-11; 16:25-34) are a picture of those who are freed from the prison of sin.
107:10, 14 shadow of death- Lk. 1:79
107:17-22 Raising up the sick from their bed
107:20 He sent His word- Matt. 8:8
Vs. 29 with Mark 4:35-41; Matt. 8:23-27; Luke 8:22-25
107:23-32 Matt. 8:23-27; Mark 4:35-41
107:30 brought to their desiredhaven**- John 6:21
107:33-38 The God of reversals
107:43 The psalm ends on a note of wisdom**
This episode of Psalm 106 begins with verse 24.
Nine portions of Israel's history and Israel's Scriptures are used to stress Israel's unfaithfulness and God's mercy in spite of their sin.
106:6-12 The events in Egypt and at the Red Sea- **Exodus 14-15
106:13-15 The lusting or craving for quail in the wilderness- Numbers 11
106:16-18 The rebellion of Dathan and Abiram- Numbers 16
106:19-23 The worship of the calf at Mt. Horeb- Exodus 32
106:24-27 The spies discourage the people from taking the land- Num. 13-14
106:28-31 The idols of Baal-peor- Num. 25
106:32-33 The rebellion at the waters of Meribah- Num. 20:2-13
106:34-39 The failure of Israel to drive out the Canaanites- Josh. 15:63; 16:10; 17:12-13; Judges 1:27-36
106:40-46 The time of the Judges where the people sink down into sin yet God deliveres them time after time- Judges 3:7-16:31.**
This psalm is a twin to Psalm 105 but a fraternal twin and not an identical one.
The emphasis on Psalm 105 is on God's goodness and mercy to Israel. The emphasis in Psalm 106 is on the wickedness and sinfulness of Israel. God's grace is even more amazing in light of Israel's sin and Israel's sin looks even more hideous against the background of God's lovinigkindness.
Praise the LORD is an inclusion in vs. 1 and vs. 48. How can a psalm that stresses Israel's sin be a reason for praise. The thought of the gracious and merciful God underlines every section whether it is mentioned specifically or not because it is the reason that God does not give up on the people.
Nine portions of Israel's history and Israel's Scriptures are used to stress Israel's unfaithfulness and God's mercy in spite of their sin.
106:6-12 The events in Egypt and at the Red Sea- **Exodus 14-15
106:13-15 The lusting or craving for quail in the wilderness- Numbers 11
106:16-18 The rebellion of Dathan and Abiram- Numbers 16
106:19-23 The worship of the calf at Mt. Horeb- Exodus 32
106:24-27 The spies discourage the people from taking the land- Num. 13-14
106:28-31 The idols of Baal-peor- Num. 25
106:32-33 The rebellion at the waters of Meribah- Num. 20:2-13
106:34-39 The failure of Israel to drive out the Canaanites- Josh. 15:63; 16:10; 17:12-13; Judges 1:27-36
106:40-46 The time of the Judges where the people sink down into sin yet God deliveres them time after time- Judges 3:7-16:31.**
This is a historical Psalm. We studied Psalm 78 previously and it has two points. God's goodness to Israel and Israel's sin against God.
This psalm emphasizes only God's goodness to Israel. Psalm 106 will emphasize Israel's sin against God. Israel's sin looks all the more evil in contrast to God's goodness and God's grace to Israel looks all the more amazing against Israel's sin.
105:1-7 A call to Israel to praise God.
vs. 5 calls Israel to remember God's miracles or marvels. This is little to ask since God remembers Israel in vs. 8, 42.
105:8-15 God's promises to Abraham, Isaac, and Jacob
105:16-22 God sent Joseph ahead to prepare for the famine
105:23-25 From Joseph's death until Israel's slavery
105:26-38 God sending Moses and Aaron and the plagues on Egypt as acts of God's mercy to Israel.
105:39-45 God guides Israel throughout the wilderness to the promised land.
God kept His covenant and gave Israel the land (105:11, 44).
vs. 45 All of this should lead Israel to obey God and praise His name.God's promises to Abraham have their ultimate fulfillment in Abraham- Matt. 1:1; Acts 3:25-26; Gal. 3:26-29.
The Psalm, as the one before it, begins and ends with "Bless the LORD, O my soul!" 104:1, 35.
The Psalm speaks of God's work in creation and nature. All of this is to motivate us to praise God.
The idea of pantheism is that God is to be equated with the forces of nature. This psalm speaks of a God who is transcendent, who is far greater than the world He has made.
He is clothed in "splendor and majesty" in 104:1. He is covered in light- 104:2; I Tim. 6:15.He created the moon and the sun- 104:19. The sun and moon are not worthy of worship, but are held in the hand of the God who made them.
The idea of deism is that God created the world but is not intimately involved with man and the rest of Creation. This psalm presents a God who is deeply involved in creation. He sends forth springs in the valleys (104:10); He causes the grass to grow (104:14); He plants the trees (104:16). Even the mightiest of beasts depends upon Him for sustenance (104:21, 26-27).All of this leads us to praise God- 104:1, 24, 33, 34, 35
This psalm is an inclusio, beginning and ending with the same words- 103:1, 22.
It is a David's call to himself to bless the LORD with all that is within Him.
Vs. 3-5 describes God's benefits
1. He forgives all your sins
2. He heals all your diseases
3. He redeems your life from the pit
4. He crowns you with lovingkindness and compassion
5. He satisfies you with good things
vs. 9-10 Tell us what His love means by telling us what it will not do
1. He will not always contend
2. He will not keep His anger forever
3. He does not deal with us according to our sins
4. He does not reward us according to our iniquities.
vs. 11-13 Three ways to describe the richness of God's love and forgiveness1. Veritical- as high as heavens are above the earth
2. Horizontal- as far as the East is from the West
3, Relational- Just as a father has compassion on His children
How does Jesus fulfill Psalm 103?1. He forgives our sins and heals our diseases- 103;3; Mark 2:1-122. He redeems our life from the pit- 103:4 resurrection
3. The cross is the ultimate illustration of the love of God described in vs. 8-134. The LORD's love is from everlasting (Eph. 1:4) to everlasting (I Thess. 4:17).
The heading for this is unique. It describes a specific situation in which the psalm can be prayed. It mentions no individual or group generally associated with the psalm nor any musical terms.
102:1-2 An urgent call for God to hear his prayer
102:3-11 His crisis. He is overwhelmed by life's brevity, pain, his suffering and loneliness. God's anger seems behind it all.
102:12-22 But You... God's eternity (12, 24, 25, 26, 27) is an answer to man's brevity.
102:23-24 He once again focuses on his individual crisis.
102:25-27 The LORD's eternity will outlast the heavens and earth. Hebrews 1:10-12 will quote these verses as being fulfilled in Jesus.
This is usually considered a Royal Psalm. In the Book of Common Prayer of the Church of England, Psalm 101 is prescribed for use at the anniversary of the monarch’s ascension- Allen, 8; Goldingay, 139
The Psalm describes the kind of person the king longs to be and who he hopes to surround himself with. The people we surround ourselves with influence us for good or evil and the people the king surrounds himself with influence the whole nation.
David's high aspirations were not realized in his personal life. His personal failures had a negative impact on the whole nation (II Sam. 11-12; I Kings 1:5-6).
Jesus and Psalm 101
“No clear echo of Ps. 101 occurs there, but ultimately the Christians will view the psalm in light of Isa. 11:1-5. It becomes a testimony to the One, who did all things well (cf. Heb. 4:15; 5:7), who, endued with the spirit of wisdom, has been appointed Judge of the world (Acts 17:31) and whose servants are called to be above reproach (cf. Titus 2:14)” Allen, 7.
101:1 The mercy of the LORD opens the door of salvation- Eph. 2:4.
101:2 Blameless is a key word in the Psalm and the same Greek word is used in vs. 2 and 6. Christ is without blemish- Heb. 9:14; I Peter 1:19- and is a word used to describe the people- Eph. 1:4; 5:27; Col. 1:22; Phil. 2:15; Rev. 14:5.It is because He is the blameless sacrifice that we can be blameless before Him.
101:8 kill in the LXX is used for what was done to Jesus in Matt. 16:21; 17:23; 21:38-39; 26:4
101:8 Sinners is used for those for whom Jesus died- Rom. 5:8- and came to save- Matt. 9:10-11, 13; 11:19; I Tim. 1:19It is because of HIs death that we can be forgiven.
This is all so that we would have access to God’s city- Rev. 21-22
The LORD is mentioned in vs. 1, 2, 3, 5.
The emphatic personal pronoun "He" is used twice in vs. 3 to emphasize the LORD.
Seven imperatives are used in the first four verses to direct us to the proper attitude and actions toward the LORD.
100:3 Know that the LORD He is God- Deut. 4:35, 39; 7:9; I Kings 18:39.
It is He who made us- He is our Creator and we are accountable to Him.
We are...sheep of His pasture- He provides for us and sheep- Ps. 23:1- and carries us- Ps. 28:9.
100:5 He is good, **His lovingkindness is everlasting- I Chron. 16:34; II Chron. 5:13; 7:3; 20:21; Ezra 3:11; 106:1; 107:1; 118:1, 29; Jer. 33:11.
Jesus and Psalm 100
Jesus is Creator- John 1:1-3
Jesus is Shepherd- John 10:1-18
The ultimate display of God's goodness, lovingkindness, and faithfulness is the cross!!!**
What does this Psalm show us about the nature of God?
99:1 God is a king who reigns over the whole earth and all peoples- 99:1, 2.
99:2, 3 The LORD is great
99:2, 5, 9 Though God of all the earth, God reveals Himself in a special way in Zion, His holy footstool or hill.
99:4 God is a God of justice, righteousness- Ps. 89:14; 97:2; and equity- 96:10; 98:9
99:3, 5, 9 God is holy. Where He reveals Himself is His holy hill- 99:9.
99:6, 8 God is a God who answers prayer- Psalm 65:2. “The Lord revealed that He hears and responds faithfully to the cries of His people. The exalted King is not detached and distant from His subjects, but He is interested and involved in their lives” Estes, 238.
99:7 God reveals His will and His words to His people- “There was two-way communication between the Lord and His people, as human intercessors addressed the Lord on behalf of the people and the Lord communicates His decrees and statutes from them to obey” Estes, 238.
99:8 God is forgiving. “The Lord’s forgiveness does not fall short of justice; but it goes beyond justice to grace” Estes, 239. Ex. 34:7; Num. 14:18
99:8 God is an avenging God- Deut. 32:35 noun vengeance in Vengeance is mine
“Forgiveness without chastening would make us complacent, and chastisement without forgiveness would make us despair. Forgiveness without discipline would make us spoilt children; discipline without forgiveness would break our hearts. Together they guarantee that while we can treat forgiveness as certain, we can never treat sin and negligible” Motyer, 550.
“When we praise God, we praise all of God’s acts, the acts of grace and the acts of punishment. We praise God for holding us accountable. This makes praise a weighty matter, a serious business, an act to be understood and contemplated, instead of mindlessly given” NICOT, 732-733.
Jesus and Psalm 99
99:5, 9 Exalt is the Greek word used in John 3:14; 8:28; 12:32, 34 for Jesus lifted up at the cross and Acts 2:33; 5:31 for being lifted up in the ascension.
99:8 “God’s holiness ultimately involves not God’s avoidance of sin and sinners, but God’s willingness to bear the burden of sin (v. 8; the Hebrew word translated ‘forgiving’ means lit. ‘to bear,’ ‘to carry’ and to love sinners” McCann, 1076. Isaiah 53:4, 12. He has borne or carried our griefs and borne our sins.
99:3 Let them praise is Let them acknowledge or confess in the LXX and is the word used in Rom. 14:11 and Phil. 2:11.
99:5, 9 Worship is applied to Jesus when people bowed down to Him but also in some cases which clearly seem to involve worship- Matt. 14:33; 28:9, 17; Luke 24:52; Heb. 1:6.
99:6 Called on His name- Acts 7:59; 22:16; Rom. 10:12-13; I Cor. 1:2
“The theology of Psalm 99 is incarnational. God is involved with a particular place (vv. 1-2, 5, 9) and with a particular people (vv. 6-8) in the struggle for justice and righteousness (v. 4) …Replacing Zion and the Temple (Mark 13:1-2; 14:58; 15:29), Jesus become the earthly locus of God’s presence and power, the focus and revelation of God’s glory (see John 1:14-18). The incarnation of Jesus is the ultimate redefinition of holiness: God resides in human flesh!...God sovereignty is manifested ultimately in suffering love, a manner that appears to the world to be weakness (see I Cor. 1:22-25; II Cor. 12:9)” McCann, 1076.
“These psalms throb with latent, if not overtly expressed anticipation of a new coming of Yahweh. He is coming to judge the world” Tate, 532. Acts 17:30-31; II Cor. 5:10.
98:1-3 God's own arm has brought salvation and all the earth witnesses His lovingkindness and faithfulness to Israel.
98:4-6 All the earth is called to praise God
When a king came to the throne there was a ceremony with blowing of trumpets and shouting (I Sam. 10:24; I Kings 1:39-40) and clapping of hands (II Kings 11:12). All nature responds this way to God’s kingship.
98:7-9 There are slight differences with Psalm 96:11-13. “Instead of the heavens and earth, this psalm has the world and all who live in it (a phrase found elsewhere only in 24:1, a psalm of temple entry that also celebrates Yahweh as the King). Instead of the fields and the forest, this psalm has rivers and the mountains. Instead of Yahweh’s judging ‘the peoples in truth’ (lit. faithfulness), He does so here with equity” Broyles, 382.
