Psalms
Psa 1:11a Blessed cf. Psa. 2:12; 84:12; 32:1-2; Jer. 17:7; Matt. 5:3-11; Rev. 22:14
[ par. 1 2 3 ]
Psa 1:11 [1] Or, Happy. Psalms is not a book of doctrines or of any kind of teaching. It is a book of divine revelation composed of the expressions, sentiments, feelings, impressions, and experiences of godly men concerning (1) God and the way He is in His dealing with them; (2) the law of God as the holy Word with the divine revelation; (3) the house of God, the temple, and Mount Zion, on which the temple was seated, as the center of God’s dwelling place on earth; (4) the holy city of God, Jerusalem, as the encompassing protection of the house of God; (5) the holy people of God, Israel, as God’s beloved elect among the nations; (6) Israel’s love toward God, their fellowship with God, their blessings received of God, their sufferings under God’s dealings, and their environment; (7) their captivity; and (8) their thanksgivings and praises to Jehovah their God, whom they tasted and enjoyed. Through the godly expressions of the psalmists Christ is revealed and the church as God’s house and God’s city is typified.
Psa 1:11 [2] The Psalms were written according to two kinds of concepts: the human concept of the holy writers and the divine concept of God. The human concept of the holy writers was produced out of their good nature created by God, formed with the traditions of their holy race, constituted with the teachings of the Holy Scriptures, promoted by their practice of a holy life, and uttered out of their holy sentiments and impressions. The divine concept of God as the divine revelation in the Psalms concerns three major items: (1) God’s eternal economy, of which Christ is the centrality and universality; (2) Christ in His divinity, humanity, human living, all-inclusive death, life-imparting and church-producing resurrection, glorification, ascension, appearing in glory, and reigning forever; and (3) God’s heart’s desire, His good pleasure, in Christ as His centrality and universality, in the church as His fullness for His expression, in the kingdom for His eternal administration, and in the recovery of the earth for His eternal kingdom in eternity. In the Psalms only what is written out of the divine concept of God, and not what is written out of the human concept of the psalmists, should be considered as part of the divine revelation from God concerning His divine economy.
Psa 1:11 [3] According to the divine concept, the central thought of the book of Psalms is Christ, as revealed in plain words (Luke 24:44), and the church as the house of God and the city of God for His kingdom, as typified by the temple and by the city of Jerusalem. The spirit, the reality, the characteristic, of the divine revelation in the book of Psalms is Christ as the centrality and universality of the eternal economy of God. For this, Christ is first the embodiment of the Triune God (Col. 2:9), then the house, the habitation, of God (signified by the temple—John 2:19-21), the kingdom of God (signified by the city of Jerusalem—Luke 17:21; Rev. 22:3b), and the Ruler of the entire earth from the house of God and in the kingdom of God (Dan. 2:34-35). Thus, He is all in all in the entire universe (cf. Eph. 1:23; Col. 3:11). Such a divine revelation is the same as what is revealed in the entire Holy Scriptures. The only particular point related to the divine revelation in the book of Psalms is that such a high revelation, even the highest peak of the divine revelation, is prophesied in the expressions of the sentiments of the ancient godly saints. Thus, it is mixed with their comfort in sufferings and with the cultivation of godliness. The consummation of this highest divine revelation is the city of New Jerusalem as a sign of the habitation, the tabernacle, of God (Rev. 21:1-3), through which the processed and consummated Triune God will be manifested and expressed in the all-inclusive Christ and will reign on the new earth in the new universe for eternity.
Psa 1:1b sit Psa. 26:4; Jer. 15:17
Psa 1:2a delight Psa. 112:1; 119:70, 77, 92; Rom. 7:22
Psa 1:21 law
[ par. 1 2 3 ]
Psa 1:21 [1] Psalms 1 and 2 portray a contrast between the human concept and the divine revelation. The human concept exalts the law and the law-keeper as one blessed by God, whereas the divine revelation proclaims Christ as the One anointed of God in God’s economy. In Psa. 1 the psalmist, according to his human, ethical concept, appreciated and uplifted the law to the uttermost. This is contrary to the divine concept in God’s New Testament economy. In its nature the law is holy, righteous, good, and spiritual (Rom. 7:12, 14a), but in its position, the law is not in the main line of God’s economy; rather, it entered in alongside the main line of God’s economy (Rom. 5:20a). God created man in His image and according to His likeness (Gen. 1:26) with the intention that man would receive God as life in the tree of life (Gen. 2:8-9, 16-17) so that man could live God and express God. This is the main line of God’s economy. But while this main line was proceeding, Satan came in to deceive man and constitute man with sin (Gen. 3:1-6; Rom. 5:19). In order to continue His purpose with man after man’s fall, God added the law to the main line of His economy (Gal. 3:19 and notes 1 and 2). According to Gal. 4:24-25 (see note 245 there), the position of the law is that of a concubine. A concubine does not have an orthodox position. Thus, to appreciate and uplift the law is to bring a “concubine” into God’s economy. This is absolutely against God’s ordination.
Psa 1:21 [2] The entire book of Psalms presents a contrast between the law and Christ. Only Christ Himself, not the law, can make us members of Christ and conform us to Christ that we may be His complement (Eph. 5:30-32; Rom. 8:29). The spirit of the Scriptures does not exalt anything or anyone other than Christ (Matt. 17:1-5; Phil. 3:7-8; Col. 1:15-19). Eventually, by the end of the Psalms the only thing that remains is Christ with His complement, which is His Body, His church, the house and kingdom of God in God’s economy to fulfill God’s eternal purpose.
Psa 1:21 [3] In the book of Psalms, as in the entire Bible, there are two lines: the line of the tree of life, the line of life, and the line of the tree of the knowledge of good and evil, the line of death (Gen. 2:8-9, 16-17 and note 93, par. 2). In addition to these two lines, the line of the law runs alongside the line of life. God’s purpose in giving the law was to lead His people to Christ (Gal. 3:23-24), i.e., to the line of life (see note 11 in Exo. 25). However, if the law as the side line is exalted improperly, it becomes part of the line of the tree of knowledge, the line of death (Rom. 7:7-11; 2 Cor. 3:6b). God has ordained Christ to be the centrality and universality of His economy to fulfill His good pleasure (Eph. 1:9-10; 3:8-11). The law has been ended by Christ (Rom. 10:4a), and the believers are no longer under the law (Rom. 6:14).
Psa 1:2b meditates Josh. 1:8; Psa. 119:97
Psa 1:31 prospers
The human concept here is that the man who delights in the law of God prospers in everything, whereas the wicked man suffers loss (vv. 4-5). But the experience of the psalmist in Psa. 73 was the opposite (73:1-7, 12-14). This seeming contradiction troubled the psalmist until he was instructed, in the sanctuary of God, to take only God Himself as his portion, not anything other than God (73:16-17, 25-26). According to the Lord’s teaching in the New Testament, those who are persecuted for the sake of righteousness (not those who are prosperous) are blessed (Matt. 5:10). In his pursuing of Christ, the apostle Paul did not prosper outwardly but suffered the loss of all things and counted them as refuse that he might gain Christ (Phil. 3:8).
Psa 1:4a chaff Job 21:18; Isa. 17:13
Psa 1:5a stand Psa. 5:5; Luke 21:36
Psa 1:6a knows Nahum 1:7; 1 Cor. 8:3
Psa 2:11a Why vv. 1-2: Acts 4:25-26
Psalm 1, concerning the law in man’s appreciation, is for the personal benefit of the saints, such as their being blessed in prosperity (1:1-3). Psalm 2, concerning Christ and His attainments, is for the accomplishing of God’s economy. The human concept of the holy writers uplifts the law to the extent that they treasured the law and desired to remain in it for their whole life. The divine concept of the unveiling God exalts Christ in order to turn the holy writers’ concept from the law to Christ in accordance with the divine concept of the divine revelation.
Psa 2:12b nations Psa. 46:6; Joel 3:9-13; Rev. 11:18
This is the opposition to Christ by the nations and the rulers of the world (vv. 1-3). This opposition began with Herod and Pontius Pilate (Acts 4:25-28) and will conclude with Antichrist (Rev. 19:19).
Psa 2:21b Anointed Psa. 45:7; Dan. 9:26; John 1:41
Both Messiah (from Hebrew) and Christ (from Greek) mean the anointed one. In His divinity Christ was anointed by God in eternity to be the Messiah—Christ—the anointed One (Dan. 9:26; John 1:41). He came in His incarnation as the anointed One to accomplish God’s eternal plan (Luke 2:11; Matt. 1:16; 16:16). In His humanity He was anointed again in time at His baptism for His ministry, mainly on the earth (Matt. 3:16-17; Luke 4:18-19; Acts 10:38; Heb. 1:9). In His resurrection Christ became the life-giving Spirit (1 Cor. 15:45) for the purpose of being God’s Anointed, and in His ascension He was made both Lord and Christ (Acts 2:36), becoming God’s Anointed in an official way to carry out God’s commission, mainly in His heavenly ministry. See note 411 in John 1 and note 361 in Acts 2.
Psa 2:4a laughs Psa. 59:8; 37:13
Psa 2:41 Lord
Some MSS read, Jehovah.
Psa 2:61 King
[ par. 1 2 ]
Psa 2:61 [1] Verses 4-6 of this psalm are God’s declaration concerning Christ. In His ascension Christ was installed, enthroned, as God’s King in the heavens for God’s kingdom to fulfill His economy (Mark 16:19; Acts 2:36; 5:31; Rev. 1:5a). This kingdom includes all the nations as Christ’s inheritance and the limits of the earth as Christ’s possession (v. 8; Matt. 28:18-20). Eventually, in His universal kingdom Christ will rule the nations with an iron rod (v. 9; Rev. 19:15).
Psa 2:61 [2] This psalm reveals the steps of Christ in God’s economy, beginning from His being anointed in eternity in His divinity (v. 2) and continuing with His resurrection (implying His death also—v. 7; cf. Acts 13:33), His ascension (v. 6), His setting up His universal kingdom (Rev. 11:15) with the nations as His inheritance and the ends of the earth as His possession (v. 8), and His ruling the nations with an iron rod (v. 9).
Psa 2:62a Zion 2 Sam. 5:7; Psa. 9:11; 48:12; 50:2; 51:18; 84:7; 87:2; 99:2; 128:5; 132:13; 133:3; 135:21; Isa. 12:6; 59:20; Micah 4:2; Rom. 9:33; Heb. 12:22; Rev. 14:1
God proclaimed that He had installed His King on Mount Zion, not Mount Sinai. Mount Sinai was the place where the law was given, and Mount Zion in the heavens is the place where Christ is today in His ascension (Rev. 14:1). The New Testament believers have come not to Mount Sinai but to Mount Zion (Heb. 12:18-22). Mount Sinai produces children of slavery under the law, but our mother, the Jerusalem above, which is in the heavens at Mount Zion, produces children of promise who inherit the promised blessing—the all-inclusive Spirit (Gal. 4:24-26, 28; 3:14).
Psa 2:71a You Acts 13:33; Heb. 1:5; 5:5
Verses 7-9 are the declaration of Christ. This word was quoted by the apostle Paul in Acts 13:33, indicating that Psa. 2:7 refers to Christ’s resurrection. After being cut off, crucified (Dan. 9:26), Christ, God’s anointed One, was resurrected to be begotten in His humanity as the firstborn Son of God (Rom. 1:3-4; 8:29; Heb. 1:5-6). Through the same resurrection all His believers were born with Him to be His many brothers, the many sons of God (John 20:17; 1 Pet. 1:3; Rom. 8:29; Heb. 2:10). See notes 331 in Acts 13, 41 in Rom. 1, and 172 and 173 in John 20.
Psa 2:8a limits Psa. 72:8; Zech. 9:10
Psa 2:9b vessel Isa. 30:14; Jer. 19:11; Rev. 2:27
Psa 2:101 Now
Verses 10-12 are a warning concerning the coming wrath of God and Christ upon the world. In the New Testament the period in which Christ will come to execute His judgment in His wrath upon the world is called “the day of the Lord” (Acts 2:20; 1 Cor. 5:5; 1 Thes. 5:2; 2 Thes. 2:2; 2 Pet. 3:10), which is also the day of God (2 Pet. 3:12). See note 151 in Joel 1.
Psa 2:11a fear 2 Cor. 5:11; Heb. 12:28; Jude 23
Psa 2:121a Kiss S.S. 1:2; 8:1; cf. 1 Sam. 10:1; 1 Kings 19:18
To take refuge in the Son is to believe into the Son, Christ (John 3:16, 36), taking Him as our refuge, protection, and hiding place. To kiss the Son is to love the Son and thereby to enjoy Him (John 14:21, 23). To believe in the Lord is to receive Him (John 1:12); to love the Lord is to enjoy the Lord whom we have received. These are the two requirements for us to participate in the Lord. See note 93 in 1 Cor. 2.
Psa 2:122b Blessed Psa. 34:8; 84:12; Prov. 16:20; Jer. 17:7; cf. Psa. 1:1
Or, Happy. The human concept that man is blessed by keeping the law of Jehovah (1:1-2) is in contrast here to the divine concept that man is blessed by taking refuge in the Son.
Psa 2:121c take 2 Sam. 22:3, 31; Psa. 5:11; 7:1; 11:1; 16:1; 18:2, 30; 25:20; 31:1, 19; 34:8, 22; 37:40; 57:1; 64:10; 71:1; 91:4; 118:8, 9; 141:8; 144:2; Prov. 30:5; Nahum 1:7
See note 121.
Psa 3:Titlea Psalm Psa. 4–9; 11–32; 34–41; 51–65; 68–70; 86; 101; 103; 108–110; 122; 124; 131; 133; 138–145
Psa 3:Titleb fled 2 Sam. 15:14-17
Psa 3:11 Jehovah
Psalms 3—7 show David’s concept concerning a godly life. Psalms 3 and 7, and probably 4—6, were written by David in his flight from his son Absalom’s rebellion (2 Sam. 15:1—19:8a), which was the outcome, under God’s chastisement, of David’s sin of murdering Uriah and robbing him of his wife (2 Sam. 11). David’s prayers in these psalms, concerning his sufferings, his desire to be avenged of his adversaries, his condemning of others, and his self-righteousness and integrity, are according to his human concept and for his personal interest. They cannot compare with the spiritual prayers of the apostle Paul in Eph. 1:15-23 and 3:14-21, which are for the fulfillment of God’s economy.
Psa 3:21 Selah
Meaning lift up! and probably denoting a pause in the recitation to allow the accompanying music to swell.
Psa 3:3a shield Gen. 15:1; Psa. 28:7; 84:9, 11; 119:114
Psa 3:4a holy Psa. 2:6; 18:6; 43:3
Psa 3:71 strike
David’s prayer for vengeance against his enemies is contrary to the New Testament, which teaches us to love our enemies and to bless those who persecute us and pray for them (Matt. 5:44; Luke 6:27, 35; Rom. 12:14, 20). In the Psalms the words concerning the psalmists’ hating their enemies, their asking God to avenge them, and their cursing others are not the words of God but are words that issued from the psalmists’ natural sentiment while they were praising God. They are recorded by the Spirit of God in the Holy Scripture to serve God’s purpose of exposing the psalmists’ spiritual condition, i.e., that although the psalmists loved God and sought Him, they were natural, not spiritual, in their sentiment.
Psa 3:8a Salvation Jonah 2:9; Rev. 7:10; 19:1
Psa 4:Titlea Psalm Psa. 3 title
Psa 4:11 righteousness
In vv. 1-4 David asked God to vindicate him of his righteousness, proclaimed that he was a godly man whom God set apart for Himself and who was heard by God when he called out to Him, and admonished others not to sin. In light of his great failure in murdering Uriah and robbing him of his wife (2 Sam. 11), he should have asked God to enlighten him so that he could see how evil and sinful he was.
Psa 4:31 sets
Some MSS read and the Septuagint translates, deals wonderfully with.
Psa 4:6a light Num. 6:25-26; Psa. 31:16; 67:1; 119:135
Psa 4:71 grain
Lit., their grain and their new wine.
Psa 5:Titlea Psalm Psa. 3 title
Psa 5:2a King Psa. 10:16; 24:7-8; 44:4; 47:6-7; 68:24; 74:12; 84:3; 95:3; 98:6; 145:1; 149:2; Isa. 33:22
Psa 5:41 For
David highly uplifted and exalted the law and knew that God does not delight in wickedness but hates iniquity. But he conspired against Uriah, murdered him, and stole his wife (2 Sam. 11), thus breaking all the last five commandments in the law. This shows that the law and the knowledge of it avail nothing.
Psa 5:7a house Gen. 28:17; 1 Kings 8:29-30
Psa 5:7b holy Psa. 11:4; 65:4; 138:2; Jonah 2:4, 7; Hab. 2:20
Psa 5:9b grave Luke 11:44
Psa 5:9c flatter Prov. 7:5; Jude 16
Psa 5:101 Hold
See note 71 in Psa. 3.
Psa 6:Titlea Psalm Psa. 3 title
Psa 6:11 chasten
David realized that he was being chastened by God, but in his prayer here there was little repentance and confession of his failure (cf. Psa. 51:1-17). See note 11 in Psa. 4.
Psa 6:5a death Psa. 30:9; 88:10-12; 115:17; Isa. 38:18
Psa 6:51 Sheol
See note 231 in Matt. 11.
Psa 7:Title* Shiggaion
The meaning of the term is obscure but apparently denotes a musical form or tempo (cf. Hab. 3:1).
Psa 7:Titleb Benjaminite 2 Sam. 16:5-13
Psa 7:31 unrighteousness
[ par. 1 2 ]
Psa 7:31 [1] In this psalm David felt that he had done no wrong, and he asked God to judge him according to his righteousness and his integrity (v. 8). This shows that David had not been enlightened and convicted by God concerning his own sinfulness (cf. Psa. 51; Isa. 64:6; Rom. 7:18; Luke 18:9-14; 1 Tim. 1:15).
Psa 7:31 [2] Like the book of Job, many of the psalms give us the impression that we need to be godly, to fear God and trust in Him, to keep the law, to maintain our integrity, and to be righteous, upright, just, and perfect (cf. note 14, par. 1, in Job 1). Such a concept, however, is not according to the divine revelation of the New Testament; it is altogether the concept of the Old Testament under the law according to the knowledge of good and evil. The New Testament reveals that we have been crucified with Christ (Gal. 2:20) and buried with Him (Rom. 6:4). Death has liberated us from the law (Rom. 7:1-6; Gal. 2:19). Now we should simply receive Christ, the embodiment of the Triune God, and let Him live in us, no longer caring for our righteousness, justice, or integrity but caring only for Christ, the living One (Phil. 3:6b-9).
Psa 7:41 Rather
Or, And have plundered him who vexed me without cause.
Psa 7:8a judgment Gen. 18:25; Psa. 9:8; 96:13; 98:9; Acts 17:31
Psa 7:9a Tries Psa. 26:2; Jer. 11:20; 17:10; 20:12; Luke 16:15; Rev. 2:23
Psa 7:11a Judge Psa. 50:6; Acts 17:31; 2 Tim. 4:8
Psa 8:Title* gittith
The meaning of the Hebrew is obscure. Perhaps a stringed instrument is meant.
Psa 8:Titlea Psalm Psa. 3 title
Psa 8:11 O
Psalms 3—7 reveal David’s concepts concerning a godly life, whereas Psa. 8 is his inspired praise of the excellency of Christ.
Psa 8:12 excellent
Or, majestic. So also in v. 9. Psalms 3—7 portray the poor and troubled situation on the earth according to David’s human concept. Here, in Psa. 8, the name of the incarnated, crucified, resurrected, ascended, and exalted Jesus (Phil. 2:5-11) is excellent in the earth according to the divine revelation, and the Lord’s glory is above the heavens in the sight of David. In this psalm the earth is linked to the heavens and the heavens are brought down to the earth, making the earth and the heavens one (Gen. 28:12 and note 2).
Psa 8:1a name Psa. 148:13; Isa. 12:4
Psa 8:2a Out Matt. 21:16
Psa 8:21b babes Matt. 11:25; Luke 10:21
Signifying the people of the kingdom of the heavens, who are like little children (Matt. 18:3; 19:14). The Lord’s salvation, including His redemption, regeneration, sanctification, renewing, and transformation, stops all our natural, human activity and makes us babes and sucklings to praise Him.
Psa 8:22 established
The Septuagint translates, perfected praise (cf. Matt. 21:16).
Psa 8:23 adversaries
Signifying Satan, who is God’s adversary within God’s kingdom, God’s enemy outside God’s kingdom, and the avenger who roves to and fro over the earth (cf. Job 1:7; 1 Pet. 5:8). Above the heavens is God’s splendor, and on the earth is the excellent name of Jesus; but between the earth and heavens are the adversary, the enemy, and the avenger (Eph. 2:2; 6:12). The Lord stops these three categories of negative ones by establishing strength and perfecting praise out of the mouths of babes and sucklings, the youngest, smallest, and weakest ones. In this psalm the perfected praise includes the praise for the Lord’s glory above the heavens, His excellency on the earth (v. 1), and His incarnation, human living, death, resurrection, ascension, and coming kingdom (vv. 4-8). To praise the Lord in such a perfected way requires strength. The highest consummation of the Lord’s work in His redemption is to strengthen the weakest and smallest ones and perfect the praise they offer to Him out of their mouths.
Psa 8:31 heavens
Here David’s view was turned in the night (indicated by the moon and the stars) from looking at the earth to contemplating the heavens. In looking away from the dark earth to the moon and the stars in the heavens, David saw God’s creation and the divine order in the universe. The Lord’s aim in His redemption is to turn our view from the dark and troubled earth to the bright and ordered heavens.
Psa 8:4a What Job 7:17; Psa. 144:3; Heb. 2:6-8
Psa 8:41 mortal
Man is the central object of God in His creation for the accomplishing of His economy to fulfill His heart’s desire. What is written in vv. 4-6 concerning man was first alluded to in Gen. 1:26-28 and then quoted in Heb. 2:6-8. These three portions of the word reveal man in three stages: first, the God-created man in God’s creation in Gen. 1:26; second, the Satan-captured man in man’s fall in Psa. 8:4; and third, Christ as a man in His incarnation for the accomplishing of God’s redemption in Heb. 2:6. Such a man God remembers in His economy and visits in His incarnation.
Psa 8:42 remember
God in the heavens first remembered man; then, He came to visit man by becoming a man through His incarnation (v. 5a; John 1:14; Phil. 2:7). In this way He brought the heavens down to the earth and joined the earth and the heavens, making these two one (John 1:51).
Psa 8:51 Him
Referring to the man Jesus in His incarnation with His human living for His all-inclusive death (Heb. 2:7, 9a). See note 91 in Heb. 2.
Psa 8:52 angels
Heb. elohim, normally translated God. The translation here follows the Septuagint (cf. Heb. 2:7).
Psa 8:53 crowned
[ par. 1 2 ]
Psa 8:53 [1] Referring to Christ’s resurrection, in which He was glorified (John 7:39b; Luke 24:26), and His ascension, in which He was honored (Acts 2:33-36; 5:31a). Christ’s all-inclusive death (Heb. 2:9), which preceded His resurrection and ascension, is implied.
Psa 8:53 [2] This verse portrays all the steps of the Triune God’s process in Christ: incarnation, human living, death, resurrection, and ascension. At the end of this process He was consummated to be the life-giving Spirit (1 Cor. 15:45b) to be breathed into and poured out upon His believers (John 20:22; Acts 2:17). Thus, God visited man through the long journey of His process, through which He became the life-giving Spirit to reach man and enter into man to indwell man (John 14:17, 20).
Psa 8:61a rule Gen. 1:26, 28; Gen. 9:2
Verses 6-8 specifically refer to the one-thousand-year kingdom, the millennium, in which the man Christ will rule over all the created things, and to the restoration in the kingdom. This word was fulfilled first in Adam (Gen. 1:26-28), but it was broken by man’s fall. It will be fulfilled in full in Christ with His Body, the overcomers, in the millennium, the age of restoration (Rev. 20:4-6; Matt. 19:28; Isa. 11:6-9; 65:25).
Psa 8:6b all 1 Cor. 15:27; Eph. 1:22; Heb. 2:8
Psa 8:6c under Matt. 22:44; 1 Cor. 15:25
Psa 8:91 O
In this verse the psalmist considers that the earth is as excellent as the heavens, as indicated in the first part of the Lord’s prayer in Matt. 6:9-10. In the millennium the earth will be excellent because the excellency of the name of Christ will fill the earth. At that time the earth and the heavens will be one in a complete way.
Psa 9:Title* according
The meaning of the Hebrew is obscure. It may refer to a kind of singing voice. Some versions translate, over the death of a son.
Psa 9:Titlea Psalm Psa. 3 title
Psa 9:11 I
This psalm combined with Psa. 10 is one of the alphabetical, or acrostic, psalms. In the acrostic psalms the first letters of each verse, or sometimes of each line of poetry, follow the order of the Hebrew alphabet.
Psa 9:31 enemies
This psalm expresses David’s concept concerning God’s judgment on his enemies among the nations, and in Psa. 10—14 David speaks of man’s condition before God. David’s concept in these six psalms is according to the law given by God (see note 21 in Psa. 1) and is based on the principle of the tree of the knowledge of good and evil (Gen. 2:9). Nothing in these psalms is related to God’s economy, to God’s interest, to God’s kingdom, or to God’s plan. Everything is concerning David’s personal benefit, personal interest, personal safety, and personal peace. The New Testament believers, who live by Christ as the tree of life for the carrying out of God’s economy, should not take David here as a model.
Psa 9:41 judging
David’s thought here and in vv. 7-8 is that God sits as the King on the throne only to judge the world in righteousness and with equity, i.e., with justice. His concept is according to the law and according to the tree of the knowledge of good and evil. In contrast, the principal concept of the New Testament is that Christ rules the world to save the world in mercy and grace (Acts 5:31 and note 2). In the New Testament God’s throne is mainly the throne of grace (Heb. 4:16), the throne of a loving Savior, not the throne of judgment. From eternity to eternity God’s intention is to love the world, which is composed of fallen men, and to favor man with His mercy and grace (Hosea 6:6, cf. Matt. 9:13; John 3:16; 1 Tim. 2:3-4; Titus 3:4-7). Of course, the New Testament also reveals that God’s throne is the throne of God’s authority and that God will judge His own people and the world in His righteousness (2 Tim. 4:8; 1 Pet. 4:17; Rom. 3:19; Rev. 4:2; 6:12—20:15).
Psa 9:8a judges Psa. 1:5; 96:10, 13; 98:9; Acts 17:31
Psa 9:9a high 2 Sam. 22:3; Psa. 18:2; 48:3; 59:9, 16; 62:2; 144:2
Psa 9:11a Inhabitant Psa. 74:2; 76:2; 132:13; cf. Isa. 12:6
Psa 9:14a daughter 2 Kings 19:21; Isa. 37:22; 62:11
Psa 9:14b exult Acts 16:34
Psa 9:14c salvation 1 Sam. 2:1; Psa. 13:5; 20:5; 21:1; 35:9
Psa 9:161 justice
Or, judgment.
Psa 9:162 Higgaion
Referring, perhaps, to a resounding musical swell or to a meditative choral pause.
Psa 10:11 Why
In the Septuagint, Psa. 9 and 10 are one psalm. See note 11 in Psa. 9.
Psa 10:1a far Psa. 22:1, 11, 19; 35:22; 38:21
Psa 10:4a There Psa. 14:1; 53:1
Psa 10:61 forever
Lit., from generation to generation.
Psa 10:11a see Job 22:13; Psa. 94:7; Ezek. 8:12; 9:9
Psa 10:14a commits 2 Tim. 1:12
Psa 10:16a King Exo. 15:18; Psa. 29:10; Jer. 10:10; 1 Tim. 1:17; Rev. 11:15; 15:3
Psa 11:11 the
Following the reading of the Septuagint and some ancient versions; the Hebrew text reads, your (plural) mountain.
Psa 11:4a temple Jonah 2:7; Micah 1:2; Hab. 2:20
Psa 11:4b throne Psa. 103:19; Isa. 66:1; Matt. 23:22; Rev. 4:2
Psa 11:41 eyelids
Signifying gazing.
Psa 11:6a Fire Gen. 19:24; Ezek. 38:22; Luke 17:29
Psa 12:Titlea Psalm Psa. 3 title
Psa 12:3a tongue James 3:5; Dan. 7:8, 20; Rev. 13:5
Psa 12:6a pure Psa. 119:140; 18:30; Prov. 30:5
Psa 13:Titlea Psalm Psa. 3 title
Psa 13:3a sleep Dan. 12:2; John 11:11-13; 1 Cor. 15:51
Psa 14:1a The vv. 1-7: Psa. 53:1-6
Psa 14:2a Jehovah Psa. 33:13
Psa 14:2b To vv. 2b-3: Rom. 3:11-12
Psa 14:6a refuge Psa. 2:12; 46:1; 59:16; 61:3; 62:7, 8; 71:7; 73:28; 91:2, 9; 142:5; 143:9
Psa 14:7a salvation cf. Isa. 46:13
Psa 14:7c turns Job 42:10; Psa. 53:6; 85:1; 126:1-4; Jer. 30:3, 18; Ezek. 16:53; 39:25; Hosea 6:11; Joel 3:1; Amos 9:14
Psa 15:Titlea Psalm Psa. 3 title
Psa 15:11 O
Psalms 15 and 16 are a pair showing a comparison between the keeping of the law and the participation in Christ. Psalm 15 is full of the concept of good and evil, whereas in Psa. 16 Christ, the person, replaces good and evil.
Psa 15:12 tent
Referring to God’s house, the temple.
Psa 15:1b holy Psa. 2:6; 3:4; 43:3
Psa 15:21 He
According to vv. 2-5, David’s concept was that the man who is perfect according to the law may dwell with God for His heart’s desire and good pleasure. Thus, v. 5 says that he who does the good things of the law will not be shaken forever (cf. 16:8). However, Psa. 16 reveals that only Christ, the God-man, can satisfy God’s desire and fulfill His good pleasure (Matt. 3:17; 17:5). Only He—the very God who became a man, lived a human life full of the divine attributes expressed in human virtues, died, resurrected, and ascended to the right hand of God—is perfect according to the law and can sojourn in God’s tabernacle and dwell with God on His holy mountain. In God’s economy only the God-man Christ as the firstborn Son of God with His many brothers as the many sons of God (Rom. 8:29) can satisfy God’s desire and fulfill His good pleasure.
Psa 16:Title* Michtam
The meaning of the Hebrew is uncertain; some understand, a golden jewel (of a poem); others, an epigram.
Psa 16:11 Preserve
This short psalm refers to Christ (vv. 8-11; cf. Acts 2:25a), the wonderful God-man, in His four stages: His human living (implying also His incarnation—vv. 1-8), His death (vv. 9-10), His resurrection (vv. 10-11a), and His ascension (v. 11b). See Acts 2:25-28 and notes.
Psa 16:12a take Psa. 2:12
When Christ was a man on earth, He took refuge in God and trusted in God’s preservation.
Psa 16:21 I
Some MSS read, You say (perhaps addressing the soul).
Psa 16:22 You
As a man, Christ took God as His Lord (Matt. 4:7, 10) and had no good (no blessing, no pleasure, and no enjoyment) beyond God as His portion (cf. Luke 18:19).
Psa 16:31 saints
In His human living Christ loved God the Father (John 14:31) and delighted not in the law but in the saints, the excellent people on the earth, because they are the members of His Body, the church (Eph. 1:22b-23; 5:30).
Psa 16:3a delight cf. S.S. 7:10; Isa. 62:4
Psa 16:41 god
Christ in His human living had nothing to do with other gods and their offerings, nor did He take up their names upon His lips (Matt. 4:10).
Psa 16:51a portion Num. 18:20; Psa. 73:26; 119:57; 142:5; Lam. 3:24; cf. Luke 10:42
As a man on earth Christ took God the Father as the portion of His inheritance (His possession) and of His cup (His enjoyment). Furthermore, Christ trusted in God to maintain His lot (the portion of His inheritance). God maintains the earth for Christ that He may inherit it as His possession (2:8; Heb. 1:2b).
Psa 16:5b cup Psa. 23:5; 116:13; cf. 1 Cor. 10:16
Psa 16:61a measuring 2 Cor. 10:13
Christ appreciated the measured possession and the beautiful inheritance given to Him by God. All the nations with the earth (2:8) will be not only pleasant but also beautiful to Christ as the man who inherited God’s inheritance (Heb. 1:2b).
Psa 16:71 counsels
Christ, the humble Servant of Jehovah, was counseled by God, and His inward parts instructed Him in the nights (Isa. 50:4; Luke 6:12). When God counseled Christ as a man, Christ’s inward parts instructed Him through His contact with God. The inward parts of Christ were one with God. This is the proper experience of a God-man (cf. Phil. 1:8).
Psa 16:7a inward Psa. 7:9; 26:2
Psa 16:8a I vv. 8-11: Acts 2:25-28
Psa 16:81 set
In His human living Christ set God (not the law) before Him continually to be His security. Jesus was never alone, for God the Father was always with Him (John 8:29).
Psa 16:91a glory Psa. 30:12
The Septuagint translates, tongue. See note 261 in Acts 2.
Psa 16:92 dwells
In His death, while Christ was in Hades, His flesh (His physical body) dwelt securely, being buried in a secured tomb (Matt. 27:59-60).
Psa 16:101 soul
After His death, Christ’s soul went to Sheol (Hades—Eph. 4:9) and remained there for three days. That God would not abandon Christ’s soul to Sheol or let Him as God’s Holy One see corruption indicates that Christ’s soul would be raised up from Sheol and also that Christ’s physical body would be resurrected from the tomb (Matt. 28:6; John 20:5-9).
Psa 16:10a Sheol Psa. 30:3; 49:15
Psa 16:10b Holy Acts 13:35; 3:14; Luke 4:34
Psa 16:102c pit Psa. 49:9
The Septuagint translates, corruption (cf. Acts 2:27). Christ’s body was resurrected from the tomb within three days (1 Cor. 15:4); hence, it did not see corruption in the tomb.
Psa 16:111a path Matt. 7:14
See note 281 in Acts 2.
Psa 16:11b life Psa. 36:9; 21:4
Psa 16:112c presence Psa. 21:6
Christ is in God’s presence participating in fullness of joy, indicating that He has ascended to the heavens to God’s presence in order to enjoy His attainments and His obtainments (Acts 1:9-11; 2:36; 5:31; Phil. 2:9-11). Christ is also enjoying pleasures forever at God’s right hand, indicating that He is at the right hand of God in His ascension to surpass all for the accomplishing of God’s eternal economy concerning the church, the Body of Christ (Eph. 1:20b-23).
Psa 16:11d pleasures Psa. 36:8
Psa 17:11 Hear
Psalms 17—21 reveal David’s concept concerning a man before God and concerning David’s kingship before God. His concept was based on the keeping of the law and the principle of good and evil. In God’s New Testament economy we should not keep the law by ourselves but should live Christ by His living in us (Gal. 2:19-20; Phil. 1:21a).
Psa 17:3a examined Psa. 26:2; 1 Chron. 29:17; 1 Thes. 2:4; 1 Pet. 1:7
Psa 17:3b tried Zech. 13:9; Mal. 3:2-3
Psa 17:5a tracks Psa. 44:18
Psa 17:71 lovingkindness
Verses 7-9 indicate an improvement in David’s concept from his own righteousness in vv. 1-6 to God’s lovingkindness and God’s hiding him in the shadow of His wings.
