Psalms 107–150

The content and structure of this hymn at a glance:

I. Redeemed Exiles Summoned to Give Thanks: 1–3

II. Four Vignettes of Restoration: 4–32

A. Lost and Starving Travelers Led to an Inhabitable City: 4–9

B. Prisoners Brought Out of Dungeon: 10–16

C. Sick Healed: 17–22

D. Storm-Tossed Seamen Guided to Port: 23–32

III. LORD’s Transformative Power to Curse and Bless: 33–43

A. Curse and Blessing in the Creation: 33–35

B. Curse and Blessing in Israel’s Salvation History: 36–41

1. Israel Prospered: 36–38

2. Israel Impoverished: 39–40

3. Israel Restored: 41

C. Responses to the LORD’s Transformative Power in History: 42–43

1. Upright Rejoice and Wicked Are Silent: 42

2. Wise Learn of God’s Steadfast Love: 43

The introductions to Psalms 105–107 begin with a summons to give grateful praise to the LORD, suggesting this trilogy of hymns be interpreted together. Psalm 105 cites the magnalia dei (“wondrous works of God”) in praise of the LORD’s covenant fidelity, and 106 from the perspective of lament for Israel’s covenant infidelity. Psalm 107 celebrates them from the perspective of exiles redeemed from the nations (cf. Isa 62:12). Psalm 106 closes with the prayer of the exiles: “gather us from among the nations”; the introduction of Psalm 107 summons those “gathered in from the lands” to give praise to the LORD for his steadfast love (107:1, 3).

A worship leader introduces the psalm with a summons of the redeemed exiled to “say so” (i.e., “to tell their story” [NIV]; 107:1–3). They tell their story (107:4–32) from the perspective of their children; that is to say, they put their testimony in the mouth of their children, referring to themselves by “they,” not by “we.” Moreover, they tell their story through four vignettes, unified by the common alternating structure of their memory: distress (107:4ff, 10–12, 17ff, 23–27), cry to the LORD (107:6, 13, 19, 28), and deliverance (107:7, 14, 20, 29ff); and of their response: thanksgiving and theological reflection (107:8ff, 15ff, 21ff, 31ff).⁴¹⁸

To what extent, however, do these vignettes refer to ostensibly historical settings in the real world? All agree that the summons (107:1–3) grounds the story of the redeemed in their historic redemption from foreign lands. Commentators and translations, however, differ in their understanding of the relationship of the vignettes’ subject, “they,” to their historical situation. Some think the vignettes refer to four groups of the redeemed whose historical experiences differed. The translation by “some [of them]” (107:4, 10, 17, 23; NIV, ESV, CSB, NLT) abets, not necessitates, this understanding. Were an initial “they” repeated in verses 10, 18, 23, that translation would be possible, for repeated “they” clearly means “some” when the predications differ (Exod 16:17; Jer 4:29). In fact, however, the subjects of the other vignettes qualify all the redeemed without distinguishing one group from other: “sitting in darkness” (107:10), “fools . . . because they rebelled” (107:17), “going down to the sea” (107:23).

Even if one allows the translation “some,” more probably the vignettes are metaphors. They invite us into “a unique spatial-temporal network, into the phenomenal world of the text. This phenomenal world becomes the ground of our experience as we encounter what it means to be ‘redeemed from trouble.’”⁴¹⁹ One does not have to experience historically a shipwreck to understand its literary representation. The translation “they” (LXX, Vulgate, KJV, CJB, NET⁴²⁰) abets this metaphorical interpretation. Obviously, the redeemed can be metaphorically, not historically, lost and starving in a desert and almost shipwrecked at the same time.

The interpretation that the vignettes refer to separate groups implausibly suggests the lost and hungry in a trackless waste (107:4–9) suffered innocently because those in prison are said to have suffered justly (107:10–16). The anorexic fools (107:17–22) were not the only ones to offer sacrifices (107:22). Rather, all the redeemed rebelled, and all of them offer grateful praise sacrifices. Similarly, the lost travelers and seasick sailors all had their hearts humbled before they cried out to the LORD, not just the prisoners (107:12). By varying the vignettes, the poet arrestingly adds new perspectives both on the mortal danger of the exiles and on their miraculous salvation, while emphasizing through the repeated refrains their penitence (107:6, 13, 19, 28) and God’s steadfast love (107:8, 15, 21, 31).

After the four vignettes the psalmist fits the restoration from the exile into the pattern of Israel’s salvation history, a history of divine transformations through the LORD’s blessings and curses (107:33–42). He links this pattern with the restoration from exile by catchwords: both historic Israel and the restored exiles are described as “hungry” (r^e‘ēbîm, 107:5, 36) and as “led to”/“established” “a city to live in” (‘îr môšāb; 107:7, 36). He does this so that the wise will ponder it and learn “the steadfast love of the LORD,” the term that frames the psalm. Verse 47 is the psalm’s key verse.

The exiles never tire of describing the LORD’s steadfast love as his “wondrous works for mankind.” Their extraordinary restoration is but a dress rehearsal of Christ’s resurrection from the dead, “the first-fruit of those who have fallen asleep” (1Cor 15:20). Christ literally transforms death to life.

Hymns typically begin with a summons to praise the LORD. As for the summons, the psalmist uses the liturgical formula “Oh give thanks” (better, “give grateful praise to”; 105:1). As for the summoned, “Let the redeemed,” as from slavery but without a payment price, “say so.” “So” is not in the Hebrew text. The elided object of “say” would be the same as the four historical vignettes. The redeemed in view are those “whom he has redeemed (cf. Isa 62:12) from the power of (lit. “the hand of”) of the enemy (NET) and gathered . . . and from the south”⁴²¹ (cf. Deut 30:3–5; Isa 43:5–6; 49:12). Archaeological evidence shows that Nebuchadnezzar compelled thousands of Jews to settle elsewhere than Babylon (cf. Jer 16:15; Dan 9:7).⁴²²

Four brief evocative descriptions of the exile overlay facts with figures, and the physical with the spiritual, evoking the imagination beyond words.

Lost and Starving Desert Travelers Led to an Inhabitable City: 4–9

Distress of Starving Travelers Lost in a Desert: 4–5

The distress of the exiles is depicted as “they wandered in desert wastes through the wilderness on a desert road” (NET), a metaphor signifying their disorientation and their having no hope of finding spiritual nourishment and so implicitly of their mortal danger. Perhaps there is an allusion to Israel’s forty years of wandering in the wilderness. “They found no city in which to live” (NET) signifies that on their own they could not find satisfaction in life or salvation from death. “They were hungry and thirsty” is a metaphor of their desire for full salvation (cf. Isa 49:10; Matt 5:6). The exiles in Babylon suffered hardships, such as losing their ownership of property, but they were not physically hungry. Jeremiah instructed them, “plant gardens and eat their produce” (Jer 29:4ff); the archaeological evidence shows some prospered in exile and refused to obey Isaiah: “flee the Chaldea” (Isa 48:20). “Their life was ebbing away” (NJB) signifies their loss of life-energizing hope and the mortal danger of losing their identity as a community.

Cry to the LORD: 6

As Jeremiah predicted (Jer 29:10–14), after seventy years in captivity, “they cried to the LORD (see Ps 106:47) in their trouble,” a metonymy for their spiritual plight and physical hardship that humbled their hearts to pray (107:12). “And he,” Israel’s ever-merciful God, “delivered them from their distress” of mortal peril.

LORD Led Them to Inhabitable City: 7

“He led them by a straight way” (= “road” in 107:4) signifies a smooth, unobstructed return in a second exodus (see Isa 43:16–20) and connotes behavior conformed to Torah. As a consequence of walking on a “straight road,” “they reached a city where they could live” an abundant life. Perhaps there is an allusion to Jerusalem, whose temple sustained them with “streams of water” (see 92:12–15), but the climax that will give their rescue its full significance is their reaching the heavenly Jerusalem (cf. Heb 11:16; 2Tim 4:18; Heb 12:22; Rev 21, 22).

Summons to Give Grateful Praise for Satisfying the Hungry: 8

“Let them thank (better, “give grateful praise to”) the LORD for his wondrous works (see 105:2, 5; 106:7, 22) to (impotent, frail) mankind,” the genre to which they belonged (see Ps 8:4). As typically, the reason follows the summons: “for . . . good things” (see 107:5).

Prisoners Brought Out of a Dungeon: 10–16

Distress of Prisoners for Rebellion against God: 10–12

The second vignette metaphorically depicts the exiles’ distress by “they lived in darkness,” a metonymy of a dungeon, “in death-dark gloom (see 23:4; cf. Luke 1:79), bound in misery and iron chains” (CJB; cf. Isa 49:9). The metaphor signifies the spiritual darkness and the physical afflictions of Babylon from which they could not escape. They confess their punishment is just, “for they had rebelled against the words of God (106:4ff, 19ff, 28ff) and spurned the counsel of the Most High” (106:24, 34ff). Their confession and implicit renunciation of their sin obtained mercy (Prov 28:13). The purging punishment is further depicted by “he bowed (or “humbled”) their hearts” (see Ps 7:10), which had spurned God’s Word and will “through physical hardship” (CSB; 106:40–42; cf. 2Kgs 25:7; Rom 5:3–5). “They stumbled (CSB),” and so were about to fall to their death (see 91:12). “With no one to help” adds to their own inability also the inability of any human to save them. Humbled, they became aware of human impotence and turned to the LORD.

Cry to the LORD: 13

See 107:6.

Delivered from a Dungeon: 14

The merciful God “brought” the penitents “out of darkness . . . and broke their chains apart” (CSB; 106:43–46).

Summons to Give Grateful Praise for Destroying Prison: 15–16

“Let them give grateful praise” (see 107:8). The image of a black dungeon gives way to that of a strongly gated prison: “for he shatters the doors of bronze and cuts in two the bars of iron” that bolted the doors together, probably an allusion to Cyrus’s destruction of Babylon (Isa 45:2) and adds the notion that God delivered them by destroying Babylon.

Sick Healed: 17–22

Distress of Sick Due to Rebellion: 17–18

The third vignette puts up front their confession of being “fools” and that their morally deficient character prompted their “rebellious ways,” and so “they suffered because of their iniquities” (NKJ; Isa 42:24ff). The distress is metaphorically depicted by “they loathed all the spiritual food” that the pagan world had to offer. And with no spiritual food, “they drew near to the gates of death” (i.e., ceased to exist as a community; see 107:5).

Cry to the LORD: 19

See 107:6, 13.

Deliverance from Death: 20

“He sent out his word,” such as the oracles of hope by the exilic and post-exilic prophets, “and healed them, and delivered them from their destruction” (or their pits/graves of corruption) and implicitly brought them back to the Promised Land. For example, Ezekiel’s famous “Vision of Dry Bones” (Ezek 37:1–14) filled the exiles with spiritual hope that “awakens new energy for life.”⁴²³

Summons to Give Grateful Praise: 21–22

Let them give grateful praise, supplemented here with “And let them offer sacrifices of grateful praise (see 50:14–15), with songs of joy!”

All-But-Shipwrecked Seamen Guided to Port: 23–32

The structure of this vignette puts the report of deliverance before the summons in order to frame the vignettes with the introductory summons to give grateful praise and to separate it from the next section (107:33–42).

Distress of Storm-Tossed Seamen: 23–27

The distress of the exiles in the fourth vignette is metaphorically depicted by “[they] went to sea in ships, conducting trade on the vast waters (CSB). These saw the works of the LORD, and His wonders in the deep (JPS; cf. Sir 43:24ff). For”—an explanation of the wonders they saw—”he commanded (lit. “said”) and raised the stormy wind, which lifted up the waves of the sea,” a symbol of chaos and death. “They mounted . . . plight (ESV); they reeled and staggered like drunkards; they were at their wits’ end” (NIV; i.e., could not save themselves).

