Portugal Psalms Class Outlines English

Psalms Class
MISSION STATEMENT
Reading, understanding, meditating, singing, and praying the Psalms

for heightened worship of God and changed lives.
Monday
6:007:30 PM
Introduction to the Psalms
1.0 Meditating on the Psalms

Augustines reflections on the psalms. Your own journal of meditations on Psalms.
2.0 Singing the Psalms

To be saved singing is to be saved indeed. Charles H. Spurgeon, Treasury of
David, 3 vols. (reprint; Peabody, MA: Hendrickson Publishers, n.d.), 1/1:237.
3.0 Praying the Psalms

The Book of Psalms is itself a series of prayers.
The books Hebrew name: Tehillim = Praises.
Psalms like Psalm 100 help us learn how to pray. Consider how we might derive
sentence prayers from the psalms wording.
1 A Psalm for Thanksgiving.
Shout joyfully to the LORD,
all the earth.
Father, accept my prayer of thanksgiving today.
I shout for joy while giving thanks to You.
On this Lords day, may all believers from all lands bring their thanks to
you with great joy.
2 Serve the LORD with gladness;
Come before Him with joyful singing.
Lord, help me to serve You with gladness today.
Give me a joyful heart and fill my mouth with songs of praise.
2
Psalms Class (Barrick) October 2012
As I prepare for church this morning, help me to sing Your praises rather
than to be impatient and complaining.
What sentence prayers might you compose from the final verses of Psalm 100?
3 Know that the LORD Himself is God;
It is He who has made us,
and not we ourselves;
We are His people
and the sheep of His pasture.
4 Enter His gates with thanksgiving,
And His courts with praise.
Give thanks to Him, bless His name.
5 For the LORD is good;
His lovingkindness is everlasting,
And His faithfulness to all generations.
4.0 Psalms Outside the Old Testament

Dead Sea Scrolls
New Testament: approximately 360 quotations from the OT, one-third are from
Psalms.
5.0 The Book of Psalms

150 psalms in the Psalter.
Divided into 5 books.
Each book of the Psalter concludes with a doxology:
BOOK PSALMS DOXOLOGY
I Psalms 141 41:13
II Psalms 4272 72:1820
III Psalms 7389 89:52
IV Psalms 90106 106:48
V Psalms 107150 150:16
Individual psalm headings indicate that a number of poets composed psalms:
6.0 The Psalm Titles

116 psalms have titles/headings.
The psalm titles ought to be preserved as Scripture. The evidence points to the
authors writing the psalm titles as part of the original composition.
They are authentic.
Compare 2 Samuel 22:1 with Psalm 18:1.
They are ancient.

Terms used in psalm titles like those on Psalms 46 and 58 are so ancient
that they have not been understood since at least 250300 years before
Christ.
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They are accurate.

Compare Luke 20:42 with the title on Psalm 110: David himself
emphatically identifies David as the authora detail contained only in
the psalm heading.
Thirtles Theory concerning the psalm titles:

Habakkuk 3
Verse 1: A prayer of Habakkuk the prophet, according to Shigionoth.
Verse 19: The Lord GOD is my strength, And He has made my feet like hinds
feet, And makes me walk on my high places. For the choir director,
on my stringed instruments.
7.0 The Poetry of the Psalms

Parallelism: Parallel thought expressed in similar grammar, similar sentence length,
and similar vocabulary.
Psalm 6:9
Repetition: Repeated words or phrases.
Psalm 29
Refrain: Chorus-like repetition dividing the psalm into sections.
Psalm 107
Inclusio: A bracketing or envelope form of repetition that occurs at the beginning and
ending of the psalm or a major section of the psalm.
Psalm 103
Chiasm: A sequence of lines with a mirror relationship in which the first and last are
parallel, the second and next to last are parallel, the third and third from last are
parallel, etc.so that the last half is in inverted order.
Psalm 19:1
Metaphor: Use of a figure as an illustration for expressing a concept.
Psalm 23
8.0 Recommended Books for Personal Bible Study of Psalms

Boice, James Montgomery. Psalms, 3 vols. Grand Rapids, MI: Baker Books, 1996.
Bullock, C. Hassell. Encountering the Book of Psalms. Encountering Biblical Studies. Grand Rapids, MI:
Baker Academic, 2001.
Davidson, Robert. The Vitality of Worship: A Commentary on the Book of Psalms. Grand Rapids, MI:
Eerdmans Publishing, 1998.
Grogan, Geoffrey W. Psalms. Two Horizons Old Testament Commentary. Grand Rapids, MI:
Eerdmans Publishing, 2008.
Kidner, Derek. Psalms 172: An Introduction and Commentary on Books I and II of the Psalms. Tyndale
Old Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1973.
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. Psalms 73150: An Introduction and Commentary on Books I and II of the Psalms. Tyndale Old
Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1975.
Lawson, Steven J. Psalms 175. Holman Old Testament Commentary 11. Nashville, TN: Holman
Reference, 2003.
. Psalms 76150. Holman Old Testament Commentary 12. Nashville, TN: Holman Reference,
2006.
Spurgeon, Charles Haddon. The Treasury of David, 3 vols. Reprint; Peabody, MA: Hendrickson Publishers,
n.d.
Travers, Michael E. Encountering God in the Psalms. Grand Rapids, MI: Kregel Publications, 2003.
Monday
7:458:45 PM
More on Psalm Headings, Psalm 1
Psalm Headings
1.0 Psalm Headings Elsewhere in Scripture

1.1 Isaiah 38:9, 20
1.2 Ezekiel 19:14
2.0 Psalm Headings in the Ancient Near East
3.0 Psalm Headings in Light of Thirtles Theory

3.1 Psalm 4
3.2 Psalm 9
3.3 Psalm 30
3.4 Psalm 56
3.5 Psalm 57
Psalm 1 Two Ways
1.0 Introducing Psalm 1

The preamble to the Psalter. It serves to introduce the entire Book of Psalms.
Canonical seams between the Pentateuch and the Prophets and between the
Prophets and the Writings.
Acts 13:33 second(?) psalm.
The parallel themes of the wicked and the righteous are characteristic of Psalms.
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2.0 Understanding Psalm 1Blessed

2.1 Outline
I. Introduction (v. 1a)
II. The Way of the Righteous (vv. 1b2)
III. The Figure of the Tree (v. 3)
IV. The Figure of the Chaff (v. 4)
V. The Way of the Wicked (v. 5)
VI. Conclusion (v. 6)
2.2 Notes
How blessed is the man (v. 1)
Psalm 1 begins with a blessing and Psalm 2 concludes with one (2:12).
25 beatitudes in Psalms:
1:1; 2:12; 32:1, 2; 33:12; 34:8; 40:4; 41:1; 65:4; 84:4, 5, 12; 89:15; 94:12; 106:3;
112:1; 119:1, 2; 127:5; 128:1; 137:8, 9; 144:15 (2x); 146:5
The first three words of the psalm begin with the first letter of the Hebrew
alphabet (aleph)--alliteration.
Chiasm (v. 1)
A who does not walk
B in the counsel of the wicked,
B' in the path of sinners,
A' Nor stand
B" in the seat of scoffers
A" Nor sit
Triplet (v. 1)
Three separate and distinct actions in a specific order of progression?
Three representative actions referring to a way of living? (merism)
the law of the LORD (v. 2)

Law or Torah can mean the Pentateuch, the legal content of the Pentateuch, or
instruction generally.
meditates (v. 2)
The Hebrew word can mean to murmur or roar or mutter.
Vocal meditation.
like a tree (v. 3)

See Jeremiah 17:7, 8.
Rooted in the Torah.
Egyptian influence on Psalms?
Teaching of Amenemope, 12th century B.C.
Egyptian jewels, as at the Exodus, have been re-set to their advantage by Israelite
workmen and put to finer useDerek Kidner, Proverbs, TOTC, 24.
(But) the truly silent man holds himself apart.

He is like a tree growing in a garden.
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It flourishes and doubles its yield;

It (stands) before its lord.
Its fruit is sweet; its shade is pleasant;
And its end is reached in the garden.
Pritchard, Ancient Near Eastern Texts, 422
The two ways (v. 6).

Different stands and associations.
Different views of the Torah.
Different life results.
Different relationships to God.
Monday
9:0010:00 PM
Messianic Psalms, Psalm 2
Messianic Psalms
1.0 The Spirit of Prophecy (Rev 19:10)
2.0 The Context of Scripture
3.0 The Testimony of the New Testament

3.1 Luke 24:2527, 4447
3.2 Acts 26:1923
3.3 1 Peter 1:912
4.0 Beware of Eise-Jesus
Psalm 2 Song of the Son

Psalms 1 and 2
Psalm 1 begins with a beatitude (1:1); Psalm 2 ends with a beatitude (2:12).
Psalm 1 contrasts the righteous and the sinner; Psalm 2 contrasts a rebellious world and
the righteous Son.
Meditates in Psalm 1:2 and plot in Psalm 2:1 are from the same Hebrew word
(hagah).
In Psalm 1 the wicked are blown away like chaff; in Psalm 2 the wicked are broken in
pieces like pottery.
In Psalm 1 the righteous one is like a tree planted beside streams of water; in Psalm 2 the
Righteous One is set on the holy Mount Zion.
Piety in Psalm 1 is measured by ones meditation on the written Word of God; piety in
Psalm 2 is measured by ones adoration of the Son, the living Word of God.
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In Psalm 1 the way of the ungodly shall perish (1:6); in Psalm 2 the ungodly are to
kiss the Son, lest He be angry, and you perish in the way (2:12).
Psalm 2 and the New Testament

Psalm 2:1 Revelation 11:18
Psalm 2:12 Acts 4:2526
Psalm 2:2 Revelation 19:19
Psalm 2:7 Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35
John 1:49
Acts 13:33;
Hebrews 1:5; 5:5
Psalm 2:8 Hebrews 1:2
Psalm 2:8, 9 Revelation 2:2627
Psalm 2:9 Revelation 12:5; 19:15
Psalm 2:11 Philippians 2:12
2.0 Understanding Psalm 2

2.1 Outline
I. The World Conspires against Their King (2:13)
II. The Father Confirms His King (2:46)
III. The Father Confirms the Son (2:79)
IV. The World Contemplates the Son (2:1012)
2.2 Notes
Against the LORD and against His Anointed (v. 2).
Who is the king of Psalm 2?
Is he David?
2 Samuel 7:14
2 Samuel 10
Is he Solomon?
1 Chronicles 17:1314; 22:10
Is he Ahaz?
Isaiah 7; 2 Chronicles 28
Is he Messiah?
A universal spiritual and political insubordination: As subjugated
vassals, the nations and their kings rebel against and conspire against the
LORD and His anointed (= messiah) Psalm 2:13.
The wrath of God is associated with the enthronement of the king
2:46.
Universal dominion and judgment is associated with the Son 2:79.
Spiritual service and fear of the LORD together with submission to the
Son are demanded of the worlds leaders 2:1012.
Spiritual blessing is granted to all who put their trust in the Son
2:12.
Is any of the above possible with regard to any historical king of Israel who reigned in
Jerusalem?
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Tuesday
6:007:30 PM
Psalms 15 and 16
Psalm 15 The Godly Person

Is Psalm 15 intended to be instruction in godliness that can be measured by the Law
(Torah)?
Is Psalm 15 an entrance liturgy designed to be employed by the priests to insure that
only worthy worshippers entered the grounds of either the Tabernacle or the Temple?
Is Psalm 15 intended to replicate the Ten Commandments in ten characteristics of a
godly person?
Is Psalm 15 a wisdom psalm highlighting the Law and obedience?
Is Psalm 15 the OTs equivalent of the Epistle of James in the New Testament?

2.1 Outline
I. The Question (v. 1)
II. The Answer (vv. 25b)
A. Integrity (2)
B. Relationships (34b)
C. Selflessness (4c5b)
III. The Promise (v. 5c)
2.2 Notes
v. 1 Rhetorical Questions
Rhetorical questions are employed for dramatic effect.
Rhetorical questions create interest and grab the audiences attention.
Rhetorical questions are often used in the Hebrew Bible to open a poem or the stanza of a
poem.
v. 1 Compare the Questions

Abide is a Hebrew word referring to sojourning or spending the night some
placetemporary residence. Dwell is a Hebrew word referring to settling
downpermanent residence.
Tent, like abide, refers to a temporary dwelling. Hill, like dwell, refers
to a permanent dwelling place.
Such language seems to direct the readers attention to the Tabernacle and the
Temple (or, the more permanent abode of God Himself in Heaven).
See Isaiah 33:1416.
See John 4:2024.
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v. 2 walks . . . works . . . speaks

These three verbs are participles that refer to characteristic or habitual actions.
That raises the question of the purpose of this description:
Does such an emphasis on characteristic action mean that the Scripture teaches
sinless perfection?
Does such an emphasis mean that the Scripture teaches salvation by works?
Is this description of the characteristic actions of the godly refer only to the final
sanctification a believer experiences upon arrival in Heaven?
Psalm 15 is about sanctification, not salvation.
See James 2:1417.
v. 2 in his heart
The reader expects with his lips immediately following speaks truth.
However, in his heart was written by the psalmist.
See James 3:14.
Mark 7:2023.
v. 3 not . . . nor . . . nor

In the Hebrew of verse 3 the negatives are used permanent, objective negation,
rather than temporary, subjective negation.
As with the participles in verse 2, the verbs of verse 3 refer to tried qualities and
habitual actions.
The purpose of the description of godly characteristics that are negative as well
as positive is due to the ultimate aim: full (not partial) sanctification. It aims at
consistent behavior rather than intermittent behavior.
v. 3 does not slander

The Hebrew word is related to the words for leg and spy.
Slander refers to someone walking around seeking tidbits of gossip to pass on
to someone else. Such people behave as spies or conspirators trafficking in
information that tears someone else down.
See James 1:2627; 3:112.
v. 3 neighbor . . . friend
The word neighbor refers to ones fellow human being.
o See Leviticus 19:18.
o See Luke 10:3037.
Friend is a word referring to ones closest relationshipsespecially those of
ones own family.
o See Leviticus 21:2.
o See 1 Timothy 5:4, 8.
v. 4 In whose eyes a reprobate is despised

Reprobate refers to one who has been rejected by God. A reprobate is a
particularly vile person.
What was wrong with Samuels attitude when God rejected Saul (1 Sam 16:1)?
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v. 5 money . . . interest . . . bribe

According to biblical teaching, Gods people are to put people before money (cf.
Matt 19:2326) and God before money (cf. Matt 6:24; Ananias and Sapphira in
Acts 5).
See 1 Timothy 6:10.
v. 5 Promise
As in verse 3, the negative employed is permanent and objective. In addition, it is
emphatic by means of the addition of forever. Thats why the translation says
never (= not + forever). It is similar to saying Never ever . . .
Verse 5 is the answer to the questions asked in verse 1.
See Psalm 112:67.
See Proverbs 12:3.
See 2 Peter 1:10
Psalm 16 The LORD, My Portion and My Cup

Mikhtam of David
The same heading is found on Psalms 5660.
Luther gave the meaning of mikhtam as golden jewel.
The Latin Vulgate translation interpreted the word as humble or blameless.
A recent suggestion was that it referred to what was called an atonement psalm.
Others have given the interpretation as secret (or, silent) prayer.
One of the more likely explanations was found in the old Greek translation of the OT (the
Septuagint) 250 years before Christ: inscription.
Inscription fits well with the idea of indelible preservation.
Jeremiah 2:22a related word (nikhtam) is translated stain to express that something is
indelible.
Job 19:2324the description of words written on stone in order to preserve them.
New Testament Usage

Non-Messianic
Immediate crisis and immediate deliverance.
The psalmists experience is typical of all mortals.
The psalmists experience is applicable to Christ.
Messianic
Peter in Acts 2:2528.
Paul in Acts 13:35.

Outline
I. Petition (v. 1)
II. Confession of Faith (vv. 24)
III. Thanksgiving (vv. 511)
A. Experiencing Blessing (vv. 56)
B. Expressing Praise (v. 7)
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C. Explaining Confidence (vv. 811)
W. Graham Scroggies Outline (The Psalms [1948; reprint, Old Tappan, N.J.: Fleming H. Revell Co.,
1973], 106):
(1) Looking Above (vv. 12)
(2) Looking Around (vv. 34)
(3) Looking Within (vv. 58)
(4) Looking Beyond (vv. 911)
Notes
v. 1 God
The name of God used here is El (as in El Shaddai). It is the title used of the
supreme deity and indicates His strength and power.
LORD (= Yahweh; some pronounce it Jehovah) is the divine title that points to
the covenant relationship that God has with His people.
Lord (= Adonai) speaks of the sovereignty and authority of God.
vv. 34
David delights in the fellowship he experiences with fellow believers.
But, he detests the deeds and character of the ungodly.
See Psalm 15:4.
vv. 56
Compare Davids blessings with those of the Levites in Numbers 18:20, 24.
v. 7 has counseled me
The psalmist speaks of the LORDs guidance.
Note that it is counsel, not coercion.
v. 8 I will not be shaken

The reference is to stability in the life of the psalmist regardless of the
circumstances in which he might find himself.
I will not be, I will not be moved.
vv. 910
Resurrection is deliverance from the realm of the dead.
Sheol is the place of the dead.
Peter (Acts 2:2528) indicated that David understood the reference.
Paul (Acts 13:35) tied it to the covenant with David (2 Sam 7; Ps 89).
God will not abandon David or Gods promised seed in the grave.
v. 10 to undergo decay
The second half of the verse could have been fulfilled only by the Messiah.
[T]his language is too strong even for Davids hope of his own resurrection
(Derek Kidner, Psalms 172, Tyndale Old Testament Commentaries [Downers
Grove, IL: Inter-Varsity Press, 1975], 86).
v. 11 the path of life

Eternal life.
12
An OT concept?
Where else?
v. 11 fullness of joy
Endless bliss.
See 1 Peter 1:8 (joy inexpressible and full of glory).
v. 11 Heaven or Earth?
Earth
not the afterlife, but the fullness of life here and now (Craigie)
The psalmists prayer was already answeredrefers to undisturbed life in
this world.
Traditionally and liturgically taken as reference to immortality, but
questionable.
Heaven
he is thinking of everlasting life (Briggs)
Tuesday
7:458:45 PM
Psalm 18
Psalm 18 Twice GivenTwice Triumphant

Scripture also records Psalm 18 in 2 Samuel 22. Its double appearance indicates its
significance for Gods people. The psalm presents an extended hymn of praise for divine
deliverance from the psalmists enemies.
The psalm in 2 Samuel 22 is olderprobably the original. An historical appendix to the Book
of Samuel (2 Sam 2224) offers the psalm as one of the official documents supporting the
history of David.
David may have edited Psalm 18 himself to make it more suitable for singing in Temple
worship. See John Phillips, Exploring Psalms, 2 vols., John Phillips Commentary Series
(Grand Rapids, MI: Kregel Publications, 1988), 1:137.
Both psalms begin with the same inscription.
It employs the longest inscription on any psalm in the Psalter.
This repetition makes a strong argument for the authenticity and inspiration of the psalm
inscriptions.
The musical subscription (For the choir director) occurs only in Psalm 18 because it has been
displaced from the end of Psalm 17 (cf. Hab 3:19). The musical notation was unnecessary for the
document as historical evidence in 2 Samuel 22, but was needed for the liturgical setting of the
Psalms.