Psa 17:8a pupil Deut. 32:10; Zech. 2:8
Psa 17:8b shadow Ruth 2:12; Psa. 36:7; 57:1; 63:7; 91:4; Luke 13:34
Psa 17:111 us
Some MSS read, me.
Psa 17:131 confront
See note 71 in Psa. 3.
Psa 17:151 righteousness
The end of this psalm shows David’s improvement in his being satisfied with God’s likeness (i.e., presence), yet David still remained in his righteousness before God. David boasted of his righteousness in spite of his great sin of taking Bathsheba and murdering her husband, Uriah (2 Sam. 11).
Psa 17:15a awake Isa. 26:19; Dan. 12:2
Psa 17:151b likeness Job 19:26; 1 John 3:2
See note 151.
Psa 18:Title* spoke
Psalm 18 is a human talk with the divine God, implying David’s intimacy with God.
Psa 18:11a strength Psa. 46:1; 59:9; 62:7; 118:14; Isa. 12:2; Jer. 16:19; Hab. 3:19
Verses 1-5 reveal the improvement of David’s concept in his enjoyment of the saving God as his strength, his crag, his fortress, his Deliverer, his God, his rock, his shield, his horn of salvation, and his high retreat, in whom he took refuge.
Psa 18:2a Jehovah 2 Sam. 22:2-51
Psa 18:2b fortress Psa. 31:3; 71:3; 91:2; 144:2
Psa 18:2c rock Deut. 32:4, 31; 1 Sam. 2:2; Psa. 18:31, 46; 19:14; 28:1; 31:2; 42:9; 62:2, 6; 71:3; 73:26; 78:35; 89:26; 92:15; 94:22; 95:1; 144:1
Psa 18:2e shield Gen. 15:1; Psa. 18:30; 119:114; 144:2
Psa 18:2f horn Psa. 112:9; Luke 1:69
Psa 18:2g high Psa. 9:9; 144:2
Psa 18:61 called
See note 262 in Gen. 4.
Psa 18:6a temple cf. Psa. 3:4; 27:4
Psa 18:9a bowed Psa. 144:5
Psa 18:10a cherub Ezek. 10:19; 11:22
Psa 18:10b wings Psa. 104:3
Psa 18:12a Hail Exo. 9:18-19, 23-26; Isa. 28:2; Ezek. 38:22; Rev. 8:7
Psa 18:131
Some MSS add, hail and fiery coals.
Psa 18:141 my
Lit., them.
Psa 18:151a sea Exo. 15:8; Psa. 106:9
Following certain MSS and 2 Sam. 22:16; other MSS read, water.
Psa 18:201 recompensed
In vv. 20-28 David considered his righteousness, perfection, faithfulness, cleanness, and purity as the cause of God’s saving him, and he considered God’s salvation a recompense to him. This is a wrong concept. God saves us not because of our righteousness but because of His mercy and His compassion (Lam. 3:22; Eph. 2:1-9; Titus 3:5) and because of His own purpose (2 Tim. 1:9).
Psa 18:25a With vv. 25-26: cf. James 2:13; Matt. 5:7; 18:33
Psa 18:28a lamp Psa. 119:105; 132:17; Prov. 6:23; 20:27
Psa 18:29a leap Gen. 49:22
Psa 18:30a tried Psa. 12:6
Psa 18:30b shield Gen. 15:1; Psa. 18:2
Psa 18:30c take Psa. 2:12
Psa 18:31a rock Psa. 18:2
Psa 18:33a hinds’ 2 Sam. 22:34; Hab. 3:19
Psa 18:33b high Deut. 32:13; 33:29; Isa. 58:14
Psa 18:34a teaches 2 Sam. 22:35; Psa. 144:1
Psa 18:421 pounded
Some MSS read, emptied.
Psa 18:43a head Rom. 15:12; Eph. 1:22
Psa 18:43b not Isa. 55:5
Psa 18:44a cringing Deut. 33:29; 2 Sam. 22:45; Psa. 66:3; 81:15
Psa 18:45a quaking Micah 7:17
Psa 18:46a rock Psa. 18:2
Psa 18:46b God Psa. 51:14; Hab. 3:18
Psa 18:49a Therefore Rom. 15:9
Psa 18:49b sing Psa. 7:17; 9:2; 61:8
Psa 18:501 seed
Christ is the seed of David (Matt. 1:1; Rom. 1:3) to inherit the covenant God made with David (2 Sam. 7:8-16).
Psa 18:50a forever 2 Sam. 7:13, 29; Psa. 89:29
Psa 19:Titlea Psalm Psa. 3 title
Psa 19:1a heavens Psa. 8:1; 50:6
Psa 19:1c expanse Gen. 1:6-7; Psa. 150:1
Psa 19:41 the
Lit., them.
Psa 19:5a bridegroom Isa. 62:5; Joel 2:16; John 3:29
Psa 19:71 law
The law of God is His testimony (see note 11 in Exo. 20). In vv. 7-11 David esteemed the law very highly. See note 21 in Psa. 1.
Psa 19:7a perfect Rom. 7:12; James 1:25
Psa 19:7b Making Psa. 119:98; 2 Tim. 3:15
Psa 19:8a joyous Psa. 119:14
Psa 19:8b Enlightening Psa. 119:105
Psa 19:10a gold Psa. 119:72, 127; Prov. 8:10
Psa 19:10b Sweeter Psa. 119:103; Prov. 16:24; cf. Judg. 14:18
Psa 19:121 Clear
David’s prayer in vv. 12-14 indicates that David was endeavoring to keep the law to the extent of being dealt with in his secret faults, in his presumptuous sins, in the words of his mouth, and in the meditation of his heart. However, even if David could have been perfect, this would not have pleased God. According to the entire principle of the Bible, God does not want anything merely from man. Regardless of how good a thing is, as long as it is merely human, God will put it aside. What God wants is not a good man, or even a perfect man, but a God-man. God’s desire was to be incarnated as a man by the name of Jesus, to die on the cross, to be resurrected, and in resurrection to become a life-giving Spirit (1 Cor. 15:45b; 2 Cor. 3:6, 17a) to indwell us (Rom. 8:11), to live in us (Gal. 2:20), and to live Himself out of us (Phil. 1:21a). This psalm should be evaluated in view of the entire principle of the Bible, which is that God’s main purpose is to make Himself one with man and to make man one with Him, that He and man may have one life, one nature, and one living. Those who are one with God are God’s organism, the Body of Christ, which will consummate in the holy city, New Jerusalem (Rev. 21:2—22:5).
Psa 19:14a rock Psa. 18:2
Psa 19:14b Redeemer Job 19:25
Psa 20:Titlea Psalm Psa. 3 title
Psa 20:11 May
Psalms 20 and 21 reveal David’s concept concerning his kingship before God. In this psalm David blessed his people with what God is and has. According to the principle of the Bible, the greater blesses the lesser (Heb. 7:7). That David could bless his people indicates that he had attained to a higher stature in life (cf. Gen. 47:7 and note).
Psa 20:2a sanctuary Exo. 15:17; 2 Chron. 20:8-9; Psa. 28:2; 73:17; 77:13; 96:6; 134:2; 150:1
Psa 20:5a banner Exo. 17:15; Psa. 60:4; S.S. 2:4; 6:4, 10
Psa 20:6a anointed Psa. 2:2; 28:8
Psa 20:7b name 1 Sam. 17:45
Psa 20:91a Save Psa. 118:25
Or, Save the king, O Jehovah. May He hear us when we call.
Psa 21:Titlea Psalm Psa. 3 title
Psa 21:4a life Psa. 16:10-11; 61:6; 91:16; Rev. 1:18
Psa 21:131 exalted
Here David blessed Jehovah. As the king, he blessed his people (20:1-9), and as God’s anointed one, he blessed the anointing God.
Psa 22:Title* hind
Perhaps a reference to a melody common at that time. The hind of the dawn here signifies Christ in His resurrection, which took place at early dawn (Luke 24:1). A hind is a deer known for its leaping and jumping. Christ in resurrection is the leaping One (S.S. 2:8-9).
Psa 22:Titlea Psalm Psa. 3 title
Psa 22:11a My Matt. 27:46; Mark 15:34
[ par. 1 2 ]
Psa 22:11 [1] Psalms 22—24 are a group of psalms revealing Christ from His crucifixion to His kingship in the coming age. Psalm 22 concerns Christ’s death, His resurrection, and His many brothers produced in His resurrection to form His church. Psalm 23 concerns Christ as the Shepherd in His resurrection. Psalm 24 concerns Christ as the coming King in God’s kingdom.
Psa 22:11 [2] The subject of Psa. 22 is the Christ who passed through the redeeming death and entered into the church-producing resurrection. Verses 1-21 give a detailed picture of Christ in His suffering of death (cf. Isa. 53), as typified by David in his suffering, and vv. 22-31 refer to Christ in His resurrection, as typified by Solomon in his kingly reign.
Psa 22:12 forsaken
The question at the beginning of this psalm was spoken by David in his suffering, but it became a prophecy concerning Christ in His suffering of His redeeming death. While Christ was on the earth, God the Father was with Him all the time (John 8:29), but at a certain point in His crucifixion, God left Him (Matt. 27:45-46). God’s leaving Him was economical, not essential. God could never leave Christ essentially, but economically God forsook Him for a time. Nevertheless, Christ died as the Son of God, a God-man; hence, in His death there is a divine and eternal element (Acts 20:28; 1 John 1:7; Heb. 9:12). See notes 221 in Luke 3, 451 and 462 in Matt. 27, and 74, par. 1, in 1 John 1.
Psa 22:13 Why
Or, So far from my salvation are the words of my groaning.
Psa 22:4a trusted Gen. 15:6; Exo. 14:31
Psa 22:61 But
Verses 6-8 display Christ’s suffering unto death through men’s reproach, despising, deriding, sneering, head-shaking, and mocking (Heb. 13:13b; Isa. 53:3; Luke 23:11; Mark 15:29-32; Matt. 27:39-44). To deride is to make fun of or laugh at in contempt. To sneer is to smile or laugh with facial expressions that show scorn or contempt. When Christ was on the cross, the ridiculers also shook, or wagged, their heads in scorn. To mock is to hold up to scorn or contempt and to imitate or mimic in derision. All these things were suffered by the Lord Jesus Christ while He was nailed on the cross.
Psa 22:6a worm Job 25:6; Isa. 41:14
Psa 22:6b despised Isa. 49:7; 53:3
Psa 22:7a deride Isa. 37:22; Luke 23:35
Psa 22:7b shake 2 Kings 19:21; Psa. 44:14; Matt. 27:39; Mark 15:29
Psa 22:81a He Matt. 27:43
Others read, Commit yourself.
Psa 22:8b committed Psa. 37:5; Prov. 16:3
Psa 22:91 But
Verses 9-11 show that while people were mocking Him and deriding Him, Christ trusted in God for deliverance, that is, for resurrection. He intended definitely to die and expected to be delivered from death, that is, to be resurrected from the dead (Luke 18:31-33; Heb. 5:7).
Psa 22:9a womb Psa. 71:6; Isa. 49:1
Psa 22:10a birth Isa. 46:3
Psa 22:121 Many
Verses 12-18 depict in vivid detail how Christ passed through His suffering of crucifixion (cf. Mark 15:16-37). While Christ was being crucified on the cross, many fierce men, signified by mighty bulls, encompassed Him (v. 12). They opened their mouth at Him like a ravening and roaring lion (v. 13). Evil men, signified by dogs (cf. Phil. 3:2a), surrounded Him, and a congregation of evildoers enclosed Him (v. 16a-b). They pierced His hands and feet (v. 16c). They divided His garments to themselves, and for His clothing they cast lots (v. 18). They also looked, stared at Him with contempt and hatred (v. 17b). On the cross He was poured out like water (v. 14a; Isa. 53:12). All His bones were out of joint (v. 14b) because He could not hold up the weight of His body as it hung on the cross. This caused Him great agony and pain. Also, He counted all His bones (v. 17a). His heart was like wax melted within Him (v. 14c-d). His strength was dried up like a shard (v. 15a), a piece of broken pottery. His tongue was stuck to His jaws (v. 15b). God had put Him in the dust of death (v. 15c).
Psa 22:12a bulls Psa. 68:30
Psa 22:13a lion 1 Pet. 5:8
Psa 22:14a bones Psa. 22:17; Dan. 5:6
Psa 22:141 me
Lit., my inward parts. See note 41, par. 2, in Exo. 27.
Psa 22:15a dried Prov. 17:22
Psa 22:151 You
Referring to God. On one hand, man crucified the Lord Jesus; on the other hand, God killed Him. If Jesus had been killed only by man, He would have been merely a martyr and not our Redeemer. But God judged Him and put Him into death for our redemption (Isa. 53:10a). All the sin of the world was laid on Christ as the Lamb of God (Isa. 53:6b; 1 Pet. 2:24a; John 1:29). On the cross He died a vicarious death for us (2 Cor. 5:21; 1 Pet. 3:18) to redeem us from our sins, from God’s judgment, and from eternal perdition (1 Cor. 15:3; John 3:16-17; 5:24).
Psa 22:16a dogs Phil. 3:2
Psa 22:161 They
Following the Septuagint and other ancient versions; the Hebrew text reads, Like a lion, my hands and feet.
Psa 22:16b pierce Zech. 12:10; John 19:37
Psa 22:16c hands Luke 24:40; John 20:20, 25, 27
Psa 22:17a bones Psa. 34:20; John 19:36
Psa 22:17b stare Luke 23:35
Psa 22:18a cast Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24
Psa 22:191 But
In vv. 19-21 Christ asked God to deliver Him from death, i.e., to raise Him up from death (Heb. 5:7 and note).
Psa 22:201a My Psa. 35:17
Lit., My only one; a reference to a person’s most prized possession, his life.
Psa 22:20b dog Phil. 3:2
Psa 22:21a lion 2 Tim. 4:17; 1 Pet. 5:8
Psa 22:211 while
Lit., from the horns.
Psa 22:22a I Heb. 2:12; John 17:6
Psa 22:221b brothers Matt. 28:10; John 20:17
After passing through His redeeming death, Christ entered into the church-producing resurrection. It was in His resurrection that Christ called His disciples His brothers (John 20:17; Matt. 28:10; Heb. 2:11), for in God’s eternal view His disciples were regenerated and became God’s sons in Christ’s resurrection (1 Pet. 1:3). In His resurrection Christ Himself was begotten to be God’s firstborn Son (2:7; Acts 13:33) and became the life-giving Spirit (1 Cor. 15:45b), and all God’s chosen and redeemed people were regenerated to be the many sons of God, the many brothers of Christ (Heb. 2:10-12; Rom. 8:29).
Psa 22:222 assembly
The assembly here signifies the church, indicating that the Lord’s brothers constitute the church (Heb. 2:11-12). Thus, His resurrection is the church-producing resurrection.
Psa 22:223 You
You and Your in this verse refer to the Father. In resurrection Christ declared the Father’s name to His brothers and praised the Father in the church (Heb. 2:12 and note 3).
Psa 22:231 praise
Following his praise to God in the assembly, David advised God’s people to praise Jehovah and all the earth to worship Him (vv. 23-26, 29-31). Christ took the lead in praising God in the church, and the church follows Him to praise God. Now Israel should follow Christ and the church. Thus far, Israel has not followed, but when Christ comes back, all Israel will repent and be saved (Zech. 12:10; Rom. 11:26-27). Then they will join the church to praise God.
Psa 22:26a satisfied Matt. 5:6
Psa 22:27a ends Psa. 2:8; Psa. 67:7; 72:8; 98:3
Psa 22:271 nations
The church ushers in Christ’s kingdom for Christ to rule over the nations (vv. 27-28). The church, produced by Christ’s resurrection, is the reality of the kingdom (Matt. 16:18-19; Rom. 14:17) and a precursor to the manifestation of the kingdom in the millennium.
Psa 22:28a kingdom Dan. 7:14; Matt. 6:13
Psa 22:281 He
Jehovah as Christ will rule over the nations in the millennial kingdom (2:8-9; Rev. 19:15; 20:4, 6).
Psa 22:29a bow cf. Isa. 45:23; Phil. 2:10
Psa 22:301a seed Isa. 53:10; Heb. 2:13
The believers are the seed of Christ, and their declaring the Lord’s righteousness (justification, salvation) to a coming generation (vv. 30-31) refers to the preaching of the gospel.
Psa 22:30b generation Psa. 48:13; 78:6
Psa 23:Titlea Psalm Psa. 3 title
Psa 23:11 Jehovah
Psalm 23 concerns Christ as the Shepherd in His resurrection. According to this psalm, Christ shepherds us in five stages: (1) the enjoyment of Christ as the green pastures and of the Spirit as the waters of rest (v. 2); (2) the revival and transformation on the paths of righteousness (v. 3); (3) the experience of the resurrected pneumatic Christ while walking through the valley of the shadow of death (v. 4); (4) the deeper and higher enjoyment of the resurrected Christ in fighting against the adversaries (v. 5); and (5) the lifelong enjoyment of the divine goodness and kindness in the house of Jehovah (v. 6).
Psa 23:12a Shepherd Psa. 80:1; Isa. 40:11; Jer. 31:10; Ezek. 34:12; John 10:11; Heb. 13:20; 1 Pet. 2:25; Rev. 7:17
Christ in His resurrection is the Shepherd (Heb. 13:20; 1 Pet. 2:25; 5:4), and the church produced by Christ’s resurrection is His flock (Acts 20:28; 1 Pet. 5:2). By being incarnated, crucified, and resurrected to become the life-giving Spirit (1 Cor. 15:45), Christ as Jehovah (John 8:24), the Triune God (Exo. 3:14), is qualified to be our Shepherd. By His redeeming, washing, resurrecting, and regenerating us, we are qualified to be His flock. To enjoy Christ’s shepherding, we need to be in the flock, i.e., in the church.
Psa 23:21 green
The pastures signify Christ as the feeding place for His sheep (John 10:9 and note 2), and the color green signifies the riches of life. Christ can be our green pasture through His incarnation, death, and resurrection.
Psa 23:2a pastures Ezek. 34:14; John 10:9
Psa 23:22b waters Isa. 49:10; John 7:38; Rev. 7:17
The waters of rest signify the Spirit, who was consummated in Christ’s resurrection (John 7:37-39 and note 391). In the initial stage of Christ’s shepherding, the lambs, the infants in Christ (John 21:15; 1 Pet. 2:2), feed on Christ as the green pasture and drink the Spirit (1 Cor. 12:13), the resurrected pneumatic Christ, as the waters of rest.
Psa 23:31a restores Psa. 19:7; cf. Rom. 12:2; Eph. 4:23
In the second stage of His shepherding, Christ restores (revives and transforms) our soul (Rom. 12:2; Eph. 4:23) and guides us (to walk according to the spirit) on the paths of righteousness (to fulfill the requirement of righteousness—Rom. 8:4). To be righteous, i.e., to be right with persons, matters, and things before God according to His righteous and strict requirements, we need to be revived and transformed in our soul in order to be proper and balanced in our mind, emotion, and will.
Psa 23:3b guides Psa. 5:8; 27:11; 139:10; Prov. 4:11
Psa 23:32 paths
Both the paths and the righteousness are the resurrected Christ (John 14:6a; 1 Cor. 1:30).
Psa 23:33c name’s Psa. 25:11; 31:3; 79:9; 106:8; 109:21; 143:11
The name indicates the person. Hence, for His name’s sake denotes being in His person. As the pneumatic Christ, the life-giving Spirit, in His resurrection, Christ leads us inwardly to walk in the paths of righteousness in Himself as the person (cf. Col. 3:17).
Psa 23:41 valley
In the third stage of His shepherding, we experience the presence of the resurrected pneumatic Christ as we walk through the valley of the shadow of death, i.e., through the troubles and sufferings of life. When we walk through the valley, we do not fear any evil, for the pneumatic Christ is with us (Matt. 28:20b; 2 Tim. 4:22). His presence is a comfort, a rescue, and a sustaining power to us. When we are in the valley, we should simply remain there and rest in the Lord. Our resting in the Lord will shorten the valley, reduce the shadow, and remove the death.
Psa 23:4a shadow Job 3:5; 10:22; Isa. 9:2; Matt. 4:16; Luke 1:79
Psa 23:42b rod Micah 7:14
The rod is for protection, and the staff is for training, for guidance, and also for sustenance. In the valley of the shadow of death, the Lord’s protection, guidance, and sustenance comfort us.
Psa 23:51a table Psa. 78:19; Prov. 9:2; Acts 16:34
In the fourth stage of His shepherding, in the deeper and higher enjoyment of the resurrected Christ, the Lord spreads a table, a feast (Christ with His riches for our enjoyment), before us in the presence of our adversaries. If we fight the spiritual battle and defeat the adversaries, we will have a rich enjoyment of the Lord as our feast at His table (cf. Gen. 14:17-18).
Psa 23:52b anoint Psa. 45:7; 92:10
The Hebrew word refers to the anointing done at a festal banquet. In the fourth stage of His shepherding, the Lord anoints our head with oil (the oil of exultant joy—Heb. 1:9), signifying the compound Spirit as the compound ointment (Exo. 30:23-26 and notes 251 and 261). To anoint the head is to anoint the whole body (133:2; 2 Cor. 1:21). This is the anointing of the compound, life-giving Spirit in Christ’s resurrection (1 John 2:20 and note 1).
Psa 23:53c cup Psa. 16:5; 116:13; cf. 1 Cor. 10:16, 21
In the fourth stage of Christ’s shepherding, our cup (the cup of blessing—1 Cor. 10:16a; Matt. 26:27 and note) runs over. In this verse the Triune God is implied—the Son as the table, the feast (1 Cor. 11:23-26), the Spirit as the anointing oil (Luke 4:18), and the Father as the source of the blessing (Eph. 1:3).
Psa 23:61 goodness
The fifth stage of Christ’s shepherding is the lifelong enjoyment of the divine goodness and lovingkindness in the house of Jehovah. Under the organic shepherding of the pneumatic Christ, goodness and lovingkindness follow us “all the days of [our] life,” referring to the present age. Goodness refers to the grace of Christ, lovingkindness refers to the love of the Father, and follow implies the fellowship of the Spirit (2 Cor. 13:14). Eventually, this enjoyment of the processed and consummated Triune God ushers us into the enjoyment of God in the house of God (Christ, the church, and the New Jerusalem—John 1:14; 2:21; 1 Tim. 3:15-16; Rev. 21:2-3, 22), where we will dwell “for the length of [our] days,” referring to the present age, the coming age, and eternity.
Psa 23:61a house Gen. 28:17; Psa. 26:8; 27:4; 84:4
See note 61.
Psa 24:Titlea Psalm Psa. 3 title
Psa 24:11 The
In Psa. 22 Christ is the Redeemer and the Regenerator, in Psa. 23 He is the Shepherd, and in this psalm He is the King who will regain the entire earth through the church, His Body, the people whom He has redeemed and regenerated and is shepherding today. At His second coming Christ will take possession of the earth (Rev. 10:1-2), which has been given to Him as His possession (2:8), and will establish God’s kingdom on the whole earth (Dan. 2:34-35; Rev. 11:15), thus recovering God’s right over the earth, which has been usurped by His enemy, Satan.
Psa 24:1a earth Exo. 9:29; 19:5; Deut. 10:14; 33:16; 1 Cor. 10:26
Psa 24:1b fullness Psa. 50:12; 89:11
Psa 24:2a founded Gen. 1:9; Job 38:4, 6; Psa. 102:25; 136:6; 2 Pet. 3:5
Psa 24:31a Who vv. 3-5: Psa. 15:1-5; Isa. 33:14-16
Verses 1-2, concerning God’s kingdom, are according to the divine concept. In vv. 3-6 David returned to his natural concept of keeping the law, which has nothing to do with God’s kingdom. This shows again the two kinds of concepts—the human concept and the divine concept—mixed together in the Psalms. See note 11, pars. 2 and 3, in Psa. 1, and note 21 in Psa. 15.
Psa 24:32 mountain
The mountain here implies the city (see note 12 in Psa. 48), which signifies the kingdom of God (cf. 30:7 and note). Although the Lord has the right, the title, to the earth (v. 1), today the earth is usurped by His enemy. Yet on this usurped earth there is the mountain of Jehovah, Mount Zion (2:6), which is absolutely open to the Lord and absolutely possessed by Him (vv. 1, 3, 7-10). The overcomers, who are typified by Zion (see note 21 in Psa. 48), are the beachhead through which the Lord will return to possess the whole earth (Dan. 2:34-35).
Psa 24:4b pure Psa. 73:1; Matt. 5:8; 1 Tim. 1:5; 2 Tim. 2:22
Psa 24:6a seek 1 Chron. 16:11; Psa. 27:8; 105:4; Heb. 11:6
Psa 24:71 Lift
Verses 7-10, unveiling the victorious Christ as the coming King in God’s eternal kingdom, continue the divine concept of vv. 1-2.
Psa 24:72a gates Psa. 118:19-20; Isa. 26:2
The gates are of the cities of the nations; the doors are of the houses of the people.
Psa 24:73 long
Indicating waiting and expecting with long endurance (Rom. 8:25; 1 Cor. 1:7; Phil. 3:20). Christ is the desire of all the nations (Hag. 2:7). All the nations, in a general way, are expecting Christ to come, but Christ will not come quickly according to our human concept (2 Pet. 3:8-9). Thus, we need to lift up our heads and await and expect His coming with long endurance.
Psa 24:74 King
The King of glory is Jehovah of hosts (that is, of armies), the consummated Triune God embodied in the victorious and coming Christ (vv. 7-10; Luke 21:27; Matt. 25:31). Jehovah is Jesus (Matt. 1:21 and note), and Jesus is the incarnated, crucified, and resurrected Triune God, who is strong in fighting and is victorious (Rev. 5:5). He is the One who will come back in His resurrection with His overcomers to possess the entire earth as His kingdom (Dan. 2:34-35; 7:13-14; Joel 3:11; Rev. 11:15; 19:13-14).
Psa 24:7b glory 1 Cor. 2:8
Psa 24:8a strong Deut. 10:17; Psa. 50:1; 1 Cor. 10:22
Psa 24:8b battle cf. Exo. 15:3
Psa 25:11 To
This psalm is one of the alphabetical, or acrostic, psalms. See note 11 in Psa. 9. Psalms 25—41 show the mixed expressions of the psalmist’s sentiments in his enjoyment of God in God’s house. The enjoyment of Christ, as portrayed in Psa. 2, 8, 16, and 22—24, led the psalmist to another state of enjoyment—the enjoyment of God in the house of God. Although God is universal and omnipresent, He has located Himself in His house so that men may contact Him and enjoy Him (23:6; 27:4). In the Old Testament time God’s house, His dwelling place, was both in the heavens (1 Kings 8:30b, 39a, 43a) and in the temple on Mount Zion (Psa. 76:2b; 135:21; Isa. 8:18). God’s physical house in the Old Testament is a type of His spiritual house in the New Testament (1 Pet. 2:5). God’s house in the New Testament is, first, Christ as God’s tabernacle and God’s temple (John 1:14; 2:21; Col. 2:9); second, it is the church, the enlargement of Christ, as God’s enlarged temple (1 Cor. 3:16; Eph. 2:21-22; 1 Tim. 3:15; Heb. 3:6). Consummately, God’s house will be the New Jerusalem, a composition of God’s redeemed as the tabernacle (Rev. 21:2-3) for God to dwell in and enjoy His redeemed, and the redeeming God Himself as the temple (Rev. 21:22) for His redeemed to dwell in and enjoy Him—a mutual dwelling of both God and man for their mutual enjoyment. We enjoy God in His house by being in Christ and in the church in this age, and ultimately in the New Jerusalem in the next age and in eternity.
Psa 25:1a lift Psa. 86:4; 143:8
Psa 25:2a trust 2 Cor. 1:9
Psa 25:2b ashamed Isa. 49:23; Rom. 9:33; 10:11; Phil. 1:20
Psa 25:4a Make Exo. 33:13; Psa. 27:11; 103:7
Psa 25:71 sins
In this verse and in vv. 11 and 18 David asked God not to remember but to forgive his sins, his transgressions, and his great iniquity. Our confession of sins and God’s forgiveness of our sins are the threshold of the New Testament age (Matt. 3:1-2; Mark 1:4-5; Acts 10:43; Heb. 8:12; 1 John 1:9).
Psa 25:101 testimonies
Referring to the law with the Ten Commandments, the statutes, and the ordinances. See notes 11 in Exo. 20 and 64 in Luke 1.
Psa 25:11a name Psa. 23:3; 1 John 2:12
Psa 25:131 prosperity
See note 31 in Psa. 1.
Psa 25:13a land Psa. 37:9
Psa 25:14a intimate Job 29:4; Prov. 3:32
Psa 25:141 counsel
Here David put the intimate counsel of God together with the covenant, the law, indicating the mixture in the expression of his sentiment. Such mixed expressions can be seen also in vv. 15-18a and 21.
Psa 25:171 Relieve
Others read, The troubles of my heart are enlarged; bring me out.
Psa 25:20a take Psa. 2:12
Psa 25:211 integrity
See note 201 in Psa. 18.
Psa 26:11 integrity
See note 31 in Psa. 7. So also for v. 11.
Psa 26:1a trusted 2 Cor. 1:9
Psa 26:2a try Psa. 17:3; 66:10; 139:23; 1 Cor. 3:13; 1 Pet. 1:7
Psa 26:2b inward Psa. 7:9; Jer. 11:20; 17:10; Rev. 2:23
Psa 26:3a walked 2 John 4; 3 John 3-4
Psa 26:4a sit Psa. 1:1; Jer. 15:17
Psa 26:6a wash Psa. 73:13; cf. Matt. 27:24
Psa 26:8a love 1 Chron. 29:3; Psa. 23:6; 27:4; 84:1-2; 122:1; cf. Psa. 132:13-14
Psa 26:81b abides Exo. 40:34-35; 2 Chron. 5:14
Here, to abide is to remain for manifestation. When the people of Israel erected the tabernacle and when they built the temple, the glory of God descended upon the tabernacle and the temple to abide there, to remain there, to be manifested to the people (Exo. 40:33-35; 1 Kings 8:10-11). Today the church is the place where God’s glory abides to be manifested (Eph. 3:21).
Psa 27:1a light Isa. 60:20; Micah 7:8
Psa 27:1b salvation Exo. 15:2; Psa. 118:14; Isa. 12:2; 62:11; Rev. 7:10
Psa 27:41a house Psa. 23:6; 26:8
In vv. 4-6 the psalmist appreciated not the law, as in Psa. 1, but the enjoyment of God in His house. In God’s house, that is, in Christ (John 1:14; 2:21) and in the church (1 Tim. 3:15), we behold God’s beauty and inquire of God (v. 4), are concealed from calamities and hidden from our pursuers (v. 5a-b), are raised up and have our heads lifted up by God (vv. 5c, 6a), and offer up sacrifices of shouts of joy and sing and psalm to God (v. 6b-c).
Psa 27:4b behold 2 Cor. 3:18
Psa 27:42c beauty Psa. 90:17
Or, loveliness, pleasantness, delightfulness.
Psa 27:5a hiding Psa. 31:20; 91:1
Psa 27:6a Sacrifices Heb. 13:15
Psa 27:6b psalm Eph. 5:19; Col. 3:16
Psa 27:8a Seek 1 Chron. 16:11; Psa. 24:6; 105:4; Heb. 11:6
Psa 27:12a false 1 Kings 21:13; Psa. 35:11; Matt. 26:59; Mark 14:56
Psa 27:131 I
Some MSS insert, Unless.
Psa 28:2a lift Psa. 63:4; 134:2; Lam. 2:19; 1 Tim. 2:8
Psa 28:41 Repay
For vv. 4-5, see note 71 in Psa. 3.
Psa 28:81 their
Some MSS read, the strength of His people.
Psa 28:9a shepherd Psa. 23:1; 78:71-72; Isa. 40:11
Psa 29:Titlea Psalm Psa. 3 title
Psa 29:11a Ascribe Psa. 96:7
David’s prayer and praise in this psalm is too much in the material and physical realm and cannot compare with the prayer and praise in the New Testament (cf. Eph. 1:15-23; 3:14-21; Rom. 11:33-36; 16:25-27).
Psa 29:21 splendor
Or, adornment.
Psa 29:6a skip Psa. 114:4, 6
Psa 29:61 Sirion
I.e., Hermon (cf. Deut. 3:9).
Psa 29:91 causes
Others read, makes the terebinths writhe.
Psa 29:10a King Psa. 5:2; 10:16
Psa 30:Titlea Dedication 2 Sam. 24:25
Psa 30:31 that
Some MSS read, from among those who go down.
Psa 30:41a praise Psa. 97:12
Or, give thanks. So throughout this psalm.
Psa 30:42 memorial
I.e., name.
Psa 30:71 mountain
Referring to David’s kingdom.
Psa 30:81 Jehovah
Some MSS read, the Lord.
Psa 30:9a praise Psa. 6:5; 88:10
Psa 30:91 faithfulness
Or, truth.
Psa 30:11a dancing Exo. 15:20; 2 Sam. 6:14; Psa. 149:3; 150:4; Jer. 31:4, 13; cf. Lam. 5:15
Psa 30:121a glory Psa. 16:9; 57:8
See note 261 in Acts 2.
Psa 31:Titlea Psalm Psa. 3 title
Psa 31:1a In vv. 1-3: cf. Psa. 71:1-3
Psa 31:11 Rescue
In this psalm David speaks of God’s saving him from his distress. However, God’s salvation for the New Testament believers is not mainly from their distress. In His salvation God sustains and strengthens His believers in their distresses that they may live and magnify Christ (Phil. 1:19-21a).
Psa 31:21a rock Psa. 18:2
In David’s consideration God was a rock for his personal protection, but the Lord Jesus said that He is a rock for the building of the church (Matt. 16:18).
Psa 31:51a Into Luke 23:46; John 19:30; Acts 7:59; 1 Pet. 4:19
This word was spoken by the Lord Jesus at the end of His crucifixion (Luke 23:46; cf. John 19:30).
Psa 31:61 vanities
I.e., vain idols.
Psa 31:91 distress
David’s distress included his grief (v. 9), sorrow (v. 10), and the reproach (v. 11) of his opposers. The believers today who follow the Lord also suffer much distress, including persecution (2 Cor. 6:4-5; 2 Tim. 3:12). In the New Testament, however, the apostle Paul did not complain about his distress (cf. Col. 1:24). Rather, he said that all things worked together for his good that he, as one of God’s many sons, could be conformed to the image of the firstborn Son of God (Rom. 8:28-29).
Psa 31:10a sorrow Isa. 53:3
Psa 31:13a slander Jer. 20:10
Psa 31:13b counsel Matt. 26:3-4; 27:1
Psa 31:14a trust Psa. 22:9; Heb. 2:13
Psa 31:15a times John 7:6-8
Psa 31:16a shine Num. 6:25; Psa. 67:1; 80:3, 7, 19; 119:135; Dan. 9:17
Psa 31:19a take Psa. 2:12
Psa 31:20a hiding Psa. 27:5; 91:1
Psa 31:23a Love Deut. 30:16
Psa 31:241 hope
Or, wait on.
Psa 32:Title* Maschil
The meaning of this term is uncertain. Some understand a meditative poem; others, a poem of instruction.
Psa 32:11a Blessed vv. 1-2: Rom. 4:7-8
Or, Happy. So also in v. 2.