Cry to the LORD: 28

See 107:6, 13, 19.

Guided Safely to Desired Port: 29–30

“He made . . . calm (cf. Matt 8:23–27; Mark 4:35–41; Luke 8:22–25). Then he brought them safely to their desired port” (CJB).

Summons to Give Grateful Praise: 31–32

See 107:8. “Let them exalt him in the assembly of the people at the temple (40:9–10). Let them praise him in the place where the leaders (lit. “elders”) preside” (NET; i.e., at the city gates). By all the people at the temple and the elders in the gate reciting his wondrous works, they also encourage one another to walk by faith, not by sight (2Cor 5:7).

The Hebrew verbs in 107:33–41 signify past tense⁴²⁴ (LXX,⁴²⁵ Vulgate, NIV, NET), not present tense (ESV and most English versions), and so this section reflects upon the LORD’s transformative power in the facts of Israel’s salvation history.

Curse and Blessing in the Creation: 33–35

The whole creation bears witness to God’s transformative power. On the one hand, “he (the LORD) turned . . . springs of water (symbolic of life) into a thirsty ground” (NIV; symbolic of death; cf. 1Kgs 17:1–7; 2Kgs 8:1). But God is just, not capricious: “he turned a fruitful land into a salt waste, because of the wickedness of those who lived there” (NIV; cf. Deut 11:10–15; 29:22–25). On the other hand, “he turned . . . a parched land into springs of water” (cf. Ruth 1:6; 1Kgs 18:44–45).

Curse and Blessing in Salvation History: 36–41

The LORD Prospered Israel: 36–38

Having given the land with springs of water the last word, the psalmist now uses the narrative verb form to allude to events in Israel’s history. “There he brought the hungry to live” (NIV; see 107:5), an allusion to Joshua’s conquest and settlement of the land; “they founded a city where they could settle” (NIV; see 107:7) may allude to David’s capture of Jerusalem and his bringing the ark of the covenant there (2Sam 6; cf. Deut 12:8–14). “They sowed field and planted vineyards that yielded a fruitful harvest; he blessed them (i.e., filled with potency to reproduce and to prevail), and their numbers greatly increased, and he did not let their herds diminish” (NIV).

The LORD Impoverished Israel: 39–40

The psalmist now alludes to the distress of Israel at the time of the exile: “then their numbers decreased, and they were humbled by oppression, calamity, and sorrow” (NIV). He also alludes to the exile of Josiah’s proud descendants by citing Job 12:21a, 24b: “he who pours contempt on princes (or “nobles”; see Ps 47:10) made them wander in a trackless waste” (NIV; cf. Job 12:24b).

The LORD Restored Israel: 41

The psalmist gives the last word to the restoration from exile: “but he lifted the needy out of their affliction and increased their families like flocks” (NIV).

Responses to the LORD’s Transformative Power in History: 42–43

The Upright Rejoice; the Wicked Are Silent: 42

As a result of this final reversal, a portent of the end of history, “the upright (see 7:11) see” with favor “and rejoice, but all the wicked” (see 1:1) who formerly boasted of their strength and taunted the righteous “shut their mouths” (NIV).

Wise to Learn of God’s Steadfast Love: 43

As Hosea ended his book (cf. Hos 14:9), the psalmist ends his hymn with the climatic exhortation: “Whoever is wise, let him attend to these things. But he specifies: let them consider the steadfast love of the LORD.”

The content and structure of this mixed psalm of grateful praise (108:1–4) and lament—with emphases on the motifs of petition and trust—at a glance:

Superscript

I. King’s Confidence and His Praise among the Nations: 1–4

II. Petitions: 5–6

A. For the LORD to Be Exalted over the Earth: 5

B. For Israel to Be Delivered from a Foreign Foe: 6

III. Oracle of God’s Triumph over Nations: 7–9

IV. Petitions for Help and Confession of Trust: 10–13

Postscript: Psalm 109: superscript

“A Song. A Psalm,” matching “I will sing and make melody” (108:1). “Of David.”

This psalm opens a triptych of psalms by David (108–110). Psalm 108 is composed of two sections (108:1–5, 6–12) drawn respectively from Psalms 57:7–11 and 60:6–12 with few insignificant textual differences (see notes). Both of those psalms are “by David,” but neither of them has this superscript. Probably David himself combined these sections from his two earlier psalms into this unified psalm.

David’s resolve to give God grateful praise among the nations (108:1–4 [= 57:7–10]) matches the summons of the restored exiles to give God grateful praise for gathering them from among the nations in 107:1–3 with a petition that God be exalted over all the earth (108:5 [= 57:11]). To this petition, David now adds the petition that God deliver “your beloved one” from the foe (108:6–13 [= 60:6–12]). So the two petitions, namely, that God be exalted universally and that Israel be rescued from the enemy, are uniquely joined together in Psalm 108:5–6. In other words, David prays for God’s universal exaltation in answer to his prayer to deliver Israel from the foe.

This combination of grateful praise for God’s steadfast love to Israel among the nations and Israel’s petitions for God’s universal exaltation and for Israel’s salvation from the foe precisely fits the situation of the restored exiles. God had shown them his steadfast love by gathering them from the nations and restoring them to their land (see Ps 107), but they were still subject to the hardship of a foreign power and in need of salvation (cf. Neh 9:32–33). An editor, therefore, probably chose this psalm of David as an appropriate model for Israel’s worship in her post-exilic situation. Moreover, the triptych of psalms by David in this literary context may imply the editor’s hope for salvation through the house of David.

The psalm exudes confidence in God, as the concluding and key verse (108:13) shows. God’s oracle of his triumph over the nations through his tribes is the basis of their trust and inspires hope in every generation that God’s kingdom will someday come in its fullness.

The psalm remains a model for the Church. “Christ is risen indeed,” but the Church is still in the world and persecuted by it. The psalm assures her that with the Triune’s God help she shall do valiantly and will tread down her foes, including Satan himself (Rom 16:20), as God promised Eve in the Garden (Gen 3:15).

See Psalm 57:7–10.⁴²⁶

For the LORD to Be Exalted over the Earth : 5

See 57:5, 11.

For Israel to Be Delivered from a Foreign Foe : 6

See 60:5

See 60:6–8.⁴²⁷

See 60:9–12.

“For the choirmaster” (see Ps 109: superscript).

The content and structure of this lament psalm at a glance:

Superscript

I. Address, and Introductory Petition and Lament: 1–5

A. Address and Petition to Be heard: 1

B. Lament of Being Falsely Accused: 2–5

II. Imprecations and Accusations against the Leader: 6–20

A. Imprecations: 6–15

1. For Leader’s Judicial Death Sentence: 6–8

2. For Impoverishment of Leader’s Family: 9–12

3. For Death by the LORD of Leader’s Next Generation: 13–15

B. Accusations and Imprecations: 16–20

1. Persecuted Poor and Needy: 16

2. Love to Curse; May Curses Recoil: 17–19

3. Summary of Imprecations: 20

III. Petitions for Deliverance for Sake of Steadfast Love: 21–29

A. Petition Due to Extreme Suffering: 21–25

1. Petition for Sake of Steadfast Love: 21

2. Reason: Extreme Suffering: 22–25

B. Petition That Accusers Know God Shamed Them: 26–29

1. Petition for Sake of Steadfast Love: 26

2. By Lex Talionis That Accusers Know God Shamed Them: 26–29

IV. Praise for Salvation of Poor and Needy: 30–31

“To the choir director.” Postscript to Psalm 108.

“A Psalm of David” (see Ps 108: superscript).

David laments that he is being maliciously and deceitfully accused of wrongdoing (109:2–5). Unable to defend himself against false accusers, he appeals to the LORD (109:1). Prayer is his sole defense (109:4), and he asks for exact justice. As his judge and accuser is wicked, he asks God to appoint a wicked man to accuse his accuser (109:6) and so, being found guilty, bring about his immediate death (109:7–8), the impoverishment of his family (109:9–12), and the death of his next generation in fulfillment of the third of the Ten Commandments (109:13–15). He prays that as his accuser loved to curse, his accuser be cursed (109:16–20), but that he be delivered for the sake of the LORD’s steadfast love with a justice so exact that his accusers will know God shamed them (109:21–29). Zeal for God’s glory, not personal revenge, informs his vitriolic imprecations and appeal. Verse 27 is the key verse.

David’s appeal that another take his accuser’s place of leadership (109:8b) finds fulfillment in the replacing of Judas Iscariot with Matthias (Acts 1:15–26). David is a type of Christ: both were falsely accused, another took the place of a leading accuser, suffered extreme psychological and physical maladies, and were delivered obviously by the Lord. But whereas David prayed curses down on his malefactors, Christ prayed for their forgiveness, inferentially conditioned on their repentance. They did not repent, and God punished them severely when Rome burned Jerusalem to the ground in 70 AD.

Address and Petition to Be Heard: 1

“O God, whom I praise”—God’s glory is the psalmist’s concern. “Don’t remain silent” (NIV) and ignore me. “For wicked and deceitful mouths are opened against me” (i.e., slander me)—evoking the image of wild animals (cf. 17:1; 22:17; 27:2ff). “They encircle me with words of hate” (cf. Prov 29:10) so that David cannot escape, “and attack me without cause”. As proof of their injustice, he protests, “in return for my love they accuse me . . ..” He responds with prayer: “I give myself to prayer” (lit. “I am total prayer”; cf. 69:12ff), to wit, the rest of the psalm.

Lament of Being Falsely Accused: 2–5

David switches his focus from the group to their leader (see 7:2, 5).

Imprecations: 6–15

For Leader’s Judicial Death Sentence: 6–8

“Appoint (i.e., install as a superior) a wicked (see 1:1) man”—perhaps a heartless judge—”against him” (i.e., the chief accuser).⁴²⁸ “Let an (unscrupulous) accuser stand at his right hand” to condemn him (cf. Zech 3:1). The Sovereign uses evil for good (cf. Rom 8:28); for examples, Joseph’s brothers to save Israel (Gen 50:20) and the wicked rulers who crucified the Lord Jesus to save the world (1Cor 2:7ff). “When he is tried, let him come forth guilty” and sentenced to death; “let his prayer” to God to commute his sentence “be counted (by God) as sin,” for he does not ask for forgiveness (see 66:28; cf. Prov 1:26–30; 28:9). “May his days be few” because of the inflicted death. “May another take his office” (“his office of overseer” [LXX]). The phrase “his place of leadership” (NIV) implies the accuser’s high social and influential status.

For Impoverishment of Leader’s Family: 9–12

David’s nemesis intended to plunder David to enrich his family financially and socially (cf. Matt 26:1–16; 27:1–10). David’s following imprecations lay out a strategy for his accuser’s postmortem eradication. “May his children be fatherless and his wife a widow” (i.e., may his present wife not remarry and provide family with a father’s support). And so “may his children, . . . inhabit!” The dogma that God visits “the iniquity of the fathers on the children to third and the fourth generation” applies to “those who hate me” (Exod 20:4). The family of the accuser was complicit in his attempt to enrich himself by plundering David. “May the creditor seize all that he has.” Without the bread-winner, the bereft family falls into debt (cf. 2Kgs 4:1). “May strangers (i.e., outside the kin group, perhaps foreigners) plunder the fruits of his toil!” Without any source of income, the family is left starving beggars. “Let there be none to extend kindness to him” by taking care of his family, “nor any to pity his fatherless children” and so guarantee that they starve to death.

