Psalm 121There are some connections with Psalm 91. The idea of shade or shadow in 121:5; 91:1. The word keep in 121:3, 4, 5, 7, 7, 8 is also in 91:11. The word foot is used in 121:3 and 91:12 McCann, 1181. The name LORD appears in vs. 2, 5, 5, 7, 8.121:1 From whence shall my help come?- The word help is m.s. and is used of God in Exodus 18:4; Deut. 33:7, 26, 29; Ps. 20:2; 33:20; 115:9, 10, 11; 121; 1, 2; 124:8; 146:5. The f.s. form is used in Ps. 40:13, 17; 44:26; 46:1; 108:12. “The question exposes his anxiety and sense of inadequacy” Laymen, 687. 121:2 My help comes from the LORD,Who made heaven and earth- Ps. 115:15; 124:8; 134:3; Jer. 32:17 The verb made is used 12 times in Gen. 1-2 to speak of God’s creation of all things. “The thought of this verse leaps beyond the hills to the universe; beyond the universe to its Maker. Here is living help: primary, personal, wise, immeasurable” Kidner, 431. 121:4 Behold, He who keeps Israel- “Protection is a burning issue for a pilgrim who is travelling arduously and through lonely country” Kidner, 431. will neither slumber not sleep- contrast I Kings 18:27. The word slumber is repeated from vs. 3. “God is ever vigilant” Longman, 414. “This sentry never dozes on duty!” Laymen, 687. “In all paths of life, he is promised the ever-vigilant protection of God” Allen, 154. 121:6 The sun will not smite you by day- Gen. 1:16 The word smite is a word that often indicates to strike with violence- Gen. 4:15; Ex. 2:11, 12; 12:12. Sunstroke is “a real danger in the semi-desert climate of the Land of Israel” Alter, 438. “By day and by night are frequently used to mean ‘always’ or ‘constantly’ (cf. Pss. 22:2; 88:1)” Miller, 398. Ps. 91:5-6; II Kings 4:18-19; Isa. 49:10; Jonah 4:8; Rev. 7:16.121:7 The LORD will protect you for all evil- Ps. 41:2; 91:10-12 “In light of other scriptures, to be kept from all evil does not imply a cushioned life, but a well-armed one. Cf. Psalm 23:4, which expects the dark valley but can face it” Kidner, 432.  121:8 The LORD will guard your going out and coming in- Num. 27:17; Deut. 28:6; 31:2 This “is not only a way of saying ‘everything’: in closer detail it draws attention to one’s ventures and enterprises (cf. Ps. 126:6). Jesus and Psalm 121121:2 Jesus is Creator of Heaven and earth- John 1:1-3, 10; Col 1:16121:1, 2 This particular form of the word help is only used twice in the NT- Acts 27:17 for the supporting cables under the boat. Heb. 4:16 He gives grace to help in time of need.121:3 The One who not let Israel’s feet slumber has His feet nailed to the cross- Luke 24:39-40.121:3-4 Matt. 8:24; Mk. 4:38; Lk. 8:23 Jesus sleeping on the boat though not the same Greek word. 121:3, 5, 7, 7, 8 The word for God guarding or keeping His people is the word from the LXX for Jesus guarding His disciples- John 17:12; Gal. 6:13; II Thess. 3:3; II Tim. 1:12; Jude 24.

120:1-2 Words of Trust and Petition120:1 In my trouble I cried to the LORD- 102:2 The word order in Hebrew is “To the LORD in distress to me I cried/called and He answered me.” The point is the emphasis falls on the LORD to whom He called. Who are we calling on or looking to in times of distress? The author “expresses the sole dependence on God in the hour of distress” VanGemeren, 769. The Hebrew word for trouble or distress was used in Pss. 34:6, 7; 46:1; 50:15; 86:7; 91:15; 116:3.  While he has suffered from “lying lips” (vs. 2), a “deceitful tongue” (vs. 2, 3), and people who “hate peace” (vs. 6), and “are for war” (vs. 7), “instead of answering back, this man has looked in a better direction” Kidner, 430. And He answered me- Pss. 3:4; 18:6; 22:21; 66:14; 118:21; Jonah 2:2 God answered. “The most natural translation of verse 1 points to a past event” Kidner, 430.  120:2 Deliver my soul, O LORD, from lying lips-“He was the victim of lying and misrepresentation” Allen, 149.  “He refers to these liars by a synecdoche, whereby body parts represent the person” Longman, 411. “He has proved by bitter experience the untruth of the adage, ‘Sticks and stones may break my bones, but words can never hurt me’” Laymen’s, 686. From a deceitful tongue- The word for deceitful is a relatively rare OT word used but is used both in 120:2, 3. It is used in Ps. 78:57 of a treacherous bow and in Prov. 10:4 of a negligent hand and in Prov. 19:15 of a lazy man. Contrast the tongue of 119:172 with this tongue. 120:3-4 Words of vengeance 120:3 What shall be given to you, and what more shall be done to you- “These verses turn to address these liars” Broyles, 446. The question What is asked twice. “The form of the question involves a frequent Hebrew idiom, ‘God do so to you, and more also’ (cf. I Sam. 3:17; I Kings 2:23; Ruth 1:17). The thought is that God will do something worse to these insolent liars than they have done to the psalmist” Miller, 396.You deceitful tongue?- “Ps. 64:3f, 7f, where God’s arrows turn the slanderers’ verbal arrows against them” Kidner, 430.120:4 Sharp arrows of the warrior- “The reference to weapons presupposes their metaphorical usage for slander, as in 52:2; 57:4; Jer. 9:3, 8” Allen, 146. Sometimes the word arrow is used of the judgment God brings upon the wicked.With the burning coals of the broom tree- Do the images of the sharp arrows and burning coals describe the words hurled against the psalmist (Alter, 436) or the weapons God turns against the deceitful tongue (Kidner, 430)?“In short, the answer is that the liar, wounding though his weapons are, will be destroyed with far more potent shafts than lies. God’s arrows or truth and coals of judgment” Kidner, 430. “The broom tree has a low combustion point and thus blazes up immediately with intense heat” Miller, 396. “The roots of the broom tree apparently burn well and yield notable charcoal. On coals as a symbol of judgment cf.., Ps. 140:10” Kidner, 430. 120:5-7 Words of Woe 120:5 Woe is me, for I sojourn in Meshech “This lament ends on a sad note, as the psalmist bemoans his present wretched condition. The section begins with a strong exclamation of sadness (woe), often heard in funeral processions (I Kings 13:30; Jer. 22:18; Amos 5:16)  “Now the singer’s special situation as an alien comes to light, and with the motivation of these slander”" Kidner, 430. The word sojourn is the Hebrew גור which describes the wanderings of Abraham (Gen. 12:10; 20:1; 21:23, 34), Isaac (Gen. 26:3), Jacob (Gen. 32:4; 35:27), and hi

Jesus Fulfills Psalm 119 Psalm 119 and Jesus General Pictures: Jesus as the Word- While there are 177 synonyms for God’s law, word found in Psalm 119. Jesus is the ultimate embodiment of Word. The Word has become flesh and dwelt among us- John 1:1-14He does things Psalm 119 attributes to the Word. The Word gives light in 119:105, 130 and Jesus is the Light- John 8:12; 9:5.Jesus fulfills the picture of the Psalmist trusting God, His word, and seeking to follow Him.See the comments below about the Servant beginning with Psalm 119:17. Jesus fulfills the picture of the God in whom the Psalmist trusts. See the comments about God teaching in 119:12. Jesus is Creator and Sustainer of our world as God is said to be in 119:89-91 (John 1:1-3; Col. 1:15-17).The Ministry of Jesus and His fulfillment of Psalm 119Most of these passages and their fulfillment in Jesus are described more completely in the passages below. In the temple at 12- Luke 2:47 and context when Jesus was in the temple at 12 and all were amazed at His understanding fulfills Psalm 119:99-100. In the temptation- Matt. 4:1-11 and Luke 4:1-13 Jesus resisted temptation by appealing to the Word of God and fulfills Psalm 119:11, 101.  In prayer- Mark 1:35 Jesus rose a great while before day and prayed like we read in Psalm 119:147. Luke 6:12 Jesus prayed all night before choosing the apostles and that type of thing is mentioned in Psalm 119:62. In His miracles- In Psalm 119:29, 58, 132 the psalmist’s cry to God be gracious to Me. In Jesus’ miracles He is often met with the cry to have mercy on me in Matt. 9:27; 15:22; 17:15; 20:30-31. In His teaching- Compare Matt. 11:30 to Psalm 119:39 and how its ties with the teaching of Jesus. In His crucifixion- The cross of Jesus is foreshadowed in the psalmist’s persecution- see Psalm 119:23.109:8 forsaken is the same word in Psalm 22:1; 16:10119:39, 42 The reproach of the Cross- Rom. 15:3; Heb. 11:26; 13:13119:108 Jesus the sacrifice- Heb. 10:5-10119:141 despised- Isaiah 53:3 In His resurrection- See 119:25 and the word revive or made alive.please send a facebook message including your email and I can send you more notes. 

119:153-160 רGod’s mercy- vs. 156, lovingkindness- vs. 159, truth- vs. 160, and righteousness- vs. 160 are all mentioned here. 119:153 Look upon my affliction and rescue me- This word for look will begin vs. 153, 158, 159. This plea for rescue from affliction ties canonically to Exodus 3:7-8- Hermenia, 282. He begs “for deliverance from affliction (vs. 153) and from his persecutors and adversaries (vs. 157a), who are faithless with God (vs. 158)” Miller, 394. Only God can rescue (vs. 153) and redeem (vs. 154). For I do not forget Your law- “He obeys God’s law, but they don’t, and this again is the basis of his call to God to help him” Longman, 408. “The plea is based on the psalmist’s remembrance of God’s law (vs. 153b) and diligence in keeping it (vs. 157b, 159a). But he still recognizes his need of God’s mercy (vs. 156a)” Miller, 395. “The protestation of innocence is not to be understood as an expression of pride but rather as an appeal to God’s fatherly heart” VanGemeren, 761.119:154 Plead my cause and redeem me- Ps. 35:1; 43:1; 74:22; Hos. 4:1 uses plead my cause and Ps. 69:18 the cry for redemption. “The language used is that of a lawsuit, for God will champion his cause. The effect of God’s pleading his case is that he will be redeemed from bondage. The word ‘redeem’ is well-known for it use in kinsman-redeemer passages” Ross, 581.Revive me according to Your word- revive is used in vs. 25, 37, 50, 93, 107, 116, 144, 149. “There is a mounting urgency, if repetition is any sign of it, in the plea for life, heard three times in this stanza is an identical exclamation (a single word in Hebrew) to end verses 154, 156, 159” Kidner, 428. 119:155 Salvation is far from the wicked- The wicked are far from God’s law in vs. 150 and salvation is far from them. Vs. 150 is a verb while the word far here in vs. 155 is an adjective. For they do not seek Your statues- The psalmist sought God with all His heart in vs. 2, 10, but the wicked did not seek God’s statutes.119:156 Great are Your mercies, O LORD- Mercies is used elsewhere in this Psalm in vs. 77.119:157 Many are my persecutors and my adversaries- The word many in vs. 157 is the same word as great in vs. 156. “His love runs to meet us and is equal to every threat” Motyer, 571. 119:158 I behold the treacherous and loathe them- This verb translated loathe is only used 6 times, the others are Psalms 95:10; 139:21; Ezekiel 6:9; 20:43; 36:31. Because they do not keep Your word- “The psalmist not only follows this way, but also he is grieved to see those who do not” Ross, 583.119:159 Consider how I love Your precepts- In vs. 153 he begs God to see his affliction and in vs. 158 to see the treacherous, and in vs. 159 to see his love for God. Revive me, O LORD, according to Your lovingkindness- Loving-kindness is found in Psalm 119:41, 64, 76, 88, 124, 149, 159. “YHWH’s righteous ordinances will give him not death, but life” Hermenia, 282. 119:160 The sum of Your word is truth- “The sum is literally ‘the head’; hence AV, ‘from the beginning.’…Here it only means ‘the head of Thy word.’ In this kind of phrase it means, as in the RSV, the sum (cf., e.g. 139:17); and its use as an equivalent to ‘a census in Exodus 30:12; Numbers 1:2, etc., shows that ‘the sum of’ is not a way of saying ‘by and large,’ but rather, ‘every part of’” Kidner, 428-429.