Psa 32:12b forgiven Exo. 34:7
God’s forgiving our sins and not imputing iniquity to us are based on Christ’s redemption (Eph. 1:7). Apart from Christ’s redemption the righteous God cannot forgive our sins (Heb. 9:22).
Psa 32:1c covered Psa. 85:2; James 5:20
Psa 32:4a hand 1 Sam. 5:6, 11; Psa. 38:2; Acts 13:11
Psa 32:4b sap Psa. 92:14; 104:16; Luke 23:31
Psa 32:5a acknowledged Psa. 38:18; 51:3; 1 John 1:9
Psa 32:5b forgave Psa. 103:3; 130:4; Mark 2:7; Luke 5:21
Psa 32:7a hiding Psa. 31:20; 32:7; 119:114
Psa 32:9a bit Prov. 26:3; James 3:3
Psa 32:111 righteous
In the beginning of this psalm David confessed his sins (vv. 1-5), but at the end he justified himself as righteous and upright in heart. In reality, apart from Christ no one is righteous and upright in heart (Rom. 3:10; Jer. 17:9). David’s writing here is that of a person who tried to keep the law apart from Christ. In His economy God does not want us to endeavor to keep the law. He wants us to live Christ, the God-man, that He may be magnified (Phil. 1:19-21a). To live Christ in order to magnify Him is to enjoy Him.
Psa 33:3a new Psa. 40:3; 96:1; 98:1; 144:9; 149:1; Isa. 42:10; Rev. 5:9; 14:3
Psa 33:5a full Psa. 119:64
Psa 33:6a word Psa. 33:9; 148:5; Heb. 11:3; 2 Pet. 3:5
Psa 33:7b heap Exo. 15:8; Psa. 78:13
Psa 33:9a spoke Gen. 1:3; Heb. 11:3
Psa 33:9b commanded Psa. 148:5-6
Psa 33:10a counsel Micah 4:12; cf. Psa. 2:2
Psa 33:11a counsel Prov. 19:21; Isa. 46:10; Heb. 6:17
Psa 33:12a Blessed Psa. 144:15
Psa 33:12b chosen Deut. 7:6; Psa. 65:4; 135:4
Psa 33:18a eye Job 36:7; Psa. 34:15; 1 Pet. 3:12
Psa 33:181 hope
Or, wait for. So also in v. 22.
Psa 33:19a deliver Acts 12:11
Psa 34:Titleb disguised 1 Sam. 21:13
Psa 34:Title* Abimelech
Probably a title referring to the kings of Philistia, as Pharaoh referred to the kings of Egypt.
Psa 34:11 I
This psalm is one of the alphabetical, or acrostic, psalms. See note 11 in Psa. 9.
Psa 34:12 bless
To bless God is to speak well of Him, praising Him with adoration. See note 31 in Eph. 1.
Psa 34:3a Magnify Psa. 35:27; 40:16; 69:30; 70:4; Luke 1:46
Psa 34:61 saved
Here David gave God the credit for delivering him from Abimelech (Achish the king of Gath—1 Sam. 21:10). Actually, David delivered himself in a dishonorable way by disguising himself as being insane (1 Sam. 21:10—22:1a).
Psa 34:7a angel Dan. 3:28; 6:22; Matt. 18:10; Acts 12:11; Heb. 1:14
Psa 34:81a Taste Heb. 6:4-5; 1 Pet. 2:3
God with His goodness can be tasted by us (1 Pet. 2:3 and note 1). We taste and see that God is good in His house, that is, in Christ, in the church, and eventually in the New Jerusalem. See note 11 in Psa. 25.
Psa 34:82b Blessed Psa. 2:12
Or, Happy.
Psa 34:12a Who vv. 12-15: 1 Pet. 3:10-12
Psa 34:13a tongue Psa. 15:3; 39:1; Prov. 21:23; James 1:26
Psa 34:14a Turn Psa. 37:27; 1 Pet. 3:11; 3 John 11
Psa 34:18a contrite Psa. 51:17; Isa. 57:15; 66:2
Psa 34:20a bones John 19:36
Psa 34:201 Not
Here, in describing his own suffering, David typified the suffering Christ (John 19:33, 36; cf. Exo. 12:46). See note 362 in John 19.
Psa 34:22a take Psa. 2:12; cf. Mark 16:16
Psa 35:11 Strive
See note 71 in Psa. 3. In the New Testament economy, a spiritual person would never ask God to fight against his enemies as David asked in this psalm.
Psa 35:4a Let Psa. 40:14; 70:2
Psa 35:5a angel Exo. 14:19; Isa. 37:36
Psa 35:8a destruction Isa. 47:11; 1 Thes. 5:3
Psa 35:11a witnesses Psa. 27:12; Matt. 26:59
Psa 35:13a returned Matt. 10:13; Luke 10:6
Psa 35:16a gnash Psa. 37:12; 112:10; Acts 7:54
Psa 35:171 precious
See note 201 in Psa. 22.
Psa 35:19a hate Psa. 38:19; 69:4; John 15:25
Psa 35:20a peace Psa. 120:7
Psa 35:25a Aha Psa. 40:15; Mark 15:29
Psa 35:251 That
Lit., Our desire!
Psa 35:27a magnified Psa. 34:3
Psa 36:11 his
Some MSS read, my.
Psa 36:51 O
Verses 5-10 are David’s praising of God for His lovingkindness, faithfulness, and righteousness mixed with the enjoyment of God in His house. However, such praising followed David’s accusing of the wicked (vv. 1-4), showing again the mixture of the human concept and the divine concept in the Psalms (see note 11, pars. 2 and 3, in Psa. 1).
Psa 36:5a Your Psa. 57:10
Psa 36:7b wings Ruth 2:12; Psa. 17:8; 57:1; 61:4; 91:4
Psa 36:81a fatness Psa. 63:5; Isa. 25:6
[ par. 1 2 ]
Psa 36:81 [1] Figuratively, fatness means abundance; specifically, the word refers to the (fatty) ashes of sacrifices (Strong). Thus, the fatness of God’s house comes from the sacrifices, the offerings, all of which typify the all-inclusive Christ (Heb. 10:5-10). The fatness of God’s house, therefore, refers to the riches of Christ (Eph. 3:8). The fatty ashes of the offerings are the signs of Christ’s accomplishment through His death (cf. notes 121 in Lev. 4 and 101 in Lev. 6).
Psa 36:81 [2] Verses 8-9 reveal the Divine Trinity in His divine dispensing as the enjoyment of God’s people in His house. The fatness refers to Christ, the Son; the river of the divine pleasures, to the Spirit as the river of water of life (John 7:37-39; Rev. 22:1); and the fountain of life and light (v. 9), to the Father as the source of life and light (John 1:4; 1 John 1:5; Rev. 21:23; 22:1-2, 5). These verses indicate that even in the dispensation of law, before the dispensation of grace in the New Testament age, the seeking saints enjoyed the Triune God in His dwelling place on earth. They indicate further that the entire Bible was written according to the controlling vision that the Triune God is working Himself into His chosen and redeemed people to be their life and life supply in order to saturate their entire being with the Divine Trinity, that is, with the Father as the fountain, the Son as the fatness, and the Spirit as the river.
Psa 36:82 house
The house of God here refers to the temple in the Old Testament, which typifies the church as the Body of Christ in the New Testament (see note 21 in John 14). Ultimately, the house of God will consummate in the New Jerusalem in the new heaven and new earth (Rev. 21:3, 22). In the proper church life we enjoy Christ as the fatness, the Spirit as the river, and the Father as the fountain of life and light (v. 9). This enjoyment leads us ultimately to the enjoyment of the tree of life, the river of water of life, and the light of life in the New Jerusalem (Rev. 22:1-2, 5).
Psa 36:8b river Psa. 46:4; John 7:37-38; Rev. 22:1
Psa 36:9a fountain Psa. 87:7; Isa. 12:3; Jer. 2:13; John 4:14; 19:34; Rev. 7:17
Psa 36:9b life Psa. 16:11; 2 Pet. 1:3
Psa 36:9c light 1 Pet. 2:9; Rev. 22:5
Psa 37:11 Do
This psalm is one of the alphabetic, or acrostic, psalms. See note 11 in Psa. 9. It reveals David’s sentiment in his logic concerning God’s dealing with the righteous and with the wicked based on the principle of law-keeping, which belongs to the tree of the knowledge of good and evil (see note 93 in Gen. 2).
Psa 37:2a wither Psa. 90:5-6; James 1:11; 1 Pet. 1:24
Psa 37:5a Commit Psa. 22:8; Prov. 16:3
Psa 37:6a light Isa. 58:8; Micah 7:9
Psa 37:8a anger Matt. 5:22; Eph. 4:26
Psa 37:9a inherit Psa. 25:13; 37:22, 34; Isa. 57:13; Matt. 5:5
Psa 37:11a lowly Matt. 5:5
Psa 37:12a gnashes Psa. 35:16; 112:10; Acts 7:54; cf. Job 16:9
Psa 37:16a little Prov. 15:16; 16:8
Psa 37:22a blessed Matt. 25:34
Psa 37:22b inherit Psa. 37:9
Psa 37:23a steps Prov. 20:24
Psa 37:26a lends Deut. 15:8; Psa. 112:5; Matt. 5:42; Luke 6:35
Psa 37:27a Turn Psa. 34:14; 1 Pet. 3:11; 3 John 11
Psa 37:37a peace Luke 10:6
Psa 37:40a take Psa. 2:12
Psa 38:Titlea Psalm Psa. 3 title
Psa 38:11a O Psa. 6:1
David’s prayer in Psa. 37, in which he said that the righteous would inherit the land (37:29) and the wicked would be cut off (37:34), was according to his natural logic, but his prayer in this psalm, in which he was compelled by God’s chastising (vv. 1, 3) to groan before God (vv. 8-9), to confess his sin (v. 3), and to declare his iniquity (vv. 4, 18), was according to God’s revelation. Cf. note 31 in Psa. 7.
Psa 38:81 groaning
Groaning here indicates that the psalmist had an inward burden to pray, but he did not know what to say. Hence, all he could do was groan. See note 262 in Rom. 8.
Psa 38:11a far Luke 23:49
Psa 38:13a mouth Psa. 39:2; Isa. 53:7; 1 Pet. 2:23
Psa 38:22a salvation Psa. 27:9; 51:14; 88:1
Psa 39:Titlea Psalm Psa. 3 title
Psa 39:1a tongue Psa. 34:13; James 1:26
Psa 39:4a days cf. Psa. 90:12
Psa 39:51 at
Lit., standing firm.
Psa 39:52b vanity Psa. 39:11; 62:9; Eccl. 1:2; Isa. 40:17
Or, a (mere) breath. So also in v. 11. In this psalm David was brought by the Lord to realize that he was nothing and vanity. Our realizing that our condition is sinful (Psa. 38) and our situation is one of vanity opens the way for Christ to crucify us and enter into us to replace us by living Himself through us and causing us to live together with Him in an organic union, as expressed by Paul in Gal. 2:20. This is the divine concept of God according to the divine revelation of the New Testament.
Psa 39:6a heaps Job 27:16-17; Eccl. 2:26
Psa 39:6b Who Luke 12:20
Psa 39:11a vanity Psa. 39:5
Psa 40:Titlea Psalm Psa. 3 title
Psa 40:3a new Psa. 33:3; Rev. 5:9; 14:3
Psa 40:41a Blessed Psa. 2:12
Or, Happy.
Psa 40:5a thoughts Psa. 139:17-18; Isa. 55:8
Psa 40:61a You vv. 6-8: Heb. 10:5-7
[ par. 1 2 ]
Psa 40:61 [1] The word in vv. 6-8 is actually the word of Christ, as quoted by Paul in Heb. 10:5-7. The prophecy in vv. 6-8 is one of the greatest revelations concerning the all-inclusive Christ in the commission that God committed to Christ in His first coming through incarnation, which was to put away the animal sacrifices of the old covenant and to establish Himself, in His body, as the sacrifice of the new covenant (see notes 72 and 91 in Heb. 10). This is to terminate God’s Old Testament economy and to initiate God’s New Testament economy, in which Christ replaces all the offerings as well as all things, all matters, and all persons (cf. Matt. 17:4-8; Col. 2:16-17; 3:10-11).
Psa 40:61 [2] The prophecy in vv. 6-8 concerning Christ is the goal and destination of the revelation of Christ in Psa. 2, 8, 16, and 22—24. In this prophecy Christ comes through His incarnation to terminate God’s old economy and initiate God’s new economy, His New Testament economy, by replacing the animal sacrifices and establishing Himself as the unique sacrifice of the new covenant. As such a sacrifice, Christ is the factor that enacts God’s New Testament economy (Matt. 26:28) that He may be its centrality and universality for the producing and building up of the church as His organic Body, which will consummate in the New Jerusalem. Hence, Christ has changed the age for the consummating of God’s new creation out of God’s old creation (2 Cor. 5:17; Gal. 6:15). His changing of the age is greater than the creation of the universe mentioned in Gen. 1.
Psa 40:62b sacrifice 1 Sam. 15:22; Psa. 51:16; Matt. 9:13; Mark 12:33
A sacrifice is for sin and sins before God, and an offering is for fellowship with God. These two things were the elements upon which the old covenant was established, and the old covenant was the centrality and universality of God’s economy in the Old Testament. God’s not delighting in and not requiring sacrifice and offering points to the termination of His economy in the Old Testament. This is the importance and the greatness of this prophecy.
Psa 40:63 prepared
Lit., bored my ears. This was quoted by the apostle Paul in Heb. 10:5 as “a body You have prepared for Me.” The boring of the slave’s ears indicates that the master required the slave’s obedience (Exo. 21:6). It signifies that God required obedience of Christ, who in His humanity was God’s slave (Phil. 2:7). This obedience, spoken of by Paul in Phil. 2:8, was for Him to do the will of God by being the sacrifice and the offering in His crucifixion in the flesh, the body (Col. 1:22; Heb. 10:7-10). Based on this, Paul interpreted the boring of the ears as the preparing of a body, in which Christ offered Himself to God as the sacrifice and the offering to replace the sacrifice and the offering of animals in the Old Testament.
Psa 40:6c ears Exo. 21:6; Job 33:16; 36:10, 15; Isa. 50:4-5
Psa 40:71 come
Indicating Christ’s first coming through His incarnation for the establishing of the new testament (covenant) by Himself as the enacting sacrifice and offering (Matt. 26:28).
Psa 40:72 scroll
The mentioning of the scroll indicates that Christ would do God’s will for the accomplishing of God’s New Testament economy according to the Old Testament prophecies concerning Him (Luke 24:27, 44, 46; John 5:39, 46).
Psa 40:8a inward Psa. 37:31; Jer. 31:33
Psa 40:9a congregation Psa. 22:25; 35:18
Psa 40:13a Be vv. 13-17: Psa. 70:1-5
Psa 40:14a May Psa. 35:4
Psa 40:15a Aha Psa. 35:21, 25; Mark 15:29
Psa 40:16a magnified Psa. 34:3
Psa 41:Titlea Psalm Psa. 3 title
Psa 41:1a poor Prov. 14:21; Gal. 2:10
Psa 41:21 blessed
Or, happy.
Psa 41:81 Some
Lit., A thing of Belial.
Psa 41:91 Even
This verse, quoted by the Lord Jesus in John 13:18, is a prophecy concerning Judas Iscariot, who betrayed the Lord (John 6:70-71; 13:18, 23-27; Luke 22:21-22).
Psa 41:9a friend Psa. 55:13; Jer. 20:10; Matt. 26:50
Psa 41:9b Who John 13:18
Psa 41:9c ate Mark 14:18; Obad. 7
Psa 41:101 recompense
See note 71 in Psa. 3.
Psa 41:121 integrity
God upholds us not in our integrity but in His own mercy and compassions. See note 201 in Psa. 18.
Psa 41:13a Blessed 1 Kings 8:15; 1 Chron. 16:36; Psa. 72:18-19; 89:52; 106:48; Luke 1:68
Psa 41:13b Amen Matt. 6:13; 2 Cor. 1:20; Rev. 3:14
Psa 42:Title* Maschil
See note on the superscription of Psa. 32.
Psa 42:Titlea of Psa. 43–49; 84; 85; 87; 88
Psa 42:Titleb Korah Num. 26:9-11
Psa 42:11 As
The psalms in Book One were written mainly by David. Eight psalms in Book Two (Psa. 42—49), as well as Psa. 84, 85, 87, and 88 in Book Three, were composed by the sons of Korah, who was the leader of a rebellion against Moses and God (Num. 16:1-3). About 470 years after Korah’s rebellion, Samuel the prophet, Heman the singer, and some other psalmists came forth as Korah the rebel’s descendants at the time of David (1 Chron. 6:31-37). The descendants of Korah continued to serve during the time of the captivity. Even the descendants of a leading rebel could become the godly writers of psalms, praising God in their holy writings as a record that has existed for generations. What a grace this was!
Psa 42:1a hart S.S. 2:9, 17; 8:14; Isa. 35:6
Psa 42:1b streams cf. Joel 1:20
Psa 42:12 pants
In this psalm the psalmist was panting and thirsting (v. 2) for God at a time when he and his people had been stripped and defeated by the neighboring nations and were in captivity (see note 61). Panting and thirsting for God are different from worshipping God in a formal, religious way. God is our living water for us to drink (John 4:10, 14; 7:37-39a; 1 Cor. 12:13). We need to pant and thirst for Him and to drink Him.
Psa 42:13 God
[ par. 1 2 ]
Psa 42:13 [1] Psalm 1, the opening word of Book One, begins with the law, but Book Two begins with God. Surely there is no comparison between God and the law. This shows us that Book Two of the Psalms is higher than Book One. Among the five books of the Psalms, the revelation is progressive. The Psalms are like a stairway of five steps that takes us higher in its revelation in a progressive way.
Psa 42:13 [2] In Book One the psalmists were turned from the law to Christ, and Christ brought them to the enjoyment of God in His house and in His city. Book Two begins with the direct enjoyment of God and unveils the psalmists’ intensified enjoyment of God in His house, and even more in His city, through the suffering, exalted, and reigning Christ. Such a Christ is the way for sinners to enter into God (John 14:6, 20). God’s house is both Christ as God’s tabernacle and God’s temple (John 1:14; 2:19-21) and the church as the enlargement of Christ, the enlarged temple (1 Cor. 3:16; Eph. 2:21). Jerusalem, the city of God that surrounded the temple, signifies God’s kingdom. Both Christ and the church are the temple of God and the kingdom of God (Luke 17:21 and note 1; Matt. 16:18-19 and note 192; Rom. 14:17 and note 1). The New Jerusalem will be the consummation of God’s temple and God’s kingdom (Rev. 21:22 and note 1; 22:1, 3).
Psa 42:2a thirsts Psa. 63:1; 84:2; Isa. 41:17; 55:1; Matt. 5:6; John 7:37; Rev. 22:17
Psa 42:2b appear Exo. 23:17; Psa. 84:7; Rev. 22:4
Psa 42:41 remember
On the one hand, the psalmist was panting after God (v. 1). On the other hand, he was recalling the glorious and pleasant past in his leading of the festal multitude to enjoy God in His house with His people. Actually, this recalling was a departure from his panting after God. He should have remained in the state of panting after God. We should not allow our considerations and our remembering of our past to distract us from our present enjoyment of God (cf. Phil. 3:13-14 and note 132).
Psa 42:4a house Psa. 55:14
Psa 42:42 praise
Or, thanksgiving.
Psa 42:4b festal Isa. 30:29; cf. Heb. 12:22
Psa 42:5a Why Psa. 42:11; 43:5
Psa 42:51 praise
Or, thank. So also in v. 11; 43:4, 5; 44:8.
Psa 42:52b countenance Num. 6:25-26; Psa. 17:15; 44:3; Rev. 22:4
Although the psalmist was in captivity (v. 6 and note) and was under his adversaries’ reproaching and oppression (vv. 3, 9b-10), he enjoyed God’s countenance, God’s presence.
Psa 42:61 remember
Here the psalmist remembered God from a place quite far from Zion and Jerusalem, indicating that he was in captivity in a far away country.
Psa 42:6a Hermons Deut. 3:8-9; Psa. 133:3
Psa 42:7a waves Psa. 88:7; Jonah 2:3
Psa 42:8a night Job 35:10; Psa. 77:6; 119:62; Acts 16:25
Psa 42:11a Why Psa. 42:5
Psa 42:11b salvation Psa. 34:5; 43:5
Psa 43:11 Render
Or, Judge me. Psalms 42 and 43 were probably composed as one psalm originally.
Psa 43:31a light cf. John 1:4
Light and truth (reality) are not separate things but are two aspects of one thing. Truth is the shining of light, and light is the source of truth (1 John 1:5-6 and note 66, final par.). When the light shines on us, we receive the truth, the reality, and when we go to God in fellowship, we are in the light. According to this verse the divine light and the divine truth lead God’s captive saints to God’s holy mountain and His tabernacles, which typify the local churches. Both light and truth are in the church (1 Tim. 3:15).
Psa 43:3c holy Psa. 2:6; 3:4; 15:1
Psa 43:3d tabernacles Psa. 46:4; 65:4; 84:1
Psa 43:41a altar Deut. 12:27; 26:4; Neh. 10:34; Psa. 66:13-15; 116:17-19
The psalmists who wrote Psa. 42—44 were lovers of God in their captivity (42:6). They were panting for God, thirsting for God (42:1-2), and desiring to return to Jerusalem, to go to Mount Zion to reach the altar. Then they could enter into the temple to meet God their exceeding joy. This is why they prayed that God would give them the light and the truth (v. 3) that they might know how to be released from their captivity and return to God’s dwelling place.
Psa 43:5a Why Psa. 42:11
Psa 44:Titlea Of Psa. 42 title
Psa 44:Title* Maschil
See note on the superscription of Psa. 32.
Psa 44:11 O
In vv. 1-8 the psalmists were treasuring their forefathers’ past history, and in vv. 9-26 they were sighing for their present situation. Both were distractions from their panting and thirsting for God (42:1-2), i.e., from their enjoying God. See note 41 in Psa. 42.
Psa 44:1a work Exo. 10:2; Isa. 63:11-13
Psa 44:2a dispossessed Exo. 34:24; Josh. 3:10; Psa. 78:55; 80:8; cf. 2 Chron. 20:7
Psa 44:2b planted Exo. 15:17; 2 Sam. 7:10; Psa. 80:8; Jer. 17:8
Psa 44:21 our
Lit., them.
Psa 44:3a right Exo. 15:6; Psa. 17:7
Psa 44:3b countenance Num. 6:25-26; Psa. 17:15; 42:5; 44:3
Psa 44:91 Nevertheless
See note 11.
Psa 44:11a sheep Psa. 44:22
Psa 44:11b scattered Lev. 26:33; Deut. 4:27; 28:64; Psa. 106:27; Ezek. 20:23; John 7:35; 1 Pet. 1:1
Psa 44:12a sold Deut. 32:30
Psa 44:14a proverb Deut. 28:37; 1 Kings 9:7; Jer. 24:9
Psa 44:171 not
According to Jer. 2:13; 11:10; and Hosea 6:7, the psalmist’s word in vv. 17-18 was contrary to God’s word spoken through the prophets (cf. Dan. 9:13-19).
Psa 44:21a knows Jer. 17:10; John 2:25; Rom. 2:16; 1 Cor. 4:5; Heb. 4:12-13; Rev. 2:23
Psa 44:22a for Rom. 8:36
Psa 44:22b sheep Psa. 44:11; Isa. 53:7; Acts 8:32
Psa 44:231 Lord
Many MSS read, Jehovah.
Psa 45:Title* Shoshannim
Meaning lilies; it may refer to a melody common at that time.
Psa 45:Titlea Of Psa. 42 title
Psa 45:Title** Maschil
See note on the superscription of Psa. 32.
Psa 45:Title*** love
The Hebrew word is feminine, indicating that the love here is that between a male and a female. According to S.S. 1:14-15, Christ is our Beloved, and we are His love. The subject of this psalm is love, and the melody is called “lilies.” Here both love and lilies refer to the saints, the lovers of the Lord Jesus. A lily denotes a pure, simple, single life of trusting in God (Matt. 6:28). This psalm portrays a life of purity and simplicity with an affectionate love for the Lord.
Psa 45:1a overflows cf. Job 32:18-20; Jer. 20:9
Psa 45:11b King Psa. 2:6; 24:7-10
[ par. 1 2 ]
Psa 45:11 [1] Psalm 45 is a praise to Christ the King, who is typified by Solomon. The first section, vv. 1-8, is a praise concerning the King Himself, the second section, vv. 9-15, is a praise concerning the queen, the King’s wife, and the third section, vv. 16-17, is a praise concerning the King’s sons, the princes.
Psa 45:11 [2] Verses 1-8 are the praise of Christ the King from four directions: His fairness (v. 2), His victory (vv. 3-5), His kingdom (vv. 6-7), and His virtues (v. 8). In this praise there are two balanced pairs: Christ’s fairness and His victory, and Christ’s kingdom and His virtues. Christ’s fairness is balanced by His victory with its requirements (cf. Matt. 5:20; 25:14-30; John 15:2, 6), and His kingdom, the issue of His victory, is balanced by the sweetness of His virtues.
Psa 45:12c tongue 2 Sam. 23:2
If we have an affectionate love for the Lord Jesus, our tongue will be the pen of a ready writer, ready to write our love and our praise.
Psa 45:21a fairer S.S. 5:10-16
The Lord Jesus comes to us first in the aspect of His fairness, to attract us to Himself. Our love for Him is the issue of His showing us His fairness and of our enjoying Him in His fairness.
Psa 45:31 majesty
Both Christ’s majesty and His splendor are signs of His victory. Christ, the mighty One, has overcome all His enemies and has gained the victory (Eph. 4:8; Rev. 5:5). Splendor is the expression of glory. While Christ was on earth, He showed His splendor only once, when He was transfigured on the mountain (Matt. 17:1-2). After His resurrection and ascension, He showed Himself in His splendor and majesty to Paul (Acts 26:13-15) and to John (Rev. 1:9-20). In His second coming Christ will shine over the earth to illumine it with the splendor of His glory (Rev. 18:1).
Psa 45:41 victoriously
Regardless of the situation on earth, Christ is riding on triumphantly, prosperously (Acts 5:31). From the day of His ascension He began to ride on, and He will continue to ride until He comes back in victory (Rev. 19:11-16).
Psa 45:42a meekness cf. Zech. 9:9
Or, the meekness of righteousness.
Psa 45:43 teach
Here teach You should be understood to mean perform for You.
Psa 45:44 awesome
Christ’s awesome deeds include His crucifixion, resurrection, and ascension. Everything Christ does, whether great or small, is awesome.
Psa 45:6a Your vv. 6-7: Heb. 1:8-9
Psa 45:6b throne Psa. 89:36-37; 93:2; Luke 1:32-33
Psa 45:61 God
See note 81, par. 1, in Heb. 1.
Psa 45:62 scepter
The scepter signifies authority. Uprightness in this verse and righteousness in v. 7 are related to authority (89:14a).
Psa 45:63 kingdom
Christ’s kingdom is the issue of His victory (Dan. 2:34-35; 7:13-14; Matt. 28:18; Rev. 19:11—20:6).
Psa 45:71 Your
See note 81, par. 1, in Heb. 1.
Psa 45:7a anointed Isa. 61:1; Acts 4:27
Psa 45:72 oil
The oil of gladness signifies the compound, consummated Spirit of God (Exo. 30:23-25 and note 251), and the companions signify the believers of Christ (see note 92 in Heb. 1). Christ’s authority, throne, scepter, and all else related to the kingdom are under the anointing of the Spirit, indicating that Christ’s authority and kingdom are altogether a spiritual matter (Rom. 14:17; see notes 202 and 211 in Luke 17). He has been anointed for the purpose of the kingdom.
Psa 45:81 garments
Garments here signify Christ’s virtues, which are the expression of the divine attributes (Isa. 6:1 and note 2); myrrh and aloes signify the sweetness of Christ’s death (John 19:39-40); and cassia signifies the fragrance and repelling power of Christ’s resurrection (see note 251 in Exo. 30). All Christ’s virtues are filled with the savor, the sweet fragrance, of His death and resurrection.
Psa 45:8a myrrh S.S. 1:13; 4:6, 14; 5:13; Matt. 2:11; John 19:39; cf. 2 Cor. 2:14
Psa 45:82 palaces
Palaces here signify the local churches; ivory, a bone-like substance, signifies the unbroken resurrection life of Christ (John 19:36 and note 2); and harpstrings signify sweet, melodious praises. The local churches, which are beautiful in the eyes of the Lord and which are His expression, are built with the resurrection life of Christ, and from the local churches come the praises that make Him glad. Christ’s garments, His virtues, have produced the church as His expression (cf. 1 Pet. 2:9), and both His garments and the church are full of sweetness.
Psa 45:91 The
Verses 9-15 praise Christ the King in praising the queen with the daughters of kings and with the virgins (v. 14).
Psa 45:92 daughters
The daughters of kings signify the believers of Christ in their royalty, and the king’s most prized (or, honorable, glorious) women signify the believers of Christ in their honor and majesty. As those born of the King, we, the believers, have a royal and honorable status. Our conducting ourselves according to that status is a glory to Christ (Eph. 4:1; 2 Thes. 1:11-12).
Psa 45:93 queen
[ par. 1 2 ]
Psa 45:93 [1] Signifying the church, especially the overcomers, as the unique wife of Christ. In Rev. 19:7 and 9a, the wife of the Lamb is a corporate bride composed of the overcoming believers invited to the marriage dinner of the Lamb (see notes 72 and 91 there). Likewise, in this psalm the queen does not signify an individual; rather, she signifies a corporate entity composed of all her companions: the daughters of kings as the honorable women and the virgins as her friends (v. 14). Thus, in this psalm Solomon the king with his many wives and concubines, who were princesses, daughters of Gentile kings (1 Kings 11:1, 3), are used in a positive sense to typify Christ as the King with His corporate wife, the church (John 3:29; Eph. 5:24-25, 31-32), composed of His believers from every tribe, tongue, people, and nation (Rev. 5:9).
Psa 45:93 [2] In v. 8 the church is typified by the ivory palaces, the building, and in this verse the church is pictured as the queen, the wife. In the entire Scriptures these two figures—the building and the bride—are used to signify the church (cf. Gen. 2:22 and notes). On the one hand, the church is the building, the house, of God (1 Tim. 3:15), and on the other hand it is the bride, the wife, of Christ (2 Cor. 11:2).
Psa 45:94 gold
The queen’s being covered with gold signifies the church’s appearing in the divine nature. The “gold” that covers the church is Christ, the divine One, as the believers’ righteousness for their justification (Luke 15:22; 1 Cor. 1:30). This is the first layer of the church’s covering.
Psa 45:101 daughter
The daughter is the queen, who signifies the church; her people and her father’s house signify the natural relationships of the church. This word corresponds to the Lord’s word regarding denying the natural relationships in Matt. 10:37 and Luke 14:26.
Psa 45:10a forget cf. Ruth 1:16-17
Psa 45:111 beauty
The queen’s beauty signifies the virtues of Christ expressed through the church. This psalm praises Christ not only concerning the things that are of Him directly but also concerning the things that are of Him indirectly as manifested through His church and His overcomers. Our speaking well of the church and the believers is also a praise to Christ.
Psa 45:112 Lord
In v. 1 Christ is the King, in v. 2 He is a man, in v. 6 He is God, and in this verse He is the Lord. As the Lord of the church, Christ is worthy not only of the church’s love but also of her worship.
Psa 45:121 daughter
The daughter of Tyre signifies the people of the flourishing world. The rich among the people signify the high class, who have great wealth but do not have God’s favor (cf. 1 Cor. 1:26-28). The favor they entreat of the queen signifies the grace of God enjoyed by the church. As indicated by this verse, the rich will come to the church to obtain the grace of God.
Psa 45:131 daughter
The king’s daughter is the queen, signifying the church, and her being all glorious within the royal abode signifies the glorious church (Eph. 5:27), which takes Christ as her royal abode. First we, the believers of Christ, take Christ as our abode, and then we become His abode (John 15:4; 14:3, 20, 23).
Psa 45:13a garment Isa. 61:10; Rev. 19:8
Psa 45:132 woven
Signifying the Christ who has been dealt with through many sufferings and through death and resurrection to become the righteousness of the church to meet the righteous requirement of God that the church may be justified before God (1 Cor. 1:30). Thus, the woven work inwrought with gold refers again to the first layer of covering—Christ as our righteousness, through whom we are justified—signified by the gold of Ophir in v. 9 (see note 94). Cf. note 391 in Exo. 28.
Psa 45:141 embroidered
Another garment, the second layer of her covering, signifying that the church will be led to Christ the King clothed with the righteousnesses of the saints to meet the requirement of Christ for their marriage (Rev. 19:8 and note 2; Matt. 22:11-12 and note 111). The queen in this psalm has two garments. The first garment, “the gold of Ophir” (v. 9), the woven work inwrought with gold (v. 13), corresponds to Christ as our objective righteousness, which is for our justification. The second garment, the embroidered clothing, corresponds to Christ “embroidered” into us by the transforming work of the Spirit and lived out of us as our subjective righteousnesses, which are for our victory. The first garment is put upon us that we may stand in the presence of God (Luke 15:22), whereas the second garment is woven into our character, embroidered into our being, that we may stand before the King.
Psa 45:142a virgins S.S. 1:3; 6:8; Matt. 25:1
Signifying the overcoming saints, who will be invited to the marriage dinner of Christ (Rev. 19:9).
Psa 45:15a enter S.S. 1:4
Psa 45:151 palace
Signifying that the overcoming saints will enter the New Jerusalem, Christ’s palace (Rev. 3:12), with rejoicing and exultation. This psalm mentions first the abode (v. 13) and then the palace. When Christ becomes our abode, we become His abode—a mutual abode (John 15:4). Because Christ is the King and we are the queen, eventually this mutual abode becomes the palace, signified by the New Jerusalem, which is actually the Triune God wrought into the believers and mingled with them to be one entity, the mutual dwelling of God and His redeemed for eternity (Rev. 21:3, 22 and note 222).
Psa 45:161 fathers
[ par. 1 2 ]
Psa 45:161 [1] Verses 16 and 17 praise Christ the King in praising His sons. Here fathers signifies Christ’s forefathers in the flesh, sons signifies the overcomers of Christ as His descendants, and princes signifies the overcomers of Christ as His co-kings, who will reign with Christ over the nations (Rev. 2:26; 20:4, 6).
Psa 45:161 [2] This psalm presents a complete view, a full picture, of Christ’s beauty, which is in Christ Himself (vv. 1-8), as unveiled in the four Gospels; in the church, His wife (vv. 9-15), as revealed in the Epistles; and in all His sons, the overcomers as the princes (vv. 16-17), as seen in Revelation.
Psa 45:161a princes 2 Tim. 2:12; Rev. 5:10; 20:4, 6
See note 161.
Psa 45:171a name Psa. 72:17-19; Mal. 1:11
Christ’s name will be remembered in all generations through the overcoming saints, and Christ will be praised by the nations through His overcoming and co-reigning saints.
Psa 46:Titlea Of Psa. 42 title
Psa 46:Title* alamoth
Perhaps referring to soprano voices.
Psa 46:11 God
Psalms 46—48 praise God in His greatness, particularly in His city, Jerusalem. These psalms reveal how God dwells in the church as His city, His habitation, to be enjoyed by the saints, that in Christ He may be King over all the earth.