For Death by the LORD of Leader’s Next Generation: 13–15

“May his posterity be cut off” refers to their biological death and also may imply his accuser’s high social standing, for wiping out the whole family happened in the biblical world among rulers (cf. 1Kgs 15:29; 16:11ff). “May his name be blotted out” from the book of life, sealing his social death, and “in the second generation” entails within a generation. To guarantee his accuser’s eternal death, David prays that the Eternal will not forgive his accuser or his family. “May the iniquity . . . blotted out” entail that the accuser himself is in corporate solidarity with the sins of his parents (cf. Matt 23:30–32). Moreover, he is in corporate solidarity with their deserved punishment (cf. 2Sam 3:29). “Let them be before the LORD continually” is a metonymy of cause, bringing about “that . . . earth.”

Accusations and Imprecations: 16–20

These imprecations aim to satisfy justice: as the accuser has done to others, may it be done to him.

Persecuted Poor and Needy: 16

This is so “for he did not remember to show kindness, but pursued (to death) the poor and needy” (see 109:20; 35:10), who are “brokenhearted” (i.e., the depressed). The accusation implies that the accuser was in a position of power, and in the biblical world, those in power were expected to help the poor.

Loved to Curse; May Curses Recoil on Him: 17–19

The psalmist now mixes accusation with imprecations. He accuses him of being a mean-spirited misanthrope. On the one hand, “he loved to curse” (i.e., a formal appeal to God to severely diminish another’s life). An undeserved curse will not land (Prov 26:2); rather, it will justly recoil on the guilty curser. So he interrupts his lament: “curses will come to him.” On the other hand, “he did not delight in blessing”—meaning a formal appeal to God to enrich another’s life—the opposite of cursing. He again interrupts his lament; “it”—the blessing he should have given—”will be far from him!”⁴²⁹ The psalmist now accuses him of constant misanthropic behavior. “He clothed himself routinely as with his coat.” So the psalmist justly prays, “May it (i.e., the recoiled curses) enter inside him as easily as water, as easily as oil into his bones”⁴³⁰ (CJB) and so saturate his whole being with curses. Moreover, may his curses recoil constantly on him: “May it [i.e., the curses] cling to him like the coat he wears” (CJB).

Summary of Imprecations: 20

“May this (i.e., the curses [109:17–19]) be the (just) reward of my accusers,” associated with the leader (see 109:2–5), “from the LORD” (109:4, 14–15).

The poet now shifts from imprecations against the accusers to petitions for his deliverance for the sake of God’s steadfast love.

Petition for Deliverance from Extreme Suffering: 21–25

Petition for Sake of Steadfast Love: 21

“But you (emphatic, see 3:1), LORD, Lord of All (translation mine⁴³¹), deal with me for the sake of your name” (i.e., “of your reputation” [see 23:4]). The chiastic parallel shows that the metonymy “deal with me” means “deliver me,” and “for the sake of your name” refers to his reputation as a God of “steadfast love.” “Because your steadfast love (see 5:7) is good (see 14:1). Deliver me” from accusers.

Reason for Petition: Extreme Suffering: 22–25

“For I am poor and needy (see 109:16).” “My heart (see 7:10) is stricken within me” refers to extreme psychological depression and anxiety. Depression and anxiety can cause severe physical suffering. The holy Son of God, so distressed by his anticipated becoming sin and separation from an angry God, suffered hermatidrosis (the mingling of sweat and blood) so severe that his bloody sweat fell to the ground (Luke 22:44). David’s broken heart caused him to suffer anorexia. The simile “I am gone like a shadow at evening” announces the disappearance of the life-giving sun and the beginning of the life-ending night and so signifies he is dying. The metaphor “I am shaken off like a locust” adds the notion of perishing helplessly due to his accusers. His anorexia is extreme: “My knees are weak through fasting” (i.e., not eating in conjunction with this prayer for deliverance); “my body has become gaunt, with no fat.” Moreover, inferentially, he has no friends to console and to encourage him. Instead, his accusers demean him with words and gestures: “I am an object of scorn (or “ridicule”) to my accusers; when they see me, they wag their heads,” apparently a taunting gesture (cf. Job 16:4; Ps 22:7; Lam 2:15). They ridicule his dependence on God.

Petition for Deliverance That Accusers Know God Shamed Them: 26–29

Petition for Help for Sake of Steadfast Love: 26

“Help me”—poor and needy as I am—”O LORD my God (see 109:1)! Save me (see 3:7) according to your steadfast love (see 109:21)!”

Reason: That Accusers Know God Shamed Them: 27–29

“Let them know that this is your hand”—an anthropomorphic symbol of God’s controlled power—that “you, O LORD, have done it!” In other words, his deliverance must be supra-normal. This happens by turning the table: the cursers cursed and the cursed blessed (cf. 1Sam 24:16–20). “Let them curse, but you will bless (see 109:17)! They arise and are put to shame, but your servant” (Ps 18: superscript), a deferential epithet, “will be glad!” In lex talionis for the curses his accuser wears (109:18) “may my accusers be clothed with dishonor,” a metonymy of being cursed.

David began his psalm with praise, anticipating his prayer will be answered. He ends it with praise, confident that it will be answered. In contrast to the mouth of wicked opened wide in deceit and hatred, David says, “with my mouth . . . I will praise him in the midst of the throng” of worshipers. Instead of praying an accuser stand at the right hand of his nemesis to condemn him (109:6), he now praises God that “he stands at the right hand of the needy (see 109:6) . . . to death.”

The content and structure of this Messianic psalm—an oracle for Messiah’s coronation at a glance:

Superscript

I. Introduction to the Oracle: 1aα

II. Messiah as King: 1aβ–3

A. Divine Citation: 1b

B. Prophetic Reflection: 2–3

1. Initiate Holy War: 2

2. Able and Willing Troops: 3

III. Messiah as Priest: 4–7

A. Divine Citation: 4

B. Prophetic Reflection: 5–7

1. The LORD Will Shatter Kings: 5

2. Messiah Will Establish Universal Justice: 6–7

“Of David.”⁴³²

John Hilber⁴³³ documented that Psalm 110 is a royal prophesy, sung as part of Israel’s coronation ritual. In a vision (cf. 2Sam 23:2; Jer 23:18, 22), David hears the LORD commanding David’s Lord (i.e., his Owner and Master) to sit at God’s right hand, legitimizing his right to rule the world, and promising, “until I made your enemies the footstool of your feet,” assuring him of victory over all his enemies. Verse 1 is the key verse.

The LORD addresses David’s Lord first as a King (110:1–3) and then as a Priest forever after the order of Melchizedek (110:4–7), whereupon, reflecting upon these auditions, David, a royal prophet, commands his Lord to engage in holy war, assuring him of victory (110:2–3, 5–7).

Before the advent of Jesus Messiah, David had been by far Israel’s greatest king, but in his vision, David addresses his son destined to rule the world as his “Lord” (cf. Acts 2:30). In other words, David’s Lord is the Messiah, who is greater than an ordinary human being. The New Testament identifies David’s Master and Owner as Jesus Messiah, the Son of God (Matt 22:41–46; Luke 20:44; Acts 2:34–36; Heb 1:13; 5:6–10; 7:11–28).

Historically conditioned, David represents Messiah’s kingdom in terms appropriate to his dispensation. This physical and political description finds its fulfillment in the ascended Christ’s spiritual kingdom.

“The LORD says (nə‘ūm, “a Spirit-inspired utterance” mediated by David in the Spirit [Matt 22:43]) to my Lord,” implying David is the addressee’s servant and slave.

Divine Citation: 1b

“Sit (enthroned as a king) at my right hand,” the place of honor, power, and majesty, to serve as God’s viceroy (cf. Dan 7:13ff; Acts 2:34–36; see Ps 110:5). “Until (not an absolute limit) I make your enemies the footstool”—part of the throne—”of your feet.” Vanquished kings were depicted in ancient Near Eastern iconography as bound prisoners on the victorious king’s footstool. In any case, the king sits enthroned at the right hand of God’s throne. God’s throne over the ark of the covenant, housing the Ten Commandments, faced eastward, so the king’s throne was on the south side of God’s throne, probably in a separate building. On that throne, under the tutelage of the priest, the king rendered his decisions according the Ten Commandments (cf. Deut 17:8–13, 18–20). In Solomon’s temple and palace complex, the king’s throne was in the “Hall of the Throne of Judgment,” where he pronounced judgment (1Kgs 7:7).⁴³⁴ In sum, Christ sits enthroned in heaven at God’s right hand, ruling the earth according to the Ten Commandments.

Prophetic Reflection: 2–3

Reflecting on his audition, yet still a vision, David addresses Messiah.

Initiate Holy War: 2

“The LORD sends forth from Zion (1:6; cf. Heb 12:22) your mighty”—and so cannot be broken—“scepter” (see 2:9), a type of God’s Word and Spirit. So “rule . . .,” a metonymy of victory in holy war.

Able and Willing Troops: 3

“Your people (or “army”) will offer themselves freely,” not as mercenaries or draftees. “On the day of your power” is a metonymy for Christ’s resurrection (see Rom 1:4). “In holy garments” symbolizes the Church militant is set apart by its moral purity and power. The metaphor “from the womb of the morning” signifies their heavenly origin, dispelling the night, and their pulsating with new life; “the dew” also connotes the Church militant’s heavenly origin as being copious, as renewing and refresh the earth (cf. Mic 5:7), and as being richly fruitful (Gen 27:28; Hag 1:10; Zech 8:12); “of your youth” signifies prime strength and promise.

Divine Citation: 4

“The LORD has sworn” (see 89:3; Heb 5:5–7) and, tautologically for emphasis, “he will not change his mind” assures Messiah that his work is not in vain (cf. Isa 49:3–6). The significance of “you are a priest forever and after the order of (i.e., “by reason of”) Melchizedek” is unfolded in Hebrews 7.

Prophetic Reflection: 5–7

Reflecting on this citation, the prophet first addresses Messiah (110:5) and then the congregation (110:6–7).

The LORD Will Shatter Kings: 5

As a heavenly figure, Messiah sits at the LORD’s right hand (110:1); on earth, now embodied in his Church (Col 1:18), he is a Warrior. “The LORD is at your (i.e., Messiah’s) right hand” to protect and empower (see Ps 16:8).

Messiah Will Establish Universal Justice: 6–7

The prophet merges the eschaton with the historical. “He (i.e., Messiah) will execute judgment (i.e., give right and just verdicts) among the nations” (cf. Isa 2:2–4; 11:3ff; Mic 4:3; Matt 25:31–46; Rev 20:11–15). “He heaps up corpses” (NAB), symbolic of total victory. In the course of the battle, “he will drink from the brook by the way,” as the Church refreshes itself in the Spirit by the Word and the Sacraments. “Therefore he will lift up his head” over the foe in final triumph (see Ps 3:3).