2.1 Outline
I. Introductory Praise (vv. 13)
II. Account of Deliverance (vv. 419)
III. Instruction in Righteousness (vv. 2029)
13
IV. Example of Devotion (vv. 3045)

V. Concluding Praise (vv. 4650)
2.2 Notes
v. 1 from the hand of
Double occurrence. Both are symbolic of power or control.
The first is literally palm or grasp while the second is hand.
v. 1 I love You
Opening words do not appear in 2 Samuel 22.
This is not the usual word for love. It is more often translated have mercy,
have compassion, or have pity. The particular Hebrew form of the verb here
is unique.
God is more frequently the subject of this verb (cf. Pss 102:13; 103:13).
v. 2 Metaphors
This verse is rich with metaphors: rock, fortress, refuge, shield, horn, and tower.
All the metaphors are symbolic of strength, security, and refuge.
The repeated my personalizes Gods strong and secure refuge for David.
David draws from his experience in the wilderness while fleeing from Saul.
These metaphors help express Davids escapes and victories.
Such language confirms Davids trust in the LORD, the One Who provides
protection.
v. 3 worthy to be praised
David places this first in the Hebrew text. By position it is emphatic and
exclamatory.
v. 4 cords of death . . . torrents of ungodliness

David refers to death and Sheol in these two metaphors.
Death restrains the individual from return to this life.
Torrents of ungodliness is literally floods of Belialsymbolic of the
overwhelming wickedness of Davids enemies. In 1 Samuel 25:17 a worthless
man is literally a son of Belial (cf. Deut 13:14).
v. 10 He rode upon a cherub and flew

He rode upon a cherub in the Hebrew exhibits alliteration or assonance of
consonants.
David intended the assonance to enhance a memorable depiction of the
LORD and to focus attention upon the concept of His swift intervention.
The imagery of this verse could personify a thunderstorm.
vv. 12, 13 Hailstones and coals of fire

This phrase does not occur in 2 Samuel 22:14 (parallel to Ps 18:12). The
repetition heightens the hymnic and liturgical nature of Psalm 18.
Clouds, fire, darkness, thunder, lightning, and hailstones characterize the
appearance of God (theophany) in the OT when He acts on behalf of His people
or presents revelation.
See Exodus 19:16; Deuteronomy 33:2; Joshua 10:11; Psalm 78:48;
Isaiah 30:30; Ezekiel 1:13; 38:22.
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v. 18 But the LORD was my stay

Stay is the same Hebrew word as staff in Psalm 23:4.
The LORD is the psalmists support and protection.
v. 19 into a broad place

Having space or room to breathe depicts relief from the pressures and stress of
enemies and calamity.
vv. 20, 24 according to my righteousness . . . the cleanness of my hands

Davids words, repeated for emphasis, affirm that the LORD rewards those who
obey Him (vv. 2123) and serve Him.
The text does not speak of salvation from sin, but of deliverance from
enemies.
Cf. 1 Kings 8:32; Psalms 1:6; 5:12; 7:9; 34:15, 17, 19; 37:39; 55:22 (cp.
1 Pet 5:7).
v. 28 You light my lamp

You is emphatic: You Yourself.
The Israelite soldiers referred to King David as the lamp of Israel (2 Sam
21:17; cp. Ps 132:17). The parallel to Psalm 18:28 in 2 Samuel 22:29 declares
that the LORD Himself was Davids lamp.
Scripture also uses the lamp as a figure of life and preservation (Job 21:17;
Prov 13:9; 20:20).
v. 30 His way is blameless

See verses 25 and 32. Whatever God does is right. Those who worship Him must
display the same characteristic.
v. 31 who is God
The Hebrew word for God (Eloah) occurs here for the first of its four uses in the
Psalter (cf. 50:22; 114:7; 139:19).
Eloah makes its first appearance in Deuteronomy 32:15 and 17.
However, its earliest biblical occurrences are its 41 uses in Job (e.g., 3:4, 23;
16:21; 19:26; 33:12; 35:10; 40:2).
Eloah (Hebrew) and Allah (Arabic) are equivalent and etymologically related
titles. Scripture seems to locate Jobs home, Uz (Job 1:1), among the Edomites
(descendants of Esau) in the Arabian peninsula (cp. Gen 36:1943).
v. 34 a bow of bronze
This phrase can be understood a number of ways:
A wooden bow with bronze decoration.
A bow shooting bronze-tipped arrows.
A bow snakelike (bronze and snake are similar Hebrew words) in
shapea double-convex bow.
A poetic figure speaking of a bow of great strength.
Best view: a literal bronze bow.
Job 20:24 also refers to a bronze bow.
James K. Hoffmeier reports the recovery of Egyptian bronze bows in the Sinai
(see http://weekly.ahram.org.eg/2004/688/eg10.htm).
Another ancient source, the Instruction Text for the Lords of the Towers (47.3)
of the Hittite king Arnuwanda I, refers to bronze bows in a context referring
also to bronze scale armor (see
15
http://www.hittites.info/translations.aspx?text=translations/adminInstruction/AW
ARIYAS.html).
v. 35 Your gentleness
Literally, Your humility or Your condescension.
God condescended to come down from Heaven and intervene on behalf of David.
vv. 3742 David Owes His Victory to God

The psalmist makes it very clear that the victory was not due to his own skill,
strength, armaments, or strategy (cp. vv. 4748). The king dare not be proud,
because the LORD was the true Victor.
v. 46 The LORD lives, and blessed be my rock

Beginning at verse 46, The epilogue is in the form of a doxology which puts the
kings triumph in context. The initial joy-filled cry, The LORD lives! . . . , sums
up the witness of the whole psalm.Davidson, The Vitality of Worship, 6869.
v. 49 I will give thanks to You among the nations

Paul quotes this verse in Romans 15:9 at the beginning of a number of OT
citations proving that Gods plan had always been for the Gentiles to experience
spiritual salvation and worship the LORD.
The context and grammar of Romans 15:811 indicates that Christ is the one
speaking the words from the OT.
In Pauls citation the risen Christ implicitly stands in the place of David.
Mark A. Seifrid, Romans, in Commentary on the New Testament Use of the
Old Testament, ed. by G. K. Beale and D. A. Carson (Grand Rapids, MI: Baker
Academic, 2007), 689.
v. 50 His anointed
Who is the anointed (Hebrew: messiah)?
It is impossible to find a definitive historical setting for this psalm, some victory
by a king of Judah that would account for its language. This mythic character
of the psalm makes it inherently prophetic.James Luther Mays, Psalms,
Interpretation (Louisville, KY: John Knox Press, 1994), 95.
King David penned the psalm as thanksgiving to the victory that God had given
him over his enemies. David, as Gods anointed king, established the role of
messiah that the ultimate Davidic King would fulfill to an even greater extent.
Tuesday
9:0010:00 PM
Psalm 19
Psalm 19 The Heavens Reveal, The Word Regenerates

Psalm 19 is the greatest poem in the Psalter and one of the greatest lyrics in the worldC.
S. Lewis, Reflections on the Psalms (New York: Harcourt Brace Jovanovich, 1958), 63.
Psalm 19 clearly divides into two halves:
The name of God changes: El (once) in verses 16, Yahweh (Jehovah; 7 times) in verses 714.
16
The content changes: the World Book in verses 16, the Word Book in verses 713.
The length of lines changes: longer lines in verses 16, shorter lines in verses 715.
The application or illustration changes: the sun in verses 46, the servant in verses 1114.
Psalms 18 and 19 contain a number of related terms and phrases:
Compare 18:30 (The word of the LORD is tried) with 19:810.
Blameless/Perfect (18:23, 25, 30; 19:7, 13).
Rock and Deliverer/Redeemer (18:12; 19:14).

2.1 Outline
I. Natural Revelation (vv. 16)
A. Continuousness (vv. 12)
B. Universality (vv. 34b)
C. Illustration: The Sun (vv. 4c6)
II. Special Revelation (vv. 713)
A. Characteristics and Work (vv. 710)
B. Application: The Servant (vv. 1113)
III. Prayer (v. 14)
2.2 Notes
v. 1 Chiasmthe first half of the psalm begins and ends with a chiasm.
v. 2 pours forth
The image is literally of a gushing spring that copiously pours forth the sweet,
refreshing waters of revelationJames Montgomery Boice, Psalms, 3 vols.
(Grand Rapids, MI: Baker Books, 1994), 1:163.
v. 3 Their voice is not heard.

Better to translate: Where their voice is not heard (NKJV) or whose sound
goes unheard (NJPS) or Without their voice being heard.
v. 4 their line
See Isaiah 28:10, line on line.
v. 5 It rejoices as a strong man to run his course

The psalmist paints an unforgettable scene of the horizon exploding in vigorous,
radiant sunrise.Konrad Schaefer, Psalms, Berit Olam (Collegeville, MN:
Liturgical Press, 2001), 45.
v. 6 Chiasm
v. 7 revives the soul
In Psalm 23:3 It may picture the straying sheep brought back, as in Isaiah 49:5,
or perhaps Psalm 60:1 (Heb. 3), which use the same verb, whose intransitive
sense is often repent or be converted (e.g. Ho. 14:1f.; Joel 2:12). Psalm 19:7,
by its subject (the law) and by the parallel verb (making wise), points to a
spiritual renewal of this kind, rater than mere refreshment. On the other hand, my
soul usually means my life or myself; and restore often has a physical or
17
psychological sense, as in Isaiah 58:12, or using another part of the verb,

Proverbs 25:13, Lamentations 1:11, 16, 19. In our context the two senses
evidently interact, so that the retrieving or reviving of the sheep pictures the
deeper renewal of the man of God, spiritually perverse or ailing as he may be.
Derek Kidner, Psalms 172, Tyndale Old Testament Commentaries (Downers
Grove, IL: Inter-Varsity Press, 1973), 110.
v. 9 they are altogether righteous

Righteousness inheres in the torah, and the righteousness of persons depends on
itJames Luther Mays, Psalms (Louisville, KY: John Knox Press, 1994), 99.
They are altogether righteous can also be taken in the sense of They make
completely righteous in the sense of sanctify.
vv. 11, 13 great reward and great transgression

The concept is one of quantity, not quality: much/abundant reward and
much/abundant transgression.
v. 12 errors
The words related to shagah, to err, suggest some act of turpitude, perpetrated
through distraction under the effect of anger, alcoholic intoxication, or the
passions of love and hatred (Job 5:24; 12:23; 19:4; Prov 5:23; 19:27; 20:1; cf.
1 Sam 14:24; 26:21; Isa 28:21).Samuel Terrien, The Psalms (Grand Rapids,
MI: Eerdmans, 2003), 213.
v. 13 let them no rule over me

The language here is reminiscent of Genesis 4:7.
v. 13 presumptuous sins
See Numbers 15:3031; Deuteronomy 17:12
18
Wednesday
6:007:30 PM
Psalm 22
Messianic Trilogy: Part One

Psalm 22 The Suffering Messiah

Gospel accounts of the crucifixion of Jesus Christ cite Psalm 22 (see chart on page
18, below):
Psalm 22:1 = Matthew 27:46 and Mark 15:34. Jesus personally applied the psalm to
Himself in order to fulfill Scripture (cf. John 19:28).
Psalm 22:18 = John 19:24. The New Testament writers cited the psalm when speaking
about New Testament persons, events, and words (cf. Matt 27:35, 43; Mark 15:24; Luke
23:34).
Psalm 22:22 = Hebrews 2:12. New Testament writers demonstrate a messianic
interpretation of the psalm (cf. Matt 27:39//Mark 15:29; Luke 23:3536).
New Testament writers may have used the imagery of Psalm 22 in situations concerning
non-Messianic mortals: Philippians 3:2 (dogs, Ps 22:16, 20); 2 Timothy 4:17 (I was
rescued out of the lions mouth, cf. Ps 22:21).
Alfred Edersheim, The Life and Times of Jesus the Messiah, Appendix IX: List of
Old Testament Passages Messianically Applied in Ancient Rabbinic Writings:
Yalkut on Isaiah 40 applies Psalm 22:7 to the Messiah.
Yalkut applies Psalm 22:16 to the Messiah.
The ancient rabbis clearly taught the rejection of Messiah from Psalm 22.
Some interpreters deny any intent of the psalmist to speak of the Messiah.
Other interpreters believe that the Messianic representation is intentional and
undeniable.

2.1 Outline
I. Messiahs Aloneness (vv. 15)
II. Messiahs Abuse (vv. 611)
III. Messiahs Affliction (vv. 1218)
IV. Messiahs Assistance (vv. 1921)
V. Messiahs Attestation (vv. 2224)
VI. Messiahs Adoration (vv. 2531)
19
CHRONOLOGY OF CHRISTS CRUCIFIXION

PSALM
TIME SCRIPTURE EVENT
22
9 am Luke 23:26 Led to Calvary.
Luke 23:33 Crucified. 16
10 am Luke 23:34a Father, forgive them
Luke 23:34b Soldiers divide up clothes. 18
Matt 27:3943 People hurling abuse at Him, wagging their heads 68
Luke 23:35 Chief priests and rulers mocked, He saved others 1213
Luke 23:39 One criminal mocked, Save Yourself and us!
11 am Luke 23:40, 42 Other criminal: Jesus, remember me
Luke 23:43 Today you shall be with Me in Paradise.
John 19:2627 Woman, behold, your son!
Noon Luke 23:44 Darkness came over the whole land for 3 hours.
1 pm Matthew 27:46 My God, My God, why have You forsaken Me? 1
John 19:28 I am thirsty. 1415
2 pm John 19:30 It is finished! 31
Luke 23:46 Father, into Your hands I commit My spirit. 1921
3 pm Matthew 27:51 Earthquake and tearing of the Temple curtain.
Matthew 27:52 Tombs break open.
Matthew 27:54 Centurion exclaims, Truly this was the Son of God.
Luke 23:48 Crowd witnesses Jesus suffering, beats their breasts.
John 19:3132 Soldiers break the two criminals legs.
John 19:34 Soldier pierces Jesus side with a spear.
Matt 27:5760 The burial of Jesus. 15
6 pm Sabbath begins.
3.2 Notes
v. 3 You who are enthroned upon the praises of Israel
The picture: Israels praise surrounds God and He sits on a throne made up of
their praises.
Israels praise confesses that the LORD rules the world.
See Psalm 99:13.
v. 7 separate with the lip . . . wag the head

Gestures of contempt and ridicule.
They shoot out their lips in an insulting facial expression and shake their heads in
derision.
v. 10 You have been my God from my mothers womb

The individuals suffering and rejection is the exact opposite of his lifetime
experience from the time of his birth.
A helpless, newborn infant is totally dependent.
See Isaiah 49:1, 5, 1415.
v. 14 all my bones are out of joint

The individuals limbs are dislocated. He is incapable of defending himself.
20
While verses 14, 15, taken alone, could describe merely a desperate illness, the
context is of collective animosity and the symptoms could be those of Christs
scourging and crucifixion; in fact verses 1618 had to wait for that event to
unfold their meaning with any clarity.Derek Kidner, Psalms 172, 107.
Verses 1416 are extended verses with more than the normal two parallel lines of
text. The weight of the psalmists focus is on the physical suffering of the
individual described in these verses.
v. 16 They pierced my hands and my feet

(NAU, KJV, NKJV, ESV, NIV)
The Greek Septuagint supports this translation
nearly 200 years before Christ.
See Luke 24:39.
Alternate reading, Like a lion, my hands and my
feet.
vv. 2123
A cluster of chiasms (vv. 8 and 12 are also
chiasms in this psalm).
Verse 21 concludes the fourth section of the psalm. Verses 2223 commence the
fifth section of the psalm.
You answer me (v. 21) is the turning point of the psalm.
The focus is on public praise because the Lord has heard the individuals prayer
and will deliver him.
v. 27 all the families of the nations will worship before You

Such description transcends anything that could be attributed to the suffering of a
mortal Israelite king.
The context erupts in a declaration of eschatological hope.
v. 29 Even he who cannot keep his soul alive

Perhaps a reference to the poor in contrast to the prosperous.
Or, this statement might belong with v. 30 indicating a posterity to serve the
Lord.
v. 31 He has performed it
This announcement is very similar to It is finished (John 19:30).
21
Wednesday
7:458:45 PM
Psalm 37
Psalm 37 Dont Fret

See the Introduction for Psalm 36 for the relationships between Psalms 3537.
Psalm 37:11 appears to have been the source for the Third Beatitude in the Sermon on the
Mount (Matthew 5:5, Blessed are the gentle [or, meek], for they shall inherit the earth).
Psalm 37 is an acrostic psalm, with a consecutive letter of the Hebrew alphabet being the first
letter of every other verse. See Psalms 910, 25, and 34. The next acrostic psalm will be
Psalm 111.
This psalm was written by David in his old age (verse 25).
It is a fitting sequel to Psalm 36, which concluded with the visualization of judgment:
There the doers of iniquity have fallen;
They have been thrust down and cannot rise.

