PSALMS—NOTE ON 1:1 Blessed. From the perspective of the individual, this is a

PSALMS—NOTE ON 1:1 Blessed. From the perspective of the individual, this is a

Study Notes

PSALMS—NOTE ON 1:1–6 This wisdom psalm basically functions as an introduction to the entire book of Psalms. Its theme is as big as the whole Bible because it tells of people, paths, and ultimate destinations (for a significant parallel see Jer. 17:5–8). By two cycles of contrast, Ps. 1 separates all people into their respective spiritual categories:

I. By observation, all people are separated ethically (1:1–4)

A. A Picture of the Godly (1:1–3)

B. A Picture of the Ungodly (1:4) II. By outcome, all people are separated judicially (1:5–6)

A. The Failure of Ungodly People (1:5)

B. The Fruition of Lifestyles (1:6)

1. Recognition of the godly (1:6a) 2. Ruination of the ungodly (1:6b)

PSALMS—NOTE ON 1:1 Blessed. From the perspective of the individual, this is a deep-seated joy and contentment in God; from the perspective of the believing community, it refers to redemptive favor (cf. the blessings and cursings of Deut. 27:11–28:6). walks not . . . nor stands . . . nor sits. The "beatitude" man (cf. Matt. 5:3–11) is first described as one who avoids such associations as these, which exemplify sin's sequential downward drag.

PSALMS—NOTE ON 1:2 his delight is in the law. Switching to a positive description, the spiritually "happy" man is characterized by the consistent contemplation and internalization of God's word for ethical direction and obedience.

PSALMS—NOTE ON 1:3 like a tree. Because of the mostly arid terrain of Israel, a lush tree served as a fitting symbol of blessing in the OT. planted. Lit., "transplanted." Trees do not plant themselves; neither do sinful people transport themselves into God's kingdom. Salvation is his marvelous work of grace (cf. Isa. 61:3; Matt. 15:13). Yet, there is genuine responsibility in appropriating the abundant resources of God (cf. Jer. 17:8), which lead to eventual productivity.

PSALMS—NOTE ON 1:4 The wicked are not so. This is an abrupt contrast, lit.,

"Not so the wicked!" chaff. A frequent OT word picture from harvest time for what is unsubstantial, without value, and worthy only to be discarded.

PSALMS—NOTE ON 1:5 Therefore . . . not stand. "Therefore" introduces the strong conclusion that the ungodly will not be approved by God's judgment.

Types of Psalms

Types of Psalms Type Psalms Act of Worship Individual and Communal Lament

3–7; 12; 13; 22; 25–28; 35; 38–40; 42–44; 51; 54–57; 59–61; 63; 64; 69–71; 74; 79; 80; 83; 85; 86; 88; 90; 102; 109; 120; 123; 130; 140–143

Express need for God's deliverance

Make aware of God's blessings Express thanks

Thanksgiving 8; 18; 19; 29; 30; 32–34; 36; 40; 41; 66; 103–106; 111; 113; 116; 117; 124; 129; 135; 136; 138; 139; 146–148; 150

Enthronement 47; 93; 96–99 Describe God's sovereign rule

Pilgrimage 43; 46; 48; 76; 84; 87; 120–134 Establish a mood of worship

Royal 2; 18; 20; 21; 45; 72; 89; 101; 110; 132; 144 Portray Christ the sovereign ruler Wisdom 1; 37; 119 Instruct as to God's will

Imprecatory 7; 35; 40; 55; 58; 59; 69; 79; 109; 137; 139; 144 Invoke God's wrath and judgment against his enemies ©1993 by Thomas Nelson, Inc.

PSALMS—NOTE ON 1:6 the Lord knows. This is far more than recognition; the Lord "knows" everything. In this context, the reference is to personal intimacy and involvement with his righteous ones (contra. Matt. 7:23; cf. 2 Tim. 2:19). the way of. The repetition of this phrase picks up on the "path" imagery so characteristic of this psalm. It refers to one's total course of life, i.e., lifestyle. Here these two courses arrive at the ways of life and death, as in Deut. 30:19; Jer. 21:8; cf. Matt. 7:13–14. will perish. One day the wicked person's way will end in ruin; a new order is coming and it will be a righteous order. So Ps. 1 begins with the "blessed" and ends with those who "perish" (cf. Ps. 9:5–6; 112:10).

PSALMS—NOTE ON 2:1–12 Sometimes Ps. 2 is said to share with Ps. 1 in the role

of introducing the Psalter (cf. "blessed" in 1:1 and 2:12). Also, it seems that, while the function of Ps. 1 is to disclose the two different "ways" for individuals, Ps. 2 follows up with its application to nations. This psalm is normally termed "royal" and has had a long history of messianic interpretation. Although it has no title, it seems to bear the imprint of David's hand. As such, it fluidly moves from the lesser David through the Davidic dynasty to the Greater David—Jesus Christ. Psalm 2 progressively shines its poetic spotlight on four vivid scenes relating to the mutiny of mankind against God:

I. Scene One: Human Rebellion (2:1–3) II. Scene Two: Divine Reaction (2:4–6) III. Scene Three: Divine Rule (2:7–9) IV. Scene Four: Human Responsibility (2:10–12)

PSALMS—NOTE ON 2:1 plot in vain. This is the irony of man's depravity— devising, conspiring, and scheming emptiness (cf. Ps. 38:12; Prov. 24:2; Isa. 59:3, 13).

PSALMS—NOTE ON 2:2 against . . . against. The nations and peoples, led by their kings and rulers (v. 1), direct their hostility toward the Lord and his anointed one. The consecrated and commissioned mediatorial representative referred to David in a near sense and Messiah, i.e., Christ, in the ultimate sense (cf. Acts 4:25–26).

PSALMS—NOTE ON 2:3 their bonds . . . their cords. Mutinous mankind, instead of understanding that these are God's love-bonds (Hos. 11:4), view them as yoke-bonds (Jer. 5:5).

PSALMS—NOTE ON 2:5 Then. After mocking them with the laughter of divine contempt, God speaks and acts from his perfectly balanced anger.

PSALMS—NOTE ON 2:6 I have set. Their puny challenge (v. 3) is answered by this powerful pronouncement. It's as good as done: his king will be enthroned on Jerusalem's most prominent hill.

PSALMS—NOTE ON 2:7 I will tell of the decree. The installed mediator now recites the Lord's previously issued enthronement ordinance. You are my Son. This recalls 2 Sam. 7:8–16 as the basis for the Davidic king. It is also the only OT reference to the Father/Son relationship in the Trinity, a relationship decreed

in eternity past and demonstrated in the incarnation, thus a major part of the NT. today I have begotten you. This expresses the privileges of relationship, with its prophetic application to the Son—Messiah. This verse is quoted in the NT with reference to the birth of Jesus (Heb. 1:5–6) and also to his resurrection (Acts 13:33–34) as the earthly affirmations.

PSALMS—NOTE ON 2:9 You shall. The supreme sovereignty of "the King of kings" is pictured in its subjugating might. The shepherd's "rod" and the king's "scepter" are the same word in the original. Shepherding and kingly imagery often merged in ancient Near Eastern thought (cf. Mic. 7:14).

PSALMS—NOTE ON 2:10–12 The tone of these verses is surprising. Instead of immediate judgment, the Lord and his Anointed mercifully provide an opportunity for repentance. Five commands place responsibility on mutinous mankind.

PSALMS—NOTE ON 2:12 Kiss the Son. This symbolic act would indicate allegiance and submission (cf. 1 Sam. 10:1; 1 Kings 19:18). The word for "Son" here is not the Hebrew word for "son" that was used in Ps. 2:7, but rather its Aramaic counterpart (cf. Dan. 7:13), which is a term that would especially be suitable for these commands being addressed to "nations" (Ps. 2:1). perish in the way. These words pick up the major burden of Ps. 1.

PSALMS—NOTE ON 3:1–8 This psalm intermingles both lament and confidence. In its sweeping scope, it becomes a pattern for praise, peace, and prayer amidst pressure. As it unfolds through three interrelated historical phenomena, David shares his theological "secret" of having assurance in the face of adversity.

I. The Psalmist's Predicament (3:1–2) II. The Psalmist's Peace (3:3–6) III. The Psalmist's Prayer (3:7–8)

PSALMS—NOTE ON 3:Title The first of 73 psalms attributed to David by superscription. Further information connects its occasion with the Absalom episode (2 Sam. 15–18), although many of its features are more descriptive of persecution in general.

PSALMS—NOTE ON 3:1–2 many . . . Many . . . many. The psalmist begins on a low note with his multiplied miseries.

PSALMS—NOTE ON 3:2–3 no salvation for him . . . But you . . . a shield about me. There is a strong contrast between the allegation and the psalmist's assurance. David's attitude and outlook embraces the theology that Paul summarized in Rom. 8:31. Psalm 3 also introduces Divine Warrior language (cf. Ex. 15 as a background).

PSALMS—NOTE ON 3:5 I lay down and slept. Since God is known for his sustaining protection, David could relax in the most trying of circumstances.

PSALMS—NOTE ON 3:7 Arise, O Lord! This is a battle cry for God to engage the enemy and defend his soldiers (cf. Num. 10:35; Ps. 68:1).

PSALMS—NOTE ON 3:8 Salvation belongs to the Lord. This is a broad-sweeping, all-inclusive deliverance, whether in the temporal or eternal realm.

PSALMS—NOTE ON 4:1–8 There are certain similarities between Ps. 3 and 4. For example, the former is sometimes labeled a morning psalm (cf. 3:5), while the latter has been called an evening psalm (cf. 4:8). In both, David is besieged with suffering, injustice, and oppression. Additionally, Ps. 4 also exhibits the changing attitudes of the worshiper in his most difficult circumstances. David's movement will be from anxiety to assurance, as he travels down the road of prayer and trust in God. At the end of yet another day of pressure, pain, and persecution, David engages in three conversations that ultimately lead to a point of blessed relaxation:

I. Praying to God for Preservation (4:1) II. Reasoning with His Enemies about Repentance (4:2–5) III. Praising God for True Perspective (4:6–8)

PSALMS—NOTE ON 4:Title Psalm 4 introduces the first of 55 assignments to the master, director, or chief overseer of worship services in its title. Further instruction is given in the direction "with stringed instruments." The chief musician, therefore, was to lead the great choir and the string portion of the orchestra in this celebration of worship.