The content and structure of this alphabetic hymn at glance:⁴³⁵

Heading: Praise the LORD!: 1a

I. Introduction: 1b–3

A. ’Aleph–Beth: Resolve to Give Grateful Praise to the LORD: 1b–3

B. Gîmel–Daleth: The Greatness of the LORD’s Works: 2

C. He–Waw: The Royal Splendor of His Righteous Deeds: 3

II. Reflections on God’s Works: 4–9

A. In Salvation History: 4–6

1. Zayin–Ḥēth: Did Extraordinary Works (Exodus): 4

2. Ṭēth–Yōdh: Provided Food (Wilderness Wandering): 5

3. Kaph–Lāmedh: Manifested Power (Conquest of Canaan): 6

B. In the Making of Torah: 7–9

1. Mem–Nûn: Stipulations Are True, Just, and Reliable: 7

2. Sāmekh–‘Ayin: Established Forever in Truth and Uprightness: 8

3. Pēh–Ṣādē–Qôph: Sent Redemption: He Is Holy and Awesome: 9

III. Conclusion: 10

A. Rēš: Fear of LORD Is Foundational to Wisdom: 10a

B. Śîn: Those of Good Sense Do His Teachings: 10b

C. Tāw: The LORD’s Praise Endures Forever: 10c

A sage-like priest composed Psalms 111 and 112 as twin psalms to teach temple worshipers piety and ethics. After the anacrusis heading, “praise the LORD!” (111:1a), these psalms have a strikingly unique alphabetic structure. Each verset, not just verses (cf. Ps 37), begins with the successive twenty-two letters of the Hebrew alphabet. In both, their versets in 1–8 are bicolon and in 9–10 tricolon. Versets 3b are identical, and 4b are similar. Verses 1–9 consists of three stanzas, each of three verses (111:1–3, 4–6, 7–9); verse 10, a triplet of versets, stands apart. “The fear of the LORD” at the end of 111 (10b) serves as a segue into “who fears the LORD” at the beginning 112 (1a).

These structural connections imply the author intended the twin psalms be interpreted as a unity. Psalm 111 praises the LORD for his benefits to those who fear him (111:5); Psalm 112 instructs those who fear him in ethics (see Ps 112).

Although Psalm 111 opens as song of grateful praise, it is a hymn. Verse 2 does not report an individual’s deliverance but a hymn-like summary statement of reason to praise, which the rest of the hymn develops, and so is its key verse; it also contains the psalm’s key word, “works” (111:2, 3, 4, 6, 7, 8). Every verse is tuned with praise of the LORD’s works (111:3, 4, 5, 7a), or person (111:6), or precepts (111:8). So his name (see 7:5) is “holy” and “awesome” (i.e., “to be feared”; 111:9).

Verse 3 is a janus. Like the rest of the psalm, it reflects upon the LORD’s works, adding to them “splendor and majesty,” which connote royalty (see 96:6). But it is separated from them by the caesura “endures forever” (see 111:10c; 112:3, 6, 9) and by the uniqueness of verses 4–6.

Verses 4–6 have the common syntax of “he has caused/provides/shown” followed by the substance of the LORD’s “works” in making Israel: the exodus (111:4), wilderness (111:5), and conquest (111:6).

The final triplet of verses (111:7–9) reflects upon the LORD’s work of giving Israel “all the precepts” (111:7b) of “his covenant” (111:9b).

The first three triplets of verses begin with a couplet linked by catch terms: “all” (111:1–2), “remember” (111:4–5), “works” (111:6–7); so also does the triplet of verse 10: “wisdom” and “understanding” (111:10a, b).

The reflections upon the works of the LORD bring him praise for his “righteousness” (111:3) and being “gracious and merciful” (111:4); the psalmist lauds his works as “powerful” (111:6), “faithful,” “just,” “trustworthy” (111:7), and “established forever” (111:8). So his name (see 5:7) is “holy” and “to be feared” (111:9).

In its canonical context, these divine works and sublime attributes are also those of the Son of God. As a human being, he is the exemplary God-fearer.

The content and structure of this wisdom psalm at a glance:

Heading: Praise the LORD!: 1a

I. Beatitude of God-Fearers: 1b–3

A. ’Aleph–Beth: Introduction of the Beatitude: 1b

B. Gîmel–Daleth: Descendants a Generation of Champions: 2

C. He–Waw: Enduring Wealth: 3

II. God-Fearer’s Generosity and Eternal Reward: 4–6

A. Zayin–Ḥēth: Generous Nature: 4

B. Ṭēth–Yōdh: Generous Actions: 5

C. Kaph–Lāmedh: Eternal Stability: 6

III. God-Fearer’s Steadfast Heart and Triumph: 7–9

A. Mem–Nûn: His Steadfast Heart and No Fear: 7

B. Sāmekh–‘Ayin: His Steadfast Heart and Triumph over Enemies: 8

C. Pēh–Ṣādē–Qôph: Generosity, Enduring Prosperity, Triumph: 9

IV. Not So the Wicked: 10

A. Rēš: Vexed: 10a

B. Šîn: Destroyed: 10b

C. Tāw: Desires Unfulfilled: 10c

Psalms 111 and 112 are structural twins (see Ps 111). Their genres and themes, however, differ. Psalm 111, a hymn, extols what the LORD has done for those who fear God; Psalm 112, a wisdom psalm, pronounces one who fears God as on the way of eternal life (112:1, the key verse). This summary statement is developed in the rest of the psalm, which shows what “those who fear God” are like: their character (112:1, 7b, 8a), their conduct (112:4, 5, 9a), and its consequences (112:2, 3, 6, 7a, 9b, c). The identical versets of the twin psalms, “his righteousness endures forever” (112:3b), is a pun that highlights their thematic difference. “His righteousness” refers respectively to the LORD’s saving acts (111:3b) and to the blessed person’s prosperity (112:3b). Similarly, “gracious” and “merciful” in verse 4b refer respectively to the LORD and to those who fear the LORD. Implicitly, the LORD’s miraculous works in redemptive history for those who fear God prove him worthy of their trust (112:7).

The three stanzas, each of three verses (112:1–3, 4–6, 7–9), are marked off by terms for “forever” (112:3, 6, 9b), by other catch terms, and by content (see outline).

Like the wisdom Psalm 37 and the Book of Proverbs, Psalm 112 is a primer in piety and ethics; it looks at the end—at the “forever”—of the righteous. Unlike the wisdom Psalms 49 and 73, it turns a blind eye to the present prosperity of the wicked. Nevertheless, Psalm 112 implicitly recognizes that the righteous presently struggle against their adversaries (see 112:8b, 9c, 10). Elsewhere, the complaint psalms show that presently, not finally, the wicked prosper. Psalm 112, like Proverbs, must be read holistically.⁴³⁶

The LORD Jesus Christ is the perfect example of what it means to fear the LORD.

“Praise the LORD!” See 111:1.

Two different words for “blessed” frame verses 1–2; verse 3 illustrates being blessed.

’Aleph–Beth: Introduction of the Beatitude: 1b

“Blessed is the man (better, “individual”; see 1:1) who fears the LORD (111:5, 10), who greatly delights (see 1:2) in his commandments” (see 19:9, note).

Gîmel–Daleth: Descendants a Generation of Champions: 2

“His offspring” (a collective singular), like himself, “will be mighty (or “a champion” [see 19:6]). The generation (see 24:6) of the upright (see 7:11) will be blessed” by God (see 5:13).

He–Waw: Enduring Wealth: 3

“Wealth (lit. property) and riches,” a hendiadys for an abundance of valuable possessions, “are in his house” as a reward, not as the aim of life. “And his righteousness (better, “prosperity”⁴³⁷) endures forever.

The catch terms ḥānan (“gracious,” “deal generously”) and “righteous” link verse 4 with verses 5 and 6, respectively.

Zayin–Ḥēth: Generous Nature: 4

“To the upright (see 112:2) he shines like a light in the dark,” symbolic of dominion (cf. Gen 1:16) and deliverance (cf. Isa 9:1), “merciful (or gracious), compassionate and righteous” (CJB).

Ṭēth–Yōdh: Generous Actions: 5

“The man who . . . lends” without interest and does not hoard in communal distress (cf. 37:26; Exod 22:25; Prov 11:26).

Kaph–Lāmedh: Eternal Stability: 6

“For the righteous will never be moved (see 93:1); he will be remembered forever” by the LORD, not by people (Eccl 2:16).

“His heart is steadfast/firm” and “he is not afraid/will not be afraid” link verses 7a–8a. “He looks in triumph on his adversaries” (112:8b; see 112:9b).

Mem–Nûn: His Steadfast Heart and No Fear: 7

“He is not afraid of bad news” as the last word (cf. Jer 49:23; Job 1:13–19).

Sāmekh–‘Ayin: His Steadfast Heart and Triumph over Enemies: 8

Pēh–Ṣādē–Qôph: Generosity, Enduring Prosperity, Triumph: 9

“They have freely scattered,” like Johnny Appleseed, “their gifts to the poor (NIV) . . .. His righteousness endures forever” (see 112:3b). The metaphor “his horn is exalted in honor” is explained in 112:8b).

By contrast, the wicked are:

Rēš: Vexed: 10a

Šîn: Destroyed: 10b

Tāw: Desires Unfulfilled: 10c

“Psalms 113–118 are named in the Talmud ‘the Hallel of Egypt’ . . . in contradistinction to the Great Hallel, which commonly ended at 136.”⁴³⁸ Psalms 113–114 and/or 136 may have been sung at our Lord’s last Passover (cf. Matt 26:30; Mark 14:26).

The content and structure of this hymn at a glance:

Opening Frame: Praise the LORD!

I. Summons and Appeals to Praise the LORD: 1–3

A. Summons to Temple Servant of the LORD: 1

B. Appeal for Universal Praise: 2–3

II. Reasons for Praise: 4–9

A. God’s Incomparable Nature: 4–6

B. God’s Gracious Deeds: 7–9

Closing Frame: Praise the LORD!

Hal^elû-Yāh (“Praise the LORD!”) frames the whole.

Typically, the hymn has the motifs of a summons to praise (113:1–3) and reasons for praise (113:4–9); but the hymnist adorns these motifs with exquisite artistry. Rhetorically, there are three stanzas, each having three verses (113:1–3, 4–6, 7–9. As for the first stanza (113:1–3), he repeats “praise” and “the name of the LORD” three times and chiastically structures the latter (113:1b, 2a, 3b). As for the second stanza, “the heavens” frames it (113:4, 6). As for the third stanza, in the Hebrew text the initial word of each verse (113:7, 8, 9) is adorned with what grammarians call a hireq compaginis.⁴³⁹ He highlights his message in a uniquely constructed center line spanning two verses (113:5a, 6b): “who is like the LORD . . . in heaven and on earth?” The answer to these key verses: “None!” There is none like him, who in heaven is “high above” (rûm) the nations (113:4a) and “is seated on high” (yāšab; 113:5b) and yet “looks far down” (113:6a) and “raises up (Hebrew rûm) the poor . . . to make them sit (yāšab) with princes” (113:7ff). A God in heaven who lowers his supreme transcendence to save the poor on earth is worthy of praise constantly, everywhere and forevermore. That message points to Christ (Phil 2:5–11).

Closing: “Praise the LORD!”

OPENING FRAME: Praise the LORD!

The summons expands from the temple singers (113:1) to the whole earth (113:3a).

Summons of Temple Servant to Praise the LORD: 1

“Praise (see 84:5), O servants of the LORD,” who acknowledge God as Lord and hold positions of trust in the temple. “Let the name of Yahweh (see 5:11) be blessed” (CSB; see 18:46).

Appeal for Universal Praise: 2–3

The LORD is to be praised universally in time (113:2) and space (113:3).

“From this time forth” may refer to the redemption of Israel from Babylon, “and forevermore.”

“From the rising . . . to be praised.”

God’s Incomparable Nature: 4–6

“The LORD . . . heavens.” The syntax of the key verses (113:5–6) involves in the main clause (113:5a) the question “who is like the LORD our God?” (see 35:10; cf. Exod 15:11), qualified by adverbial modifiers “in the heavens and on the earth” (113:6b). “Who sits enthroned” (113:5b) and “who looks far down” (113:6a) are adjectival clauses modifying “the LORD our God.” Here is a sketch of the syntax:

Who is like the LORD our God—

who sits enthroned on high,

who looks far down—

in the heavens and on the earth.⁴⁴⁰

This center line is also a janus. “Who sits enthroned on high” and “in the heavens” looks back to verse 4, and “who looks far down” and “on earth” looks ahead to verses 7–9.