Psa 46:2a mountains cf. Rev. 8:8
Psa 46:41a river Psa. 36:8; 65:9
Signifying the flowing of the Triune God in Christ through the Spirit as life to His people (Rev. 22:1 and notes 2 and 3).
Psa 46:42b city Psa. 48:1, 8; 87:3
The king in Psa. 45 typifies Christ as the King; the city in this psalm, and often in the Bible as a whole, signifies a kingdom. As the King, Christ needs a city in which to rule and reign. The city of God is the enlarged, strengthened, and built-up church as the ruling center for God’s reign in His kingdom. The church as the house of God (23:6; 26:8; 27:4; 36:8; 1 Tim. 3:15) must be enlarged to become the church as the city, the kingdom, of God (Rev. 5:9-10). Eventually, in God’s economy the house of God becomes the holy city, New Jerusalem, as God’s eternal habitation and the ruling center of His eternal kingdom (Rev. 21:2-3, 22; 22:3).
Psa 46:4c tabernacles Psa. 43:3; 84:1
Psa 46:5a midst Lev. 26:12; Deut. 23:14; Isa. 12:6; Hosea 11:9; Joel 2:27; Zeph. 3:15; Zech. 2:5, 10-11
Psa 46:51 not
The city, which cannot be moved, is the unshakable kingdom (Heb. 12:28), which is Christ Himself with His enlargement, His increase (Dan. 2:34-35, 44, and note 353, par. 2).
Psa 46:7a high 2 Sam. 22:3; Psa. 9:9; 46:11; 48:3
Psa 46:9a wars Isa. 2:4; Micah 4:3
Psa 46:101 Be
This word spoken by God to the raging nations (v. 6a; 2:1-2) is a prophecy indicating that when the church is enlarged, strengthened, and built up to be a city as God’s kingdom (cf. Matt. 16:18), God will have the ground to deal with the nations and possess the entire earth (cf. Dan. 2:34-35; Rev. 19:11-21).
Psa 46:10a still cf. Hab. 2:20; Zeph. 1:7; Zech. 2:13; Rev. 8:1
Psa 47:Titlea Of Psa. 42 title
Psa 47:21a King Zech. 14:16; Mal. 1:14; Rev. 15:3
When the church is enlarged as a city (cf. Rev. 21:22 and note 1), in which we enjoy God as our everything (Psa. 46), God will subdue the peoples and the nations through the city and rule over all the earth in Christ as the great King (see note 101 in Psa. 46).
Psa 47:3a feet cf. Josh. 10:24-25
Psa 47:7a understanding 1 Cor. 14:15
Psa 47:8a sits Isa. 6:1; Rev. 4:2
Psa 48:Titlea Psalm Psa. 42 title
Psa 48:11a Great Psa. 77:13; 95:3; 96:4; 135:5; 145:3; 147:5; 1 John 4:4
This psalm is the climax of the revelation concerning the city of God. Only in the city, signifying the strong and enlarged church, can God be great and much to be praised (cf. Eph. 3:20-21).
Psa 48:12b city Psa. 46:4; 87:3
Here His holy mountain is in apposition to city of our God, indicating that the mountain is the city. Both the mountain and the city signify the kingdom of God.
Psa 48:1c holy Psa. 2:6; 87:1; Zech. 8:3
Psa 48:2a Beautiful Psa. 50:2; Lam. 2:15
Psa 48:21b Zion Psa. 2:6
Zion was the city of King David (2 Sam. 5:7), the center of the city of Jerusalem, where the temple as God’s dwelling place on earth was built (9:11; 74:2; 76:2b; 135:21; Isa. 8:18). Zion within Jerusalem typifies the body of overcomers, the perfected and matured God-men, within the church as the heavenly Jerusalem (Heb. 12:22; Rev. 14:1-5). As the highlight and beauty of the holy city Jerusalem (v. 2; 50:2), Zion typifies the overcomers as the high peak, the center, the uplifting, the strengthening, the enriching, the beauty, and the reality of the church (vv. 2, 11-12; 20:2; 53:6a; 87:2). The overcomers as Zion are the reality of the Body of Christ and consummate the building up of the Body in the local churches to bring in the consummated holy city, New Jerusalem, the Holy of Holies as God’s dwelling place, in eternity (Rev. 21:1-3, 16, 22). In the new heaven and new earth the entire New Jerusalem will become Zion, with all the believers as overcomers (Rev. 21:7 and note 1).
Psa 48:2c sides Isa. 14:13
Psa 48:2d city Zech. 14:16; Matt. 5:35
Psa 48:31 palaces
The city signifies the universal church as God’s kingdom (Matt. 16:18-19), and the palaces within the city signify the local churches. God is known in all the local churches of the universal church.
Psa 48:8a establish Psa. 87:5; Isa. 2:2; Micah 4:1
Psa 48:10a name Exo. 34:5; Deut. 28:58; Psa. 113:3; Mal. 1:11, 14
Psa 48:11a Zion Psa. 2:6
Psa 48:11b rejoice Psa. 97:8
Psa 48:12a Zion Psa. 2:6
Psa 48:121 towers
Towers and bulwarks (v. 13) are for fighting the enemies to protect the city, and palaces (v. 13) are for the king’s dwelling. All these indicate the functions of the church (Eph. 6:10-20; 2:20-22).
Psa 48:13a bulwarks Psa. 122:7
Psa 48:13b generation Psa. 22:30; 78:4, 6
Psa 48:141a guide Psa. 23:3
[ par. 1 2 ]
Psa 48:141 [1] In the enjoyment of God in the city, God is our refuge (46:1), our retreat (46:7), and our guide. This enjoyment of God is through Christ, in Christ, and with Christ, and it is experienced in the universal church as the Body of Christ and in the local churches as the expressions of the Body.
Psa 48:141 [2] The Psalms indicate that we first need to experience Christ. Then Christ will lead us to the local church to enjoy God (23:6). When the church as the house of God is enlarged and strengthened, it becomes the city—the kingdom for God’s ruling and reigning (Matt. 16:18-19). In the church as the house we enjoy God in the aspect of His dwelling. In the church as the city we enjoy God in the aspect of His ruling and reigning.
Psa 49:Titlea Of Psa. 42 title
Psa 49:11 Hear
Psalms 49—51 cover three categories of persons in relation to the enjoyment of God in Christ. The first category (Psa. 49) consists of those who trust in their wealth (i.e., in anything other than Christ). In the second category (Psa. 50) are those who call upon the Lord according to His covenant. The third category (Psa. 51) is a single person, King David, who repented, confessed his sins to God, and asked God for His purging. Those in the first category have no share in the enjoyment of God in Christ; those in the second category participate in the enjoyment of God; and the one in the third category has a full portion of the enjoyment of God in Christ.
Psa 49:31 meditation
Or, utterance.
Psa 49:6a trust Job 31:24; Psa. 52:7; Prov. 10:15; 11:28; Mark 10:24
Psa 49:61 wealth
In this age wealth and riches, which are mammon, represent all things other than Christ (Matt. 6:24). If we trust in such things, we will have no share in the enjoyment of God in Christ in His house, the church, or in His city, the kingdom.
Psa 49:71 a
Or, an expiation.
Psa 49:9a live Psa. 89:48
Psa 49:9b corruption Psa. 16:10
Psa 49:10a leave Eccl. 2:18; cf. Psa. 39:6
Psa 49:131 self-confident
Or, foolish; as in v. 10.
Psa 49:141 And
According to the conjecture of many. The Hebrew text reads, The upright will rule over them in the morning.
Psa 49:17a take Eccl. 5:15; 1 Tim. 6:7
Psa 49:18a blessed Deut. 29:19; Psa. 10:3; cf. Luke 12:19
Psa 49:191 It
Referring to his soul in v. 18.
Psa 50:Titlea Psalm 1 Chron. 6:39; 15:17; 16:5, 7; 2 Chron. 29:30; Psa. 73–83
Psa 50:1a Mighty Deut. 10:17; Psa. 24:8; 1 Cor. 10:22
Psa 50:1b rising Psa. 65:8; 113:3
Psa 50:21a Zion Psa. 2:6
See note 21 in Psa. 48. Zion, which typifies the church and will consummate in the New Jerusalem as the universal divine-human incorporation of the consummated Triune God and His redeemed, regenerated, transformed, and glorified tripartite elect, is the perfection of beauty in God’s eternal economy (cf. Eph. 2:10; Rev. 21:10-21).
Psa 50:2b beauty Psa. 48:2; Lam. 2:15
Psa 50:22c shines Deut. 33:2; Psa. 80:1; 94:1; Hab. 3:3-4; 2 Cor. 4:6; Rev. 1:16; 21:23
The shining forth of God out of His house is the dispensing of His goodness. Under such a shining, such a dispensing, we enjoy God in Christ. Cf. Num. 6:25 and notes.
Psa 50:3a Fire Psa. 97:3; Dan. 7:9-10
Psa 50:4a judge Psa. 96:13; 98:9
Psa 50:5a Gather cf. Matt. 24:31; 1 Thes. 4:16-17; 2 Thes. 2:1
Psa 50:51b covenant Gen. 15:18; Exo. 24:7-8
To make a covenant with God by sacrifice is to make a covenant by Christ as our sacrifice (Heb. 10:5, 10) and as the Mediator between us and God (1 Tim. 2:5).
Psa 50:6a heavens Psa. 97:6; 19:1; 89:5
Psa 50:7b testify Deut. 31:19-21
Psa 50:71 against
Or, to.
Psa 50:8a burnt Isa. 1:11; Jer. 7:22; Micah 6:6
Psa 50:12a fullness Psa. 24:1; 89:11; 1 Cor. 10:26
Psa 50:14a Offer Psa. 50:23; 107:22; 116:17; Heb. 13:15
Psa 50:141 thanksgiving
This psalm tells us that some of the saints of God were offering burnt offerings and other kinds of offerings (vv. 8-13), but because they were lacking in affection, they would not offer the sacrifice of thanksgiving to God. Thus, the psalmist, speaking for God, indicated that what God wants is not the burnt offering but the thanksgiving offering. We can offer certain offerings without being touched in our hearts, but when we are thankful to God and offer to Him a prayer of thanksgiving, our hearts are deeply touched and we are filled with affection and tender feeling toward God. This is the kind of offering God desires.
Psa 50:14b vows Job 22:27; Psa. 22:25; 61:8; 65:1; 66:13; 76:11; 116:14, 18; Eccl. 5:4-5
Psa 50:151 call
In the Bible, a book of covenant, God has covenanted Himself to us through the redeeming Christ, typified by the sacrifices (v. 5; Matt. 26:28; Luke 22:20). Now we need to call on the Lord according to this covenant that we may enjoy Him as our portion (116:13 and note). See note 11 in Psa. 49.
Psa 51:Titlea Psalm Psa. 3 title
Psa 51:Title*b Nathan 2 Sam. 12:1-13
This psalm was composed after David’s great sin in murdering Uriah and robbing him of his wife and after he was rebuked by the prophet Nathan (2 Sam. 11:1—12:14).
Psa 51:Titlec Bath-sheba 2 Sam. 11:1-27; cf. Matt. 1:6
Psa 51:11 Be
Or, Have mercy on me. See note 11 in Psa. 49.
Psa 51:12a blot Psa. 51:9; Isa. 43:25; 44:22; Acts 3:19
In vv. 3-5 and 17 David repented and confessed his sins to God. The verbs used by David—blot out (vv. 1, 9), wash (vv. 2, 7), cleanse (v. 2), and purge (v. 7)—indicate that his repentance and confession were thorough and that his asking for forgiveness was genuine.
Psa 51:2a Wash Isa. 1:16; Jer. 4:14; 1 John 1:7, 9
Psa 51:4a sinned Gen. 20:6; 39:9; 2 Sam. 12:13; Luke 15:18
Psa 51:4b righteous Luke 7:29; Rom. 3:4
Psa 51:51 brought
To confess, as David did here, that we were born in sin indicates that we have no trust in ourselves (cf. Rom. 7:18; Phil. 3:3). Realizing that we are sinful and God is holy, we trust only in Him. Also, we realize that we need Christ to be our Mediator and our sacrifice (see note 71).
Psa 51:61a inward Job 32:18; 38:36; Psa. 16:7; 26:2
The inward parts are the parts of the human soul—the mind, the emotion, and the will. The hidden part is the human spirit, which is hidden within the soul. See note 41 in 1 Pet. 3.
Psa 51:61b hidden 1 Pet. 3:4
See note 61.
Psa 51:71a hyssop Exo. 12:22; Lev. 14:4; Num. 19:18; Heb. 9:19
Hyssop typifies Christ in His humble and humiliated human nature (1 Kings 4:33a; Exo. 12:22a; Phil. 2:5-8). Here it implies Christ as the Mediator (1 Tim. 2:5; 1 John 2:1) and the sacrifice (Heb. 10:5, 10).
Psa 51:7b whiter Isa. 1:18; Rev. 7:14
Psa 51:101a clean Matt. 5:8; Acts 15:9
Or, pure.
Psa 51:102b renew Ezek. 11:19; 18:31; 36:26
By sinning we become old; but after we are forgiven by God, we can be renewed (Rom. 12:2; 2 Cor. 4:16; Eph. 4:23; Titus 3:5).
Psa 51:111a presence 2 Kings 13:23; 17:20
God’s presence is actually the Spirit of His holiness. If we lose God’s presence, we lose everything.
Psa 51:112b Spirit Gen. 6:3; Judg. 16:20; 1 Sam. 16:14; Isa. 63:10-11
The title the Spirit of holiness used here and in Isa. 63:10-11 is not the same as the Holy Spirit used in the New Testament. The Spirit of holiness in the Old Testament is for God to make His people holy by separating them unto Himself. The Holy Spirit at the initiation of the New Testament age was for God’s incarnation, in which God in His divine nature was imparted into humanity and mingled with the human nature (without forming a third nature) to produce a God-man who was intrinsically holy (Matt. 1:18; Luke 1:35). See notes 152, 352, and 353 in Luke 1.
Psa 51:12a gladness 1 Sam. 2:1; Psa. 13:5; 21:1; 35:9; Isa. 61:10
Psa 51:14a bloodshed cf. 2 Sam. 11:15, 17; 12:9
Psa 51:16a burnt Psa. 40:6; Amos 5:22; Mark 12:33; Heb. 10:5-6
Psa 51:17a spirit Job 17:1; Prov. 15:13; 17:22; 18:14; Isa. 65:14
Psa 51:17b contrite Psa. 34:18; Isa. 57:15; 66:2
Psa 51:181 good
Verses 18-19 signify the participation in the enjoyment of God in the local church as God’s house, God’s dwelling, and in the universal church as God’s city, God’s kingdom, through the all-inclusive Christ as the offerings. If we are those who repent, confess our sins, and ask God for His purging (1 John 1:9), we will have the enjoyment of God in Christ in His house, the local church, and in His city, the universal church. This enjoyment, as the “good” mentioned here, includes God’s building up the church, His filling the church with His glory, and His granting the church His rich presence with Himself as joy, peace, life, light, security, and every spiritual blessing (cf. Eph. 1:3).
Psa 51:18a Zion Psa. 2:6
Psa 51:18b Build Psa. 102:16; 147:2
Psa 52:Title* Maschil
See note on the superscription of Psa. 32.
Psa 52:Titleb Doeg 1 Sam. 21:7; 22:9
Psa 52:11 Why
[ par. 1 2 ]
Psa 52:11 [1] Psalms 52—67 may be considered the pious expressions of the psalmists uttered out of their complex sentiments while enjoying God in His house. On the one hand, the psalmists enjoyed God and His salvation, and on the other hand, they condemned their enemies and asked God to judge and destroy them. In these psalms the sentiments of the psalmists were strong, mixed, and complex.
Psa 52:11 [2] The psalms in this section concern humanity in the ethical realm. They speak of being just and upright and holding on to one’s integrity. However, these things are not the spirituality revealed in the New Testament. The divine revelation in the Bible is progressive. To properly appreciate the Psalms requires the revelation of God’s economy in the New Testament. God’s eternal economy is to impart Himself into man and dispense His riches into man’s inner being (Eph. 3:8-9, 14-19) that He may be man’s life and life supply. By His life and the bountiful supply of His life-giving Spirit (Phil. 1:19b), man can live Him and magnify Him (Phil. 1:20-21a) for His manifestation (1 Tim. 3:16a). In this way, all His chosen people can corporately be His expression as His fullness, His organism, the church (Eph. 1:22-23; 3:19-21). In comparison with the spiritual standard revealed in the New Testament, the spiritual level in these psalms is much inferior. Cf. note 11, par. 2, in Job 6.
Psa 52:51 break
In vv. 1-7 David condemned the evil man, and in vv. 8-9 David spoke concerning his enjoyment of God in His house. Here David’s hatred toward his enemy and his praise to God are mixed together. See note 71 in Psa. 3.
Psa 52:71 strength
Or, refuge.
Psa 52:7a trusted Psa. 49:6; Luke 12:21; 1 Tim. 6:17
Psa 52:8a olive Jer. 11:16; Hosea 14:6; Rom. 11:24
Psa 53:Title* mahalath
The meaning of the Hebrew is obscure; it may refer to a kind of sad melody.
Psa 53:Title** Maschil
See note on the superscription of Psa. 32.
Psa 53:1a The vv. 1-6: Psa. 14:1-7
Psa 53:11 fool
This psalm of instruction refers to a time when David was being attacked by the Gentiles. Thus, the persons spoken of in vv. 1-5 are Gentiles. Verses 1-3 were quoted by Paul in Rom. 3:10-12, referring to all men.
Psa 53:2a seeks cf. Psa. 10:4; Rom. 3:11
Psa 53:5a bones cf. Psa. 141:7; Jer. 8:1-2; Ezek. 6:5
Psa 53:61 salvation
In David’s sentiment this salvation is only for the Jews, not for the Gentiles (cf. Eph. 3:6).
Psa 54:Title** Maschil
See note on the superscription of Psa. 32.
Psa 54:Titleb Ziphites 1 Sam. 23:19; 26:1
Psa 54:11 save
In this psalm, instead of asking God to have mercy on his enemies in His faithfulness, David asked God to annihilate his enemies (v. 5), while he himself was seeking to participate in the enjoyment of God in His help, sustenance, and salvation (vv. 1-4). A spiritual person would not pray in such a way. In typifying Christ as the fighting Victor (cf. note 31 in 1 Chron. 22), David was justified in asking God to annihilate his enemies; but in his spiritual living, it was not right for David to hate his enemies and to ask God to destroy them. This is against the nature of the spiritual life of God’s chosen people, and even against God’s holy word in the Old Testament in Prov. 25:21-22, quoted by the apostle Paul in Rom. 12:20. See note 71 in Psa. 3.
Psa 54:3a set Psa. 16:8; 86:14
Psa 54:4a Helper Psa. 118:7
Psa 54:51 faithfulness
Or, truth.
Psa 54:61 praise
Or, give thanks to.
Psa 55:Title* Maschil
See note on the superscription of Psa. 32.
Psa 55:11a Give Psa. 86:6
In vv. 1-2, 4-8, 16-18a, 22, and 23b David sought to experience God’s salvation. At the same time, while under the oppression of his enemy, he asked God to deal with his enemy (vv. 3, 9-15, 18b-21, 23a). His request was based not on the principle of mercy and grace but on the principle of the tree of the knowledge of good and evil. See note 71 in Psa. 3.
Psa 55:3a drop cf. Psa. 27:12; 35:11; 2 Sam. 16:7-8; Matt. 26:59-68; John 18:30; 19:7
Psa 55:6a wings Psa. 139:9; Rev. 12:14
Psa 55:131 my
Lit., a man according to my own estimate. In these verses David prophesied concerning Judas’ betraying of Christ (41:9; John 13:18). David was a type of the suffering Christ (see note 11 in 1 Kings 2). In his pious expression of his complex sentiment concerning his suffering of his enemies’ oppression, he uttered this prophecy, indicating that Judas’ betrayal of Christ was a part of the sufferings of Christ.
Psa 55:13a friend 2 Sam. 15:12; Psa. 41:9; Matt. 26:50
Psa 55:14a house Psa. 42:4; 122:1
Psa 55:151 Let
Others read, Desolations be upon them.
Psa 55:201 He
I.e., the betraying friend in v. 13.
Psa 55:22a Cast 1 Pet. 5:7
Psa 56:Title* dove
Perhaps a reference to a melody common at the time.
Psa 56:Title** Michtam
See note on the superscription of Psa. 16.
Psa 56:Titleb Philistines 1 Sam. 21:11-15
Psa 56:11 Be
In this psalm David trusted in God and enjoyed God in His delivering him from death and stumbling (vv. 1-4, 8-13). At the same time, he asked God to cast down his enemies (vv. 5-7). See note 11 in Psa. 54.
Psa 56:4b afraid Psa. 27:1; 118:6; Matt. 10:28; Heb. 13:6
Psa 56:6a watch Psa. 59:3; 71:10; Luke 11:54; 20:20; John 11:57
Psa 56:8a book Exo. 32:32; Psa. 139:16; Mal. 3:16
Psa 56:13a For Psa. 116:8-9
Psa 56:13b light Job 33:30
Psa 57:Title* Do
According to the Masoretic text. Others understand a reference to a melody common at the time beginning with the word Destroy, referring to the enemies of the nation.
Psa 57:Title** Michtam
See note on the superscription of Psa. 16.
Psa 57:Titleb cave 1 Sam. 22:1; 24:3; Psa. 142 title
Psa 57:11 Be
[ par. 1 2 ]
Psa 57:11 [1] In this psalm David trusted in God and enjoyed God in His salvation, lovingkindness, and faithfulness (vv. 1-5, 7-11). At the same time, he rejoiced at the misfortune of his enemies (v. 6b). See note 11 in Psa. 54.
Psa 57:11 [2] While we are trusting in God and enjoying His care according to His lovingkindness and faithfulness, we need to learn the lessons of God’s discipline. We need to find out the reason for the oppositions against us in our environment, for they are God’s discipline to correct us, to break us, and to bring us down for our eventual transformation in life (Heb. 12:5-11 and notes 71 and 101; 1 Pet. 4:12-19 and note 171). We should not pray that God would put others down; we are the ones who need to be brought down and broken by God. We should not have the shortage, displayed in many of the psalms, of being devoid of learning the lessons of God’s discipline. Cf. note 131 in Job 2.
Psa 57:2a Most Gen. 14:18-19; Num. 24:16; Dan. 3:26; Mark 5:7; Luke 8:28
Psa 57:31 faithfulness
Or, truth. So also in v. 10.
Psa 57:5a Be Psa. 57:11; 108:5; 113:4
Psa 57:8a glory Gen. 49:6; Psa. 16:9; 30:12; 108:1-2
Psa 57:9a I vv. 9-11: Psa. 108:3-5
Psa 57:10a lovingkindness Psa. 36:5; 108:4; 103:11
Psa 58:Title* Do
See note on the superscription of Psa. 57.
Psa 58:Title** Michtam
See note on the superscription of Psa. 16.
Psa 58:11 Do
In this psalm David first condemned the sons of men (vv. 1-5) and then prayed for their destruction (vv. 6-11). See note 11 in Psa. 54.
Psa 58:12 judges
Or, mighty ones; others translate, gods.
Psa 58:11a judges James 4:12
Psa 59:Title* Do
See note on the superscription of Psa. 57.
Psa 59:Title** Michtam
See note on the superscription of Psa. 16.
Psa 59:Titleb watched 1 Sam. 19:11
Psa 59:91 my
Some MSS read, His strength.
Psa 59:151 linger
Others read, murmur.
Psa 59:161 But
David’s praise to God in vv. 16-17 is preceded by his accusing and condemning his enemies. See note 11 in Psa. 54.
Psa 59:16a lovingkindness Psa. 90:14; 92:2; 143:8
Psa 59:16b high Psa. 9:9
Psa 59:16c refuge Psa. 14:6
Psa 60:Title* lily
Perhaps a reference to a melody common at the time.
Psa 60:Title** Michtam
See note on the superscription of Psa. 16.
Psa 60:Titleb Aram-naharaim 2 Sam. 8:13; 1 Chron. 18:12
Psa 60:4a banner Exo. 17:15; Psa. 20:5; S.S. 6:4, 10
Psa 60:5a That vv. 5-12: Psa. 108:6-13
Psa 60:51 us
Others read, me.
Psa 60:61a holiness Psa. 89:35; Amos 4:2
Or, holy place.
Psa 60:7a scepter Gen. 49:10
Psa 60:8a Moab 2 Sam. 8:2
Psa 60:8b Edom Num. 24:18; 2 Sam. 8:14; cf. Isa. 63:1-3
Psa 60:10a rejected Psa. 44:9; 60:1
Psa 60:12a tread Psa. 44:5; Isa. 63:3
Psa 61:4a tent Psa. 15:1; 27:4-5
Psa 61:71 faithfulness
Or, truth.
Psa 61:81 repay
The thought here of repaying God for His lovingkindness and faithfulness (v. 7) suggests a commercial transaction between the psalmist and God (cf. Matt. 19:27 and note 151 in Matt. 20).
Psa 62:Titlea Psalm Psa. 3 title
Psa 62:2a rock Deut. 32:15; Psa. 18:2, 46; 62:6; 89:26; 95:1
Psa 62:6a rock Psa. 18:2; 62:2
Psa 62:8a Pour 1 Sam. 1:15; Psa. 42:4; Lam. 2:19
Psa 62:9a vapor Psa. 39:5; Isa. 40:17
Psa 62:12a repay Job 34:11; Psa. 28:4; 2 Cor. 5:10; Rev. 22:12
Psa 63:Titlea Psalm Psa. 3 title
Psa 63:Titleb wilderness 1 Sam. 23:14
Psa 63:1a thirsts Psa. 42:1-2; 84:2; 143:6
Psa 63:2a sanctuary Psa. 28:2; 134:2
Psa 63:4a lift Psa. 28:2; 134:2; 1 Tim. 2:8
Psa 63:5a satisfied Psa. 36:8; Isa. 25:6; Jer. 31:14
Psa 63:7a wings Ruth 2:12; Psa. 17:8; 57:1; 91:4
Psa 63:91 life
In vv. 5-8 the psalmist treasures the enjoyment of God, but in vv. 9-11 he rejoices in God’s punishing of his enemies. See note 11 in Psa. 54.
Psa 63:9a lower Isa. 44:23; Matt. 12:40; Eph. 4:9; Phil. 2:10
Psa 64:Titlea Psalm Psa. 3 title
Psa 64:41 perfect
The psalmist’s use of perfect man here and righteous man and upright in heart in v. 10 indicates that he considered himself perfect, righteous, and upright. See note 31 in Psa. 7.
Psa 64:10a take Psa. 2:12
Psa 65:Titlea Psalm Psa. 3 title
Psa 65:2a hear 2 Kings 19:20; 20:5
Psa 65:2b flesh Psa. 145:21; Isa. 66:23
Psa 65:3a propitiation Lev. 4:26; cf. Ezek. 16:63; Dan. 9:24; 1 John 2:2
Psa 65:4a chosen Psa. 33:12
Psa 65:4b near Lev. 10:3; Num. 16:5; Ezek. 44:15
Psa 65:4c dwell Psa. 23:6; 84:4, 10; 92:13
Psa 65:4d satisfied Psa. 36:8; Jer. 31:14
Psa 65:5a God 1 Chron. 16:35; Psa. 79:9; 85:4
Psa 65:5b ends Psa. 22:27
Psa 65:7a stilled Psa. 89:9; 107:29; Mark 4:39; Luke 8:24
Psa 65:9a water Lev. 26:4; Job 5:10; Psa. 68:9
Psa 65:9b river Psa. 46:4; Rev. 22:1
Psa 65:91 men
Lit., them.
Psa 65:92 the
Lit., it.
Psa 65:10a showers Deut. 32:2; Psa. 72:6
Psa 65:13a sing Isa. 44:23; 55:12
Psa 66:21 Sing
Or, Sing in psalms the glory…
Psa 66:4a worship Psa. 22:27; 86:9; Zech. 14:16; Rev. 15:4
Psa 66:6a dry Exo. 14:21; Josh. 3:17; 4:22; Psa. 74:15; 106:9
Psa 66:7a might Rev. 11:17
Psa 66:10a tried Psa. 26:2; 1 Cor. 3:13; 1 Pet. 1:7; cf. 1 Cor. 3:15
Psa 66:10b refined Isa. 48:10; Zech. 13:9
Psa 66:12a fire Isa. 43:2; Dan. 3:26; Zech. 13:9; cf. 1 Cor. 3:13, 15
Psa 66:171 He
Or, there was extolling under my tongue.
Psa 66:18a not Isa. 1:15; 59:2; Jer. 11:11; 14:12; John 9:31
Psa 67:1a shine Num. 6:25; Psa. 31:16
Psa 68:11 Let
A quotation of Moses’ prayer in Num. 10:35, uttered when the Ark of the Covenant set out from Mount Sinai. Psalm 68 is the highest peak of the divine revelation concerning Christ in all the Psalms. It is written in poetry, with types and signs, portraying the steps in God’s move on the earth in Christ. The Ark (typifying Christ—Exo. 25:10-22 and notes) was the center of the tabernacle (also typifying Christ—John 1:14). God’s move in the tabernacle with the Ark among Israel, His elect, from Sinai to Zion typifies the Triune God’s move in Christ as His all-inclusive embodiment from Christ’s incarnation to His ascension. In the type, God’s move was from Sinai (vv. 8b, 17b), beginning with the decreeing of the law and the erecting of the tabernacle, which signifies the incarnated Christ, through the wilderness (vv. 4b, 7b), which signifies the earth, to Mount Zion (v. 16), God’s dwelling place, which signifies God’s dwelling place in the heavens (Rev. 14:1). In the reality, God’s move in Christ and through Christ for the accomplishing of His New Testament economy began with Christ’s incarnation, which was the setting up of the real and living tabernacle in whom God dwelt and through whom He could move on earth; continued through Christ’s human living on the earth with His crucifixion and resurrection; and concluded with Christ’s ascension to Zion in the heavens. This unique move of God is portrayed in vv. 1-18 of this psalm. See note 81 in Eph. 4.
Psa 68:1a arise Num. 10:35; Isa. 33:3
Psa 68:12 enemies
The enemies here typify Satan and his forces of evil in the heavenlies (Eph. 6:12). This prayer is actually the aspiration of all God’s elect. Cf. note 121.
Psa 68:41 Triumph
Indicating that Israel, God’s elect, triumphed in God and exulted before Him in His move on the earth. Today we too should exult in the move of God on earth from Christ’s incarnation to His ascension.
Psa 68:42b Jah Isa. 12:2; 26:4; 38:11
A shortened form of Jehovah.
Psa 68:51 orphans
God causes the believers in Christ as the needy ones (the orphans and widows), the bound ones (the prisoners—v. 6), and the solitary ones (v. 6) to dwell in His habitation, the church (1 Tim. 3:15). The church is a building that includes such people.
Psa 68:5a habitation Deut. 12:5; Psa. 26:8; 132:13
Psa 68:7a O vv. 7-8: cf. Judg. 5:4-5
Psa 68:7b before Judg. 4:14; 2 Sam. 5:24; Isa. 52:12
Psa 68:8a trembled Exo. 19:18; Isa. 64:1
Psa 68:9a rain Psa. 65:9-10; 72:6; Acts 14:17
Psa 68:101 the
Lit., it.
Psa 68:111a women Exo. 15:20; 1 Sam. 18:6
Signifying the weak ones (1 Pet. 3:7), i.e., all the believers in Christ (cf. 2 Cor. 12:9-10), who can do nothing except proclaim the glad tidings of God’s victory in Christ (v. 12a).
Psa 68:112 bear
This signifies the announcing of the glad tidings (vv. 12-13) of Christ’s victory and the spoil gained by Him as the portion of God’s elect. While we announce the glad tidings, we enjoy the Triune God as the spoil gained for us by Christ (see notes 124 and 132).
Psa 68:11b glad Isa. 40:9; Rom. 10:15
Psa 68:121 kings
Here the defeated and scattered kings typify Satan and the evil world-rulers (Eph. 6:12), who were defeated by God through His move in Christ (Heb. 2:14; Col. 2:15).
Psa 68:122 she
Referring collectively to the women in v. 11.
Psa 68:123 abides
Abiding at home signifies not going out to the battle. Although we did not fight in the battle, we enjoy Christ’s victory and divide the spoil.
Psa 68:12a Divides Num. 31:27; 1 Sam. 30:24
Psa 68:124 spoil
Signifying all the gains of the accomplishment, consummation, attainment, and obtainment of Christ as the reapings of the victory of His death, resurrection, and ascension. This “spoil” is actually the riches of the processed and consummated Triune God as the portion of God’s elect, typified by the dove, the silver, and the gold in v. 13. See note 132.
Psa 68:131 lie
Signifying resting in God’s provision and care for His elect.
Psa 68:132 dove
The dove signifies the Spirit (Matt. 3:16), and the wings signify the moving power of the Spirit; silver signifies Christ in His all-inclusive redemption for His believers’ justification as the entrance into His full salvation; pinions (the feathers at the end of a bird’s wings that supply the strength to fly and soar) signify the soaring power of the Spirit; and gold signifies God in His divine nature. Here the gold is greenish-yellow, green signifying the divine life and yellow, the divine glory. Hence, greenish-yellow gold signifies God in His nature glittering in His life and glory. The contents of the above items, as the spoil (v. 12) gained by Christ in His victory for the enjoyment of God’s elect, are actually the Triune God—the Spirit, Christ, and God the Father—with all the items of His complete, full, and all-inclusive salvation.
Psa 68:13a silver cf. Psa. 105:37
Psa 68:141 Almighty
Heb. Shaddai. See note 12 in Gen. 17.
Psa 68:142a kings Josh. 10:10; 12:1
See note 121.
Psa 68:143 the
Lit., it.
Psa 68:151 mighty
Others translate, mountain of God.
Psa 68:161a mountain Psa. 2:6; 78:54; 87:1-2; 132:13-14; Isa. 2:2
The dwelling place of God is built on Mount Zion (76:2b), signifying the highest peak in the universe, the heavens (Heb. 12:22; Rev. 14:1). The built-up church as the reality of Zion is not earthly but heavenly. See note 21 in Psa. 48.
Psa 68:17a chariots 2 Kings 2:11; 6:17
Psa 68:17b Sinai Deut. 33:2
Psa 68:181a ascended Psa. 47:5; Eph. 4:8
Referring to Christ’s ascension to the third heaven, the highest peak in the universe (cf. Isa. 14:13). See note 81 in Eph. 4. Paul’s quoting of this verse in Eph. 4 in reference to the building up of the church is a strong proof that the building up of the temple in the ancient times is a type of the building of the church. It also provides a strong basis to say that the temple, the house, and the city referred to in the Psalms typify the church.
Psa 68:182 those
See note 82 in Eph. 4.
Psa 68:183 gifts
When Christ ascended to the Father, He presented to the Father all the ones whom He had captured and brought with Him. The Father then returned all these captured ones to Christ, making each of them a gift to Christ. See note 83 in Eph. 4.
Psa 68:184 Jehovah
Heb. Jah Elohim.
Psa 68:185 dwell
This indicates that Christ uses all the gifts, i.e., all the believers in Christ as gifted persons, who do the one work of the ministry, to build up the Body of Christ as God’s dwelling place on earth today (Eph. 4:7-12, 16).
Psa 68:191 loads
The enjoyment of God in His house (vv. 19-23) follows the building up of His dwelling place (v. 18b).