119:129-136 פ“His own appreciation of the supernatural quality of the Lord’s word (129) is bracketed with his grief over the flouted word (136)” Motyer, 570. “YHWH’s Torah will be presented in the פ strophe as a wonder-working power” Hermenia, 279.119:129 Your testimonies are wonderful- The same root for wonders is in vs. 18, 27. The word wonderful is used in Exodus 15:11; Psalm 77:11, 14; 78:12; 88:10, 12; 89:5; 139:5; Isaiah 9:6: 25:1; 29:14. This word is especially used of “YHWH’s deeds in the exodus (cf. Exod. 15:11; Ps. 77:11, 14; 78:12)” Hermenia, 279. They “inspire awe and reverence” Miller, 393. “The word is used most often in Biblical Hebrew to describe ‘extraordinary phenomena, transcending the power of human knowledge and imagination” NICOT, 884. Therefore, my soul observes them- The word observes could be translated treasures. It is found 61 times in the OT and 10 times in Psalm 119. Psalm 119:137-144 צ119:137 Righteous are You, O LORD- Ezra 9:15; Neh. 9:33; Ps. 116:5; 129:4; 145:17; Jer. 12:1; Lam. 1:18; Dan. 9:7, 14. “Since God is righteous, so His judgments are right (vss. 137-138)” Miller, 393. This word righteous in Greek versions is used for Jesus as Righteous in Matt. 27:19; Acts 3:14; 7:52. Righteous is used in vs. 137, 138, 142, 142, 144.And upright are Your judgments- NASB Your laws are right- NIV119:138 You have commanded Your testimonies in righteousness- The law expresses the character of the lawgiver. “Because the Lord perfectly and eternally expresses and conveys Himself in His word” Motyer, 571. “Trust in the reliability of God’s word is directly proportionate to one’s trust in the Lord Himself” VanGemeren, 759. And exceeding faithfulness- The word for faithfulness is found in vs. 30, 75, 86, 90, 142. This is used to describe God in Deut. 32:4. “God’s commandments, then, are an expression of His absolute righteousness and His faithfulness to His covenant that is an inseparable element of His righteousness” Ross, 572. Psalm 119:145-152 ק“After the pair of strophes in vv. 129-136 and 137-144, which emphasized the torments of the petitioner at the hands of attackers who have forgotten the Torah, the pair of strophes that follow (Vv. 145-152 and 153-160) is dominated by pleas for YHWH for rescue from these attacks” Hermenia, 281. 

119:89-96 ל“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God’s sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things’ (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171. 119:97-104 מ“The mem strophe is a quiet interlude without petition” Allen, 143. The eight verses begin either with the word מה in vs. 97, 103 and מן in vs. 98, 99, 100, 101, 102, 104. While this last word can indicate a preposition meaning “from, out of” like in vs. 101, 102, 104, it also can be used as a comparison in vs. 98, 99, 100.119:105-112 נ119:105 Your word is a lamp to my feet- “The psalmist thinks of the person traveling by foot at night with a lamp attached to his ankles or feet to show him the way (Prov. 6:23)” Miller, 391.The MT actually has foot instead of feet but a manuscript along with the LXX and Syriac have feet- Ross, 549. This language reminds us of “what Scripture elsewhere calls the believer’s walk” Ross, 551. In contrast the lamp of the wicked goes out- Prov. 13:9; 20:20; 24:20.The LORD is a lamp in Ps. 22:28; II Sam. 22:29.119:113-120 ס“The psalmist stands in contrast to the undecided (113), the evildoers (115), the wanderers (118), and the wicked (119)” Motyer, 570.119:113 I hate those who are double minded- vs. 104 “Double-minded is akin to the word in Elijah’s taunt at those who hobbled ‘first on one leg then on the other’ (I Kings 18:21)” Kidner, 427. These are people “who appear to be following God, but really they aren’t” Longman, 407. But I love Your law- vs. 97 His love for God’s law is a strong contrast to the hate earlier in the verse. These verbs are antithetical. 119:114 You are my hiding place and my shield- The You is emphatic. Hiding place is found of God in Psalm 32:7; 61:4; 91:1. Shield appears of God in Psalm 3:3; 28:7; 33:20; 84:9, 11; 115:9, 10, 11.I wait for Your word- vs. 74, 81119:121-128 ע“The flow of thought is more awkward than in most of the other stanzas of this psalm, being hindered by the sparsity of words beginning with the letter ‘ayin” Miller, 392. “The key term of the ‘ayin strophe is עבדך ‘your servant,’ vv. 122, 124, 125. It is used to claim Yahweh’s patronage (v. 125)” Allen, 144. “The petitioner presents himself as a good and faithful servant of YHWH and appeals to YHWH to care for his servant” Hermenia, 279.

119:89-96 ל“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God’s sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things’ (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171. 119:89 Forever, O LORD, Your word is settled in heaven- God’s word is eternally relevant. Just as the stars in the heavens provide fixed points of navigation, God’s word gives us something certain to adjust our lives to and by. Allen, 137, states that word here is “an expression of God’s all-embracing purpose which is not only embodied in the Torah but reflected in the created universe (cf. vs. 91).” “The whole creation is evidence of God’s powerful, eternal word” Ross, 540. 119:90 Your faithfulness continues throughout all generations- Faithfulness (vs. 86 with commandments) “is often paired with ‘steadfast love’ (Pss. 25:10; 57:3; 85:10; 98:3), it communicates the way in which God exercises sovereignty- with faithful love that issues in forgiveness (see Exod. 34:6-7)” McCann, 1171. To all generations is parallel to forever in vs. 89. You established the earth, and it stands- Ps. 33:6-9 “The stable universe is a visible token of Yahweh’s faithfulness. The results of the divine word in its creative and sustaining role are seen in the ordered world, whose order is homage to its Master” Allen, 143.  “The order of creation reveals the love, care, and fidelity of the Lord” VanGemeren, 752. 119:91 They stand this day according to Your ordinances- This is the same verb translated stands in vs. 90. This emphasizes “what God created is fixed and permanent. This is confirmed in the second colon: ‘for all things are your servants’” Ross, 541. For all things are Your servants- “The switch to the plural is slightly distorting, but the implied antecedent is probably ‘all created things’ or ‘heaven and earth.’” Alter, 427. “A striking feature of these verses is the coupling of God’s creative, world-sustaining word with His law for man. Both are the product of the same ordering mind; and not only men but ‘all things’ are His ‘servants’ (91)” Kidner, 426. 119:92 If Your law had not been my delight- 119:16, 24, 47, 70, 77, 92, 143, 174.Then I would have perished in my affliction- Would he have perished because he lost hope or because the law prevented him from doing things self-destructive?119:93 I will never forget Your precepts- This phrase actually begins with the word forever like vs. 89. For by them You have revived me119:94 I am Yours, save me- The I is emphatic. He knows he belongs to God.  For I have sought Your precepts119:95 The wicked wait for me to destroy me- The word destroy is the same word translated perished in vs. 92. I shall diligently consider Your testimonies- “As violence increases, the psalmists seeks refuge in a diligent study” VanGemeren, 752. 119:96 I have seen a limit to all perfection- This may be “a contrast between limited human understanding and divine Torah-wisdom” Allen, 137. “The feebleness of human potential (apart from God) is blatant” Allen, 143.  God’s limitless knowledge is shown in Job 11:7-9; 28:3.Your commandment is exceedingly broad- vs. 32 “On the other hand, the commands of God are not limited but boundless (spacious). All earthly perfection is limited- God’s word is not. His commands no limits, because His word is eternal and esta

Psalm 119:49-56119:53 Burning indignation has seized me because of the wicked- The word translated “burning indignation” is a rare word used only in Ps. 11:6 and Lam. 5:10. In Ps. 11:6 the word speaks of the divine judgment on the wicked. “The psalmist’s commitment to the Lord and His word dictates what He loves and what He hates. He cannot be neutral when it comes to wicked behavior by those who refuse to live by God’s law” Estes, 413-414. “The truly devout naturally have a moral outrage over the ungodly who forsake God’s laws” Ross, 512. 119:57-64 119:57 The LORD is my portion- This line is two words in Hebrew. Portion is use in Ps. 16:5; 73:26; 142:5. “Portion is from a root which can mean to divide into shares. The noun, in this context, means God’s sharing Himself with man, hence fellowship” Miller, 388.  The word portion is used “frequently in the book of Joshua for the allotments of land designated for the tribes of Israel in Canaan- Josh. 15:13; 18:7; 19:9. The tribe of Levi was granted no territorial allotment because the Lord was their portion and inheritance among the Israelites (Num. 18:20; Deut. 10:9; Josh. 13:14). Kraus notes that this special relationship between the tribe of Levi and the Lord ‘later is transferred to the mouth of the pious. Yahweh alone is their livelihood” Estes, 415. 119:63 I am a companion of all those who fear You- “The psalmist’s loyalty to the LORD also finds expression in his association with other believers” Ross, 519. This word for companion is used 12 times in the OT, including Prov. 28:24; Isaiah 1:23. Bad companions say much about who the person is in these two verses, but so do the good companions of this verse. He is “finding his sense of community with those who like him honor the Lord by the obedience to his word” Estes, 416. 119:65-72119:67 Before I was afflicted, I went astray- The psalmist “gratitude for bitter medicine cf. 75” Kidner, 426. He has described affliction, hardship, and persecution before but here is “the psalmist’s acknowledgment that his affliction was a result of going astray (v. 67)” Longman, 406. The verb for going astray is used only four times but it is sometimes used of unintentional sin- Lev. 5:18; Num. 15:28 and used in Job 12:16 of those misled. But now I keep Your word- vs. 71, 75. “Affliction has brought him back forth a wayward life (vss. 67, 71), God has dealt well with him (vs. 65)” Miller, 389. 119:71 It was good for me that I was afflicted- Deut. 8:16 “When there is opposition to the faith, God uses such times of affliction as a means of developing our faith (James 1:2), even if it an affliction we brought on ourselves” Ross, 525. That I may learn Your statutes- “The suffering impels reflection, which in turn leads the sufferer to embrace God’s teaching as the guide to turning life around” Alter, 425. “We are pupils in His school of affliction (67, 70), He is principal of the school, and the graduation award is the treasure of His word” Motyer, 568. 119:72 The law of Your mouth is better to me- “In v. 72, it forms a better than structure typical of wisdom literature” NICOT, 883. That thousands of gold and silver pieces- vs. 127; Ps. 19:10; Prov. 3:14-15; 8:10, 11, 19; 16:16; Luke 12:15

119:33-40ה  The alphabetic arrangement lends itself to these hiphil verb forms, but the rest of the psalm reveals a studied effort to demonstrate reliance upon the God of the word as well as the word of God” Miller, 387. These hiphel verbs are in the imperative but, “in these petitions a tone of humility and dependence comes through” VanGemeren, 744. 119:33 Teach me, O LORD, the way of Your statutes- vs. 12, 26. “God is the teacher (v. 33); the Hebrew verb ‘to teach’ ( ׳רה) underlines the noun torah, which occurs in v. 34.” McCann, 1169. And I shall observe it to the end- vs. 112 “To the end is one sense of a word which also means ‘consequence’ or ‘reward,’ as in Psalm 19:11 (12, Heb.). Hence NEB here has ‘I shall find my reward’; and in verse 112 ‘they are a reward that never fails’” Kidner, 425. “For the psalmist the road of obedience has no off ramp” Estes, 410. 119:34 Give me understanding- “He recognizes that the ability to observe the law depends on understanding it correctly” Longman, 405. That I have observe You law and keep it with all my heart- With all my heart in vs. 2, 10. Just like he sought the LORD with all his heart and here he keeps God’s law with all my heart.  119:35 Make me walk in the path of Your commandments- Ps. 23:3For I delight in it- True happiness is found in walking in God’s path. To him this path is a path of sheer delight- Estes, 410. 119:36 Incline my heart to Your testimonies- The verb is used in 119:36, 51, 112, 157; 141:4; I Kings 8:58. While he prays for God to incline his heart to Him, the other passages the psalmist inclines his heart toward God. Ps. 51:10. Often our hearts default to evil- Jer. 17:9. While Solomon prayed the prayer of I Kings 8:58, his heart turned to evil in I Kings 11:2-4, 9.And not to dishonest gain- Ex. 18:21; Jer. 6:13; 8:10; Matt. 6:24; Luke 16:13.119:37 Turn away my eyes from looking at vanity- Ps. 31:6 uses the word vanity for idols.The problem in this section is “the wayward heart that wants to obey (34), but can so easily be drawn away to selfish ends (36) and follow the enticements of the eyes (37)” Motyer, 567.  And revive me in Your ways119:38 Establish Your word to Your word to Your servant,As that which produces reverence for You- The word produces reverence or fear of God- Deut. 17:19.119:39 Turn away my reproach which I dread- vs. 22.For Your ordinances are good.119:40 Behold, I long for Your precepts Revive me through Your righteousness-Revive is used in vs. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149, 154, 156, 159, 175. Only God can give Him life.119:41-48119:41 May Your lovingkindnesses also come to me, O LORD- “The occurrence of ‘steadfast love’ in vv. 41 is the first of seven (see vv. 64, 76, 88, 124, 149, 159)” McCann, 1170. Your salvation according to Your word- 119:42 So I shall have an answer for him who reproaches me- God’s lovingkindness and salvation seem to the be the answers to the insults hurled his way.  Reproaches is the same word used in vs. 22 and 39. For I trust in Your word- “Through constant meditation upon them (vs. 45b, 48b), he has learned to trust them (vs. 42b) and to hope in them (vs. 43b)” Miller, 388. “To trust God’s word (vs. 42) is to trust God’s very self, the essence of which God revealed to be steadfast love (see <