God’s Gracious Deeds: 7–9

By borrowing from Hannah’s song, the psalmist instantiates his message (1Sam 2:8a, 5b). The psalm connects the Song of Hannah with the Magnificat of Mary.⁴⁴¹ “He raises . . . from the ash heap,” symbolic of extreme degradation. The hendiadys “poor” and “needy” (i.e., the godly and defenseless, who depend on the LORD to deliver them from oppressors), is split apart in the parallelism “He makes them (the heads of households) sit (yāšab) among . . . the princes (see 47:10) of his own people,” symbolic of highest dignity. “He seats on high (yāšab) the childless woman of a household,” over an uppity concubine (Gen 16:4ff; Prov 30:23b) or a rival fertile wife (Gen 30; 1Sam 1:6), “as a joyful mother of children” (translation mine). These social reversals in a household typify the history of God’s people.

CLOSING FRAME: Praise the LORD!

The content and structure of this didactic historical psalm at a glance:

I. Israel’s Miraculous Formation to Become God’s Kingdom: 1–4

A. Exodus: Israel Came Out of Egypt to Be God’s Holy Kingdom: 1–2

B. Wilderness: Rivers Turned Back and Mountains Shaken: 3–4

II. The Significance of Israel’s Formation: To Fear the LORD: 5–8

A. The Personified Rivers and Mountains Fear the LORD: 5–6

B. Earth to Tremble before God of Jacob: 7–8

The psalm, addressed to the nations and overheard by the temple congregation, falls into two stanzas of equal length (114:1–4, 5–8). Its first half recounts Israel’s formation to become the kingdom of God through the magnalia dei: her miraculous exodus from Egypt (114:1–2) and miraculous preservation in the wilderness (114:3–4). Its second half teaches the continuing theological significance of its miraculous formation, namely, the personified mountains, seas, and rivers fear the LORD, and the whole earth should tremble before the God of Jacob (114:7–8; v. 7 is the key verse)—that is to say, all people should fear the LORD, who preserves life (114:8).

Johannes Herder (1783) called Psalm 114 “one of the most beautiful odes in any language.”⁴⁴² Its four couplets are composed of two, mostly synonymous, bicolons with stunning images. Its external stanzas are connected both by the pronoun “his” (114:2) and its antecedent “the Lord” (114:7) and by the catchword “Jacob.” “The house of Jacob” came out of Egypt to become the kingdom of “the God of Jacob.” Its internal stanza refers to the Lord’s theophany in the wilderness. At the beginning and end of this epoch, the personified Red Sea and Jordan River are routed, respectively, an allusion to pagan myths in which the sea or river are deities resisting creation. Within the wilderness, the mountains, the oldest and most enduring parts of the earth and symbolic of Egypt and Babylon, are shaken to their core. In the light of this theophany, all nations, from the conquest to the present, should writhe in anguish before him; that is to say, to fear him (cf. Exod 14:31; 15:14–18).

Israel’s salvation history typifies the gospel. Jesus Christ redeemed his Church from sin and death so it would become his holy nation (1Pet 2:9) through his vicarious death and miraculous resurrection that swallowed up death in the victory, and “God gives us victory through our Lord Jesus Christ” (1Cor 15:54–57).

Israel Came Out of Egypt to Become God’s Holy Kingdom: 1–2

“When Israel (cf. Gen 32:27–28) . . .. A people of strange (a unique word, probably meaning “unintelligible”; cf. Gen 42:23) language” is a metonymy of Egypt, connoting “the house of Jacob” was an alien in Pharaoh’s culture (cf. Deut 28:49; Jer 5:15), just as the Church is not of this world (John 17:16; Phil 3:20) “Judah became his (i.e., the LORD’s) sanctuary,” his holy residence in the world, when David brought the ark up to Zion (2Sam 6) “and Israel” (i.e., all the tribes; cf. Ps 108:7–8)—”his dominion” (cf. Exod 19:3–6).

Rivers Turned Back and Mountains Shaken: 3–4

“The (Red) sea” opposed Israel’s exodus from Egypt (Exod 16:9–22), and the Jordan opposed her entrance into Canaan (Josh 3). “Looked,” presumably at God’s theophany in the wind, “and fled” personifies the sea as a fleeing enemy (see Ps 104:7). “Turned back” personifies the flowing back of the Jordan as retreating from battle (Josh 3). “The mountains,” Mount Sinai and the region around it, “skipped like rams” refers to its shaking as in an earthquake (Exod 19:18; Ps see 29:6).

The Personified Rivers and Mountains Fear the LORD: 5–6

The mocking question “what ails you, O Sea . . . O mountains . . . lamb” is answered in verse 7 by “at the presence of the LORD” (i.e., his theophany). If even the personified formidable rivers and mighty mountains recognize the awesome power and greatness of Israel’s God, how much more should relatively weak, but rational, humankind fear him!

Earth to Tremble before God of Jacob: 7–8

“Tremble (or, “writhe”) O earth,” a metonymy for all peoples (see 2:11; 96:9), “at the presence of the God of Jacob” (see 94:7). The Sovereign is the source of life: “who turns the flint/rock,” symbolic of the strength of death, “into pool/springs of water,” symbolic of abundant life. This water miracle happened twice: both at the beginning and end of the wilderness (Exod 17:1–6; Num 20:1–12), matching the water miracles at the sea and the Jordan.

The content and structure of this song of trust at a glance:

I. Worshipers Desire God to Be Praised and Confess His Sovereignty: 1–3

A. Desire the LORD Be Praised for His Steadfast Love: 1

B. Rebuke of Mocking Nations: The LORD Is Sovereign: 2–3

II. Idols are Lifeless and Idolaters Will Become Lifeless: 4–8

A. Idols Are Lifeless: 4–7

B. Janus: All Who Trust Idols Will Die: 8

III. Exhortation to Worshipers: Trust in the LORD: 9–11

IV. The LORD Blesses Worshipers: 12–16

A. Worshipers Trust the LORD to Bless Them: 12–13

B. Priest Pronounces Blessing on Worshipers: 14–15

V. Worshipers Bless the LORD in Heaven Forever: 16–18a, b

A. The Heavens Are the LORD’s; He Gave the Earth to Humans: 16

B. The Dead Do Not Praise the LORD: 17

C. Worshipers Praise the LORD Forever: 18a, b

Ending: 18c

Psalm 115 exhorts temple worshipers to trust the LORD for help and protection (115:9–12) in the midst of hostile nations that disparage their God (115:1–3). They do not lament their situation or pray for deliverance; rather, they yearn for God to be praised for showing them steadfast love. The psalm’s mood is a settled trust that the worshipers’ God in heaven is sovereign (115:3, 16), that he is their “help and shield” of protection (115:9–11), that he will bless all Israel (115:12–15), and that they will live forever to continue to praise him (115:16–18).

This song of trust is a loosely constructed chiasm that pivots on the exhortation to trust the LORD (115:9–11, the psalm’s key verses and message). The two preceding stanzas lead up to it, and the following two stanzas flow from it.

Stanzas I and V. The external frame is formulated in the “we style,” and their verses are concentrically structured: verse 1 (LORD be praised) matching verse 18 (worshipers praise the LORD); verse 2 (nations disparage God) matching verse 17 (dead do not praise God); and verse 3 (God is in heaven) matching verse 16 (God made the heavens).

Stanzas II and IV. The internal stanzas contrast the lifeless idols and their sentenced-to-death worshipers (115:4–8) with the LORD who blesses Israel with an increase of children (115:12–15).

Stanza III: the pivot. The command to trust the LORD is emphasized by addressing all three types of temple worshipers: the congregation of Israel, the priests, and all who fear the LORD, including Gentiles.

The five stanzas are integrated by catchwords, indicated here by italics. The LORD who “does (‘āśâ) all that he pleases” (stanza I, 115:3) stands in contrast to lifeless idols, “the work (ma‘^aseh [nominal form of ‘āśâ]) of human hands” (stanza II, 115:4). Verse 8 is a janus: “those who make them” [‘ōśêhem, Hebrew root ‘āśâ], stanza II, 115:8a) looks back to ma‘^aseh (115:4–7), and those who trust in the idols (115:8b) looks ahead to who trust the LORD (stanza III, 115:9–11). In stanza III the psalmist commands the Israelites, the house of Aaron, and you who fear the LORD to trust the LORD (115:9–12), and in the first half of stanza IV the worshipers confess by faith the LORD will bless the Israelites, the house of Aaron, those who fear the LORD (115:13–14). In the second half of stanza IV the priest asks that the people be blessed (Hebrew root brk) by the Maker of heaven and earth (115:15), and in stanza V, the people confess the heavens belong to the LORD, that he gave the earth to humankind (115:16), and that they will bless (“extol” [ESV]; Hebrew root brk, 115:18).

In his life and in his death, the LORD Jesus modeled this trust in his Father in heaven.

The pronouns “us” (115:1) and “our” (115:3) frame the stanza. The taunt of the nations, “Where is their God” (115:2), gives the reason for their desire (115:1) and is linked to verse 3 by the worshipers answering the taunt, “our God is in heaven.”

Desire the LORD Be Praised for His Steadfast Love: 1

“Not to us give glory (i.e., for our virtue), but to your name (see 5:11; cf. Ezek 36:22ff) give glory (see 19:1) for . . . your . . . faithfulness” (26:3; 85:10).

Rebuke of Mocking Nations: The LORD Is Sovereign: 2–3

The rhetorical question “Why should the nations (see 2:1) say, ‘Where is their God?’” infers Israel’s God has not been helping them. However, the rhetorical question is not developed into a complaint—as normal in a lament psalm—to inflame God’s wrath to defend his honor and to bring about justice (74:10; 79:9ff); rather, it functions to prompt the answer: “our God” (see 16:1) is in the heavens, expressing their trust in God.

The topic “their idols” (115:4) unifies the stanza. The speakers are probably the worshipers who now turn the tables on the hostile nations, disparaging their idols as dead. In the religions of those nations, their gods and idols were inseparable.

Idols Are Lifeless: 4–7

Idols are of temporal value for the “silver and gold” covering them, gained from the fees paid to cult prostitutes (cf. Mic 1:7), but they are “the work of human” hands, and so of no comparison to “our God . . . in the heavens.” In fact, they are less than their makers, for the body parts their human makers gave them are lifeless. The mocking inventory of their idols’ body parts is framed by their silence: “mouths but do not speak” (115:5a) and “nor utter a sound with their throats” (115:7c; see 135:15–18), unlike the LORD who pronounces blessing on Israel (115:14ff).

Janus: All Who Trust Idols Will Die: 8

See above for catchwords linking verse 8a with verses 4–7, and verse 8b with verses 9–12. “Those who make them will end up⁴⁴³ like them” (NET)—that is to say, dead.

The cantor exhorts all three groups of temple worshipers—“Israelites” (115:9; the main congregation), “House of Aaron” (115:10; i.e., the priests), and “you who fear the LORD” (115:11; i.e., proselytes)—to “trust (see 13:5) in the LORD” (115:7a–9a). In truth, they do trust the LORD as indicated by the thrice repeated refrain: “he is their help and their shield” (115:7b–9b). Similarly, Paul wrote to the Thessalonians, “Concerning brotherly love you have no need for anyone to write you . . . for that indeed you are doing . . .. But we urge you . . . to do this more and more” (1Thes 4:9ff).

A fivefold repetition of “bless” unifies the stanza.