Psalm 98 and Jesus
98:1 New song- Rev. 5:9; 14:3
98:1 He has done marvelous things- Rev. 15:3
98:1 Arm of the LORD- Isaiah 52:10; 53:1God’s power and holiness combine to bring victory (salvation)- I Cor. 1:22-24. God is just and justifier of the One who has faith in Jesus- Romans 3:21-26
98:2 Righteousness revealed- Rom. 1:17 it has been revealed to all nations- Jews and Greeks. 98:2-3 Salvation- Titus 2:11
98:3 Mercy remembered- Luke 1:54
98:3 Truth- John 14:6
98:3 Ends of earth beheld salvation- Rom. 10:18
98:9 Coming to Judge the world in righteousness- Acts 17:30-31; John 12:48Exalted to God’s right hand- Psalm 110:1; Acts 2:29-36
This psalm calls the earth to rejoice that the LORD reigns
The fact "the LORD reigns" (Ps. 93:1; 96:10; 97;1; 99:1) or God is King (Ps. 95:3; 98:6) is emphasized repeatedly in the psalms through this section.
97:2 The LORD dwells in thick darkness- Sinai- Exod. 19:16-19; 20:18-21; Deut. 4:11-12; 5:22; Heb. 12:18. Solomon's prayer stresses the same in I Kings 8:12; II Chron. 6:1.Sometimes the Bible stresses God dwells in light- Ps. 104:2; I Tim. 6:16. Whether God is pictured as dwelling in light or darkness, the text emphasizes that we cannot see God in all HIs glory- **Exodus 33:18-23.
97:3 Fire consumes HIs enemies- Lev. 10:1-2; Num. 11:1-3; 16:35; Ps. 50:3
97:4-5 These verses sound like a thunderstorm, an earthquake, and a volcano all rolled up into one- Micah 1:4; Nahum 1:3-6; Psalm 18:7-15
97;7** If God is so awesome, it is foolish to worship another.
97:7 is quoted from the LXX (also Deut. 32:43) from the LXX and applied to Jesus. All the angels worship Jesus. A passage applied to Yahweh and HIs glory is applied to Jesus in Hebrews 1. Jesus fully shares in being God.
The holiness of God as described in Ps. 97:2-3 is our hope. Evil and injustice will not prevail forever in our world because God is utterly holy and absolutely powerful.
However, the holiness of God is also our problem. Fire consumes HIs adversaries in Ps. 97:3. The word used for adversaries in the Greek translation was used for us all in Rom. 5:10. Because of our sin we are His enemies. Righteousness is the foundation of HIs throne but there is none righteous, not even one- Rom. 3:10.
How can we stand before Him? Nahum 1:6.The death of Christ, the greatest injustice and greatest act of unrighteouness in history, displays the justice and righteousness of God- Romans 3:21-26. Through the cross and resurrection of Jesus, it is possible that unrighteous and enemies of God like us can be saved.
I Chron. 16:23-33 records this virtually word for word. That chapter is describing the moving of the ark to Jerusalem. “In recapturing for us the triumphal entry of the ark to Jerusalem, the Chronicles writes out nearly the whole of this psalm, with part of two others (105, 106), as the centerpiece of his chapter” Kidner, 346.
Invitations to praise are found in vv. 1-3, 7-10a, 11-12a and reasons for praise are found in vv. 4-6, 10b, 12b-13. “Three strophes in vs. 1-6, 7-10, and 11-13, each consisting of a call to praise followed by the cause for praise” Estes, 216.
This Psalm truly has a universal ring to it: 96:1 “all the earth,” 96:3 “among the nations,” 96:3 “among all peoples,” 96:7 “families of peoples,” 96:9 “all the earth,” 96:10 “among the nations,” 96:10 “judge the peoples,” 96:13 He is pictured as judging the earth, the world, the peoples.
Psalm 96 and the New Testament
96:1 new song- Rev. 5:9; 14:3 Jesus' death is a cause for singing the new song.
96:2 The word used in the LXX for proclaim the good news is the word used for preaching the gospel.It is used to announce the birth of John- Luke 1:19 and Jesus- Luke 2:10. It describes the preaching of John- Luke 3:18 and Jesus- Luke 4:43; 20:1 and the disciples in the limited commission- Luke 9:6. It is used 15 times in Acts to describe the preaching of Jesus- Acts 5:42; 8:4, 12, 25, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35:16:10; 17:18.
96:3 Declare His glory- 96:7, 8 also use the word glory.The word for glory is used of Jesus in John 1:14; 2:11; 5:41, 44; 12:41, 43; 17:22, 24
96:3 Wonders- The word is used in the LXX is used only once in the NT and used of the miracles of Jesus in Matt. 21:15.
96:6 The words translated strength and beauty in the NASB are in the LXX majesty and holiness. The word for majesty is only used 3 times in the OT but one is in II Peter 1:16 where Peter says we were eyewitnesses of His majesty. The word for holiness is used in Rom. 1:4 according to the spirit of holiness, Jesus Christ our Lord.
96:10 The LORD reigns- The word reigns from the LXX is used of Jesus’ rule in Luke 1:33; I Cor. 15:25; Rev. 11:15, 17.
96:10 He will judge with equity or uprightness. The word used in the LXX is only used in the NT in Heb. 1:8 and it is of Jesus.
96:12 Trees of forest rejoice- The word for trees is used for the death of Jesus in Acts 5:30; 10:39; 13:29; Gal.3:13; I Peter 2:24. It is also used of the tree of life in Rev. 2:7; 22:2, 14, 19.
This is both a call to worship and praise and a prophetic rebuke.
vs. 1-2, 6 are exhortations which continually cry "Let us" (6 times). We are called to praise, thank, and bow showing our humility before God.
vs. 3-5, 7 give reasons to praise, thank, and bow before God.
vs. 7c-11 is a prophetic rebuke quoted in Hebrews 3:7-11 in the NT.
New Testament use of this psalm
Heb. 3:7-4:11 “Christians are like the wanderers in the wilderness, rescued from Egypt (the bondage to sin and death), but not yet arrived in the Promised land (heaven). Accordingly, the author of Hebrews cites Ps. 95:7-11 and encourages his readers not to succumb to temptation and die in the wilderness without ever reaching their heavenly rest” Longman, 341. Heb. 3:7-4:13 “forbids us to confine its thrust to Israel. The ‘Today’ of which it speaks is this very moment; the ‘you’ is none other than ourselves, and the promised ‘rest’ is not Canaan but salvation” Kidner, 343.
Heb. 3:7-11 Introduced with just as the Holy Spirit says- Heb. 9:8; 10:15. Partial quotes are made in 3:15; 4:3, 7.
Some of the plays on words in this Heb. 3-4
3:7 Today- 3:13, 15; 4:7, 7
3:7, 15 Hear- 3:16
3:8, 10, 15; 4:7 Heart(s)- 3:12
3:8, 15 Provoked- 3:16
3:9 forty years- 3:17
3:10 angry- 3:17
3:8 in the wilderness- 3:17
3:11 swore- 3:18
3:11 they would not enter His rest- 3:18
3:11 enter His (that) rest- 3:18; 4:1, 3, 3, 5, 10, 11
Gen. 2:2 God rested- Gen. 2:2Joshua gave rest- Josh. 21:44; 22:4David spoke of another rest- Ps. 95:7-11Jesus gives rest- Matt. 11:28, 29This is one of the ways Jesus fulfills Psalm 95
94:1-7 God of vengeance shine forth
94:1 O Lord, God of vengeance- This is the only time in the Bible that the LORD is addressed this way. Deut. 32:35; Ps. 58:10; 79:10; Prov. 20:22; Isaiah 35:4; Jer. 51:6; Ezek. 25:12, 14, 17; Nah. 1:2; Rom. 12:19; Heb. 10:30. He is the God who rights wrongs that wicked men bring upon those helpless to resist. **94:8-11 A warning to those who think they can hide their way from God
94:12-15 An encouragement to those who are experiencing evil treatment
94:16-23 The LORD sustained the Psalmist when none stood with him
Jesus and Psalm 94**
94:1 God of vengeance- II Thess. 1:8 andpicture of Jesus in Rev. 19:11-21
94:2 Rise up in the LXX is the same word for the Son being lifted up in John 3:14; 8:28; 12:32 and it is also used of Jesus in Acts 2:33; 5:31 and being exalted to God’s right hand.
94:2 The one who judges- Jesus will judge- John 5:22, 30
94:3 How long? Rev. 6:9
94:5 crush- NASB is the same verb used in Isaiah 53:5 “He was crushed for our iniquities”, 10 “He was pleased to crush Him.”
94:5 afflict- Isa. 53:4 “He was smitten of God and afflicted”; Isa. 53:7 “He was oppressed and afflicted” The two verbs used to describe the mistreatment of God’s people in Ps. 94:5 are used of the treatment of the Servant in Isaiah 53.
94:6 The word for killed used in the LXX is used of Jesus being killed in Matt. 16:21; 17:23; 21:38, 39; Mark 8:31; 9:31; 10:34; Luke 9:22. Jesus experienced the same treatment given the most weak and helpless.
94:11 The LORD knows the thoughts of man- I Kings 8:39; Matt. 9:4; John 2:24-25
94:16 The Psalmist stood alone, without human help, before the wicked. Jesus experienced this- Matt. 26:56; Mark 14:50, 51-52.
94:17, 18 help Me- The word of the LXX addressed to Jesus- Matt. 15:25; Mark 9:24
94:17 The LXX has the idea of my soul being in Hades- Acts 2:27, 31
94:21 Jesus is righteous- Matt. 27:19; Luke 23:47; Acts 3:14; 7:52; 22:14
Jesus is innocent- used in the NT only in Matt. 27:4, 24
The LORD reigns is declared in Ps. 93:1; 96:10; 97:1; 99:1.The LORD is King is said in Ps. 95:3; 98:6.The word King is the noun and reign the verb of the same Hebrew root word.
The only Psalm between Psalms 93-99 that do not state God is King or He reigns in Psalm 94 and it must be associated in some way with His reign. We will see more about that, LORD willing, when we cover that text.
Psalm 89 was a Royal Psalm, a psalm emphasizing the human king from the line of David, and apparently written when there was no king left on the throne.
Book 4 of the Psalms (90-106) shows that God is still King even if there is no king from David's line on the throne.
Psalm 93 and Jesus
93:1 The truth the LORD reigns is proclaimed in Rev.19:6 though the thought is contained in several OT passages.
“Christians celebrate God’s kingship in the person of Jesus, the ‘anointed king’ (Messiah) who has come to establish God’s kingdom. When He stilled the waves and walked on the water (Matt. 8:23-27; Mark 6:45-52; John 6:16-24), He showed that He is the God who controls the forces of chaos” Longman, 335. 93:3-4
“The real and fundamental truth about the world is simply this: God reigns. The disparity between this proclamation and the so-called real-world calls for a decision…The decision is the same one Jesus called for when He announced the presence of God’s reign and invited people to enter it (Mark 1:14-15)” McCann, 1055.
93:1 The word used for clothed in the LXX is used 27 times as a verb in the NT. It is used is Matt. 27:31 and Mk. 15:20 of the soldier’s treatment of Jesus. They mocked Him, they took the robe off Him and put His own garments back on Him and led Him away to crucify Him. The one who was clothed in majesty is clothed with His own garments in a mocking way.
93:1 The word for girded in girded Himself is used in Rev. 1:13, where Christ is girded with a golden sash.
93:2 Your throne…- Heb. 1:8-9
93:2 You are from everlasting- John 1:1-3
There is no title like the one in Psalm 92. It was used for worship on the Sabbath days. Lev. 23:3 shows us that the Sabbath was a day of worship.
The Psalm praises God’s lovingkindness and faithfulness. These attributes of God are especially highlighted in the Psalms. Recently in our study of the Psalms, Psalm 89 used both of these terms 7 times. The last time these words were used the author was questioning what happened to God’s lovingkindness and God’s faithfulness- 89:49. Psalm 92:2 emphasizes that God’s lovingkindness and faithfulness are still present.
In vs. 4 the works of God are contrasted in vs.7, 9 with those who did iniquity. The works of God are contrasted with the works of the wicked.
Compare the planted tree in Psalm 92:13 with the planted trees in Ps. 1:3 and Jer. 17:8.
Both the palm tree and the cedars of Lebanon of 92:12 are mentioned in connection with the temple of the LORD. This is significant in light of the mention of God’s house in 92:13.
The temple was made from the cedars of Lebanon according to I Kings 5. In I Kings 6:29, 32, 35 carvings of palm trees were in the temple. This also reminds us of the Garden where all kinds of tree grew- Gen. 2:9.
Vs. 2, 15 use the same word declare in the NASB. From the beginning of the Psalm to the end of the Psalm God’s lovingkindness, faithfulness, and uprightness are declared.
Compare vs. 15 to Deut. 32:4.
How does Jesus fulfill Psalm 92? Please listen and see.
This psalm gives far reaching promises to which few passages of the Bible compare.
While people will fall dead all around the righteous, it will not happen to God's people (vs. 7). "No evil will befall you, nor will any plague come near you (vs. 10). God's angel will not even let us strick our foot against a stone (vs. 12).