2.1 Outline
I. Precepts for the Righteous (vv. 111)
II. Punishment of the Unrighteous (vv. 1222)
III. Preservation of the Righteous (vv. 2329)
IV. Promise for the Righteous (vv. 3034)
V. Perpetuation of the Righteous (vv. 3540)
2.2 Notes
Psalm 37 and Parallels in the Book of Proverbs
Psalm 37 Proverbs
v. 1 23:17; 24:1, 19
v. 5 16:3
vv. 9, 11, 22, 29, 34 2:21
v. 16 15:16; 16:8
v. 22 3:33
v. 23 20:24
v. 24 24:16
v. 28 2:8, 22
v. 30 10:13, 31
v. 32 1:11
v. 37 23:18
v. 38 24:20
v. 1 Do not fret
The command is literally, do not get heated.
22
In modern terms, the equivalent might be, Dont get all worked up or Stay
cool or Dont get in a tizzy.
See Proverbs 24:19.
Rather than destroying themselves with negative emotions, the godly must keep
things in perspective (v. 1; cf. vv. 78; Prov 3:31; 23:17; 24:1, 19). Anger,
resentment, and jealousy destroy faith in Gods goodness and justice and affect
ones inner attitude toward everything (cf. Ps 73).Willem A. VanGemeren,
Psalms, in The Expositors Bible Commentary, 12 vols., ed. by Frank E.
Gaebelein (Grand Rapids, MI: Zondervan Publishing House, 1991), 5:298.
vv. 18 Fifteen Imperatives (cf. vv. 27, 34, 37)

Verse Positive Imperative Negative Imperative
1 Do not fret
Be not envious
3 Trust in the LORD
Do good
Dwell in the land
Cultivate faithfulness
4 Delight yourself in the LORD
5 Commit your way to the LORD
Trust in Him
7 Rest in the LORD
Wait patiently for Him Do not fret
8 Cease from anger
Forsake wrath Do not fret
v. 5 Commit your way to the LORD

Commit is literally roll (on the LORD).
Way refers to ones entire life and how he or she lives it.
See Psalm 1:6.
vv. 938 Eight Contrasts

Verse The Wicked The Righteous
9 Will be cut off Will inherit the land
1011 Will be no more Will inherit the land
17 Arms will be broken The LORD sustains them
1820 Will perish/vanish Will inherit forever
Will not be ashamed
Will have abundance
21 Borrow/dont pay back Gracious/gives
22 Cursed/cut off Blessed/will inherit the land
28 Cut off Preserved forever
3738 Posterity will be cut off Will have a posterity
vv. 11, 37 prosperity . . . peace

In both of these verses the Hebrew word is shalom.
23
The meaning is much more than cessation of war. The word conveys the
concepts of soundness, completion, well-being, security, wholeness, and
prosperity.
v. 15 Their sword will enter their own heart

This is the boomerang principle with regard to wicked deeds.
See Psalm 7:1216.
v. 25 I have not seen

Such personal observations are characteristic of wisdom literature in the OT (see
v. 35; Prov 24:3034).
Was Davids observation accurate? Is it a normative principle that we can expect
to be true even today?
v. 28 His godly ones

The term is the same one used to refer to the Hasidic Jews: hasid.
This is related to hesed.
Its meaning is faithful ones or loyal ones.
v. 35 like a luxuriant tree in its native soil

This is the reverse of Psalm 1:3, where the righteous is depicted as a fruitful tree.
The contrast in character but identity of apparent prosperity is exactly the reason
for the question for which this psalm is the intended answer.
vv. 3738 posterity

Posterity could also be translated as end or even future.
Even as future, their offspring could be intended (cf. Prov 24:20).
vv. 39, 40 strength . . . helps . . . refuge

The psalm ends with calm objectivity, the answer to the fretful impatience
encountered at the start. Note the from Him (39) and the in Him (40): His
initiative in sending, and our response in taking shelter; the help that He gives,
and the refuge that He is.Derek Kidner, Psalms 172, Tyndale Old Testament
Commentaries (Downers Grove, Ill.: Inter-Varsity Press, 1973), 153.
Wednesday
9:0010:00 PM
Psalms 42 & 43
Psalm 42 Thirsting for God

Beginning with Psalm 42, a different author is encountered for the first time: the
sons of Korah. Note the following comparisons between Books I and II:
24
Book I (Psalms 141) Book II (Psalms 4272)

By David 37 18
By Others 0 9 = 7 by Sons of Korah +
1 by Asaph + 1 by Solomon
Anonymous 4 (Pss 1, 2, 10, 33) 4 (Pss 43, 66, 67, 71)
Names of God Yahweh (LORD): 272x Yahweh (LORD): 30x
Elohim (God): 15x Elohim (God): 164x
Psalms 42 and 43 are often considered together.

A number of Hebrew manuscripts join them as one psalm.
Only Psalms 43 and 71 in Book II lack a psalm heading.
A refrain found twice in Psalm 42 (vv. 5, 11) is also found in Psalm 43 (v. 5).
Psalm 42:9 is echoed in Psalm 43:2.
The sons of Korah (or, Korahites):
They were descendants of Kohath in the tribe of Levi (1 Chron 6:2228; 9:1732) who
were assigned responsibilities for the Tabernacle and the Temple.
One of their Temple ministries was the performance of music (1 Chron 6:3143; 2 Chron
20:19).
Korah led a rebellion against Moses in the wilderness and God destroyed him and all
those who followed him (Num 16), but his sons survived (26:1011; apparently they had
not joined their father in his rebellion).

2.1 Outline for Psalms 4243
I. The Psalmists Introspection (42:15)
II. The Psalmists Retrospection (42:611)
III. The Psalmists Vindication (43:15)
2.2 Notes
Heading: A Maskil
This is the second occurrence of this term in a psalm heading.
It occurs in the headings to thirteen psalms: Psalms 32, 42, 44, 45, 52, 53, 54, 55,
74, 78, 88, 89, and 142.
The meaning is best taken as an artistically molded song in keeping with the
principles of wisdom. See the use of maskil in Psalm 47:7 and in 2 Chronicles
30:22 (ESV: who showed good skill).
v. 2 the living God

Is this title a contrast to lifeless idols or a reference to the psalmists source of life?
Note verse 8, the God of my life.
Compare verse 2b: When shall I come and appear before God?
God is the ultimate source of the psalmists life in both its content and its quality.
vv. 3, 10 Where is your God?

Occurring twice, there is a degree of emphasis on this question from the psalmists
taunters.
25
In a society where virtually no one was an atheist, this was a particularly hurtful
question.
Its meaning is Wheres your God when you need him? Is He really of any use?
vv. 5, 11 Why are you in despair, O my soul?

The psalmist is experiencing depression.
What are the symptoms of his depression?

What are the things that are involved in curing his depression?

v. 6 Therefore I remember You

Remembrance in the biblical sense is more than just a reference to memory.
It is a recall that calls one to action based upon that recall.
Forgetfulness, on the other hand, involves resisting or rejecting what is recalled,
resulting in inaction.
v. 6 Mount Mizar
Mizar means little hill or little mountain.
Mizar was probably one of the lesser peaks in the Mt. Hermon range.
Perhaps the psalmist is in that region or remembers his visit(s) to that region at the
headwaters of the Jordan River.
v. 7 deep . . . waterfalls . . . breakers . . . waves

The metaphor of overwhelming water and flood depicts the psalmists sense of
despair and need for help.
v. 8 The LORD will command His lovingkindness

In the midst of the drowning flood, God throws the psalmist a lifeline. . . . His
thrashing hand grips the line of Gods love [hesed] (42:8), Gods faithful,
committed, covenant love that endures forever.Gerald H. Wilson, Psalms
Volume 1, NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002),
673.
It is no accident that here alone in this first psalm of the Elohistic Psalter, the
name of Israels covenant God, Yahweh (LORD), appears. It is as if the two
belong together; Yahweh and hesed cannot be separated.Wilson, Psalms
Volume 1, 673.
Psalm 43 Light and Truth

Psalms 42 and 43 are often considered together.
See notes on Psalm 42 for the reasons.
Note the refrain found twice in Psalm 42 (vv. 5, 11) is also found here in Psalm 43 (v. 5).
26
[I]t has been supposed to be a fragment wrongly separated from the preceding song;
but it is always dangerous to allow these theories of error in Holy Scripture, and in
this instance it would be very difficult to show just cause for such an admission. . . .
We believe the fact is that the style of the poetry was pleasant to the writer, and
therefore in after life he wrote this supplemental hymn after the same manner.C.
H. Spurgeon, The Treasury of David, 3 vols. (reprint; Peabody, MA: Hendrickson
Publishers, n.d.), 1/2:292.

2.1 Outline for Psalms 4243 (see outline above for Ps 42)
2.2 Notes
v. 1 Vindicate me
God alone can vindicate the psalmist.
God has the authority and power to defend the psalmist and to prosecute the
enemy.
v. 1 an ungodly nation
Enemies of the psalmist and of his nation have made life unbearable and
depressing.
If this is a hymn penned during Judahs exile, the reference would be to all the
Israelites suffered at the hands of the Babylonians.
v. 3 Your light and Your truth

The light of God is the experience of the fullness of his redemption (36:9; Isa
58:8, 10; 60:1, 3). The truth . . . of God is the expression of his covenantal
fidelity (40:10; 57:3).Willem A. VanGemeren, Psalms, in The Expositors
Bible Commentary, 12 vols., ed. by Frank E. Gaebelein, 5:336 (Grand Rapids,
MI: Zondervan Publishing House, 1991).
vv. 34 Let them bring me to Your holy hill

Is this a return from exile or leaving this earth in death?
Note the movement:
Mt. Zion (to Your holy hill, v. 3a).
The Temple (to Your dwelling places, v. 3bthe plural gives an intensifying
force: Your very dwellingplace).
The altar in the Temple (to the altar of God, v. 4a).
God Himself (To God my exceeding joy, v. 4b).
v. 5 The help of my countenance and my God
This third stanza, as it were, added to the first two (in Psalm 42) expresses a
prayer of strong conviction.
God is the psalmists help in time of need (cp. Hebrews 4:16).
27
Thursday
6:007:30 PM
Psalm 49
Psalm 49 The High Cost of Redemption

Some common themes show up in Psalms 4749:
Preceding Psalms Psalm 49
48:14 God, Our God . . . will guide us v. 14 Death shall be their shepherd
until death
47:1 O clap your hands, all peoples; v. 1 Hear this, all peoples;
48:10 So is Your praise to the ends of the Give ear, all inhabitants of the
earth; world,
Psalms 49 and 73 share many similarities. Both are wisdom psalms.
The wisdom characteristics of Psalm 49 are also common to Ecclesiastes and
Proverbs:
Psalm 49 Ecclesiastes & Proverbs
v. 3 My mouth will speak wisdom Proverbs 10:31
v. 4 I will incline my ear to a proverb; Proverbs 1:6
I will express my riddle on the harp.
v. 10 even wise men die; Ecclesiastes 2:16
v. 10 leave their wealth to others Ecclesiastes 2:18; 6:2
vv. 12, 20 like the beasts that perish Ecclesiastes 3:19
v. 14 the upright shall rule over them Proverbs 12:24; 17:2
v. 17 when he dies he will carry nothing away Ecclesiastes 5:15

2.1 Outline
I. The Psalmists Call (vv. 14)
II. The Psalmists Query (vv. 512)
III. The Psalmists Consolation (vv. 1320)
2.2 Notes
v. 1 the world
The Hebrew word heled indicates the temporary world of time.
People exist in a transitory world.
v. 2 low and high . . . Rich and poor

These two merisms refer to all people by means of two extreme categories of
people.
Compare young and old and ladies and gentlemen.
vv. 3, 20 understanding . . . without understanding

References to understanding form an inclusio highlighting the condition of
fallen man in contrast to the wisdom God offers by revelation.
28
v. 4 a proverb . . . my riddle
Proverb: Man in his pomp is like the beasts that perish (the refrain in vv. 12
and 20).
Riddle #1: What can a man give in exchange for his own soul?
Answer: Verses 69.
See Matthew 16:26.
Riddle #2: What is the great equalizer between rich and poor?
Answer: Verse 10.
The riddle might be the contradiction encountered when those who are wicked
enjoy ease and prosperity while the righteous suffer oppression and want.
Gerald H. Wilson, Psalms Volume 1, NIV Application Commentary (Grand
Rapids, MI: Zondervan, 2002), 748.
vv. 5, 16 Why should I fear . . . Do not be afraid

Another inclusio providing a rhetorical question and the understood answer.
v. 8 the redemption of his soul is costly

Compare 1 Peter 1:1819.
v. 9 That he should not undergo decay

Literally, That he should not see the pit.
Note the parallelism. The second line speaks of death.
Compare Psalms 16:10; 30:3, 9.
vv. 9, 14 Eternal Life?

That he should live on eternally (v. 9) and And the upright shall rule over
them in the morning (v. 14).
It is doubtful that the poet believes in an afterlife with God. The psalm is too
early in the development of Israels thought to formulate such a belief.Konrad
Schaefer, Psalms, Berit Olam (Collegeville, MN: Liturgical Press, 2001), 124.
Most moderns, even A. B. Davidson and Salmond, minimise the Eschatology of
the ancient Hebrews, so as to reduce it much below the level of that of the
ancient neighbouring nations.Charles Augustus Briggs and Emilie Grace
Briggs, The Book of Psalms, 2 vols., International Critical Commentary (reprint;
Edinburgh: T. & T. Clark, 1987), 1:411.
vv. 12, 20 Refrain

The differing portions (will not endure and yet without understanding)
involve assonance (similarity of sound: bal yalin and welo yabin).
The first refrain refers to the transitory nature of man and his wealth or power.
Literally, does not spend the night.
The second refrain refers to the ultimate distinction not erased by death: spiritual
understanding (= fear of the LORD).
vv. 13, 15 Selah.

What are the concepts upon which the reader is to meditate?
v. 14 Death shall be their shepherd

NIVs death will feed on them is based upon the verbs ambiguity. It can mean
shepherd or graze.
29
In either phraseology, the picture is sinister and a stark contrast to Psalm 23s
shepherd motif.
Those who thought they needed no divine guide end up with a shepherd whose
name is Death, who herds them into Sheol to dwell foreverSchaefer, Psalms,
126.
v. 15 But God
This is the hope of the psalmist.
Not only will God redeem him, God will receive him.
Compare Genesis 5:24 and 2 Kings 2:11 (both use the same Hebrew verb).
Thursday
7:458:45 PM
Psalm 51
Psalm 51 Biblical Confession

Several well-known individuals turned to Psalm 51 at the time of their death.
Both Sir Thomas More and Lady Jane Grey recited this psalm when they were on the
scaffold as martyrs during the reigns of Henry VIII and Queen Mary.
Henry V requested it be read to him on his deathbed.
William Carey requested it be the text of the sermon at his funeral.
Psalm 51 is one of the so-called penitential psalms.
Psalms 6, 32, 38, 51, 102, 130, and 143.
The background for the psalm is recorded in 2 Samuel 1112.

2.1 Outline
I. Confession (vv. 19)
A. I Have Sinned (vv. 14)
B. I Am a Sinner (vv. 59)
II. Restoration (vv. 1013)
III. Praise (vv. 1417)
IV. Intercession (vv. 1819)
2.2 Notes
v. 1 Be gracious to me
Confession and forgiveness are both based upon the reality of Gods grace.
vv. 12 Three Words for Forgiveness

Blot out = the metaphor is erasing or removing writing from a bookperhaps
an accounting metaphor.
Wash = the metaphor is that of the ancient near eastern laundryman who
soaked, soaped, beat, wrung out, and rinsed clothing to get it clean.
30
Cleanse (same as purify in v. 7) = the metaphor is purification in order to

approach the altar or to participate in worship at the Tabernacle.
Such multiplied references look at the totality and absoluteness of divine
forgiveness.
Note the reverse order of the same three terms in verses 79.
vv. 23 Three Words for Sin

Transgressions = rebellion against divine authority.
Iniquity = perversion and guilt.
Sin = falling short of Gods holiness.
Such multiplied references look at the totality of sin and its absolute wickedness.
v. 3 my sin is ever before me

The natural consequences of sin are pervasive and often permanent.
Many times the effects are exhibited in ones own family.
v. 4 Against You, You only

Sin, by definition and nature, is anti-God.
Even when the wickedness is perpetrated against someone else, the act is
rebellion against Gods commands. Cp. Leviticus 5:21.
See 2 Samuel 12:13.
v. 5 in sin my mother conceived me

Verse 5 speaks of the psalmists sin nature, not about his mothers morality.
This is the biblical foundation for the doctrine of original sin.
David confesses that he has been a sinner since conception.
What implications does this have for the abortion debate?
v. 7 hyssop
Hyssop was a small plant that grew in rocky crevices in Palestine.
Perhaps the Syrian marjoram (Origanum syriacum), a fragrant grey-leaved wiry-
stemmed herb, 712 inches high, with small white flowers.
The plant was employed like a brush in various purification ceremonies in the
OT:
Exodus 12:22
Leviticus 14:46
Numbers 19:18
v. 10 Create in me a clean heart

Create is the same verb used in Genesis 1:1.
The reference could be to creating out of nothing (creation ex nihilo). Cp.
Romans 7:18.
However, it might be a reference to the miraculous nature of what God must do
in Davids heart.
v. 11 do not take Your Holy Spirit from me

Is this a reference to the loss of salvation?
David might have been thinking of what he and Saul had experienced when the
Spirit had come upon David, but had departed from Saul (1 Sam 16:1314).
For David to pray this way would indicate that he was aware that God had not
taken the Holy Spirit from him in spite of his grievous sins.
31
Verse 12 should be conclusive: Restore to me the joy of Your salvation. David

does not pray for the restoration of his salvation.
vv. 1317
The proof of the forgiveness described in Psalm 32:79 is found in the altered
heart attitudes depicted in [Psalm 51] verses 1317.
This changed attitude is evident in verses 1819, too.
James Montgomery Boice, Psalms, 3 vols.
v. 13 I will teach transgressors Your ways

Psalm 32 may have been a partial fulfillment of Davids vow.
Even those believers who, like David, were adulterers and murderers might have
a writing ministry or deal with people one-on-one in order to help others escape
the shackles of sinful living.
vv. 1819 Davids Intercession

David recognized the effects that his sins had on his own nation.
He prays for the nation and for Gods blessing.
Intercession is another ministry that every restored sinner can and must do.
Thursday
9:0010:00 PM
Psalms 87 and 89
Psalm 87 O, Zion!