Worshipers Trust the LORD to Bless Them: 12–13

The three addressees in verses 9–11 respond with a confession of trust: “the LORD has remembered (see 9:12) us”—perhaps in the restoration from Babylon—”he will bless (see 5:12) us” (115:12–13).

Priests Pronounce Blessing on Worshipers: 14–15

The priests respond to the worshipers’ confession of trust with a priestly benediction on them. “May you be blessed (i.e., be filled with the potency for life and victory) by the LORD” (115:15), which entails “may the LORD give you increase . . .” (115:14).

The Heavens Are the LORD’s; He Gave the Earth to Humans: 16

The worshipers express their trust in the priestly benediction confessing their faith in the Maker of heaven and earth. “The heavens are the LORD’s heavens” reprises verse 3 and implies his sovereignty. “But the earth . . . man(kind)” expresses the worshippers’ faith that the earth is God’s good gift to humans, perhaps implying they should praise him for it. The apparent contradiction with “the earth is the LORD’s and the fullness thereof” (24:1) is resolved by understanding the earth is a usufruct. God gave the earth to people to enjoy to the full, but he reserves the right to remove them from it if they abuse it.⁴⁴⁴

The Dead Do Not Praise the LORD: 17

“The dead . . . silence” is a metonymy for the idolaters. Though given the good earth, they do not praise God and will become as mute as their gods.⁴⁴⁵

Worshipers Praise the LORD Forever: 18a, b

The dead idolaters contrast sharply with potent Israel, who “will bless the LORD” (see 16:7). “From this time forth and forevermore” (13:2) adds an eschatological dimension.

Praise the LORD!

The content and structure of this song of grateful praise at a glance:

I. Introduction: Resolve to “Call Upon” the LORD: 1–2

II. Body: Report of Deliverance: 3–11

A. Past Salvation: 3–6

1. Cry to Be Delivered from Death: 3–4

2. Report of Salvation: 5–6

B. Self-Exhortation to Rest: 7

C. Present Salvation: 8–11

1. Delivered to Live before the LORD: 8–9

2. Trusted Only in the LORD: 10–11

III. Conclusion: The Tōdâ: 12–19a

A. Drink Offering: 12–14

B. Testimony of the Delivered Slave: 15–16

C. Animal Sacrifice: 17–19a

Ending: 19b

The psalmist’s song of grateful praise is a literary simulation of the tōdâ (“ritual of giving grateful praise”), which included both a testimony of salvation from death (cf. 116:3–11) and a ritual meal celebrating it (cf. 116:12–19). He borrows from older psalms Israel’s sustaining heritage,⁴⁴⁶ and perhaps personifies restored Israel (cf. 129:1). He directs his testimony to the congregation—note “our” (116:5b)—talking about the LORD—but in apostrophes he addresses himself in verse 7 and the LORD in verse 8.

The psalmist opens his song by stating his intention and the content of his song (116:1–2), followed by the narrative of his deliverance (116:3–11), and that by the ritual meal (116:12–19).

The narrative report has two parts: two couplets recounting his past salvation (116:3–6) and two couplets of his present salvation (116:8–11). The former consists of his cry to be delivered from death (116:3–4) and the report of his salvation (116:4) that validated the ancient creed of God’s benevolences (116:5; cf. Exod 34:6); the latter includes that he walks before the LORD (116:9) as his reasonable response to the LORD’s deliverance (116:8; cf. Rom 12:1–2) and that the LORD delivered him because he relied solely on the LORD in his affliction (116:10–11). The narratives of his past and present salvation surround a single verse wherein he exhorts himself to be at rest because he has experienced the LORD’s goodness (116:7). This symmetrical structure of two couplets around a single center line highlights his self-exhortation to return to the rest he enjoyed before his troubles.

The tōdâ meal ritual similarly is constructed symmetrically: triplets (116:12–14, 17–19) surround a thereby highlighted couplet (116:15–16). The first triplet pertains to the meal’s drinking offering (116:12–14), and the second to the animal sacrifice (116:17–19). In the center he testifies in the most public manner that because the LORD spared his life, he binds himself as the slave of the LORD, who saved him from the grip of death (116:15–16). This is the psalm’s message and its key verses.

In sum, his deliverance from death validates that the LORD is gracious, righteous, merciful (116:5), and good (116:7) and that he hears the prayer of his devoted (116:1–2), prizes their lives (116:15), and delivers them from affliction (116:4, 6. 8). In response the psalmist loves the LORD (116:1), testifies of him (116:1–18), pays his vows (116:14, 18), presents himself as the LORD’s slave (116:16), walks before him (116:9), and trusts him solely. Drenching the grateful praise form with his personal relationship with God enlivens it.

Janowski discerns a “religious” topography, moving from Sheol (116:3) by way of the lands of the living (116:9) to the courts of the house of YHWH (116:19).⁴⁴⁷

Peter transfers the metaphor of “the pangs (ὠδῖνες) of death” (Acts 2:24; Ps 116:3) to the Christ’s death and resurrection. Paul quotes 116:10 in the LXX translation (115:11) to show that a living faith expresses itself (2Cor 4:13; cf. Rom 10:9).

“I love (see 4:2) the LORD, because he has heard (i.e., listened to and responded to) my voice (i.e., “out loud”) and my pleas for mercy” (better, “for grace” [i.e., a favor]; see 116:5; 28:2; cf. 1Jn 4:19). “I will call on him (qārā’) as long as I live” (cf. 1Jn 4:19). Qārā’ (“to cry out”) is used with the senses of “to invoke,” as in verse 4a, and/or “to praise,” as in verse 17b; both senses may be intended in verse 2.

Catch terms “to save/deliver” (116:4, 7, 8) and “death” (116:3, 4, 7, 8) unify the narrative. Verses 4, 6 refer to his past deliverance from death, verse 10 to his present “walk before the LORD” as a result of his deliverance.

Past Salvation: 3–6

The Cry to Be Delivered from Death: 3–4

Combining the metaphors of “the cords of death were all around me” with “Sheol’s (see 6:5) constrictions held me fast” (CJB) emphasizes that he journeyed to the grave and could not escape. And when he sought escape, “I found trouble (without) and sorrow (within)” (JPS). He was not actually in Sheol, for he adds, “then I called on the name of the LORD (see 5:11; 111:9; 113:1–3): ‘Oh (a particle of strong entreaty), LORD, save (lit. “give an escape to”) my life’” (NAB).

Report of Salvation: 5–6

The couplet is linked by qualifying the LORD. First by his benevolent attributes: “gracious is the LORD, and righteous; our God is merciful,” a modified reprise of Exodus 34:5. Second by his saving deeds: “The LORD guards the (vulnerable) inexperienced” (CJB; see 19:8).

Self-Exhortation to Rest: 7

“Return, O my soul, to your (place of) rest” in peace and security (see 95:11) before the afflictions; “for the LORD has dealt bountifully with you,” a metonymy for salvation.

Present Salvation: 8–11

The couplets are held together by the logic of effect (116:8–9) and cause (116:10–11).

Delivered to Live before the LORD: 8–9

“Feet” and “walk” link the couplet. “For (or, “surely”) you have delivered my soul (better, “me”) from death (see 116:3), my eyes from tears,” a metonymy for inward sorrow, “my feet from stumbling,” a figure for death.

Trusted Only in the LORD: 10–11

The couplet is held together by words the psalmist spoke/said (116:10b, 11b), expressing that in mortal fear his faith was only in the LORD (116:10a, 11a).

“I trusted (i.e., “remained confident”) . . . when I said, ‘I am greatly afflicted’” (NIV; lit. “crouched/hunched up,” a posture from outward affliction and of spiritual humility). “In my alarm I said, ‘Everyone is a liar’” (CSB; i.e., unreliable).

After an introduction reflecting upon what gift could be adequate for the surpassing goodness he has experienced (116:12), he settles upon the ritual of a meal in payment of vows he evidently had made in his distress. The repetition of the refrain “I will fulfill my vows (see 50:14) to the LORD in the presence of all the people” (116:14, 18) divides the meal into its elements of drink (116:13) and of sacrificed animals (116:14). He offers both, while saying “I will praise (qārā’ [see 116:2]) the LORD’s name” (NLT).

Drink Offering: 12–14

“What shall I render (better, “give back”) to the LORD for all his benefits to me? I will lift up the cup of deliverances” (translation mine; i.e., he will drink the wine that commemorates God’s saving deeds [cf. Judg 9:13]), which is not the same as drinking offerings poured out before the LORD in other rituals (cf. Exod 29:49ff; Num 28:7). The Law is silent about a drink offering as an element of the tōdâ ritual (cf. Joel 1:9).

Testimony of the Delivered Slave: 15–16

At the center of the tōdâ is his testimony. “Precious (or “highly valued” and so not carelessly spent) in the sight of the LORD is the death of his godly ones” (ḥ^asîdîm; see 4:3), a metonymy for the effect that he does not let them get to the point of dying. “Oh, LORD, I am your slave (see 18:1); I am your slave, the son of your slave-girl (see 86:16); you have removed my fetters” (CJB) that held him fast in Sheol.

The Animal Sacrifice: 17–19a

“I will offer to you the sacrifice of thanksgiving (better, “grateful praise” [cf. Lev 7:11–21]) . . . in your midst, O Jerusalem,” the city of the living God and the place of rest.

“Praise the LORD!” (See 115:18b).

The content and structure of this hymn at a glance:

I. Summons: Gentiles to Praise the LORD: 1

II. Reason: God’s Steadfast Love Towers over Israel: 2a

III. Ending: Praise the LORD!: 2b

Israel (see Ps 116)—note “us” (117:2)—summons the Gentiles to praise the LORD because his prevailing steadfast love protects Israel (see 26:3). The triumph of this love confirms his covenant with the patriarchs to bless the nations through them (Gen 12:3; 28:14; Gal 3:8).

Paul cites the psalm to teach the Jews to accept Gentile believers as one people with them (Rom 15:9–12). God sent Paul to the nations to hear this good news; today, he sends the Church (Matt 28:18–20).

“Praise (84:5; 113:1) the LORD all . . . peoples” (see 2:1; 47:5).

“For his steadfast love towers over us” (NET; see 103:11) and trumps Israel’s failures and the nation’s hostility against God’s people. “And the faithfulness (see 26:3) of the LORD,” which guarantees his steadfast love, “endures forever,” entailing that God’s program to save the world through Israel, his mediatorial kingdom, will have the last word. Today, God’s mediatorial kingdom is “in Christ.”

“Praise the LORD!” See 115:18b.

Psalms 118 is the last Egyptian Hallel psalm (see 113:1).

The content and structure of the Messianic grateful song of praise at a glance:

I. Introduction: 1–4

A. Summons to Audience to Praise: 1

B. Summons to Worshipers to Praise: 2–4

II. Liturgy Celebrating the King’s Deliverance from Death: 5–28

A. Outside the Sanctuary: King’s Words of Praise: 5–18

1. Summary Statement of Deliverance: 5

2. Confidence in the LORD: 6–9

a. To Prevail over Enemies: 6–7

b. Proverbs to Trust in the LORD, Not in Mankind: 8–9

3. Narrative of Deliverance: 10–12

4. Confession of the LORD as Deliverer: 13–14

5. Victory Song of the Righteous: 15–16

6. Preserved to Proclaim the LORD’s Salvation: 17–18

B. Entering the Sanctuary to Give the Grateful Praise Sacrifice: 19–21

C. Within the Sanctuary: Antiphonal Responses: 22–28

1. Righteous Celebrate Miracle of Rejected King’s Exaltation: 22–24

2. Righteous Pray for Full Salvation: 25

3. Levites at Temple Bless the King and the Righteous: 26

4. Righteous Confess LORD Is God and Favors Them: 27a

5. Righteous Participate in Altar Festival: 27b

6. King Confesses the LORD Is God and Gives Grateful Praise: 28

III. Conclusion: Summons of Audience to Praise: 29

The psalmist frames his psalm with a summons to his audience to praise the LORD for his steadfast love (118:1, 29). He introduces his song of grateful praise with a threefold summons to Israel to praise the LORD for his steadfast love (118:2–4). The body of his psalm (118:5–28) is a “poetically imagined liturgy,”⁴⁴⁸ not a historical reality. The imagined liturgy begins outside the sanctuary (118:5–18), stops at the gates of the sanctuary (118:19), proceeds through the gate of the righteous (118:20), and ends at the altar (118:27).