Do these words mean that someone who suffers any of the difficulties described has been unfaithful to God? That seems to be the way that Eliphaz uses these kind of pictures when he presents the picture of the righteous in Job 5:17-27. He uses it to accuse Job of sin.
Satan quoted these words to Jesus in Matt. 4:6 believing the words exempted Jesus from suffering. I think the use of this passage in Matt. 4:6 shows that we must interpret Psalm 91:11-12 through the crucifixion and resurrection of Christ. The words of Psalm 91 will be fulfilled but we may not see a full working out of this in this life. If we do not see them worked out in this life they will be fullfilled in the life to come in a deeper and richer way than we can imagine.
The heading speaks of this as the prayer of Moses.
Moses is mentioned 8 times in the Psalms and 7 of those 8 are in Psalms 90-106.
Psalm 90 stresses
The Eternity of God- 90:1-2, 4
The Sovereignty of God- 90:3, 5 God holds man's life in His hand
The Wrath of God against sin- 90:7, 9, 11. God is also a God of lovingkindness- 90:14
This Psalm stresses the brevity of man's life- 90:3, 5-6, 10, 12
It stresses that man is frail, weak, and dependent upon God
The link between sin and death is shown in the earliest chapters of the Bible- Gen. 2:17; 3:19.
Romans 5:12-21 and Romans 7:7-25 continually use the words sin and death. But Jesus' death for our sins and His resurrection have made it possible for us to be forgiven and to have eternal life- Romans 5:21; 6:23; 7:25.
Verses 1-18 praised God and glorified HIm, especially for HIs lovingkindness and faithfulness
Verses 19-37 celebrated God's lovingkindness and faithfulness in the promises to David
Verses 38-51 But not introduces this section where it does not seem the promises of God have been fulfilled
It seems like what was promised the kings from the line of David has not been fulfilled.
89:42 is a good illustration of this.
Exalted- God is exalted in 89:13 and the people are exalted by God in 89:16, 17 and the king is exalted in 89:19, 24. But now the adversaries are exalted. Right hand- God's right hand was exalted in 89:13 but right hand of the king is exalted in vs. 25. The right hand of the adversaries are exalted. Adversaries- The adversaries were to be crushed in vs. 23 but now they are exalted.
Jesus answers Psalm 89:38-52He is God's anointed (38, 51), God's servant (39), and He was made an object of reproach (50-51).
89:49 The cross and resurrection are the ultimate answer to the questions "Where are Your former lovingkindnesses, O LORD, which You swore to David in Your faithfulness?"
89:48 Jesus provides an answer to the problem of death.
This psalm is a poetic version of the account in II Sam. 7
89:1-18 Praised God as incomparable and full of lovingkindness and faithfulness
89:19-37 God's promises to David stress His lovingkindness and faithfulness
Many of the things said of the David/ His offspring are things similar to what was said in other royal psalms.
89:23 He will crush His foes militarily- Ps. 2:8-9; 110:1-3
89:25 I shall also set His hand of the sea- His reign will be universal- Ps. 2:8-9; 72:8-11
89:26-27 The Father/Son relationship between God and the king- Ps. 2:7
89:35, 37 Sun and moon are pictures of the eternal dynasty of David- Ps. 72:5, 7, 17
Many of the things said are similar to David's career in Samuel, especially II Sam. 7.
Ps. 89:19 vision- II Sam. 7:17
89:19 one who is mighty- I Sam. 16:18
89:20 I have anointed him- I Sam. 16:1-13; II Sam. 2:1-7; 5:1-5
89:21 The Hebrew word established - II Sam. 7:12, 13, 16
89:24, 28, 33 God's lovingkindness- II Sam. 7:15
89:26-27 Father/Son relationship- II Sam. 7:14
89:30-32 If his sons are unfaithful then God will punish them but will not take HIs lovingkindness away from him- II Sam. 7:14-15
This Psalm ends Book 3 of the Psalms- Psalms 73-89
It is unique in that it moves from praise in vs. 1-18 to lament in vs. 38-52. Most psalms of lament move in the opposite direction- Pss. 13, 22, 31, 69 are examples.
Lovingkindness- NASB or steadfast love- ESV is a key word in the Psalm appearing in vs. 1, 2, 14, 24, 28, 33, 49.
Faithfulness is also found 7 times in the Psalm- vs. 1, 2, 5, 8, 24, 33, 49.
The word forever appears in vs. 1, 2, 4, 28, 29, 36, 37
God's lovingkindess and faithfulness are forever displayed in His covenant with David.
89:5-7 Even though people feared death when they saw an angel- Gen. 16:13; 32:3; Exodus 24:9-11; Judges 6:22-24; 13:19-22- the angels are overwhelmed with the presence of God
89:8-10 He is incomparable and He rules the seas- Ps. 65:7; 107:29
89:14 His throne is built on righteousness and justice and lovingkindness and faithfulness are fundamental to who He is
There is not sadder psalm that Psalm 88
it gives an extensive vocabulary of death
Sheol- 88:3; Pit- 88:4, 6; Dead/ death- 88:5, 10, 15; Grave- 88:5, 11; Dark/ darkness- 88:6, 12, 18; shades- 88:10; Abaddon- 88:11; land of forgetfulness- 88:12
He describes God as being behind his problems- **88;6, 7, 8, 14, 15, 16, 18
Lessons from Psalm 88
1. Some suffering in this life may never end 2. He does not give up on God and continues to pray 3. It makes us long for God's blessings and eternity Jesus as an answer to Psalm 88While Psalm 88 is not quoted in the NT and applied to Jesus, in many ways Jesus lived out the experiences of the author of Psalm 88. 88:3 He is full of troubles- Mark 14:33-34
88:5 He was cut off from the land of the living- Isaiah 53:8
88:8, 18 He was shunned by those closest to Him- Mark 14:50-52
88:18 Darkness was his companion- Mark 15:33
88:10-12** The resurrection of Jesus transforms the questions expecting a no answer to a yes answer.
It is a psalm of the sons of Korah
87:3 The psalm emphasizes the city of God as does Psalm 46:4 and **48:1, 2, 8, 8.
Notice the emphasis on those who were born in the city in 87:4, 5, 6. This city also clearly refers to a people who know God- 87:4
87:4 Rahab in this verse is tied to Egypt and proof of that word used is found in Isaiah 27:1; 51:9-11. God's people will include people from far away superpowers like Egypt and Babylon. God's people will include people from persistent enemies like the Philistines and trading powers like Tyre. Cush or Ethiopia was viewed as the most distant of nations and they will be among the inhabitants of Jerusalem. 87:5 The LXX speaks of Zion as "my mother" in Gal. 4:26 contrast the "the Jerusalem above" with "the present Jerusalem" in Gal. 4:25.
87:6 God will write down the name of the citizens of the city- Isa. 4:3; Ezek. 13:9Book III of the Psalms (73-89) have often pictured Jerusalem in ruins after the 587 BC destruction. Notice especially Ps. 74:1-7 and Ps. 79:1-4. The physical Jerusalem was sometimes destroyed because of her sin, but the spiritual ideal of a city built by God still existed- Hebrews 11:10; 13:14.
Babel is a picture of men seeking to build a city without God- Gen. 11:1-9- in contrast to God's city build by Him for His people. Revelation 17-22** ends as a tale of two cities, contrasting Babylon the harlot with Jerusalem the bride.
Zion in the New Testament
Matt. 21:5
John 12:15
Romans 9:33; 11:26
Hebrews 12:22
I Peter 2:6
Revelation 14:1
This psalm focuses on God
The name Adonai is used and translated Lord in 86:3, 4, 5, 8, 9, 12, 15.
The name Yahweh is used and translated LORD in 86:1, 6, 11, 17.The word Elohim is used and translated God in 86:2, 10, 12, 14 and gods in 86:8.The word El is used and translated God in 86:15.The personal pronoun You is used of God in 86:2, 5, 10, 10, 15, 17.Whatever else Psalm 86 is about, it is first and foremost about God.
86:1-7 He cries and begs for God to hear
86:8-13 There is no one like God
86:14-17 He pours out his crisis and begs God's deliverance.
The description of God in 86:5 and in a fuller way in 86:15 is one of the most frequently repeated statements about God in the OT**- Exodus 34:6-7; Num. 14:18; Neh. 9:17, 31; Psalm 145:8; Joel 2:13; Jonah 4:2
How does Jesus fulfill Psalm 86?**
Notice what the Psalm says about the nature of God-
85:3-5 speaks of God's fury, burning anger, indignation, angry, anger
85:7, 10 God's lovingkindness
85:10, 11 God's truth or faithfulness
85:10, 11, 13 God's righteousness
85:8, 10 speaks of God's peace
The word שוב in Hebrew used twice in vs. 1 and translated in the NASB "restore of captivty." It is used in vs. 3 and translated "turned away." In vs. 4 it is translated "Restore" and "again" in vs. 6 and in vs. 8 "turned back."
How does Jesus fulfill the words of Psalm 85?
85:9 Through Jesus God's glory dwelt among men- John 1:14
85:2 Through the cross God's forgives our iniquity and covers all our sins and 85:7 grants us salvation
85:8 Peace was spoken at His birth- Luke 2:14- at His resurrection- John 20:19, 21, 26
85:10 God's lovingkindness and fatihfulness meet in Christ and the cross
85:10 God's righteousness and peace kiss in Christ and the cross
**What does the Psalm say about God?
LORD of hosts- 84:1, 3, 8, 12
the living God- 84:2
my King and my God- 84:3
O God of Jacob- 84:8
LORD is a sun and shield- 84:11
How does the Psalm describe the temple?
84:1 Your dwelling place
84:2 the courts of the LORD; 84:10 Your courts
84:4, 10 the house of the LORD
84:3 Your altars
What are the motivations and results of public worship?
1. It is an expression of a deep longing for God- 84:2, 10
2.It reminds us God is our strength-84:5-7 and our trust- 84:12
3. It is a place God hears prayer- 84:8; Isaiah 56:7
How does Jesus fulfill Psalm 84?
John 1:14 God has come near in the person of Jesus
84:1 The word "lovely" is the term for Jesus as the "beloved" Son- Matt. 3:17; 17:5 etc.
84:9 Jesus is God's anointed
84:11 The LORD is a sun- Rev. 21:23
84:11 The cross shows He will withhold no good thing from us- Rom. 8:32**
Name is a key idea in the Psalm appearing in vs. 4, 16, 18.
vs. 1-5 Petition to God in the midst of crisisThe enemies are God's enemies in vs. 2, 5They are enemies of Israel in **vs. 3-4
vs. 6-8 A roll call of the enemiesThese 10 groups seem to represent Israel's enemies past and present vs. 9-12 Deal with them as You dealt with the enemies of Your people in the days of the judgesJabin and Sisera- Judges 4-5Oreb, Zeeb, Zebah, and Zalmunna- Judges 7-8Interestingly, the judges are not mentioned. The emphasis is on God and HIs deliverance. vs. 13-18 Bring judgment upon them that all may seek YouThose who sought to destroy the name of Israel (vs. 4) and now called upon to seek the name of the LORD (vs. 16) and it is the LORD's name who is exalted in all the earth (vs. 18).**
The first podcast on Psalm 82 dealt with the question of who are the "gods" or "judges" of vs. 1 in whose midst God rules.
82:2-4 How long will you continue to judge unjustly?
vs. 3-4 use four imperatives to describe what the judges should have done.
vs. 3-4 some six terms are used to describe those who should have been the objects of the judges' mercy.
82:6 I said "You are gods"
82:7 These gods are told that they will die like men
Let apply this to our interpretation of vs. 1.
What is it speaks of pagan gods?The problem, Is the true God affirming the reality of the pagan gods?
What if it speaks of wicked angels or spirits? Is this then a reference to the fact that judgment will fall upon wicked spirits and angels- Matt. 25:41; II Peter 2:4; Jude 6
What if it speaks of human judges? If it does, would the fact they would die even need to be said? Apparently yes if we look at Isaiah 14:3-21 and **Ezekiel 28:1-10.
82:8 All dominion belongs to God
John 10:34 quotes Psalm 82:6.
Jesus is charged with blasphemy "in making Himself out to be God." The Father sanctified and sent the Son into the world- John 10:36.
How does Jesus fulfill Psalm 82?
82:1 He is judges of all- John 5:22-27
82:4 He rescues- Gal. 1:4- and delivers- Col. 1:13
82:4 Jesus brings mercy to the weak and poor- Isaiah 11:1-5; Matt. 5:3; 11:5; Luke 4:18; 6:20
82:6-7 He dies like man- Heb. 2:9
82:8 He arises- Mark 8:31; 9:9-10, 32; 10:34
82:5 His death and resurrection shake the earth- Matt. 27:51; 28:2**
This brief psalm has engendered must discussion and debate. Therefore, we seek to cover it in two podcast. This is part 1.
82:1 God stands in the congregation of God and He judges in the midst of the gods.
The Hebrew term Elohim is the first word and the next to last word in the verse. Much of the debate centers are who are intended by this second use of Elohim.
We mention three possibilities as to the identity of the second Elohim in 82:1.
1. They are human rulers.
Human rulers seem to be indicated by the use of the term Elohim in Exodus 21:6; 22:8-9. The judges were to judge based on God's righteousness and holiness and therefore judgment is said to be for God in Deut. 1:17 and II Chron. 19:6-7.