Psalm 87 picks up the prophecy of 86:9 that All nations whom You have made shall
come and worship before You.
This psalm interprets Psalms 46 and 48 (also by the sons of Korah).
Consider the verbal similarities:
Psalm 87 Psalms 4648
in the holy mountains (v. 1) His holy mountain (48:1)
dwelling places of Jacob (v. 2) the holy dwelling places (46:4)
city of God (v.3) the city of God (46:4)
the city of our God (48:1, 8)
those who know me (v. 4) know that I am God (46:10)
the Most High (v. 5) the Most High (46:4)
Himself will establish her (v. 5) God will establish her (48:8)
my springs of joy are in you (v. 7) There is a river whose streams make glad
the city of God (46:4)
Augustine chose verse 3 for the theme and title of The City of God.

2.1 Outline
I. Zions Sovereign Selection (vv. 13)
II. Zions Selected Citizens (vv. 46)
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III. Zions Celebrating Citizens (v. 7)
2.2 Notes
v. 1 His foundation
God is the founder of the city of Zion. See verse 5 and Isaiah 14:32.
In the holy mountains: God selected and sanctified the range of hills/mountains
upon which Jerusalem sits, that it might be the residence of His Presence, His
Shekinah glory. See Psalms 125:2 and 133:3.
v. 2 The LORD loves the gates of Zion

Ancient rabbinic exposition on the Psalms observes that, The king has a palace
in every province, but which palace is best loved by him? The palace which is in
his own province. Hence The Lord loveth the gates of Zion. The Holy One,
blessed be He, said: I love the synagogues and houses of study. But what do I
love even more? Zion, for it is my own palace (Midrash Tehillim 87.4).
See Deuteronomy 7:78. God loves and chooses on the basis of His divine
purposes, not on the basis of merit.
v. 2 dwelling places of Jacob

The psalmist uses this poetic expression to refer either to all the other cities of
Israel or to the previous locations where the Ark of the Covenant had resided
(Gilgal [Joshua 45; Judges 2:1], Shiloh [Joshua 18:1, 10; Psalm 78:60], Nob [1
Samuel 21:19], and Gibeon [1 Kings 3:45; 1 Chronicles 16:39]).
v. 3 Glorious things
The Hebrew word occurs only here in the OT.
Compare the use of glorious in Isaiah 9:1 and 60:13.
Psalm 48:12 reveals the kind of things spoken about Zion.
Those who say these things are left unidentifiedthey might be Israelites,
Gentiles, angels, or even God Himself.
Often a passive verb is a way to refer to God indirectlya so-called divine
passive. E.g., Moab was subdued (Judg 3:30).
vv. 46 All Nations Worshipping God

See Psalms 22:2728; 48:910; Isaiah 2:24 (//Micah 4:12); 19:2325; 45:22;
56:67; Zechariah 2:1011; 8:2223; 14:1619; Malachi 1:11; Ephesians 3:47;
Philippians 2:911; Revelation 7:910.
v. 4 Rahab
Rahab is a poetic name for the nation of Egypt (see Isa 30:7).
v. 5 Zion
The Septuagint (Greek translation of the OT two centuries before Christ):
Mother Zion. Compare Galatians 4:26.
Believing Israels numbers shall be augmented by believing Gentiles, so that the
offspring of long barren Jerusalem will be more than she formerly possessed (cf.
Isa 54:13; 66:714).
v. 6 This one was born there

Some interpreters conclude that such phrases refer to the Jews in the Diaspora
they have been born in various nations around the world.
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One Jewish commentator writes: the chief lesson that emerges from the psalm is
that Zion is the birthplace of all those who come to it to serve God there, even if
they are non-Jews and even if they come from very far-off lands.Amos
Hakham, Psalms, 3 vols., Koschitzky Edition (Jerusalem: Mosad Harav Kook,
2003), 2:300.
This birth is not the natural birth, but the supernatural birth. Compare John 3:10
and 4:1924.
For registering the birth, compare Daniel 12:1; Isaiah 4:35.
v. 6 All my springs of joy are in you

Just as natural springs were essential for the life of many a village and town, so
Jerusalem, the city of God, is here being depicted as the source of all that is
essential to the God-centered life, a life bubbling over with all the good things
that God gives.Robert Davidson, The Vitality of Worship: A Commentary on
the Book of Psalms (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1998),
289.
v. 7 play the flutes

Preferably, dance (see the marginal note in NAU).
Musical Subscription: A Psalm of the sons of Korah

Note how this psalm begins with its Superscription.
Musical Subscription: Mahalath Leannoth

Since Psalm 88 is perhaps the most mournful and gloomy of all the psalms, this
tune hardly seems fitting.
The meaning could be to be sung at a dance. If so, it fits Psalm 87, due to its
reference to dance (v. 7) and its exuberance and joy.
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Friday
6:007:30 PM
Psalms 103 and 104
Psalm 103 Davids Doxology: The Sum of the Psalter

Book 4 of the Psalter concludes with four psalms calling Gods people to bless, thank, and
praise Him. Note the way that these four psalms begin and end:
Psalm 103 104 105 106

Beginning Bless the LORD, O Bless the LORD, O Oh give thanks to Praise the LORD! Oh
my soul, And all that my soul! O LORD my the LORD, call upon give thanks to the
is within me, bless God, You are very His name; Make LORD, for He is good;
His holy name. (v. 1) great; You are clothed known His deeds For His
with splendor and among the peoples. lovingkindness is
majesty, (v. 1) (v. 1) everlasting. (v. 1)
Ending Bless the LORD, all Let sinners be So that they might Blessed be the LORD,
you works of His, In consumed from the keep His statutes And the God of Israel,
all places of His earth And let the observe His laws, From everlasting even
dominion; Bless the wicked be no more. Praise the LORD! to everlasting. And let
LORD, O my soul! Bless the LORD, O (v. 45) all the people say,
(v. 22) my soul. Praise the Amen. Praise the
LORD! (v. 35) LORD! (v. 48)
Book 4 contains only two psalms attributed to David (Psalms 101 and 103).
Song writers have based a number of popular hymns on Psalm 103:
My Soul, Now Praise Thy Maker (Johann Graumann, 1525).
Praise to the Lord, the Almighty, the King of Creation (Joachim Neander, 1680).
O Bless the Lord, My Soul and Bless, O My Soul! The Living God (Isaac Watts, 1719).
O Bless the Lord, My Soul (James Montgomery, 1819).
Praise My Soul, the King of Heaven (Henry F. Lyte, 1834). Use Angels from the Realms of
Glory as the tune.
Praise, my soul, the King of Heaven;
To His feet thy tribute bring.
Ransomed, healed, restored, forgiven,
Evermore His praises sing:
Alleluia! Alleluia!
Praise the everlasting King.
Count Your Blessings (Johnson Oatman, Jr., 1897).

2.1 Outline
I. An Individual Call to Praise (vv. 15)
II. Israels Cause for Praise (vv. 618)
III. A Universal Call to Praise (vv. 1922)
2.2 Notes
v. 1 Bless the LORD, O my soul
Bless means to acknowledge the LORD in His position of power with all the
respect due Him.
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Soul in such a context refers to the individuals total being: mind, heart, and
will.
v. 2 His benefits
What are they?
Pardoned and healed (v. 3), redeemed and crowned (v. 4), satisfied and renewed (v.
5).
Compare Deuteronomy 8:1118; 2 Chronicles 32:25; Psalm 116:1214; Romans
6:22 (benefit is literally fruit).
v. 3 Who heals all your diseases

This verse has played an important but unwarranted role in some systems of
theology that stress what is called healing in the atonement, meaning that if we
have been saved from sin by Christ, we have been healed or have a right to be
healed of any physical affliction too. This is bad theology, because it is simply
not true that those who have been forgiven for sin are spared or have a right to be
spared all diseases. Believers do get sick, and many passages teach that God has
his purposes in the sicknesses.James Montgomery Boice, Psalms, 3 vols.
Justin Peters (see http://www.justinpeters.org/seminar.htm) provides a superb
response to the so-called Word of Faith movement characterized by Benny Hinn,
Kenneth and Gloria Copeland, and others.
v. 4 redeems your life from the pit

The text most likely speaks of resurrection to eternal life.
Compare Psalms 16:911 and 49:79, 1415.
v. 5 your years
The Hebrew text says your ornament. Some modern Bible versions tend to
translate it as you (ESV, NRSV), because the translators understood
ornament as another way to speak about ones soul or self. This is the most
likely meaning, similar to the use of my glory in Psalms 7:5; 16:9; 30:12; and
57:8.
Other translations use your desires (NIV) and your mouth (NKJV). Thinking
of the body as an individuals ornamentation, some Jewish commentators
translate as your body.
vv. 810 Echo of Exodus 34:67

Davids quote of Exodus 34:67 is one of several in the OT.
Nehemiah 9:17
Psalms 86:15; 145:8
Joel 2:13
Jonah 4:2
Such citations provide evidence that the Israelites accepted Moses writings as
authoritative Scripture long before the closing of the OT canon around 400 B.C.
v. 10 He has not dealt with us

This verse is a marvelous explanation of what Gods grace is all about. We
cannot earn forgiveness for our sinsit is Gods gift.
As sinners we deserve death (Romans 6:23) and the most extreme of
punishments because we have rebelled against God and acted as His enemies
(Romans 5:10).
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v. 12 has He removed our transgressions

As in verse 3, God exhibits His loyal love primarily through forgiveness.
vv. 1416 Flesh is a Fading Flower

For in verse 14 might better be translated Indeedemphatic.
We do not base our assurance on our character, but on Gods character. He is
eternal and unchanging, while we are transitory and changing.
Cp. Job 7:67, 10; 8:18; 14:12; 20:9; Psalm 90:56; Isaiah 40:68.
v. 15 As for man
For man here the Hebrew uses enosh, which often carries with it the concept
of mortality, weakness, or even sickness. It is a fitting word in this context.
See Job 25:6; Isaiah 13:12; 51:12.
vv. 1718 Recipients of Gods Unfailing Love

those who fear Him = believers
those who keep His covenant = faithful believers
[those who] remember His precepts to do them = obedient believers
Compare James 2:1718.
v. 17 from everlasting to everlasting

See Psalm 90:2. Both psalms speak of the ephemeral nature of man in contrast
with the eternal and unchanging nature of God.
v. 19 His sovereignty rules over all

See Davids prayer in 1 Chronicles 29:12You rule over all.
vv. 2021 Angelology

Angels are:
Messengers (literal meaning of angels).
Mighty ones (literal translation of mighty).
Obedient to the Lords word.
An organized army (hosts, cf. Psalm 148:2).
Ministers (= who serve), serving God (cf. Psalm 104:4).
v. 22 all you works of His

This psalm began with one person (vv. 15), expands to the people of Israel (vv.
618), then envelopes all creation (vv. 1922). The soloist summons all creation
to be part of the choir of praise.
One person devoted to God can impact the whole world.
Gods praiseworthiness is so great that even all of His works are inadequate to
proclaim His praise.
Psalm 104 Praise for the Creator

Book 4 of the Psalter concludes with four psalms calling on Gods people to bless or praise
Him. For their similar beginnings and endings, see the chart in Introducing Psalm 103.
Psalm 104 might be considered an expanded commentary on Psalm 19:1, The heavens are
telling of the glory of God; And their expanse is declaring the work of His hands.
37
It echoes Psalm 8 with its focus on the glory of God and His providential care for mankind.
The Creator is in control and He cares.

2.1 Outline
I. The Creators Praise (vv. 14)
II. The Creators Preparation of the Earth (vv. 513)
III. The Creators Provision for Mankind (vv. 1423)
IV. The Creators Possessions on the Earth (vv. 2430)
V. The Creators Praise (vv. 3135)
2.2 Notes
v. 1 Bless the LORD, O my soul!
Such similarities with Psalm 103 do not necessarily indicate that they both have
the same author. The similarities may have caused the editor of Psalms to place
them back-to-back.
v. 3 His chariot . . . He walks

Some commentators believe that the psalmist borrowed his description of the
theophany (= appearance of God) from Canaanite literature about the god Baal.
The same commentators also tie verses 67 to mythology. They associate the deep
(Hebrew, tehom) with either the Canaanite (Ugaritic) sea god Yam or the Babylonian
goddess Tiamat. Both rebelled against a superior god and were defeated in battle:
Baal defeated Yam and Marduk defeated Tiamat.
These myths represent the conquest of chaos. Thus, some biblical commentators,
appropriating extrabiblical mythology, see in the Genesis creation account a similar
motif. The more evangelical of these commentators claim that Moses (in Genesis)
and the psalmist (in Psalm 104) were employing familiar myths either for purely
descriptive purposes (ideas the average Israelite would understand) or to highlight
the contrast between the myth and the biblical account. It does not mean that the
biblical writer believed the myths.
However, it is not necessary to accept this association of the biblical text with myths.
Tehom is not the exact equivalent of either Tiamat or Yam as a word, much less in its
immediate reference (which is quite literally deep water). As an analogy, think about
this: If a man refers to his wife as Babe, it is not evidence that he is saying that she
is a blue oxnor does he intend any association whatsoever with the mythical Paul
Bunyan.
Many scholars also identify parallels between Psalm 104 and an Egyptian hymn to
Aten in the time of Pharaoh Akhenaten (Amenhotep IV; early 14th century B.C.).
Compare the following excerpt with verses 2830:
<Those on> earth come from your hand as you made them,
When you have dawned they live,
When you set they die;
You yourself are lifetime, one lives by you.
All eyes are <on your> beauty until you set,
All labor ceases when you rest in the west;
When you rise you stir [everyone] for the King,
It is probably best to understand the apparent parallels as indicating similar concepts
and themes common to all ancient near eastern cultures, rather than any direct
dependence or relationship.
v. 4 makes
38
The Hebrew root word that forms the basis for make and works occurs in
strategic verses that divide the psalm into stanzas.
v. 7 At Your rebuke
Rebuke seems to indicate that verses 79 refer to the Flood. The English
translation and the Hebrew seem disharmonious with the Creation account, since
the verb often implies anger (Isa 51:20; cp. 54:9). A speaker intends the rebuke to
instill fear in the hearer (Isa 30:17).
Some scholars think that rebuke is actually a war cry and refer to the Babylonian
and Canaanite chaos myth (see comments on v. 3).
Other psalms employ the same verb in contexts dealing with the parting of the Red
Seas waters (Pss 18:15; 106:9; cp. Nahum 1:4), resulting in judgment upon the
Egyptians and deliverance or safety for the Israelites.
See, also, Luke 8:24 when Christ stilled the stormy Sea of Galilee.
v. 8 The mountains rose; the valleys sank down

This verse is to be understood in terms of disorganized movement helter-skelter,
back and forth, as they [the waters] leave the mountains (v 7).Leslie C. Allen,
Psalms 101150, Word Biblical Commentary (Waco, TX: Word Books,
Publisher, 1983), 27.
Does this verse refer to Creation or to the Flood?
Creation The order of created entities in Genesis 1 and Psalm 104 appears to be
the same:
Day 1: light (Gen 1:3; Ps 104:2)
Day 2: heavenly waters (Gen 1:7; Ps 104:3)
Day 3: draining water off the earth and appearance of landforms (Gen 1:9; Ps
104:78), vegetation (Gen 1:11; Ps 104:14)
Day 4: sun and moon (Gen 1:1416; Ps 104:19)
Day 5: sea creatures (Gen 1:21; Ps 104:2526)
Day 6: provision of food (Gen 1:29; Ps 104:27).
In addition, the description of boundaries for the waters is reminiscent of Job 38:4
11.
Flood Psalm 104:9 seems to echo Genesis 7:20, 9:2122, and 10:1215: You set
a boundary that they may not pass over, So that they will not return to cover the
earth. The apparent creation order in Psalm 104 ignores the disharmonies in the
psalm:
Light (v. 2) covers God rather than illuminating the earth.
God creates the earth (v. 5; cp. Gen 1:1) after the light (v. 2; cp. Gen 1:3).
Light exists before waters cover the earth (v. 6; cp. Gen 1:2).
Birds (v. 12; cp. Gen 1:20) precede vegetation (v. 14; cp. Gen 1:11) and the
sun and moon (v. 19; cp. Gen 1:1416).
Wild donkeys (v. 11; cp Gen 1:2425) precede birds.
Mankind appears (v. 14) before the sun and moon.
Nearly every scholar who denies a reference to the Flood in verse 9 depicts the
waters at creation as chaotic, raging, and dangerouswaters needing to be tamed
thereby making a clear association with Canaanite mythology.
Both Clearly, Creation is a major theme in Psalm 104. However, it also seems
clear that verse 9 refers to the Noachic Flood (David Barker, Boice, Travers,
VanGemeren).
v. 9 a boundary that they may not pass over

The parallel reference in Jeremiah 5:22 is in a context (vv. 1825) echoing
phrases and concepts from Genesis 8:209:17.
39
Although clearly referring to Creation, Job 38:1011 uses totally different terms
in the Hebrew.
v. 15 wine . . . oil . . . food

Since the Hebrew for food is literally bread, this is a potential reference to
the three staples of the ancient Israelite economy: wine, olive oil, and grain
(wheat, barley, and rye). See Deuteronomy 7:13.
v. 26 Leviathan
Leslie Allen writes, Leviathan functions here not as the Canaanite chaos
monster, not even as a captive prisoner, but simply in a demythologized capacity
as a created being, a marine creature . . . , perhaps a whale.Psalms 101150,
27.
v. 30 You send forth Your Spirit

The same Spirit of God active at creation (Gen 1:2) continues to be active in
sustaining life on the earth.
Some scholars translate Spirit as breath, since the same word is translated
breath in verse 29. Some do so because they do not believe that the OT clearly
speaks of the Spirit of God.
See Genesis 6:3; Exodus 31:3; Numbers 24:2; Judges 3:10; 1 Samuel 10:10; 16:14; 2
Samuel 23:2; Psalms 51:11; 139:7; Isaiah 63:1011, 14; Joel 2:2829; Ezekiel 37:1;
Nehemiah 9:30.
Compare Job 33:4.
The Father sends the Spirit in John 14:26; 15:26; and 20:22.
v. 31 Let the LORD be glad

The Lords joy with His creation is echoed in the psalmists own emphatic
declaration in verse 34: As for me, I shall be glad in the LORD. Thus, the joy is
mutual.
v. 32 it trembles . . . they smoke

Earthquake and volcanic activity often accompany theophany in the OT (cp.
Exod 19:18; Ps 144:5).
v. 35 Praise the LORD!