Psa 68:192 good
Signifying not the “good” of material things but the Triune God Himself enjoyed by us as the spoil of Christ’s victory (see notes 124 and 132). See note 283 in Rom. 8.
Psa 68:201 goings
The way to go forth from death is to enjoy God in Christ as the resurrection life (John 11:25).
Psa 68:20a death Psa. 116:8; Hosea 13:14
Psa 68:211 smash
In God’s house we also enjoy His victory over the enemies. See note 201 in Rom. 16.
Psa 68:21a head Psa. 110:6; Hab. 3:13
Psa 68:231 bathe
Following the Septuagint; the Hebrew text reads, shatter.
Psa 68:241 They
Here they refers to the enemies, to the unbelievers; goings refers to God’s activities; and the sanctuary signifies the church.
Psa 68:24a King Psa. 5:2
Psa 68:251 virgins
Signifying the believers (Matt. 25:1 and note 3).
Psa 68:261 Jehovah
Some MSS read, the Lord.
Psa 68:26a fountain Deut. 33:28; Jer. 2:13; 17:13
Psa 68:271a Benjamin 1 Sam. 9:21
In the praise rendered to God by His elect in vv. 24-28, a scenery in typology is portrayed concerning God’s New Testament economy in the accomplishing of God’s redemption by Christ for God’s salvation and in the spreading of the glad tidings of Christ’s accomplishment with the goodly words of the gospel. Benjamin, mentioned here, had two names, the first of which was Ben-oni. This name, given to him by his mother Rachel as she was dying in childbirth, means son of my affliction (Gen. 35:18a). As the son of affliction, Benjamin typifies Christ, who, as the man of sorrows (Isa. 53:3) in His incarnation and human life on earth, accomplished God’s eternal redemption for His full salvation (Heb. 9:12). Whereas Rachel named her son Ben-oni, Jacob immediately changed the child’s name to Benjamin, which means son of the right hand (Gen. 35:18b). To be at the right hand is to be in a position of glory and honor. As the son of the right hand, Benjamin typifies Christ, who, as the Son of the right hand in His resurrection, victory, and ascension, ministers in the heavens to carry out the application of God’s redemption for His salvation (Heb. 8:1-2; 7:25). Christ was incarnated to be Ben-oni, the man of sorrows, but in resurrection He became Benjamin, the Son of the right hand in glory and honor (80:17; Mark 16:19; Acts 2:33; 5:31).
Psa 68:272b Judah Gen. 49:8-10
[ par. 1 2 ]
Psa 68:272 [1] Judah is the lion with the power and the scepter, and he is the peace (Shiloh) to God’s people (Rev. 5:5a; Gen. 49:8-10). Whereas Benjamin typifies Christ mainly in His humanity, Judah typifies Christ mainly in His divinity. In His divinity Christ is not a man of sorrows but a lion with power and authority (signified by the scepter). In particular, Judah typifies Christ as the victory for God’s people and the peace to God’s people. In the application of redemption, Christ is our peace (Eph. 2:14-15).
Psa 68:272 [2] Judah, the kingly tribe, was accompanied always by Benjamin, a warrior tribe (Gen. 49:27), for God’s kingdom on the earth. In typology Judah and Benjamin, who were joined geographically, form a group for the accomplishment and application of Christ’s redemption for God’s salvation. With Benjamin the emphasis is on the accomplishment of redemption; with Judah the emphasis is on the application (in Christ’s ascension) of redemption.
Psa 68:273c Zebulun Gen. 49:13; Matt. 4:15
Dwelling at the shore of the sea (Galilee) and being a shore for ships (Gen. 49:13), Zebulun typifies Christ as the “shore” of the evangelists for the transportation and spreading in the preaching of God’s gospel. After Christ accomplished all the things that are to be proclaimed as the gospel, on the day of Pentecost at least 120 gospel “ships,” all of whom were Galileans (Acts 2:7; 13:31), set out from the “shore” to spread the gospel. See note 131 in Gen. 49.
Psa 68:274d Naphtali Gen. 49:21
[ par. 1 2 ]
Psa 68:274 [1] According to Gen. 49:21 (see note there), Naphtali is a hind let loose, and he gives beautiful words. Naphtali typifies Christ as the One who is released from death in resurrection, signified by the hind let loose (Psa. 22, title; S.S. 2:8-9), and gives beautiful words for the preaching of His gospel (Matt. 28:18-20).
Psa 68:274 [2] In typology Zebulun and Naphtali form a group for the spreading and the propagating of the glad tidings of Christ’s redemption, accomplished for God’s salvation. The people of both Zebulun and Naphtali were men of Galilee (Matt. 4:12-17; Acts 1:11), from whom the gospel of Christ has been spread, preached, and propagated.
Psa 68:281 Strengthen
The word in vv. 28b-29a indicates that after God’s strengthening of what He has done for His elect, the influence of the enjoyment of God in His house spreads to the entire city of Jerusalem because of the house of God, which was at Jerusalem. The house of God signifies the local churches, and the city of Jerusalem signifies the kingdom, the strengthening and the safeguard of the church.
Psa 68:291 Kings
The word in vv. 29b-35 indicates that the influence of the enjoyment of God in His house and His city will gain the whole earth for God. The scenery portrayed in these verses will consummate in the coming age of restoration (Matt. 19:28; Acts 3:20-21), in which all the earth will come to Jerusalem to worship God and to receive instruction and enlightenment (Isa. 2:2-3; Zech. 8:20-23; 14:16).
Psa 68:29a gift 2 Sam. 8:2, 6; 1 Kings 4:21; Psa. 72:10; 76:11; Rev. 21:24
Psa 68:301 animals
Signifying the Egyptians.
Psa 68:302 peoples
Signifying the nations.
Psa 68:31a Egypt Isa. 19:19, 21
Psa 68:311b Cush Psa. 87:4; Isa. 45:14; Zeph. 3:10
I.e., Ethiopia.
Psa 68:32a kingdoms Psa. 102:22
Psa 68:32b earth Psa. 67:4; 100:1
Psa 68:33a heaven Deut. 10:14; 1 Kings 8:27
Psa 69:Title* Shoshannim
See note on the superscription of Psa. 45.
Psa 69:11 Save
Psalm 69 is on the suffering Christ, typified by the suffering David, and Psa. 72 is on the reigning Christ, typified by the reigning Solomon. In this psalm the sufferings of Christ are portrayed in a detailed way: Christ was hated by many without cause (v. 4a; John 15:25); He was reproached for the sake of God (vv. 7a, 9b; Rom. 15:3); He was devoured by the zeal of God’s house (v. 9a; John 2:17); He suffered much, and no one took pity on Him (vv. 29a, 19-20; John 16:32); He wept and entreated God to deliver Him out of death (vv. 10, 13-17, 1-2; Heb. 5:7); He was given gall as His food while He was suffering on the cross (v. 21a; Matt. 27:34); He was given vinegar to drink in His thirst on the cross (v. 21b; John 19:28-30); He was stricken and wounded by God (v. 26; Isa. 53:10a); and He was betrayed by one of His disciples (v. 25; Acts 1:16-20a). After His life of suffering on earth, typified by the sufferings of David, Christ ascended to the heavens, where He is now reigning as the King, typified by Solomon.
Psa 69:4a hate Psa. 35:19; John 15:25
Psa 69:7a reproach Psa. 69:9; Jer. 15:15; Rom. 15:3
Psa 69:8a brothers cf. Job 19:13; John 7:5; 1:11
Psa 69:9a zeal Psa. 119:139; John 2:17
Psa 69:9b reproaches Rom. 15:3
Psa 69:10a wept cf. Heb. 5:7
Psa 69:11a proverb Psa. 44:14; Jer. 24:9
Psa 69:12a talk Luke 2:34
Psa 69:13a acceptable Isa. 49:8; 56:7; 2 Cor. 6:2
Psa 69:19a reproach Psa. 22:6; Heb. 12:2
Psa 69:20a none cf. John 16:32; 2 Tim. 4:16
Psa 69:21a gall Matt. 27:34
Psa 69:21b thirst John 19:28
Psa 69:21c vinegar Matt. 27:48; Mark 15:36; Luke 23:36
Psa 69:221a May vv. 22-23: Rom. 11:9-10
Verses 22-24 and 27-28 are the psalmist’s expression from his complex sentiments concerning his enemies. See note 71 in Psa. 3.
Psa 69:23a see Isa. 6:9-10; Matt. 13:14
Psa 69:25a May cf. Acts 1:20
Psa 69:26a stricken Isa. 53:4, 10
Psa 69:28a book Exo. 32:32-33; Phil. 4:3; Rev. 3:5; 13:8; 20:12, 15
Psa 69:30a magnify Psa. 34:3; Luke 1:46; cf. Heb. 2:12
Psa 69:34a Let Psa. 96:11; Isa. 49:13
Psa 69:35a Zion Psa. 51:18
Psa 70:1a O vv. 1-5: Psa. 40:13-17
Psa 71:1a In vv. 1-3: cf. Psa. 31:1-3
Psa 71:3a rock 2 Sam. 22:3; Psa. 18:2
Psa 71:3b fortress 2 Sam. 22:2; Psa. 18:2; 91:2; 144:2
Psa 71:6a birth Psa. 22:10; Isa. 46:3
Psa 71:6b womb Psa. 22:9; Isa. 49:1
Psa 71:81 glory
Or, honor, majesty.
Psa 71:9a old Psa. 71:18; cf. Isa. 46:4
Psa 71:10a counsel Matt. 26:4; 27:1
Psa 71:18a old Psa. 71:9; Isa. 46:4
Psa 71:19a great 1 Sam. 12:24; Psa. 126:2-3; Luke 1:49
Psa 71:19b who Exo. 15:11; Psa. 35:10; 89:6, 8; 113:5
Psa 71:201 me
Others read, us (three times).
Psa 71:20a revive Psa. 80:18; Isa. 26:19; Hosea 6:2
Psa 71:221 faithfulness
Or, truth.
Psa 72:11 king
In this psalm the reigning Christ is typified by the reigning Solomon (see superscription), the son of David (Matt. 1:1; 22:42), in his prosperous and flourishing time (1 Kings 9—10). The reign of Christ typified by the reign of Solomon will be in the millennium in the age of restoration (Matt. 19:28; Rev. 20:4, 6).
Psa 72:21a righteousness Isa. 11:4
The reigning of Christ will be in righteousness and justice (see note 141 in Psa. 89) and will issue in peace (vv. 3, 7; cf. Isa. 32:17; Heb. 12:11).
Psa 72:3a peace Psa. 85:10; Isa. 32:17; 52:7
Psa 72:61 drop
In His second coming Christ will gain the earth not mainly by exercising His righteous judgment but by coming like showers to water the people of the earth. He will have mercy on the earth and will come back graciously like showers of rain to satisfy the thirsty ones (cf. Rev. 22:17). In that day all the nations will be rained on by Christ and will be happy under His dominion.
Psa 72:6a showers Deut. 32:2; Psa. 65:10
Psa 72:7a moon cf. Matt. 5:18; 24:35; 2 Pet. 3:10
Psa 72:8a dominion Psa. 2:8; Zech. 9:10
Psa 72:81b River Exo. 23:31; 1 Kings 4:21, 24
I.e., the Euphrates.
Psa 72:101 coastlands
I.e., the islands and shores of the Mediterranean Sea.
Psa 72:10a gifts Psa. 68:29; Isa. 60:6, 9; Matt. 2:11; Rev. 21:24
Psa 72:11a kings Isa. 49:7; Rev. 21:24
Psa 72:14a precious 2 Kings 1:13-14; Psa. 116:15
Psa 72:15a gold 1 Kings 10:10; Isa. 60:6; Matt. 2:11
Psa 72:17a blessed Gen. 12:3; 18:18; 22:18; 26:4; Jer. 4:2; Eph. 1:3
Psa 72:17b blessed 1 Tim. 6:15; Rev. 5:13; cf. Mal. 3:12; Luke 1:48
Psa 72:181a Blessed vv. 18-19: Psa. 41:13; 106:48
Psalm 41:13 concludes Book One of the Psalms, and vv. 18-19 of this psalm conclude Book Two. The two are similar, but the conclusion in this psalm is improved by the mentioning of God’s glorious name and the filling of the whole earth with His glory because of the gaining of the earth through the enjoyment of God in His house and His city (see note 291 in Psa. 68).
Psa 72:19a glory Num. 14:21; Hab. 2:14
Psa 72:19b Amen Psa. 41:13; 89:52
Psa 73:Titlea Psalm Psa. 50 title
Psa 73:11 Surely
The first four psalms in Book Three, Psa. 73—76, cover four matters: the personal sufferings of the seeking saints (Psa. 73), the desolation of God’s house (Psa. 74), the judgment of Christ on the desolators (Psa. 75), and the victory of God in His dwelling place (Psa. 76).
Psa 73:12a pure Psa. 24:4; 51:10; Matt. 5:8; 1 Tim. 1:5
To be pure in heart is to have God as our one goal and aim. See note 81 in Matt. 5.
Psa 73:21 turned
Verses 2-16 are a record of the suffering of the seeking psalmist and his perplexity because of the prosperity of the wicked. Whereas Psa. 1:3-4 says that the law-keeper prospers and the wicked do not prosper, here the psalmist was puzzled (v. 16) and nearly stumbled by his own suffering (vv. 13-14) and the prosperity of the wicked, who are at ease and heap up riches (v. 12). See note 31 in Psa. 1.
Psa 73:3a prosperity Jer. 12:1
Psa 73:9a tongue Psa. 12:3-4; 120:2-4; James 3:5
Psa 73:12a heap cf. Psa. 39:6; Luke 12:20
Psa 73:131 vain
The psalmist considered that he had purified his heart in vain because, instead of enjoying material prosperity, he was plagued all day long and chastened every morning (v. 14). However, the real vanity is anything besides God. Idols are vanity; material prosperity is vanity; anything other than God is vanity (Eccl. 1:2). A pure heart is one that is set on nothing but God. The psalmist realized this when he entered into the sanctuary of God (vv. 17, 25-26; see notes 251 and 261).
Psa 73:13a washed Psa. 24:4; 26:6; cf. Deut. 21:6
Psa 73:171a sanctuary Psa. 20:2; 77:13
The solution to the psalmist’s perplexity concerning the prosperity of the wicked was obtained in God’s sanctuary. First, God’s sanctuary, His habitation, is in our spirit (Eph. 2:22) and, second, it is the church (1 Tim. 3:15). Thus, to go into the sanctuary of God, we need to turn to our spirit and go to the meetings of the church. Once we are in the sanctuary—in the spirit and in the church—we will have another view, a particular perception, of the situation concerning the wicked (vv. 18-20). In our spirit and in the church we receive divine revelation and obtain the explanation to all our problems.
Psa 73:22a beast cf. Psa. 32:9; 49:20
Psa 73:23a with Psa. 23:4; 139:18; Isa. 41:10
Psa 73:23b right Isa. 41:13
Psa 73:24a glory Col. 3:4; cf. 1 Tim. 3:16
Psa 73:251 Whom
This verse reveals that God’s pure seeker would have God as his only possession in heaven and his unique desire on earth. God was the psalmist’s unique goal. The psalmist did not care for anything except God and gaining Him. In this matter Paul was the same (Phil. 3:8).
Psa 73:25a desire Psa. 42:1-2; 84:2
Psa 73:26a rock Psa. 18:2
Psa 73:261b portion Psa. 16:5; 119:57; 142:5
In God’s sanctuary the psalmist was instructed to take only God Himself as his portion, not anything other than God. The one who does not care for God may gain many things and seem to prosper. However, the one who cares for God will be restricted by God and even stripped by God of many things, as was the case with Job (Job 1:6—2:10) and the apostle Paul (Phil. 3:7-8). God’s intention with His seekers is that they may find everything in Him and not be distracted from the absolute enjoyment of Himself. It is not a matter of keeping the law, as in Psa. 1, or of being right or wrong, but of gaining God and keeping God as everything. See note 131 in Job 2.
Psa 73:28a drawing James 4:8
Psa 73:28b refuge Psa. 14:6
Psa 74:Title* Maschil
See note on the superscription of Psa. 32.
Psa 74:Titlea of Psa. 50 title
Psa 74:11 Why
This psalm concerns the desolation of the house of God. After reaching the highest enjoyment of God in His house and His city at the end of Book Two, the psalmist lost this enjoyment, and God’s house was desolated, as described in this psalm. Verses 1-11 are the psalmist’s painful presentation of the perpetual ruins and damage in the sanctuary of God (v. 3). The temple, God’s house, was desolated to such an extent that it was burned (vv. 7-8), and the city surrounding it was ruined (2 Chron. 36:19). The intrinsic reason for the desolation was that Christ was not exalted by God’s people; they did not give Him the preeminence, the first place, in everything (Jer. 2:13; cf. Col. 1:18; Rev. 2:4 and note 2). The problem of desolation is solved by Christ being properly appreciated and exalted by God’s people (see note 171 in Psa. 80). The enjoyment of God in the house and the city of God can be maintained and preserved only when Christ is properly appreciated and exalted by God’s people.
Psa 74:1a cast Psa. 44:9; 60:1; 77:7; Jer. 31:37
Psa 74:1b sheep Psa. 79:13; 95:7; 100:3; Jer. 23:1
Psa 74:21 assembly
Verses 1-2 indicate that the psalmist was concerned about two things—God’s people and God’s dwelling place, both of which had been damaged. Regarding this, the psalmist was deeply disappointed.
Psa 74:2a purchased Exo. 15:16; Psa. 77:15
Psa 74:21b Zion Psa. 2:6
See note 21.
Psa 74:3a sanctuary Psa. 79:1; Jer. 52:13; Lam. 1:10; 2:6-7; Dan. 9:17; cf. Dan. 8:11; 11:31; Matt. 24:15
Psa 74:6a carved 1 Kings 6:18, 29, 32, 35
Psa 74:7a set 2 Kings 25:9; Isa. 64:11
Psa 74:9a prophet Lam. 2:9; Ezek. 7:26
Psa 74:11a right Lam. 2:3
Psa 74:121 But
Verses 12-23 are a desperate cry for God’s interest (v. 22a) that appeals to His power (vv. 13-17) and is based on His faithfulness to His covenant (v. 20). This is an example of the best kind of prayer. Eventually, God heard this prayer and came in to restore the ruined sanctuary (Ezra 1—6).
Psa 74:12a King Psa. 5:2
Psa 74:13a divided Exo. 14:21; Psa. 78:13; 136:13; Neh. 9:11
Psa 74:141 leviathan
Probably the crocodile.
Psa 74:15a fountain Exo. 17:6; Num. 20:8, 11; Psa. 105:41; Isa. 48:21
Psa 74:15b dried Josh. 2:10; 4:23; Psa. 66:6; Isa. 51:10
Psa 74:17a borders Deut. 32:8; Acts 17:26
Psa 74:20a covenant Lev. 26:45; Psa. 106:45
Psa 75:Title* Do
See note on the superscription of Psa. 57.
Psa 75:Titlea Psalm Psa. 50 title
Psa 75:11 We
This psalm concerns the judgment of Christ on the desolators in answer to the prayer in Psa. 74. Although this psalm does not mention Christ or the Messiah, the very God who judges (v. 7) must be Christ, for God has given all judgment to Christ the Son (John 5:22). Christ, the second of the Divine Trinity, is the One who will execute judgment upon all sinners (Acts 10:42). Here the judgment is upon the desolators, who had gone too far in executing God’s judgment on His people (see note 131, par. 1, in Isa. 26).
Psa 75:21 time
Christ’s judgment upon the desolators will be at the time appointed by Him (cf. Acts 17:31).
Psa 75:2a judge Psa. 67:4; Acts 17:31
Psa 75:61 south
The fact that exaltation comes neither from the east nor from the west nor from the south indicates that it comes from the north, i.e., from God, who dwells in the north (cf. Isa. 14:13-14; Ezek. 1:4; Psa. 48:2). Furthermore, this indicates that Christ as the Judge (see note 11) is unique. Exaltation should not come from any direction other than where He dwells. Therefore, preeminence should be given to Him (Col. 1:18).
Psa 75:7a exalts 1 Sam. 2:7; Luke 1:52
Psa 75:8a cup Isa. 51:17, 22; Jer. 25:15; Rev. 14:10; 16:19
Psa 76:Titlea Psalm Psa. 50 title
Psa 76:11 God
This psalm concerns the victory of God in His dwelling place. Verses 1-5 are a declaration concerning the victory of God, as the glorious and excellent One, in His tabernacle. Verses 6-12 are the praise of the psalmist concerning the wrath and fearfulness of God.
Psa 76:21a Salem Gen. 14:18; Heb. 7:1
See note 182 in Gen. 14.
Psa 76:22b Zion Psa. 2:6
See note 21 in Psa. 48.
Psa 76:31 There
Referring to God’s dwelling place (v. 2). It is in God’s dwelling place, that is, in the church, that God defeats the enemy and destroys his instruments of war. See note 201 in Rom. 16.
Psa 76:3a bow 1 Sam. 2:4; Psa. 46:9
Psa 76:6a deep Isa. 37:36; Jer. 51:39, 57; Nahum 3:18
Psa 76:7a stand Ezra 9:15; Psa. 130:3; Rev. 6:17; cf. Luke 21:36
Psa 77:Titlea Of Psa. 50 title
Psa 77:11 My
Psalms 77—83 form a cluster of psalms that cover the devastation of three holy things—the holy temple, the holy city, and the holy people. In particular, these psalms reveal the way of restoration—to exalt Christ. These seven psalms were written by Asaph, a Levite who had served in the temple. The fact that these psalms speak of the desolation of the temple, the city of Jerusalem, and the people indicates that they were written after the children of Israel had been taken captive to Babylon.
Psa 77:6a song Psa. 42:8; Acts 16:25
Psa 77:6b spirit 2 Cor. 2:13
Psa 77:71a cast Psa. 44:9; 74:1
The psalmist was puzzled and complained to God because God had cast off His people for a while (vv. 1-9). God has chosen us, and He will never forsake us (Deut. 31:6; Josh. 1:5; Heb. 13:5). He may allow us to depart from Him for a time; then He touches us, and we come back to Him (cf. Rom. 11:24-25).
Psa 77:101 But
In vv. 10b-20 the psalmist recalled the past and mused on God’s wondrous doings for His people. In this way he introduced the subject of restoration. The temple had been destroyed, the city had been devastated, and many of the people had been either killed or taken captive. This does not mean, however, that Israel is finished, for there will be restoration through the exalting of Christ (see note 171 in Psa. 80).
Psa 77:111 Jehovah
Heb. Jah; a shortened form of Jehovah.
Psa 77:12a And Psa. 143:5
Psa 77:131a sanctuary Psa. 20:2; 63:2; 68:24; 73:17
God’s way is hidden in the sea, and His paths in the great waters, with His footsteps, are not known to men (v. 19), but His way is revealed in His sanctuary, i.e., in our spirit and in the church (Eph. 2:22; 1 Tim. 3:15). When we exercise our spirit and live in the church, God’s way becomes clear to us. See note 171 in Psa. 73.
Psa 77:13b great Psa. 48:1; 1 John 4:4
Psa 77:15a redeemed Exo. 15:16; Psa. 74:2
Psa 77:16a waters Exo. 14:21; Josh. 3:16; Psa. 114:3; Hab. 3:10-11
Psa 77:18a trembled Judg. 5:4-5; Psa. 18:7; 68:8; Acts 4:31; 16:26
Psa 77:19a sea Exo. 14:21
Psa 77:20a flock Psa. 78:52; 80:1
Psa 78:Title* Maschil
See note on the superscription of Psa. 32.
Psa 78:Titlea of Psa. 50 title
Psa 78:1a Give Deut. 32:1; Isa. 51:4; Matt. 13:9
Psa 78:11 instruction
The subject of this psalm is man’s failure and God’s restoration. Verses 1-58 are the psalmist’s recalling of Israel’s failure in the past; vv. 59-64 describe the issue of Israel’s failure; and vv. 65-72 is a word concerning God’s restoration of Israel.
Psa 78:2b parable Matt. 13:3; Psa. 49:4
Psa 78:5a children Deut. 4:10
Psa 78:8a generation Psa. 95:10-11
Psa 78:8b heart Psa. 78:37; Acts 8:21
Psa 78:12a wonderful Deut. 6:22; Psa. 78:43; 105:27
Psa 78:13a divided Exo. 14:21; Psa. 74:13
Psa 78:13b heap Exo. 15:8; Psa. 33:7
Psa 78:14a cloud Exo. 13:21-22; Psa. 105:39
Psa 78:15a rocks Exo. 17:6; Psa. 78:20; 105:41; 114:8; Isa. 48:21; 1 Cor. 10:4
Psa 78:18a test Exo. 17:2, 7; Deut. 6:16; Psa. 78:41, 56; 95:9; 1 Cor. 10:9; Heb. 3:9
Psa 78:19a table Psa. 23:5; Prov. 9:2; 2 Sam. 9:7, 11, 13; cf. 1 Cor. 10:21
Psa 78:19b wilderness Exo. 16:3; Num. 21:5
Psa 78:20a rock Psa. 78:15-16
Psa 78:21a angry Num. 11:1; Isa. 66:15
Psa 78:22a not Num. 14:11; Heb. 3:19; Jude 5
Psa 78:24a manna Exo. 16:31; Num. 11:6-7; Deut. 8:3, 16
Psa 78:24b food Exo. 16:4; John 6:31; cf. 1 Cor. 10:3
Psa 78:26a wind Num. 11:31
Psa 78:27a birds Exo. 16:13; Num. 11:32
Psa 78:31a anger Num. 11:33
Psa 78:32a not Num. 14:11; Psa. 78:22
Psa 78:34a inquired Num. 21:7
Psa 78:35a rock Deut. 32:4, 15, 31; Psa. 18:2
Psa 78:37a heart Psa. 78:8; Acts 8:21
Psa 78:38a merciful Exo. 34:6; Psa. 86:15
Psa 78:39a flesh Gen. 6:3
Psa 78:391b wind James 4:14
Or, breath.
Psa 78:40a grieved Isa. 63:10; Eph. 4:30
Psa 78:41a test Psa. 78:18; 106:14; Heb. 3:9
Psa 78:41b Holy Psa. 71:22; Isa. 30:15; 54:5; 60:9
Psa 78:43a When vv. 43-51: cf. Psa. 105:27-36
Psa 78:44a blood Exo. 7:17-24
Psa 78:45a flies Exo. 8:21-24
Psa 78:45b frogs Exo. 8:2-14
Psa 78:46a locust Exo. 10:12-15
Psa 78:47a hail Exo. 9:22-25
Psa 78:471 ice
The meaning of the Hebrew term is uncertain.
Psa 78:48a cattle Exo. 9:19-21
Psa 78:50a pestilence Exo. 9:3-6
Psa 78:51a struck Exo. 12:29; Psa. 105:36
Psa 78:52a flock Psa. 77:20; 80:1
Psa 78:53a covered Exo. 14:27-28; 15:10
Psa 78:54a mountain Exo. 15:17; Psa. 68:16
Psa 78:55a drove Exo. 34:24; Psa. 44:2
Psa 78:55b inheritance Josh. 23:4; Acts 13:19
Psa 78:58a high Lev. 26:30; 1 Kings 11:7
Psa 78:58b jealous Deut. 32:16, 21; Psa. 79:5
Psa 78:60a Shiloh Josh. 18:1; Jer. 7:12, 14
Psa 78:611a Ark 1 Sam. 4:11, 21
Lit., strength. This refers to the capture of the Ark by the Philistines before the temple was built (1 Sam. 4).
Psa 78:612 glory
Or, beauty.
Psa 78:64a fell cf. 1 Sam. 4:11; 22:18
Psa 78:68a chose 1 Sam. 16:1; 2 Chron. 6:6
Psa 78:68b Zion Psa. 2:6; 87:2
Psa 78:70a sheepfolds 2 Sam. 7:8; cf. 1 Sam. 16:11
Psa 78:711a shepherd 2 Sam. 5:2; 1 Chron. 11:2; Psa. 28:9; Ezek. 34:23
Or, pasture, feed. So also in the next verse. Here David (v. 70) is a type of Christ as the Shepherd of God’s people (Matt. 2:6; John 10:11; Heb. 13:20; 1 Pet. 2:25; 5:4). See note 12 in Psa. 23. In the restoration of God’s people there is always the shepherding, the feeding, of Christ.
Psa 79:Titlea Psalm Psa. 50 title
Psa 79:1a nations Lam. 1:10; Rev. 11:2
Psa 79:1b Jerusalem 2 Kings 25:9-10; 2 Chron. 36:19; Jer. 26:18
Psa 79:5a jealousy Zeph. 1:18; 3:8; Heb. 10:27
Psa 79:6a Pour vv. 6-7: Jer. 10:25
Psa 79:6b not 1 Thes. 4:5
Psa 79:10a avenging Deut. 32:43; 2 Kings 9:7; Matt. 23:35; Luke 18:7; Rev. 6:10
Psa 79:13a sheep Psa. 74:1; 95:7
Psa 80:Title* shoshannim-eduth
Meaning lilies, a testimony; it may refer to a melody common at the time.
Psa 80:Titlea Of Psa. 50 title
Psa 80:1a Shepherd Psa. 23:1; Isa. 40:11
Psa 80:1b flock Psa. 77:20; 78:52
Psa 80:1c are Exo. 25:22; 1 Sam. 4:4; 2 Sam. 6:2; Psa. 99:1
Psa 80:3a shine Num. 6:25; Psa. 31:16
Psa 80:7a shine Psa. 31:16
Psa 80:81a vine Isa. 5:2; Jer. 2:21; Ezek. 15:6; 17:6; Mark 12:1; Luke 20:9; John 15:1
In vv. 8-13 the psalmist speaks regarding God’s dealing with Israel as His vine, which He brought out of Egypt and planted. Whereas the vine once was flourishing, it eventually became desolate (cf. Isa. 5).
Psa 80:8b drove Exo. 34:24; Psa. 44:2; 78:55
Psa 80:111a River Psa. 72:8
I.e., the Euphrates.
Psa 80:12a hedges Psa. 89:40; Isa. 5:5; Matt. 21:33
Psa 80:141 visit
In vv. 14-19 the psalmist asks God to visit His vine for the sake of Christ as the man of His right hand (v. 17).
Psa 80:15a stock Ezek. 17:5-6; cf. Isa. 11:1; Jer. 23:5; Zech. 3:8; 6:12
Psa 80:151 son
The son here and in v. 17 is the Lord Jesus. Hosea 11:1 and Matt. 2:15 indicate that when Christ became a man, He, the Son of God, joined Himself to Israel. During the time Israel was forsaken by God, this unique One was strengthened by God for Himself.
Psa 80:17a hand Psa. 89:21
Psa 80:171 man
This man is Christ, who is at the right hand of God (Mark 16:19; Acts 2:33; 5:31), the highest place in the universe. God has given the first place, the highest position, the preeminence, in the entire universe to Christ. This is the exaltation of Christ (Phil. 2:9-11). The way to be restored from desolation is to exalt Christ. Whenever God’s people do not give Christ the preeminence, the house of God, signifying the church, becomes desolate. Whenever God’s people exalt Christ, giving Him the preeminence in every aspect of their living, there is restoration (v. 19) and revival (v. 18). See note 11 in Psa. 74.
Psa 80:17b son Dan. 7:13-14
Psa 80:181a call Acts 2:21
Christ is now at the right hand of God (Rom. 8:34; Col. 3:1; 1 Pet. 3:22), and whoever calls upon Him as such a One will be restored and revived (Acts 2:33, 21; Rom. 10:12-13).
Psa 80:19a shine Psa. 31:16
Psa 81:Title* gittith
See note on the superscription of Psa. 8.
Psa 81:Titlea Of Psa. 50 title
Psa 81:11 Sing
Psalms 81—83 reveal God’s intention to gain the earth for Christ’s inheritance (82:8) through His habitations, the local churches, and Satan’s plot to possess God’s habitation for himself and thus withhold the earth from God (83:3, 12).
Psa 81:1a joyful Psa. 95:1-2; 98:4, 6; 100:1
Psa 81:3a trumpet Lev. 23:24; Num. 10:10; 29:1
Psa 81:41 statute
According to God’s ordination Israel, God’s elect, should live a joyful life (cf. Phil. 4:4). The annual feasts, as well as the sabbatical year and the year of jubilee, are times of rejoicing, singing, and shouting (Lev. 23 and 25, and notes).
Psa 81:61 your
Lit., his (twice).
Psa 81:6a burden Exo. 1:11; Isa. 10:27; 14:25
Psa 81:7a Meribah Exo. 17:7; Num. 20:13
Psa 81:81 against
Or, to.
Psa 81:9a strange Exo. 20:3; Deut. 32:12; Psa. 44:20; Isa. 43:12
Psa 81:9b foreign Josh. 24:20, 23; 1 Sam. 7:3
Psa 81:10a Jehovah Exo. 20:2
Psa 81:10b mouth Psa. 119:131, 103
Psa 81:12a gave Acts 7:42; 14:16
Psa 81:16a wheat Deut. 32:14; Psa. 147:14
Psa 81:16b honey Deut. 32:13; 1 Sam. 14:25; Ezek. 16:13, 19
Psa 82:Titlea Psalm Psa. 50 title
Psa 82:11 gods
Or, judges; Heb. elohim. So also in v. 6.
Psa 82:51 You
Lit., they (three times).
Psa 82:6b sons Luke 6:35; cf. Luke 20:36
Psa 82:81a judge Psa. 96:13; 98:9
This is the aspiration of the psalmist for Christ to judge the earth and to inherit the nations. Christ is the One appointed to judge the earth (John 5:22; Acts 17:31) and the One worthy to inherit all the nations. See notes 11 in Psa. 75 and 61 in Psa. 2.
Psa 82:81b inherit Psa. 2:8
See note 81.
Psa 83:Titlea Psalm Psa. 50 title
Psa 83:31 devise
Satan’s plot is to possess God’s habitations, the local churches, for himself through the nations who conspire against God’s hidden ones, the believers in Christ (vv. 2-12).
Psa 83:32a hidden Psa. 27:5; 31:20
Today we, the believers in Christ, are God’s hidden ones, and the worldly people do not know us (1 John 3:1). However, when the Lord Jesus comes back, the hidden ones will become the manifested ones (Col. 3:3-4). Today is the time for us not to be manifested but to be hidden.
Psa 83:4a destroy Esth. 3:6; Psa. 74:8
Psa 83:9a Midian Num. 31:7; Judg. 7:14-15; Isa. 9:4
Psa 83:9b Sisera Judg. 4:2, 7, 15, 22; 1 Sam. 12:9
Psa 83:10a Endor Josh. 17:11; 1 Sam. 28:7
Psa 83:11a Oreb Judg. 7:25; 8:3
Psa 83:11b Zebah Judg. 8:5-21
Psa 83:131 O
In vv. 1 and 13-18 the psalmist prayed that God would deal with the nations that they may know that God alone is the Most High over all the earth and that they may seek His name. These things will take place in the millennium, the time of restoration (Isa. 2:2-3; Zech. 8:20-22).
Psa 83:18a Most Psa. 97:9
Psa 84:Title* gittith
See note on the superscription of Psa. 8.
Psa 84:Titlea Of Psa. 42 title
Psa 84:1a How Psa. 27:4; 36:8; 48:2; 122:1
Psa 84:11 lovely
[ par. 1 2 ]
Psa 84:11 [1] This psalm, concerning the psalmist’s love for the house of God with Christ, follows the psalms on the stripping of God’s seekers and the desolation of God’s house, beginning with Psa. 73. In the recovery and restoration (Psa. 80) the loveliness and sweetness of God’s house is intensified.