“vv. 25-28 describe his internal distress (I-lament), that is, that is the threat of physical and spiritual destruction” Hermenia, 268. 119:25 My soul cleaves to the dust- “Clinging to the dust is a graphic depiction of being in a life-threatening condition (see Ps. 44:25)” Ross, 490.Revive me according to Your word- revive is used in vs. 25, 37, 40, 88, 107, 149, 154, 156, 159. This “is a prayer for God to renew his vitality” Ross, 490. Lev. 18:5 connects life with keeping God’s law.The Psalms refer “to YHWH as the God who can give life to the dead (Pss. 30:4; 116:3-4, 8-9)” Hermenia, 269.119:26 I have told of my ways, and you have answered me- “More than anything else, the time of trouble is to be a time of prayer. These eight verses contain seven prayers” Motyer, 567. “The word (drk), ‘way’ appears five times (vs. 26, 27, 29, 30, 32). Teach me Your statues- vs. 12 119:27 Make me understand the way of Your precepts- vs. 18. This same word translated make me understand is used in vs. 34, 73, 125, 144, 169. He asks for understanding “that I may learn Your commandments” (73), that “I may know Your testimonies” (125), that “I may observe Your law” (34). God’s enlightening helps the psalmist do all of this. At the same time, God’s enlightening comes from the word itself (104, 130). So I will meditate on Your wonders- meditate- vs. 15. Wonders connects with vs. 18. “The time of trouble is also a time of special commitment, to fix the mind on His wonderful word” Motyer, 567. Wonders are connected with God’s mighty acts throughout history.119:28 Strengthen me according to Your word- God revives us (25) and strengthens us (28) by His word.” Ross, 269. The word strengthen “is literally ‘cause me to stand,’ which is reminiscent of the literal meaning ‘resurrection’” McCann, 1169.119:29 Remove the false way from me- 139:24; Prov. 14:12; 16:25 “The word ‘deceit’ may be ‘falsehood’ or ‘deception.’And graciously grant me Your law- “Graciously teach is a single word, ‘be gracious.’” Kidner, 424. “The word of God. Is also a means of grace, as it keeps one away from the ways of the world’’ VanGemeren, 865. “It is a happy reminder that God’s law is a good gift and is only the antithesis of grace when it is used to earn salvation” Kidner, 424. 119:30 I have chosen the faithful way- It is a time “to choose and set the heart on his truth” Motyer, 567. The faithful way or way of truth is a stark contrast with the false way of vs. 29. While he has chosen God’s way, he asks for God’s blessing in removing the false way. 119:31 I cleave to Your testimonies- In vs. 25 the author cleaves to dust but here it is God’s testimonies they cleave to. This verb is used of our relationship to the LORD in Deut. 10:20; 11:22; 13:4; 30:20.O LORD, do not put me to shame!- vs. 6; Ps. 31:1119:32 I shall run the way of Your commandments- This expresses his eagerness to please God. Running “is another way of suggesting not mere compliance with YHWH’s expectations but living by them enthusiastically and energetically” Estes, 409. For You will enlarge my heart- Maybe God has deepened his understanding or his happiness. “The motif of ‘widening’ the heart (v. 32b)…is a contrast to the image of ‘distress’ and ‘confinement’ or ‘narrowness’ that, in the lament psalms, describe  the external and internal troubles of the petitioner (Cf., for example, Pss. 31:8-9; 118:5)” Hermenia, 269.

Psalm 119This “is the longest psalm in the collection and the longest chapter in the Hebrew Bible, 176 verses or lines of poetry” Alter, 419. Its size has oft times discouraged serious study. Weiser in the Old Testament Library series views it as wearisome in its repetition of motifs and says it opens the door for legalism, but he offers no commentary on the text- Weiser, 739-741.“It is recited at the Feast of the Pentecost, the spring festival observed fifty days after Passover, which celebrates the giving of the Torah to Moses at Sinai during the wilderness wanderings” NICOT, 870. “The psalm is composed of twenty-two stanzas of eight verses. Each of the eight verses of a stanza start with the same letter of the Hebrew alphabet, as the poet works his way from the beginning (aleph) to the end (taw). The acrostic form gives a sense of completion and totality, and to be sure, by the end of the psalm, one feels that the poet has indeed fully covered his subject” Longman, 403. The Torah “applies to everything at every moment, and apart from it, there is nothing worthy be called life” McCann, 1166.“He refers to God’s law with eight different Hebrew words" Longman, 403. Here are the transliteration of the Hebrew words and the translation of these terms in the New American Standard Bible. 1. tora- law2. eda-statue3. piqqud-precept4. hoq-decree, 5. miswa- command6. mispat-judgment7. dabar-word8. imra-word, promise"Perhaps these eight words explain why there are eight lines in each stanza, although only five of the stanzas employ all eight words. No stanza uses fewer than six of them” Longman, 403. The writer of the Psalm is diligently seeking God with all His heart (119:2, 10).Because he loves God, he loves every word out of His mouth. He loves God's words, delights in His statues (119:14, 16, 47).  He covets God's words more than great riches (119:14, 72, 127).He seeks to keep, obey God's words (119:1, 2). He wants to keep God's precepts diligently, fully (119:4). This careful obedience to God leads to praising and thanking God (119:7). It leads to him bursting forth in praise (119:12). Jesus is the Word made flesh- John 1:1, 14.Even Jesus used the word of God to resist sin- Ps. 119:11; Matt. 4:1-11; Luke 4:1-13.

“The psalm (may have) originated in victory celebrations of Israel’s king and people (cf. II Chron. 20:27). Later it was probably used in periodic commemoration of God’s past goodness to the Davidic dynasty” Laymen, 684. “The ‘I’ standing collectively for Israel, verses 5-14, 17-19, 21, and 28 seem to portray a great deliverance which has come to a king, possibly David himself. There are similar sentiments in Psalm 18” Miller, 381. “It is best to see this as a corporate thanksgiving, although an individual leads in expressing gratitude on behalf of himself and the whole congregation” Longman, 399.  “The psalm uniquely combines corporate hymnic praise (vv. 1-4, 22-24, 29), individual thanksgiving (vv. 5-18, 21, 28); processional liturgy of entering the temple gates and processing to the altar (vv. 19-20, 26-27). It alternates between referring to Yahweh in the third person and addressing him in the second person” Broyles, 438. This was “perhaps as an entrance liturgy into the temple in Jerusalem, in much the same way that Psalms 15 and 24 may have been used” NICOT, 864. 118:1-4 Give thanks to the LORD for His lovingkindness is good118:1 Give thanks to the LORD, for He is good- I Chron. 16:34; II Chron. 5:13; 7:3; 20:21; Ps. 106:1; 107:1; 136:1; Jer. 33:11; Ezra 3:11 These same three groups, Israel, the house of Aaron, and those who fear the LORD, were mentioned in 115:9-13. See a similar list in 135:19-20 118:5-9 The Speaker’s (the King’s) testimony of being rescued by God118:10 All nations surrounded me- Verses 10-12 all begin with the same thought. The nations surround God’s people. The word surround is used 4 times in these 3 verses. The image of all the nations gathering against God’s people appears in Psalms 2, 46, 48; Isaiah 29:1-8; Ezekiel 38-39; Zech 14:1-9. “We are reminded of the world’s furious hostility to the city of God” Kidner, 413-414.In the name of the LORD I will surely cut them off- “The Hb. verb here is elsewhere translated ‘I circumcised them’!” Broyles, 441. 118:15-18 The right hand of the LORD does valiantly 118:19-21 He enters God's gates with thanksgiving118:22-29  God made the rejected stone the chief corner stone. Psalm 118 and the Exodus118:14, 21 Quote Exodus 15:2118:15-16 right hand of the LORD- Exodus 15:6, 6, 12118:23 marvelous- wonders in Exodus 15:11118:24 The day- Exodus 14:13118:28 I will extol You- Exodus 15:2Psalm 118 and Jesus118:26 Matthew 21:9; Mark 11:9; Luke 19:38; John 12:13118:22 Matthew 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; I Peter 2:7118:17-18 were some of Jesus' last words ever and they anticipate HIs resurrection. 

“It is not only the shortest psalm in the collection but also the shortest chapter in the Bible” Alter, 414; Longman, 398.  It is 27 words in the NASB and 28 in the ESV. In Hebrew it is only 17 words. “Many Hebrew mss.attach it to Ps. 116….Other Hebrew mss. join the psalm to Ps. 118” Allen, 117.The basic structure of a song of praise is simple. It begins with a call to praise (vs. 1). Then the word translated for or because introduces the reason for praise (lines 1 and 2 of vs. 2). Last, there is a final call to praise (line 3 of vs. 2).“Underlying this invitation is the conviction that the God of Israel is the God who rules the world” McCann, 1150.117:1 Praise the LORD, all nations- Other psalms, like Psalm 96:3, speak of praising God among the nations, but here all the nations and all peoples are called to praise God- Alter, 414. Laud Him, all peoples!- “This verb appears to be an Aramaic word for ‘praise, laud’; and unless it was also Hebrew but not used much in the psalms, it may indicate that the Psalmist chose it to address the nations since Aramaic was spoken in the non-Israelite world and became the dominant language at the time of captivity” Ross, 435. The word is used 11 times in the OT: I Chron. 16:35; Pss. 63:3; 65:7; 89:9; 106:47; 117:1; 145:4; 147:12; Prov. 29:11; Ecc.  4:2; 8:15.117:2 God’s lovingkindness is described as ‘great.’ The word ‘great’ can refer to victory on the battlefield. For example, it is used twice in Exodus 17:11 in the description of Israel’s battle with Amalek. Also see the word in military contexts in I Sam. 2:9; II Sam. 1:23; 11:23. The word is used for the flood waters prevailing- Gen. 7:18-20 – our iniquities prevailing- Ps. 65:3- God’s blessings- Gen. 49:26- His lovingkindness- Ps. 103:11. “The Hebrew root is often used to indicate the power of a military conquer. Here it also affirms that God conquers the world, but that God does so by the power of His faithful love” McCann, 1150. God’s lovingkindness has triumphed; it has prevailed.  Lovingkindness and truth are accompanied by each other in Ex. 34:6; Ps. 25:10; 36:5; 40:10; 57:10; 85:10; 86:15; 89:14; 92:2; 98:3; 100:5; 108:4; 115:1; 138:2 And the truth of the LORD is everlasting- The emphasis of the second line can be summed up by saying that God’s plans and promises are as fresh and intact now as on the day that they were made; and they will remain so” Kidner, 412. His love and truth know ‘neither measure nor end” Allen, 118.God’s lovingkindness and truth were dramatically demonstrated in the exodus and the events surrounding it. God revealed Himself to Moses as “abounding in lovingkindness and truth” (Exodus 34:6). “Their history was a monument to the greatness of His loyal love, for it was full of instances of loving, protecting, delivering, pardoning grace” Allen, 118. As Israel sang Psalm 117 at Passover, they remembered God’s lovingkindness and truth in the exodus. God’s dealing with Israel are a cause for universal praise among all nations and an attraction to all nations to worship such a God. Psalm 117 and JesusThe crucifixion/resurrection of Jesus is the ultimate display of the LORD’s lovinkindness and truth. In the cross, God’s lovingkindness and truth have triumphed, prevailed, and conquered the ruthless enemies of sin and death. The cross serves as a call for all nations to worship Him (John 12:32; Phil. 2:5-11; Rev. 5:8-14). Interestingly, as brief as Psalm 117 is, it is quoted in the New Testament. In Romans 15:8-12 Paul quotes from several OT passages (Rom. 15:9/ Psalm 18:49; Rom. 15:10/ Deut. 32:43; Rom. 15:11/Psalm 117:1; Rom. 15:12/Isaiah 11:10) to show God’s desire has always