Historical Background to Psalms by David

Historical Background to Psalms by David Psalm Historical Background OT Text

Ps. 3 when David fled from Absalom his son 2 Sam. 15:13–17 Ps. 7 concerning the words of Cush a Benjamite 2 Sam. 16:5; 19:16 Ps. 18 the day the Lord delivered David from his enemies/Saul 2 Sam. 22:1–51 Ps. 30 at the dedication of the house of the Temple 2 Sam. 5:11–12; 6:17 Ps. 34 when David pretended madness before Abimelech 1 Sam. 21:10–15 Ps. 51 when Nathan confronted David over sin with Bathsheba 2 Sam. 12:1–14 Ps. 52 when Doeg the Edomite warned Saul about David 1 Sam. 22:9–10 Ps. 54 when the Ziphites warned Saul about David 1 Sam. 23:19 Ps. 56 when the Philistines captured David in Gath 1 Sam. 21:10–11 Ps. 57 when David fled from Saul into the cave 1 Sam. 22:1; 24:3 Ps. 59 when Saul sent men to watch the house in order to kill David 1 Sam. 19:11 Ps. 60 when David fought against Syria 2 Sam. 8:3, 13 Ps. 63 when David was in the wilderness of Judea 1 Sam. 23:14; or 2 Sam. 15:23–28 Ps. 142 when David was in a cave 1 Sam. 22:1; 24:3 ©1997 by Thomas Nelson, Inc.

PSALMS—NOTE ON 4:1 O God of my righteousness! The ultimate basis for divine intervention resides in God, not in the psalmist. On union with God's righteousness based on his mercy, see Jer. 23:6 (cf. 1 Cor. 1:30). distress. This is an important word for trying circumstances in the psalms. It pictures the psalmist's plight as being in straits, i.e., painfully restricted. Here his testimony to God's historical salvation, "You have given me relief," conveys the picture that his Lord had provided space or room for him.

PSALMS—NOTE ON 4:2–3 God's agenda for David (v. 3) is radically contrasted with that of his enemies (v. 2). The term for "godly" or "pious" in the OT is above all else indicating a person blessed by God's grace.

PSALMS—NOTE ON 4:4 Be angry, and do not sin. In this context, the admonition means to tremble or shake in the fear of the Lord so as not to sin (cf. Isa. 32:10– 11; Hab. 3:16).

PSALMS—NOTE ON 4:5 trust. This command reflects the primary word group in the OT for faith-commitment.

PSALMS—NOTE ON 4:6–8 The taunting skeptics are cut off by the testimony of the psalmist to his rest because of God's personal blessings.

PSALMS—NOTE ON 4:8 dwell in safety. The word "safety" introduces a play on words by going back to the term "trust" in v. 5. David evidences a total

confidence in God amidst his crisis.

PSALMS—NOTE ON 5:1–12 Psalm 5 is basically a lament with elements of declarations of innocence and confidence and prayers for protection. David was standing in the presence of the Lord when he put his enemies before his God. His prayers have two major concerns: "Help me and harm them!" Therefore, David releases his respective prayers for divine intervention and imprecation upon two rounds of contrast that differentiate the enemies of God from the children of God.

I. Round One: Theological Contrast of Retribution with Reconciliation

(5:1–8)

A. David's Prayer for Intervention Expressed (5:1–3)

B. David's Prayer for Intervention Explained (5:4–8) II. Round Two: Practical Contrast of the Wayward with the Worshipful

(5:9–12)

A. David's Prayer of Imprecation Expressed (5:10a–c)

B. David's Prayer of Imprecation Explained (5:9, 10d–12)

PSALMS—NOTE ON 5:Title Whereas the instructions to the worship leader in Ps. 4 pertain to a stringed accompaniment, Ps. 5 is to be celebrated in community worship with flute accompaniment (cf. 1 Sam. 10:5; 1 Kings 1:40; Isa. 30:29).

PSALMS—NOTE ON 5:1 Give ear. This command is built upon the word for "ear." It takes its place alongside of parallel requests that God would pay careful attention to the supplicant and his sufferings (17:1; 55:1–2).

PSALMS—NOTE ON 5:2 my King and my God. David may have been the anointed theocratic king on earth, but he fully understood that the ultimate King of all Israel and of the whole earth is God (for God's conditional allowance for mediatorial kingship, see 1 Sam. 8:19ff.).

PSALMS—NOTE ON 5:3 in the morning . . . in the morning. These words have led many to label this a morning psalm (cf. 3:5).

PSALMS—NOTE ON 5:4–6 not . . . not . . . not . . . hate . . . destroy . . . abhors. These three negatively phrased descriptions follow three directly stated affirmations. This reveals God's perfect standard of justice both in principle and in practice.

PSALMS—NOTE ON 5:7 But I. The psalmist starkly contrasts himself with his enemies. They are haughty; he is humble.

PSALMS—NOTE ON 5:8–9 To man's "hoof " problem, David exposes man's "mouth" problem, with special application to his slick-talking enemies. Proverbs is especially given to exposing the deadliness of mankind's spiritual "hoof " and "mouth" disease, i.e., one's walk and talk. Paul includes these assessments from Ps. 5:9 in his list of 14 terrible indictments of all mankind in Rom. 3:13.

PSALMS—NOTE ON 5:8 Lead me . . . make your way straight. Disciples are to walk in God's way(s), being obedient to his direction(s) for their lives, yet they are fully dependent upon his grace for responsible progress (cf. 119:1–5, 26–27, 30, 32–33).

PSALMS—NOTE ON 5:10–12 He prays for the just ends of the wicked according to God's revealed standard of justice (Deut. 25:1), and contrastingly urges those who are regarded as righteous by the Lord's grace to joyfully celebrate his blessings.

PSALMS—NOTE ON 6:1–10 This lament seems to be quite intensive, for apparently David is sleepless. His circumstances seem hopeless and helpless. The early Christian church regarded this psalm as the first among the "penitential psalms" (cf. Ps. 32; 38; 51; 102; 130; 143). David's cries, coming up from the depths of his personal pit of persecution, indicate a radical change in his frame of mind as he addresses two different audiences.

I. Pouring out His Soul before God: A Defeatist Frame of Mind (6:1–7)

A. A Tone of Helplessness (6:1–4)

B. A Tone of Hopelessness (6:5–7) II. Turning His Attention to His Enemies: A Defiant Frame of Mind (6:8–

10) A. His Boldness about It (6:8a)

B. His Basis for It (6:8b–10)

PSALMS—NOTE ON 6:Title A new musical direction appears (Hebrew Sheminith), lit., "upon an eight," indicating either "upon an eight-stringed lyre" or "upon the octave" (i.e., a lower bass melody to accompany these lyrics of intense lament).

PSALMS—NOTE ON 6:1 in your anger . . . in your wrath. He does not ask for

immunity from judgment, but for the tempering of God's discipline with mercy.

PSALMS—NOTE ON 6:2, 7bones . . . eye. Many assume that because the psalmist mentions bodily "parts" his affliction was a grave physical illness. Obviously, his circumstances would have had an effect on his physical dimension. However, in OT anthropology such references are picturesque metaphors for an affliction of his total being (cf. all the parallel, personal references, e.g., "me," "my soul," i.e., my being or person, "I," etc.).

PSALMS—NOTE ON 6:3 how long? This is a common exclamation of intense lament (cf. 90:13; Hab. 2:6; Rev. 6:10).

PSALMS—NOTE ON 6:4 deliver my life . . . your steadfast love. This introduces a new synonym for salvation, connoting an action of drawing off or out. He desires the Lord to graciously extricate him (cf. Job 36:15; Ps. 18:19; 116:8).

PSALMS—NOTE ON 6:5 no remembrance of you. There is much about "death" and "the grave," i.e., Sheol, in Psalms. Such language as that of v. 5 does not imply annihilation, but inability to participate temporally in public praise offerings (cf. Hezekiah's reasoning in Isa. 38:18).

PSALMS—NOTE ON 6:6–7 Sleep has eluded him because of his severe sorrow.

PSALMS—NOTE ON 6:8–10 Out of his dire straits, boldness surprisingly breaks through as he addresses his enemies. This boldness also has only one basis, that the psalmist's confidence is wholly grounded upon his Lord's attention and ultimate intervention.

PSALMS—NOTE ON 7:1–17 This psalm is basically a plea for divine vindication in the light of the oppressor's allegations and actions. David's confidence in the Divine Judge is the backbone of Ps. 7 (cf. Abraham in Gen. 18:25). As this truth grips him more and more, he will move from a tense anxiety to a transcendent assurance. This psalm follows David through three progressively calming stages of expression in response to the painfully false accusations that were being hurled against him.

I. Stage One: David's Concern as He Passionately Begs the Attention of the

Divine Judge (7:1–5) II. Stage Two: David's Court Appearance as He Painstakingly Argues His

Case before the Divine Judge (7:6–16)

III. Stage Three: David's Composure as He Patiently Waits for the Verdict of

the Divine Judge (7:17)

PSALMS—NOTE ON 7:Title This title introduces one of the more enigmatic terms found in superscriptions of the psalms—"a Shiggaion (Hebrew) of David." It is probably related to the idea of wondering, reeling, veering, or weaving. Consequently, the term may also indicate the song's irregularity in rhythm (cf. Hab. 3:1). "He sang" also indicates that this was a vocal solo. The occasion, "concerning the words of Cush, a Benjaminite," cannot be readily identified from the historical books; however, whoever this was or whatever the name represented, some enemy had obviously been falsely charging David (cf. Shimei —2 Sam. 16:5; 19:16).

PSALMS—NOTE ON 7:2 like a lion they tear my soul. Often the psalmist's enemies are symbolized by vicious, attacking animals, with "the king of beasts" occurring frequently (10:9; 17:12; 22:13, 16, 21).

PSALMS—NOTE ON 7:3–5 Such self-pronounced curses are powerful protestations of innocence (not sinlessness) in the context of being falsely charged (cf. the boldness of Job in 31:5ff.).

PSALMS—NOTE ON 7:6 Arise. The battle cry relating back to Num. 10:35 recurs (cf. Ps. 9:19; 10:12; 17:13; 44:26; 102:13).