Psa 84:11 [2] The intrinsic content of Psa. 84 is the secret revelation concerning the enjoyment of Christ as the incarnated Triune God, the God-man. The center of this secret revelation is the house of God (vv. 4, 10), typified by the tabernacle (Exo. 40:2-8) and the temple (1 Kings 6:1-3; 8:3-11). Christ as the embodiment of the Triune God (Col. 2:9) is the fulfillment of the types of the tabernacle and the temple. This fulfillment commenced in His incarnation as the individual Christ (John 1:14; 2:21) and will continue until it consummates in the New Jerusalem as the corporate Christ, the great God-man (Rev. 21:2-3, 22). The New Testament, from Matthew through Revelation, covers the entire span of the incarnation of the Triune God and is a record of the divine incarnation. The enjoyment of Christ as the incarnated Triune God in God’s house is portrayed by the arrangement of the tabernacle and its furnishings (see note 31 in this chapter and notes 41 and 43 in Heb. 9).
Psa 84:12b tabernacles Psa. 43:3; 46:4
See note 41.
Psa 84:21 longs
The psalmist’s longing and even fainting to be in God’s tabernacles indicates to what extent the psalmist loved God’s tabernacles. This love was matured through many trials.
Psa 84:2a courts Psa. 92:13; 100:4
Psa 84:31 two
The bronze altar for the sacrifices and the golden altar of incense. The two altars signify the leading consummations of the work of the incarnated Triune God, who is Christ as the embodiment of God for His increase. The mentioning of these two altars together in Exo. 40:5-6 indicates that they are closely related in our spiritual experience. At the bronze altar, a type of the cross of Christ, our problems before God are solved through the crucified Christ as the sacrifices. This qualifies us to enter into the tabernacle, a type of Christ as the incarnated and enterable Triune God, and to contact God at the incense altar. At the golden altar of incense in front of the Holy of Holies (see note 41 in Heb. 9), the resurrected Christ in His ascension is the incense for us to be accepted by God in peace. Through our prayer at the incense altar we enter into the Holy of Holies—our spirit (Heb. 10:19)—where we experience Christ as the Ark of the Testimony with its contents. Through such an experience of Christ we are incorporated into the tabernacle, the incarnated Triune God, to become a part of the corporate Christ (1 Cor. 12:12) as God’s testimony for His manifestation. See notes 331 in Exo. 16 and 331, par. 2, in Jer. 31.
Psa 84:32a sparrow Luke 12:7
Signifying the believers, who are small and frail.
Psa 84:33b home Psa. 90:1
A home is a place of rest, and a nest is a place of refuge. Through the two altars God’s redeemed can find a nest as their refuge and a home with God in rest. The cross of Christ, typified by the bronze altar, is our “nest,” our refuge, where we are saved from our troubles and where we “lay” our young, i.e., produce new believers through the preaching of the gospel. When we experience the resurrected Christ in His ascension, typified by the golden altar of incense, we are accepted by God in such a Christ and find a home, a place of rest, in the house of God. This house is the processed and consummated Triune God united, mingled, and incorporated with all His redeemed, regenerated, and transformed elect (John 14:1-23) to be the Body of Christ in the present age and the New Jerusalem as the mutual dwelling place of God and His redeemed in eternity (Rev. 21:3, 22).
Psa 84:4a dwell Psa. 65:4; 23:6; 27:4
Psa 84:41 house
In type, the house is the church as a totality (1 Tim. 3:15), and the tabernacles (v. 1) are the local churches (Rev. 1:11).
Psa 84:51 highways
The highways to Zion signify our intention to enter into the church as the house of God and to seek the incarnated Triune God in His consummations, typified by the furniture in the tabernacle (see note 31 in this chapter and note 43 in Heb. 9). On the one hand, we have entered into God; on the other hand, we are still on the highways to enter into God. That the highways are in our heart means that we need to take the way of the church internally, not merely externally.
Psa 84:61a Baca cf. Psa. 30:11; 126:6; Jer. 31:9
Meaning weeping. On the one hand, those on the highways to Zion are strengthened in God (v. 5); on the other hand, they are opposed by Satan, who causes them to suffer persecution. The trouble and persecution caused by Satan can make the highway a valley of weeping. This special term indicates that the psalmist had been disciplined by God and had been stripped by Him (see notes 261 in Psa. 73 and 11 in Job 3).
Psa 84:62 spring
When we pass through the valley of Baca, God makes this valley a spring (cf. Col. 1:24; Heb. 10:34). This spring is the Spirit (John 4:14; 7:38-39). The more we weep on the highways to Zion, the more we receive the Spirit. While we are weeping, we are being filled with the Spirit, and the Spirit becomes our spring.
Psa 84:63 early
Those who come into the church life by passing through the valley of weeping find that this weeping eventually becomes a great blessing to them. This blessing is the Spirit (Gal. 3:14). The tears they shed are their own, but these tears issue in a spring, which becomes the early rain, the Spirit as the blessing.
Psa 84:7a appears Deut. 16:16; Jer. 31:6
Psa 84:71b Zion Psa. 2:6
In the church as God’s house, although we are on earth, we are nonetheless in the heavenly Zion (Heb. 12:22). See notes 22 in Gen. 22 and 21 in Psa. 48.
Psa 84:91 shield
Referring to David the king, who typifies Christ as the shield to God’s people and as God’s Anointed.
Psa 84:111a sun Isa. 60:19-20; Mal. 4:2
The blessings of our dwelling in the house of God are our enjoyment of the incarnated and consummated Triune God as our sun to supply us with life (John 1:4; 8:12), as our shield to protect us from God’s enemy (Eph. 6:11-17), as grace for our enjoyment (John 1:14, 17), and as glory for the manifestation of God in splendor (Rev. 21:11, 23).
Psa 84:11b shield Psa. 3:3; 18:2
Psa 84:112 those
Probably referring, in the complex sentiments of the psalmist, to those who keep God’s law. See notes 201 in Psa. 18 and 21 in Psa. 73.
Psa 84:12a blessed Psa. 2:12; Jer. 17:7
Psa 84:121 man
Probably referring, also in the complex sentiments of the psalmist, to the man who dwells in God’s house.
Psa 85:Titlea Of Psa. 42 title
Psa 85:11 You
Psalms 85—89 form a cluster. Psalms 85, 86, and 88 concern three matters: the restoration of God’s people, personal salvation, and release from sufferings, respectively. These three matters have been the continual concern of God’s people for centuries. According to the human concept, these matters are positive, but God does not regard these things as we do. Psalms 87 and 89 reveal that God’s concern, according to His heart, is Christ with Zion, in which are many saints and which is for the house of God and the city of God that Christ may possess the entire earth.
Psa 85:2a forgiven Psa. 32:1; 130:4
Psa 85:41 Restore
The subject of this psalm is the seeking of the sons of Korah for the restoration of Israel.
Psa 85:6a revive Isa. 57:15; Hosea 14:7
Psa 85:8a peace Zech. 9:10
Psa 85:10a Righteousness Psa. 72:3; Isa. 32:17; Heb. 7:2
Psa 85:12a good Psa. 34:10; 84:11; James 1:17
Psa 86:11 Incline
This psalm concerns David’s seeking for his personal salvation. Salvation is not for ourselves. God saves people for His economy, for His Christ, for Zion, and for His house and His city in order that one day He might gain the entire earth through Christ with His overcomers. See note 11 in Psa. 85.
Psa 86:4a lift Psa. 25:1; 143:8
Psa 86:8a like Exo. 15:11
Psa 86:9a worship Psa. 22:27; 66:4; Rev. 15:4
Psa 86:14a set Psa. 54:3
Psa 86:15a compassionate Exo. 34:6; Num. 14:18; Psa. 103:8; 145:8
Psa 87:Titlea Of Psa. 42 title
Psa 87:11a foundation Isa. 28:16
This divine foundation, typifying Christ as God’s unique foundation for the building up of His house, the church (1 Cor. 3:11), is built in the “holy mountains,” which typify the local churches. Jerusalem was built on these holy mountains, and among these mountains the highest peak is the one on which Zion was built, which typifies the overcomers in the church. See note 21 in Psa. 48.
Psa 87:1b holy Psa. 48:1; 68:16; Isa. 57:13; Zech. 8:3
Psa 87:21b gates Psa. 118:19-20; cf. Rev. 21:12
Gates are for coming in and going out, signifying fellowship. The fact that the New Jerusalem will have twelve gates (Rev. 21:12, 21) indicates that God’s holy city will be full of fellowship.
Psa 87:22c Zion Psa. 2:6
This psalm concerns the desire of God for Zion with Christ. In both the Old Testament and the New Testament, Zion implies God’s house and God’s city. Zion is a poetic title of the church in both the universal sense and the local sense (Heb. 12:22). The heavenly Zion is the final place of rest for the overcomers (Rev. 14:1). See note 21 in Psa. 48.
Psa 87:3a city Psa. 46:4; 48:1, 8
Psa 87:41 Rahab
I.e., Egypt.
Psa 87:42 Cush
I.e., Ethiopia.
Psa 87:43 This
The people from the five places mentioned in this verse represent all the people on earth. The people in these places boast of the famous persons born there.
Psa 87:51 This
This One in v. 6 (see note 61) and this one and that one in this verse indicate that Christ Himself and all the saints were born in the heavenly Zion (Matt. 1:20; Gal. 4:26-31; Heb. 12:22-23a). This is God’s counting, God’s record, concerning Zion (v. 6).
Psa 87:61 One
The unique One, Christ, who is the totality of all the saints (v. 5) as the One who is all the saints and in all the saints (Col. 3:11). This psalm unveils Christ with all the saints to be God’s house for God’s city and for God to gain the whole earth.
Psa 87:7a springs Psa. 36:9; Isa. 12:3; Jer. 2:13; John 4:14; Rev. 7:17
Psa 87:71 you
I.e., the city of God.
Psa 88:Titlea Psalm Psa. 42 title
Psa 88:Title* mahalath
The meaning of the Hebrew is obscure. It may refer to the singing of a sad melody with a subdued voice.
Psa 88:Title** Maschil
See note on the superscription of Psa. 32.
Psa 88:11 salvation
This psalm concerns the seeking of Heman, a son of Korah, for his release from sufferings. See note 11 in Psa. 85.
Psa 88:1a by Psa. 22:2; Luke 18:7
Psa 88:41 help
Or, strength.
Psa 88:8a far Job 19:13; Psa. 88:18; Luke 23:49
Psa 88:10a deceased Psa. 6:5; 30:9; 115:17; Isa. 38:18
Psa 88:111 Abaddon
Meaning destruction.
Psa 88:151 overwhelmed
Following the Septuagint; the meaning of the Hebrew is uncertain.
Psa 89:Title* Maschil
See note on the superscription of Psa. 32.
Psa 89:11 I
Psalm 89, especially vv. 3-4, 19-29, and 34-37, unveils the intention of God that Christ, His Anointed, would possess the entire earth. In vv. 19-20 Christ, the unique One in God’s record (87:6), has become God’s Holy One, God’s mighty One, God’s anointed One (Acts 2:27; Isa. 9:6; Matt. 1:16). He calls God His Father and His God (v. 26; John 20:17). He has become the Firstborn and “the highest of the kings of the earth” (v. 27; Rom. 8:29; Rev. 1:5a). His throne will be like the sun before God; it will be established forever like the moon (vv. 36-37; 72:5). God will establish His seed forever and “His throne as the days of heaven” (v. 29). God will extend the territory of this unique One so that He will possess the entire earth, setting “His hand on the sea and His right hand on the rivers” (v. 25; cf. Rev. 10:1-2). The sea probably refers to the Mediterranean Sea, the center of the populated earth. That Christ’s territory will be extended to all the rivers indicates that Christ will possess all the parts of the earth, signified by their rivers; that is, He will possess the whole earth (2:8). Both Book Two and Book Three end with the extension of God’s kingdom to the whole earth (72:8, 11, 19; 89:25, 27).
Psa 89:3a covenant 2 Sam. 7:10-16; Psa. 89:34-35; Jer. 33:19-21
Psa 89:4a forever 2 Sam. 7:13; 1 Chron. 17:14; Psa. 89:29, 36; Isa. 9:7
Psa 89:8a like 1 Sam. 2:2; Psa. 71:19
Psa 89:81 Jah
A shortened form of Jehovah.
Psa 89:9a still Psa. 65:7; 107:29; Mark 4:39; Luke 8:24
Psa 89:101 Rahab
I.e., Egypt.
Psa 89:10a scattered Num. 10:35; Psa. 68:1, 30; 92:9; Luke 1:51
Psa 89:11a heavens Psa. 115:16
Psa 89:11b earth Exo. 9:29; Psa. 24:1; 1 Cor. 10:26
Psa 89:11c world Psa. 50:12
Psa 89:13a hand Deut. 5:15; Psa. 136:12; 1 Pet. 5:6
Psa 89:14a Righteousness Psa. 97:2
Psa 89:141 foundation
Righteousness and justice, two of the main attributes of God’s divine nature, are the foundation of God’s throne. This corresponds with the fact that the foundation of God’s throne in the New Jerusalem is pure gold, signifying God’s nature in the attributes of righteousness and justice (Rev. 21:18b; 22:1). See note 12 in Isa. 32.
Psa 89:15a light Psa. 4:6; Isa. 2:5
Psa 89:171 glory
Or, beauty.
Psa 89:19a Your Psa. 16:10
Psa 89:191 Holy
Some MSS read, holy ones.
Psa 89:20a found Acts 13:22; 7:45; Matt. 1:6
Psa 89:201 David
Referring to Christ, typified here by David (cf. Jer. 30:9; Ezek. 34:23; Hosea 3:5; Amos 9:11).
Psa 89:20b anointed 1 Sam. 16:13
Psa 89:25a sea Psa. 72:8
Psa 89:26a Father 2 Sam. 7:14; 1 Chron. 22:10; 28:6; Heb. 1:5
Psa 89:26b rock 2 Sam. 22:47; Psa. 18:2; 62:2
Psa 89:27a Firstborn Exo. 4:22; Psa. 2:7; Rom. 8:29; Heb. 1:6
Psa 89:27b highest Num. 24:7; Matt. 1:6; Rev. 1:5; 15:3; 17:14
Psa 89:29a seed Psa. 89:4, 36; 18:50; 2 Sam. 22:51
Psa 89:29b throne 2 Sam. 7:16; 1 Chron. 22:10; Psa. 45:6; Isa. 9:7
Psa 89:30a children 2 Sam. 7:14
Psa 89:36a seed 2 Sam. 7:13, 16; Psa. 89:4, 29
Psa 89:38a cast Psa. 44:9; 60:1; 77:7
Psa 89:491 Lord
Many MSS read, Jehovah.
Psa 89:49a swore Psa. 89:3
Psa 89:52a Blessed Psa. 41:13
Psa 89:52b Amen Psa. 41:13; 72:19
Psa 90:Titlea man Deut. 33:1; Josh. 14:6; 1 Chron. 23:14; Ezra 3:2
Psa 90:11a dwelling Deut. 33:27; Psa. 91:9; Isa. 8:14; Ezek. 11:16; Rev. 21:22
[ par. 1 2 ]
Psa 90:11 [1] Psalms 90—92 concern the saints’ deeper experience of God in their being identified with Christ. Psalm 36:8 speaks of drinking the river of God’s pleasures and eating the fatness of God’s house, indicating that we can experience the Lord by eating and drinking Him (cf. John 6:48-58, 63; 7:37; 1 Cor. 10:3-4; 12:13). According to Moses, the giver of the law and the writer of this psalm, we can also dwell in the eternal Triune God as our Lord (v. 1; 91:9; Deut. 33:27; cf. John 15:4; 1 John 4:15-16; Rev. 21:22). To dwell in God is to have our living in God (Col. 2:6; 3:3; 1 John 4:16), taking Him as our everything. This is deeper than eating and drinking Him. To take God as our habitation, our eternal dwelling place, is the highest and fullest experience of God.
Psa 90:11 [2] Book Four of the Psalms unveils the saints’ deeper experience of God in the identification with Christ, and God’s recovery of His title and right over the earth. This indicates that our experience of dwelling in God paves the way for Christ to come to possess the earth that God may recover His title (ownership) and right over the earth (see note 11 in Psa. 93). Without the saints’ deeper experience of God, God has no way to recover this title and right.
Psa 90:2a mountains Job 15:7; Prov. 8:25-26
Psa 90:2b eternity Psa. 93:2; Rom. 16:26
Psa 90:3a dust Gen. 3:19; Job 34:15; Psa. 104:29; Eccl. 12:7
Psa 90:4a thousand 2 Pet. 3:8
Psa 90:5a grass 2 Kings 19:26; Psa. 103:15; Isa. 40:6-8; James 1:11
Psa 90:101 days
If we take God as our dwelling place, we will realize that the span of our life on earth is brief and is full of sins and afflictions (vv. 3-11). We need to dwell in God, living in Him every minute, for outside of Him there are sins and afflictions (v. 8; John 16:33).
Psa 90:10a seventy cf. Gen. 6:3; 47:9; Deut. 34:7
Psa 90:10b eighty 2 Sam. 19:35
Psa 90:10c gone James 4:14
Psa 90:12a number cf. Psa. 39:4
Psa 90:14a morning Psa. 59:16; 92:2; 143:8
Psa 90:171 favor
Or, beauty.
Psa 91:11 dwells
Psalm 91 concerns the saints’ identification with Christ in His taking God as His dwelling place (see note 91). In their identification with Christ, the saints make Jehovah the Most High their habitation, dwelling in His secret place and abiding in His shadow under His wings (vv. 1-9). This is the genuine oneness with God. Here, we are constituted with Him, and we and God live together as one.
Psa 91:1a secret Psa. 27:5; 31:20; Isa. 32:2
Psa 91:1b shadow Psa. 36:7; 121:5
Psa 91:12 Almighty
Heb. Shaddai. See note 12 in Gen. 17.
Psa 91:4a wings Psa. 36:7; Matt. 23:37; Luke 13:34
Psa 91:91 You
[ par. 1 2 ]
Psa 91:91 [1] You and Your in vv. 9-13 refer to Christ, as proven by the fact that vv. 11-12 of this psalm are quoted by Satan in Matt. 4:6 in reference to Christ. This indicates that in this psalm it is Christ who takes God as His habitation, His dwelling place. Thus, not only Moses took God as his dwelling place (90:1), but even the Lord Jesus, while He was on earth, took God the Father as His habitation. Moses, the lawgiver, and Christ, the grace-giver, were the same in taking God as their dwelling place, as their habitation. Thus, the saints (represented by Moses) and Christ are identified as one.
Psa 91:91 [2] To be identified with Christ is to be identified with Him not only in His death, in His resurrection, and in His ascension but also in His taking God as His habitation. If we would be identified with Christ in His death, resurrection, and ascension, we need to abide in Christ (John 15:4), and to abide in Christ is not only to remain in Him but also to dwell in Him, taking Him as our everything.
Psa 91:9b habitation Psa. 71:3; 90:1
Psa 91:11a For vv. 11-12: Matt. 4:6; Luke 4:10-11
Psa 91:111b angels Exo. 23:20; Psa. 34:7; Matt. 18:10; Acts 12:11
In the identification with Christ, we are under the preserving care of the angels (Matt. 4:11; Acts 12:7-10; Heb. 1:13-14) and are protected from Satan and the evil spirits (v. 13 and note).
Psa 91:131 lion
Here Satan is likened to a lion that devours God’s people (1 Pet. 5:8) and a serpent that poisons God’s people (Rev. 12:9).
Psa 91:13a serpent Luke 10:19
Psa 91:141 He
He, Him, and His in vv. 14-16 also refer to Christ (cf. note 91). These verses are a prophecy concerning Christ. Christ loved God the Father (John 14:31); He has been set on high, exalted to the highest place in the heavens (Phil. 2:9-11); and He is now seeing God’s salvation in the extension of His days in resurrection (v. 16; Rev. 1:18a). In all these matters we should be identified with Christ. Then we will live with Him and love God. Thus, we will be exalted, and we will see God’s salvation in the extension of our days.
Psa 91:16a extension Psa. 21:4
Psa 92:11 give
Psalm 92 shows the issue of the deeper experience of God in the saints’ identification with Christ in taking God as their dwelling place (Psa. 90—91). The first issue is that the saints rejoice in the great works of Jehovah (vv. 1-9). When we dwell in God, taking Him as our habitation, we see His great works in the accomplishing of His economy and rejoice in them (see note 44 in Psa. 45).
Psa 92:2b morning Psa. 59:16; 90:14; 143:8
Psa 92:31 higgaion
Referring perhaps to a resounding musical swell or to a meditative choral pause.
Psa 92:61 them
Lit., this.
Psa 92:101 horn
Before we dwell in God as our habitation, we may be low and frequently defeated. A further issue of our dwelling in God is that our horn (fighting strength) is exalted over our spiritual enemies (Eph. 6:10-13).
Psa 92:102a anointed Psa. 23:5; 45:7
Or, mingled; the same word is used in Lev. 2:4 (see note 3 there). Another issue of our dwelling in God as our habitation is our being mingled with fresh oil, which signifies the consummated Spirit (Exo. 30:23-25 and note 251), who is fresh and present.
Psa 92:121 flourish
Still another issue of our dwelling in God, taking Him as everything in our living in His house, is that we are securely planted in His house and flourish in the riches of His divine life to such an extent that we bear fruit even in old age (vv. 12-14).
Psa 92:12a palm Lev. 23:40; Rev. 7:9
Psa 92:13a Planted Num. 24:6; Isa. 61:3
Psa 92:13b courts Psa. 96:8; 100:4; 116:19; 135:2
Psa 92:14a full cf. Deut. 34:7
Psa 92:15a rock Psa. 18:2
Psa 93:11a reigns 1 Chron. 16:31; Psa. 95:3; 96:10; 99:1; Isa. 52:7
Psalms 93—101 are a cluster showing that God will recover His full title and right over the earth through the reign of Christ. God has the right over the earth because the earth with all its fullness—all the different peoples of all races and colors—was created by Him. Thus, He is the Possessor of the earth and holds the title deed. He has the full right to claim the earth, and He will do it through the reign of Christ (cf. Psa. 2:8; Rev. 10:2; 11:15). See note 11 in Psa. 90.
Psa 93:1b clothed Psa. 104:1
Psa 93:12 established
Apart from the reign of Christ the earth is easily shaken. When God recovers His title and right over the earth through the reign of Christ, the earth will no longer be shaken but will be established.
Psa 94:11 shine
Psalm 94 reveals that Christ will execute His judgment over the world. When Christ reigns, He will shine, and this shining will be His vengeance executed over the unjust world.
Psa 94:2a Judge Gen. 18:25; Psa. 50:6; Heb. 12:23
Psa 94:71 Jehovah
Heb. Jah; a shortened form of Jehovah. So also in v. 12.
Psa 94:7a not Psa. 10:11; Ezek. 8:12; 9:9
Psa 94:9a ear Prov. 20:12
Psa 94:101 disciplines
When Christ reigns, He will discipline the nations much like a father disciplines his children. Cf. Heb. 12:5-11.
Psa 94:11a Jehovah 1 Cor. 3:20
Psa 94:12a Blessed Job 5:17; James 1:12
Psa 94:12b discipline Heb. 12:5
Psa 94:14a not 1 Sam. 12:22; Rom. 11:1-2
Psa 94:151 return
This indicates that on earth today judgment has gone astray from righteousness; but when Christ comes back to reign, He will bring in justice and will cause judgment to return to righteousness. See note 12 in Isa. 32.
Psa 94:22a rock Psa. 18:2
Psa 94:22b refuge Psa. 14:6
Psa 95:1b rock Psa. 18:2; 62:2
Psa 95:2a come Psa. 100:2
Psa 95:3a great Psa. 48:1; 1 John 4:4
Psa 95:31 great
Psalm 95 unveils that Jehovah as Christ is a great King who possesses the earth (vv. 4-7).
Psa 95:5a dry Gen. 1:9; Jonah 1:9
Psa 95:6a Maker Deut. 32:6, 15; Psa. 100:3
Psa 95:7a pasture Psa. 74:1; 79:13
Psa 95:7b Today vv. 7b-8: Heb. 3:7-8, 15; 4:7
Psa 95:8a harden Exo. 9:34; 1 Sam. 6:6
Psa 95:81b Meribah Exo. 17:7; Num. 20:13
Translated provocation in the Septuagint (cf. Heb. 3:8).
Psa 95:82 Massah
Translated testing in the Septuagint (cf. Heb. 3:8).
Psa 95:9a When vv. 9-11: Heb. 3:9-11
Psa 95:9b tested Num. 14:22; Psa. 78:18
Psa 95:10a forty Num. 14:33-34; 32:13; Acts 7:36
Psa 95:10b generation Psa. 78:8
Psa 95:101c ways Psa. 103:7; Isa. 55:8
See note 102 in Heb. 3.
Psa 95:11a swore Num. 14:23, 28; Deut. 1:34-35
Psa 95:11b They Heb. 4:3, 5
Psa 95:111 rest
Typifying Christ as the rest to God’s people. See note 91 in Heb. 4.
Psa 96:1b Sing vv. 1b-13: 1 Chron. 16:23-33
Psa 96:31 nations
Verses 3-13 indicate that Jehovah as Christ will come to judge the earth, the world, and the peoples with righteousness and truth, and that He will reign over the nations.
Psa 96:32 peoples
The word peoples in vv. 3, 5, 7, 10, and 13 indicates that people of every race and color will be judged by Christ in His reign over the nations (cf. Matt. 25:31-46).
Psa 96:4a great Psa. 48:1; 95:3; 135:5; 145:3; 1 John 4:4
Psa 96:5a gods Dan. 5:4; 1 Cor. 8:5
Psa 96:91 splendor
Or, adornment.
Psa 96:10a reigns Psa. 93:1
Psa 96:101 established
See note 12 in Psa. 93.
Psa 96:10b judge 1 Sam. 2:10; Psa. 9:8; 67:4; 98:9
Psa 96:11a earth Psa. 97:1
Psa 96:11b Let Psa. 98:7
Psa 96:13a Before Psa. 98:9
Psa 96:13b judge Psa. 9:8; Isa. 11:4; Acts 17:31; Rev. 19:11
Psa 97:11a reigns 1 Chron. 16:31; Psa. 93:1; 95:3; 96:10; 99:1
According to vv. 1-2, 4-6, 8-9, and 11, Jehovah as Christ will reign, and because of this the earth will be glad and rejoice.
Psa 97:2a deep Exo. 20:21; 1 Kings 8:12
Psa 97:21b Righteousness Psa. 89:14
See note 141 in Psa. 89.
Psa 97:3a fire Psa. 50:3; Dan. 7:9-10
Psa 97:4a lightning Psa. 77:18
Psa 97:5a melt Judg. 5:5; Micah 1:4; Nahum 1:5
Psa 97:5b presence Psa. 114:7
Psa 97:6b glory Isa. 40:5; 66:18-19
Psa 97:71 gods
Heb. elohim; translated angels in the Septuagint (cf. Heb. 1:6; Psa. 8:5).
Psa 97:8a rejoices Psa. 48:11
Psa 97:9a most Psa. 83:18
Psa 97:10a delivers Psa. 33:18-19; Dan. 6:27; Acts 12:11
Psa 97:121a praise Psa. 30:4
Or, give thanks to.
Psa 97:122 His
I.e., His holy name.
Psa 98:1b right Exo. 15:6; Acts 2:33
Psa 98:1c arm Isa. 52:10; Luke 1:51
Psa 98:2a salvation Isa. 49:6; Luke 3:6
Psa 98:2b righteousness Isa. 62:2
Psa 98:3a remembered Luke 1:54
Psa 98:3b salvation Psa. 96:2; Isa. 52:7, 10
Psa 98:7a Let Psa. 96:11-12
Psa 98:9a Before Psa. 96:13
Psa 98:9b judge Psa. 9:8; Acts 17:31
Psa 99:11a reigns 1 Chron. 16:31; Psa. 93:1
See note 11 in Psa. 93.
Psa 99:1b is 1 Sam. 4:4; Psa. 80:1
Psa 99:2a great 1 John 4:4
Psa 99:5a footstool 1 Chron. 28:2; Psa. 132:7
Psa 99:6a Moses Exo. 15:25; 17:4; 32:30-32; Num. 12:13
Psa 99:6c Samuel 1 Sam. 12:18; Jer. 15:1
Psa 99:6d called Acts 2:21; Rom. 10:12
Psa 99:7a pillar Exo. 33:9; Num. 12:5
Psa 99:9a holy Psa. 2:6; 3:4; 43:3; 48:1
Psa 100:Title* of
Or, for the thank offering.
Psa 100:11 Make
This psalm opens with a charge given to all the earth to make a joyful noise to Jehovah as Christ, the reigning One.
Psa 100:1a joyful Psa. 81:1
Psa 100:2a Come Psa. 95:2
Psa 100:3a made Job 10:8; Psa. 95:6; 149:2; Isa. 54:5
Psa 100:31 not
Others read, we are His.
Psa 100:3b sheep Psa. 74:1; 95:7; cf. Matt. 25:32
Psa 100:4a courts Psa. 92:13; 96:8
Psa 100:5a good 1 Chron. 16:34; Psa. 34:8; 106:1; 107:1; 118:1, 29; 119:68; 135:3; 136:1; Jer. 33:11; Matt. 19:17
Psa 101:Titlea Of Psa. 3 title
Psa 101:11 I
The I here is David, a type of Christ, indicating that this word is the word spoken by Christ to God. In this psalm David, God’s anointed, typifies Christ as the man anointed by God to reign over the earth for God.
Psa 101:12a lovingkindness Psa. 89:1
Lovingkindness and justice will be the base of the reign and judgment of Christ, typified here by David. Therefore, this psalm unveils how Christ will reign over the earth with lovingkindness and justice and deal with all the wicked (vv. 1, 6, 8).
Psa 101:8a city Psa. 48:8; Isa. 60:14
Psa 102:1a hear Psa. 39:12
Psa 102:11 prayer
Psalms 102—106 form a group. The title of Psa. 102 indicates that it is a prayer of an afflicted one, one who was suffering. The psalmist, a godly one, was suffering because of the destruction and devastation of Zion with the temple and the holy city. This psalm has three sections: vv. 1-11, concerning suffering and affliction; vv. 12-22, concerning the rebuilding of Zion, the restoration of the destroyed temple and the holy city; and vv. 23-28, unveiling the Lord as the One who is everlasting in His resurrection. That this psalm concerns Christ is indicated by the fact that vv. 25-27 are quoted in Heb. 1:10-12.
Psa 102:3a smoke James 4:14
Psa 102:6a pelican Isa. 34:11; Zeph. 2:14
Psa 102:7a watch cf. Mark 14:33-37
Psa 102:71b sparrow Psa. 84:3
[ par. 1 2 ]
Psa 102:71 [1] The affliction of the psalmist refers to the affliction of Christ (vv. 6-8). This verse is a particular verse concerning Christ’s suffering, which was related to His zeal for God’s house (John 2:17; Psa. 69:9). Here Christ is likened to a lone sparrow on a housetop, referring to the flat roof of a Jewish house, where people would often go to pray (Acts 10:9). This indicates that when the Lord Jesus was on earth, probably there were times when in the night He, like a lone bird on a housetop, would watch and pray (Matt. 14:23; Luke 6:12), caring not for His own interest but for the interest of God and of God’s house.
Psa 102:71 [2] In typology, Psa. 102 first refers to Christ’s suffering, especially to His death. Christ’s suffering consummated in His death, and through His death the church, God’s house, came into existence. Eventually, the church as God’s house becomes God’s city, God’s kingdom (Matt. 16:18-19; Rom. 14:17; Eph. 2:19).
Psa 102:11a shadow 1 Chron. 29:15; Job 8:9; Psa. 109:23; 144:4
Psa 102:11b grass James 1:11; 1 Pet. 1:24
Psa 102:12a But Lam. 5:19
Psa 102:12b memorial Exo. 3:15; Psa. 135:13
Psa 102:131a Zion Psa. 2:6
This psalm unveils Christ’s death and His existence in His resurrection (vv. 23-28 and note 251). The product of Christ’s death and resurrection is the church, typified by Zion with God’s house and God’s city (Gal. 4:26; Heb. 12:22-23). Zion is the center of the city of Jerusalem (vv. 16, 21), and in this psalm it typifies the church as the center of God’s kingdom (Matt. 16:18-19 and note 192). See note 21 in Psa. 48.
Psa 102:13b appointed Psa. 75:2; Isa. 40:2
Psa 102:14a stones Psa. 48:13; Neh. 4:2; Lam. 4:1; cf. Mark 13:1
Psa 102:141 soil
In this verse the stones typify the believers as the building materials of the church (1 Pet. 2:5), and the dust, the soil, typifies the ground of the church. We should take pleasure in all the members of the church and should favor the ground of the church, which is the ground of oneness (Deut. 12:5-28; 14:23-25; John 17:11, 21-23; 1 Cor. 1:10-13a; Eph. 4:3-6; Rev. 1:11).
Psa 102:161a built Psa. 51:18; 147:2
Here the rebuilding of Zion typifies the rebuilding of the church. The history of Israel is a portrait of the history of the church (1 Cor. 9:24—10:11). After existing on the earth for a time, Israel passed through a period of destruction and devastation, and the people of Israel were carried away to captivity in Babylon (2 Kings 24—25). Likewise, the church was produced through Christ’s death and in Christ’s resurrection, and then it existed on earth for a time before it became degraded (see notes 11 in 2 Tim. 1, 31 in 2 Pet. 1, and 42 in Rev. 2) and was eventually devastated. The book of Revelation shows that Babylon the Great is versus the church (Rev. 17:1-6). Eventually, Babylon the Great will fall (Rev. 17:16; 18:2) and the church will be fully established (Rev. 21:2—22:5).
Psa 102:16b Zion Psa. 2:6
Psa 102:16c glory Psa. 138:5; Isa. 60:1-2
Psa 102:181 Jehovah
Heb. Jah; a shortened form of Jehovah.
Psa 102:19a looked Psa. 11:4; 14:2; 33:13-14
Psa 102:211a name Psa. 22:22; Heb. 2:12
Verses 21-22 indicate that it is through the established, restored Zion (signifying the church) that all the nations and kingdoms will be brought into the praise and worship of Jehovah. The rebuilding of the devastated church, typified by the rebuilding of Zion (v. 16), will turn all the nations to the Lord, and the kingdom of the world will become the kingdom of God and of Christ (Rev. 11:15).
Psa 102:21b Zion Psa. 2:6
Psa 102:22a kingdoms Psa. 22:27; Zech. 8:20-21
Psa 102:251a Of vv. 25-27: Heb. 1:10-12
Verses 25-27, quoted in Heb. 1:10-12, speak of Christ’s continuing existence in His resurrection. Christ is the key that turns the earth to the Lord because of His eternal and unchanging existence (Rev. 1:18; Heb. 13:8). Christ’s suffering (vv. 6-8) was for redemption, and His redemption was to produce the church as the house of God and the city of God (John 19:34 and note). It is in Christ’s resurrection, by Christ’s resurrection, and through Christ’s resurrection that the church continues its existence and will consummate in the restoration (vv. 12-22; Matt. 19:28; Acts 3:21), in which the entire earth with the peoples of all the nations will turn to the Lord (vv. 21-22; Isa. 2:2-3; Zech. 8:20-22).