A few notes“The Septuagint and Vulgate treat this as two psalms, the second of them beginning at verse 10 (but some Heb. MSS make a similar break after verse 11).” Kidner, 407. “He has come now to the temple to tell the whole assembly what has happened, and to offer God what he had vowed to Him in his extremity” Kidner, 407. “The situation was one of deadly threat (3, 8, 15), brought about by human deceitfulness (11) and personal lack of discernment (6)” Motyer, 563. “Either the psalmist has been delivered from what appeared to be a fatal illness (vss. 2, 8) or from false accusers (vss. 10-11) who plotted his death. Out of gratitude for his deliverance, he thanks God publicly so that others may share in his joy and faith” Miller, 378. The Psalm is “far from wallowing in personal details, (and) focus(es) attention on what God has done” Laymen, 683.  “Such psalms as this, once written down, would help many another person to find words for his own public thanksgiving” Kidner, 407. 116:15 Precious in the sight of the LORD- “Precious could mean either ‘highly valued’ or, in a less happy sense, ‘costly’” Kidner, 410. “Precious here means costly (cf. Ps. 72:14; I Kings 5:17; 7:9-11)” Miller, 380. II Kings 1:13-14; Prov. 20:15. Is the death of His godly ones- “The death of the devout costs Yahweh dear” (cf. Mt. 10:29-31; and in ultimate terms, Jn. 10:28f.)” Kidner, 411. “The death of a saint is not something the LORD considers as cheap” BK, 877.  “Verse 15 has puzzled commentators for millennia. Most versions follow closely the translation of the 1611 Authorized Version: ‘Precious in the sight of the LORD is the death of His saints.’” NICOT, 861. What does this verse mean? “The death of his saints, ‘his beloved,’ is like a precious jewel which he bestows- precious to him and them because at death he receives them home. In this sense, death is the final and greatest earthy blessing of God on His people” Motyer, 564. Phil. 1:20-23; Rev. 14:13.On the other hand, this passage can be understood another way. The NET translation has “The LORD values the lives of his faithful followers.” “The word usually translated as ‘precious’ is from the Hebrew root yaqar, which means ‘be dignified, honorable, heavy, valuable.’ It occurs nine times in the book of Psalms (36:7; 37:20; 45:9; 49:8, 12, 20; 72:14; 116:15; 139:17)” NICOT, 861. “He has learned by experience that the premature death of God’s people ‘costs Yahweh dear’ (JB; cf. 72:14) and that He is quick to avert such a tragedy” Laymen, 684. “As translated by the NIV, verse 15 seems strange and out of context, appearing to say that God delights in the death of His faithful servants....The psalmist is one of God’s faithful servants, and God had just saved him from death” Longman, 397. “The NIV and the NRSV make v. 15 sound as if God welcomes the death of the faithful, but the whole point of the psalm is that God will life and works to make life a reality” McCann, 1149. God “does not lightly permit adversity (‘death’’ vs. 3, 8) or an early death (cf. 79:11; 102:20). They are ‘precious’ (cf. 72:14) to Him” VanGemeren, 728. On the same page, VanGemeren, 728, refers to a study by John A. Emerton “The death of His beloved creates sadness to our Lord.” “The psalmist has learned by experience how reluctant Yahweh is to allow the premature death of those united to Him in a covenant relationship, and how quickly He rushes to avert such a tragedy (cf. Ps. 72:14)” Allen, 115. 

115:2 Why should the nations say, Where, now, is their God?- 42:3, 10; 79:10; Joel 2:17; Micah 7:10 This question may be “motivated by the fact that the Lord had no idol who represented His presence” Longman, 393. 115:4 the work of man’s hands- Psalm 135:15-18. The word work in vs. 4 is the noun from the verb translated do in vs. 3. The participle is used in vs. 8 to those who make idols. In vs. 15 God is Maker of heaven and earth. “There is no spiritual force or reality behind the idol; it did not represent an invisible ‘god’; it had no more reality than its material craftsmanship (4-7; Is. 40:18-25; 41:5-7)” Motyer, 563. 115:8 Those who make them will become like them- II Kings 17:15; Jer. 2:5; Rom. 1:18-32. “This is truly ‘their end’, as Psalm 73:17 puts it, in contrast to that of the righteous, whose God is theirs ‘for ever’ (73:26)” Kidner, 405. “False worship is not innocent but demoralizing, and ultimately the worshipers will perish with their perishable idols” VanGemeren, 721.  Everyone who trusts in them- Similar sections of Scripture appear in Isaiah 40:18-20; 41:14-29; 44:9-20; 45:14-17; 46:1-7; Jer. 10:1-16; Hab. 2:18-19. Calling of such lifeless gods does not work- Deut. 32:37-38; Judges 10:11-14; Jer. 2:27-28.115:18 But as for us, we will bless the LORD- “The ‘we’ in v. 18 is emphatic, as if the community of God’s people wants to distinguish itself as sharply as possible from those who make and trust in other gods” McCann, 1145. “To bless the LORD is natural response to His blessing (Eph. 1:3)” Laymen’s, 683. How does this relate to the Exodus?115:4-8 The Exodus was God’s judgment on the gods of Egypt- Ex. 12:12; Num. 33:4.115:1 The Exodus was not to promote the people but to glorify God- Exodus 9:16; Ezek. 20:7-9.115:1 God’s lovingkindness and truth demonstrated in the Exodus- Exodus 34:6-7.How is this fulfilled in Jesus?115:1 God saves us in a way that brings Him glory- Galatians 6:14115:1 The cross is the ultimate display of God’s lovingkindness and faithfulness.115:2 Where is your God? On the cross. Yancey illustration.115:17 Think of this as being a song that Jesus would have sung with the disciples in the upper room- Mt. 26:30; Mk 14:26.

“This psalm celebrates the deliverance of God’s people at the exodus- a fitting song to be sung at Passover which was instituted at that time (Ex. 12)” BK, 876. “This is a hymn, but a unique one. It contains no imperative call for worship.” Broyles, 426. This psalm is “a fierce delight and pride in the great march of God gleams through every line of this poem” Kidner, 402-403.“The psalm celebrates God’s deliverance from bondage in Egypt- vs. 1, 3, 5, His provision during the wilderness wanderings- vs. 8, and Israel’s entry into the promised land- vs. 3, 5” Longman, 392. Psalm 114 and its place among Psalm 113-118. “Psalm 114 is somewhat unique in this collection of psalms. First, it does not contain the words hallelujah that are characteristic of this group of psalms. Since Psalm 113 both begins and ends with the words, and Psalm 115-117 end with them, some suggest that the final hallelujah of Psalm 113 should be transposed to the beginning of Psalm 114. The final psalm in this collection, however, Psalm 118, also does not have the expression, either at its beginning or end, so the missing hallelujah in Psalm 114 should not be viewed as problematic” NICOT, 850. “Psalm 114 is classified as a community hymn, but it lacks the usual words of invitation to worshippers to join in reciting the hymn” NICOT, 850. How does the Psalm look back at the Exodus?114:1 Egypt, strange language114:2 His sanctuary- Exodus 15:13, 17114:3, 5 Crossing the Red sea- Exodus 14:21-31The Jordan River divided- Joshua 3-4114:4, 6 Mountains and hills skipped- Exodus 19:18; 20:18-21114:8 Water from a rock- Exodus 17:1-7; Num. 20:2-13; Deut. 8:15How does the Psalm look forward to Jesus’?114:1 “Out of Egypt I have called My Son” in Hosea 11:1; Matt. 2:14-15. The OT Exodus foreshadows a greater exodus in Jesus. 114:2 His sanctuary- Jesus is in John 1:1, 14, but God’s people His dwelling place in I Cor. 3:16; Eph. 2:19-22.114:4, 6 Word used for lambs in Greek translation used in Revelation over 20 times of Jesus.114:4, 6, 7 Earth quaked Matt. 27:51; 28:2 at the death and resurrection of Jesus114:8 Jesus placed in rock- Matt. 27:60; Mark 15:46- but the living water came out from the rock. Jesus was the Rock I Cor. 10:4.“The New Testament frequently applies this concept to God’s people, the church (see I Cor. 3:16-17; 6:19-20; II Cor. 6:16; Eph. 2:21)” Willis, 70.“That Jesus’ life and ministry follow the pattern of the exodus, wilderness wanderings, and conquest reminds us that, just as Israel looked to their past for hope, we are to look to the death and resurrection of our Passover Lamb, for the confidence to live in an uncertain present” Longman, 392.                    

“This is the first of six psalms collectively known as the hallel that are recited in synagogues during the festival service” Alter, 403. Psalms 113-118 are the Egyptian Hallel. “Psalms 113-114 are sung before the Passover meal and Psalms 115-118 after it.  These psalms are also sung at the feast of Pentecost, Tabernacles, and Dedication (Hanakuah, or Lights)” Miller, 373. These psalms were “used at all major festivals but especially the beginning and conclusion of the Passover” McCann, 1138. Sometimes we stress Passover for that was the time at which Jesus sang these songs: Matthew 26:30 and Mark 14:26.It is “also an appropriate culmination to Psalms 111-112. Like Psalm 111, it articulates God’s sovereignty (see below on vv. 1-4; see also 111:2-6, esp. v. 4, which recalls the exodus) and it offers an especially appropriate response to the exclamation of 111:9c (See ‘name’ in 111:9c; 113:1-3). Furthermore, like Psalms 111-112, Psalm 113 asserts that God’s power is manifested in gracious, compassionate provision for the poor (See Ps. 111:4-5a, 112:9a; 113:7-9)” McCann, 1138. Psalm 113 is an appropriate introduction to Psalms 113-118. Of the Psalms known as the Egyptian Hallel only the second one, Psalm 114, “speaks directly of the Exodus” Kidner, 401.  113:1-3 Praise the LORD- all places and at all times113:4-6 The LORD is exalted above all113:7-9 The LORD lifts the needy to sit  with princesJesus and Psalm 113“There was more relevance in these psalms to the Exodus- the greater Exodus- than could be guessed in Old Testament times” Kidner, 401. “Verses 7 and 8 anticipate the great downward and upward sweep of the gospel, which was to go even deeper and higher than the dust and the throne of princes: from the grave to the throne of God (Eph. 2:5f)” Kidner, 402. Psalm 113 speaks only of lifting the poor but Luke 1:52 also speaks of God bringing down the mighty.“The psalm gives hope to the socially vulnerable, the poor and childless woman. In terms of the latter, the Old Testament narratives are full of stories of God opening the wombs of barren women: Sarah (Gen. 11:30; 21:1-5), Rebekah (25:21), Rachel (30:22), Samson’s mother (Judges 13:2-3), Hannah (I Sam. 1:2), the Shunnamite (II Kings 4:16), Elizabeth (Luke 1:7). Of these, the story of Hannah deserves special mention, because, after she gives birth to Samuel, she praises God in a song that shares a number of elements with Psalm 113 (I Sam. 2:1-10)” Longman, 390. Mary’s song celebrates God lifting up the humble- Luke 1:46-56. “Hannah’s joy became all Israel’s; Sarah’s become the world’s. And the song of Hannah was to be outshone one day by the Magnificat” Kinder, 402. “The story of God’s care for Hannah becomes a model for God’s care for Israel, memorialized in the Passover celebration” NICOT, 849.Jesus sang the Egyptian Hallel in Matthew 26:30 and Mark 14:26. Vs. 6 anticipate Philippians 2:6-8 “What amazing condescension was it for the Son of God to come from heaven to earth, and take our nature upon him, that He might seek and save those that are lost” Matthew Henry’s Concise Commentary, 547. A noun is used in the LXX of Psalm 113:6 but the corresponding verb in Greek is used in Philippians 2:8.I Corinthians 1:18-31 God humbles the mighty and exalts the lowly through the gospel.Matthew 23:12; Luke 14:11; 18:14 Humble himself will be exalted and exalt himself will be humbled. Matthew 19:30; 20:16; Luke 13:30 The first will be last and the last first.Ephesians 1:20; 2:6 God raised