PSALMS—NOTE ON 7:8 my righteousness . . . the integrity. These are not declarations of sinlessness but of innocence in this "court case."

PSALMS—NOTE ON 7:9 you who test the minds and hearts, O righteous God! The Just Judge has perfect insight (cf. God examining the heart and mind in Jer. 17:10; also cf. Acts 1:24; 15:8).

PSALMS—NOTE ON 7:11–13 This shows yet another blending of the Divine Warrior and Divine Judge themes.

PSALMS—NOTE ON 7:14–16 Often the principle of exact retribution surfaces in the psalms (cf. the maxim of Prov. 26:27 and the judgment of Hab. 2:15–18).

PSALMS—NOTE ON 8:1–9 The beginning and ending of the psalm suggest that it is essentially a hymn of praise. Yet, a major portion qualifies it as a so-called nature psalm, i.e., a psalm of creation. Furthermore, there is a significant focus

on the created dignity of man. Through this vehicle, the important subject of Adamic theology comes to the forefront, making this psalm ultimately suitable to the important association of the "One," the Last Adam, i.e., Christ and the "many" (cf. Heb. 2:6–8). Structurally, Psalm 8's beginning and concluding bursts of praise are driven by David's contemplation of two pairs of radical contrasts.

I. Introductory Praise (8:1) II. Two Pairs of Radical Contrasts (8:2–8)

A. Between the Nature of "Infants" and Infidels (8:2)

B. Between Unaided General Revelation and Unveiled Special

Revelation (8:3–8) III. Concluding Praise (8:9)

PSALMS—NOTE ON 8:Title Another instrument is referenced in this title, most probably a guitar-like harp associated with Gath in Philistia.

PSALMS—NOTE ON 8:1 Lord . . . Lord. Of these twin nouns of direct address to God, the first is his specially revealed name Yahweh (Ex. 3:14), and the second puts an emphasis on his sovereignty. your name. The name of God refers to the revealed Person of God, encompassing all of his attributes.

PSALMS—NOTE ON 8:2 The introductory irony about infants sets the stage for a contrast between the dependent and the foolishly self-sufficient.

PSALMS—NOTE ON 8:3 your heavens, the work of your fingers. The heavens are created by God (33:6, 9; 102:25; 136:5). The anthropomorphism "your fingers" miniaturizes the magnitude of the universe in the presence of the Creator.

PSALMS—NOTE ON 8:4–6 Quoted in the NT at 1 Cor. 15:27–28; Eph. 1:22; Heb. 2:5–10.

PSALMS—NOTE ON 8:4 what is man. If the whole universe is diminutive in the sight of the Divine Creator, how much less is the significance of mankind! Even the word for "man" used in v. 4 alludes to his weakness (cf. 9:19–20; 90:3a; 103:15, etc.). and the son of man. This phrase also looks upon man as insignificant and transitory (e.g., Ps. 90:3b). Yet, the Aramaic counterpart of this phrase is found in Dan. 7:13, which has profound messianic overtones (cf. also Jesus' favorite self-designation in the NT, Son of Man).

PSALMS—NOTE ON 8:5–8 These verses consistently emphasize the significance of man, who was created in the image and likeness of God to exercise dominion over the rest of creation (Gen. 1:26–28).

PSALMS—NOTE ON 9:1–20 Psalms 9 and 10 go together, so much so that early Greek and Latin versions treat and number them as one. However, Ps. 9 and 10 evidence two different forms: the first is an individual hymn while the second is an individual lament. In the first part (9:1–12) praise is prominent, and in the second part (vv. 13–20) prayer is prominent. Many subtle patterns weave the thoughts of its verses and lines together. Shifting back and forth between the individual and corporate perspectives is characteristic, as are introverted (i.e., chiastic) structures. Basically, David's hymn in Ps. 9 ebbs and flows through two respective tides of prayer and praise.

I. First Tide: Divine Justice and Praise (9:1–12)

A. Individual Praise and Divine Justice (9:1–4)

B. Divine Justice and Corporate Praise (9:5–12) II. Second Tide: Divine Justice and Prayer (9:13–20)

A. Individual Prayer and Divine Justice (9:13–16)

B. Divine Justice and Corporate Prayer (9:17–20)

PSALMS—NOTE ON 9:Title The new element of this title lit. reads "Death to the Son." Many conjectures have arisen about this puzzling phrase, but it is safest to regard these words as designating a particular tune.

PSALMS—NOTE ON 9:1–2 I will . . . I will . . . I will . . . I will. These four "I wills" launch Ps. 9 with David's dedication to exuberant worship of the Lord.

PSALMS—NOTE ON 9:1 your wonderful deeds. This especially references God's extraordinary interventions into history on behalf of his people (cf. the exodus events).

PSALMS—NOTE ON 9:4 you have maintained my just cause. This is exactly what God is known to do (cf. Deut. 10:18; 1 Kings 8:45, 49).

PSALMS—NOTE ON 9:5–10 Verses 5 and 6 reveal the Just Judge's dealings with the godless, vv. 7–8, his dealings with all men in general, and vv. 9–10, his gracious dealings with dependent disciples.

PSALMS—NOTE ON 9:11 the Lord, who sits enthroned in Zion! There is a both/and tension running throughout the OT, i.e., God is enthroned in and above the heavens, and also, he symbolically dwells locally in his tabernacle (cf. 1 Kings 8; Ps. 11:4).

PSALMS—NOTE ON 9:12, 18 the afflicted . . . the needy . . . the poor. These designations often stand for the individual psalmist and/or the corporate community of disciples he represents. The terms all point to those who are afflicted, vulnerable, and therefore totally dependent upon the Lord.

PSALMS—NOTE ON 9:15–16 The "boomerang" principle of exact retribution returns.

PSALMS—NOTE ON 9:17–20 Prominent theological themes from Ps. 1 and 2 also return as the psalmist draws this great hymn to a climax.

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

I. The Praise of God's Eternality (90:1–2) II. The Perception of Man's Frailty (90:3–12) III. The Plea for God's Mercy (90:13–17)

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

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

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

PSALMS—NOTE ON 90:3 You return man to dust. Though different from the "dust" of Gen. 3:19, this phrase is no doubt a reference to that passage. Humanity lives under a sovereign decree of death and cannot escape it.

PSALMS—NOTE ON 90:4 a watch in the night. A "watch" was a four-hour period of time (cf. Ex. 14:24; Lam. 2:19; 2 Pet. 3:8).

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

PSALMS—NOTE ON 90:7 brought to an end by your anger. The physical bodies of the human race wear out by the effects of God's judgment on sin in the

universe (cf. Deut. 4:25–28; 11:16–17). Death is by sin (Rom. 5:12).

PSALMS—NOTE ON 90:8 the light of your presence. All sin is in clear view to the "face" of God.

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

PSALMS—NOTE ON 90:10 seventy . . . eighty. Though Moses lived to be 120 years old, and his "eye was undimmed, and his vigor unabated" (Deut. 34:7), human life was usually more brief and lived under the anger of God. Because of this certain and speedy end, life is sad.

PSALMS—NOTE ON 90:11 your wrath . . . fear of you? Instead of explaining away life's curses, a wise person will recognize God's wrath toward sin as the ultimate cause of all afflictions and consequently learn to fear God.

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

PSALMS—NOTE ON 90:14 your steadfast love. See note on Ps. 85:7.

PSALMS—NOTE ON 90:15 glad . . . afflicted us. A prayer that one's days of joy would equal his days of distress.

PSALMS—NOTE ON 90:17 the favor of the Lord. The Lord's favor implies his delight and approval. establish the work of our hands. By God's mercy and grace, one's life can have value, significance, and meaning (cf. 1 Cor. 15:58).

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

I. The Lord's Protection (91:1–13)

A. The Confidence (91:1–2)

B. The Dangers (91:3–6) C. The Examples (91:7–13) II. The Lord's Pledge (91:14–16)

PSALMS—NOTE ON 91:1 shelter of the Most High. An intimate place of divine protection. The use of "Most High" for God emphasizes that no threat can ever overpower him. shadow of the Almighty. In a land where the sun can be oppressive and dangerous, a "shadow" was understood as a metaphor for care and protection.

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

PSALMS—NOTE ON 91:4 under his wings. Pictures the protection of a parent bird (see note on Ps. 57:1).

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

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

PSALMS—NOTE ON 91:13 tread . . . lion and the adder. In general, a metaphor for God's protection from all deadly attacks (see notes on Ps. 58:4ff.).

PSALMS—NOTE ON 91:14 he holds fast to me in love. God himself is the speaker in this section (vv. 14–16) and he describes the blessing he gives to those who know and love him. The word for "love" means a "deep longing" for God, or a "clinging" to God.

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

PSALMS—NOTE ON 92:1–15 This psalm expresses the exuberance of the psalmist

as he recognizes that God is merciful in salvation, great in his works of creation, just in his dealings with the wicked, and faithful in prospering his children.

I. An Expression of Theistic Optimism (92:1–5) II. An Observation Concerning Righteous Sovereignty (92:6–9) III. A Testimony to God's Goodness (92:10–15)

PSALMS—NOTE ON 92:Title for the Sabbath. In the postexilic community, some psalms were sung throughout the week in connection with the morning and evening sacrifice; others were designated especially for Sabbath worship.

PSALMS—NOTE ON 92:2 steadfast love . . . faithfulness. These attributes are constant themes of the psalms (see notes on Ps. 85:7; 89:5; see also Luke 10:2).

PSALMS—NOTE ON 92:3 harp. See note on Ps. 81:2.

PSALMS—NOTE ON 92:10 my horn. See note on Ps. 75:4. poured over me fresh oil. This figure is based on a practice of making an animal's horns gleam by rubbing oil on them. Thus God, in effect, had invigorated the psalmist (cf. 23:5; 133:2).

PSALMS—NOTE ON 92:11 My eyes . . . of my enemies. God gratified the psalmist's desire by bringing his enemies to ruin.

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

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

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

I. The Lord's Universal Kingdom (93:1–4)

A. Over the Earth (93:1–2)

B. Over the Sea (93:3–4) II. The Lord's Authoritative Revelation (93:5)

PSALMS—NOTE ON 93:1 The Lord reigns. An exclamation of the Lord's universal reign over the earth from the time of creation (v. 2; cf. 103:19; 145:13) and forever.