Psalm 45:6-7 Though Israel did not view their king as Divine (God) as some nations, he is addressed as Elohim in Psalm 45:6-7. Solomon is said to sit on the LORD's throne in I Chron. 29:23.
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They are angels or spirits
Job 1:6; 2:1; 38:7 The phrase "sons of God' seem to refer to angels.
Deut. 32:8-9 especially the LXX translation
Deut. 32:17 compare I Corinthians 10:19-21
Daniel 10:13, 20-21; 12:1 shows angels and spirits active in the world though our knowledge of what they do is limited.
Ephesians 6:12 Angels and spirits are active in the ongoing struggle between right and wrong, good and evil.
Revelation 12:7-9 -
They are other gods- Ps. 95:3; 96:4
It may be a polemic against false gods to show them being rebuked by the true God. Even if that is not done here, it is done in passages like Psalm 29. This is an understandable view.
Was Israel monotheistic? Did they (and should we) believe in one God?
Just look at these verses
Deut. 4:35, 39
Deut. 32:12, 39
II Kings 19:18-19; Isaiah 37:19-20
Isaiah 41:21-24
Isaiah 42:8
Isaiah 43:11-13
Isaiah 44:6, 24
Isaiah 45:5-7, 20-23
Isaiah 46:9
Mark 12:29-30, 32
Romans 3:29-30
Galatians 3:20
I Timothy 1:17
In the podcast I mistakenly say that the New Moon was a weekly feast. That is incorrect. The New Moon was a monthly feast- Numbers 28:11-15. It is alluded to in the OT in several places like **I Sam. 20:5, 18, 24, 27; II Kings 4:23; Isaiah 1:13-14; Amos 8:5.
What does Psalm 81 teach us about God?
1. God is worthy of praise- 81:1-3
2. God rescued Israel out of Egypt- 81:6-7, 10
3. God asks that His people listen to Him- 81:8- and serve Him alone- 81:9
4. God longs for His people to do the right thing and to bless them- 81:8, 13-16.
Jesus fulfills Psalm 81
81:8, 11, 13 God's people must listen to Jesus- Matt. 17:5
81:8, 13 Jesus longs for us to be saved- Matt. 23:37-39; Luke 13:34-35
81:10, 16 Jesus is the ultimate bread who can satisfy our deepest hunger- John 6:35**These are just a few of the ideas from this Psalm.
This Psalm pictures God as a Shepherd (80:1), as a Warrior (80:4, 7, 14, 19), and God as a Gardener **(80;8...).
80:1 God dwells above the cherubim- I Sam. 4:4; II Sam. 6:2; Ps. 99:1
80:3, 7, 19 Cause Your Face to shine- Num. 6:24-26; Ps. 67:1**
This psalm contains lamentation (79:1-5), imprecation (or curses) (79:6-7, 10b, 12), pleas for mercy (79:8-10a, 11), and thanksgiving and praise (79:13).
The events of 587 BC were devastating to Jerusalem. Abraham was promised the land of Canaan and they were ripped off of it and taken into captivity.
David was promised a king from his line to sit upon his throne and this king was removed.
Solomon built the temple and the temple was destroyed.
The Psalm is very similar to Psalms 44, 74, and 137.
There is no darker time than this in the OT for God's people. However, remarkably the Psalm will end in praise.
Jesus fulfills these words as we will point out at the end.
This beautiful poetic psalm, Psalm 78, continues. It continues to tell the glory of God and sinfulness of His people, Israel. God in His mercy rescues them while the people forget Him time and time again. If this has a happy ending, it will be because of God's persistence.
Psalm 78 is a historical psalm. It is similar to Psalms 105-106,
It tells the story of Israel's history much like Nehemiah 9; Ezekiel 16, 20, 23; and Acts 7.
It stresses the goodness of God to His people and His people's stubborn rebellion to Him.
It emphasizes both God's love and God's holiness and wrath and these attributes are seen against the picture of Israel's sin and rebellion.
78:1-8 The purpose of history
History teaches us not to forget God
History teaches us to put our trust in Him
History teaches us not to imitate bad examples
**78:9-11 Ephraim's rebellion
78:12-16 God's goodness to Israel in Egypt and in the wilderness
78:17-20 The people continued to sin and rebel against God
78:21-33 God in His love provides for and in His wrath judges His people
78:34-39 God is gracious and compassionate and forgives the people
Jesus fulfills Psalm 78
78:2 He is a wisdom teacher greater than Solomon who speaks in parables- Matt. 13:34-35
78:19 He provides a table in the wilderness- Matt. 14:22-33; Mark 6:30-44; Luke 9:10-17; John 6:1-14
78:23-25 Jesus is the true bread from heaven- John 6:26-59**
This psalm moves from lament to praise.
There are no mentions of enemies in Psalm 77 and only a brief mention of troubles in vs. 2. However, his trials must have been intense for they lead him to question if God is who He revealed Himself to be. In vs. 7-9 what has happened to God's lovingkindness, grace, and compassion. These are terms by which God reveals HImself in Exodus 34:6-7. The words of Exodus 34:6-7 are basically repeated in the Psalms in 86:5, 15; 103:8; 145:8. Is God who He said He was??
The exodus is the answer in vs. 11-20. The exodus is proof for all people of all time that God delivers those who trust HIm.
Who can stand before God in His anger?
This is a question asked repeatedly in Scripture- Ezra 9:15; Psalm 130:3-4; Nahum 1:6; Malachi 3:2; Rev. 6:16-17.
The Scriptures give us an answer- Rev. 7:13-14
76:10 The wrath of man praises God.
How? Acts 2:23; 3:18; 4:27-28
Key words in the Psalm
The wicked- 75:4, 8, 10
Lifted up, on high, exaltation, exalts- 75:4, 5, 5, 6, 7, 10. These are from the same Hebrew word
Horn, horns- 75:4, 5, 10, 10
75:8 the cup is an image of judgment. Isaiah 51:17-23; Jer. 25:15-28; 49:12; 51:7; Ezek. 23:32-34; Hab. 2:15-16; Zech. 12:2; Rev. 14:10; 16:19; 18:5-6
Jesus fulfills this Psalm.
I am sorry for any background knowledge.
Have you ever asked why or how long? Writers in the Bible did as well.
In this podcast we say a few more words of explanation on 74:12-17.
We make some vocabulary connections between Psalm 73 and Psalm 74"sanctuary" in 73:17; 74:3, 7"violence" in 73:6; 74:20"right hand" in 73:23; 74:11"ruins" in 73:18; 74:3
How does Jesus answer Psalm 73 and Psalm 74?
74:9 the words "signs" and "prophet"
74:10, 18 Jesus reviled and spurned
74:12 My King
74:2 Redeemed
These are some ways.
Why? How long? These questions did not begin to be asked but they have been asked continually throughout history. These question are asked even in God's book.Psalm 74 is one example of this.
Psalm 74 is a national lament. Psalms 44, 79, 89, 137 show great similarities. The book of Lamentations contains many such laments. It is hard for us to imagine the grief of the people when the Babylonians invaded their land and killed some with the sword and starved others in a siege. The lost their land, their king, and their temple and many were asking why?
74:1-3 Will Your anger burn forever, O God?
74:4-8 The horrible scene at the destruction of God's house
74:9-11 Why does God withhold His judgment when He could destroy His foe in a moment?
74:12-17 God is praised in that He performs mighty acts of power
74:18-23 Remember the wicked and do not forget Your people?
This opens book 3 of the Psalms.
The writer acknowledges that he almost lost his faith at the prosperity of the wicked.
73:1-14 The writer struggles to believe that God is good
73:2 But as for me- This phrase is actually a word in Hebrew that begins vs. 2, 22, 23, 28.
73:3 The Bible warns against being envious of the wicked- Ps. 37:1-2; Prov. 23:19
73:4-5 Their life seems care free and trouble free
73:8-9, 11 But they are defiant of God
73:6, 8 They mistreat others
73:13-14 What does it pay to serve God?
73:15-20 The Light breaks through as he turns to worship God
73:17 This is the turning point of Psalm 73 and some have described it as the turning point of the entire book. 73:18-20 The wicked are not as secure as it might seem
73:21-28 He sees that he has a blessing that the wicked do not have. God Himself is the greatest blessing of all.
73:25-26 What blessing compares with God Himself?? 73:28 Notice how the psalm ends much as it began- vs. 1.
This psalm speaks of an ideal king
72:1-4, 12-14 The king does justice and righteousness.
He cares for the weakest and most defenseless.
72:8-11 His reign is universal
72:5-7, 15-17 Prosperity and blessing will be in his time and the people bless him that his reign will be forever
72:18=20. A doxology closes this second book of the Psalms.
Book 1- Psalms 1-41
Book 2- Psalms 42-72
Book 3- Psalms 73-89
Book 4- Psalms 90-106
Book 5- Psalms 107-150
David (II Sam. 8:15-18); Solomon (I Kings 10:9); and Josiah (Jer. 22:15-16) were said to do justice and righteousness. But none of them lived up to all that was in the psalm.
The last king of Judah was captured, his sons were killed before him, and then his eyes were put out. What about the universal reign of 72:8-11?
The Jewish people continued to keep this psalm and to read it and it inspired hope of a king who would come. It gave them hope of a Messiah.
Jesus is the ultimate fulfillment of this king above all kings.
In this psalm the writer calls out for deliverance from his distress and praises God for deliverance.
The petition and complaint section of Psalm 71 are vss. 1-4, 9-13, 18, and the statements of trust and praise are in **vss. 5-8, 14-17, 19, 24.
God's righteousness is emphasized in the Psalm- 71:2, 15, 16, 19, 24.
The words "continually" in vs. 3, 6, 14 and "all day long" in vs. 8, 15, 22** are a couple of the key words and phrases throughout the Psalm.
God is begged to help and deliver in vs. 1, 5
The enemies are described in vs. 2-3
The faithful are pictured in vs. 4
Notice some contrasts between the wicked and the righteous
vs. 2 The wicked seek his life, while in vs. 4 the righteous seek God
vs. 2 The wicked delight in David's hurt, while in vs. 4 the faithful love His salvation
vs. 3 The evil men say, "Aha, Aha", while in vs. 4 the godly say, "The Lord be magnified."
A new podcast. The first on Psalm 69 just emphasized the text itself. This podcast focuses on Jesus and the New Testament and what they say about the fulfillment of the Psalm.
Psalm 69 is one of the most frequently quoted Psalms in the NT.
69:4 hated me without a cause- John 15:25
69:9 For zeal for Your house consumed me- John 2:17
69:9 The reproaches of those who reproached You feel on Me- Romans 15:3
69:21 John 19:-28-30 does not quote but seems to allude to this passage.
69:22-23 is quoted in Romans 11:8-10
69:25 is quoted in Acts 1:20 and applied to Judas.
This psalm however is not simply a prophecy of Jesus because there are words here that Jesus could not have uttered- 69:5 for example.
What does that mean for our understanding of Scripture??
This is a psalm of individual lament.
69:1-5 David describes his destress. It is as if he is drowning in deep waters and he cannot find his footing.
69:6-12 His suffering has come upon him specifically because of his love for God and God's house.
69:13-19 He appeals to God to rescue him because of God's lovingkindness, truth or faithfulness, and His compassion.
69:20-21 There is no one to comfort him in his distress.
69:22-28 He asks God to judge his adversaries in ways they sought to judge others
69:29-36 Praise to God
As is so often the case, pouring out his problems in distress have led to God's deliverance.
This psalm will pick up the discussion of the psalm, Psalm 68, picking up around vs. 21. If you have not listened to Part 1 of the Psalm, let me encourage you to do so.
Much of the podcast will focus on how Jesus fulfills the words of Psalm 68.
Psalm 68 has been described by quite a few writers as the most difficult of the Psalms to interpret. One reason it is so difficult is because around 15 words are used only here in the OT.
It is a difficult psalm but when that is the case one thing we can focus on is what the Psalm teaches us about God.
1. This Psalm teaches God as a warrior who conquers HIs foes- 68:1-2, 6, 12, 14, 17-18, 21-23, 28-31.
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The Psalms shows God a compassionate and merciful God who cares for the weakest- 68:5-6, 10, 19-20.
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The Psalm shows God as an awesome and holy God whose presence shakes the earth- 68:8, 15-18.
This brief Psalm pictures all nations and peoples praising God.
The Psalm is built on the promises of God to Abraham to bless all nations through him and his descendants (Gen. 12:1-3; 22:18) and the blessing the priests pronounced (Numbers 6:24-26).
The nations are not viewed as hostile like Psalm 2:1 or asking God to judge them like Psalm 59:5, but instead it pictures the nations praising God because of the blessings that His people receive.
God is praised because He judges the nations with uprightness (4), and guides them (4), and because He blesses HIs people (6).
Jesus and Psalm 67
Jesus is the ultimate display of the light of God's face shining upon us- II Corinthians 4:6; John 1:1-5.
Jesus is the ultimate fulfillment of the promises of God to Abraham- Acts 3:25; Galatians 3:7-8, 16, 26-29
Through Jesus the nations praise God- Psalm 117:1 is quoted in Romans 15:11 as we see Jews and Gentiles praising God together. Revelation 5:9; 7;9-10.
This is the first Psalm in which David has not been mentioned in the heading since Psalm 50.