The psalmist employs the typical elements of a song of grateful praise: the narrative of the one delivered and offering praise (118:5, 10–12); his confession of the LORD as the Deliverer (118:13–14, 18); the rejoicing choir alongside of him (118:15–16), and his announcement of the grateful praise sacrifice, often directed to the LORD⁴⁴⁹ (118:19–21).

Within the sanctuary, the soloist gives way to others who join him in antiphonal singing (118:22–28). The righteous guests begin the antiphonal response, marveling at the LORD’s miraculous exaltation of the chastened soloist who, we learn for the first time, the leaders of Israel had rejected (118:22–24). Full of gladness, they pray for their full salvation (118:25), to which those at the sanctuary, presumably the Levites, respond with blessings on them (118:26), and they, by faith, praise God for favoring them, whereupon they follow their leader’s command to proceed to the altar for the sacrifice (118:27a). Instead of introducing his song with a resolve to give grateful praise, the psalmist ends his song with that resolve, thereby pointing to future praise for answering the prayer of full salvation (118:28).

The psalmist’s song is a Spirit-inspired, literary imitation of the imagined liturgy. He shapes his mimesis rhetorically: his characters speak in poetic verse, and he probably inserts “a conglomeration of independent fragments,”⁴⁵⁰ such as proverbs (118:8ff, 23), a royal song of grateful praise (118:10–12), and the Song of the Sea (118:14; cf. Exod 15:2). More importantly, the soloist frames his words of grateful praise and sections within it with the narrative that the LORD delivered him in answer to his cry (118:5, 13ff, 17ff, 19). This repetition and preferential positioning highlights the narrative and teaches the author’s message, namely, to pray and to trust the LORD in distress. This is so because in songs of grateful praise, “the one offering thanks experienced that help for himself, and the other pious ones shall learn from him.”⁴⁵¹ Indeed, the soloist almost immediately holds himself up as an exemplar to trust in the LORD, neither fearing nor trusting mankind (118:6–9).

Who is this soloist? Many commentators think the “I” is the community of restored exiles, but that community did not cut down or fend off all the surrounding nations (118:10–12). Rather, as Gunkel comments, his claim to disempower all the hostile nations (118:10–12) “are only understandable in the mouth of the king.”⁴⁵² Moreover, he is represented as a king whom the LORD exalted after the leaders of Israel rejected him (118:22–24). The only king that fits this inspired scenario is David’s son, the LORD Jesus Christ, as interpreted by him (Matt 21:42) and by Peter (Acts 4:11; lPet 2:17). In Matthew’s pericope about Jesus’s entry into Jerusalem (Matt 21:1–17), the crowds that went before and after him shouted, “Hosanna to the Son of David! Blessed is he who comes in the name of the LORD,” citing 118:25–26a. In other words, they interpreted the psalm as referring to Messiah. In short, the Spirit inspired an anonymous—probably post-exilic—psalmist to speak as the Messiah. Historically conditioned, he uses the language of the old dispensation; it finds fulfillment in the new dispensation in the Eucharist and Christ’s ascension.

Summons to Audience to Praise: 1

“Give grateful praise (translation mine) to the LORD” for the two-fold reason: “he is good (23:6); his steadfast love (5:7) endures forever!”

Summons to Worshipers to Praise: 2–4

As in 115:9–11 the worshiping community is “Israel (118:2), the house of Aaron” (118:3) and “those who fear the LORD” (118:4). The reason of 1bβ is repeated.

Outside the Sanctuary: King’s Words of Praise: 5–18

Summary Statement of Deliverance: 5

The king abruptly begins res media with the three essential elements of the narrative: the report of distress, “out of my distress” (lit. “constrictions” [cf. “surround” in 118:6–9]); his summons to YHWH, “I cried to the LORD”; and his deliverance, “he answered and set me free (or “set me in a spacious place”).”⁴⁵³

Confidence in the LORD: 6–9

To Prevail over Enemies: 6–7

Before continuing the narrative, he turns to the accompanying guest to confess his faith in the LORD: “the LORD is on my side,” clarified by “as my helper” (in Hebrew, an honorific plural⁴⁵⁴). He answers his rhetorical question, “what can man do to me?” by “I will look in triumph on those who hate me.”

Proverbs to Trust in the LORD, Not in Mankind: 8–9

The king turns his confession into a teaching opportunity with a better-than proverb (cf. Prov 16:8): “It is better to take refuge (see Ps 5:1ff) in the LORD than to trust (see 115:9ff) . . . in princes (or nobles [see 47:10]).”

Narrative of Deliverance: 10–12

The four-fold repetition “all the nations (see 117:1) surrounded” or “swarmed around me” intensifies the enemies’ opposition. He matches their threat with his manifold confession of faith: “in the name of the LORD (see 113:1) I cut them off (or “circumcised them”; albeit HALOT thinks the term means “to fend off”⁴⁵⁵).” “They were consumed as quickly as thorns” signifies that the king quickly extinguished them.

Confession of the LORD as Deliverer: 13–14

“I was pushed hard” (Septuagint, Vulgate, Syriac) so that “I was falling” is a facilitating reading of the difficult and so preferred Masoretic Text “you indeed⁴⁵⁶ pushed me to make me fall (translation mine), but the LORD helped me.” The LORD is the ultimate Cause of his experiencing punishment—vicariously in the case of Jesus Christ—but he is also his helper (cf. Acts 2:23ff). “The LORD is . . . my song (or “protection”⁴⁵⁷); he has become my salvation” (see Ps 3:7) is adopted from Moses’s Song of the Sea (Exod 15:2).

Victory Song of the Righteous: 15–16

“Glad songs (or “ringing shouts”) of salvation are in the tents”—an allusion to the Exodus generation (cf. Exod 16:16; Num 11:10)—”of the righteous (see Ps 1:5).” “The right hand,” a symbol of strength (see 73:23), “exalts [the king].”

Preserved to Proclaim the LORD’s Salvation: 17–18

“I . . . shall live, and recount the deeds of the LORD. The LORD has surely disciplined me (translation mine; cf. Heb 5:8), but he has not given me over to death (see 118:13).”

Entering the Sanctuary to Give the Grateful Praise Sacrifice: 19–21

“Open to me the gates of righteousness (i.e., where only the righteous may enter; cf. Pss 15; 24:3–5) . . ..” “And I will give grateful praise” entails the grateful praise sacrifice. The one who says, “this is the gate of the LORD (i.e., gives access to him); [only] the righteous shall enter through it,” is obfuscated. But its intention to certify that the king and his guests are righteous is certain. “I give grateful praise (translation mine) to you that you have answered me (see “cried to you” [118:5]) and have become my salvation (see 118:14 and message above).”

Within the Sanctuary: Antiphonal Responses: 22–28

The solo voice of the king now gives way to various voices in different directions signaled by change of pronouns. “The battle was single-handed; the victory shared.”⁴⁵⁸

Righteous Celebrate Miracle of Rejected King’s Exaltation: 22–24

The righteous congregation responds with a proverb that evokes the imagery of building a house, when the builders sort out individual stones to test them and throw aside those of no use. “The stone”—a metaphor for the chastened king (see 118:13a, 18a)—”the builders”—a metaphor for Israel’s leaders—”rejected has become the crowning⁴⁵⁹ cornerstone (translation mine).” The translation “cornerstone” is disputed, but not the stone’s importance and prominence.⁴⁶⁰ “This is the LORD’s doing; it is marvelous (or miraculous) in our eyes.” In sum, the LORD, as the master builder, takes a stone thrown away by the builders and places it as a very important and conspicuous stone in his building “to the surprise and astonishment of those who . . . have seen the whole thing.”⁴⁶¹ “This is the day the LORD has acted” (translation mine⁴⁶²) and demonstrated his saving action and vindicated his king. Zenger comments, “The relative clause in verse 24a locates YHWH’s saving action within the series of the great days of revelation of YHWH’s divinity (day of YHWH).”⁴⁶³ “Let us . . . be glad in it” or “over it.” The sense of “in” is causal (i.e., for what God has done; cf. Isa 25:9).

Righteous Pray for Full Salvation: 25

Full of gladness, the righteous guests pray: Save us, we pray (hôšî‘â nā’ = Hosanna [Matt 21:9]).

Levites at Temple Bless the King and the Righteous: 26

To which, presumably the priests, the sons of Levi (cf. Num 6:27; Deut 21:4), first bless the king in the passive voice: “blessed is he who comes (see 118:19a, 20b) in the name of the LORD” (see 118:10–12; cf. Matt 21:9); and then the righteous in the active voice: “we bless you (plural) from the house of the LORD.”

Righteous Confess LORD Is God and Favors Them: 27a

To which the righteous respond in faith, confessing, “The LORD is God, and he has made his light to shine upon us” (see 31:16), an allusion to the Aaronic benediction (Num 6:22–27).

Righteous Participate in Altar Festival: 27b

The translation of verse 27b depends on three consecutive, inter-related variables: ‎אִסְרוּ־ (’isrû, “bind” or “join”); ‎ חַג (ḥag, “festival”) as metonymy of a sacrifice or of a procession; and ‎בַּעֲבֹתִים\(ba‘^abōtîm “with cords”/“ropes” or “with boughs/fronds” (so LXX, PIH). So some translate, “bind the sacrifice with cords, up to the horns of the altar” (ESV; cf. KJV, NET, NIV [note], NLT). Others, of equal merit, translate, “join in the pilgrim festival with branches up to the horns of the altar” (CJB; cf. JPS, NAB, NIV [text], NJB).

King Confesses the LORD Is God and Gives Grateful Praise: 28

See above.

See above.

The anonymous psalmist, probably a priest, composes this psalm in response to powerful apostate rulers (119:22ff, 139:161) who, through lies (119:69, 78), seek his death (119:61, 85, 87, 95, 109), presumably for his opposing them by speaking of the Law to them (cf. 119:42, 46, 51), even as Jeremiah did to the sons of Josiah.⁴⁶⁴ Within the poem’s stanzas, the psalmist reprises the motifs of a lament-complaint psalm: direct address to the LORD (119:41), lament of being persecuted (119:61, 69, 161) and death is immanent (119:87, 126), confidence (see below), petition to preserve his life (119:22, 25, 40, 107), and anticipated praise (119:62, 108, 175); but only the Kaph stanza (119:81–88) is a fully developed complaint psalm.

The persecuted psalmist does not swerve from the law (119:157) because he finds his confidence in the LORD, in part by reflecting on God’s benevolent attributes (Exod 34:6), especially his “steadfast love” (119:41, 149), righteousness (119:40, 137, 142), and justice (119:78, 149). But above all, he is emboldened (119:51) by God’s promise in the Law, which he regards as addressed personally to him (119:76), to give life to those who obey it (119:25, 81, 121, 153). And so he prays that God will give him understanding to learn it (119:12, 26, 29, 33, 73) and know it (119:125) in order to obey it (119:33ff, 107b, 169ff). His confidence in God’s Law is inseparable from his trust in the LORD who stands behind it (119:42, 114, 116). He obeys freely (119:109), joyfully (119:111), and out of love (119:97).