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

PSALMS—NOTE ON 93:5 decrees are very trustworthy. As God's rule over the earth is stable, so his revelation given through Scripture is trustworthy (cf. 19:7).

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

I. Address to God (94:1–2) II. Arrogance of the Wicked (94:3–7) III. Admonition to the Foolish (94:8–11) IV. Assurance for the Righteous (94:12–15)

V. Advocacy from God (94:16–23)

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

PSALMS—NOTE ON 94:7 The Lord does not see. An autonomous and atheistic attitude (see note on Ps. 59:7).

PSALMS—NOTE ON 94:11 thoughts of man . . . but a breath. The wicked designs of the human mind amount to nothing (cf. 92:5; 1 Cor. 3:20).

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

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

PSALMS—NOTE ON 94:17 soul . . . lived in . . . silence. "Silence" here is another term for Sheol, the realm of the dead (cf. 31:17).

PSALMS—NOTE ON 94:18 your steadfast love. See note on Ps. 85:7.

PSALMS—NOTE ON 94:20 frame injustice by statute? Corrupt judges and rulers counter the very divine moral order of the universe by using law for wickedness rather than for good.

PSALMS—NOTE ON 94:23 wipe them out for their wickedness. Portrays destruction while they are sinning.

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

I. Positive Call to Worship (95:1–7a) II. Negative Warning of Wrath (95:7b–11)

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

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

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

PSALMS—NOTE ON 95:8 at Meribah. Meribah (translated "rebellion") was the place in the wilderness where the Israelites rebelled against the Lord. Their complaint about lack of water demonstrated their lack of faith in the Lord (Ex. 17:1–7; Num. 20:1–13; Ps. 81:7).

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

PSALMS—NOTE ON 95:10 astray in their heart. Their wanderings in the desert were the outworking of straying hearts.

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

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

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

A. The Invitation to Praise (96:1–3)

B. The Recipient of Praise (96:4–6) II. The Exhortation to Worship (96:7–13)

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

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

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

PSALMS—NOTE ON 96:2 tell of his salvation. Genuine praise includes a testimony to others of God's plan of redemption.

PSALMS—NOTE ON 96:3 his glory . . . nations. The glory of the Lord is more than just his majestic splendor. It includes all of the reasons for admiring and praising him, such as his acts of creation (cf. 19:2) and redemption (96:2). all the peoples! See note on Ps. 67:3.

PSALMS—NOTE ON 96:4 feared above all gods. See note on Ps. 95:3.

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

PSALMS—NOTE ON 96:9 splendor of holiness. That is, "worship the Lord because of the splendor of his holiness" (cf. 29:2; 99; 110:3; also 1 Chron. 16:29). See note on 2 Chron. 20:21.

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

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

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

PSALMS—NOTE ON 97:1–12 The psalmist, though recognizing the Lord's

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

I. The Announcement of the Reign of the Lord (97:1–2) II. The Effect of the Reign of the Lord (97:3–12)

A. On His Foes (97:3–9)

B. On His Friends (97:10–12)

PSALMS—NOTE ON 97:1 many coastlands. Refers to all the continents, as well as islands of the world (cf. Isa. 42:10; Dan. 2:34–35, 44; Zech. 14:9).

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

PSALMS—NOTE ON 97:3 burns up his adversaries. The Lord will utterly destroy his enemies in the future Day of the Lord (cf. Zech. 14:12).

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

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

PSALMS—NOTE ON 97:6 heavens proclaim his righteousness. See the parallel description of Christ's coming in glory in Isa. 40:5 and Matt. 24:29–31 (cf. Rev. 19:11–15).

PSALMS—NOTE ON 97:7 all you gods! No false gods or religions will be allowed in the messianic kingdom (cf. Zech. 13:2–3).

PSALMS—NOTE ON 97:8 Zion. See note on Ps. 87:2. because of your judgments. A major reason for joy and well-being in the messianic kingdom will be the perfectly righteous judgments of Christ on the peoples of the world (cf. 97:1–3; 48:11; Isa. 11:1–5; Zech. 8:3).

PSALMS—NOTE ON 97:10 preserves the lives of his saints. Here the doctrine of eternal security is stated. Gratitude for such grace should motivate believers to holiness.

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

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

I. Celebration of the Lord's Victorious Reign (98:1–6)

A. Triumphs of the Lord (98:1–3)

B. Praise to the Lord (98:4–6) II. Exaltation of the Lord's Righteous Judgments (98:7–9)

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

PSALMS—NOTE ON 98:2 the nations. See notes on Ps. 57:9; 67:3; 82:8.

PSALMS—NOTE ON 98:3 his steadfast love and faithfulness. See notes on Ps. 85:7 and 89:5. salvation. These words are a metaphor for the Lord's establishment of his righteous kingdom on earth (cf. Isa. 46:13; 51:5–8).

PSALMS—NOTE ON 98:4 Make a joyful noise. A great cheer, greeting and welcoming a king (cf. Zech. 9:9; Matt. 21:4–9). break forth. The idea is that of an eruption of praise that could not be contained (cf. Isa. 14:7; 44:23; 55:12).

PSALMS—NOTE ON 98:5–6 lyre . . . trumpets . . . horn. Instruments normally used in temple worship (cf. 1 Chron. 16:5–6; 2 Chron. 5:12–13; 29:25–30; Ezra 3:10–13).

PSALMS—NOTE ON 98:8 rivers clap their hands. Different parts of nature are

pictured as rejoicing in this universal scene of joy (cf. Isa. 35:1–2; Rom. 8:19– 21).

PSALMS—NOTE ON 98:9 he comes. See note on Ps. 96:13.

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

I. Exaltation of the King's Holiness (99:1–5) II. Examples of the King's Holiness (99:6–9)

PSALMS—NOTE ON 99:1 upon the cherubim. See note on Ps. 80:1; cf. 18:6–19; Ezek. 10:1ff.

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

PSALMS—NOTE ON 99:4 The King in his might loves justice. "King in his might" may be a kind of epithet for God; or (combining this phrase with v. 3) the psalmist may be saying that a holy name is the strength of a just king. equity. That is, fairness (cf. Isa. 11:1–5).

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

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

PSALMS—NOTE ON 99:7 pillar of the cloud. This was a medium of divine direction (cf. Ex. 13:21–22; 33:9–10; Num. 12:5; Deut. 31:15ff.). testimonies . . . statute. Terms in Psalms for God's word (see Ps. 119).

PSALMS—NOTE ON 99:9 his holy mountain. This is the hill in Jerusalem where

the temple was (cf. 15:1; 24:3), and where it will be located in the future messianic kingdom (cf. Isa. 24:23).

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

I. A Call to Praise the Lord (100:1–3) II. A Call to Thank the Lord (100:4–5)

PSALMS—NOTE ON 100:1 Make a joyful noise. See note on Ps. 66:1.

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

PSALMS—NOTE ON 100:4 his gates . . . courts. The gates and courts were those of the temple.

PSALMS—NOTE ON 100:5 the Lord is good. God is the source and perfect example of goodness. his steadfast love. See note on Ps. 85:7. his faithfulness. God's faithfulness in the sense of keeping his promises.

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

I. Personal Life of the King (101:1–4) II. Personal Outcome of Kingdom Inhabitants (101:5–8)

A. The Just (101:6)

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

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

PSALMS—NOTE ON 101:3–4 Similar to the "blessed man" in 1:1.

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

PSALMS—NOTE ON 101:4 evil. The king will not engage in wickedness (cf. v. 8).

PSALMS—NOTE ON 101:5 slanders . . . haughty look . . . arrogant heart. Neither character assassination nor pride will be tolerated in the kingdom.

PSALMS—NOTE ON 101:6 the faithful in the land. Compare to "the wicked in the land" in v. 8.

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

PSALMS—NOTE ON 101:8 the land . . . the city of the Lord. Israel and Jerusalem respectively.

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

I. A Plea for Immediate Divine Help (102:1–11) II. A Perspective of God's Sovereignty and Eternality (102:12–22) III. A Prayer for Longer Life (102:23–28)

PSALMS—NOTE ON 102:1–2 Frequently the Psalms begin with a cry for God's sovereign intervention when human resources have proved insufficient, e.g., 77:1 and 142:1.

PSALMS—NOTE ON 102:2 your face . . . your ear. Anthropomorphic language (i.e., a figure of speech that attributes human features to God) that points to God's attention and response, respectively.

PSALMS—NOTE ON 102:3–5 bones . . . heart . . . bones. These terms describe the emotional and physical toll of the psalmist's ordeal.

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

PSALMS—NOTE ON 102:7 lonely sparrow. Feeling like a solitary bird, the psalmist expresses his perceived abandonment by both God and man.

PSALMS—NOTE ON 102:10–11 an evening shadow. The time of sunset is used to describe the psalmist's desperate sense that his life will end shortly because God has punished him by withdrawing his presence and strength.

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

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

PSALMS—NOTE ON 102:18 recorded. The psalmist had a sense of the perpetuation of his literary effort.

PSALMS—NOTE ON 102:19 looked down . . . looked. The transcendent omniscience of God is in view.

PSALMS—NOTE ON 102:22 peoples . . . kingdoms. This will ultimately be fulfilled in Christ's messianic reign over the world (cf. Ps. 2).

PSALMS—NOTE ON 102:23–24 The psalmist desires to live longer but acknowledges his mortality compared to God's eternality.

PSALMS—NOTE ON 102:24 the midst of my days. Lit., at the halfway point of life.

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

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

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

I. A Call for Human Praise (103:1–19)

A. Personally (103:1–5)

B. Corporately (103:6–19) II. A Call for Creation's Praise (103:20–22b)

A. Angels (103:20–21)

B. Works of Creation (103:22a–b) III. A Refrain of Personal Praise (103:22c)

PSALMS—NOTE ON 103:1 Bless the Lord. Cf. 103:2, 22; 104:1, 35

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

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

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

31, which uses the same language).

PSALMS—NOTE ON 103:6–19 The psalmist rehearses the attributes of God with which he blesses the saints.

PSALMS—NOTE ON 103:7–8 his ways to Moses. Cf. Moses' request (Ex. 33:13) with God's answer (Ex. 34:6–7).