Literally, Hallelujah!the first in the Psalter.
Cp. Revelation 19:16likewise associated with judgment of sinners.
Friday
7:458:45 PM
Psalm 119
Psalm 119 The Great Alphabet Psalm

Acrostic (= alphabetical) psalms include Psalms 910; 25; 34; 37; 111; 112; 119; and 145.
These psalms use the Hebrew alphabet which contains 22 letters.
40
The main theme of Psalm 119 is the Word of God, which is mentioned in 169 of its 176 verses.
The psalmist utilizes 8 basic terms which occur 175 times in 176 verses at least once in all
except verses 3, 37, 84, 90, 121, 122, and 132:
1. law (torah; v. 1), 25x; this word begins with the final letter of the Hebrew alphabet.
2. testimonies (edut, edot; v. 2, singular in v. 88), 23x.
3. precepts (piqqudim, v. 4), 21x.
4. statutes (huqqim, huqqot; v. 5, feminine in v. 16), 22x.
5. commandments (mitswah, mitswot; v. 6, singular in v. 96), 22x.
6. judgments/ordinances (mishpat, mishpatim; vv. 7, 13, singular in v. 160), 20x; see
problem of translating verses 84 and 132.
7. word (davar, devarim; v. 9, plural in vv. 57, 130, 139, 147, 161), 23x.
8. word (imrah; v. 11, not actually plural in v. 103), 19x; this word begins with the first letter
of the Hebrew alphabet.
All 8 words occur one time in 8 verses of a stanza only at verses 5764 (heth), 7380 (yodh), and
8188 (kaph). Verses 4148 (waw) also contain all 8 words, one each per verse, but verse 43
contains two words, repeating word (davar) that already occurs in verse 42.
Occurrences of law and word (imrah) total 44 (2 x 22).
Occurrences of testimonies and precepts total 44 (2 x 22).
Both statutes and commandments occur 22x each.
Occurrences of judgments/ordinances and word (davar) total 43x but see above.
Should ways (vv. 3, 37) be included as a synonym for law or word?
LORD (Yahweh) appears 24x; God only once (v. 115). However, Your occurs 211x. God
Himself is the central theme of the psalm.
The afflictions of the psalmist form a backdrop for this psalm (vv. 8, 20, 22, 23, 25, 28, 39, 42,
50, 51, 53, 61, 67, 69, 71, 75, 78, 8187, 92, 94, 95, 107, 110, 115, 12123, 134, 136, 141, 143,
14547, 149, 150, 153, 154, 157, 161, 170, 176).

Outline
I. Abiding by Yahwehs Law (vv. 18)
II. Behaving According to Yahwehs Word (vv. 916)
III. Contemplating Yahwehs Commandments (vv. 1724)
IV. Directing Ones Way by Yahwehs Precepts (vv. 2532)
V. Educating a Believer in Yahwehs Law (vv. 3340)
VI. Freeing a Believer by Yahwehs Word (vv. 4148)
VII. Generating a Memory of Yahwehs Law (vv. 4956)
VIII. Hastening to Keep Yahwehs Word (vv. 5764)
IX. Increasing Good by Yahwehs Word (vv. 6572)
X. Judging Situations by Yahwehs Word (vv. 7380)
XI. Keeping Oriented According to Yahwehs Word (vv. 8188)
XII. Living through Yahwehs Precepts (vv. 8996)
XIII. Mastering Understanding through Yahwehs Precepts (vv. 97104)
XIV. Negating Affliction by Yahwehs Ordinances (vv. 105112)
XV. Obtaining Comfort through Yahwehs Statutes (vv. 113120)
XVI. Praying in accord with Yahwehs Word (vv. 121128)
XVII. Quenching Ones Thirst with Yahwehs Word (vv. 129136)
XVIII. Revealing Yahwehs Righteousness by His Word (vv. 137144)
XIX. Seeking Yahwehs Help According to His Word (vv. 145152)
XX. Tossing Oneself on Yahwehs Mercy by His Word (vv. 153160)
XXI. Uniting Hope with Love for Yahwehs Word (vv. 161168)
XXII. Voicing Ones Plea According to Yahwehs Word (vv. 169176)
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Notes
I. Abiding by Yahwehs Law (vv. 18) [Aleph]
Key verse: v. 2
vv. 1, 2 blessed
This is the first Hebrew word in these two verses. The word begins with the
Hebrew alphabets first letter. It is the same Hebrew word as the first word of the
entire Psalter (1:1).
It is the Word of God in the believers life that produces the life of blessing.
v. 2 with all their heart

This phraseology occurs 6 times in Psalm 119. See verses 10, 34, 58, 69, and 145.
Compare Deuteronomy 4:29; 5:29; 6:5; 10:12; 11:13; 13:3; 26:16; 30:2, 6, 10;
32:46. This is just one of many phrases and themes that the psalmist draws from
the Book of Deuteronomy.
v. 3 His ways
Gods ways (Hebrew, derek) involve who God is with regard to His character.
God desires His people to reflect His character in how they live. Compare 1 Peter
1:1416.
Psalm 119 focuses on living the Word by obeying it, not just knowing it. Compare
James 1:22.
II. Behaving According to Yahwehs Word (vv. 916) [Beth]

Key verses: vv. 11, 12
v. 9 his way
In Hebrew the word is distinct from the term used in verse 3. This word (Hebrew,
orach) refers more specifically to a course, journey, or pilgrimage. See Psalms
19:5; 119:15, 101, 104, 128.
v. 11 Your word I have treasured in my heart

The Hebrew letter beth is a word that also means house. This verse focuses on
making the Word of God a home in our heart.
The heart (mentioned in vv. 10 and 11) is where purity must begin (see v. 9). Gods
Word in our heart will enable us to live without constantly sinning.
Compare Matthew 5:28; 12:34.
How to live for God through His Word:
1. Obey the Word of God (v. 9).
2. Seek God wholeheartedly (v. 10).
3. Memorize the Word of God (v. 11).
4. Be taught by God from His Word (v. 12).
5. Teach the Word to others (v. 13).
6. Rejoice in living the Word of God (v. 14).
7. Meditate on the Word of God (v. 15).
8. Delight in the Word of God (v. 16).
III. Contemplating Yahwehs Commandments (vv. 1724) [Gimel]

Key verse: v. 18
42
v. 17 Your servant
Servant in Hebrew has a wide range of meanings that can include slave, bond
slave, servant, workman, and worshipper. Context determines the meaning.
When the psalmist identifies himself as the Lords servant, he indicates that he is
submitting himself to the Lords sovereign lordship. In the Psalms, the phrase
involves the following:
Dependence upon God and His Word to preserve him from sin (Psalm 19:1113).
Redeemed by the Lord (Psalm 19:14).
Dependence upon God to deliver him from danger, disaster, and death (Psalms 27:9;
31:16; 69:17; 86:2; 119:84, 122, 176; 143:12).
Trust in the Lord (Psalm 86:2).
Dependence upon the Lord for grace, gladness, good, and forgiveness, strength, mercy,
hope, and loyal love (Psalms 86:35, 16; 119:49, 124).
Freed from bondage by the Lord (Psalm 116:16).
Being taught by the Lord through His Word (Psalm 119:124, 125, 135)
v. 18 Open my eyes
Like the prayer that God might teach him (vv. 12, 26, 33), this does not eliminate
Bible study.
The Holy Spirits teaching ministry makes our Bible study more effective.
Compare John 14:26.
v. 19 I am a stranger
In this stanza the psalmist reveals the extent of his sufferings.
He is not at home on this earth he feels out of place (v. 19).
Others are slandering him (vv. 2223).
The powerful are against him (v. 23).
Note the psalmists response to his sufferings. He does not sink into despair and
depression; he becomes all the more determined to hold on to Gods written
promises.
IV. Directing Ones Way by Yahwehs Precepts (vv. 2532) [Daleth]

Key verse: v. 27
vv. 26, 27 ways . . . way
One of these two forms is the first Hebrew word in verses 26, 27, 29, 30, 32. It
begins with the Hebrew alphabets fourth letter. The Hebrew word is derek, the
source for the English name Derek.
See the note on verse 3 with regard to the meaning of way(s).
vv. 29, 30 false way . . . faithful way

False and faithful relate to the covenant relationship the psalmist has with God.
The two paths are characteristic of wisdom literature in the OT.
Our path in life is not automatic. We must
choose the right path (v. 30),
cling to the Word (v. 31), and
run vigorously in Gods path (v. 32).
v. 31 cling
In Hebrew this verb is the first word in both verse 25 (cleaves) and here. It acts
as an inclusio, bracketing verses 2531.
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V. Educating a Believer in Yahwehs Law (vv. 3340) [He]

Key verse: v. 34
v. 33 Teach me the way
By employing the key word from the preceding stanza, the psalmist transitions to a
prayer in verse 26 of that stanza. However, he uses a different word for teach
this one related more to the giving of instruction and pointing the way. Torah
(law) is derived from the same root.
The first seven verses of this stanza use causative verbs as the first word in each
verse. These verbs reveal the psalmists main prayers:
Teach me (v. 33).
Give me understanding (v. 34).
Make me walk (v. 35).
Incline my heart (v. 36).
Turn away my eyes (v. 37).
Establish Your word (v. 38).
Turn away my reproach (v. 39).
v. 35 path
This is the third Hebrew word (nathiv) employed in Psalm 119 for the concept of
way or path. It refers to a visible path due to either a wake behind something in
water (Job 41:24) or to the fact that it was a well-worn path (Job 18:10; Jer 6:16,
ancient paths).
VI. Freeing a Believer by Yahwehs Word (vv. 4148) [Waw]

Key verse: v. 41
v. 41 lovingkindnesses
First occurrence of hesed in Psalm 119 (7 times: vv. 41, 64, 76, 88, 124, 149, 159).
Verse 41 associates the Lords loyal love with deliverance (salvation)
according to Your word [imrah].
Note the plural God repeatedly shows Himself loyal in His covenant love for
His people by delivering them from various distresses.
v. 42 So I will have an answer

The letter waw is the conjunction (and) in Hebrew and is always attached to the
following word. In this stanza NAU translated it with also, so, and and. Once
it remains untranslated (v. 47).
Eight times in this stanza the waw introduces first person statements: I will have
an answer (v. 42), I will keep (v. 44), I will walk (v. 45), I will speak (v.
46), I shall delight (v. 47), I shall lift up (v. 48a), and I will meditate (v.
48b).
vv. 47, 48 Which I love

This dual reference to the psalmists love for Gods Word are the first references
out of eleven in this psalm. Once (v. 132) he speaks of love for Gods name.
VII. Generating a Memory of Yahwehs Law (vv. 4956) [Zayin]

Key verse: v. 55
v. 49 Remember
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This is the first Hebrew word in verses 49, 52, and 55. It begins with zayin.
Remembrance characterizes this stanza and this is the stanzas only prayer. Since
God never forgets, remember means something more like pay attention to or
fulfill.
The covenant relationship is two-sided:
The psalmist prays that God would act in a fashion consistent with His verbal
commitment (v. 49).
For his part, the psalmist professes a long dependence upon Gods Word (v. 52).
For the psalmist to keep Gods Word he must focus on Gods name (v. 55)
who and what God is.
v. 50 my comfort in my affliction
As he faced affliction, the psalmist turned to the Word of God.
The Hebrew word for comfort occurs only here and in Job 6:10 (consolation).
Its meaning involves encouragement, not merely consolation. See Psalms 23:4;
86:17; and 119:52 for related verbs.
VIII. Hastening to Keep Yahwehs Word (vv. 5764) [Heth]

Key verse: v. 57
v. 57 my portion
Having a closer relationship to God (see comments on v. 49) means possessing
God Himself. Like the Levites, individual believers must not tie themselves to this
world, but to God alone (cp. Num 18:20).
How do we make God our portion?
Seek His favor wholeheartedly (v. 58).
Follow His Word (v. 59).
Dont delay obedience to His Word (v. 60).
Dont forget Gods Word (v. 61).
Thank God for His Word (v. 62).
Seek the right companions obedient believers (v. 63).
Pray for God to teach you more of His Word (v. 64).
v. 59 Four Aspects of Obedience (Phillips, Exploring Psalms, 2:31516)

Deliberation: I considered . . . Stop and think.
Destination: I considered my ways Where am I headed?
Determination: And turned my feet . . . Deciding to obey God.
Discrimination: And turned my feet to Your testimonies. I am going to follow
Gods ways rather than mine or another persons.
v. 64 Your lovingkindness
This stanza began with the theologically significant term portion (heleq) and now
concludes with yet another such term, lovingkindness (hesed).
It is actually a surprise not to see either or both of these terms employed more often
to begin this stanzas verses. Utilizing these two words to bracket the stanza, the
psalmist signals the intensely personal nature of this stanza and the psalmists
relationship to God.
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IX. Increasing Good by Yahwehs Word (vv. 6572) [Teth]

Key verse: v. 71
v. 65 well
Well is the Hebrew word good (tob) which begins with the letter teth. It is the
first word in verses 65, 66 (tub), 68, 71, and 72. Obviously, it is a key theme in this
ninth stanza of Psalm 119.
Note how the first two and the last two verses begin with a form of tob to bracket the
stanza and how the other occurrence (v. 68) is near the middle and includes both the
adjective and verb forms of the word.
This central verse is then itself sandwiched between two references to the psalmists
affliction (v. 67) and his afflicters (vv. 6970).
As the key verse (v. 71) indicates, God determined good for the psalmist in and
through his afflictions. Gods purposes in afflictions are the following:
To dispense good through His dealings (v. 65).
To give discernment and knowledge (v. 66).
To recover from straying (v. 67).
To make God Himself the best end He Himself is good (v. 68).
To bring about wholehearted obedience (v. 69).
To cause delight in His Word (v. 70).
To cause the learning of His Word (v. 71).
To cause the prizing of Gods Word (v. 72).
X. Judging Situations by Yahwehs Word (vv. 7380) [Yodh]

Key verse: v. 75
v. 73 Your hands
The Hebrew word for hand (yadh) sounds almost like the name of the first letter
for each verse in this stanza: yodh. Verses 73 and 74 (those who fear You) are
the only verses in this stanza not to commence with a verb.
Gods hands are all-powerful. The One who made the psalmist can give him
understanding.
v. 74 May
In English translations of this stanza May or Let are employed 6 times as a
means of expressing the psalmists supplications. In the Hebrew the yodh is the
prefix letter on 3rd person verbs presenting requests. These verbs are the first
words in five verses (vv. 7680).
One commentator counts 70 prayer requests in Psalm 119. W. Graham
Scroggie, The Psalms, 4 vols. in 1 (1948; reprint, Old Tappan, NJ: Fleming H.
Revell Co., 1973), 3/178.
Consider the prayers of the psalmist in this stanza:
He prays for fellow believers to be glad that he waits for (has hope in) Gods Word (v.
74) and that his faith will encourage them to follow his example (v. 79).
He prays for evil doers to be put to shame (v. 78).
He prays for himself that Gods loyal love will comfort him (v. 76), that he will
experience Gods life-sustaining compassion (v. 77), and that his heart will be
blameless in keeping Gods Word (v. 80).
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XI. Keeping Oriented According to Yahwehs Word (vv. 8188) [Kaph]

Key verse: v. 88
v. 81 languishes
In the Hebrew this is the first word in the verse and it begins with the letter kaph. A
form of kalah occurs again as the first word in verse 82 (fails) and as the second
word in verse 87. A similar sounding word all (kol) is the first word of verse 86.
Kalah means come to an end, stop, or be finished, then to vanish away or
perish. When we say, Im finished, to mean that we are done in, destroyed, or
dying, it is very similar. Since this word characterizes the stanzas tone, we can
sense the psalmists dire circumstances.
v. 84 The Psalmists Complaint

This verse is the first in Psalm 119 not to include mention of Gods Word. Such an
omission highlights the psalmists circumstances.
Judgment in this verse is not a reference to Gods Word, although some
commentators count it as such.
How many are the days of Your servant expresses an implied answer that his
days are indeed few. If God does not act quickly to deal with the psalmists
persecutors, it will be too late.
In this stanza, near the center of Psalm 119, the distressed psalmist pours out his
prayer for deliverance from his dire circumstances.
His soul languishes (v. 81).
His eyes fail (v. 82).
His body ages like a wineskin hanging in smoke (v. 83).
His life is quickly slipping away (v. 84).
His life is threatened by the traps of the arrogant (v. 85).
His persecutors wield lies against him (v. 86).
His life has almost been destroyed (v. 87).
XII. Living through Yahwehs Precepts (vv. 8996) [Lamedh]

Key verse: v. 89
v. 89 Forever
Forever is the first word of this stanza.
Hounded by unanswered questions (cp. vv. 82 and 84 in the preceding stanza) and
unrelieved persecution (cp. vv. 8487), the psalmist seeks stability. He finds it in
the eternal Word of God.
v. 90 Your faithfulness
Some commentators include this term among those referring to Gods Word.
However, this verse is actually the second verse in Psalm 119 not to have a direct
reference to the Word of God.
Faithfulness is one of Gods eternal attributes He is always faithful and true.
The Hebrew word is related to Amen.
v. 90 throughout all generations