Psa 102:25b foundation Job 38:4, 6; Psa. 24:2; Zech. 12:1
Psa 102:25c work Gen. 1:1; Psa. 96:5
Psa 102:26a They 2 Pet. 3:10, 12; Rev. 21:1
Psa 102:26b endure Heb. 12:27
Psa 102:26c garment Isa. 51:6; Heb. 1:11
Psa 102:27a same Mal. 3:6; James 1:17
Psa 103:Titlea Of Psa. 3 title
Psa 103:11a Bless Psa. 103:22; 104:1, 35
Psalms 103—106 are the praising of Jehovah, who has recovered the title and the right over the whole earth through the reign of Christ. In these four psalms there is a narration of God’s history. This psalm speaks of God’s history in His lovingkindness and compassions in His forgiving of sins, healing, redeeming, and caring for His people. This is the first part of God’s history.
Psa 103:3a pardons Exo. 34:9; Isa. 55:7; Micah 7:18
Psa 103:3b heals Exo. 15:26; Psa. 107:20
Psa 103:51 prime
The meaning of the Hebrew is uncertain; some translate, your years; others, your desires.
Psa 103:5a eagle Isa. 40:31
Psa 103:71a ways Deut. 34:10
See note 102 in Heb. 3. To the experienced ones, such as Moses, God makes His ways known, and to the younger ones, to the children, He makes His acts known. Both God’s ways and God’s acts are benefits to us.
Psa 103:71b acts Exo. 34:10; cf. Psa. 106:7
See note 71.
Psa 103:8a Jehovah Psa. 86:15
Psa 103:9b anger Psa. 30:5; Jer. 3:5, 12; Micah 7:18
Psa 103:10a sins Ezra 9:13
Psa 103:12a transgressions Isa. 43:25; Jer. 50:20; cf. Lev. 16:22
Psa 103:13a father Prov. 3:12; Isa. 63:16; Jer. 31:9
Psa 103:14a dust Gen. 3:19; Eccl. 12:7
Psa 103:15a grass Psa. 90:5-6; James 1:10-11
Psa 103:15b flower Job 14:2; Isa. 40:7
Psa 103:19a throne Psa. 11:4; Rev. 4:2
Psa 104:11a Bless Psa. 103:1
Psalm 104 concerns God’s greatness in the creation of the universe and all the things in it. This, too, is a part of God’s history (see note 11 in Psa. 103).
Psa 104:2a light Matt. 17:2; Mark 9:3; 1 Tim. 6:16
Psa 104:2b stretch Job 9:8; Isa. 40:22; Jer. 10:12; Zech. 12:1
Psa 104:31 waters
I.e., the upper waters above the expanse (cf. Gen. 1:7).
Psa 104:4a winds Heb. 1:7
Psa 104:5a earth Job 38:4, 6; Psa. 24:2
Psa 104:6a mountains Gen. 7:19; cf. Gen. 1:2, 9
Psa 104:7a rebuke Psa. 18:15; Isa. 50:2; Matt. 8:26; Mark 4:39; Luke 8:24
Psa 104:8a mountains Gen. 8:5
Psa 104:9a border Job 26:10; 38:11; Jer. 5:22
Psa 104:10a springs Deut. 8:7; Isa. 41:18
Psa 104:13a waters Psa. 65:9; Deut. 11:11
Psa 104:14a grass Gen. 1:11; Deut. 11:15; Psa. 147:8
Psa 104:14b herbage Gen. 1:29; 3:18; 9:3
Psa 104:15a wine Judg. 9:13; Eccl. 10:19
Psa 104:15b Oil Psa. 23:5; Judg. 9:9
Psa 104:15c heart Acts 14:17
Psa 104:16a full Job 8:16; Psa. 92:14; Luke 23:31
Psa 104:19a seasons Gen. 1:14; Psa. 136:9
Psa 104:19b sun Psa. 136:8; Eccl. 1:5; cf. Amos 8:9
Psa 104:23a labor Gen. 3:17
Psa 104:27a food Psa. 104:14; 145:15; Acts 14:17
Psa 104:29a dust Gen. 3:19; Job 10:9; 34:15; Psa. 90:3; 146:4
Psa 104:30a Spirit Gen. 1:2; Job 33:4
Psa 104:32a smoke Exo. 19:18; Psa. 144:5
Psa 104:33a I Psa. 63:4; 146:2
Psa 104:351a Hallelujah Psa. 105:45; 106:1; 111:1; 112:1; 113:1; 115:18; 116:19; 117:2; 135:1; 146:1; 147:1; 148:1; 149:1; 150:1; Rev. 19:1, 3-4, 6
Meaning praise Jah; Jah being a shortened form of Jehovah. See note 11 in Rev. 19. The praise of Jehovah in Psa. 103—106 issues in hallelujahs, beginning in this verse and continuing in 105:45 and 106:1, 48, because the earth has been fully recovered by God and brought under Christ’s dominion (cf. Rev. 19:1-6; 11:15).
Psa 105:1a Give vv. 1-15: 1 Chron. 16:8-22
Psa 105:1b call Psa. 116:17; Isa. 12:4
Psa 105:4a Seek Heb. 11:6
Psa 105:4b Seek Psa. 24:6; 27:8
Psa 105:81 covenant
Psalm 105 speaks of God in His dealing with Abraham and his descendants according to His covenant (Gen. 15). This is another part of God’s history (see note 11 in Psa. 103).
Psa 105:9a Abraham Gen. 17:2; 22:15-18
Psa 105:9b Isaac Gen. 26:2-3
Psa 105:10a Jacob Gen. 28:10-15; 35:10-11
Psa 105:11a give Gen. 13:15; 15:18
Psa 105:12a few Gen. 34:30; Deut. 26:5
Psa 105:12b strangers cf. Heb. 11:9
Psa 105:121 the
Lit., it.
Psa 105:14a allowed cf. Gen. 20:6
Psa 105:14b rebuked cf. Gen. 12:17; 20:3
Psa 105:16a famine Gen. 41:50; cf. 2 Kings 8:1
Psa 105:17a before Gen. 45:5, 7
Psa 105:17b sold Gen. 37:28, 36; Acts 7:9
Psa 105:18a placed Gen. 39:20
Psa 105:19a came Gen. 40:20-21; 41:54
Psa 105:20a freed Gen. 41:14
Psa 105:21a ruler Gen. 41:40; Acts 7:10
Psa 105:23a Egypt Gen. 46:6-7; Acts 7:15
Psa 105:24a fruitful Exo. 1:7; Deut. 26:5
Psa 105:25a craftily Exo. 1:10; Acts 7:19
Psa 105:26a sent Exo. 3:10
Psa 105:27a They vv. 27-36: Psa. 78:43-51
Psa 105:28a darkness Exo. 10:21-23
Psa 105:29a blood Exo. 7:20-21
Psa 105:30a frogs Exo. 8:2-3
Psa 105:31a flies Exo. 8:21-24
Psa 105:31b gnats Exo. 8:16-18
Psa 105:32a hail Exo. 9:23
Psa 105:33a broke Exo. 9:25
Psa 105:34a locusts Exo. 10:12-15
Psa 105:36a struck Exo. 12:29; Psa. 78:51
Psa 105:37a gold Exo. 3:22; 12:35-36
Psa 105:38a going Exo. 12:33
Psa 105:39a cloud Exo. 13:21
Psa 105:40a quails Exo. 16:13; Num. 11:31
Psa 105:40b bread Exo. 16:14-15; Psa. 78:24-25; John 6:31
Psa 105:41a rock Exo. 17:6; Psa. 78:15-16
Psa 105:44a possession Deut. 6:10-11
Psa 105:451a Hallelujah Psa. 104:35; 106:1
See note 351 in Psa. 104.
Psa 106:11a Hallelujah Psa. 104:35
See note 351 in Psa. 104. So also for v. 48. Psalm 106 concerns God in His dealing with Israel in the wilderness and in the promised land with His favor according to His covenant. This is yet another part of God’s history. See note 11 in Psa. 103.
Psa 106:1b Give 1 Chron. 16:34; Psa. 100:5; 107:1
Psa 106:6a have Lev. 26:40; 1 Kings 8:47; Ezra 9:6-7; Jer. 14:20; Dan. 9:5
Psa 106:7a acts Psa. 103:7
Psa 106:7b rebelled Exo. 14:11-12
Psa 106:9a rebuked Psa. 18:15; Isa. 50:2
Psa 106:9b dried Exo. 14:21; Isa. 51:10
Psa 106:10a saved Luke 1:71
Psa 106:11a covered Exo. 14:28; Deut. 11:4
Psa 106:12a believed Exo. 14:31
Psa 106:12b sang Exo. 15:1
Psa 106:14a lusted Num. 11:4, 34; 1 Cor. 10:6
Psa 106:14b tempted Exo. 17:2; Psa. 78:18
Psa 106:16a jealous Num. 16:3
Psa 106:17a swallowed Num. 16:32; Deut. 11:6
Psa 106:18a fire Num. 16:35; cf. Num. 11:1
Psa 106:19a calf Exo. 32:4; Deut. 9:16; Acts 7:41
Psa 106:20a glory Jer. 2:11; Rom. 1:23
Psa 106:23a destroy Exo. 32:10; Deut. 9:14
Psa 106:24a pleasant Jer. 3:19
Psa 106:24b not Deut. 1:32; 9:23
Psa 106:25a murmured Num. 14:2; Deut. 1:27
Psa 106:26a fall Num. 14:28-35; 1 Cor. 10:5
Psa 106:27a disperse Psa. 44:11
Psa 106:28a Baal-peor Num. 25:3; Hosea 9:10
Psa 106:30a Phinehas Num. 25:7-8
Psa 106:31a righteousness cf. Gen. 15:6; James 2:23
Psa 106:32a Meribah Num. 20:2-13
Psa 106:33a spoke Num. 20:10
Psa 106:34a destroy Deut. 7:2, 16
Psa 106:35a mingled Ezra 9:2
Psa 106:36a served Judg. 2:13, 19; 3:5-7
Psa 106:37a demons Deut. 32:17; 1 Cor. 10:20
Psa 106:38a polluted Num. 35:33
Psa 106:39a harlots Judg. 8:22, 33; Psa. 73:27
Psa 106:41a gave Neh. 9:27
Psa 106:42a oppressed Judg. 4:3; 10:12
Psa 106:45a covenant Lev. 26:42; Deut. 7:12; Psa. 105:8; 111:5; cf. Exo. 2:24
Psa 106:46a compassion 1 Kings 8:50; 2 Chron. 30:9
Psa 106:47a Save vv. 47-48: 1 Chron. 16:35-36
Psa 106:48a Blessed Psa. 41:13; 72:18-19; Luke 1:68
Psa 106:48b Amen 1 Cor. 14:16; Rev. 19:4
Psa 107:1a Give Psa. 106:1
Psa 107:21a redeemed Isa. 35:9-10; 62:12
Psalm 107 concerns God’s care for and deliverance of His redeemed in Christ. The word redeemed here implies Christ, for He is our Redeemer (Gal. 3:13; 1 Pet. 1:18-19) and even our redemption (Luke 2:38; 1 Cor. 1:30). In Christ we enjoy God’s care and deliverance, which imply His rescue and saving every day.
Psa 107:31a gathered Deut. 30:3; Psa. 106:47; Isa. 43:5-6; 56:8; Jer. 29:14; 31:10
This gathering corresponds to Rev. 5:9, which speaks of those purchased for God by Christ’s blood “out of every tribe and tongue and people and nation.”
Psa 107:41 wandered
God’s care and deliverance of the famished wanderers in vv. 4-9, of those imprisoned in darkness and the shadow of death in vv. 10-16 (cf. Acts 26:18), of the ones who are sick because of their way of transgression in vv. 17-22 (cf. Matt. 9:2), of the seafarers in vv. 23-32, and of the needy in vv. 34-43, typify His care for and deliverance of His believers in the church life. According to the New Testament revelation, God’s care for the believers and His deliverance of the believers require that Christ be sitting in His ascension at the right hand of God, as revealed in Psa. 110. Because Christ is our High Priest in the heavens interceding for us (Rom. 8:34; Heb. 7:25), God’s care is Christ’s care for us and God’s deliverance is Christ’s deliverance of us.
Psa 107:4a wilderness Deut. 32:10
Psa 107:9a satisfies Psa. 103:5
Psa 107:9b famished Psa. 146:7; Luke 1:53
Psa 107:10a darkness Job 10:21; Psa. 107:14; Micah 7:8; Luke 1:79
Psa 107:14a darkness Psa. 107:10; Isa. 9:2
Psa 107:20a healed 2 Kings 20:5; Psa. 30:2-3; 103:3
Psa 107:251 the
Lit., its waves.
Psa 107:261 They
I.e., the seafarers mentioned in vv. 23-24.
Psa 107:291 the
Lit., their waves.
Psa 107:29a calm Psa. 65:7; 89:9; Matt. 8:26
Psa 107:33a rivers Isa. 42:15; 50:2
Psa 107:34a salt Deut. 29:23; Jer. 17:6
Psa 107:35a springs Psa. 114:8; Isa. 35:6-7; 41:18
Psa 107:43a wise Jer. 9:12; Hosea 14:9; James 3:13
Psa 108:Titlea Psalm Psa. 3 title
Psa 108:1a My vv. 1-5: Psa. 57:7-11
Psa 108:41 faithfulness
Or, truth.
Psa 108:6a That vv. 6-13: Psa. 60:5-12
Psa 108:61 Save
Verses 6-13, a quotation from Psa. 60:5-12, portray God’s victory in Christ over the enemies.
Psa 108:62 us
Others read, me.
Psa 108:71 holiness
Or, holy place.
Psa 108:8a scepter Gen. 49:10
Psa 108:11a rejected Psa. 44:9
Psa 109:Titlea Of Psa. 3 title
Psa 109:11 O
[ par. 1 2 ]
Psa 109:11 [1] Psalm 109 is a prayer of David concerning his sufferings and is also a description of his sufferings. David here is a type of Christ, and David’s sufferings typify Christ’s sufferings in His flesh (Heb. 5:7-8; 1 Pet. 4:1). This is indicated by the fact that v. 8 is quoted in Acts 1:20 and applied to Judas, who betrayed Christ.
Psa 109:11 [2] David’s prayer in this psalm typifies Christ’s prayer (Heb. 5:7 and note). The prayer in this psalm is answered in the next, which unveils Christ in His ascension, indicating that God’s answer to Christ’s prayer was not only through resurrection but also in ascension.
Psa 109:8a May Acts 1:20
Psa 109:131 his
Some MSS read, their.
Psa 109:25a reproach Psa. 22:6; 69:19; 89:50-51; Heb. 13:13
Psa 109:25b shake Psa. 22:7; Matt. 27:39; Mark 15:29
Psa 110:Titlea Of Psa. 3 title
Psa 110:11a Jehovah Matt. 22:44; Mark 12:36; Luke 20:42-43; Acts 2:34-35
[ par. 1 2 ]
Psa 110:11 [1] Psalm 110 unveils Christ in His ascension. In this psalm Christ is revealed as the King (v. 2), the Priest (v. 4), the Warrior (v. 3), and the Victor (vv. 5-7).
Psa 110:11 [2] This verse concerning Christ’s ascension is quoted numerous times in the New Testament (Matt. 22:44; Mark 12:36; Luke 20:42-43; Acts 2:34-35; Heb. 1:13), and Christ’s sitting at the right hand of God is referred to a number of other times (Mark 16:19; Acts 2:33; Rom. 8:34; etc.).
Psa 110:12b right Matt. 26:64; Mark 14:62; 16:19; Acts 7:55; Eph. 1:20; Heb. 1:13; 10:12-13
[ par. 1 2 ]
Psa 110:12 [1] See note 203 in Eph. 1. Christ’s ascension to the right hand of God is not merely a matter of His being in a place but of His being in a person, the Father. In His ascension Christ entered into the Father’s being and sat down there (John 16:28). Cf. note 231 in Isa. 22.
Psa 110:12 [2] This word concerning Christ’s sitting at the right hand of God implies Christ’s kingship. In His ascension Christ was made by God the Lord, the Christ, the Leader of the entire universe, and the Savior (Acts 2:36; 5:31; 10:36).
Psa 110:13 footstool
See note 131 in Heb. 1.
Psa 110:2a scepter Gen. 49:10; Psa. 45:6; Ezek. 19:14
Psa 110:21b Zion Heb. 12:22; Rev. 14:1; cf. Psa. 2:6
Zion here is not the Zion on earth but the Zion in the heavens, as mentioned in Heb. 12:22 and Rev. 14:1. From this heavenly Zion God will send forth the scepter of Christ’s strength to rule over all the nations, who are Christ’s enemies, at His return (2:6, 8-9; Rev. 19:15).
Psa 110:2c Rule Psa. 72:8; Zech. 6:13
Psa 110:31 offer
Lit., be freewill offerings.
Psa 110:3a willingly Judg. 5:2, 9
Psa 110:32 splendor
[ par. 1 2 ]
Psa 110:32 [1] In the eyes of the Lord our willing consecration, our offering ourselves to Him, is a matter of splendor. Although the church has become degraded, throughout the centuries there has been a line of those who have offered themselves willingly to the Lord in the splendor, the beauty, of their consecration.
Psa 110:32 [2] The word may also be translated adornment. The splendor of consecration is an adornment. If we offer ourselves willingly to the Lord, we will be beautified with a divine, heavenly splendor.
Psa 110:33b dew cf. Psa. 133:3; Micah 5:7
Here Christ likens Himself to a plant that needs the watering of the mild, soft, gentle dew. As Christ is on His way to carry out God’s economy, He needs to be watered. Christ is watered by those who offer themselves willingly to Him. Whoever volunteers himself to Christ as an offering is a young man likened to the dew conceived in the womb of the dawn for watering Christ.
Psa 110:4a Jehovah Heb. 7:21
Psa 110:4b not Heb. 6:17
Psa 110:4c You Heb. 5:6; 7:17
Psa 110:41d Priest Zech. 6:13
Christ is not only the King with power and authority (vv. 1-2); He is also the High Priest (Heb. 2:17; 4:14; 6:20; 8:1; 9:11). Christ’s heavenly ministry in His ascension includes both His kingship and His priesthood. As the King He has the scepter to rule over the earth and to manage our affairs, and as the High Priest He is interceding for us and taking care of our case before God (Heb. 7:25-26; 9:24; Rom. 8:34; Rev. 1:12-13).
Psa 110:4e forever John 12:34
Psa 110:42 order
See note 183 in Gen. 14.
Psa 110:43f Melchizedek Gen. 14:18
See note 181 in Gen. 14.
Psa 110:51 Lord
Christ, who is the Lord, the Master, and who is at God’s right hand (v. 1), will shatter kings in the day of His anger at His coming back with His overcomers and will execute judgment among the nations (v. 6; 2:9, 12; Dan. 2:34-35, 44; Joel 3:11-12; Rev. 17:14; 19:11-21). Thus, Christ will be the greatest Victor.
Psa 110:5a right Psa. 16:8
Psa 110:5b anger Psa. 2:5; Rom. 2:5; Rev. 6:17; 11:18
Psa 110:6a judgment 1 Sam. 2:10; Psa. 67:4; 82:8; Isa. 2:4
Psa 110:61 great
Signifying the entire earth.
Psa 110:71 brook
The brook signifies the overcomers. As Christ is taking the lead to fight through to the end, He will need water to drink, and this water will be the overcomers. Cf. note 33. See note 341, par. 2, in Dan. 2.
Psa 110:72 lift
Christ’s lifting up His head is a sign of His victory, His triumph, in overcoming all the enemies.
Psa 111:11a Hallelujah Psa. 104:35
See note 351 in Psa. 104. Psalms 111—118 are a group consisting of the praise of God’s elect, which consummates in the revelation of Christ in His particular position as the cornerstone (118:22).
Psa 111:12 I
Psalm 111 is one of the alphabetical, or acrostic, psalms. The first letter of each line, beginning with this line, follows the order of the Hebrew alphabet.
Psa 111:2a Great Rev. 15:3
Psa 111:21 works
This psalm is the praise of God’s elect for God’s great works according to His covenant that He made with Abraham, Isaac, and Jacob.
Psa 111:6a heritage Psa. 78:55; 105:44; cf. Psa. 2:8
Psa 111:9a redemption Psa. 130:8; Luke 1:68
Psa 111:9b Holy Psa. 99:3; Luke 1:49
Psa 111:10a fear Job 28:28; Prov. 9:10; 24:21; Luke 1:50; 1 Pet. 2:17
Psa 111:101 His
Lit., them.
Psa 112:11a Hallelujah Psa. 104:35
See note 351 in Psa. 104. Psalm 112 is the praise of God’s elect for God’s blessing given because of their fearing Him (vv. 1-2) and because of their virtues, mainly in their giving to the poor (vv. 4-5, 9; cf. 2 Cor. 9:6-11).
Psa 112:12 Blessed
Psalm 112 is one of the alphabetical, or acrostic, psalms. The first letter of each line, beginning with this line, follows the order of the Hebrew alphabet.
Psa 112:1b fears Psa. 128:1, 4; Luke 1:50
Psa 112:5a lends Psa. 37:26; Matt. 5:42; Luke 6:35
Psa 112:9b given Deut. 15:7-8; Matt. 6:2; Rom. 12:8
Psa 113:11a Hallelujah Psa. 104:35
See note 351 in Psa. 104. This psalm is the praise of God’s elect for God’s exaltation (vv. 4-5) and His humility (v. 6) in taking care of the lowly and needy ones (vv. 7-9). God’s humility was manifested in His incarnation. Christ humbled Himself and, because of His humility, was exalted (Phil. 2:5-11).
Psa 113:2a blessed Psa. 72:19
Psa 113:3a rising Isa. 59:19; Mal. 1:11
Psa 113:4a glory Psa. 8:1; cf. Psa. 57:5, 11; 108:5
Psa 113:5a Who Psa. 35:10; 71:19; 89:6, 8
Psa 113:7a He 1 Sam. 2:8; Psa. 107:41
Psa 113:9a barren 1 Sam. 2:5; Isa. 54:1
Psa 114:1a went Exo. 12:41-42, 51
Psa 114:2a sanctuary Exo. 25:8; Psa. 78:68-69
Psa 114:3a sea Exo. 14:21; 15:8; Psa. 77:16; 106:9
Psa 114:3b Jordan Josh. 3:13-16
Psa 114:7a presence Psa. 97:5; 96:9
Psa 114:8a rock Exo. 17:6; Deut. 8:15
Psa 115:1a glory cf. Acts 12:23
Psa 115:11 truth
Or, faithfulness.
Psa 115:2a Why Joel 2:17
Psa 115:4a Their vv. 4-8: Psa. 135:15-18; cf. 1 Cor. 8:4
Psa 115:4b hands Deut. 4:28; Isa. 44:10-17; Jer. 10:3-5; Acts 19:26
Psa 115:5a not Isa. 46:7; Jer. 10:5; cf. Rev. 13:15
Psa 115:5b not Isa. 44:9; Rev. 9:20
Psa 115:8a trust Hab. 2:18-19
Psa 115:81 like
See note 31 in 1 Cor. 12.
Psa 115:9a trust Psa. 62:8; 125:1; Prov. 3:5
Psa 115:15a Maker Gen. 2:4; Exo. 20:11; 2 Chron. 2:12; Psa. 121:2; 124:8; 134:3; 146:6; Jer. 10:12; 32:17; Acts 14:15; Rev. 14:7
Psa 115:16a earth Gen. 1:26, 28
Psa 115:17a dead Psa. 88:10
Psa 115:171 Jehovah
Heb. Jah; a shortened form of Jehovah. So also in the next verse.
Psa 115:181a Hallelujah Psa. 104:35
See note 351 in Psa. 104.
Psa 116:4a called Acts 2:21
Psa 116:8a For vv. 8-9: Psa. 56:13
Psa 116:91 land
Following the ancient versions; the Hebrew reads, lands.
Psa 116:101 therefore
Following the Septuagint (cf. 2 Cor. 4:13); the Hebrew reads, for, or, when.
Psa 116:11a All Rom. 3:4
Psa 116:12a return Rom. 11:35; cf. 2 Chron. 32:25
Psa 116:131a cup Psa. 16:5
God’s rich and full salvation is a cup, a portion, given to us, and the way for us to drink this cup and partake of this salvation is to call on the name of the Lord (vv. 2, 4, 13, 17; Gen. 4:26; Isa. 12:2-4; Acts 2:21; Rom. 10:12-13).
Psa 116:131b call Psa. 99:6; 105:1; Acts 2:21; Rom. 10:12
See note 131.
Psa 116:15a Precious Psa. 72:14
Psa 116:15b death Num. 23:10; Rev. 14:13
Psa 116:16a servant Psa. 113:1; 119:125; 143:12; cf. 1 Cor. 7:22
Psa 116:17a call Psa. 116:13
Psa 116:19a courts Psa. 92:13; 96:8
Psa 116:19b Hallelujah Psa. 104:35
Psa 117:1a Praise Rom. 15:11
Psa 117:21a Hallelujah Psa. 104:35
See note 351 in Psa. 104.
Psa 118:11 thanks
In Psa. 118 there is the thanksgiving of God’s elect for God’s bountiful goodness and everlasting lovingkindness (vv. 1-21, 27-29), leading to Christ as the cornerstone for God’s building (vv. 22-26).
Psa 118:5a called Acts 2:21
Psa 118:51 Jehovah
Heb. Jah; a shortened form of Jehovah. So frequently throughout this psalm.
Psa 118:5b broad 2 Sam. 22:20; Job 36:16; Psa. 18:19; 31:8
Psa 118:6a I Psa. 56:4, 11; Heb. 13:6
Psa 118:8a take Psa. 2:12
Psa 118:131 I
Following some ancient versions; the Hebrew text reads, You (i.e., the enemy) have pushed me hard.
Psa 118:14a Jehovah Exo. 15:2; Isa. 12:2
Psa 118:141 salvation
See note 21 in Isa. 12.
Psa 118:15a right Exo. 15:6; Psa. 44:3; 98:1; 110:1
Psa 118:18a death cf. 2 Cor. 6:9
Psa 118:19a gates Matt. 7:14
Psa 118:20a enter Rev. 21:27; 22:14
Psa 118:22a The vv. 22-23: Matt. 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; 1 Pet. 2:7
Psa 118:221 stone
See notes 421 in Matt. 21, 111 and 112 in Acts 4, and 72 in 1 Pet. 2.
Psa 118:222 head
Or, chief cornerstone. See notes 422 in Matt. 21, 203 in Eph. 2, and 41 and 71 in 1 Pet. 2. Christ as the cornerstone is for the building up of the church in the New Testament age. In God’s New Testament economy Christ as the cornerstone, in His saving us (Acts 4:11-12), first makes us living stones for the building up of God’s spiritual house (Matt. 16:16-18; John 1:42; 1 Pet. 2:2-6), and then, in the process of His transforming us (Rom. 12:2a; 2 Cor. 3:18), builds us up into a dwelling place of God (Eph. 2:19-22), that He may carry out God’s eternal economy for God’s good pleasure (Eph. 1:9; 3:9-11).
Psa 118:22b corner Isa. 28:16; Eph. 2:20; 1 Pet. 2:6
Psa 118:241a day John 20:19; Rev. 1:10
[ par. 1 2 ]
Psa 118:241 [1] This day is the day of Christ’s resurrection. On the day of His resurrection the Lord Jesus was made the cornerstone by God. Christ was chosen by God in eternity past to be the cornerstone for God’s spiritual building (1 Pet. 1:20; 2:4). Then, the Jewish leaders as the builders rejected Him to the uttermost, to such an extent that they put Him on the cross (Matt. 21:38-42a). God chose Christ as the cornerstone a second time in Christ’s resurrection (Acts 4:10-11), thereby confirming His initial choosing of Christ in eternity past. After God resurrected Christ, He uplifted Him to the heavens (Luke 24:51; Acts 1:9). Christ’s ascension to Zion in the heavens (Rev. 14:1) was a further confirmation that God had chosen Him to be the cornerstone (Isa. 28:16; 1 Pet. 2:6). Both Christ’s resurrection and His ascension prove and confirm that He is the One whom God has chosen to be the head of the corner for God’s building.
Psa 118:241 [2] As the all-inclusive stone Christ is the centrality of God’s move for the building up of His eternal habitation (Matt. 21:42, 44; Zech. 3:9, cf. Rev. 5:5-6; Acts 4:10-12; Isa. 28:16; Eph. 2:19-22; 1 Pet. 2:4-8; Dan. 2:34-35; Zech. 4:7; Rev. 21:11, cf. 4:3). Everything Christ is, everything He has done, and everything He is doing is due to the fact that He is the cornerstone. It is by His being the cornerstone that He could die for us, that we could be crucified with Him, made alive with Him, resurrected with Him, and seated with Him in the heavenlies, and that He could save us, transform us into precious stones, and build us together to be God’s habitation, God’s unique temple in the universe.
Psa 118:251 do
Heb. hoshiah-na, the source for hosanna in the New Testament (Matt. 21:9; Mark 11:9-10; John 12:13).
Psa 118:25a save Psa. 20:9; Matt. 21:9-10; Mark 11:9-10; John 12:13
Psa 118:252 prosperity
Typifying not material prosperity but the heavenly, spiritual, and divine blessings given to us by the Triune God, as described in Eph. 1:3-14 (see notes there), which come to us by Christ’s being the cornerstone (v. 22).
Psa 118:26a Blessed Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 12:13
Psa 118:261 comes
Christ’s coming in the name of Jehovah occurs twice. The first time is mentioned in Matt. 21:5-11. After that, He was rejected by the Jews. When He comes the second time, the Jews will again welcome Him warmly with these words (Matt. 23:39).
Psa 118:27a horns Exo. 27:2
Psa 119:Title* a
Psalm 119 is one of the alphabetical, or acrostic, psalms. The first letters of each group of eight verses follow the order of the Hebrew alphabet. The twenty-two sections of this psalm thus correspond to the twenty-two letters of the Hebrew alphabet. Furthermore, all the verses in a particular section begin with the same Hebrew letter.
Psa 119:1a walk 1 Kings 9:4; Luke 1:6
Psa 119:11 law
The word law is used twenty-five times in this psalm (vv. 1, 18, etc.). A number of different synonyms for law are also used, including testimony (once, in v. 88), testimonies (twenty-two times, in vv. 2, 14, etc.), word (thirty-six times, in vv. 9, 11, etc.), words (six times, in vv. 57, 103, etc.; cf. Exo. 34:28, lit.), commandment (once, in v. 96), commandments (twenty-one times, in vv. 6, 10, etc.), statutes (twenty-two times, in vv. 5, 8, etc.), ordinances (seventeen times, in vv. 7, 13, etc.), judgments (three times, in vv. 75, 120, 137), and precepts (twenty-one times, in vv. 4, 15, etc.). All these terms from law to precepts consummate in the way (four times, in vv. 14, 27, 32, 33) or ways (three times, in vv. 3, 15, 37), signifying Christ as the way of God for His people (John 14:6). Psalm 119 is a psalm of 176 verses describing Christ, who is the reality of the law, the commandments, the ordinances, the statutes, the precepts, and the judgments.
Psa 119:21 testimonies
Christ is the reality of the law as the testimony of God. The testimony of God signifies Christ, the embodiment of God (Col. 2:9), as the living portrait of what God is. See note 11 in Exo. 20.
Psa 119:22a seek Psa. 24:6; 27:8; 105:4; 119:10; Heb. 11:6
[ par. 1 2 ]
Psa 119:22 [1] There are two kinds of people in relation to the law: (1) the letter-keepers, illustrated by the Judaizers and Saul of Tarsus (Phil. 3:6b), and (2) the God-seekers, illustrated by the psalmists, especially by the writer of this psalm, and by the apostle Paul (2 Cor. 3:6). As a lover of God, the psalmist sought God with all his heart, loved God’s name and remembered it (vv. 132, 55), sought God’s favor by entreating His countenance (v. 58), asked God to cause His face to shine upon him (v. 135), walked in God’s presence (v. 168), considered God’s law to be His living and loving word breathed out of His mouth (vv. 13, 72, 88; cf. 2 Tim. 3:16), tasted God’s word and found it sweeter than honey to his mouth (v. 103), esteemed God’s word as more precious than fine gold (v. 127), and considered God’s word a lamp to his feet and a light to his path (v. 105).
Psa 119:22 [2] In this psalm many different verbs are used to express the attitude of the God-seekers toward God’s law as God’s testimony and God’s word: choosing it (vv. 30, 173); believing it (v. 66); lifting up their hands unto it (v. 48a and note); loving it (vv. 47, 48, 97, etc.); delighting in it (vv. 16, 24, 35, etc.); tasting it (v. 103); rejoicing in it (vv. 14, 111, 162); singing of it (v. 54; cf. Eph. 5:18-20); regarding it (vv. 6, 117); having a sound heart in it (v. 80); inclining their heart unto it (vv. 36, 112); seeking it (vv. 45, 94), longing for it (vv. 20, 40, 131), and hoping in it with prayer (vv. 43, 74, 114, 147); trusting in it (v. 42); musing on it (vv. 15, 23, 48, 78, 99, 148; see note 151); considering it (v. 95); esteeming it right concerning all things (v. 128a); learning it (vv. 71, 73); treasuring it as much as all riches (v. 14), as great spoil (v. 162), better than gold and silver (vv. 72, 127), and as a heritage forever (v. 111); treasuring it up in their heart (v. 11; cf. Col. 3:16); remembering it and not forgetting it (vv. 52, 16, 93); standing in awe of it (vv. 161b, 120); clinging to it (v. 31); not forsaking it, not swerving from it, not turning aside from it, and not going astray from it (vv. 87, 51, 157, 102, 110); turning their feet toward it (v. 59); keeping, observing, and doing it (vv. 33, 69); and walking in it and running the way of it (vv. 1, 32a).
Psa 119:51 statutes
For the commandments (v. 6), statutes (v. 5), and ordinances (v. 7), see note 64 in Luke 1.
Psa 119:91 word
Christ is the reality of the law in the sense of its being not only the testimony of God but also the word of God. In total, He is the Word of God (John 1:1; Rev. 19:13b). The words of this psalm are the written words of God, but Christ is the living Word of God breathed out by God (2 Tim. 3:16a). The written words are the letters, but the living Word is the Spirit (John 6:63; Eph. 6:17), who is the reality of the letters. The law is the person of Christ, and the person of Christ is the Spirit (1 Cor. 15:45; 2 Cor. 3:17). The Spirit is the reality of whatever God is (John 16:13; 1 John 5:6). Hence, as the Spirit, Christ is the reality of the law.
Psa 119:11a heart Psa. 37:31; Luke 2:19, 51
Psa 119:151 muse
Rich in meaning, the Hebrew word for muse (often translated meditate in the KJV) implies to worship, to converse with oneself, and to speak aloud. To muse on the word is to taste and enjoy it through careful considering. Prayer, speaking to oneself, and praising the Lord may also be included in musing on the word. To muse on the word of God is to enjoy His word as His breath (2 Tim. 3:16) and thus to be infused with God, to breathe God in, and to receive spiritual nourishment.
Psa 119:18a Open Luke 24:45; Acts 16:14
Psa 119:19a sojourner Psa. 39:12; Heb. 11:13; 1 Pet. 2:11
Psa 119:23a mused Josh. 1:8; Psa. 119:48, 148
Psa 119:25a Enliven Psa. 119:50, 107, 154
Psa 119:32a enlarge 1 Kings 4:29; Isa. 60:5; 2 Cor. 6:11
Psa 119:46a kings Matt. 10:18; Mark 13:9; Acts 9:15; 25:26; 26:1-2
Psa 119:481 lift
To lift up our hand unto the word of God is to indicate that we receive it warmly and gladly and that we say Amen to it (Neh. 8:5-6).