66:1-12 is a national thanksgiving
66:1-4 All the earth is to praise God
66:5-7 God turned the sea into dry land
66:8-12 God has afflicted HIs people but finally brought them to a place of abundance
66:13-20 is an individual thanksgiving
66:13-15 He pays his vows to God
66:16-20 He gives thanks to God
How does the Psalm speak of Jesus?
This Psalm is divided into three parts
65:1-4 People come to the temple to praise, pray, and the LORD provides
65:5-8 All the world looks to God
65:9-13 God is blessing the land
Jesus fulfills the picture of Psalm 65
65:3 God forgives sin and Jesus forgives sin- Mark 2:1-12; Luke 7:48-49
65:7 God stills the storm and Jesus does- Mark 4:35-41; Matt. 8:23-27; Lk. 8:22-25
65:8 God does signs that leave the world in awe. The word for signs is the same word used for Jesus' miracles in the gospel of John- 2:11.Yet the God who is girded with might- 65:6- girds Himself with a towel to wash the disciples feet- John 13:4-5.
This psalm consists of a prayer for help- 64:1-2- A description of the enemy- 64:3-6- and a dramatic intervention by God- **64:7-10.
Key words:
hide- 64:2, 4 compare vs. 2 with II Kings 11:2; II Chron. 22:11.
tongue- 64:3, 8
arrow- 64:3, 7
shoot- 64:4, 7
blameless- 64:4, 6
suddenly- 64:4, 7
see- 64:5, 8
fear- 64:4, 9
Also listen for how Jesus fulfills the Psalm.**
Psalm 63
David in the wilderness of Judea discusses his thirst, his longing for God.
He praises God- vs. 3, 5- He blesses God- vs. 4- He meditates on Him- vs. 6- sings for joy- vs. 7- clings to Him- vs. 8
Jesus fulfills Psalm 63. Please listen to how.
This psalm uses the Hebrew word translated "only" or "alone" some six times. Four of these times in passages about God Himself-(62:1, 2, 5, 6). God alone is our rock and our salvation.
What does the Psalm tells us about God? (62:1-2. 5-6, 7, 11-12)
Why is man such an empty object of hope and trust? (62:9-10)
What does the Psalm tells us about Christ?
What are some key words in the Psalm?
The word "hear" in vs, 1, 5
The word "refuge" in vs. 3, 4
The mention of "Your name" in vs. 5, 8What does He say about God?
God leads HIm to the rock- vs. 2
God is His refuge and tower of strength- vs. 3
God is the One he fears- vs. 5 and praises- vs. 8
God is One he looks to when his heart is faint- vs. 2
How does Jesus fulfill Psalm 61?He cried to God and He heard- 61:1, 5; Heb. 5:7Jesus is the Rock- 61:2; I Peter 2:4-8; Rom. 9:33We find shelter under Jesus' wings- 61:4; Matt. 23:37-39He is King forever- 61:6-7; Hebrews 7 emphasizes Melechizedek, who was both King and Priest. There is no record of his death and that is a picture of his continuing in these offices forever. Jesus fulfills this picture.
He exercises lovingkindness and truth- 61:7
This Psalm has a lengthy heading which ties in to David and Joab's conflicts with Edom recorded in II Sam. 8:13-14; I Chron. 18:12-13; and I Kings 11:15-16.
This most closely fits a national lament mourning a defeat in battle. Verses 5-12 are largely repeated in 108:6-13.
60:1-3 uses several verbs that stress God's hand in this crisis.
60:5 but the people are God's beloved
60:6-8 God has divided out the land among His people and He has promised to conquer Israel's foes
60:9-12 They beg God's help and aid in their conflict with Edom because only He can deliver and save. In the end they express confidence that He will
How does this psalm speak of Jesus? Listen and consider.
This psalm has characteristics of an individual lament- 59:1-4- and a national lament- 59:5, 8, 13.
Some key themes in Psalm 59
1. David's description of his enemies- 59:1, 2, 3, 5, 6-7, 14-15
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His evaluation of himself- He is innocent- 59:3-4; He puts his trust in God- 59:9, 16-17; He sings God's praises- 59:16
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The urgency of David's requests for help- Four imperatives are used in 59:1-2; He calls God to arouse Himself to act on his behalf- 59:4-5; The imprecatory section of 59:11-13
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What David says about God- God is his stronghold- 59:9, 16; God's lovingkindness is stressed- 59:10, 16, 17. God rules over the nations- 59:5, 8- and He mocks those who seek to defy Him- 59:8. He will demonstrate that He rules by His judgment- 59:11-13
This psalm opens by addressing the wicked
58:1-2 An address to the unjust judges
58:3-5 A description of them and the evil they do
58:6-9 A plea to God to judge these wicked people
58:10-11 The rejoicing and celebration at the fall of the wicked
The translation of the Psalm is difficult. Compare several translations at vs. 1 and vs. 9 to illustrate some of the difficulties in the psalm.
Is it legitimate to pray such prayers today?
How does Jesus fulfill the Psalm?
Possible connections between Psalm 57 and the background of I Samuel 24
1. The word for "wings" in Psalm 57:1 is the same word "edge" for Saul's garment in I Sam. 24:4, 5, 11, 11
2. The "sons of men" use their tongues against David in Ps. 57:4 and David asks Saul why he is listening to man (same word) who tell him David is trying to kill him.
3. They prepare a net for David's soul or life in Ps. 57:6 and Saul seeks David's life in I Sam. 24:11.
4. While Ps. 57:6 expresses the idea of Lex talionis, in I Sam. 24 Saul who is pursuing David is helpless in David's hands.
Psalm 57 and Jesus
57:1 Compare Matt. 23:37 and Luke 13:34.
57:5, 11 The word "exalted" translated in the Septuagint is the same word for Christ being "lifted up" on the cross- John 3:14; 8:28; 12:32
57:5, 11 God's glory is displayed in the cross- John 12:23, 28; 13:31-32; 17:1, 5
57:3, 10 God's lovingkindness and truth are pre-eminently displayed in the cross
57:9 God is praised among all nations and peoples- Romans 15:9
Title of the Psalm- Compare different translation here.
56:1-2 David begs for mercy because of wicked foes
56:3-4 David places His trust in God
56:5-6 The viciousness of HIs foes
56:7-9 Prayer for judgment on foes andGod's care for him
56:10-11 David's trust in God
56:12-13 Thanksgiving for God's deliverance
Jesus experienced the same mistreatment that David wrote of in this psalm
56:1-2, 5-6 Compare what Jesus experienced with David
Jesus puts His trust in God in the midst of terrifying circumstances
56:3-4, 10-11 Compare Matthew 26:39; Mark 14:36
Jesus offered loud crying and tears
56:8 with Hebrews 5:7
God vindicated Jesus via the resurrection 56:13
One day God will eliminate all tears for HIs children- Revelation 7:15-17; 21:3-4
OT events seemingly alluded to in this psalm. 55:9 seems to allude to the tower of Babel in Genesis 11:1-9.
55:9-11 The picture of the wickedness of the city is quite a contrast with Psalms. 46 and 48.
55:15 "Let them go down alive into Sheol" **Numbers 16:30-33
NT and Psalm 55
55:22 Casting our care upon God is encouraged in I Peter 5:7.
55:23 God hurling the wicked to destruction is in Revelation 19:20-21** among other places.
Jesus fulfills Psalm 55
55:2, 4 The word used in the main ancient Greek translation of the Old Testament translated "anguish" in vs. 4 is a word that is used to describe the feelings of Jesus in John 12:27; 13:21.
55:6-7 Jesus wishes He could flee from HIs burden- Luke 12:49-50.
55:12-14, 20-21 Jesus was betrayed by one who was close to Him- Psalm 41:9; John 13:18
This brief psalm calls on the LORD to save David from distress.
The historical situation is described in I Samuel 23:19-29; 26:1-25. The men of Ziph are from Judah which is David's own tribe. They twice betray David to Saul. Where else can David look for help except to God?
54:1-2 Pleas for God to save Him from distress
54:3 A description of violent men who seek HIs life
54:4-5 He looks to God as His helper and His strength
54:6-7 He offers thanksgiving to God for victory.
This psalm is a twin to Psalm 14 but it is not an identical twin.
The Psalms go separate ways in Psalm 14:5-6 and Psalm 53:5. I will argue that there is a slightly different emphasis in these psalms and that both fit into different contexts.
One example that I do not point out on the podcast is that both Psalms use a Hebrew word that means shame. The word is used in Psalm 14:6 to describe how the wicked seek to shame the afflicted but the LORD will be the refuge of the afflicted. Psalm 14 stresses the deliverance of the righteous. Psalm 53:5 uses the same term about how God will put to shame those who rejected Him. God judges the wicked in Psalm 53.
This psalm shows a stark contrast between the wicked- 52:1-4- and the righteous- 52:6-9.
In vs. 5 four verbs are used to emphasize that God will bring the wicked down. The wicked are broken down, snatched up, torn away, and uprooted.
52:1-5 speaks in second person and addresses the ungodly man.
52:6-7 speak in third person describing the ungodly.
52:8-9 David speaks in first person and describes his trust in God's lovingkindness.
The psalm contrasts the ground of the wicked's trust (vs. 7) with the ground of the trust of the righteous (vs. 8).The psalm uses an agricultural image to describe the judgment on the wicked (vs. 5) with an agricultural image to describe blessings upon the righteous (vs. 8).
51:1-2 Plea for mercy
51:3-6 David confronts how horrible his sins are
51:7-9 He pleas for complete forgiveness
51:10-12 Create in me a clean heart
51:13-17 God wants a whole hearted repentance 51:18-19 He asks God build Zion
The things David requests: God's mercy, blotting out of sins, washing, cleansing, created anew all find their greatest fulfillment in Jesus
This is David's great confession after his sin with Bathsheba
The historical event is recorded in II Sam. 11-12. We read more of David's grief over his sin in this psalm.
It will take us more than one podcast to cover it.
This focuses on teaching man about God rather than praising God.
Asaph- I Chron. 6:39; 15:17 -19; 16:5; 25:1; II Chron. 29:30
50:1-6 The LORD God summons HIs covenant people to court
50:7-15 What is the true meaning of sacrifice?
Sacrifice does not provide God with something that He needs. God owns and possesses all and would not ask our permission if He needed anything.
Sacrifice itself is not rejected. Notice the mentions of sacrifice in 50:5, 8, 14-15, 23.
We are dependent upon God, and He is not dependent upon us.
50:16-23 Warning to the violators of the covenant
50:18 They rejoice in thieves and adulterers- Rom. 1:32
50:21 God kept silent, and they interpreted this as the fact that He was indifferent to immorality- **Rom. 2:1-4
What does Psalm 50 teach us about God?
50:1, 4, 10-12 God is sovereign over everything 50:4, 6 He is judge of all 50:9-12 We are dependent upon God and He is not dependent upon us- Acts 17:24-28
50:18-21 God is not indifferent to immorality
50:15 He will rescue those who call to Him and in 50:22** tear in pieces those who forget Him.
How does Psalm 50 teach us about Jesus?
50:9-12 Man could not offer a sacrifice great enough to make atonement, and God offers the offering to bring us into a right relationship with Him.
50:18 Men prefer thieves and adulterers. They even asked for a robber to be given to them instead of Jesus- John 18:40- but God provides the sacrifice to make us right with Him.
This is a wisdom psalm. It focuses on teaching men more than it does on praising God. It uses the word "proverb" in vs. 4 that is found in the book of Proverbs. It has similarities to the book of Ecclesiastes. Compare Psalm 49:10 to Ecclesiastes 2:12-23 and Psalm 49:12 perishing like the beasts to **Ecclesiastes 3:18-21.
49:1-4 A message for all to hear
49:1 This is directed to all and not exclusively to Israel.
49:5-12 All will die and no man will redeem his own life
49:6 Some boasted and trusted in their riches. The proper object of our hope and trust is God but many put their trust in the wrong place. 49:5, 16 Apparently the rich and their prosperity was a threat to those who read this psalm.
49:7, 7, 8, 15 The word redeem or redemption plays a key role in the psalm. There is not enough money to redeem out life from the grave.
49:9 Notice the contrast between living eternally and not undergoing decay.
49:10 All will die, wise and foolish alike.
49:12, 20** form a refrain
49:13-15 The contrast between the righteous and the wicked.
The wicked have death as their shepherd but the righteous will be redeemed by God from the power of Sheol.
49:16-20 The wicked die and carry nothing
Jesus and Psalm 49
1. Jesus is a profound wisdom teacher who speaks truth- Psalm 49:4
2. "But God" - Psalms 49:15; Ephesians 2:4
3. Jesus did not undergo decay- Psalm 49:9; 16:10- Acts 2:27-31; 13:33-37.
4. Jesus can redeem our souls- Psalm 48:7-8, 15
This is sometimes called a Zion psalm.
This psalm focuses on the city- 48:1, 2, 8, 8- Mt. Zion- 48:2, 11- Zion- 48:12- temple- 48:9.But the ultimate focus of the city is on God- His greatness- 48:1- His protection- 48:3- HIslovingkindness, righteousness, and justice- 48:9-11- His presence- 48:13-14. The praise of the city is the praise of the God who dwells there.
The city of Jerusalem represents something bigger. Gal. 4:26 speaks of the Jerusalem which is above. Hebrews 11:10; 13:14 talks of a quest for a city whose builder and maker is God. Revelation 3:12; 21:2, 10, 14 pictures the "new Jerusalem." This small capital represents God dwelling with man.