This phrase starts with a lamedh and begins this verse. Two verses in a row focus
on the concept of infinity.
With such phraseology the psalmist continues to depict permanence first with
reference to Gods Word and then to Gods faithfulness.
47
By contrast, the psalmist himself might have quickly perished without that
permanence (v. 92).
v. 93 never
This is the exact same Hebrew word that is translated Forever in verse 89. In this
verse it is also the first word. In this fashion the two verses introduce the two
halves of the stanza.
The two uses of this Hebrew word are counterparts: the psalmist is determined that
Gods Word will be settled permanently in his heart and mind, just as God has
settled His Word permanently in heaven.
v. 96 a limit to all perfection

The Hebrew word for perfection occurs only here. It has two potential meanings:
Completeness of knowledge meaning that the psalmists understanding is limited as
compared to Gods Word.
Completeness which is perfection meaning that everything apart from God is finite,
limited, incomplete.
The second meaning is preferable since verse 96 probably echoes the concept
expressed in the first verses of the stanza (vv. 8991). The all could be a
reference to all things in Gods created universe (see v. 91). As marvelous as
Gods creation is, its perfection is superseded by His Word.
XIII. Mastering Understanding through Yahwehs Precepts (vv. 97104) [Mem]

Key verse: v. 97
v. 97 O how I love Your law!
This stanza of the psalm has been described as a quiet interlude without petition,
meditating on the Torah as the source of true wisdom (cf. 1 Cor 1:1825) and
singing its praises. Leslie C. Allen, Psalms 101150, Word Biblical
Commentary (Waco, TX: Word Books, Publisher, 1983), 143.
It focuses upon what Gods Word accomplishes for believers:
It attracts their love and gives them delight, resulting in their meditation upon it (vv.
97, 103).
It instills wisdom (v. 98).
It gives insight and understanding (vv. 99100, 104).
It provides direction, resulting in restraining them from sin (vv. 101102).
It initiates a personal relationship with God Himself (v. 102).
This stanza teaches that there is no higher education than what the Word of God
imparts:
A Higher Love: Scripture Provides a Grander Object (v. 97).
A Higher Learning: Scripture Provides Greater Wisdom (vv. 98100).
A Higher Leading: Scripture Provides a Greater Way (vv. 101102).
A Higher Loathing: Scripture Provides a Grander Obsession (vv. 103104).
v. 98 wiser than my enemies

What is biblical wisdom? It is right thinking leading to right believing, resulting in
right living.
v. 104 I hate every false way

This stanza began with a declaration of love for Gods Word and concludes with a
declaration of hatred for every evil path (see comment on v. 9 for orach; cp. v.
29).
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XIV. Negating Affliction by Yahwehs Ordinances (vv. 105112) [Nun]

Key verse: v. 105
v. 105 lamp
In most Israelite households the lamp consisted of a small clay dish like receptacle
filled with olive oil. Normally the dish was pinched at one end to form a kind of
spout into which they inserted a wick. Sometimes lamps would possess as many as
four different spouts to multiply the burning wicks and the light they provided. A
one-wick lamp produces as much light as one candle.
v. 109 My life is continually in my hand

English may have borrowed this phraseology from the Bible. It appears to have
arisen from the concept that what we carry in our hand can easily slip from our
grasp. In other words, the psalmist thinks that his life is at risk and his situation
precarious. Verse 110 confirms the peril.
This stanza began with the psalmists feet (v. 105), continues to his mouth (v. 108),
then his hands (v. 109), and concludes with his heart (vv. 111, 112).
XV. Obtaining Comfort through Yahwehs Statutes (vv. 113120) [s, Samekh]
Key verse: v. 116
v. 113 those who are double-minded
Double-minded is a Hebrew word used only here in the OT. It means divided
or disunited, incapable being wholly committed.
Note the characteristics of the wicked in this stanza:
They are double-minded (v. 113).
They are doers of evil (v. 115).
v. 113 I love Your law

This stanza is nearly bracketed by the psalmists declaration of love for Gods
Word (vv. 113 and 119).
Note the contrast between hatred for evil and love for the Word (cp. v. 104). The
psalmist knows that what we love determines what we hate.
v. 116 Sustain me . . . my hope

Sustain (support or help) is from the same Hebrew root as the name of the
Hebrew letter employed as the first letter in each verse of this stanza.
My hope employs a rare word for hope, which occurs only here and in Psalm
146:5. The word possesses an air of an expectancy that anticipates proof or
evidence that the hope is realizable.
v. 120 My flesh trembles for fear of You

My flesh trembles depicts what we refer to as goose bumps or as my flesh
creeps. In Job 4:15 the term is used of making the hair stand on end or bristle
because of fear.
Love for the Lords Word is the topic at the beginning of this stanza. The psalmist
fears the judgment of the God Who is his protection and security.
Placing loving God alongside fearing Him is a healthy recognition that to be
committed to God brings with it awesome responsibilities which must never be
taken lightly. God asks for an exclusive loyalty Robert Davidson, The Vitality
of Worship: A Commentary on the Book of Psalms (Grand Rapids: William B.
Eerdmans Publishing Co., 1998), 400.
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XVI. Praying in accord with Yahwehs Word (vv. 121128) [Ayin]

Key verse: v. 123
vv. 121122 No word for the Word
Some commentators choose to take justice in verse 121 as a reference to the
Word. However, like verse 84, the overall statement makes it clear that it is not. All
commentators recognize that a reference to the Word is absent in verse 122.
The absence of references to the Word in the first two verses of the stanza sets the
stage for the psalmists expressive statement in verse 123.
v. 122 Your servant

This phrase is key to this stanza (vv. 122, 124, 125). See comment on verse 17.
What characteristics of servanthood does this stanza reveal?
Acting with justice and righteousness (v. 121a).
Depending upon his Lord (vv. 121b, 122, 126).
Longing for his Lords work and word (v. 123).
Being taught by his Lord (vv. 124125).
Loving His Lords Word (vv. 127128a).
Hating anything contrary to His Lord and His Word (v. 128b).
v. 123 My eyes fail

My eyes is the first word in the verse and eye is the meaning of the Hebrew
letters name (ayin). As in verse 116, the psalmist cleverly employs the pertinent
Hebrew letters root or name to introduce the key verse in its stanza.
XVII. Quenching Ones Thirst with Yahwehs Word (vv. 129136) [Pe]
Key verse: v. 131
v. 130 The unfolding of Your words
Literally, the opening or the door. In ancient Israelite homes there were few
windows. If they lived in tents, their situation was basically the same. Most interior
illumination during the day came from the light entering the open door.
Compare verse 18 with verses 129130.
v. 132 Turn to me and be gracious to me

Verses 132135 express a series of prayer requests:
Give me Your gracious favor (v. 132; cp. 25:16, an acrostic at the same Hebrew letter;
86:16).
Guide and stabilize me steady my steps (v. 133a).
Preserve me from iniquity (v. 133b; cp. 19:13).
Deliver me from oppression (v. 134).
Give me Your blessing (v. 135a).
Teach me (v. 135b).
XVIII. Revealing Yahwehs Righteousness by His Word (vv. 137144) [Tsadhe]

Key verse: v. 137
v. 137 Righteous
The very first word of this stanza establishes the theme of divine righteousness (vv.
137, 138, 142, 144). Scripture reflects the character of its ultimate Author.
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v. 137 upright
Gods Word possesses a number of attributes that the psalmist identifies in this
stanza:
It is upright meaning right, straight, honest (v. 137).
It is righteous (vv. 138a, 144).
It is faithful (v. 138b).
It is pure referring to its lack of any impurities, refined or tested (v. 140).
It is truth (v. 142).
XIX. Seeking Yahwehs Help According to His Word (vv. 145152) [Qoph]
Key verse: v. 149
v. 145 I cried with all my heart
Verses 145 and 146 begin with I cried (Hebrew, qarati). In a similar vein,
verse 149 commences with voice (Hebrew, qol).
Prayer should be earnest, wholehearted. If we doubt that God will answer our
prayer, we will not receive anything from the Lord (James 1:68).
v. 146 save me
Earnest prayer is often pithy rather than prolonged, vital rather than verbose.
Simple prayers get directly to the heart of the matter.
v. 147 I rise before dawn

Verses 147, 148, and 152 all start with some form of the Hebrew root qdm.
Prayer must be continual as well as earnest. The psalmist took every
opportunity to pray whether in the quiet before dawn at the beginning of his
day or in the silent hours of the night before he fell asleep.
What times of the day can you reclaim for praying?
XX. Tossing Oneself on Yahwehs Mercy by His Word (vv. 153160) [Resh]
Key verse: v. 156
v. 153 Look
Five rapid fire imperatives dominate the start of this stanza, stressing the
psalmists sense of urgency:
Regard (v. 153a, Look)
Rescue (v. 153b)
Redress (v. 154a, Plead)
Redeem (v. 154a)
Revive (v. 154b)
The Resh stanza depicts God in the following roles:
Caretaker (v. 153a)
Savior (v. 153b)
Law Giver (v. 153b)
Advocate (v. 154a)
Kinsman-Redeemer (v. 154a)
Life Giver (vv. 154b, 156b, 159b)
Judge (v. 156b, ordinances)
Mercy Giver (v. 156a)
Covenant Keeper (LORD, vv. 156, 159)
Teacher (v. 159, Your precepts)
Loyal Lord (v. 159, Your lovingkindness)
Truth Speaker (v. 160)
51
v. 153 my affliction
As the psalmists prayers become more urgent, he draws some contrasts in this
stanza between His situation and the Lords supply:
my affliction (v. 153) Your mercies (v. 156)
my cause (v. 154) Your lovingkindness (v. 159)
my persecutors (v. 157) Your word is truth (v. 160)
Our troubles will never transcend Gods treasures.
v. 154 Plead my cause and redeem me

First the psalmist requests that God act as his defense attorney in a figurative
court setting. The phraseology identifies a lawsuit intended to enforce covenant
stipulations and terms.
Redeem is the verb (gaal) related to the noun kinsman-redeemer (goel;
Ruth 2:20; 3:12; 4:46, 914). Such redemption involves a close relationship, not
just the payment of a redemption price (a commercial concept represented by a
different Hebrew word, padah, in v. 134).
v. 154 Revive me
The three occurrences of this prayer act almost like a refrain within this stanza
(vv. 154, 156, 159; cp. vv. 25, 37, 40, 88, 107, 149).
Revive means to keep alive or to give life.
Who or what threatens the psalmists life and well-being?
affliction (v. 153)
the wicked (v. 155)
persecutors and adversaries (v. 157)
treacherous people (v. 158)
Consider a potential chiastic structure in this stanza:
Look, and give me life (vv. 153154)!
The wicked care nothing for your word (v. 155);
yet there are many compassions,
so give me life (v. 156)!
Still, there are many foes (v. 157);
the faithless care nothing for your word (v. 158);
look, and give me life (vv. 159160).
Wilcock, The Message of Psalms 73150, 216
v. 156 Great are Your mercies

Literally, Many are Your mercies note the plural. Many at the start of
verse 157 is the same Hebrew word translated great here.
v. 160 The sum of Your word

Literally, the beginning of Your word. In this way the psalmist conveys the
concept of from start (to finish) that is, all.
Psalm 139:17 employs the same phraseology: How vast is the sum of them!
(lit., How vast is the head of them).
XXI. Uniting Hope with Love for Yahwehs Word (vv. 161168) [Shin/Sin]
Key verse: v. 166
v. 161 Princes persecute me
This reference to princes (cp. v. 23) reveals the source of some of the
psalmists sufferings. It is difficult to understand how this might fit David (if he
52
is the psalmist), unless it is a reference to Saul pursuing him (1 Sam 2026) or to

his exile because of Absalom (2 Sam 1517).
Several pictures of the psalmist occur in this stanza:
He is a persecuted man (v. 161).
He is a praising man (vv. 162164).
He is a peaceful man (v. 165).
He is a patient man (v. 166).
He is a passionate man (v. 167).
He is a perfect man (v. 168).
Phillips, Exploring Psalms, 2:411
v. 161 my heart stands in awe

Literally, my heart is terrified or my heart trembles or my heart is startled
(with horror).
Note the psalmists responses to Gods Word:
He trembles at the Word (v. 161).
He rejoices at the Word (v. 162).
He loves the Word (vv. 163, 167b).
He obeys the Word (vv. 166, 167a, 168).
v. 165 great peace

Literally, abundant peace or abundant well-being. See comment on verse
156. Compare Psalm 37:11 (abundant prosperity).
Such a statement reminds current readers of Philippians 4:7.
vv. 167168 keeps . . . keep

At the close of the stanza the psalmist stresses obedience to the Word of God.
XXII. Voicing Ones Plea According to Yahwehs Word (vv. 169176) [Taw]
Key verse: v. 174
v. 169 Let my cry come before You
Literally, come near before You compare 1 Kings 8:59.
The preceding stanza closes with a reference to Gods presence (v. 168, all my
ways are before You). The psalmist opens his final stanza with that same sense of
divine presence (vv. 169170).
The two phrases employed in these three consecutive verses occur nowhere else in
Psalm 119.
In this final stanza the psalmist voices several prayers:
LORD, hear me (vv. 169a, 170a).
LORD, give me understanding (v. 169b).
LORD, deliver me (v. 170b; the only occurrence of this specific prayer in the Hebrew
of Ps 119).
LORD, let me praise You (vv. 171172).
LORD, help me (vv. 173, 175b).
LORD, revive me (v. 175a).
LORD, seek me (v. 176).
This stanza summarizes the whole of the psalm, reverberating with previous
prayers and pronouncements.
Praying for understanding (v. 169; cf. vv. 27, 34, 73, 125, 144).
according to Your word (v. 169; cf. vv. 9, 25, 28, 65, 107).
according to Your word (v. 170, a different Hebrew word than that used in v. 169;
cf. vv. 41, 58, 76, 116).
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Reference to divine teaching (v. 171; cf. vv. 7, 12, 26, 64, 66, 68, 71, 73, 99, 108,
124, 135).
Your statutes (v. 171, masculine form; cf. vv. 5, 8, 12, 26, 33, 54, 64, 68, 71, 83,
112, 135, 145, 155) a phrase occurring only in Psalm 119 and 1 Chronicles 29:19
in the OT.
all Your commandments (v. 172; cf. vv. 6, 86).
are righteous (v. 172; cf. vv. 75, 138, 144).
help (vv. 173, 175; cf. v. 86).
I have chosen (v. 173; cf. v. 30).
I long (v. 174; cf. v. 40).
for Your salvation (v. 174; cf. vv. 123, 166).
Your law is my delight (v. 174; cf. vv. 77, 92; cp. vv. 24, 143).
my soul (v. 175; cf. vv. 20. 25, 28, 81, 109, 129, 167).
live (v. 175; cf. vv. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149, 154, 156,
159).
praise You (v. 175; cf. v. 164).
gone astray (v. 176; cf. v. 110).
lost (v. 176; cf. vv. 92 [perished], 95 [destroy]).
Your servant (v. 176; cf. vv. 16, 17, 23, 65, 84, 122, 124, 125).
I do not forget Your Word (v. 176; cf. vv. 61, 83, 109, 141, 153).
v. 173 I have chosen Your precepts

Choosing Gods Word and Gods way over all others reveals the true heart of the
psalmist. See comments on verses 29, 30.
What choices did you make this week?
v. 176 I have gone astray like a lost sheep
Compare Isaiah 53:6 and Luke 15:17.
In what sense can one who has so repeatedly declared his love of Gods word, who has
asserted that he has kept Gods precepts, make this confession? Perowne, The Book
of Psalms, 2:367.
This could be the psalmists confession of a sense of failure in keeping all of Gods law.
Or the metaphor may depict defenselessness, that like a lost sheep, the writer needs the
protection of the shepherd (Ps 23; Isa 53:6; Jer 50:6; Ezek 34:16). Yet the final word is
not that of failure, but the affirmation of loyalty of intention and purpose: I do not forget
your commandments! Waltner, Psalms, 586.
Psalm 119 ends on a note of humility and hope.
Psalm 119 began with believers wholeheartedly seeking God (v. 2) and
concludes with a prayer that God would seek one of His servants.
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Friday
9:0010:00 PM
Psalms of Ascents
The Psalms of Ascents A Journey of Faith
1.0 Introducing the Psalms of Ascents (Psalms 120134)

One aspect of world that I have been able to identify as harmful to Christians is the assumption
that anything worthwhile can be acquired at once. We assume that if something can be done at all, it
can be done quickly and efficiently. Our attention spans have been conditioned by thirty-second
commercials. Our sense of reality has been flattened by thirty-page abridgements.
It is not difficult in such a world to get a person interested in the message of the gospel; it is
terrifically difficult to sustain the interest. Millions of people in our culture make decisions for Christ,
but there is a dreadful attrition rate. Many claim to have been born again, but the evidence for mature
Christian discipleship is slim. In our kind of culture anything, even news about God, can be sold if it is
packaged freshly; but when it loses its novelty, it goes on the garbage heap. There is a great market for
religious experience in our world; there is little enthusiasm for the patient acquisition of virtue, little
inclination to sign up for a long apprenticeship in what earlier generations of Christians called holiness.
Religion in our time has been captured by the tourist mindset. Religion is understood as a visit to
an attractive site to be made when we have adequate leisure. For some it is a weekly jaunt to church.
For others, occasional visits to special services. Some, with a bent for religious entertainment and
sacred diversion, plan their lives around special events like retreats, rallies and conferences. We go to
see a new personality, to hear a new truth, to get a new experience and so, somehow, expand our
otherwise humdrum lives. . . . Well try anythinguntil something else comes along. Eugene H.
Peterson, A Long Obedience in the Same Direction (Downers Grove, IL: InterVarsity Press, 1980), 11
12.
2.0 Understanding the Psalms of Ascents