Psa 119:48a muse Psa. 119:23
Psa 119:501a enlivened Psa. 119:25
[ par. 1 2 ]
Psa 119:501 [1] There are two aspects of the law—the aspect of the letter and the aspect of the Spirit. “The letter kills, but the Spirit gives life” (2 Cor. 3:6). If our attitude in coming to the law is to care only for the commandments in letters, we will have the law in the aspect of the killing letter. However, if we take every part of the law—all the commandments, ordinances, statutes, precepts, and judgments—as the word breathed out by the God whom we love, we will have the law in the aspect of the life-giving Spirit.
Psa 119:501 [2] The function of the law also has two aspects. On the negative side, the law exposes man’s sin (Rom. 3:20b; 7:7b) and subdues sinners before God (Rom. 3:19). It also guards God’s chosen people in its custody that they might be conducted to Christ (Gal. 3:23-24). On the positive side, as God’s living testimony, the law functions to minister the living God to His seekers (vv. 2, 88), and as God’s living word, the law functions to dispense God Himself as life and light into those who love the law (vv. 25, 116, 130). See note 81, par. 3, in Exo. 19.
Psa 119:57a portion Psa. 16:5; 73:26; 142:5
Psa 119:581 favor
Lit., face.
Psa 119:62a midnight Psa. 42:8; Acts 16:25
Psa 119:64a fills Psa. 33:5
Psa 119:68a good Psa. 100:5; 106:1; Mark 10:18
Psa 119:72a gold Psa. 19:10; 119:127; Prov. 8:10
Psa 119:73a made Job 10:8; Psa. 139:13-15
Psa 119:88a Enliven Psa. 119:159
Psa 119:89a word Isa. 40:8; Matt. 24:35
Psa 119:98a wiser 2 Tim. 3:15
Psa 119:103a Sweeter Psa. 19:10; Prov. 16:24; Ezek. 3:3; Rev. 10:9
Psa 119:105a lamp Psa. 18:28; Prov. 6:23; 2 Pet. 1:19
Psa 119:105b light Psa. 119:130
Psa 119:107a enliven Psa. 119:25
Psa 119:127a gold Psa. 119:72
Psa 119:1301 opening
Or, unfolding. When God’s word is opened, or unfolded, to us, it gives us light, shining inwardly over our heart and our spirit to impart wisdom and revelation to us (Eph. 1:17-18a).
Psa 119:130a light Psa. 119:105
Psa 119:135a face Num. 6:25; Psa. 31:16; 67:1; 80:3, 7, 19; Dan. 9:17
Psa 119:136a shed Jer. 9:1, 18; 14:17; Lam. 3:48; Ezek. 9:4; Phil. 3:18; cf. 2 Pet. 2:8
Psa 119:1361 men
Lit., they.
Psa 119:139a zeal Psa. 69:9
Psa 119:140a pure 2 Sam. 22:31; Psa. 12:6; 18:30; Prov. 30:5
Psa 119:147a dawn Psa. 5:3; 130:6; Isa. 26:9; Mark 1:35
Psa 119:148a muse Psa. 119:23
Psa 119:154a Enliven Psa. 119:25
Psa 119:159a enliven Psa. 119:88
Psa 119:160a word John 17:17
Psa 119:164a Seven cf. Psa. 55:17
Psa 119:176a lost Isa. 53:6; Matt. 10:6; 18:11-12; Luke 15:4; 1 Pet. 2:25
Psa 120:Titlea Song Psa. 120–134
Psa 120:11 In
Psalms 120—134 are a particular group known as the Songs of Ascents. Instead of speaking concerning the law, these psalms are related to the matter of captivity. The people of Israel loved the law, but because they transgressed the law, even going so far as to turn from God and worship idols (Jer. 2:13), God sent them into captivity in a land of idols. As the people were suffering in captivity, they could not forget Zion and Jerusalem, which were signs, symbols, of the very God whom they worshipped. When the people of Israel were captured, they were in a downward situation. To return to Jerusalem and to Zion was to be in an upward situation, to “go up” (122:4). Jerusalem was built on Mount Zion. Therefore, when the people journeyed to Jerusalem, they had to ascend, and as they were ascending they sang a song of ascents.
Psa 120:12 distress
Psalm 120 is the praise of a saint, in his going up to Zion, concerning Jehovah’s delivering him from his distress, referring, perhaps, to the afflictions he suffered in his captivity.
Psa 120:2a tongue Psa. 12:3-4; 73:8-9; James 3:5
Psa 120:51 Meshech
Meshech was a place far to the north in Assyria, and Kedar was a place to the south in Arabia (Isa. 21:13, 16; Ezek. 27:21). Both may refer to the places in which the psalmist was captured in the Assyrian invasion (2 Kings 18:11; 2 Chron. 32:1).
Psa 121:Titlea Song Psa. 120 title
Psa 121:11 I
Psalm 121 is the praise of a saint, in his going up to Zion, concerning Jehovah’s keeping him from all evil, all disasters (v. 7).
Psa 121:12a hills Jer. 3:23; cf. Psa. 123:1
An allusion to Jehovah, who created the heavens and the earth, including the hills (2 Kings 19:15).
Psa 121:2a help Psa. 115:9-11; 118:6-7; 124:8; 146:5-6
Psa 121:5a shade Psa. 91:1; Isa. 4:6; 25:4
Psa 121:6a sun Isa. 49:10; Rev. 7:16; cf. Jonah 4:8
Psa 122:Titlea Song Psa. 120 title
Psa 122:Titleb Of Psa. 3 title
Psa 122:11a house Psa. 42:4; Isa. 2:3; Micah 4:2
Psalm 122 is the praise of a saint, in his going up to Zion, concerning his love for the house of God in Jerusalem. This psalmist cared not for the law but for Zion and Jerusalem.
Psa 122:21 are
Or, were standing.
Psa 122:2a gates Psa. 9:14; 87:2; 100:4; cf. Rev. 21:12
Psa 122:3a built Psa. 51:18; 147:2
Psa 122:3b compacted cf. Eph. 2:21; 4:16
Psa 122:41a go Isa. 2:3; Zech. 14:16-19; John 7:8
See note 11 in Psa. 120.
Psa 122:42 Jehovah
Heb. Jah; a shortened form of Jehovah.
Psa 122:6a peace Psa. 125:5; 128:6; Jer. 29:7
Psa 122:6b Jerusalem Psa. 137:6; Jer. 51:50; Dan. 6:10; cf. Matt. 23:37
Psa 122:7a bulwarks Psa. 48:13; cf. Psa. 51:18; Neh. 4:6; 6:1, 6, 15; Isa. 60:18; Rev. 21:12
Psa 122:9a house 1 Chron. 29:3; Neh. 13:14
Psa 123:Titlea Song Psa. 120 title
Psa 123:1a eyes Psa. 121:1
Psa 123:21 gracious
Psalm 123 is the praise of a saint, in his going up to Zion, concerning God’s being gracious to the returned captives. It is not a matter of our loving God’s law but of His being gracious to us.
Psa 124:Titlea Song Psa. 120 title
Psa 124:Titleb Of Psa. 3 title
Psa 124:11 If
Psalm 124 is the praise of Israel, in their going up to Zion, concerning Jehovah’s help to Israel in the invasions of their enemies.
Psa 124:51 proud
Or, insolent, raging.
Psa 124:8a help Psa. 121:2
Psa 125:Titlea Song Psa. 120 title
Psa 125:1a trust Isa. 26:4
Psa 125:1b Zion Psa. 2:6
Psa 125:21a surrounds cf. Zech. 2:5
Psalm 125 is the praise of the saints, in their going up to Zion, concerning Jehovah’s surrounding of His people.
Psa 125:41 good
No one is good except God (Mark 10:18; Rom. 3:12). The expression here indicates that the psalmist’s concept was still according to the principle of good and evil. See note 31 in Psa. 7.
Psa 125:5a Peace Psa. 122:8; 128:6; Gal. 6:16
Psa 126:Titlea Song Psa. 120 title
Psa 126:1a turned Psa. 14:7
Psa 126:11 captivity
Lit., turning; not the same word as in v. 4.
Psa 126:21a great 1 Sam. 12:24; Psa. 71:19; Luke 1:49
Psalm 126 is the praise of the returned captives, in their going up to Zion, concerning the great things that Jehovah had done for them.
Psa 126:41 again
Although some of the people had returned, many remained in captivity; hence, the psalmist prayed for them.
Psa 126:5a tears Psa. 80:5; cf. Jer. 31:9
Psa 126:5b reap Gal. 6:9
Psa 126:61 seed
Referring, perhaps, to the captives. In a human sense, their captivity in foreign countries was a suffering. In a divine sense, however, it was a sowing through their preaching to the Gentiles concerning God. As a result, a number of Gentiles (sheaves) were brought to God through these captives. This indicates that the captives sowed the seed of the knowledge of God among the heathen. Cf. Ruth 1:16 and note 2.
Psa 127:Titlea Song Psa. 120 title
Psa 127:Titleb Of Psa. 72 title
Psa 127:11 Unless
Psalm 127 is the praise of the saints, in their going up to Zion, concerning Jehovah’s care for and blessing to His people.
Psa 127:1a builds cf. Psa. 51:18; 147:2; 1 Cor. 3:9
Psa 127:12 house
Unless the Lord builds the church as God’s house (Matt. 16:18), those who build it (1 Cor. 3:10-12; Eph. 4:11-12, 16) labor in vain. Unless the Lord keeps the city, i.e., keeps the church as the kingdom (Matt. 16:18-19; Rom. 14:17), those who guard the church (Acts 20:28-31) watch in vain.
Psa 127:1b labor cf. 1 Cor. 15:58
Psa 127:1c keeps Psa. 121:3-5
Psa 127:21 vain
If the Lord does not do anything for us, whatever we do will be in vain. We need to labor in the Lord and by His grace (1 Cor. 15:10, 58; Col. 1:28-29), but what the result will be depends not on our labor but on God’s care and blessing. Instead of toiling and striving in ourselves, we need to trust in Him and rest in Him, for He gives to His beloved even while they sleep.
Psa 127:31a children Psa. 128:3-4
Instead of striving without trusting in the Lord, we should simply be a good father producing children. We cannot gain much by our toil, but we can produce spiritual children (cf. 1 Cor. 4:15). In addition to His caring for us, God blesses us with increase, with children. Increase does not depend on what we do; it depends on how much God gives. Both the care and the blessing come from Him.
Psa 127:51 He
Lit., They.
Psa 128:Titlea Song Psa. 120 title
Psa 128:11 Blessed
The sequence of Psa. 128—134, the remaining seven Songs of Ascents, is significant. Psalm 128 speaks of Jehovah’s blessing to Israel from Zion and the prosperity of Jerusalem in Israel’s enjoyment. Psalm 129 concerns God’s righteous dealing with the persecutors of Israel and the haters of Zion. Because Israel, like their persecutors and haters, has many sins and iniquities, Psa. 130 is a psalm of forgiveness and redemption. Then Psa. 131 indicates that after we experience God’s forgiveness, we become humble and quiet before God. In such a situation God can rise up, enter into us, and take us as His resting place. This is Zion becoming God’s habitation, His resting place, as revealed in Psa. 132. Next, Psa. 133 shows that Zion, God’s resting place, is the unique place where the brothers can come together in oneness and receive the commanded blessing of God, even life forever. Finally, in Psa. 134 the children of Israel first charge the priests to praise God in the night, and then they bless the priests, indicating that the children of Israel, having become Zion, are the highest people, even higher than the priests (cf. Heb. 7:7).
Psa 128:3a fruitful Gen. 49:22; Ezek. 19:10
Psa 128:3b olive Psa. 52:8
Psa 128:51 bless
Psalm 128 is the praise of a saint, in his going up to Zion, concerning Jehovah’s blessing to Israel from Zion (signifying the overcomers in the churches—see note 21 in Psa. 48) and the prosperity of Jerusalem (signifying the church as God’s kingdom) in their enjoyment.
Psa 128:52 from
God always blesses His people from Zion, that is, from the overcomers (cf. Num. 6:23-27; see note 21 in Psa. 48).
Psa 128:5a Zion Psa. 2:6
Psa 128:6a Peace Psa. 122:8; 125:5
Psa 129:Titlea Song Psa. 120 title
Psa 129:51 hate
Psalm 129 is the praise of a saint, in his going up to Zion, concerning God’s righteous dealing with the persecutors of Israel and the haters of Zion. Here Israel signifies the New Testament believers (Gal. 6:16), and Zion signifies the overcomers in the church (see note 21 in Psa. 48). The more we love the Lord Jesus, the more we will be hated and persecuted (John 15:18-20a).
Psa 130:Titlea Song Psa. 120 title
Psa 130:1a called Psa. 69:2, 14; Lam. 3:55; Jonah 2:2-3
Psa 130:31 Jehovah
Heb. Jah.
Psa 130:41a forgiveness Isa. 55:7; Jer. 33:8
Psalm 130 is the praise of a saint, in his going up to Zion, concerning God’s forgiveness to Israel and His redeeming (v. 7) Israel from all their iniquity. We are not better than the persecutors and the haters mentioned in Psa. 129. Our imperfections need God’s forgiveness and our filthiness needs His cleansing (1 John 1:7, 9).
Psa 130:42 feared
The more the Lord forgives us, the more we fear Him, and the more we love Him (Luke 7:40-47 and notes 423 and 471).
Psa 130:8a From Titus 2:14; cf. 1 Pet. 1:18
Psa 131:Titlea Song Psa. 120 title
Psa 131:Titleb Of Psa. 3 title
Psa 131:11 heart
Psalm 131 is the praise of a saint, in his going up to Zion, concerning his humbled heart and quieted soul (v. 2) before Jehovah. This was a result of God’s forgiveness and redemption mentioned in Psa. 130.
Psa 131:21 weaned
The psalmist had been weaned, or stripped, of everything except the Lord (cf. Psa. 73). When we have become like the psalmist, humble, calm, quiet, and weaned, we can advise others to hope in God (v. 3).
Psa 131:2a child Matt. 18:3; 1 Cor. 14:20
Psa 132:Titlea Song Psa. 120 title
Psa 132:11 David’s
Psalm 132 is the praise of a saint, in his going up to Zion, concerning Jehovah’s habitation and rest in Zion through David (typifying Christ) His anointed.
Psa 132:12 afflictions
Typifying all the afflictions of Christ.
Psa 132:5a tabernacle 1 Kings 8:13; Acts 7:46
Psa 132:6a Ephrathah 1 Sam. 17:12; Micah 5:2
Psa 132:6b fields 1 Sam. 7:1-2; 1 Chron. 13:5
Psa 132:61 Jaar
I.e., Kiriath-jearim, where the Ark remained in the house of Abinadab for twenty years (1 Sam. 6:21—7:1) before it was brought up by David to the city of David and placed in a tent that David had pitched for it (2 Sam. 6:1-17; 1 Chron. 13:1-14; 15:1—16:1). See note 21 in 2 Sam. 6.
Psa 132:7a tabernacle Psa. 5:7; 122:1
Psa 132:7b footstool 1 Chron. 28:2; Psa. 99:5
Psa 132:8a Arise vv. 8-10: 2 Chron. 6:41-42; cf. Psa. 68:1; Num. 10:35-36
Psa 132:9a righteousness Job 29:14; Isa. 61:10; Rev. 19:8
Psa 132:111a fruit 2 Sam. 7:12; Luke 1:32; Acts 2:30; 13:23
See notes 121, 122, and 161 in 2 Sam. 7.
Psa 132:12a If cf. 1 Kings 2:4
Psa 132:131a Zion Psa. 2:6
As Jehovah’s resting place (v. 14), Zion typifies the overcomers in the churches. See note 21 in Psa. 48.
Psa 132:141 This
While the psalmist was speaking of God’s choosing and desiring Zion in v. 13, God suddenly intervened to continue the psalmist’s speaking in vv. 14-18. This is the wonderful way in which the Psalms were written.
Psa 132:142a resting Psa. 132:8; cf. Isa. 66:1
Psalm 132 mentions seven items related to the overcomers: resting with God, dwelling with God (v. 14), food for satisfaction (v. 15), glorious clothing (v. 16), the horn of victory (v. 17), the enlightening lamp (v. 17), and the shining crown (v. 18). These items are at the top of the church life. They portray the situation of the overcomers in Zion, the highest peak of God’s mountain.
Psa 132:16a clothe 2 Chron. 6:41; Isa. 61:10
Psa 132:171a horn Ezek. 29:21; Luke 1:69
A figure of strength, power, and victory.
Psa 132:17b lamp 2 Sam. 21:17; 1 Kings 11:36; 15:4; 2 Kings 8:19; 2 Chron. 21:7
Psa 133:Titlea Song Psa. 120 title
Psa 133:Titleb Of Psa. 3 title
Psa 133:11 Behold
Psalm 133 is the praise of a saint, in his going up to Zion, concerning Jehovah’s commanded blessing on brothers who dwell in oneness. When Zion is built up and when God is resting there and dwelling in Jerusalem, as depicted in Psa. 132, we have a place where we can gather and where we can dwell together in oneness. How good and how pleasant this is!
Psa 133:12 how
In this psalm the believers’ dwelling together in oneness is likened to the inestimable goodness of the precious ointment on the head of Aaron and to the incalculable pleasantness of the dew of Hermon on the mountains of Zion.
Psa 133:13 unity
The unity spoken of here is a picture of the genuine oneness in the New Testament. This oneness is the processed and consummated Triune God mingled with the believers in Christ (John 17:21-23). Since the Body of Christ is such a mingling (Eph. 4:4-6), the Body itself is the oneness. According to the picture in this psalm, the genuine oneness is constituted of the spreading ointment and the descending dew for the gradual building up of the Body of Christ in the divine dispensing of the Divine Trinity.
Psa 133:21a oil Exo. 29:7; 30:25; cf. 2 Cor. 1:21
Referring to the holy anointing oil in Exo. 30:23-33 (see notes there), which signifies the all-inclusive, compound, anointing Spirit as the consummation of the processed Triune God (1 John 2:20, 27).
Psa 133:22 ran
Aaron typifies Christ as the High Priest (Heb. 5:4-5), and Aaron’s garments typify the church, the Body of Christ, as the fullness, the expression, of Christ (Eph. 1:22-23; see notes 21 and 22 in Exo. 28). The oil running down from Aaron’s head to the hem of his garments signifies that both the Head and the Body, both Christ and the church, are under the anointing of God’s fine oil (Heb. 1:9; 2 Cor. 1:21). The anointing of the compound, all-inclusive, life-giving Spirit is the element of the genuine oneness (Eph. 4:3-4a and note 32).
Psa 133:2b Aaron’s Exo. 30:30; Lev. 8:12
Psa 133:2c hem Exo. 28:33; 39:24-25
Psa 133:31a dew Prov. 19:12; Micah 5:7
Signifying the fresh and refreshing grace of God, which comes to us through God’s fresh compassions (Lam. 3:22-23; cf. Prov. 19:12). This grace—the Triune God processed and consummated to be our life supply for our enjoyment (John 1:14, 16-17; 2 Cor. 13:14)—waters us. Hermon, a high mountain, signifies the heavens, the highest place, from which the dew descends. The anointing of the Spirit (v. 2) and the supply of grace make it possible for us to live in oneness. Cf. note 132 in Exo. 16.
Psa 133:3b Hermon Deut. 3:8-9; 4:48
Psa 133:32 mountains
The many mountains of the one Zion typify the many local churches as the components of the unique universal church. In the local churches we daily enjoy the Lord’s grace as the descending dew.
Psa 133:3c Zion Psa. 2:6
Psa 133:3d blessing Lev. 25:21; Deut. 28:8
Psa 133:33e Life Psa. 16:11; 21:4
Referring to the eternal life of God (John 3:16; Eph. 4:18), which is commanded by God as a blessing to those who dwell together in oneness in the church life. Psalm 132 typifies the church life, in which God enters into His rest and we obtain satisfaction and rest in the habitation of God. Psalm 133 typifies the church living—the highest living, a living in which the brothers dwell together in oneness. Such a living causes God to come in to bless us with the anointing Spirit, the watering grace, and the eternal life.
Psa 134:Titlea Song Psa. 120 title
Psa 134:11 Bless
As the last of the Songs of Ascents (see note 11 in Psa. 120), Psa. 134 is the praise of a saint, in his going up to Zion, concerning the charge and the blessing given by the children of Israel to the serving priests in the house of God. Verses 1-2 are the charge of the children of Israel to the serving priests to bless Jehovah, and v. 3 is the blessing of the children of Israel to the serving priests. This psalm indicates that the spiritually highest people, those who are in Zion, can bless everyone and instruct everyone (cf. note 71 in Gen. 47).
Psa 134:1a servants Psa. 113:1; 135:1-2
Psa 134:2a Lift Psa. 28:2; 63:4
Psa 134:3a Bless Psa. 128:5
Psa 134:31 from
See note 52 in Psa. 128.
Psa 134:3b Zion Psa. 2:6
Psa 135:11a Hallelujah Psa. 104:35
See note 351 in Psa. 104. Psalms 135 and 146—150 are “hallelujah” psalms, for each begins and ends with “Hallelujah.”
Psa 135:12b servants Psa. 134:1
[ par. 1 2 ]
Psa 135:12 [1] The subject of Psa. 135 is the charging of the priests who serve Jehovah in His house to praise Jehovah for His virtues.
Psa 135:12 [2] Psalms 135—139 were written from different directions to express the sentiments of the psalmists before God. These psalms reveal that the writers were very close to God and were concerned for God’s interests. The psalmists must have been persons who were soaked with God and who were in the divine presence. Only in this way could they have been qualified to write such intimate psalms to the One whom they loved. Like the writers of these psalms, we should aspire to be those who are intimate with God and who live and walk not only in God’s presence but even in God Himself (1 John 4:15-16).
Psa 135:2a stand Luke 18:11
Psa 135:31 Jehovah
Heb. Jah. So also in v. 4.
Psa 135:3a good Psa. 100:5; Matt. 19:17
Psa 135:4a chosen Deut. 10:15; Psa. 105:6; Ezek. 20:5
Psa 135:4b personal Exo. 19:5; Deut. 7:6; Titus 2:14
Psa 135:5a great Psa. 48:1; 1 John 4:4
Psa 135:7a He Jer. 10:13; 51:16
Psa 135:8a struck Exo. 12:29; Psa. 78:51; 136:10
Psa 135:9a signs Exo. 7:3; Deut. 6:22
Psa 135:10a slew Psa. 136:17-22
Psa 135:11a Sihon Num. 21:21-35; Deut. 29:7
Psa 135:12a inheritance Psa. 78:55; Acts 13:19
Psa 135:14a For Deut. 32:36; cf. Heb. 10:30
Psa 135:141 execute
Or, judge His people.
Psa 135:15a The vv. 15-18: Psa. 115:4-8
Psa 135:15b idols Rev. 9:20
Psa 135:15c hands Deut. 4:28; Isa. 37:19
Psa 135:19a Israel Psa. 115:9-11
Psa 135:191 bless
To bless God is to speak well of Him (cf. Eph. 1:3 and note 1).
Psa 135:21a Zion Psa. 2:6
Psa 135:21b dwells Psa. 132:13-14; Isa. 12:6; Joel 3:21
Psa 136:11 Give
The subject of Psa. 136 is the charging of the people to give thanks to Jehovah for His everlasting lovingkindness.
Psa 136:3a Lord 1 Tim. 6:15
Psa 136:5a understanding Prov. 3:19; Jer. 51:15
Psa 136:5b made Gen. 2:4; Psa. 96:5
Psa 136:6a earth Psa. 24:2; 2 Pet. 3:5
Psa 136:7a great Gen. 1:16
Psa 136:10a struck Exo. 12:29; Psa. 78:51; 135:8
Psa 136:11a brought Exo. 12:51; 13:3
Psa 136:12a hand Deut. 4:34; Dan. 9:15
Psa 136:13a divided Exo. 14:21; Psa. 74:13
Psa 136:15a Red Exo. 14:27-28; Psa. 78:53
Psa 136:16a wilderness Exo. 15:22; Deut. 8:15
Psa 136:17a struck Psa. 135:10-12
Psa 136:25a food Job 36:31; Psa. 104:14, 27; 145:15
Psa 136:26a God Ezra 5:12; Neh. 1:4; Dan. 2:18; Rev. 11:13
Psa 137:1a rivers Ezra 8:15, 21
Psa 137:1b wept Neh. 1:4
Psa 137:11 remembered
Psalm 137 speaks of Israel’s remembering Zion and not forgetting Jerusalem (v. 5) in their captivity. After returning from their captivity, the captives had a sweet remembrance of the sorrowful experience of captivity. In spiritual experience, when we fall and are brought back by the Lord, in our reminiscence we taste the sweetness of the Lord’s mercy in restoring us.
Psa 137:1c Zion Psa. 2:6
Psa 137:3a songs cf. Isa. 35:10
Psa 137:5a forget Isa. 65:11
Psa 137:6a Jerusalem Dan. 6:10
Psa 137:71 Against
The psalmist’s prayer here against Edom and his cursing of Babylon in vv. 8-9 are according to the principle of good and evil (see note 71 in Psa. 3). According to the teaching of the New Testament, we should bless and not curse those who oppose us (Rom. 12:14), and we should pray for those who persecute us (Matt. 5:44).
Psa 137:7a Edom Isa. 34:5-6; Jer. 49:7-22; Lam. 4:21; Ezek. 25:12-14; Amos 1:11-12; Obad. 8
Psa 137:8a repays Jer. 50:15, 29; Rev. 18:6
Psa 138:Titlea Of Psa. 3 title
Psa 138:11 give
The subject of Psa. 138 is the thanking of Jehovah in the worship toward His holy temple.
Psa 138:2a temple Psa. 5:7; Jonah 2:4
Psa 138:6a regards Luke 1:48
Psa 138:6b haughty James 4:6; 1 Pet. 5:5
Psa 138:7a walk cf. Psa. 23:4
Psa 138:7b stretch Prov. 31:20; Acts 4:30
Psa 139:Titlea Of Psa. 3 title
Psa 139:11a searched Psa. 44:21; 139:23; Jer. 17:10; Rev. 2:23
The subject of Psa. 139 is the psalmist’s asking Jehovah for His searching and trying. Verses 1-6 speak of God’s omniscience, and vv. 7-12, of God’s omnipresence.
Psa 139:1b known John 2:24-25; 1 John 3:20
Psa 139:2a sit 2 Kings 19:27; Lam. 3:63
Psa 139:3a search Job 14:16; 31:4; Prov. 5:21
Psa 139:7a from Jonah 1:3; cf. Jer. 23:24
Psa 139:8a heaven Amos 9:2-4
Psa 139:10a lead Psa. 23:3; 139:24
Psa 139:12a darkness Job 34:22; Dan. 2:22
Psa 139:13a formed Job 10:8; 31:15; Psa. 119:73; Isa. 44:2; Jer. 1:5; Eccl. 11:5
Psa 139:14a works Rev. 15:3
Psa 139:15a Skillfully Job 10:11
Psa 139:17a thoughts Psa. 40:5
Psa 139:191 slay
Verses 19-22 describe the psalmist’s hating and loathing the wickedness of the wicked according to the principle of good and evil. See note 31 in Psa. 7.
Psa 139:23a Search Psa. 26:2; 139:1
Psa 139:241 harmful
Others understand, idolatrous.
Psa 140:Titlea Psalm Psa. 3 title
Psa 140:11 Deliver
Psalms 140—145 are David’s final prayers. These psalms do not contain great or important matters, but as David’s prayers (especially in vv. 6-7; 141:3, 5b; 142:3a, 5; 143:2b, 6, 8, 9b-10; and 144:1-2, 5a, 12-15) they are full of the expressions of his intimacy with God. However, as in earlier psalms written by David, four of these six psalms are also full of the principle of good and evil (vv. 9b-13; 141:10; 143:12; 145:20). See note 31 in Psa. 7.
Psa 140:3a poison Psa. 58:4; Rom. 3:13; James 3:8
Psa 141:Titlea Psalm Psa. 3 title
Psa 141:2a prayer Luke 1:10; Acts 10:4; Rev. 5:8; 8:3-4
Psa 141:5a oil Psa. 23:5; Luke 7:46
Psa 141:8a take Psa. 2:12
Psa 141:101 fall
See note 71 in Psa. 3.
Psa 142:Title* Maschil
See note on the superscription of Psa. 32.
Psa 142:Titlea of Psa. 3 title
Psa 142:Titleb cave Psa. 57 title
Psa 142:5a refuge Psa. 14:6
Psa 142:5b portion Psa. 16:5; 73:26; 119:57; Lam. 3:24
Psa 143:Titlea Psalm Psa. 3 title
Psa 143:2a no Job 9:2; 25:4; Eccl. 7:20; Rom. 3:10, 20; Gal. 2:16
Psa 143:6a thirsts Psa. 42:2; 63:1; 84:2
Psa 143:8a lovingkindness Psa. 42:8; 59:16; 90:14; 92:2
Psa 143:91 I
Some MSS read, I hide myself in You.
Psa 143:9a refuge Psa. 14:6
Psa 143:10a good Neh. 9:20
Psa 143:121 cut
See note 71 in Psa. 3.
Psa 143:12a servant Psa. 116:16; 119:125
Psa 144:Titlea Of Psa. 3 title
Psa 144:1a rock Psa. 18:2
Psa 144:2a high Psa. 9:9
Psa 144:2b take Psa. 2:12
Psa 144:3a what Job 7:17; Psa. 8:4; Heb. 2:6
Psa 144:4a breath Psa. 62:9; 78:39
Psa 144:9a new Psa. 33:3
Psa 144:10a rescues Heb. 11:34
Psa 144:121 May
As an Old Testament saint, David prayed in vv. 12-15 concerning prosperity in material things. See notes 31 in Psa. 1, 131 and 261 in Psa. 73, and 252 in Psa. 118.
Psa 144:12a plants Psa. 92:13; 128:3
Psa 144:15a Blessed Deut. 33:29; Psa. 33:12
Psa 145:Titlea Of Psa. 3 title
Psa 145:11 I
Psalm 145 is one of the alphabetic, or acrostic, psalms. See note 11 in Psa. 9.
Psa 145:12 extol
Psalms 140—144 issue in the extolling and praising of God in Psa. 145 for God’s reigning in Christ and His kingdom (vv. 11-13).
Psa 145:1a King Psa. 5:2
Psa 145:3a Great Psa. 48:1; 1 John 4:4
Psa 145:8a Jehovah Exo. 34:6; Num. 14:18; Psa. 86:15
Psa 145:121 Your
Lit., His (twice).
Psa 145:13a eternal Dan. 4:3; 7:27
Psa 145:15a food Psa. 104:27; 146:7
Psa 145:17a righteous Psa. 116:5; Dan. 9:14
Psa 145:18a near Deut. 4:7; Psa. 75:1; 119:151; 148:14
Psa 145:18b call Rom. 10:12
Psa 145:201 destroy
See note 71 in Psa. 3.
Psa 146:11a Hallelujah Psa. 104:35
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Psa 146:11 [1] See note 351 in Psa. 104. Psalms 146—150 each begin and end with the word Hallelujah. These five psalms may be considered the consummate praises, corresponding with the praises at the end of Revelation (Rev. 19:1-6). Psalm 146 concerns the praising of Jehovah for His reigning from Zion (v. 10).
Psa 146:11 [2] In the Septuagint there are superscriptions which indicate that Psa. 146—148 were written by Haggai and Zechariah. This would have been after their return from captivity. The return of God’s people from captivity was a great release and restoration (see Ezra and Nehemiah).
Psa 146:2a I Psa. 63:4; 104:33
Psa 146:31a princes Psa. 118:9
Verses 3-4 give the background of this psalm. Haggai and Zechariah, who were born in captivity, saw the kings of Babylon and Persia. This was why they said that we should not trust in princes.
Psa 146:5a help Psa. 121:2; 124:8
Psa 146:6a made Exo. 20:11; Acts 4:24; Rev. 14:7
Psa 146:7a frees Isa. 61:1; Luke 4:18; Psa. 68:6
Psa 146:8a opens Isa. 35:5; Acts 26:18
Psa 146:10a reign Psa. 10:16; Rev. 11:15
Psa 146:101 forever
Lit., from generation to generation.
Psa 147:11a Hallelujah Psa. 104:35
See notes 351 in Psa. 104 and 11 in Psa. 146.
Psa 147:2a builds Psa. 51:18; 122:3
Psa 147:2b gathers Deut. 30:3; Isa. 11:12; 56:8; Luke 13:34
Psa 147:21 outcasts
Psalm 147 is a praise to Jehovah for the rebuilding of Jerusalem. The gathering of the outcasts is the release of the captives to bring them back to Jerusalem for the rebuilding of Jerusalem.
Psa 147:3a brokenhearted Psa. 34:18; 51:17; Isa. 61:1
Psa 147:4a stars Gen. 15:5; Psa. 8:3; Isa. 40:26
Psa 147:5a Great Psa. 48:1; 1 John 4:4
Psa 147:6a uplifts Psa. 145:14; 146:8
Psa 147:61 wicked
The Babylonians and Persians as the captors of the outcasts (v. 2).
Psa 147:7a Sing Exo. 15:21; Psa. 96:1-2
Psa 147:9a ravens Job 38:41; Luke 12:24; cf. Matt. 6:29
Psa 147:12a Laud Psa. 102:21
Psa 147:15a runs 2 Thes. 3:1
Psa 147:19a declares Deut. 4:13; 33:4; Psa. 78:5; Rom. 9:4
Psa 148:11a Hallelujah Psa. 104:35
See note 11 in Psa. 146. Psalm 148 is a praise to Jehovah for His exalted name and for His transcending majesty (v. 13).
Psa 148:1b heights Matt. 21:9; Mark 11:10; Luke 2:14; 19:38
Psa 148:2a angels Psa. 103:20-21
Psa 148:3a sun Gen. 1:14-16; Psa. 136:8-9; Jer. 31:35
Psa 148:4a heaven Deut. 10:14; 2 Chron. 2:6; cf. 2 Cor. 12:2
Psa 148:4b waters Gen. 1:7
Psa 148:5a commanded Gen. 1:6; Psa. 33:6, 9; Heb. 11:3
Psa 148:7a sea Gen. 1:21; Psa. 74:13
Psa 148:14a horn 1 Sam. 2:1; Psa. 89:17, 24; Luke 1:69
Psa 148:14b near Deut. 4:7; Psa. 145:18; Eph. 2:17
Psa 149:11a Hallelujah Psa. 104:35
See note 11 in Psa. 146. Psalm 149 is a praise to Jehovah for His taking pleasure in His people, Israel, and His adorning of the lowly with salvation (v. 4).
Psa 149:1b new Psa. 33:3; 144:9
Psa 149:2a Zion Psa. 2:6
Psa 149:2b King Psa. 5:2
Psa 149:4a adorns Psa. 132:16
Psa 150:11a Hallelujah Psa. 104:35
See note 11 in Psa. 146. Psalm 150 is a concluding charge to everything that has breath (v. 6) to praise God.
Psa 150:1b sanctuary Psa. 134:2
Psa 150:6a everything Psa. 148:7-13; Rev. 5:13
Psa 150:61 Jehovah
Heb. Jah, a shortened form of Jehovah.