All that was intended by the city and the temple is fulfilled in Jesus- John 1:14; 2:19-22; 4:19-26.
This psalm pictures God as King- 47:2, 6, 7.
His dominion is "all the earth"- 47:2, 7; "the nations"- 47:8. He subdues peoples and nations- 47:3- and therefore all nations celebrate HIs reign as king- 47:1, 5.
The reception given to Him is the reception that kings received when coming to the throne- I Sam. 10:24; II Sam. 15:10; I Kings 1:39; II Kings 9:13; 11:12.In a sense each of the Psalms tell the gospel story and Psalm 47 is no different.
47:1 mentions joy because God reigns and the word for joy used in the LXX of the OT is the same word used of response to Jesus in Luke 1:44.
47:1, 2, 7 All the nations are subject to Jesus- Matthew 25:32; 28:18-20
47:3 Christ will put all enemies beneath His feet- I Cor. 15:24-26
47:4 Just as God chose Israel, He chose us- Eph. 1:4
47:4 He prepares Israel's inheritance as He prepares us- I Peter 1:4
47:5 Jesus ascended to God- John 20:17; Acts 2:34; Eph. 4:8, 9, 10.
47:2, 6, 7 Jesus is King- Matt. 2:2; 27:11; John 19:19-22
47:9 His people will include all nations- Romans 4; Gal. 3
Our response to this is to Praise God!!!!!
What do we do when all our world is falling apart?
Where can we look? To whom can we go for help?
Psalm 46 can be divided easily into three parts based on the Selah's at the end of vs. 3, 7, 11.
46:1-3 Describes a natural calamity
It does not seem to be a literal description but a statement that even in the worst case scenario that we can trust God.
46:4-7 Describes armies gathering for war outside Jersualem.
Isaiah 36-37 and II Kings 18-19 describe a situation like this. But the nations gathered against God and His city will fall while God will not be moved.
46:3 The word "roar" is the same word translated "uproar" in 46:6. The natural calamity of vs. 1-3 has a parallel in the the military crisis in vs. 4-7.
46:8-11 God is our stronghold in all the earth
10 To whom are these words addressed? It seems as it they are addressed to the nations which are told to stop fighting and acknowledge God as God.
Jesus and Psalm 46
46:5 Jesus is God's presence with man- John 1:14; 2:19-22; 4:19-24. The presence of God today is not tied to one city or one building like the Jerusalem temple, but to Christ.
46:5 when morning dawns- The women came to tomb only to find Jesus was raised from the dead early in the morning- Matt. 28:1-2; Mark 16:1; Luke 24:1; John 20:1-2
46:9 He causes war to cease- Zechariah 9:9-10 is quoted in Matt. 21:4-5 and John 12:14-15 and said to be fulfilled in Jesus.
46:10 I am- In the Greek OT are the same words used by Jesus in John 6:35; 11:25; 14:6.
46:10 I will be exalted- exalted is the same word in the Greek translation in John 3:14; 8:28; 12:32-33; Acts 2:33; 5:31
Christ is exalted in His death, His resurrection, and His ascension.
This psalm describes a royal wedding.
The king is mentioned in 45:1, 5, 9, 11, 13, 14, 15.
45:1 The writer speaks of his skill and his good theme
45:2-9 Give a description of the queen
These verses present an ideal picture of who the king is.
The king is the best looking of men- vs. 2; I Sam. 9:2; 16:12; II Sam. 14:25; I Kings 1:6
The king is the mightiest of warriors- vs. 3-5; I Sam. 8:20
The king fights for the most noble of causes- vs. 4
The king loves what is right and hates what is wrong- vs. 6-7
45:10-15 are an address and a description of the king
vs. 10-12 are more of an address to the queen
vs. 13-15 a description of the queen
45:16-17 A Statement about their offspring, the descendents
Is the king called God? Exodus 21:6; 22:8-9 refers to judges who base their decisions on God's as Elohim. Could a king who bases his authority on God's gift be spoken of in the same way?
These ideals were never fulfilled in Israel's kings and led to an expectation of One who would fulfill these in a way beyond all comprehension.
Hebrews 1:8-9 quotes Psalm 45:6-7 and applies the words to Jesus.
Other things apply to Jesus as well.
This is the first of eleven national laments in the book of Psalms.
44:1-8 Israel's Glorious Past
The word save is used in vs. 3, 6, 7. They did not win the land of Canaan nor their great victories in the past by their own power but by God's.
The phrase "all day long" is going to be used in vs. 8, 15, 22.
44:9-16 Israel's Miserable Present
Nothing in vs. 1-8 prepared us for the dramatic shift in vs. 9-16.
44:17-22 Their Protest of Innocence
No other psalm make such claims of national fidelity like this one.
vs. 17-18 The people state their loyalty to God
vs. 19 They talk of the pain they experienced
44:23-26 Israel begs God to take action
This is a call for God to awake from His "Sleep" and act.
Jesus and Psalm 44He saved us by His power- vs. 1-8; Eph. 2:1-10; II Tim. 1:9He is our King- John 19:19-22Any horrible experience of suffering Israel described in vs. 9-16 has some comparison to His experiences on the cross.If any could ever protest their innocence like we see in vs. 17-22, it was Jesus.
Verses 23-26 remind us of Jesus sleeping on the boat in Mark 4:35-41.Because Jesus was led as a "Sheep to the slaughter" Isaiah 53:7, through His death and resurrection we become conquerers- Romans 8:35-37.
Why would we combine these Psalms?
1. The same refrain appears in 42:5, 11; 43:5
2. There are other similar lines- compare 42:9; 43:2
3. There is no heading to Psalm 43 in the Hebrew text
These are the first Psalms we have studied ascribed to someone other than David. The "sons of Korah" are mentioned in the heading of Psalms 42, 44-49, 84-85, 87-88. They are apparently descendants of Korah the Levite of Num. 16 who led a rebellion against Moses and Aaron and perished. His sons did not perish- Num. 26:10-11. They became temple musicians and gatekeepers- I Chron. 26.
Psalms 42 and 43 speak of despair
42:5, 11; 43:5 "Why are you in despair, O my soul?"
42:3 Tears were his food continually
42:7 He feels as if he is drowning.
42:9; 43:2 he is continually mourning
These Psalms speak of hope
42:5, 11; 43:5 Hope in God
42:8 God gives His lovingkindness and songs in the night
43:3-5 He longs to be at God's holy hill
These passages describe an intense desire for God
42:1-2 His desire for God is compared to a thirsting and panting after water
42:4, 6 He remembers God and going with the group in worship of God
42:9 God is his rock
43:2 God is his refuge
43:4 God is his exceeding joy
This foreshadows Jesus
42:3 Tears are his food- Isaiah 53:3 He is a "man of sorrow"
43:3 In Jesus, God sent forth His light- John 8:12; 9:5- and His truth- John 14:6
They especially point to the cross
42:5, 11; 43:5 The word used in the LXX for "despair" is used of Jesus in Matt. 26:38; Mark 14:34
42:6 despair- A different Greek word is used in the LXX and the word is used of Jesus in John 12:27; 13:21
42:3, 10 They taunted Jesus saying, "Let God rescue Him" in Matt. 27:43
42:1-2 Thirst- Jesus was thirsty upon the cross- John 19:28- to give us the water of life- John 4:13-15; 6:35; 7:37-39.
The writer may state his conclusion at the beginning of the Psalm- 41:1-3.
How blessed is the one who considers the helpless- 41:1
Then the text gives six (6) lines to show how he will be blessed- 41:1b-3.
David's speaks- 41:4
His enemies take center stage- 41:5-9. The psalm mentions "enemies" 41:5, "enemy"- 41:11, and those "who hate me" 41:7. The plot and plan against David. They gossip about him. They anxiously await his death.
Be gracious to me, David says- 41:10. The plea for God to be gracious in 41:4, 10 surrounds the treachery of his enemies in 41:5-9.
He prays God will raise him up- 41:10.
The psalm ends book 1 of the Psalms. Each of the books ends on strong notes of praise to God- 41:13; 72:18-19; 89:52; 106:48; 146-150.
How does Jesus fulfill the Psalm?
41:9 is quoted and applied to Judas by Jesus in John 13:18
41:1-3 Jesus did not seem to experience the deliverances promised to one who helps the helpless.
41:5-9 Jesus did however experience all the hatred and opposition this psalm speaks of David receiving.
41:10 However, God did raise Jesus up and fulfilled all these promises through the resurrection.
A Psalm of David
40:1-2 He has waited for the LORD and he has lifted his feet up out of the clay
40:3-5 The LORD put a new song in his mouth
40:6-8 God desires a complete submission to Him and a desire to do His will
40:9-10 He has not been quiet about God's deliverance
40:11-12 He begs God not to withhold compassion from Him
40:13-17 He asks God to hurry to his rescue
Key Themes in Psalm 39
Silence- 39:1-3, 9, 12
Brevity of Life- 39:4-6, 11, 12
Sin and suffering- 39:8-11
Jesus fulfills Psalm 39
This ending is answered in the resurrection of Jesus.
This psalm reveals “the bewilderment about man that was only finally dispelled when the Word became flesh, and when the gospel brought life and immortality to light” Kidner, 156.
39:1-2, 9 Jesus’ silence when on trial- Matt. 26:62-64; 27:11-14.
39:2 His silence did not eliminate Jesus’ grief- Matt. 26:37-38.
39:8 Jesus brings forgiveness for our transgression. He solves the problem of our sin- Acts 13:39; Rom. 4:25
39:4-6, 13 The brevity of life and the certainty of death is answered by the resurrection and life- John 11:25; 14:6.
39:11 He provides us riches that neither moth eats nor rust destroys and riches that thieves cannot break through and steal.
This Psalm repeatedly references David's sickness- 38:3, 5, 6, 7, 8, 10, 17. He is suffering intensely.
He is suffering because of his sin- 38:3, 4, 5, 18.
This is not to say all suffering is directly connected to our personal sin. The book of Job shows that is not true. However, we cannot say that there is no connection between personal sin and suffering either. David experiences it right here.
His enemies add to his pain- 38:12, 16, 19, 20- while his friends stand far off- 38:11.
Jesus experienced the suffering the author of Psalm 38 experienced:
His friends forsook Him- Matt. 26:55-56, 58; Luke 23:49He was beaten so badly there was no healthy part of His flesh- Isaiah 52:14; 53:5; Matt. 27:26-31.He enemies laid traps for Him- Mark 3:6; Luke 11:54; 20:20Jesus was like a deaf man- Matt. 27:13 and a mute man- Matt. 27:13-14Jesus was not like the Psalmist in the sense that He never sinned- Hebrews 4:14-16; I Peter 2:22.Jesus is able to carry away the burden of our sins described in Psalm 38:4- Matt. 11:28-30. Jesus can save and forgive.
Righteous- vs. 12, 16, 17, 21, 25, 29, 30, 32, 39
Other brief descriptions of the righteous:
11 “humble” same word used in vs. 14
14 “The afflicted and needy,” “who are upright in conduct”
18 “the blameless”
22 “blessed by Him”
37 “the blameless man,” “upright,” and “man of peace”
Characteristics of righteous-
21 “the righteous is gracious and gives”
26 “All day long, he is gracious and lends. And his descendants are a blessing”
30 “The mouth of the righteous utters wisdom and his tongue speaks justice”
31 “The law of his God is in his heart”
37 “man of peace”
40 “they take refuge in Him”
Righteous will “inherit the land”- 9, 11, 22, 29 “and dwell in it forever,” 34 “And He will exalt you to…”
Other statements of blessings upon the righteous-
4 “He will give you the desires of your heart”
5 “He will do it”
6 “He will bring forth your righteousness as the light and your judgment like the noonday”
11 “abundant prosperity”
17 “the LORD sustains the righteous”
18 “The LORD knows the days of the blameless, and their inheritance will be forever”
19 “they will not be ashamed in the days of evil, and in the days of famine they will have abundance”
23-24 “steps…are established by the LORD” “He delights in his way,” “he shall not be hurled headlong,” “the LORD is the One who holds his hand”
25 “I have not seen the righteous forsaken or his descendants begging bread”
27 “you will abide forever”
28 “the Lord loves justice and does not forsake His godly ones. They are preserved forever.”
33 “the LORD will not leave him in his hand or let him be condemned when he is judged”
34 “and He will exalt you…” “when the wicked are cut off, you will see it”
39 “The salvation of the righteous is from the LORD, He is their strength in time of trouble”
40 “The LORD helps them and delivers them; He delivers them from the wicked and saves them”
Wicked- vs. 7, 10, 12, 14, 16, 17, 20, 21, 28, 32, 34, 35, 38, 40
Other brief descriptions of the wicked-
1 “evildoers”
1 “Wrongdoers”
9 “evildoers”
20 “the enemies of the LORD”
22 “those cursed by Him”
38 “transgressors”
Characteristics of wicked-
7 “carries out wicked schemes”
12 “the wicked plots against the righteous and gnashes at him with his teeth”
14 “drawn their sword and bent their bow, to cast down the afflicted and needy, to slay those upright in conduct”
21 “the wicked borrows and does not pay back”
32 “The wicked spies upon the righteous and seeks to kill him”
35 “violent man”
Wicked will be cut off- 9, 22, 28, 34, 38
Statements of judgment upon wicked-
2 “will wither like grass…” “fade like green herb”
10 “Will be no more”
13 “his day is coming”
15 “Their sword will enter their own heart, and their bows will be broken”
17 “arms of the wicked will be broken”
20 “the wicked will perish, like the glory of pastures, they vanish-like smoke they vanish”
35-36 The wicked spreads out like a luxuriant tree but was passed away and was no more and even upon seeking he could not be found
38 “altogether destroyed” The wicked will ultimately experience a complete demise.