Notes
The psalm heading (Song of ascents) provides, at minimum, a glimpse at
the ultimate use to which Israelite worship appointed the psalm.
Some interpreters, like Luther, believe that ascents refers to a higher key in
which musicians were to play and sing them. Others refer to an increasing
volume, starting softly and growing louder.
Lightfoot, Thirtle, Bullinger, Scroggie, and Phillips associate these psalms with
the sun drawing back ten degrees on the sundial when God granted Hezekiah a
15-year extension of life (Isaiah 38).
These fifteen Songs of Degrees correspond to the number of years added to
Hezekiahs life. He himself wrote ten of them (corresponding to the number of
degrees the shadow went back on the sundial); the other five were selected from
extant hymns of David and Solomon and added to the collection. . . . A study of the
incidents recorded by the Holy Spirit reveals many points of comparison (The
Companion Bible lists fifteen) between Hezekiahs experience and the theme of
these songs. John Phillips, Exploring Psalms: An Expository Commentary, 2
vols., John Phillips Commentary Series (Grand Rapids: Kregel Publications, 1988),
2:428.
Within Psalms 120134 some scholars identify a poetic steplike parallelism
wherein a term in one line is echoed in the following line. They associate the
psalms heading (Song of Ascents) with that phenomenon.
55
Some of these psalms lack this type of parallelism and it is found in psalms outside
this collection of fifteen.
Other interpreters associate these psalms with the exiles return to Judah from
Babylon (cf. Ezra 7:9, For on the first of the first month he began to go up from
Babylon).
However, some of the psalm headings themselves appear to discourage associating
these songs solely with the return from Babylon (e.g., 122; 124; 127; 131; 133).
One scholar parallels these fifteen psalms with the fifteen Hebrew words of the
Aaronic benediction in Numbers 6:2426. He takes the Psalms of Ascents as an
elaboration of the benedictions key terms. According to Jewish tradition,
worshippers would pronounce the Aaronic blessing on the steps of the Temple
porch. Leon J. Liebreich, The Songs of Ascents and Priestly Blessing, Journal
of Biblical Literature 74 (1955): 3336.
The tradition is much later than the biblical psalms in this collection.
In Jewish tradition Levites sang the fifteen songs of ascent on the fifteen steps
leading from the Temples Court of the Women to the Court of the Israelites.
The existence of the fifteen steps is hypothetical and unproven.
Although pilgrims may have employed these psalms while ascending to the Temple,
some of the psalms obviously were not composed specifically for that purpose.
Most commentators, however, are of the opinion that pilgrims to the annual
festivals in Jerusalem sang these psalms as they ascended to Jerusalem and the
Temple (cp. 2 Kgs 23:2; Neh 12:37; Pss 42:4; 122:12; 132:7).
The feasts of Passover (Unleavened Bread and barley harvest, 14 Nisan), Pentecost
(Weeks/First Fruits and wheat harvest, 6 Sivan), and Booths (Ingathering and fruit
harvest, 15 Tishri). See Exodus 23:1417 and Deuteronomy 16:16. See, also, David
G. Barker, The Lord Watches over You: A Pilgrimage Reading of Psalm 121,
Bibliotheca Sacra 152, no. 606 (April 1995): 164.
Michael Wilcock observes that the feast of Tabernacles in 445 BC, presided over by
Ezra and Nehemiah, might provide an event significant to the Psalms of Ascents:
The incident of Nehemiah 13:1522 could date from the three or four Sabbaths
between the setting up of Jerusalems new gates (7:13; 13:19) and the beginning of
Tabernacles. Both the people and their leaders were responsible for the sabbath-
breaking that it describes. The whole community needed cleansing. But full
redemption covers the unrighteousness of all, repeated backsliding, and every sin.
Michael Wilcock, The Message of Psalms 73150, The Bible Speaks Today
(Downers Grove, IL: InterVarsity Press, 2001), 239.
One-third of the Psalms of Ascents include a reference to authorship in their

headings (David in 122, 124, 131, and 133; and Solomon in 127).
Common elements shared by the Psalms of Ascents:

Brevity (except for Ps 132).
Preoccupation with Zion, Jerusalem, and the Temple.
Frequent references to Israel.
Focus on the topic of blessing (128:4, 5; 129:8; 132:15; 133:3; 134:3), peace
(120:6, 7; 122:68; 125:5; 128:6), and good (122:9; 125:4; 128:5; 133:1).
Organization of the Psalms of Ascents:

Wilcock believes that the songs form five sets of three psalms each focusing on a
theme of distress in the first, power in the second, and security in the third (The
Message of Psalms 73150, 220).
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Phillips agrees in principle, indicating that the first in each triad deals with trouble,
the second with trust, and the third with triumph (Exploring Psalms, 2:428).
I II III IV V
Trouble Psalm 120 Psalm 123 Psalm 126 Psalm 129 Psalm 132
Problem Anonymous Anonymous Anonymous Anonymous Anonymous
Zion Israel Zion
Zion Blessing
Blessing
Trust Psalm 121 Psalm 124 Psalm 127 Psalm 130 Psalm 133
Power Anonymous David Solomon Anonymous David
Israel Israel Blessing Israel Zion
Blessing
Triumph Psalm 122 Psalm 125 Psalm 128 Psalm 131 Psalm 134
Protection David Anonymous Anonymous David Anonymous
Israel Israel Israel Israel Zion
Jerusalem Jerusalem Jerusalem house of the
house of the Zion Zion LORD
LORD Blessing Blessing
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Saturday
9:0010:30 AM
Psalms 130 and 139
Psalm 130 Hoping for the Morning
On the afternoon of May 1738 John Wesley had listened to and had been moved by the
singing of Psalm 130 at the vespers in St. Pauls Cathedral in London. That very evening he
attended a reading of Martin Luthers preface to Romans in a meeting house at Aldersgate.
Unable to continue his resistance against divine revelation, Wesley believed the gospel of
Jesus Christ and was wonderfully converted.
Martin Luther had classified Psalm 130 among what he called the Pauline Psalms, because
of their emphasis on forgiveness of sins through Gods grace.
Both Psalms 130 and 131 conclude with the same exhortation, instructing Israel to hope in
the LORD (Pss 130:7; 131:3). Both psalms also use the same poetic style in repeating their
main imagery, thereby creating a greater emphasis upon the main themes and providing a
potential connection between the two in terms of their arrangement within the psalms (cp.
130:6, more than watchmen do for the morning [twice] and 131:2, like a young child
[twice]).
In the Psalms of Ascents five sets of three psalms each focusing on a theme of distress in the
first, power in the second, and security in the third, Psalm 130 speaks of power. Power
appears to conflict with the theme of hope, which is evident from the repetition of terms for
hope in Psalm 130. However, it is hope that provides the pilgrim with power.
Theme of Psalm 130: Troubled travelers place their hope in God for forgiveness.

2.1 Outline
Psalm Heading (v. 1a)
I. A Prayer for Gracious Forgiveness (vv. 1b6)
II. A Promise of Abundant Redemption (vv. 78)
2.2 Notes
vv. 12 The Psalmists Petition
Verse 1 depicts the psalmist floundering in deep water (cf. Ps 69:12, 1415). Terror and
despair grip his heart as he anticipates a death that he can only associate with death by
drowning. His circumstances are serious, but their identity remains unspecified. Over his
head in trouble, he cries out to the Lord and pleads for grace (v. 2). Since God is
sovereign over all circumstances, He is able to answer the psalmists petition for
unmerited divine favor.
v. 1 Out of the depths
The opening words, out of the depths, point to the valleys of life that sooner or
later we all pass through because of our occasional sinful behavior.
The psalmist feels pressed down, afflicted, oppressed. His circumstances are
demoralizing and debilitating. He is on the borders of life, far from the safe
haven of comfort and rest.
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The paradox is that no matter how lonely and empty the psalmist feels, he knows
that God is not far away, because he has already experienced His mercy and
forgiveness in the past.
These kinds of experiences often mean that we trudge on, waiting in hope for
God to forgive us again.
Its sometimes like whiling away the endless hours of a long night, ever hoping
for the darkness to end and the sun of healing to arise.
vv. 1, 2 LORD . . . Lord
The psalmist employs three pairs of the divine names LORD (Yahweh) and
Lord (Adonai). Each of the three pairs occur in the same order (vv. 1b, 2a, 3,
5a, 6a).
Following these three pairs, verse 7 closes the psalms patterned usage of divine
names by repeating LORD twice, signaling the psalms climax.
Verses 1b2a contains two parallel lines that mirror each other in inverse order:
A Out of the depths
B I have cried to You,
C O LORD.
C' Lord,
B' hear
A' my voice!
In this kind of mirror structure focus is on the central elements. Thus a God-
centered theme is apparent (C and C'). Two divine titles draw attention to the
twin facts that God has a covenant relationship to His people (LORD) and that
He is master of His creation (Lord).
v. 2 voice
At the ends of the two lines of verse 2 the repetition of voice might indicate
that the psalmist verbalized his pleading, rather than praying silently.
vv. 34 The Psalmists Peril
Assurance of deliverance or forgiveness is not part of the psalmists thinking at this point
in the psalm. He is convinced that God knows all and will not overlook his sins. God will
hold him accountable; his sin will not go unpunished.
v. 3 iniquities
Verses 34 focus primarily on the problem of sin, while verses 38 proclaim the
psalmists trust in the Lord to resolve this serious spiritual issue.
The Lords solution includes forgiveness of sins (vv. 34) and the granting of
mercy (vv. 78; cp. v. 2).
The repetition of iniquities (vv. 3 and 8) brackets verses 38 in a way that
provides cohesion for that section of the psalm.
v. 4 there is forgiveness with You
This is the only occurrence in Psalms of the Hebrew noun forgiveness,
although the corresponding Hebrew verb (forgive or pardon) appears in
25:11, 86:5, and 103:3.
Many of us expect confession of sin to be painless and forgiveness instantaneous.
We seem not to realize that sin may have lasting natural consequences.
Indeed, we tend to forget that sin can be so offensive that the offended party
needs to hear more than a few words of confession.
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Consider a child who disobeys his father and throws a ball in the house, only to
shatter the front picture window or break an antique lamp. Hey, Dad, Im sorry
probably will not be sufficient to appease the judge in this family court.
Psalm 130 focuses on the concept of forgiveness, because it is the basis upon
which even physical deliverance occurs.
A temporary deliverance from present danger has no lasting value if the individual
has not established a spiritual relationship lasting far beyond this worlds
circumstances.
v. 4 That You may be feared

On the human side of things, forgiveness is the ultimate goal for which the
psalmist hopes and waits.
On the divine side, however, the ultimate aim is that God might be feared.
vv. 56 The Psalmists Proclamation

Because he has not yet experienced either the Lords forgiveness for the sin(s) that
resulted in his current distress or deliverance from it, the psalmist waits expectantly for
any word from God that might indicate an answer to prayer (v. 5; cp. 40:1).
v. 5 I wait . . . wait
Rapid repetition of this word (twice in the space of three Hebrew words) draws
attention to the concept as a key theme in Psalm 130.
In this psalm two themes run side by side: waiting and forgiveness. The
psalmists point is worthy of thoughtful consideration.
How and under what circumstances does God forgive?
Might He delay forgiveness while we learn the lesson of our sinfulness?
Does He desire more from us than mere words of confession?
v. 5 hope
Hope (vv. 5c, 7a) is virtually synonymous with the term translated wait.
These words provide a fourfold emphasis on the concept of hope or expectation,
making wait or hope a theme in the psalm.
v. 6 More than the watchmen for the morning

This might indicate that the petitioner sang the song at night while waiting for
Yahwehs intervention, which . . . occurs mostly in the early morning. Hans-
Joachim Kraus, Psalms 60150, trans. by Hilton C. Oswald, Continental
Commentary (Minneapolis: Fortress Press, 1993), 465.
His night of waiting seems unending, but he knows that morning will come.
Actually, the waiting might be for days upon end, even months. Solutions for the
messes our sinful behavior causes are rarely quick and easy. But, when we give
ourselves into Gods keeping, He will bring about our deliverance in His perfect
timing. He is a forgiving and merciful God.
Watchmen stand guard duty for a certain portion of the night. They are aware of
the passing of time; citizens might even ask them the hour (cf. Isa 21:1112).
When the light of dawn finally comes, the watchman realizes that the time of real
danger has passed and that another will come to replace him. Anyone who has
stood guard duty in the last hours of the night knows the sweet relief that
morning light brings. The psalmist awaits deliverance with the same expectant
hope.
Repetition displays unity within the psalm. This appears to be the reason that
watchmen occurs twice (v. 6) in order to echo the first use of the same Hebrew
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root word translated as mark in verse 3. This helps unify the psalm for the original
audience and perhaps provides an aid for remembering the psalms wording.
vv. 78 The Psalmists Paranesis and Prophecy

Israel must wait for the Lord, because He exercises lovingkindness (= loyal love)
toward His people (v. 7ab). God has not abandoned them, nor will He neglect to fulfill
His covenant with them. Indeed, He will deliver Israel completely from their sins (v. 8).
Just as He will deliver the psalmist from his physical distress, the covenant Lord will
deliver His people from their greater spiritual distress.
v. 7 O Israel, hope in the LORD

The psalmist exhorts the community to wait for the Lord. He has worked through
his problem, understood the divine solution (which includes waiting), and exhorts
Israel to follow his example.
They must be willing to wait patiently until their circumstances turn for the
better.
The wilderness wanderings lasted for two generations.
The exile in Babylon lasted for seventy years.
Many Israelites never saw the time of inheritance or the time of restoration.
Confession of sin did not bring about immediate possession of the land nor
restoration to the land. Complete deliverance is yet to come.
Meanwhile the believer must focus on his or her Deliverer rely on Him (v. 5),
wait for Him (v. 5), yearn for Him (v. 6), and hope in Him (v. 7).
v. 7 with Him is abundant redemption

Psalm 130s key interpretive issue involves the understanding of
redemption/redeem (vv. 7, 8).
Are the psalmists statements merely references to divine rescue from earthly
troubles, or does the psalmist intend that his readers understand them as indications
of spiritual salvationforgiveness of sins?
This Hebrew term for redeem has a commercial background (namely, making a
ransom payment or providing a redemption price). Here it implies deliverance by
means of a payment. The psalm includes no identification of the form of payment,
who paid it, or to whom it was paid.
Abundant or even plenteous redemption. The Hebrew noun is somewhat rare in
Scripture, occurring only here, Psalm 111:9; Exodus 8:19; and Isaiah 50:2.
The double occurrence of redeem brings the psalm to a close with a focus on the
deliverance From all his iniquities. This prepositional phrase makes it clear that the
psalmist does not intend that his readers think only of deliverance from physical
circumstances and conditions. This is a spiritual matter involving all of Israels
iniquities or guilt.
Such a focus is the basis for the synagogues selection of Psalm 130 as a reading for
the Day of Atonement.
The Hebrew noun redemption is somewhat rare in Scripture, occurring only
here, Psalm 111:9; Exodus 8:19; and Isaiah 50:2.
v. 7 abundant redemption
The expression full redemption relates his favor to many different
circumstances as well as the many objects of his grace. Willem A.
VanGemeren, Psalms, in Expositors Bible Commentary, 12 vols., ed. by Frank
E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1991), 5:802.
Coverdales beautiful expression, plenteous redemption, adopted by AV, RV,
has been happily retained in RSV; it shines very brightly against the darkness of
61
the psalms beginning. Derek Kidner, Psalms 73150: A Commentary on

Books IIIV of the Psalms, Tyndale Old Testament Commentaries (London:
Inter-Varsity Press, 1975), 447.
Even the ancient Jewish Targum employs plenteous redemption as the
translation.
v. 8 He will redeem Israel

Is the declaration historical (He has redeemed), prophetic (He will soon
redeem), or eschatological (He will ultimately redeem)?
The historical viewpoint might point to the people of Israel coming to the Temple to
praise the Lord for their deliverance from the Babylonian captivity.
The prophetic interpretation might represent Israel as performing an annual
pilgrimage. At that time, they would be hoping for deliverance to come from some
unidentified enemy or catastrophe (such as a locust plague or famine).
The eschatological view would best apply to a distant expectation that God will
ultimately fulfill all of His covenant promises for a permanent state of peace and
righteousness. Such a state could only come about under the benevolent and just
reign of King Messiah.
The declaration has an eschatological reach unusual in the Old Testament.
Psalm 25:22 prays for the LORD to redeem Israel from all its troubles, a prayer
that in its similarity with the declaration reminds us that redemption includes
liberation not only from guilt but also from the whole imprisoning network of
sins effects on life. James Luther Mays, Psalms, Interpretation (Louisville,
KY: John Knox Press, 1994), 407.
Psalm 130 might look to more than one reference or setting.
First, the psalmist speaks of his immediate distress (unspecified circumstances) that
is the consequence of his sinful behavior.
Second, the psalmist might speak of Israels eventual deliverance from the
Babylonian exile.
Lastly, such deliverances might be the springboard to consideration of an
eschatological deliverance in the distant future.
Psalm 139 Neither Wings of Light nor Cloak of Night Can Separate Me from God

Ibn Ezra (Jewish rabbi in the Middle Ages) declared that Psalm 139 is the crown of all the
Psalms, being unequalled in the five books of the Psalter.
Psalm 139 is the second of the Psalters last eight psalms by David (Pss 138145).
Compare Psalm 138:6 with 139:2 and 138:7 with 139:10.
Davids intimate relationship to God reveals his complete trust in the God who is everywhere,
is all-knowing, is all-powerful, and who created him in his mothers womb.
How can a God so immense be so immanent? Such is the mind-boggling yet soul-
comforting reality about our infinite yet intimate God. Steven J. Lawson, Psalms 76150,
Holman Old Testament Commentary (Nashville: Holman Reference, 2006), 333.
2.1 Outline
I. Deeds I Used to Do, I No Longer Do (vv. 16)
II. Places I Used to Go, I No Longer Go (vv. 712)
62
III. Thoughts I Used to Think, I No Longer Think (vv. 1318)