PSALMS—NOTE ON 103:9 not always chide. There will be a final day of accountability, both at death (Luke 16:19–31) and the great white throne (Rev. 20:11–15). The Genesis flood served as a stark preview of this truth (cf. Gen. 6:3).

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

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

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

PSALMS—NOTE ON 103:15–16 days . . . like grass. Man's life is short and transitory (cf. Isa. 40:8).

PSALMS—NOTE ON 103:17–18 the steadfast love of the Lord. Those who appeal to God's mercy by proper fear (v. 17) and obedience (v. 18) will overcome the shortness of physical life with eternal life. Luke 1:50 quotes Ps. 103:17.

PSALMS—NOTE ON 103:19 his throne in the heavens. From everlasting to everlasting God has always ruled over all things (cf. 11:4; 47:1–9; 148:8–13). This universal kingdom is to be distinguished from God's mediatorial kingdom on earth.

PSALMS—NOTE ON 103:20–21 his angels . . . his hosts. Unfallen, righteous angels who serve God night and day (cf. 148:2; Rev. 5:11–13).

PSALMS—NOTE ON 103:22 all his works. Refers to God's creation, which is also to his praise (cf. Ps. 148–150, also 1 Chron. 29:10–13).

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

I. The Heavens and Earth Created (104:1–9) II. The Needs of Creatures Met (104:10–18) III. The Sun and Moon (104:19–23) IV. The Sea and Its Inhabitants (104:24–26)

V. God's Providential Care (104:27–30) VI. Benediction to the Creator (104:31–35)

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

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

PSALMS—NOTE ON 104:3 the waters. Refers to the original creation with the waters above the heaven (cf. Gen. 1:7–8).

PSALMS—NOTE ON 104:4 winds . . . flaming fire. Hebrews 1:7 attributes these characteristics to angels, describing their swiftness and destructiveness as God's instruments of judgment.

PSALMS—NOTE ON 104:5 foundations. Cf. Job 38:4.

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

PSALMS—NOTE ON 104:10–18 With water (vv. 10–13), vegetation (v. 14), foodproducing vines, trees, and grain (v. 15), trees (vv. 16–17), and cliffs (v. 18), the

Creator provides for the basic needs of his creation. This corresponds to the third day of creation (cf. Gen. 1:11–13).

PSALMS—NOTE ON 104:13 lofty abode. Refers to rain clouds.

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

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

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

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

PSALMS—NOTE ON 104:30 your Spirit. This most likely should be translated "your breath," which corresponds to "the breath of life" in Gen. 2:7.

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

PSALMS—NOTE ON 104:32 trembles . . . smoke. Earthquakes and fires caused by lightning are in view.

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

PSALMS—NOTE ON 105:1–45 Just as Ps. 103 and 104 were matched pairs; so are Ps. 105 and 106, as they look at Israel's history from God's perspective and then Israel's vantage respectively. This psalm possibly originated by command of

David to Asaph on the occasion when the ark of the covenant was first brought to Jerusalem (2 Sam. 6:12–19; 1 Chron. 16:1–7). Psalm 105:1–15 repeats 1 Chron. 16:8–22.

I. Rejoicing in God's Works for Israel (105:1–3) II. Remembering God's Works for Israel (105:4–6) III. Recounting the Work of God for Israel (105:7–45)

A. Abraham to Joseph (105:7–25)

B. Moses to Joshua (105:26–45)

PSALMS—NOTE ON 105:1–5 Ten imperatives call Israel to a time of remembering, celebrating, and spreading the report abroad of the work of God on Israel's behalf as a result of God's covenant with Abraham.

PSALMS—NOTE ON 105:6 offspring of Abraham . . . children of Jacob. Those who were to obey the commands of vv. 1–5, i.e., the nation of Israel.

PSALMS—NOTE ON 105:7–12 This section rehearses the Abrahamic Covenant.

PSALMS—NOTE ON 105:8 a thousand generations. A reference to an exceedingly long time (a generation is normally 40 years) which would encompass the remainder of human history, i.e., forever (cf. Deut. 7:9; 1 Chron. 16:15).

PSALMS—NOTE ON 105:9–10 The original covenant that God had made with Abraham. He later renewed it with Isaac and then Jacob (cf. Abraham—Gen. 12:1–3; 13:14–18; 15:18–21; 17:1–21; 22:15–19; Isaac—26:23–25; and Jacob— 35:9–12).

PSALMS—NOTE ON 105:10 an everlasting covenant. From the time of the covenant until the end. Five OT covenants are spoken of as "everlasting": 1) the Noahic Covenant, Gen. 9:16; 2) the Abrahamic Covenant, Gen. 17:7, 13, 19; 3) the Priestly Covenant, Lev. 24:8; 4) the Davidic Covenant, 2 Sam. 23:5; and 5) the New Covenant, Jer. 32:40.

PSALMS—NOTE ON 105:11 saying. This probably has God's promise to Abraham at Gen. 17:8 in view.

PSALMS—NOTE ON 105:12 few. God promised Abraham that he would multiply his small number of descendants to be as numerous as the stars of heaven and

the sand of the seashore (cf. Gen. 13:16; 15:5; 17:2, 6; 22:17).

PSALMS—NOTE ON 105:13 nation to nation. Abraham had migrated from Ur of the Chaldeans to Haran and finally to Canaan (Gen. 11:31). Later, he visited Egypt (Gen. 12:10–13:1).

PSALMS—NOTE ON 105:14 he rebuked. The Lord struck Pharaoh and his house with great plagues when Sarai was taken to his quarters (Gen. 12:17). Abimelech, king of Gerar, was also rebuked by God (Gen. 20:3–7).

PSALMS—NOTE ON 105:15 Touch not . . . no harm. No one passage in the OT records this exact statement. The psalmist most likely is summarizing several occasions, such as Gen. 20:7 and 26:11. my anointed ones . . . my prophets. With poetic parallelism, God's prophets are termed those whom he chose to represent him on earth. In Gen. 20:7, Abraham is called a prophet. This title could also apply to Isaac and Jacob.

PSALMS—NOTE ON 105:16–25 The history recorded in Gen. 37–50 is in view. Psalm 105:16–22 refers to Joseph's experience in Egypt (cf. Gen. 37–41), while Ps. 105:23 looks to Jacob's trek to Egypt that resulted in a 430-year stay (Gen. 42–50; cf. Gen. 15:13–14; Ex. 12:40). Psalm 105:24–25 gives an overall summary of Israel's experience in Egypt (cf. Ex. 1:7–14).

PSALMS—NOTE ON 105:23 the land of Ham. Another name for the area in Egypt where part of the descendants of Ham, the youngest son of Noah, settled (cf. Gen. 9:24; Ps. 78:51).

PSALMS—NOTE ON 105:23–25 God sovereignly used Egypt to judge Israel (cf. Gen. 15:13).

PSALMS—NOTE ON 105:26–36 God's deliverance of Israel from Egypt through the leadership of Moses and Aaron is rehearsed with a special emphasis on the 10 plagues, ending with the Passover (cf. Ex. 5–12).

PSALMS—NOTE ON 105:28 darkness. The ninth plague (cf. Ex. 10:21–29).

PSALMS—NOTE ON 105:29 waters into blood. The first plague (cf. Ex. 7:14–25).

PSALMS—NOTE ON 105:30 frogs. The second plague (cf. Ex. 8:1–15).

PSALMS—NOTE ON 105:31 swarms of flies . . . gnats. The fourth and third plagues respectively (cf. Ex. 8:16–32). The fifth plague of pestilence (Ex. 9:1–7) and the sixth plague of boils (Ex. 9:8–12) are not mentioned.

PSALMS—NOTE ON 105:32–33 hail . . . fiery lightning bolts. The seventh plague (cf. Ex. 9:13–35).

PSALMS—NOTE ON 105:34–35 locusts. The eighth plague (cf. Ex. 10:1–20).

PSALMS—NOTE ON 105:36 struck down . . . the firstborn. The tenth and final plague, which was death to the firstborn of man and beast (cf. Ex. 11:1–12:51).

PSALMS—NOTE ON 105:37–41 The psalmist summarizes Israel's exodus from Egypt. God provided for their financial and physical needs (cf. Ex. 11:2–3; 12:35 and Ex. 15:26); protection by day and night (cf. Ex. 14:19–20); food needs (Ex. 16:1–36); and water needs (cf. Ex. 17:6; Num. 20:1–11).

PSALMS—NOTE ON 105:42–45 The psalmist concludes with a summary that alludes to Joshua's leading the nation back into the land, first promised to Abraham (Josh. 1–12), and then distributed to the 12 tribes of Israel (Josh. 13– 24). What God promised (cf. Ps. 105:7–12) he delivered.

PSALMS—NOTE ON 105:42 he remembered. As promised in v. 8.

PSALMS—NOTE ON 105:45 keep . . . observe. This theme of obedience begins (Josh. 1:6–9) and ends (Josh. 24:14–16, 18, 21, 24) the book of Joshua.

PSALMS—NOTE ON 106:1–48 Psalm 106 rehearses God's mercy during Israel's history in spite of Israel's sinfulness (cf. Neh. 9:1–38; Ps. 78; Isa. 63:7–64:12; Ezek. 20:1–44; Dan. 9:1–19; Acts 7:2–53; 1 Cor. 10:1–13). The occasion for this psalm is most likely the repentance (Ps. 106:6) of postexilic Jews who had returned to Jerusalem (vv. 46–47). Verses 1, 47–48 seem to be borrowed from 1 Chron. 16:34–36, which was sung on the occasion of the ark's first being brought to Jerusalem by David (cf. 2 Sam. 6:12–19; 1 Chron. 16:1–7). True revival appears to be the psalmist's intention.

I. The Invocation (106:1–5) II. The Identification with Israel's Sins (106:6) III. The Confession of Israel's Sins (106:7–46)

A. During Moses' Time (106:7–33)

B. From Joshua to Jeremiah (106:34–46) IV. The Plea for Salvation (106:47)

V. The Benediction (106:48)

PSALMS—NOTE ON 106:1 good . . . steadfast love. These attributes of God are especially praiseworthy to the psalmist in light of Israel's historical sin pattern (cf. vv. 6–46).

PSALMS—NOTE ON 106:2–3 Verse 2 asks the question answered in v. 3.