Imperat
This psalm contrast the character of the wicked- 36:1-4- with the character of God- 36:5-9
36:1 Transgression speaks- These two words are put together this way only here in the Bible. The word "speaks" is often translated "oracle" and refers to an oracle from the LORD.
Here it is transgression or rebellion that is giving this oracle.
"There is no fear of God before his eyes" Romans 3:18 quotes this.
36:4 The wicked man plans evil upon his bed. Compare Micah 2:1-2 and Proverbs 4:16. Contrast this to Deuteronomy 6:4-9.
36:5-9 God's character is said to be lovingkindness, faithfulness, righteousness, and judgments. These attributes of God are without limitations.
How does Jesus fulfill these words?
Three main points that we make in this our third podcast on Psalm 35.
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Jesus experienced the pain and suffering David spoke of on a level deeper than he ever did
See vs. 7, 11, 12, 15 especially -
Jesus did not curse because of this suffering but He called for a blessing instead
This is not to criticize imprecatory prayers, but it is to say that is not what Jesus engaged in.
Jesus took the curse upon Himself- Galatians 3:13/ Deuteronomy 21:22-23
Jesus called for mercy for those who tormented Him- Luke 23:34 -
Jesus fulfills Psalm 35 via HIs death and resurrection
35:13 Jesus humbled Himself- Philippians 2:8
35:9, 27 rejoicing at His deliverance- The words in the Greek translation of the OT are used in Acts 2:26 to speak of rejoicing at Jesus' resurrection.
35:25 In His deliverance, HIs resurrection, Jesus swallowed up death- I Corinthians 15:54; II Corinthians 5:4.
This Psalm calls down curses upon those who have opposed the Psalmist.
See verses 1-8, 26.
Sometimes we hear that these prayers were acceptable in the Old Testament but they are not acceptable today.
In the OT God's people were encouraged to love their enemies- Exodus 23:4-5; Prov. 25:21-22.
In the OT God's people were forbidden from taking personal vengeance- Proverbs 20:22; 24:29.
In the NT we find God's people calling down curses upon the wicked- I Cor. 16:22; Galatians 1:8-9; 5:12; Rev. 6:9-10.
In the NT we find rejoicing at the fall of evil and wicked people- Rev. 18:20; 19:1-6
This is not an effort to eliminate Matthew 5:43-48; Luke 6:27-36; Luke 23:34, or Acts 7:59-60 from the Bible. It is an effort to say that prayers of judgement also have their place.
These prayers show us
That evil is real- Isaiah 5:20- and that we must be outraged by evil- Psalm 119:104, 128, 163.
These prayers do not encourage personal vengeance but they leave things in the hand of God- Psalm 35:13-14; II Timothy 4:14.
The prayers are motivated by a desire that God be glorified- Psalm 58:11; 59:13.
Contend, O LORD, with those who contend with me. Fight against those who fight against me.
In this Psalm David describes how he was mistreated, lied about, pursued by wicked people.
Frequently through the Psalm David will affirm his innocence- vs. 7, 7, 11, 13-14,
He calls on God to rescue him and to judge those who are mistreating him- vs. 3, 4-8, 26
He calls on God to bring the same kind of judgment upon the wicked that they are bringing upon him. We sometimes call this lex talionis. Lex talionis is literally law of the tooth. We used it to speak of how in God's justice the punishment often fits the crime.- vs. 7-8.
This psalm speaks of the fear- vs. 4- troubles- vs. 6, 17- afflictions - vs. 19- of the righteous.
This psalm speaks of the LORD delivering and rescuing His people from afflictions- vs. 4, 6, 17, 19.
Psalm 34 speaks of God protecting HIs people- vs. 7, 9, 10, 15, 20, 22.
This psalm speaks of God judging the wicked- vs. 16, 21.
Psalm 34:20 is applied to Christ's death on the cross- John 19:36 and context. John 19:36 also applies to Jesus fulfilling the picture of the Passover Lamb in Exodus 12:46; Numbers 9:12. But Jesus also fulfills the picture of the righteous sufferer in the Psalms.
The above idea stretches the idea of God delivering the righteous. If we do not see it fulfilled in this life, we shall see it in the resurrection.
I Peter 2:3 alludes to Psalm 34:8 and I Peter 3:10-12 quotes Psalm 34:12-16. The righteous people who received this epistle were experiencing troubles, fears, and afflictions. Psalm 34 gives them assurance that ultimately God would deliver the righteous from all of these.
This Psalm praises God
33:1-5 Sing to Him a new song and praise Him you who are righteous
33:6-9 The LORD as Creator- Let all stand in awe of Him
33:10-12 The counsel and plans of the nations are thwarted but God's counsel and plans stand
33:13-15 The LORD sees all people and all their works
33:16-17 Victory belongs to the LORD
Kings, warriors, and horses cannot bring victory by their own strength but the LORD is source of our strength
33:18-19 The eyes of the LORD are upon us and rescue us from disaster
33:20-22 All of these words are to encourage us to trust in the LORD and hope in Him
How Jesus fulfills Psalm 33?
Jesus is Creator- John 1:1-3, 10; Col. 1:15-17; Hebrews 1:1-2
Jesus is the Word- John 1:1-3, 14; Revelation 19:13-14
The death and resurrection of Jesus are the ultimate demonstration of the LORD thwarting the plans of the nations and accomplishing His will- Psalm 2:1-3; Acts 4:25-28; compare its language with Psalm 33:10-11.
Jesus gives us a new song- Revelation 5:9; 14:3.
This psalm describes David's struggle with unconfessed sin and then the joys of forgiveness when he humbled himself before God.
1. The burden of sin- 32:3-5
His bones have wasted away and he is groaning- 32:3
His pain is perpetual- 32:3 "all day long" and 32:4 "Day and night"
The hand of the LORD is heavy against him- Ruth 1:13; I Sam. 5:6, 7, 9. The hand of the LORD that David looked to in 31:5, 15 is now pressing against him heavily. This is not God's fault but it is David.
His strength is dried up- 32:4
Are you carrying this heavy burden?
2. The blessings of forgiveness- 32:1-2
Three different terms for evil are used- transgression, sin, and iniquity
Three different terms for forgiveness are used- forgiven, covered, not imputed or not counted
Three different terms for confession are used- acknowledged, did not hide, confessed
God is more willing to forgiven than we are to confess- 32:5
3. The mood changes at 32:6 and he calls on all to learn the lesson from this.
pray to God in a day when He may be found- 32:6
Do not be like the horse who has to be beaten to be kept on the right path- 32:9
Contrast the wicked- 32:10- and the righteous- 32:11. The righteous rejoice at God's salvation.
The Psalm is quoted by Christ on the cross. Psalm 31:5 is quoted by Jesus in Luke 23:46.
This does not mean that the psalm speaks exclusively of Jesus since 31:10 makes a reference to the writer's "iniquity"- NASB. Some versions have words like "misery" instead of "iniquity." The word "iniquity" is based on the Hebrew text and the word "misery" is based on the Greek translation of the OT.
Notice some of the things that David experienced that Christ also experienced.
They laid a net to trap him- vs. 4. The slandered him and plotted to kill him- vs. 13.
David was a "man of sorrows"- vs. 10 and was forsaken by those closest to him- vs. 11.
David experienced these things and was delivered from death. Jesus experienced all these things and He was crucified, but not even death stops the promises of God. God raised Jesus and provided salvation through Him.
This psalm tells us God's anger is for a moment but His favor is for a lifetime- vs. 5.
God will turn our mourning into danger and give us garments of joy instead of sackcloth- vs.11
Judgement is not the final word for God's people
Exodus 34:6-7; Isaiah 54:7-10
Jesus fulfills the psalm in the greatest sense by HIs resurrection and He turns our grief to joy.
The Power of God in the thunderstorm
The psalm speaks of the LORD 18 times and the "voice of the LORD" 7 times.
The Canaanites believed that Baal controlled the storm and the lightning. But the things that psalms attributes to Baal, the Bible attributes to YHWH.
The showdown between Elijah and the prophets of Baal is about who controls these the storm, the lightning, and the weath.
29:1-2 A Call to Praise God
29:3-9 The glory of God in the thunderstorm
29:10-11 The LORD as King forever
Jesus fulfills Psalm 29
The "voice of the LORD" could be tied with Jesus as the Word- John 1:1
The heavenly being- ESV- praising God in vs. 1-2 finds fulfillment in Luke 2:10-11.
Jesus demonstrates His control of the storm in Mark 4:35-41
Jesus walks on the water in Mark 6:45-52 and shows His control over the elements.
Jesus can turn water into wine- John 2:1-11.
This psalm has been described as an individual lament or a psalm of thanksgiving or a royal psalm.
28:1-5 Petition
28:6-9 Praise
Key words: Notice has "hear the voice of my supplication" in vs. 2 is picked up in vs. 6.
The word "hands" is used to refer to David lifting his hands to God in vs. 2, the hands of the wicked in vs. 4, and the work of God's hands in vs. 5.
The word "bless" is used in vs. 6 of David blessing God and in vs. 9 begging God to bless David.
In vs. 2 David "lifted up" his hands to God and in vs. 9 the LORD is carrying or "lifting" HIs people.
The LORD is my light and my salvation, whom shall I fear? These bold words introduce this psalm.
27:1-6 sound more like a psalm of confidence or praise
27:7-14 sound more like an individual lament as David pours out his problems to God
Some have suggested that these were originally two different psalms. However, a common vocabulary ties the portions of this psalm together: "God of my salvation" vs. 1, 9; "adversaries" or "foes" in vs. 2, 12; "heart" in vs. 3, 8, 14; "seek" in . 4, 8, 9. These are some of the common links in the psalm.
Two verses that stand out to me are verses 4, 10.
In vs. 4 he desires to be in the house of the LORD more than he desires anything else.
In vs. 10 he asserts that the LORD will not forsake him. The LORD is more reliable than the most certain cases of human love.
So he affirms his desire not to forsake God on the basis of his knowledge that God will not forsake him.
What does Psalm 25 teach us about God?
1. God is a God of forgiveness
25:6-7, 11, 18
God is a God of mercy- 25:6
Lovingkindness- 25:6, 7, 10
Good- 25:7-8
faithfulness or truth- 25:10
He forgives based on His goodness- 25:7- and His name's sake- 25:11
-
God is a God who teaches, instructs us in the right way
25:4-5, 8-10, 12-14
God instructs sinners in the way- Sin means to miss the mark- Judges 20:16- and those who miss the mark are taught the right way or right path by God- 25:4, 4, 8, 9, 12.
God is a God anxious to teach sinners and not just to judge them. -
God is worthy of our trust
25:1-2 We can trust in Him and lift up our soul to Him
25:15 He lifts our feet out of the net
25:3, 5, 21 Waiting upon Him is stressed in the psalm. In vs. 5 he waited on the LORD "all day long."
David has sins- 25:7, 11, 18- afflictions- 25:16, 18- troubles- 25:17, 18- and distresses- 25:17.
God is worthy of trust in all these situations.
Jesus in Psalm 25
25:19 HIs enemies were many and they were violent
25:8-9 Jesus taught the humble and afflicted- Matthew 11:25-27
25:16-17 Jesus on the cross was lonely, afflicted, and troubled
25:7, 11, 18 He forgives our sins via the cross- Acts 13:38-39
25:6-7 The thief asks Jesus to remember Him in Luke 23:42.
25:2-3, 20 God raised Jesus from the dead and did not allow Him to be put to shame
This psalm could be divided into three distinct parts- vs. 1-2, 3-6, 7-10.
24:1-2 The LORD's dominion over all in heaven, earth, and sea
24:3-6 Who may ascend into God's holy place?
One must have clean hands and a pure heart.
He must not lift up his soul to falsehood nor swear deceitfully
24:7-10 Who is this King of glory?
The LORD of hosts
What does the Psalm teach us about God?
How does the Psalm foreshadow Christ?
The LORD is portrayed as the good shepherd in vs. 1-4 and a gracious host in vs. 5-6.
Some passages that talk of the work of a shepherd are
Genesis 31:39-40 The shepherd worked tirelessly
I Samuel 17:34-36 He risked his life
Matthew 18:12-14; Luke 15:3-7 He went looking after every lost sheep
Isaiah 40:11 He carried the sheep in his bosom
The shepherd protected and provided for his sheep.
The LORD is a gracious host unlike Simon in Luke 7:44-46
23:6 pursue- is a word that deals with a diligent chasing after another. Here it is goodness and mercy that pursue us.
Jesus as the Good Shepherd
John 10:1-18
Mark 6:34, 39
Revelation 7:15-17
Jesus as the Gracious host
Revelation 19:7-9
This psalm is quoted or echoed repeatedly in the New Testament and applied to the suffering of Christ.
There is no clear record of pre-New Testament sources applying this to the sufferings of the Messiah.