Psalms 111 and 112 are connected in their subject matter and vocabulary. “Both are acrostic containing twenty-two lines, each succeeding line beginning with the following letter of the Hebrew alphabet. Psalm 111 describes God as reflected in His works, and Psalm 112 the man who fears God and properly responds to Him. Some of the phraseology used in Psalm 111 to describe God is repeated in Psalm 112 to describe the God-fearing man” Miller, 370. “Psalm 111 focuses primarily on God’s work, Psalm 112 focuses on human response and consists of a description of the happiness of those who fear the Lord” McCann, 1133.  “Each half line or verset begins with a different letter of the alphabet in sequence. Most of the lines begin with either a noun or an adjective exhibiting the appropriate alphabetic character in the initial letter.” There are eight (8) acrostic Psalms in the Psalms- Alter, 399.111:1 Praise the LORD!!- 112:1; 113:1 will begin the same way. Only Ps. 111 and 112 begin with Praise the LORD but do not end with it- VanGemeren, 702. “The initial Hallelujah stands outside this acrostic schemes” Laymen’s, 681. The Psalm begins and ends with praise .111:2 “This verse was well-chosen to grace the entrance of the Cavendish Laboratory in Cambridge, the scene of some fundamental physical discoveries. But while this verse is God’s charter for the scientist and artist, verse 10 must be it partner, lest ‘professing to be wise’ we become fools, like the men of Romans 1:18-23” Kidner, 397. 111:3 Splendid and majestic is His work- Ps. 21:5; Job 40:10 work is singular. And His righteousness endures forever- “The next psalm boldly reproduces part of this verse and of the next two in its portrait of a godly man (see on 112:3, 9)111:4 The LORD is gracious and compassionate- Exodus 34:6-7; Num. 14:18; Ps. 86:5, 15; 103:8; 145:8 111:5 He has given food to those who fear Him- Ps. 132:15; 136:25; 145:15; 146:7; Matt. 6:31-33. 111:6 In giving them the heritage of the nations- This seems like a specific reference to God giving Israel the land of Canaan. 111:7 The ‘precepts’ also reveal the nature of the covenant God. The word of God was not a burden. It was to give order to God’s people, that they might reflect the nature of their King in their national existence” VanGemeren, 704. 111:10 The fear of the LORD is the beginning of wisdom- Prov. 1:7; 9:10; Ecc. 12:13; Job 28:28. “True reverence is in fact the starting point for an ability to cope with life’s meaning and problems” Laymen’s, 681. 

“In the second century, Jewish teachers applied it to Hezekiah (Justin Martry, Dialogue with Trypho, 33, 83)” Lewis, Matthew 14-28; 108.110:1 seems quoted or alluded to in Matt. 26:63-64; Mark 16:19; Acts 2:34-35; 5:30-32; 7:55-56; Rom. 8:34; I Cor. 15:25; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12-13; 12:2; I Peter 3:22.Lessons from this section Mark 12:35-37 paralleled by Matthew 21:41-46; Luke 20:41-44“Psalm 110 is the psalm most frequently quoted and alluded to in the New Testament. See also Matt. 22:44; 26:64; Mark 14:62; (16:19); Luke 20:42-43; 22:69; Acts 2:34-45; Romans 2:5; 8:34; 11:29; I Cor. 15:25; Eph. 1:20; Col. 3:1; Heb. 1:3; 5:6, 10; 6:20; 7:3, 11, 15, 17, 21; 8:1; 10:12-13; 12:2” Brooks, Mark, 200. Psalm 110:1 is quoted 14 times in the NT- NICOT, Psalms, 838.What are we told about Psalm 110, from Mark 12:35-37; Matt. 22:41-46; Luke 20:41-44?1. David is the author of Psalm 110- Jesus affirms this in Mark 12:36, 37- αυτος Δανιδ- David himself. The same point is made in Matt. 22:43 and Luke 20:42. “Jesus first affirmed the Davidic authorship of Ps. 110, something that is usually denied by modern scholarship” Brooks, Mark, 200. 2. David speaks by inspiration- In Mark 12:36 εν τω πνευματι τω αγιω- in the Holy Spirit. Matt 22:43 says, “in the Spirit.”These are not simply David’s words but God’s words. The same point is made about David and the Psalms in Acts 1:16; 4:25-26. “Jesus attributes a statement of Psalm 110:1 to David, inspired by the Spirit (cf. II Sam. 23:2)” Lewis, Matthew, 107.3. Psalm 110 speaks of the Messiah- David himself calls Him- Mark 12:37; also see Matt. 22:43; Luke 20:44.This interpretation of Psalm 110 is assumed as common ground between Jesus and the scribes- Mark 12:35; and Pharisees- Matt. 22:41. Acts 2:33-35 quotes Psalm 110:1 and stresses that is not David who ascended into heaven but that this is fulfilled in the Messiah/ the Christ. 4. The Messiah is David’s Lord- David himself calls Him “Lord”- Mark 12:37; see also Matt. 22:44; Luke 20:44.The OT gives abundant evidence that the Messiah will be of the line of David- II Sam. 7:11-16; 22:51; Psalm 18:50; Isaiah 9:6-7; 11:1-9; 16:5; Jer. 23:5-6; 30:8-9; 33:15, 17, 22; Ezek. 34:23-24; 37:24; Hosea 3:5; Amos 9:11. The gospel of Matthew especially emphasizes Jesus as the Son of David- Matthew 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9, 15. The point is not to deny that the Messiah is the “son of David” but to state that answer is incomplete. He is both David’s son and David’s Lord. “The startling fact that David spoke of a king as ‘my lord’ was pointed out by Christ, who left His hearers to think out its implications, and His apostles to spell them out” Kidner, 393. “The first Lord is God; the second is the Messiah. In Greek speech the slave described his master as my lord: the underling described his superior in the same way. The king, however, is at the top of the ladder. Whom could he describe in the phrase? A father does not address his son as ‘my Lord.’ The figure David addressed must be his superior; how then is He David’s son? None could answer. Nor is there an answer short of a knowledge of the divine nature of the Messiah of which they know nothing” Lewis, 107-108. 5. Psalm 110 expresses the relationship between the LORD/God and the Messiah/Christ The Messiah is a distinct “person” from the LORD- Mark 12:36; Psalm 110:1 “The LORD- YHWH- said to m

The Psalm is based on the two decrees in vs. 1 and vs. 4.Every word of vs. 1 will prove important and two different words for Lord are used. Notice the use of "right hand" in vs. 1 and vs. 5. Melchizedek only appears in the OT elsewhere in Genesis 14:18-20. Melchizedek is king and priest. He blessed Abram.Abram paid tithes to him.The psalm gives different words to refer to the foes or enemies.It shows us the victory over these foes is complete.The victory is because of the LORD. 

This Psalm combines sections of Psalm 57:7-11 and Psalm 60:5-12.Psalm 57 and Psalm 60 are in their titles tied to specific circumstances in the life of David. There are some 13 Psalms that do this and these are two of them. This Psalm stresses108:3 Giving thanks to the LORD108:4 God's lovingkindness and faithfulness108:7-9 God's complete sovereignty over Israel and their neighbors108:11-13 God alone is responsible for victory. Trust in men is vain- Jer. 17:5-8.The Psalm foreshadows the salvation Jesus gives108:8 Judah the leader- Heb. 7:14108:5 Be exalted- John 3:14; 8:28; 12:32-33108:4 The cross is the ultimate display of His lovingkindness and faithfulness.

Give thanks to the LORD for He is good for HIs lovingkindness is everlasting. 107:1-3 is an answer to Ps. 106:47107:4-32 Four stanzas that follow a standard procedure. The 2 and 4 lines are refrains in this Psalm. 1. There is a statement of a specific problem (107:4-5, 10-12, 17-18, 23-27).2.Then they cried out to the LORD in their trouble, He delivered them out of their distress (107:6, 13, 19, 28).3. A specific act of deliverance from the specific problem mentioned (107:7, 14, 20, 29-30).4. Let them give thanks to the LORD for His lovingkindnesses and for His wonders to the sons of man (107:8, 15, 21, 31).The congregation is called to thank and praise God for His deliverances (107:9, 16, 22, 32).“Jesus does the same kind of things that God does in the four narrative illustrations: feeding the hungry  in the wilderness (Mark 6:30-44; 8:1-10; Luke 1:53), liberating those bound by demonic powers (Mark 1:21-28; 3:20-27; Luke 4:16-21), healing and forgiving the sick (Mark 2:1-12), stilling storms at sea (Matt. 8:23-27; Mark 4:35-41)” McCann, 1119. 107:4-9 “Lostness, hunger, thirst and exhaustion are all figures which our Lord was to employ in relation to His self-offer as the Way, the Bread and Water of life and Giver of rest. The scene in this stanza unites all aspects of salvation and crown them with that of a city to dwell in; a climax without which the rescue, at either level of meaning, would be little more than first aid. The New Testament is full of it: cf., e.g., Eph. 2:11ff; Heb. 12:22ff; Revelation 21 and 22” Kidner, 384Vs. 9 satisfied in the Greek is used in the feeding of the 5000 (Mark 6:42; Luke 9:17; John 6:26) and the feeding of the 4000 (Matt. 15:33, 37; Mark 8:4, 8) with John 6:35Filled in vs. 9 is used in John 6:12 in the feeding of the 5000. 107:10-16 “Jesus applies the Isaianic passages to the his own role of setting men free from the prison house of sin (Lk. 4:18-21; Isa. 61:1-2)” Miller, 362. Prisoners released in Acts (5:17-26; 12:1-11; 16:25-34) are a picture of those who are freed from the prison of sin. 107:10, 14 shadow of death- Lk. 1:79107:17-22 Raising up the sick from their bed107:20 He sent His word- Matt. 8:8Vs. 29 with Mark 4:35-41; Matt. 8:23-27; Luke 8:22-25107:23-32 Matt. 8:23-27; Mark 4:35-41107:30 brought to their desired haven- John 6:21 107:33-38 The God of reversals107:43 The psalm ends on a note of wisdom

This episode of Psalm 106 begins with verse 24.Nine portions of Israel's history and Israel's Scriptures  are used to stress Israel's unfaithfulness and God's mercy in spite of their sin.106:6-12 The events in Egypt and at the Red Sea- Exodus 14-15106:13-15 The lusting or craving for quail in the wilderness- Numbers 11106:16-18 The rebellion of Dathan and Abiram- Numbers 16106:19-23 The worship of the calf at Mt. Horeb- Exodus 32106:24-27 The spies discourage the  people from taking the land- Num. 13-14106:28-31 The idols of Baal-peor- Num. 25106:32-33 The rebellion at the waters of Meribah- Num. 20:2-13106:34-39 The failure of Israel to drive out the Canaanites- Josh. 15:63; 16:10; 17:12-13; Judges 1:27-36106:40-46 The time of the Judges where the people sink down into sin yet God deliveres them time after time- Judges 3:7-16:31.

This psalm is a twin to Psalm 105 but a fraternal twin and not an identical one. The emphasis on Psalm 105 is on God's goodness and mercy to Israel. The emphasis in Psalm 106 is on the wickedness and sinfulness of Israel.  God's grace is even more amazing in light of Israel's sin and Israel's sin looks even more hideous against the background of God's lovinigkindness. Praise the LORD is an inclusion in vs. 1 and vs. 48.  How can a psalm that stresses Israel's sin be a reason for praise. The thought of the gracious and merciful God  underlines every section whether it is mentioned specifically or not because it is the reason that God does not give up on the people. Nine portions of Israel's history and Israel's Scriptures  are used to stress Israel's unfaithfulness and God's mercy in spite of their sin. 106:6-12 The events in Egypt and at the Red Sea- Exodus 14-15106:13-15 The lusting or craving for quail in the wilderness- Numbers 11106:16-18 The rebellion of Dathan and Abiram- Numbers 16106:19-23 The worship of the calf at Mt. Horeb- Exodus 32106:24-27 The spies discourage the  people from taking the land- Num. 13-14106:28-31 The idols of Baal-peor- Num. 25106:32-33 The rebellion at the waters of Meribah- Num. 20:2-13106:34-39 The failure of Israel to drive out the Canaanites- Josh. 15:63; 16:10; 17:12-13; Judges 1:27-36106:40-46 The time of the Judges where the people sink down into sin yet God deliveres them time after time- Judges 3:7-16:31.