PSALMS—NOTE ON 106:4–5 The psalmist has the benefits of the Abrahamic Covenant in mind (see note on Ps. 105:9–10). He prays here for personal deliverance (106:4) and later for national deliverance (v. 47).

PSALMS—NOTE ON 106:6 we . . . fathers. The psalmist acknowledges the perpetual sinfulness of Israel, including that of his own generation.

PSALMS—NOTE ON 106:7–12 This section recalls the crossing of the Red Sea during the exodus by the nation, when Pharaoh and his army were in pursuit (cf. Ex. 14:1–31).

PSALMS—NOTE ON 106:7 Red Sea. See note on Ex. 13:18.

PSALMS—NOTE ON 106:8 name's sake. The glory and reputation of God provide the highest motive for his actions. This frequent OT phrase appears six other places in the Psalms (cf. 23:3; 25:11; 31:3; 79:9; 109:21; 143:11).

PSALMS—NOTE ON 106:9 He rebuked the Red Sea. This reliable historical account recalls a true supernatural miracle of God (cf. Ex. 14:21–22) just as he would later provide a way for the nation to cross the Jordan into the land (cf. Josh. 3:14–17).

PSALMS—NOTE ON 106:10 Quoted in Luke 1:71.

PSALMS—NOTE ON 106:11 not one of them was left. As recorded in Ex. 14:28 (cf. Ps. 78:53).

PSALMS—NOTE ON 106:12 they sang his praise. The Song of Moses is in view (cf. Ex. 15:1–21).

PSALMS—NOTE ON 106:13–33 This section remembers the nation's wanderings in the wilderness (cf. Num. 14–Deut. 34).

PSALMS—NOTE ON 106:13–15 The Jews forgot what God had most recently done on their behalf, but 1) remembered the basics of life that Egypt provided, and 2) doubted that they would have water (cf. Ex. 15:24) or food (cf. Ex. 16:2–3) in the future.

PSALMS—NOTE ON 106:14 put God to the test. According to Num. 14:22, the nation tempted, or tested, God at least 10 times (cf. Ex. 5:21; 6:9; 14:11–12; 15:24; 16:2–3; 17:2–3; 32:1–6; Num. 11:1–6; 12:1–2; 14:2–3).

PSALMS—NOTE ON 106:16–18 Korah, who is not named here, led the rebellion that is recounted (cf. Num. 16:1–35). God's judgment concluded with fire that consumed 250 men (cf. Num. 16:35).

PSALMS—NOTE ON 106:19–23 This section remembers when the nation convinced Aaron to make a golden calf for idol worship while Moses was on the mountain receiving the commandments of God (cf. Ex. 32:1–14; Deut. 9:7–21).

PSALMS—NOTE ON 106:19 Horeb. Most likely another name for Mount Sinai (cf. Ex. 19:11). This special place, called "the mountain of God" (cf. Ex. 3:1; 1 Kings 19:8), is where Moses received the commandments of God (Deut. 1:6; 5:2; 29:1; Mal. 4:4).

PSALMS—NOTE ON 106:21 God, their Savior. This title, common in the Pastoral Epistles, is seldom used in the OT outside of Isaiah (Isa. 19:20; 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8). Here it refers to physical deliverance. It looks forward to Jesus Christ as spiritual redeemer (Luke 2:11).

PSALMS—NOTE ON 106:22 Ham. Another name for the part of Egypt that was settled by descendants of Ham, the youngest son of Noah (cf. Gen. 9:24; 10:6– 20).

PSALMS—NOTE ON 106:23 Moses . . . in the breach. Moses pleaded with God, based on the Abrahamic Covenant promises, not to destroy the nation in spite of their idolatry and immoral behavior (cf. Ex. 32:11–14).

PSALMS—NOTE ON 106:24–27 This portion recounts 1) the nation's rejection of Joshua's and Caleb's positive report from the land, and 2) their desire to return to

Egypt (cf. Num. 14:1–4). God responded with judgment (Num. 14:11–38).

PSALMS—NOTE ON 106:24 the pleasant land. A term used of the land God promised to Abraham for the nation Israel (cf. Jer. 3:19, Zech. 7:14).

PSALMS—NOTE ON 106:28–31 This scene recounts Israel's encounter with the prophet Balaam who, on behalf of Balak, King of Moab, tried to curse Israel but was prevented from doing so by God (cf. Num. 22–24; Deut. 23:4; Josh. 24:9– 10; Neh. 13:2). Having failed, Balaam advised Balak to entice Israel with immorality and idolatry (cf. Num. 31:16 25:1; 2 Pet. 2:15; Jude 11; Rev. 2:14). Israel sinned and God judged (Num. 25:1–13). Balaam was later slain by Israel (cf. Josh. 13:22).

PSALMS—NOTE ON 106:28 Baal of Peor. Refers to Baal, a god of the Moabites, whose worship occurred at the location of the mountain called Peor (cf. Num. 23:28). sacrifices offered to the dead. This most likely refers to sacrifices made to lifeless idols (cf. 1 Thess. 1:9). Israel should have been worshiping "the living God" (cf. Deut. 5:26; 1 Sam. 17:26, 36; Ps. 42:2; 84:2; Jer. 10:3–10; Dan. 6:20, 26).

PSALMS—NOTE ON 106:30 Phinehas. The son of Eleazar, son of Aaron (cf. Num. 25:7).

PSALMS—NOTE ON 106:31 counted to him as righteousness. This was a just and rewardable action, evidencing faith in God. As with Abraham (cf. Gen. 15:6 and Rom. 4:3; Gal. 3:6; James 2:23), so it was also with Phinehas. The everlasting covenant of perpetual priesthood through Aaron, from the house of Levi, was first made by God in Lev. 24:8–9 (cf. Jer. 33:17–22; Mal. 2:4–8). This covenant was reaffirmed in Num. 18:8, 19. In this text, the covenant is further specified to be through the line of faithful Phinehas.

PSALMS—NOTE ON 106:32–33 This scene looks back to Num. 20:1–13 when Moses, provoked by the continuing rebellion of Israel, nonetheless wrongly struck the rock in anger (cf. Ex. 11:8; 16:20) and thus offended God (cf. Num. 20:12). As a result, both Aaron (cf. Num. 20:22–29) and Moses (Deut. 34:1–8) died prematurely without entering the Promised Land.

PSALMS—NOTE ON 106:32 the waters of Meribah. Cf. Num. 20:13.

PSALMS—NOTE ON 106:33 his spirit. This most likely refers to the Holy Spirit of

God. The Spirit of God had an extensive ministry in the OT (cf. Gen. 1:2; 6:3; 2 Sam. 23:2; Neh. 9:30; Ps. 139:7; Isa. 48:16; Ezek. 2:2; 3:12–14; 8:3; 11:1, 5, 24; Hag. 2:5, Zech. 7:12). Both Isa. 63:10–11 and Acts 7:51 point to this particular event.

PSALMS—NOTE ON 106:34–39 This section describes the general sins of Israel from the time they entered the land (Josh. 3–4) until they were exiled to Assyria (2 Kings 17) and Babylon (2 Kings 24–25). They failed to expel the heathen and sadly conformed to their idolatry.

PSALMS—NOTE ON 106:36–38 idols . . . demons . . . idols. Demons impersonate idols and encourage idol worship (cf. Deut. 32:17; 2 Chron. 33:5–7; 1 Cor. 10:14–21; Rev. 9:20). The sacrifice of children was not uncommon (cf. Deut. 12:31; 2 Kings 17:17; Ezek. 16:20–21).

PSALMS—NOTE ON 106:39 their acts . . . deeds. God held Israel directly responsible for their sin without excuse.

PSALMS—NOTE ON 106:40–43 From the time of the judges until the Assyrian and Babylonian exiles, God used the hand of his enemies to discipline Israel for their sin.

PSALMS—NOTE ON 106:44–46 This emphasizes the unconditional nature of God's covenant with Abraham.

PSALMS—NOTE ON 106:45 he remembered his covenant. This answers the psalmist's prayer of vv. 4–5 with regard to the Abrahamic Covenant that 1) the descendants of Abraham would multiply, and 2) they would possess the land (see note on Ps. 105:9–10; cf. Luke 1:72–75). For their sake. A secondary complement to God, who was primarily acting for his name's sake (cf. Ps. 106:8).

PSALMS—NOTE ON 106:47 The psalmist pleads, on behalf of the nation and in light of the Abrahamic Covenant, for the nation to be regathered in Israel. He remembers what the men of Moses' day forgot, i.e., God as their Savior (cf. v. 21). Even though the tribes of Judah and Benjamin returned to Israel in Ezra and Nehemiah, this text looks ahead to the regathering of Israel at the time when the Lord Jesus Christ returns to rule over the promised Davidic (2 Sam. 7) millennial kingdom (Rev. 20) on earth (cf. Ezek. 37:11–28; Hos. 14:4–8; Joel 3:18–21; Amos 9:7–15; Mic. 7:14–20; Zeph. 3:8–20; Zech. 12–14).

PSALMS—NOTE ON 106:48 from everlasting to everlasting! With the hopeful prayer of v. 47 on his lips, the psalmist closes the fourth book of the Psalms (Ps. 90–106) with a grand benediction focusing on the eternal character of God, Israel's Savior (cf. 1 Chron. 16:36; Ps. 41:13; 90:2).

PSALMS—NOTE ON 107:1–43 The opening line of Ps. 105–107, "Oh give thanks to the Lord," links together this trilogy of songs that praise God for his goodness and mercy to Israel. Most likely this psalm has a postexilic origin (cf. 107:3). The psalm develops two main themes: 1) praising God for his continual deliverance (vv. 4–32), and 2) remembering God's response to man's obedience/disobedience (vv. 33–42).

I. The Call to Praise (107:1–3) II. The Cause of Rejoicing—Deliverance (107:4–32) III. The Consequences of Obedience/Disobedience (107:33–42) IV. The Commentary on Wisdom/Understanding (107:43)

PSALMS—NOTE ON 107:1–3 All of those who have been delivered (redeemed) from the hand of Israel's enemy focus on God's goodness and everlasting mercy. They had been delivered through the centuries from Egypt to the south (cf. Ex. 12–14), Syria and Assyria to the north (cf. 2 Kings 19:29–37), the Philistines to the west (cf. 2 Sam. 8:1; 2 Kings 18:8), and Babylon to the east (cf. Ezra 1). Compare the psalmist's prayer in Ps. 106:47 with 107:3.