Psalm 22:1 is quoted in Matthew 27:46; Mark 15:34
Psalm 22:7-8 is alluded to in Matthew 27:39; Mark 15:29; Luke 23:34-35
Psalm 22:18 is quoted and applied to Christ's suffering in John 19:23-24
Psalm 22:22 is quoted and applied to Jesus in Hebrews 2:12
Does this psalm speak exclusively of Jesus? David was a prophet and is he hear simply prophesying of the experiences of the Christ?
Does Psalm 22 have some reference to David's experiences which are fulfilled in a greater and richer way in Jesus.
I seek to suggest in this podcast that while these words are David describing his experiences that God selected the words so that he also prophesies about the death and resurrection of Jesus.
This psalm is often quoted in the New Testament. In this podcast we are simply seeking to explain it in its OT setting. Lord willing, in the next podcast we will talk about its use in the NT.
In this psalm there is a contrast between the "I/me" sections where David explains his crisis and the sections that emphasize "You" as he begs God's help.
22:1-2 Why have You forsaken me?
22:3-5 The LORD has delivered Israel in the past
22:6-8 David is despised and mocked
The glorious past only increases his pain in the present
22:9-11 God has been with him constantly and He begs him not to be far away
22:12-18 He dramatically describes his enemies and the seriousness of his situation
22:19-21 He begs God to hurry to his aid
22:22-31 The LORD will turn his lament into praise
The praise answers the lament earlier in the book.
God has not despised him but He has answered his prayer- vs. 24 contrast vs. 6 and vs. 2
This will lead to universal praise of God- vs. 27-31
This and the previous psalm are both usually called "royal psalms."
These psalms are linked by the Hebrew word for "salvation" in 20:5, 6, 6, 9; 21:1, 5.
The word "king" is used in 20:9; 21:1, 7.
The "right hand" appears in 20:6; 21:8.
Psalm 21 begins and ends with a mention of the LORD and His strength
21:1-7 The LORD is source of all the king's blessings and strength
21:8-12 The enemies are conquered
Are the "you" and "your" words a reference to God or to the king? Whichever view we take may not be that important if we understand that God was the source of all the king's strength and HIs victories are only through Him.
21:13 The LORD is exalted and praised
This is called a royal psalm because of the emphasis on the role of the anointed- vs. 6- and the king- vs. 9.
Key words in the Psalm:
"answer" in vs. 1, 6, 6, 9
"victories" "saves" "saving" or "save" are all from the same root word in vs. 5, 6, 6, 9
The word "name" is used in 20:1, 5, 7.
The people had great hopes for the king- II Sam. 21:17; Lamentations 4:20
The king's responsibility is to trust God and to remember Him- vs. 7
Some trusted in horses and chariots but battles were won by God's power
Psalm 33:16-17, 20
Psalm 44:2-3
Deuteronomy 20:1-4
Joshua 24:11-12
C. S. Lewis called it the greatest poem in the book of Psalms.
19:1-6 The heavens are declaring the glory of God
If creation overwhelms us and leads us to stand in awe, how much more should we stand in awe of the Creator HImself.
19:2-4 They bear constant testimony to who God is. They speak a language with no words but they speak a language that has no limits or boudaries.
19:4-6 The glory is shown in the sun bursting forth from its chamber.
19:7-11 God's glory in HIs special revelation of Scripture
The law of the LORD... is perfect.. restoring the soul
This structure is found 6 times in vs. 7-9
19:12-14 In light of God's revelation. The author is in awe of His greatness and glory and begs for HIs mercy.
The LORD is his rock and redeemer.
Jesus fulfills the Psalm as He is Creator- John 1:1-3, 10; Col. 1:15-17
Jesus is the Word made flesh- John 1:1, 14
Jesus is our rock- Acts 4:11; Romans 9:33; I Peter 2:4-8
Jesus is our redeemer- Ephesians 1:7; Coloissians 1:13-14
In this royal psalm, David acknowledges that all he is and has is from God.
18:3 He hears David's call and rescues him
18:16 He drew him out of many waters
18:17 He delivered him from the strong enemy
18:18 The LORD is his stay in time of calamity
18:28 The LORD is his lamp
18:29 By God's strength he performs heroic acts
18:30 He is a shield to those who take refuge in Him
18:31 The LORD is his rock
18:32 The LORD girds him with strength and makes him blameless
18:33 He makes his feet strong
18:34 He trains his arms for battle
18:35 God's right hand upholds David
18:36 The LORD enlarges his steps
18:39 He girds him with strength
18:43 The LORD placed him as head of the nations
18:47-48 The LORD executes vengeance and subdues peoples
18:50 The LORD shows lovingkindness
This is viewed as a royal psalm, a psalm about the king.
David composed it after deliverance from his foes according to the heading.
Look at how he describes his relationship with God in vs. 1-2.
18:1-3 He loves the LORD
18:4-6 The crisis from which the LORD delivered him
18:7-15 The LORD's dramatic intervention to rescue His servant and judge His foes
18:16-19 The LORD drew David out of the waters
Psalm 17
17:1-2 David begs God to hear his prayer
17:3-5 The LORD has examined him and tried him
17:6-8 He begs God to protect and shield him
17:9-12 David describes the wicked and their violence to him
17:13-15. The LORD is to bring down the wicked and he longs to see their face
Connections with Psalm 16
16:1 taking refuge in the LORD. 17:7
16:8 The mention of the LORD's right hand 17:7
16:1 Keep me. 17:8
16:8 "I will not be moved" 17:5
16:5 Portion- where is our portion
Psalm 16
Heading: A Mikhtam of David- Psalms 56-60
16:1-4 David trusts in the LORD vs. those around him who trust in other gods
16:5-6 The LORD is his portion, inheritance, cup, lot, and heritage
16:7-11 The LORD is at His right hand and He will not be shaken
16:8-11 is quoted in Acts 2:25-28, 31 by Peter and Acts 13:35-37 by Paul. Both of these speakers emphasize that these words did not have their ultimate fulfillment in David. David died and was buried and his tomb underwent decay. These words have their ultimate fulfillment in Jesus and His resurrection.
15:1 The Question: O LORD, who may abide in Your tent? Who may dwell on Your holy hill?
15:2-5a The Answer: The character of the one who continues to be in God's presence
vs. 2 Three participles describe him positively: He walks with integrity, works righteousness, speaks truth
vs. 3 negatively he does not slander with his tongue, do evil to a neighbor, or take up a reproach against a friend
vs. 4 He demonstrates who he is by the company he keeps and he keeps his word even when it is painful.
vs. 5 He does not put out his money at interest and he does not take a bribe to strike down the innocent.
15:5c The Promise: He who does these things will not be shaken.
Psalm 14:1-3 The foolishness of living without God
14:4-6 The LORD is with the righteous
14:7 O that salvation would come out of Zion.
The Hebrew word translated "there is no" as in "there is no God" is used 4 times in verses 1-3. The first time man in saying in his heart that there is no God to call him to account. The other 3 times this Hebrew word is used in vs. 1-3 is God's assessment of man: there is none good. The word is used twice in vs. 1 and twice in vs. 3.
Psalm 14 is virtually repeated in Psalm 53. The small differences highlight a slightly different emphasis in these two psalms. Psalm 14 has unique phrases like the LORD is with the righteous generation and the afflicted have made the LORD his refuge. These unique phrases are emphasized in 14:5-6. In Psalm 53 verse 5 is unique as it speaks of scattering the bones of the wicked and it stresses God's judgment of the wicked.
Romans 3:10-12 quotes Psalm 14:1-3 and Psalm 53:1-3 and emphasizes that all have sinned and are in desperate need of His grace.
Psalm 14 ends with longing that God would bring salvation out of Zion. This salvation is through His son Jesus Christ.
Psalm 13:1-2 How long, O LORD??
This psalm is a classic example of a psalm of lament.
"How long" is asked 4 times with the questions surrounding it intensifying.
13:3-4 Rescue me now
13:5-6 I will praise the LORD
The psalms of individual lament usually end in praise and the praise at the end of the psalm answers the plea expressed earlier in the Psalm.
Psalm 12:1-4 The wicked are consuming the godly
12:1 Help- NASB; Save- ESV
12:2-3 The wicked lips of the evil men
12:5-8 The LORD will preserve the poor and afflicted
The LORD arises the save the righteous
12:6 The LORD's words are pure in contrast to the words of the wicked in 12:2-3.
12:7 The LORD will preserve them.
12:8 sons of men- this phrase appears in both vs. 1 and vs. 8.
Psalm 11
11:1 The security of the Psalmist
11:2-3 The threat of the wicked
11:4 The sovereignty of God
11:5-6 The destiny of the wicked
11:7 The destiny of the righteous
What does Psalm 11 say about the LORD?
11:1 He is our refuge
11:4 He is in His holy temple
11:4-5 He tests all men
11:5-6 He will bring judgment upon the wicked
11:7 He will bless the righteous
How does Jesus fulfill the picture of an innocent sufferer in Psalm 11?
11:1 in Luke 13:31-33 Jesus was basically told to flee like in 11:1
11:2 The wicked shot at Jesus secretly- Matthew 26:4; Mark 14:1; Matthew 26:55
11:1 Jesus took refuge in God- I Peter 2:22-23
Psalm 10 and Psalm 9 may have originally been one Psalm. Even if that is not the case, there are many connections between the Psalms. Here are some of them.
10:1- times of trouble- 9:9
10:2 the wicked- 9:5, 16, 17; 10:2, 3, 4, 13, 15
10:4 The Hebrew word for "Seek" in 9:10, 12; 10:4, 13, 15
10:11 The claim that God has forgotten- 9:12, 18
10:12 Arise- 9:19
10:16 The LORD is king- 9:4, 7
10:16 nations- 9:5, 15, 17, 19, 19, 20
10:18 vindicate is the word "judge" in 9:8
10:1-2 Where is the LORD in the midst of trouble
10:3-11 A description of the wicked
10:12-15 A plea for God to arise and judge the wicked
10:16-18 The king has heard their cry and will defend them
Psalm 9:1-2 I will give thanks to the LORD
9:3-6 My enemy will stumble and turn back
9:7-10 The LORD has established His throne for judgment
9:11-12 Sing Praises to the LORD
9:13-16 Lift me up from death and let the nations sink down
9:17-18 The wicked nations vs. the afflicted and needy
9:19-20 Do not let man prevail
The Psalm emphasizes that the LORD will...
bring judgment upon the wicked- 9:3, 5, 6, 15-16, 17, 19-20
vindicate the righteous- 9:9, 10, 12 , 18, 18
When Apollo 11 went to the moon in 1969 they had a silicon disk in which they left messages from 73 nations and the message from the Vatican was the text of Psalm 8
Psalm 8 begins and ends with praise to God. It is an inclusion beginning and ending with the same words, "LORD, our Lord, how majestic is Your name in all the earth" vs. 1, 9.
- The Psalm speaks of the greatness of God compared to the relatively small heavens.
- It stresses how immense the heavens are compared to small and insignificant man.
- It states that man is small but God has given Him an exalter position in the universe.
Psalm 8 is quoted often in the NT.
Psalm 8:2 is quoted by Jesus in Matthew 21:16 to speak of how the children are praising Him in the temple.
Psalm 8:4-6 is quoted and broken down in Hebrews 2:6-9 and applied to Jesus.
Psalm 8:6 is applied to Jesus in Ephesians 1:22-23 and I Corinthians 15:27.
Psalm 7:1-2 The enemy threatens to tear David apart
7:3-5 If he is guilty, may he be judged
7:6-11 He calls on the LORD to arise in judgment
7:12-16 Judgment will fall upon the head of the wicked
7:17 Final praise
God as judge from Psalm 7
God is judge of all peoples- 7:7-8
God is a righteous judge- 7:11
God is angry with sin- 7:6, 11
God punishes the wicked- 7:9, 11, 12-16
God vindicates the righteous- 7:8, 9, 10
I made a mistake around the 22 minute mark in talking about the word in the Greek translation for "Arise." It is actually the word in the Greek translation for "lifted up" which also appears in the same verse.
The division we made of Psalm 6 is
1. The psalm describe the depth of David's despair- vs. 2-3, 6-7
-
His plea to God for help- vs. 1, 4-5
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His confidence of victory- vs. 8-10
This psalm alternates between petitions to God (vs. 1-3, 7-8, 11-12) and descriptions of the wicked (vs. 4-6, 9-10). The psalm distinguishes between the righteous and the wicked but it also reminds us that we only enter the LORD's house by the abundance of HIs lovingkindness (vs. 7).
Psalm 3
David flees from Absalom
3:1-2 Many are rising against him
3:3-4 The LORD is his shield
3:5-6 The LORD sustains me
3:7-8 Salvation belongs to the LORD
Psalm 2
vs. 1-3 The nations plot rebellion against God
vs. 4-6 The LORD scoffs at the nations who seek to defy Him
vs. 7-9 The LORD's King will rule all nations with a rod of iron
vs. 10-12 Resistance is futile and the only option is surrender to God
verse 7 is applied to the baptism of Jesus- Matthew 3:16-17- and transfiguration- Matthew 17:1-5. It is applied to the resurrection of Jesus- Acts 13:33. See also Hebrews 1:5; 5:5.
vs. 9 is applied to Jesus in Revelation 12:5; 19:15 and to Christians in Revelation 2:26-27.
In this very brief introduction to Psalms we ask whether the Psalms are words to God or from God, what kind of literature is Psalms, and how the Psalms speak of Jesus.