IV. Companions I Used to Have, I No Longer Have (vv. 1924)
Each of the 4 sections of the psalm include 4 verses of description and 2 verses of reflection (vv.
14 and 56; vv. 710 and 1112; vv. 1316 and 1718; vv. 1922 and 2324).
2.2 Notes
v. 1 You have searched me and known me
Why would someone speak of Yhwhs knowing everything about them?
Jeremiah does so when under attack from people, in the conviction that Yhwh
knows he is faithful and will therefore act against his attackers (Jer. 11:20; 12:3).
Psalm 17:3 speaks in similar terms of a confidence that Yhwh will find the
suppliant truly committed, which is part of the basis for an appeal for Yhwhs
deliverance from attackers (cf. 26:23; 44:21). John Goldingay, Psalms:
Volume 3, Psalms 90150, Baker Commentary on the Old Testament Wisdom
and Psalms (Grand Rapids: Baker Academic, 2008), 629.
See Psalm 11:45; Job 7:1718; Jeremiah 17:910.
Writers use this same language elsewhere in Scripture in pleas of innocence,
confession of sin, and as an expression of trust (cp. Pss 44:2021; 69:5; 142:3).
v. 2 You know
Emphatic personal pronoun: You, yes, You or You alone.
The same construction occurs again in verse 13.
vv. 24 Divine Omniscience
God knows the psalmists thoughts, ways, and words.
Omniscience, omnipresence, and omnipotence are often used as expository
language for the three sections of part one [vv. 118]. But it must be done with
care lest this conceptualization becomes a knowing about God without a being
known, accompanied, created, and sustained by God. James Luther Mays,
Psalms, Interpretation (Louisville: John Knox Press, 1994), 427.
v. 3 scrutinize
Literally, winnow or sift. God can discern between the wheat and chaff in
our lives.
v. 6 It is too high, I cannot attain to it
What he is saying is this: I thank you that I have a Master whom I cannot
comprehend. . . . What he is speaking of here is Gods omnipresence; and he is
showing that this is the very thing that he does not understand, namely, how God
is present everywhere. Chrysostom, Against the Anomoeans, 1.2425,
cited in Quentin F. Wesselschmidt, ed., Psalms 51150, Ancient Christian
Commentary on Scripture 8 (Downers Grove, IL: InterVarsity Press, 2007), 385.
vv. 710 Divine Omnipresence
David is not really attempting to flee from God. He does not fear Gods
presencehe finds comfort in knowing that God knows everything about him
and is everywhere he goes.
Some, however, rightly fear a God who is omniscient, omnipresent, and
omnipotent.
Compare Proverbs 15:11; Jeremiah 23:24; Amos 9:24; Obadiah 4; and Hebrews
4:1213.
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v. 9 take the wings of the dawn

Though one should fly with the speed of light, he could find no recess where he
would be beyond the reach of divine power. John Calvin, Commentary on
the Book of Psalms, 5 vols. (reprint; Grand Rapids: Eerdmans, 194849), 5:212.
Even moving at the speed of light to a far corner of the universe, the believer
never leaves the perception, presence, power, or provision of God. God never
leads where He cannot keep.
v. 12 Darkness and light
See Job 34:22 and John 3:1921.
vv. 1316 How do these verses relate to abortion?
David is not talking about abortion, but the truths in these verses have everything
to do with how a believer ought to view abortion.
Compare Job 10:812.
v. 13 You formed my inward parts
Even in Davids time, people could no longer identify clearly with the
deliverance of Israel out of Egypt and their preservation in the wilderness. But,
just as all of us today, they could identify with the wonder of birth.
No wonder God knows meHe made me!
v. 14 I am fearfully and wonderfully made
Literally, for I am fearfully wonderful. The concise language demonstrates the
emphatic declaration of wonder.
v. 16 all
Literally, all of them. The psalmist refers either to all the parts of the fetus as it
is being formed in the womb or to the days in the next part of the verse.
Since my unformed substance (my golem) is singular and since days is placed
first in the second half of the verse, the most likely antecedent is days.
God knows all of our days (their beginning, their number, their end, and their
accomplishments)He knew them even at the time of our conception and
development within our mothers womb.
v. 17 to me
Better translated as As for me and placed at the beginning of the verse (where
it occurs in the Hebrew for emphasis).
v. 18 When I awake
According to one commentator, the psalmist falls asleep counting Gods thoughts
concerning him. When he wakes up, he is still totally absorbed in his
contemplation of God. Franz Delitzsch, Biblical Commentary on the Psalms,
3 vols., trans. by Francis Bolton, Biblical Commentary on the Old Testament, F.
Delitzsch and C. F. Keil (reprint; Grand Rapids: Eerdmans Publishing, 1968),
3:352.
Whether the psalmist is asleep or awake, his thoughts are occupied with his great
God, his Creator, his Judge.
vv. 1922 Final Thoughts
[I]n the thought world of the psalms, this section is not incoherent at all, no
more, for instance, than the wish for the elimination of the wicked at the end of
Psalm 104 or the references to the enemies in the midst of Psalm 23s calm
expression of trust. Mays, Psalms, 428.
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See Psalm 101 for the same basic message of identification with the Lord rather
than with the unrighteous.
It is staggering to realize that some people actually hate such a wonderful and
marvelous God.
v. 22 I hate them with the utmost hatred
The rhetorical question in verse 21 is another way of making this same
declaration with equal force.
Read Ephesians 5:121 in the light of Psalm 139.
vv. 2324 Back to the Beginning
Verses 1 and 23 form an inclusio enwrapping the entire psalm.
The psalmist directs his last words at himself, not at his enemies and Gods
enemies. He prays that God would examine his thoughts and motives. He wants
nothing in common with Gods enemieswhether in thought or in deed.
He prays for God to lead him in the everlasting way (a phrase found only here
in the Bible).
It is the everlasting way because it will not be brought to an end. In contrast, the
way of the wicked will come to a disastrous end.
Saturday
10:45 AM12:00 PM
Psalms 145 and 150
Psalm 145 Davids Final Words

A Jewish rabbi once declared that reciting this psalm three times each day guarantees a
person entry into the world to come based upon the promise of Gods grace in verse 16.
Therefore, Psalm 145 occurs three times in the Jewish daily liturgy.
Psalm 145 represents the final psalm attributed to David and the last of the alphabetic
(acrostic) psalms in which each verse begins with consecutive letters of the Hebrew alphabet.
The 14th letter (nun) is missing. Some ancient versions include a verse for it.
Several English versions insert that verse from the ancient versions as the second half of verse 13
(NIV, ESV, RSV, NRSV, HCSB).
The psalm offers praise from A to Z to God described from A to Z.John Goldingay, Psalms:
Volume 3, Psalms 90150, Baker Commentary on the Old Testament Wisdom and Psalms (Grand
Rapids: Baker Academic, 2008), 695.
The Lords Prayer echoes a number of Psalm 145s themes.
Most commentators consider Psalm 145 the introduction to the Final Hallel (Pss 146150).
Praise occurs only here in a psalm heading. This could be the reason why the Jews refer to the
Psalter as Praises (Tehillim).
In Judaism commentators refer to Psalms 145150 as The Everyday Hallel. Amos Hakham,
Psalms, 3 vols., Koschitzky Edition (Jerusalem: Mosad Harav Kook, 2003), 3:450.

2.1 Outline
I. The Psalmist Devotes Himself to Praise (vv. 13)
II. The People Devote Themselves to Praise (vv. 49)
III. The Creation Devotes Itself to Praise (vv. 1020)
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IV. The Psalmist Devotes Himself to Praise (v. 21)
2.2 Notes
v. 1 O King
The LORDs sovereignty provides the initial reason for offering Him our praise.
Why does Gods kingship form a basis for our praise and worship?
v. 2 Every day . . . forever and ever

Daily praise throughout all time marks biblical worship.
Compare 1 Thessalonians 5:1718.
v. 3 Great . . . greatness
The magnitude of Gods person and of His works determines the magnitude of
His greatness.
What divine deeds define Gods greatness?
v. 4 One generation . . . to another

Passing praise from one generation to another presents our only opportunity to
perpetuate daily and continuous praise to God.
What can we do to pass praise on to future generations?
v. 5 I will meditate
The Hebrew verb refers to either loud, enthusiastic, and emotionally laden speech
or to quiet contemplation or meditation. This context favors the former.
This phrase and I will tell (v. 6) reveal Davids role in passing praise to the
next generation.
v. 7 eagerly utter
The verb depicts gushing speech, like water pouring forth from a spring. Their
praise is spontaneous, abundant, and continuous.
v. 8 Compare Exodus 34:6.

OT psalmists and prophets quote this text from the Law over and over again. It
describes the character and works of the LORD.
The frequency of its citation demonstrates its significance to the OT believers
faith as well as witnessing to Israels acceptance of the authority of the Book of
Exodus long before the final establishment of the canon of OT Scripture.
v. 10 And Your godly ones shall bless You

Verse 10 serves as a focal point of Psalm 145. It echoes the phraseology of verses
1 and 21, that bracket the psalm.
Note the progression:
I will bless your name forever and ever (v. 1)
Your godly ones shall bless You (v. 10)
all flesh will bless His holy name forever and ever (v. 21)
v. 11 Your kingdom
The psalm opened with a reference to God as the King (v. 1). Verses 1113
repeatedly refer to His kingdom or dominion.
The LORDs kingdom, in these verses, refers to His universal and continuous
reign over all creation. He never loses control over His creation.
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vv. 1420 God the Provider

A series of actions characteristic of the LORD reveals how He exercises His
supreme rulership in merciful and gracious deeds:
1. God helps the inadequate (v. 14).
2. God gives food to all His creatures (vv. 1516).
3. God answers those who pray (vv. 1819).
4. God protects those who are His people (v. 20).
Derek Kidner, Psalms 73150 (Downers Grove, IL: Inter-Varsity Press,
1975), 482.
v. 14 all
From here through the remainder of the psalm, all appears over and over again.
Stress falls on the all-inclusive nature of the worship (praise) of God: all His
deeds, all His attributes, through all time, and throughout all creation.
David commits himself to continuous praise and informs his readers that they,
too, must make the same commitment.
v. 17 The LORD is righteous . . . And kind

The NAU translates the same Hebrew word here as kind that it translates
godly in verse 10.
The term refers to Gods steadfast covenant loyaltyHis faithfulness. He is
never disloyal
vv. 1820 Who are Gods people?

all who call upon Himthose who pray (v. 18).
those who fear Him (v. 19).
all who love Him (v. 20).
vv. 1820 What does God do for His people?

He is nearready to answer prayer (v. 18).
He will fulfill their desire (v. 19a).
He will hear and save them (v. 19b).
He preserves them (v. 20).
v. 21 Closing Commitment to Praise

David returns to his own personal commitment (cp. vv. 12, 5, 6).
David returns to the same word for praise as in the psalm heading.
David closes with a global and timeless declaration (see comment on v. 10).
Compare Psalm 150:6.
Psalm 150 The Final Hallels Doxology

The Psalters Final Hallel consists of five psalms (Pss 146150) that each begin and end
with Hallelujah (= Praise the LORD).
As the final psalm, Psalm 150 serves as the closing doxology for Book 5 as well as for the
entire Psalter.
Psalm 150 commands praise for God thirteen times.
This psalm appears to elaborate on Psalm 145:21,
My mouth will speak the praise of the LORD,
67
And all flesh will bless His holy name forever and ever.
According to the Jerusalem Talmud (Bikkurim 3:2), the celebrants bringing the first fruits to
Jerusalem would recite Psalm 150 during their procession.

2.1 Outline
I. Where to Praise the LORD (v. 1)
II. Why Praise the LORD (v. 2)
III. How to Praise the LORD (vv. 35)
IV. Who to Praise the LORD (v. 6)
2.2 Notes
v. 1 in His sanctuary
Although sanctuary could refer to Gods holiness, the parallel (mighty
expanse, cp. Ps 19:1) indicates a place rather than an attribute.
Since the parallel is the expanse of heaven, His sanctuary might indicate the
heavenly sanctuary, Gods abode.
This interpretation does not exclude praise by mankind on earth, since the angels
in heaven model the praise mankind should imitate (Rev 14:67; 19:10; 22:9).
v. 2 His mighty deeds

See Psalms 106:2, 145:4, and 12.
These deeds include creation and the deliverance of Israel.
v. 3 with trumpet
Note the variety of musical instruments that the psalmist directs in praise:
Wind instruments:
trumpet (shofar)the rams horn blown on the Day of Atonement (Lev
25:9) and other special occasions (Ps 81:3; Joel 2:15). David employed it in
worship (2 Sam 6:15).
pipe (ugav)perhaps something like a panpipe. Appearances include
Genesis 4:21, Job 21:12 and 30:31, and here. Sometimes translated flute.
Stringed instruments:
harp (nevel)perhaps with a slanting yokeone type, at least, has 10
strings (Pss 33:2; 144:9). See 2 Samuel 6:5; 1 Chronicles 15:16; 16:5
lyre (kinnor)perhaps with a sounding box. First mentioned in Genesis
4:21. It is Davids instrument (1 Sam 16:16, 23). Psalmists used it in singing
praise to God (Pss 43:4; 71:22).
stringed instruments (minnim)Appears only here and in Psalm 45:8.
Percussion instruments:
timbrel (tof)the tambourine, which women play as they dance (Exod
15:20). It accompanies assemblages of instruments used by prophets (1 Sam
10:5), those bringing the ark of the covenant into Jerusalem (2 Sam 6:5), and
in singing praise to God (Pss 81:12; 149:3).
cymbals (tsiltsilim, 2x)two metal plates (usually copper) banged together
to make a clanging sound; the text might refer to two kinds of cymbals. This
word for cymbals occurs only here and in 2 Samuel 6:5. A related word
appears 11x in Chronicles and also in Ezra 3:10 and Nehemiah 12:27.
v. 4 dance
See notes on Psalm 149:3.
68
v. 5 loud . . . resounding
Worship at the Tabernacle and in the Temple was not always quiet or subdued in
tone.
The OT does not depict worship music as entertainment. It did not matter which
instruments were employed, but how they were used and why.
v. 6 everything that has breath

The psalmist calls on all living creatures to praise the Lordboth mankind and
animal life.
The same phrase occurs in Joshua 10:40 (cp. Gen 2:7; 7:22).
v. 6 Praise the LORD!

Hallelujah!This is the message of the Psalms in one breath.Rosscup,
Exposition on Prayer in the Bible, 1001.
Saturday
1:002:15 PM
Preaching and Teaching Psalms
A Sample Psalm Sermon Outline

by William D. Barrick
Title: Lets Thirst for God

Text: Psalm 42
Sermon Proposition: When we face lifes trials, we must hope in God and express our worship
and praise to Him.
Introduction
Psalms 42 and 43 might actually comprise but one psalm, because of the refrain
occurring in 42:5, 11, and 43:5.
Psalm 42 is the first of the psalms in the Psalter composed by the sons of Korah.
The sons of Korah are descendants of the Korah who rebelled against Moses (Num
16). Numbers 26:11 reveals that the sons of Korah did not die with him when the
ground swallowed him. They experienced Gods grace and continued to testify of His
grace throughout all their generations. David appointed those descendants to the
ministry of song in the Tabernacle and Temple.
I. Vv. 15: We must confront our emotional pain with a deep desire for God.
A. Our desire for God must include a desire to come before Him in corporate
worship (vv. 12).
B. We ought to be pained when we must be absent from the people of God (vv. 34).
C. We must counter our despair with hope in God as our help (v. 5).
69
Application:
What are the symptoms of depression?
Sleeplessness or too much sleep.
Sluggishness.
Sense of hopelessness or abandonment.
Focusing on bad times and hurtful memories.
How does one cure depression?
Talk to yourself more than your troubles talk to yourehearse to yourself
what God has done for you.
Pray and hope in the Lord alone.
Read the Word and meditate (vocally) upon it.
Maintain regular exercise and a good balanced diet.
II. Vv. 611: We must respond to hurtful circumstances by singing Gods praise and praying
to Him for help.
A. We must remember Gods loyal love and His presence (vv. 68).
B. We must take our complaints to Him (vv. 910).
C. We must counter our despair with hope in God as our help (v. 11).
Application:
What thoughts do you have of God when you are in the mountains or in a beautiful
natural setting in His wonderful creation?
What life experiences make you feel like you are drowning?
What does Psalm 42 teach you about handling such experiences?
Conclusion
Hope is the grace that swims, though the waves roar.Charles Haddon Spurgeon
In the garden of hope grow the laurels for future victories, the roses of coming joy,
and the lilies of approaching peace.Charles Haddon Spurgeon
Saturday
2:304:00 PM
Final Q & A

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Psalms Class

Reading, understanding, meditating, singing, and praying the Psalms

1.0 Meditating on the Psalms

2.0 Singing the Psalms

3.0 Praying the Psalms

4.0 Psalms Outside the Old Testament

5.0 The Book of Psalms

Individual psalm headings indicate that a number of poets composed psalms:

6.0 The Psalm Titles

They are ancient.

They are accurate.

Thirtles Theory concerning the psalm titles:

Verse 1: A prayer of Habakkuk the prophet, according to Shigionoth.

7.0 The Poetry of the Psalms

8.0 Recommended Books for Personal Bible Study of Psalms

1.0 Psalm Headings Elsewhere in Scripture

3.0 Psalm Headings in Light of Thirtles Theory

Psalm 1 Two Ways

1.0 Introducing Psalm 1

2.0 Understanding Psalm 1Blessed

the law of the LORD (v. 2)

like a tree (v. 3)

(But) the truly silent man holds himself apart.

It flourishes and doubles its yield;

The two ways (v. 6).

1.0 The Spirit of Prophecy (Rev 19:10)

2.0 The Context of Scripture

3.0 The Testimony of the New Testament

4.0 Beware of Eise-Jesus

Psalm 2 Song of the Son

1.0 Introducing Psalm 2

Psalm 2 and the New Testament

2.0 Understanding Psalm 2

Psalm 15 The Godly Person

1.0 Introducing Psalm 15

2.0 Understanding Psalm 15

v. 1 Compare the Questions

v. 2 walks . . . works . . . speaks

v. 3 not . . . nor . . . nor

v. 3 does not slander

v. 4 In whose eyes a reprobate is despised

v. 5 money . . . interest . . . bribe

Psalm 16 The LORD, My Portion and My Cup

1.0 Introducing Psalm 16

New Testament Usage

2.0 Understanding Psalm 16

C. Explaining Confidence (vv. 811)

v. 8 I will not be shaken

v. 11 the path of life

Psalm 18 Twice GivenTwice Triumphant

1.0 Introducing Psalm 18

2.0 Understanding Psalm 18

IV. Example of Devotion (vv. 3045)

v. 4 cords of death . . . torrents of ungodliness

v. 10 He rode upon a cherub and flew

vv. 12, 13 Hailstones and coals of fire

v. 18 But the LORD was my stay

v. 19 into a broad place

vv. 20, 24 according to my righteousness . . . the cleanness of my hands