PSALMS—NOTE ON 107:4–32 This portion contains four pictures or actual situations that illustrate the disastrous end of sin in the nation: 1) wandering in the wilderness (vv. 4–9), 2) languishing in prison (vv. 10–16); 3) enduring sickness (vv. 17–22); and 4) tossing on a stormy sea (vv. 23–32). Each picture follows the same sequence of four events: 1) man's predicament (vv. 4–5, 10–12, 17–18, 23–27); 2) man's petition (vv. 6a, 13a, 19a, 28a); 3) God's pardon (vv. 6b–7, 13b–14, 19b–20, 28b–30); and 4) man's praise (vv. 8–9, 15–16, 21–22, 31–32).

PSALMS—NOTE ON 107:4–9 Possibly the psalmist looked back at the desert wanderings of ungrateful, faithless Israel after the miraculous exodus (Num. 14–Josh. 2).

PSALMS—NOTE ON 107:10–16 Possibly the psalmist thought of the capture and imprisonment of King Zedekiah c. 586 B.C. (cf. 2 Kings 25:4–7; Jer. 39:4–8;

52:1–11).

PSALMS—NOTE ON 107:17–22 Possibly the psalmist recalled the mass affliction and subsequent mass healing in Num. 21:4–9.

PSALMS—NOTE ON 107:23–32 Possibly the psalmist had Jonah and the sailors bound for Tarshish in mind (cf. Jonah 1).

PSALMS—NOTE ON 107:33–42 This section contrasts God's blessing in response to man's obedience with God's judgment on man's sin. The psalmist makes his point with four illustrations: 1) descending from prosperity to poverty (vv. 33– 34); 2) being lifted up from barrenness to blessedness (vv. 35–38); 3) falling from the top to the bottom (vv. 39–40); and 4) being elevated from low to high (vv. 41–42).

PSALMS—NOTE ON 107:33–34 Perhaps the three years of drought from Ahab's and Jezebel's sins are in view (cf. 1 Kings 17:1; 18:18).

PSALMS—NOTE ON 107:35–38 Perhaps the time of Abraham (Gen. 24:1, 34–35) or Joshua (Josh. 24:13) is in view.

PSALMS—NOTE ON 107:39–40 Perhaps the Assyrian exile (2 Kings 17:4–6) or the Babylonian captivity (2 Kings 24:14–15) is in view.

PSALMS—NOTE ON 107:41–42 Perhaps the impoverished Jews in Egypt who were made rich with Egyptian gold and other treasures are in view (cf. Ex. 1:13–14 with 3:21–22; 11:2; 12:35–36).

PSALMS—NOTE ON 107:43 Perhaps the psalmist has Prov. 8:1–36, Eccles. 12:13– 14, or Hos. 14:9 in mind as he pens these concluding words.

PSALMS—NOTE ON 108:1–13 David combines portions of his own previously written Ps. 57 and 60 to make up this psalm commemorating God's victories (108:1–5 is from 57:7–11; 108:6–13 is from 60:5–12). He deleted the laments that began each psalm (57:1–6 and 60:1–4) while combining his own words of exaltation and confidence in God with only slight word variation. No specific historical occasion behind this psalm is given. See notes on Ps. 57:7–11 and Ps. 60:5–12.

I. Personal Exaltation of God (108:1–5)

II. Personal Confidence in God (108:6–13)

PSALMS—NOTE ON 109:1–31 This imprecatory psalm of David cannot be conclusively connected by the psalm's general details with any particular incident/person in the king's life as chronicled in 1 and 2 Samuel; 1 Kings; and 1 Chronicles. David responds here to those who have launched a vicious verbal assault of false accusations against him (cf. Ps. 109:2–3, 20). This psalm is considered messianic in nature, since Acts 1:20 quotes Ps. 109:8 in reference to Judas's punishment for betraying Christ (cf. 41:9; 69:25). David reverses roles with his enemies by moving from being the accused in man's court to being the accuser/prosecutor before the bar of God.

I. The Plaintiff's Plea (109:1–5) II. The Punishment Desired (109:6–20) III. The Petition for Justice (109:21–29) IV. The Praise of the Judge (109:30–31)

PSALMS—NOTE ON 109:1 O God of my praise! David begins and ends (cf. v. 30) with praise for the Chief Justice of the universe. At v. 21, David addresses the Judge as "O God, my Lord" and at v. 26 as "O Lord my God."

PSALMS—NOTE ON 109:2–5 David's complaint was that the innocent were being accused by the guilty. He asserted that the charges were without cause (v. 3). While Doeg the Edomite has been identified by some (cf. 1 Sam. 21–22; Ps. 52), the far more likely candidate would be Saul (cf. 1 Sam. 18–27). Eight of the 14 historical superscriptions in other psalms refer to the sufferings of David related to Saul's pursuits for the purpose of killing David (cf. Ps. 18; 34; 54; 56; 57; 59; 63; 142).

PSALMS—NOTE ON 109:2 In vv. 2–5, 20, 25, 27–29, David refers to a group of accusers, in contrast to vv. 6–19 where an individual is mentioned. Most likely, the individual is the group leader.

PSALMS—NOTE ON 109:6–20 The Mosaic law had anticipated false accusations and malicious witnesses (cf. Deut. 19:16–21) by decreeing that the false accuser was to be given the punishment intended for the accused. It would appear that David had this law in mind here and Ps. 109:26–29. Thus, his imprecations are not malicious maledictions, but rather a call for justice according to the law. These severe words have respect not to the penitent, but to the impenitent and

hard-hearted foes of God and his cause, whose inevitable fate is set.

PSALMS—NOTE ON 109:8 The apostle Peter cited this verse as justification for replacing Judas the betrayer with another apostle (cf. Acts 1:20).

PSALMS—NOTE ON 109:21–29 David petitioned the court for justice by asking for deliverance for the judge's sake (v. 21) and then for his own sake (vv. 22–25). Afterward, he requested that his enemies be rightfully punished (vv. 26–29).

PSALMS—NOTE ON 109:30–31 David's praise for the Divine Magistrate (v. 30) was based on his confidence in the compassion and mercy of the judge (v. 31). Second Samuel 22 and Ps. 18 record the general outcome to David's case, which was tried in God's courtroom.

PSALMS—NOTE ON 110:1–7 This psalm contains one of the most exalted prophetic portions of Scripture presenting Jesus Christ as both a holy king and a royal high priest—something that no human monarch of Israel ever experienced. It, along with Ps. 118, is by far the most quoted psalm in the NT (Matt. 22:44; 26:64; Mark 12:36; 14:62; Luke 20:42–43; 22:69; Acts 2:34–35; Heb. 1:13; 5:6; 7:17, 21; 10:13). While portraying the perfect king, the perfect high priest, and the perfect government, Ps. 110 declares Christ's current role in heaven as the resurrected Savior (v. 1) and his future role on earth as the reigning Monarch (vv. 2–7). This psalm is decidedly messianic and millennial in content. Jesus Christ (Matt. 22:43–44) verifies the Davidic authorship. The exact occasion of this psalm is unknown, but it could easily have been associated with God's declaration of the Davidic Covenant in 2 Sam. 7:4–17.

I. Christ the King (110:1–3) II. Christ the High Priest (110:4–7)

PSALMS—NOTE ON 110:1 my Lord. Refers to the divine/human King of Israel— the Lord Jesus Christ. Christ's humanity descended from David, which is demanded by the Davidic promise of 2 Sam. 7:12. Using this passage, Christ also declared his deity in the gospels (Matt. 22:44; Mark 12:36; Luke 20:42–43) by arguing that only God could have been lord to King David. my right hand. God the Father invited God the Son in his ascension to sit at the place of honor in the heavenly throne room (cf. Acts 2:22–36; Heb. 10:10–12). your enemies your footstool. Footstool was an ancient Near Eastern picture of absolute victory portraying the idea that one's enemy was now underfoot (cf. Ps. 8:6–7; 47:3; Isa. 66:1; 1 Cor. 15:27). This anticipates Christ's second advent (cf. Rev. 19:11–21) as a conquering king (cf. Heb. 10:13).

PSALMS—NOTE ON 110:2 your mighty scepter. From the human side, the ancestral staff of Judah is in view (cf. Gen. 49:10). From the divine side, the rod of iron by which King Jesus will subdue the earth is intended (cf. Ps. 2:9). Zion. God intends to install his ultimate earthly king in Jerusalem (the southwest side is Zion; cf. 132:13–18). The earthly Zion (cf. 2:6; Isa. 59:20) is in view, not the heavenly Zion because 1) there are no enemies in heaven, and 2) none of the activities in Ps. 110:5–7 will take place in heaven. Rule. Christ will rule on the earthly throne of his father David (cf. Luke 1:32), in fulfillment of Isa. 9:6 and Zech. 14:9.

PSALMS—NOTE ON 110:3 offer themselves freely. The redeemed inhabitants of earth will willingly serve the King of kings and Lord of lords. the day of your power. Refers to the power displayed during the millennial reign of Jesus Christ (cf. Zech. 14:1–21; Rev. 19:11–20:6). holy garments . . . womb . . . dew. This seems to apply to the King and to represent him as in the constant vigor of youth, a period distinguished by strength and activity, or it may refer to his holiness, eternality, and deity.

PSALMS—NOTE ON 110:4 You are a priest. The first time in the history of Israel when a king simultaneously served as high priest. Christ (a.k.a. "Branch," cf. Isa. 4:2; Jer. 23:5–6; Zech. 3:8; 6:12–13) will build the temple at which the world will worship God (cf. 2 Sam. 7:13; Isa. 2:2–4; Ezekiel 40–48). forever. Christ represents the final and foremost high priest in the history of Israel. the order of Melchizedek. This high priest could not be of Aaron's lineage in that he would not be eternal, not be of Judah, not be a king, and not be of the New Covenant (Jer. 31:31–33; Heb. 8–9). Melchizedek, which means "king of righteousness," served as the human priest/king of Salem in Gen. 14:17–20 and provides a picture of the order of Christ's priesthood (cf. Heb. 5:6; 7:17, 21). The sons of Zadok will serve with Christ in the Millennium as his human priestly associates (cf. Ezek. 44:15; 48:11).