This is a historical Psalm. We studied Psalm 78 previously and it has two points. God's goodness to Israel and Israel's sin against God. This psalm emphasizes only God's goodness to Israel.  Psalm 106 will emphasize Israel's sin against God. Israel's sin looks all the more evil in contrast to God's goodness and God's grace to Israel looks all the more amazing against Israel's sin.105:1-7 A call to Israel to praise God.vs. 5 calls Israel to remember God's miracles or marvels. This is little to ask since God remembers Israel in vs. 8, 42. 105:8-15 God's promises to Abraham, Isaac, and Jacob105:16-22 God sent Joseph ahead to prepare for the famine105:23-25 From Joseph's death until Israel's slavery105:26-38 God sending Moses and Aaron and the plagues on Egypt as acts of God's mercy to Israel.105:39-45 God guides Israel throughout the wilderness to the promised land.God kept His covenant and gave Israel the land (105:11, 44).vs. 45 All of this should lead Israel to obey God and praise His name. God's promises to Abraham have their ultimate fulfillment in Abraham- Matt. 1:1; Acts 3:25-26; Gal. 3:26-29.

This psalm is an inclusio, beginning and ending with the same words- 103:1, 22. It is a David's call to himself to bless the LORD with all that is within Him.Vs. 3-5 describes God's benefits1. He forgives all your sins2. He heals all your diseases3. He redeems your life from the pit4. He crowns you with lovingkindness and compassion5. He satisfies you with good thingsvs. 9-10 Tell us what His love means by telling us what it will not do1. He will not always contend2. He will not keep His anger forever3. He does not deal with us according to our sins4. He does not reward us according to our iniquities.vs. 11-13 Three ways to describe the richness of God's love and forgiveness1. Veritical- as high as heavens are above the earth2. Horizontal- as far as the East is from the West3, Relational- Just as a father has compassion on His childrenHow does Jesus fulfill Psalm 103?1. He forgives our sins and heals our diseases- 103;3; Mark 2:1-122. He redeems our life from the pit- 103:4 resurrection3. The cross is the ultimate illustration of the love of God described in vs. 8-134. The LORD's love is from everlasting (Eph. 1:4) to everlasting (I Thess. 4:17).

The heading for this is unique. It describes a specific situation in which the psalm can be prayed. It mentions no individual or group generally associated with the psalm nor any musical terms. 102:1-2 An urgent call for God to hear his prayer102:3-11 His crisis. He is overwhelmed by life's brevity, pain, his suffering and loneliness. God's anger seems behind it all.102:12-22 But You... God's eternity (12, 24, 25, 26, 27) is an answer to man's brevity. 102:23-24 He once again focuses on his individual crisis.102:25-27 The LORD's eternity will outlast the heavens and earth. Hebrews 1:10-12 will quote these verses as being fulfilled in Jesus. 

I Chron. 16:23-33 records this virtually word for word. That chapter is describing the moving of the ark to Jerusalem. “In recapturing for us the triumphal entry of the ark to Jerusalem, the Chronicles writes out nearly the whole of this psalm, with part of two others (105, 106), as the centerpiece of his chapter” Kidner, 346. Invitations to praise are found in vv. 1-3, 7-10a, 11-12a and reasons for praise are found in vv. 4-6, 10b, 12b-13. “Three strophes in vs. 1-6, 7-10, and 11-13, each consisting of a call to praise followed by the cause for praise” Estes, 216.This Psalm truly has a universal ring to it: 96:1 “all the earth,” 96:3 “among the nations,” 96:3 “among all peoples,” 96:7 “families of peoples,” 96:9 “all the earth,” 96:10 “among the nations,” 96:10 “judge the peoples,” 96:13 He is pictured as judging the earth, the world, the peoples.Psalm 96 and the New Testament96:1 new song- Rev. 5:9; 14:3 Jesus' death is a cause for singing the new song. 96:2 The word used in the LXX for proclaim the good news is the word used for preaching the gospel. It is used to announce the birth of John- Luke 1:19 and Jesus- Luke 2:10. It describes the preaching of John- Luke 3:18 and Jesus- Luke 4:43; 20:1 and the disciples in the limited commission- Luke 9:6. It is used 15 times in Acts to describe the preaching of Jesus- Acts 5:42; 8:4, 12, 25, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35:16:10; 17:18.96:3 Declare His glory- 96:7, 8 also use the word glory. The word for glory is used of Jesus in John 1:14; 2:11; 5:41, 44; 12:41, 43; 17:22, 2496:3 Wonders- The word is used in the LXX is used only once in the NT and used of the miracles of Jesus in Matt. 21:15.96:6 The words translated strength and beauty in the NASB are in the LXX majesty and holiness. The word for majesty is only used 3 times in the OT but one is in II Peter 1:16 where Peter says we were eyewitnesses of His majesty. The word for holiness is used in Rom. 1:4 according to the spirit of holiness, Jesus Christ our Lord. 96:10 The LORD reigns- The word reigns from the LXX is used of Jesus’ rule in Luke 1:33; I Cor. 15:25; Rev. 11:15, 17. 96:10 He will judge with equity or uprightness. The word used in the LXX is only used in the NT in Heb. 1:8 and it is of Jesus. 96:12 Trees of forest rejoice- The word for trees is used for the death of Jesus in Acts 5:30; 10:39; 13:29; Gal.3:13; I Peter 2:24. It is also used of the tree of life in Rev. 2:7; 22:2, 14, 19.   

This is both a call to worship and praise and a prophetic rebuke.vs. 1-2, 6 are exhortations which continually cry "Let us" (6 times). We are called to praise, thank, and bow showing our humility before God. vs. 3-5, 7 give reasons to praise, thank, and bow before God. vs. 7c-11 is a prophetic rebuke quoted in Hebrews 3:7-11 in the NT.New Testament use of this psalmHeb. 3:7-4:11 “Christians are like the wanderers in the wilderness, rescued from Egypt (the bondage to sin and death), but not yet arrived in the Promised land (heaven). Accordingly, the author of Hebrews cites Ps. 95:7-11 and encourages his readers not to succumb to temptation and die in the wilderness without ever reaching their heavenly rest” Longman, 341. Heb. 3:7-4:13 “forbids us to confine its thrust to Israel. The ‘Today’ of which it speaks is this very moment; the ‘you’ is none other than ourselves, and the promised ‘rest’ is not Canaan but salvation” Kidner, 343.Heb. 3:7-11 Introduced with just as the Holy Spirit says- Heb. 9:8; 10:15. Partial quotes are made in 3:15; 4:3, 7.Some of the plays on words in this Heb. 3-43:7 Today- 3:13, 15; 4:7, 73:7, 15 Hear- 3:163:8, 10, 15; 4:7 Heart(s)- 3:123:8, 15 Provoked- 3:163:9 forty years- 3:173:10 angry- 3:173:8 in the wilderness- 3:173:11 swore- 3:183:11 they would not enter His rest- 3:183:11 enter His (that) rest- 3:18; 4:1, 3, 3, 5, 10, 11Gen. 2:2 God rested- Gen. 2:2Joshua gave rest- Josh. 21:44; 22:4David spoke of another rest- Ps. 95:7-11Jesus gives rest- Matt. 11:28, 29This is one of the ways Jesus fulfills Psalm 95

94:1-7 God of vengeance shine forth94:1 O Lord, God of vengeance- This is the only time in the Bible that the LORD is addressed this way. Deut. 32:35; Ps. 58:10; 79:10; Prov. 20:22; Isaiah 35:4; Jer. 51:6; Ezek. 25:12, 14, 17; Nah. 1:2; Rom. 12:19; Heb. 10:30. He is the God who rights wrongs that wicked men bring upon those helpless to resist. 94:8-11 A warning to those who think they can hide their way from God94:12-15 An encouragement to those who are experiencing evil treatment94:16-23 The LORD sustained the Psalmist when none stood with himJesus and Psalm 9494:1 God of vengeance- II Thess. 1:8 and picture of Jesus in Rev. 19:11-2194:2 Rise up in the LXX is the same word for the Son being lifted up in John 3:14; 8:28; 12:32 and it is also used of Jesus in Acts 2:33; 5:31 and being exalted to God’s right hand. 94:2 The one who judges- Jesus will judge- John 5:22, 3094:3 How long? Rev. 6:994:5 crush- NASB is the same verb used in Isaiah 53:5 “He was crushed for our iniquities”, 10 “He was pleased to crush Him.”94:5 afflict- Isa. 53:4 “He was smitten of God and afflicted”; Isa. 53:7 “He was oppressed and afflicted” The two verbs used to describe the mistreatment of God’s people in Ps. 94:5 are used of the treatment of the Servant in Isaiah 53. 94:6 The word for killed used in the LXX is used of Jesus being killed in Matt. 16:21; 17:23; 21:38, 39; Mark 8:31; 9:31; 10:34; Luke 9:22. Jesus experienced the same treatment given the most weak and helpless. 94:11 The LORD knows the thoughts of man- I Kings 8:39; Matt. 9:4; John 2:24-2594:16 The Psalmist stood alone, without human help, before the wicked. Jesus experienced this- Matt. 26:56; Mark 14:50, 51-52.94:17, 18 help Me- The word of the LXX addressed to Jesus- Matt. 15:25; Mark 9:2494:17 The LXX has the idea of my soul being in Hades- Acts 2:27, 3194:21 Jesus is righteous- Matt. 27:19; Luke 23:47; Acts 3:14; 7:52; 22:14Jesus is innocent- used in the NT only in Matt. 27:4, 24

The LORD reigns is declared in Ps. 93:1; 96:10; 97:1; 99:1.The LORD is King is said in Ps. 95:3; 98:6.The word King is the noun and reign the verb of the same Hebrew root word.The only Psalm between Psalms 93-99 that do not state God is King or He reigns in Psalm 94 and it must be associated in some way with His reign. We will see more about that, LORD willing, when we cover that text. Psalm 89 was a Royal Psalm, a psalm emphasizing the human king from the line of David, and apparently written when there was no king left on the throne. Book 4 of the Psalms (90-106) shows that God is still King even if there is no king from David's line on the throne. Psalm 93 and Jesus93:1 The truth the LORD reigns is proclaimed in Rev.19:6 though the thought is contained in several OT passages. “Christians celebrate God’s kingship in the person of Jesus, the ‘anointed king’ (Messiah) who has come to establish God’s kingdom. When He stilled the waves and walked on the water (Matt. 8:23-27; Mark 6:45-52; John 6:16-24), He showed that He is the God who controls the forces of chaos” Longman, 335. 93:3-4“The real and fundamental truth about the world is simply this: God reigns. The disparity between this proclamation and the so-called real-world calls for a decision…The decision is the same one Jesus called for when He announced the presence of God’s reign and invited people to enter it (Mark 1:14-15)” McCann, 1055. 93:1 The word used for clothed in the LXX is used 27 times as a verb in the NT. It is used is Matt. 27:31 and Mk. 15:20 of the soldier’s treatment of Jesus. They mocked Him, they took the robe off Him and put His own garments back on Him and led Him away to crucify Him. The one who was clothed in majesty is clothed with His own garments in a mocking way. 93:1 The word for girded in girded Himself is used in Rev. 1:13, where Christ is girded with a golden sash.93:2 Your throne…- Heb. 1:8-9 93:2 You are from everlasting- John 1:1-3

There is no title like the one in Psalm 92. It was used for worship on the Sabbath days. Lev. 23:3 shows us that the Sabbath was a day of worship.  The Psalm praises God’s lovingkindness and faithfulness. These attributes of God are especially highlighted in the Psalms. Recently in our study of the Psalms, Psalm 89 used both of these terms 7 times. The last time these words were used the author was questioning what happened to God’s lovingkindness and God’s faithfulness- 89:49. Psalm 92:2 emphasizes that God’s lovingkindness and faithfulness are still present.  In vs. 4 the works of God are contrasted in vs.7, 9 with those who did iniquity. The works of God are contrasted with the works of the wicked.  Compare the planted tree in Psalm 92:13 with the planted trees in Ps. 1:3 and Jer. 17:8. Both the palm tree and the cedars of Lebanon of 92:12 are mentioned in connection with the temple of the LORD. This is significant in light of the mention of God’s house in 92:13.The temple was made from the cedars of Lebanon according to I Kings 5. In I Kings 6:29, 32, 35 carvings of palm trees were in the temple. This also reminds us of the Garden where all kinds of tree grew- Gen. 2:9. Vs. 2, 15 use the same word declare in the NASB. From the beginning of the Psalm to the end of the Psalm God’s lovingkindness, faithfulness, and uprightness are declared.  Compare vs. 15 to Deut. 32:4. How does Jesus fulfill Psalm 92? Please listen and see. 