PSALMS—NOTE ON 110:5 your right hand. The roles have here reversed—the Father now stands at the right hand of the Son. This pictures the Father supplying the needs of the Son (cf. Ps. 16:8; 109:31; Isa. 41:13). The Father provides the defeat of his enemies on earth so that his Son can fulfill God's land and nation promises to Abraham (Gen. 12:1–2) and kingship promise to David (2 Sam. 7:12, 13, 16). the day of his wrath. This refers to the "Day of the Lord" (cf. Ps. 110:3 "the day of your power"), which finds its global expression at the end of Daniel's seventieth week (cf. Dan. 9:24–27). This term exclusively speaks of God's wrath, which will be poured out on an unrepentant world in order to set up Christ's 1,000-year (millennial) reign (cf. Joel 2:1, 11, 31; 3:14; Rev. 6:16– 17; 14:19; 19:15).

Christ in the Psalms

Christ in the Psalms (Luke 24:44) Psalms NT Quote Significance 2:1–12 Acts 4:25–26; 13:33; Heb. 1:5; 5:5 Incarnation, Crucifixion, Resurrection

8:3–8 1 Cor. 15:27–28; Eph. 1:22; Heb. 2:5–10 Creation

16:8–11 Acts 2:24–31; 13:35–37 Death, Resurrection 22:1–31 Matt. 27:35–46; John 19:23–24; Heb. 2:12; 5:5 Incarnation, Crucifixion, Resurrection 40:6–8 Heb. 10:5–9 Incarnation 41:9 John 13:18, 21 Betrayal 45:6–7 Heb. 1:8–9 Deity 68:18 Eph. 4:8 Ascension, Enthronement 69:20– 21, 25 Matt. 27:34, 48; Acts 1:15–20 Betrayal, Crucifixion

72:6–17 ——— Millennial Kingship 78:1–2, 15 Matt. 13:35; 1 Cor. 10:4 Theophany, Earthly teaching ministry

89:3–37 Acts 2:30 Millennial Kingship 102:25– 27 Heb. 1:10–12 Creation, Eternality

109:6–19 Acts 1:15–20 Betrayal

110:1–7 Matt. 22:43–45; Acts 2:33–35; Heb. 1:13; 5:6– 10; 6:20; 7:24 Deity, Ascension, Heavenly Priesthood, Millennial Kingship 118:22– 23 Matt. 21:42; Mark 12:10–11; Luke 20:17; Acts 4:8–12; 1 Pet. 2:7 Rejection as Savior

132:12– 18 Acts 2:30 Millennial Kingship

©1997 by Thomas Nelson, Inc.

PSALMS—NOTE ON 110:6 judgment . . . filling . . . shatter. Cf. 2:8–9; 50:1–6; Isa. 2:4; 9:6–7; Dan. 2:44–45; 7:26–27; Joel 3:2, 12; Mic. 4:3; Matt. 25:32; Rev. 6:15–17; 14:20; 16:14; 19:19–21.

PSALMS—NOTE ON 110:7 He will drink. This pictures a refreshed conqueror who has kingly access to the whole world. This could anticipate the east-west flow of fresh water out of Jerusalem as recorded in Zech. 14:8. he will lift up. The lifted head pictures Christ's strength in victory (cf. Ps. 3:3; 27:6; 75:10). As 22:28 reports, "For kingship belongs to the Lord, and he rules over the nations" (cf. Zech. 14:9).

PSALMS—NOTE ON 111:1–10 Psalms 111 and 112 are alike in that 1) they both begin with, "Praise the Lord!" (as does Ps. 113), and 2) they both are acrostics with 22 lines corresponding to the 22 letters of the Hebrew alphabet. Psalm 111 exalts the works of God, while Ps. 112 extols the man who fears God. The author(s) and occasion(s) are unknown.

I. A Word of Praise (111:1) II. Words about God's Works (111:2–9) III. A Word of Wisdom (111:10)

PSALMS—NOTE ON 111:1 with my whole heart. Jesus might have had this passage in mind when he stated that the greatest commandment was, "You shall love the Lord your God with all your heart . . . " (Matt. 22:37).

PSALMS—NOTE ON 111:2–9 God's work(s) are mentioned five times (vv. 2, 3, 4, 6, 7). Overall, the greater work of redemption seems to be in view (v. 9) without excluding lesser works of a temporal nature (vv. 5–6).

PSALMS—NOTE ON 111:5 food . . . his covenant. It is quite possible that the psalmist has alluded to God's faithfulness in providing food for Jacob through Joseph (Gen. 37–50) in fulfillment of the Abrahamic Covenant to make the nation like the stars of the sky (Gen. 15:5).

PSALMS—NOTE ON 111:6 the inheritance of the nations. It seems even more sure that the psalmist has the Abrahamic Covenant in view (cf. Gen. 15:18–21; 17:1–8), specifically the exodus (Exodus–Deuteronomy) and the conquering/dividing of the land (Joshua). See notes on Deut. 7:1–2.

PSALMS—NOTE ON 111:9 commanded his covenant forever. In light of vv. 5–6 and Gal. 3:6–9, this appears to look at the redemption aspects of the Abrahamic Covenant, which was declared frequently to be an "everlasting" or "forever" covenant (cf. Gen. 17:7, 13, 19; 1 Chron. 16:15, 17; Ps. 105:8, 10; Isa. 24:5).

PSALMS—NOTE ON 111:10 The fear of the Lord. See note on Prov. 1:7.

PSALMS—NOTE ON 112:1–10 See note on Ps. 111:1–10.

I. The Blessing of Obedience (112:1–9) II. The Emptiness of Sin (112:10)

PSALMS—NOTE ON 112:1 who fears the Lord. This psalm begins where 111:10 ended and links the two together.

PSALMS—NOTE ON 112:2–9 The desire of every human for prosperity can only come through obedience to the commands of God (cf. 1:1–3).

PSALMS—NOTE ON 112:9 his horn. Horns on an animal were an indication of strength and prosperity. This is applied figuratively to the righteous.

PSALMS—NOTE ON 112:10 In utter contrast to the righteous man of vv. 2–9, the wicked man lives a worthless existence without strength (cf. 1:4–6).

PSALMS—NOTE ON 113:1–9 Psalms 113–118 comprise a rich six-psalm praise to God commonly called the "Egyptian Hallel" (hallel meaning praise in Hebrew). These were sung at Passover, Pentecost, and Tabernacles, but had the greatest significance at Passover, which celebrated the Jews' deliverance from Egypt (cf. Ex. 12–14). Traditionally Ps. 113–114 were sung before the Passover meal and Ps. 115–118 afterwards. Psalm 118 would most likely be what Christ and the disciples sang before they left the Upper Room the night Christ was betrayed (cf. Matt. 26:30; Mark 14:26). There are two other notable sets of praise in the Psalter: 1) The Great Hallel (Ps. 120–136) and 2) The Final Hallel (Ps. 145– 150).

I. The Call to Praise (113:1–3) II. The Cause for Praise (113:4–9)

A. God's Transcendence (113:4, 5)

B. God's Immanence (113:6–9)

PSALMS—NOTE ON 113:1 servants. Refers to the redeemed, all of whom should serve God with obedience. the name. The name of God represents all his attributes.

PSALMS—NOTE ON 113:2 this time . . . forevermore! Praise is to be rendered always (cf. Eph. 5:20; 1 Thess. 5:18).

PSALMS—NOTE ON 113:3 rising . . . setting. From the first moment of consciousness in the morning to the last waking moment before sleep.

PSALMS—NOTE ON 113:4–5 Believers are to praise the only One worthy of praise for his transcendent sovereignty.

PSALMS—NOTE ON 113:6–9 looks far down. In appearance, God must figuratively lean over from the faraway heavens to examine the earth (cf. Isa. 40:12–17). In a far greater way Christ humbled himself in the incarnation (cf. Phil. 2:5–11).

PSALMS—NOTE ON 113:7–8 the poor. This is borrowed almost exactly from Hannah's song in 1 Sam. 2:8. God is responsible for both the rich and the poor (Prov. 22:2). God's compassion reaches out to the poor and needy (cf. Ps. 72:12– 13). Ultimately, Christ came to save those who are poor in spirit (cf. Isa. 61:2; Luke 4:18).

PSALMS—NOTE ON 113:9 the barren woman. Sarah (Gen. 21:2), Rebekah (Gen. 25:21), and Rachel (Gen. 30:23) would be the most significant since the outcome of the Abrahamic Covenant depended on these childless women being blessed by God to be mothers.

PSALMS—NOTE ON 114:1–8 See note on Ps. 113:1–9. This psalm is the one most explicitly related to the exodus (Ex. 12–14). It recounts God's response to a captive nation (Israel in Egypt) in order to honor his promises in the Abrahamic Covenant (Gen. 28:13–17) given to Jacob (cf. Ps. 114:1, "the house of Jacob"; 114:7, "the God of Jacob").

I. God Inhabits Israel (114:1–2) II. God Intimidates Nature (114:3–6) III. God Invites Trembling (114:7–8)

PSALMS—NOTE ON 114:2 Judah . . . Israel. Judah/Benjamin and the northern ten tribes respectively. sanctuary . . . dominion. God dwelt among the peoples as a pillar of cloud by day and a pillar of fire by night (cf. Ex. 13:21–22; 14:19).

PSALMS—NOTE ON 114:3 The sea . . . Jordan. Two miracles of God, i.e., separating the waters began and ended the exodus. On the way out of Egypt, God parted the Red Sea (Ex. 14:15–31) and 40 years later he parted the Jordan River in order for the Jews to enter the Promised Land (Josh. 3:1–17).

PSALMS—NOTE ON 114:4 mountains . . . hills. Refers to the violent appearance of God to Israel at Sinai (cf. Ex. 19:18; Judg. 5:4–5; Ps. 68:17–18).

PSALMS—NOTE ON 114:5–6 In poetic imagery, God questioned why the most fixed of geographical features, i.e., water and mountains, could not resist his power and will.

PSALMS—NOTE ON 114:7 Tremble. The only proper response of helpless nature before omnipotent God.

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