This psalm gives far reaching promises to which few passages of the Bible compare.While people will fall dead all around the righteous, it will not happen to God's people (vs. 7). "No evil will befall you, nor will any plague come near you (vs. 10). God's angel will not even let us strick our foot against a stone (vs. 12).Do these words mean that someone who suffers any of the difficulties described has been unfaithful to God? That seems to be the way that Eliphaz uses these kind of pictures when he presents the picture of the righteous in Job 5:17-27. He uses it to accuse Job of sin. Satan quoted these words to Jesus in Matt. 4:6 believing the words exempted Jesus from suffering. I think the use of this passage in Matt. 4:6 shows that we must interpret Psalm 91:11-12 through the crucifixion and resurrection of Christ. The words of Psalm 91 will be fulfilled but we may not see a full working out of this in this life. If we do not see them worked out in this life they will be fullfilled in the life to come in a deeper and richer way than we can imagine.  

The heading speaks of this as the prayer of Moses. Moses is mentioned 8 times in the Psalms and 7 of those 8 are in Psalms 90-106. Psalm 90 stresses The Eternity of God- 90:1-2, 4The Sovereignty of God- 90:3, 5 God holds man's life in His handThe Wrath of God against sin- 90:7, 9, 11. God is also a God of lovingkindness- 90:14This Psalm stresses the brevity of man's life- 90:3, 5-6, 10, 12It stresses that man is frail, weak, and dependent upon GodThe link between sin and death is shown in the earliest chapters of the Bible- Gen. 2:17; 3:19.Romans 5:12-21 and Romans 7:7-25 continually use the words sin and death. But Jesus' death for our sins and His resurrection have made it possible for us to be forgiven and to have eternal life- Romans 5:21; 6:23; 7:25. 

Verses 1-18 praised God and glorified HIm, especially for HIs lovingkindness and faithfulnessVerses 19-37 celebrated God's lovingkindness and faithfulness in the promises to DavidVerses 38-51 But not introduces this section where it does not seem the promises of God have been fulfilledIt seems like what was promised the kings from the line of David has not been fulfilled.89:42 is a good illustration of this.Exalted- God is exalted in 89:13 and the people are exalted by God in 89:16, 17 and the king is exalted in 89:19, 24. But now the adversaries are exalted.Right hand- God's right hand was exalted in 89:13 but right hand of the king is exalted in vs. 25. The right hand of the adversaries are exalted.  Adversaries- The adversaries were to be crushed in vs. 23 but now they are exalted.Jesus answers Psalm 89:38-52He is God's anointed (38, 51), God's servant (39), and He was made an object of reproach (50-51).89:49 The cross and resurrection are the ultimate answer to the questions "Where are Your former lovingkindnesses, O LORD, which You swore to David in Your faithfulness?"89:48 Jesus provides an answer to the problem of death.

This psalm is a poetic version of the account in II Sam. 789:1-18 Praised God as incomparable and full of lovingkindness and faithfulness89:19-37 God's promises to David stress His lovingkindness and faithfulnessMany of the things said of the David/ His offspring are things similar to what was said in other royal psalms. 89:23 He will crush His foes militarily- Ps. 2:8-9; 110:1-389:25 I shall also set His hand of the sea- His reign will be universal- Ps. 2:8-9; 72:8-1189:26-27 The Father/Son relationship between God and the king- Ps. 2:789:35, 37 Sun and moon are pictures of the eternal dynasty of David- Ps. 72:5, 7, 17Many of the things said are similar to David's career in Samuel, especially II Sam. 7.Ps. 89:19 vision- II Sam. 7:1789:19 one who is mighty- I Sam. 16:1889:20 I have anointed him- I Sam. 16:1-13; II Sam. 2:1-7; 5:1-589:21 The Hebrew word established - II Sam. 7:12, 13, 1689:24, 28, 33 God's lovingkindness- II Sam. 7:1589:26-27 Father/Son relationship- II Sam. 7:1489:30-32 If his sons are unfaithful then God will punish them but will not take HIs lovingkindness away from him- II Sam. 7:14-15

This Psalm ends Book 3 of the Psalms- Psalms 73-89It is unique in that it moves from praise in vs. 1-18 to lament in vs. 38-52. Most psalms of lament move in the opposite direction- Pss. 13, 22, 31, 69 are examples. Lovingkindness- NASB or steadfast love- ESV is a key word in the Psalm appearing in vs. 1, 2, 14, 24, 28, 33, 49.Faithfulness is also found 7 times in the Psalm- vs. 1, 2, 5, 8, 24, 33, 49.The word forever appears in vs. 1, 2, 4, 28, 29, 36, 37God's lovingkindess and faithfulness are forever displayed in His covenant with David. 89:5-7 Even though people feared death when they saw an angel- Gen. 16:13; 32:3; Exodus 24:9-11; Judges 6:22-24; 13:19-22- the angels are overwhelmed with the presence of God89:8-10 He is incomparable and He rules the seas- Ps. 65:7; 107:2989:14 His throne is built on righteousness and justice and lovingkindness and faithfulness are fundamental to who He is

There is not sadder psalm that Psalm 88it gives an extensive vocabulary of deathSheol- 88:3; Pit- 88:4, 6; Dead/ death- 88:5, 10, 15;  Grave- 88:5, 11; Dark/ darkness- 88:6, 12, 18; shades- 88:10; Abaddon- 88:11; land of forgetfulness- 88:12He describes God as being behind his problems- 88;6, 7, 8, 14, 15, 16, 18Lessons from Psalm 881. Some suffering in this life may never end2. He does not give up on God and continues to pray3. It makes us long for God's blessings and eternityJesus as an answer to Psalm 88While Psalm 88 is not quoted in the NT and applied to Jesus, in many ways Jesus lived out the experiences of the author of Psalm 88.   88:3 He is full of troubles- Mark 14:33-3488:5 He was cut off from the land of the living- Isaiah 53:888:8, 18 He was shunned by those closest to Him- Mark 14:50-5288:18 Darkness was his companion- Mark 15:3388:10-12 The resurrection of Jesus transforms the questions expecting a no answer to a yes answer. 

It is a psalm of the sons of Korah87:3 The psalm emphasizes the city of God as does Psalm 46:4 and 48:1, 2, 8, 8.Notice the emphasis on those who were born in the city in 87:4, 5, 6. This city also clearly refers to a people who know God- 87:487:4 Rahab in this verse is tied to Egypt and proof of that word used is found in Isaiah 27:1; 51:9-11. God's people will include people from far away superpowers like Egypt and Babylon. God's people will include people from persistent enemies like the Philistines and trading powers like Tyre. Cush or Ethiopia was viewed as the most distant of nations and they will be among the inhabitants of Jerusalem.87:5 The LXX speaks of Zion as "my mother" in Gal. 4:26 contrast the "the Jerusalem above" with "the present Jerusalem" in Gal. 4:25.87:6 God will write down the name of the citizens of the city- Isa. 4:3; Ezek. 13:9Book III of the Psalms (73-89) have often pictured Jerusalem in ruins after the 587 BC destruction. Notice especially Ps. 74:1-7 and Ps. 79:1-4. The physical Jerusalem was sometimes destroyed because of her sin, but the spiritual ideal of a city built by God still existed- Hebrews 11:10; 13:14.Babel is a picture of men seeking to build a city without God- Gen. 11:1-9- in contrast to God's city build by Him for His people. Revelation 17-22 ends as a tale of two cities, contrasting Babylon the harlot with Jerusalem the bride. Zion in the New TestamentMatt. 21:5John 12:15Romans 9:33; 11:26Hebrews 12:22I Peter 2:6 Revelation 14:1

This psalm focuses on GodThe name Adonai is used and translated Lord in 86:3, 4, 5, 8, 9, 12, 15.The name Yahweh is used and translated LORD in 86:1, 6, 11, 17.The word Elohim is used and translated God in 86:2, 10, 12, 14 and gods in 86:8.The word El is used and translated God in 86:15.The personal pronoun You is used of God in 86:2, 5, 10, 10, 15, 17.Whatever else Psalm 86 is about, it is first and foremost about God. 86:1-7 He cries and begs for God to hear86:8-13 There is no one like God86:14-17 He pours out his crisis and begs God's deliverance. The description of God in 86:5 and in a fuller way in 86:15 is one of the most frequently repeated statements about God in the OT- Exodus 34:6-7; Num. 14:18; Neh. 9:17, 31;  Psalm 145:8; Joel 2:13; Jonah 4:2How does Jesus fulfill Psalm 86?

Notice what the Psalm says about the nature of God-85:3-5 speaks of God's fury, burning anger, indignation, angry, anger85:7, 10 God's lovingkindness 85:10, 11 God's truth or faithfulness85:10, 11, 13 God's righteousness 85:8, 10 speaks of God's peaceThe word   שוב in Hebrew used twice in vs. 1 and translated in the NASB "restore of captivty." It is used in vs. 3 and translated "turned away." In vs. 4 it is translated "Restore" and "again" in vs. 6 and in vs. 8 "turned back."How does Jesus fulfill the words of Psalm 85?85:9 Through Jesus God's glory dwelt among men- John 1:1485:2 Through the cross God's forgives our iniquity and covers all our sins and 85:7 grants us salvation85:8 Peace was spoken at His birth- Luke 2:14- at His resurrection- John 20:19, 21, 2685:10 God's lovingkindness and fatihfulness meet in Christ and the cross85:10 God's righteousness and peace kiss in Christ and the cross

Name is a key idea in the Psalm appearing in vs. 4, 16, 18. vs. 1-5 Petition to God in the midst of crisisThe enemies are God's enemies in vs. 2, 5They are enemies of Israel in vs. 3-4vs. 6-8 A roll call of the enemiesThese 10 groups seem to represent Israel's enemies past and presentvs. 9-12 Deal with them as You dealt with the enemies of Your people in the days of the judgesJabin and Sisera- Judges 4-5Oreb, Zeeb, Zebah, and Zalmunna- Judges 7-8Interestingly, the judges are not mentioned. The emphasis is on God and HIs deliverance.vs. 13-18 Bring judgment upon them that all may seek YouThose who sought to destroy the name of Israel (vs. 4) and now called upon to seek the name of the LORD (vs. 16)  and it is the LORD's name who is exalted in all the earth (vs. 18).

The first podcast on Psalm 82 dealt with the question of who are the "gods" or "judges" of vs. 1 in whose midst God rules.82:2-4 How long will you continue to judge unjustly? vs. 3-4 use four imperatives to describe what the judges should have done.vs. 3-4 some six terms are used to describe those who should have been the objects of the judges' mercy.82:6 I said "You are gods"82:7 These gods are told that they will die like menLet apply this to our interpretation of vs. 1.What is it speaks of pagan gods?The problem, Is the true God affirming the reality of the pagan gods?What if it speaks of wicked angels or spirits? Is this then a reference to the fact that judgment will fall upon wicked spirits and angels- Matt. 25:41; II Peter 2:4; Jude 6What if it speaks of human judges? If it does, would the fact they would die even need to be said? Apparently yes if we look at Isaiah 14:3-21 and Ezekiel 28:1-10.82:8 All dominion belongs to GodJohn 10:34 quotes Psalm 82:6. Jesus is charged with blasphemy "in making Himself out to be God."  The Father sanctified and sent the Son into the world- John 10:36.How does Jesus fulfill Psalm 82?82:1 He is judges of all- John 5:22-2782:4 He rescues- Gal. 1:4- and delivers- Col. 1:1382:4 Jesus brings mercy to the weak and poor- Isaiah 11:1-5; Matt. 5:3; 11:5; Luke 4:18; 6:2082:6-7 He dies like man- Heb. 2:982:8 He arises- Mark 8:31; 9:9-10, 32; 10:3482:5 His death and resurrection shake the earth- Matt. 27:51; 28:2

This psalm moves from lament to praise. There are no mentions of enemies in Psalm 77 and only a brief mention of troubles in vs. 2. However, his trials must have been intense for they lead him to question if God is who He revealed Himself to be. In vs. 7-9 what has happened to God's lovingkindness,  grace, and compassion. These are terms by which God reveals HImself in Exodus 34:6-7. The words of Exodus 34:6-7 are basically repeated in the Psalms in 86:5, 15; 103:8; 145:8. Is God who He said He was??The exodus is the answer in vs. 11-20. The exodus is proof for all people of all time that God delivers those who trust HIm. 

Have you ever asked why or how long? Writers in the Bible did as well. In this podcast we say a few more words of explanation on 74:12-17.We make some vocabulary connections between Psalm 73 and Psalm 74"sanctuary" in 73:17; 74:3, 7"violence" in 73:6; 74:20"right hand" in 73:23; 74:11"ruins" in 73:18; 74:3How does Jesus answer Psalm 73 and Psalm 74?74:9 the words "signs" and "prophet"74:10, 18 Jesus reviled and spurned74:12 My King74:2 RedeemedThese are some ways.

Why? How long? These questions did not begin to be asked but they have been asked continually throughout history. These question are asked even in God's book.  Psalm 74 is one example of this.Psalm 74 is a national lament. Psalms 44, 79, 89, 137 show great similarities. The book of Lamentations contains many such laments. It is hard for us to imagine the grief of the people when the Babylonians invaded their land and killed some with the sword and starved others in a siege. The lost their land, their king, and their temple and many were asking why? 74:1-3 Will Your anger burn forever,  O God?74:4-8 The horrible scene at the destruction of God's house74:9-11 Why does God withhold His judgment when He could destroy His foe in a moment?74:12-17 God is praised in that He performs mighty acts of power74:18-23 Remember the wicked and do not forget Your people?

This opens book 3 of the Psalms. The writer acknowledges that he almost lost his faith at the prosperity of the wicked. 73:1-14 The writer struggles to believe that God is good73:2 But as for me- This phrase is actually a word in Hebrew that begins vs. 2, 22, 23, 28.73:3 The Bible warns against being envious of the wicked- Ps. 37:1-2; Prov. 23:1973:4-5 Their life seems care free and trouble free73:8-9, 11 But they are defiant of God 73:6, 8 They mistreat others73:13-14 What does it pay to serve God?73:15-20 The Light breaks through as he turns to worship God73:17 This is the turning point of Psalm 73 and some have described it as the turning point of the entire book.  73:18-20 The wicked are not as secure as it might seem73:21-28 He sees that he has a blessing that the wicked do not have. God Himself is the greatest blessing of all.73:25-26 What blessing compares with God Himself??73:28 Notice how the psalm ends much as it began- vs. 1.

This psalm speaks of an ideal king72:1-4, 12-14 The king does justice and righteousness.He cares for the weakest and most defenseless.72:8-11 His reign is universal72:5-7, 15-17 Prosperity and blessing will be in his time and the people bless him that his reign will be forever72:18=20. A doxology closes this second book of the Psalms.Book 1- Psalms 1-41Book 2- Psalms 42-72Book 3- Psalms 73-89Book 4- Psalms 90-106Book 5- Psalms 107-150David (II Sam. 8:15-18); Solomon (I Kings 10:9); and Josiah (Jer. 22:15-16) were said to do justice and righteousness. But none of them lived up to all that was in the psalm. The last king of Judah was captured, his sons were killed before him, and then his eyes were put out. What about the universal reign of 72:8-11?The Jewish people continued to keep this psalm and to read it and it inspired hope of a king who would come. It gave them hope of a Messiah.Jesus is the ultimate fulfillment of this king above all kings. 

God is begged to help and deliver in vs. 1, 5The enemies are described in vs. 2-3The faithful are pictured in vs. 4Notice some contrasts between the wicked and the righteous vs. 2 The wicked seek his life, while in vs. 4 the righteous seek Godvs. 2 The wicked delight in David's hurt, while in vs. 4 the faithful love His salvationvs. 3 The evil men say, "Aha, Aha", while in vs. 4 the godly say,  "The Lord be magnified."

A new podcast. The first on Psalm 69 just emphasized the text itself. This podcast focuses on Jesus and the New Testament and what they say about the fulfillment of the Psalm. Psalm 69 is one of the most frequently quoted Psalms in the NT.69:4 hated me without a cause- John 15:2569:9 For zeal for Your house consumed me- John 2:1769:9 The reproaches of those who reproached You feel on Me- Romans 15:369:21 John 19:-28-30 does not quote but seems to allude to this passage.69:22-23 is quoted in Romans 11:8-1069:25 is quoted in Acts 1:20 and applied to Judas.This psalm however is not simply a prophecy of Jesus because there are words here that Jesus could not have uttered- 69:5 for example.What does that mean for our understanding of Scripture?? 

This psalm will pick up the discussion of the psalm, Psalm 68, picking up around vs. 21. If you have not listened to Part 1 of the Psalm, let me encourage you to do so.Much of the podcast will focus on how Jesus fulfills the words of Psalm 68. 

This brief Psalm pictures all nations and peoples praising God.The Psalm is built on the promises of God to Abraham to bless all nations through him and his descendants (Gen. 12:1-3; 22:18) and the blessing the priests pronounced (Numbers 6:24-26).The nations are not viewed as hostile like Psalm 2:1 or asking God to judge them like Psalm 59:5, but instead it pictures the nations praising God because of the blessings that His people receive. God is praised because He judges the nations with uprightness (4), and guides them (4), and because He blesses HIs people (6). Jesus and Psalm 67Jesus is the ultimate display of the light of God's face shining upon us- II Corinthians 4:6; John 1:1-5.Jesus is the ultimate fulfillment of the promises of God to Abraham- Acts 3:25; Galatians 3:7-8, 16, 26-29Through Jesus the nations praise God- Psalm 117:1 is quoted in Romans 15:11 as we see Jews and Gentiles praising God together. Revelation 5:9; 7;9-10.

This psalm consists of a prayer for help- 64:1-2- A description of the enemy- 64:3-6- and a dramatic intervention by God- 64:7-10.Key words:hide- 64:2, 4 compare vs. 2 with  II Kings 11:2; II Chron. 22:11. tongue- 64:3, 8arrow- 64:3, 7shoot- 64:4, 7blameless- 64:4, 6suddenly- 64:4, 7see- 64:5, 8fear- 64:4, 9Also listen for how Jesus fulfills the Psalm. 

Psalm 63  David in the wilderness of Judea discusses his thirst, his longing for God.He praises God- vs. 3, 5- He blesses God- vs. 4- He meditates on Him- vs. 6- sings for joy- vs. 7- clings to Him- vs. 8Jesus fulfills Psalm 63. Please listen to how.

This is David's great confession after his sin with BathshebaThe historical event is recorded in II Sam. 11-12. We read more of David's grief over his sin in this psalm. It will take us more than one podcast to cover it. 

This is sometimes called a Zion psalm.This psalm focuses on the city- 48:1, 2, 8, 8- Mt. Zion- 48:2, 11- Zion- 48:12- temple- 48:9.But the ultimate focus of the city is on God- His greatness- 48:1- His protection- 48:3- HIs lovingkindness, righteousness, and justice- 48:9-11- His presence- 48:13-14. The praise of the city is the praise of the God who dwells there. The city of Jerusalem represents something bigger. Gal. 4:26 speaks of the Jerusalem which is above.  Hebrews 11:10; 13:14 talks of a quest for a city whose builder and maker is God.  Revelation 3:12; 21:2, 10, 14 pictures the "new Jerusalem." This small capital represents God dwelling with man.All that was intended by the city and the temple is fulfilled in Jesus- John 1:14; 2:19-22; 4:19-26.

This is the first of eleven national laments in the book of Psalms. 44:1-8 Israel's Glorious PastThe word save is used in vs. 3, 6, 7. They did not win the land of Canaan nor their great victories in the past by their own power but by God's. The phrase "all day long" is going to be used in vs.  8, 15, 22.44:9-16 Israel's Miserable PresentNothing in vs. 1-8 prepared us for the dramatic shift in vs. 9-16.44:17-22 Their Protest of InnocenceNo other psalm make such claims of national fidelity like this one.vs. 17-18 The people state their loyalty to Godvs. 19 They talk of the pain they experienced44:23-26 Israel begs God to take actionThis is a call for God to awake from His "Sleep" and act. Jesus and Psalm 44He saved us by His power- vs. 1-8; Eph. 2:1-10; II Tim. 1:9He is our King- John 19:19-22Any horrible experience of suffering Israel described in vs. 9-16 has some comparison to His experiences on the cross. If any could ever protest their innocence like we see in vs. 17-22, it was Jesus. Verses 23-26 remind us of Jesus sleeping on the boat in Mark 4:35-41.Because Jesus was led as a "Sheep to the slaughter" Isaiah 53:7, through His death and resurrection we become conquerers- Romans 8:35-37.

Three main points that we make in this our third podcast on Psalm 35.1. Jesus experienced the pain and suffering David spoke of on a level deeper than he ever didSee vs. 7, 11, 12, 15 especially2. Jesus did not curse because of this suffering but He called for a blessing insteadThis is not to criticize imprecatory prayers, but it is to say that is not what Jesus engaged in.Jesus took the curse upon Himself- Galatians 3:13/ Deuteronomy 21:22-23Jesus called for mercy for those who tormented Him- Luke 23:343. Jesus fulfills Psalm 35 via HIs death and resurrection35:13 Jesus humbled Himself- Philippians 2:835:9, 27 rejoicing at His deliverance- The words in the Greek translation of the OT are used in Acts 2:26 to speak of rejoicing at Jesus' resurrection.35:25 In His deliverance, HIs resurrection, Jesus swallowed up death- I Corinthians 15:54; II Corinthians 5:4.

This psalm describes  David's struggle with unconfessed sin and then the joys of forgiveness when he humbled himself before God.1. The burden of sin- 32:3-5His bones have wasted away and he is groaning- 32:3His pain is perpetual- 32:3 "all day long" and 32:4 "Day and night"The hand of the LORD is heavy against him- Ruth 1:13; I Sam. 5:6, 7, 9. The hand of the LORD that David looked to in 31:5, 15 is now pressing against him heavily. This is not God's fault but it is David. His strength is dried up- 32:4Are you carrying this heavy burden?2. The blessings of forgiveness- 32:1-2Three different terms for evil are used- transgression, sin, and iniquityThree different terms for forgiveness are used- forgiven, covered, not imputed or not countedThree different terms for confession are used- acknowledged, did not hide, confessedGod is more willing to forgiven than we are to confess- 32:53. The mood changes at 32:6 and he calls on all to learn the lesson from this.pray to God in a day when He may be found- 32:6Do not be like the horse who has to be beaten to be kept on the right path- 32:9Contrast the wicked- 32:10- and the righteous- 32:11. The righteous rejoice at God's salvation. 

The Power of God in the thunderstormThe psalm speaks of the LORD 18 times and the "voice of the LORD" 7 times. The Canaanites believed that Baal controlled the storm and the lightning. But the things that psalms attributes to Baal, the Bible attributes to YHWH. The showdown between Elijah and the prophets of Baal is about who controls these the storm, the lightning, and the weath. 29:1-2 A Call to Praise God29:3-9 The glory of God in the thunderstorm29:10-11 The LORD as King foreverJesus fulfills Psalm 29The "voice of the LORD"  could be tied with Jesus as the Word- John 1:1The heavenly being- ESV- praising God in vs. 1-2 finds fulfillment in Luke 2:10-11.Jesus demonstrates His control of the storm in Mark 4:35-41Jesus walks on the water in Mark 6:45-52 and shows His control over the elements.Jesus can turn water into wine- John 2:1-11. 

The LORD is my light and my salvation, whom shall I fear? These bold words introduce this psalm. 27:1-6 sound more like a psalm of confidence or praise 27:7-14 sound more like an individual lament as David pours out his problems to GodSome have suggested that these were originally two different psalms. However, a common vocabulary ties the portions of this psalm together: "God of my salvation" vs. 1, 9; "adversaries" or "foes" in vs. 2, 12; "heart" in vs. 3, 8, 14; "seek" in . 4, 8, 9. These are some of the common links in the psalm. Two verses that stand out to me are verses 4, 10.In vs. 4 he desires to be in the house of the LORD more than he desires anything else.In vs. 10 he asserts that the LORD will not forsake him. The LORD is more reliable than the most certain cases of human love. So he affirms his desire not to forsake God on the basis of his knowledge that God will not forsake him.