His enthusiastic and unceasing admirations of the Law (119:14, 105) transform a lament-psalm also into a torah meditation (119:97) addressed to the LORD (see 119:23; cf. the Mem stanza, 119:97–104). Moreover, in the Book of Psalms this torah psalm also becomes a didactic psalm addressed to us. In sum, the psalm teaches the persecuted to live by faith in God’s goodness and promises.

The psalmist delights in the LORD’s Law—always “your law”⁴⁶⁵—as much as in all riches (119:14); in fact, he hopes for salvation in order that he might fulfill the purpose of his life: to serve the LORD by keeping his commandments (119:73, 175).

His drenches his life in the Law, as reflected in his repeated use of the superordinate term “law”⁴⁶⁶ or one of its seven hyponyms: “spoken word,”⁴⁶⁷ “said word” or “promise,”⁴⁶⁸ “rule,”⁴⁶⁹ “testimonies,”⁴⁷⁰ “statutes,”⁴⁷¹ “commandments,”⁴⁷² and “precepts.”⁴⁷³ One of these words is used in almost every verse of this poem of twenty-two stanzas, each with eight verses. The stanzas are arranged according to the twenty-two letters of the Hebrew alphabet, and each verse of the stanza begins with the same letter. Moreover, in this massive abecedary—the largest chapter in the Bible—the psalmist mostly structured each stanza into two strophes of four verses each, and the strophes are composed of two more or less obvious couplets, apart from a few exceptions (119:113–120, 129–135, 149–152, 173–176). A triplet (119:173–175) and a breathtaking single line (119:176) end the psalm.

In the new dispensation, faith in the word of Torah and commitment to it has been replaced by faith in the Word, the Son of God, and commitment to him. Jesus Christ is the exhaustive expression of God’s life-giving Word (John 1:1, 17). For Christians, the value of obedience to the Law is escalated to the eternal life gained by obedience to the gospel of Jesus Christ, which brought immortality to light (2Tim 1:10).

The stanza’s content and structure at a glance:

I. The Blessedness and Necessity of Obeying the Law: 1–4

A. The Blessedness of Obedience: 1–2

B. The Necessity of Obedience: 3–4

II. Obedience to the Law and Plea for Deliverance: 5–8

A. Desire to Obey Law and Not Be Put to Shame: 5–6

B. Praise in Learning the Law and Plea Not to Be Forsaken: 7–8

The shift of pronouns from “they” to “I” marks off the stanza’s strophes (119:1–4, 5–8). In the first strophe the psalmist pronounces the faithful as “blessed.” He frames the second strophe with a wish not to be put to shame (119:5–6) and a petition not to be utterly forsaken by God (119:8b), both implying his need of deliverance. This salvation, he knows, is inseparable from his fidelity to the Law, and for that he needs God. Verse 8 is the key verse.

The catchword “ways” (119:1, 5) begins both strophes (119:4, 5); both end with mə’ôd (“fully”, “utterly” [119:4, 8]); and both repeat “heart” (119:2, 7). The repetition of “obey” in verses 4 and 5 tightly link the strophes, and the pronoun “you” (i.e., “the LORD”) in verse 4 is a Janus to “you” in every verse of 5–8. This theocentric emphasis informs the whole psalm.

I. THE BLESSEDNESS AND NECESSITY OF OBEYING THE LAW: 1–4

The Blessedness of Obedience: 1–2

The emphatic repetition of initial “blessed are” (see 1:1) links the couplet. The Spirit-inspired psalmist pronounces blessed are “those whose ways (see 1:1) are blameless” (i.e., totally committed) and “who keep (nāṣar, see 119:33) his testimonies,” the equivalent of “who seek him” (i.e., who keep the LORD’s commands). Presently, the psalmist is afflicted (cf. Job 5:17; Matt 5:3–12), but the beneficial consequence of being obedient can be inferred from the rest of the psalm; e.g., life (119:25) and peace (119:165).

The Necessity of Obedience: 3–4

The catchword “way” links the couplets (119:1, 3). Verse 3 notionally repeats the characterization of the blessed: negatively, “they do no wrong;” positively, “they walk in his ways” (KJV; see 1:1). Living according to his Law is not optional: “you have demanded . . . diligently,” but the psalmist keeps them out of love, not coercion (119:160).

II. OBEDIENCE TO THE LAW AND PLEA FOR DELIVERANCE: 5–8

Desire to Obey Law and Not Be Put to Shame: 5–6

Verse 5 states the condition; verse 6, its resolution. The statement “Oh”—expressing a strong wish—”that my ways . . . statutes,” implies his humble confession of spiritual impotence. “Then . . . shame” (cf. 31:1) implies his need for deliverance from enemies (see 20–23). His deliverance will be met by “having . . . commandments.”

Praise in Learning the Law and Plea Not to Be Forsaken: 7–8

The claim “I will praise you . . . righteous⁴⁷⁴ rules” implies he asked God to enable him to learn (see 119:33ff). “With an upright heart” expresses his will to conform his life to the Law. The divine enablement happens in connection with his commitment to obey: “I will keep your statutes” (cf. Jas 1:22, 25). His petition “do not utterly (cf. 92) forsake me” comes so unexpectedly that it sounds like a thunder-clap, which will reverberate throughout the psalm.

The stanza’s content and structure at a glance:

I. Moral Purity by Memorizing the Law: 9–12

II. Delighting and Meditating in the Law: 13–16

The ’Aleph stanza ended with the psalmist’s commitment “I will keep your statutes.” The Beth stanza advances this and ends with “I will not forget your word.”

The stanza unpacks what it means to guard one’s ways according to God’s Word (119:9, the key verse). Its first strophe focuses on the heart that memorizes it (119:9–12); the second, on delighting in it, prompting mediation on it.

As in the ’Aleph stanza, there is a theocentric emphasis: “I seek you” (119:10) and “your word.” The nuclear metaphor of “way” shifts fluidly between referring to the LORD’s “way” (119:14, what the LORD commands) and the psalmist’s “way” (119:9, what the psalmist does). Ideally, his way should conform to the LORD’s.

I. MORAL PURITY BY MEMORIZING THE LAW: 9–12

He asks rhetorically, “how (lit. “in what”) can a young man”—an expression of a sage’s concern for youth (cf. Eccl 12:1; Prov 1:8)—”keep his way (lit. “path”) pure” from being tarnished by sin? His answer, “by guarding it according to your word” (dābār), implies the Law’s moral purity and power.

Accordingly, he continues, “with my whole heart” (see 7:10), pointing to the source of all his body’s activities (Prov 4:23), “I seek you” (see Ps 119:2). His petition “do not let wander⁴⁷⁵ . . . commandments” entails a humble recognition of his depravity in need of a divine remedy. “In my heart I have stored up (i.e., hid as a precious treasure to be protected [cf. Exod 2:2; Josh 2:4; Prov 2:1]) your word” (’imrâ), entailing zealous memorization. The plea not to be misled is escalated to “that I might not sin (i.e., “harm others”) against you” who bestowed on all people in the Ten Commandments the right to life, home, property, and reputation.

Blessed are you, O LORD (18:46) expresses his praise and high regard of his Teacher. From that humble posture he prays, teach me your statutes!

II. DELIGHTING AND MEDITATING IN THE LAW: 13–16

His claim “with my lips I recount (NIV; i.e., one by one) all the rules” assumes both that the LORD has answered his prayer to teach him (119:7, 12) and that he has memorized the entire Law. In other words, all the words that the LORD spoke presumably through Moses (cf. Deut 1:3; Num 12:7ff) are now fully on his lips (cf. Prov 2:6, 10). The simile “I delight as much as in all riches” emphasizes his joy in walking in the “way” (i.e., prescribed conduct) favored by the LORD, not that he takes pleasure in possessions. Consequently, “I (will) meditate . . . ways;” if he stops fixing his gaze on God’s Word, he will stray (Prov 19:17). Mentally furnished and emotionally motivated, “I will not forget (i.e., see 9:17; 119:93, 98, 108, 153, 176) your word.”

The stanza’s content and structure at a glance:

I. Petition for Insight into the Law: 17–20

II. Petition to Take Away Scorn of Lawless Princes: 21–24

The Gîmel stanza unpacks in its two strophes the petition “be good to your servant that I may live and keep your word” (119:17, the key verse). At the heart of the first strophe (119:17–20) are petitions to comprehend the Law, the necessary condition to obey it. At the heart of the second strophe (119:21–24) is a petition to take away from the psalmist (119:22) his maltreatment by apostate princes (119:22–23).

I. PETITION FOR INSIGHT INTO THE LAW: 17–20

“Be good to your servant” (NIV), a deferential epithet also connoting loyalty (Ps 18: superscript). The first “good” he desires is “that I may live” (cf. strophe 2), which looks back to verses 5ff, 8 and runs like a scarlet thread through the psalm (cf. 119:25, 37, 40, 88, 149, 154, 156, 159⁴⁷⁶). His second “good” is “that I may keep your word,” which is inseparable from the first, for it is the necessary condition to realize the first (see 119:5–6, 8, 38–39).

The petition “open my eyes that I may fix my gaze on” (translation mine; see 119:6, 15; cf. Num 22:31) implies that the human, apart from God’s grace, cannot comprehend and accept God’s Word (cf. Matt 6:22ff; 13:10ff; 1Cor 2:10b–14). The “wondrous things (Ps 9:2) out of your law” are those that promise life to the faithful (see 119:27, 37–40).

The metaphor “I am a landless immigrant” (translation mine; see 39:12) signifies that he lives on the earth by the hospitality of its Owner and is expected to live by his rules. So he prays, “hide not your commandments from me,” the negative equivalent of “open my eyes.”

II. PETITION TO TAKE AWAY SCORN OF LAWLESS PRINCES: 21–24

“You rebuke” (see 9:5), a metonymy for “punish,” “the insolent (i.e., apostates; see 19:14; 119:51, 69, 79), accursed ones,” the opposite of “blessed” (see 119:1, 2), “who wander (see 119:10) from your commandments.”

“Take away from me” (lit. “roll off of me”) the external verbal “scorn (cf. 69:7, 9) and” the internal emotional “contempt” of the wicked, who regard the innocent as vile and worthless. “For I have kept (nāṣar, see 119:2) your testimonies” (‘ēdût; see note in Ps 119, introduction), a metonymy for the Law’s promise of life for the obedient.

“Even though princes,” probably of his own nation, “sit (see 1:1) plotting” (nidbārû; lit. “speaking words”), in contrast to God’s dābār (“word”; see 119:9) “against me, your servant will meditate (see 119:15a) on your statutes,” trusting God to uphold his promise of life to the faithful (Lev 26:10–12; Deut 6:2; 28:1–14.).

“Yes (NET; omitted in ESV), your testimonies are my delight” (see 119:16a). He now personifies the stipulations: “they are my counselors” on how to respond to the powerful rulers who plot against him.

The stanza’s content and structure at a glance:

I. Petitions to Preserve Life through God’s Word: 25–28

II. Commitment to Progress in the Way of the LORD: 29–32

Petitioners in the Psalter typically develop the motif of “lament-complaint” by reference to the absence of God, to the deadly hostility of too powerful enemies, and to the personal sufferings of the psalmist. The composer of Psalm 119 laments the absence of God in the ’Aleph stanza (119:8b), the hostility of enemies in the Gîmel stanza (119:21–23), and his personal sufferings in the Daleth stanza (119:24).

Rhetoric and semantics mark off the stanza’s two strophes: petitions to preserve the psalmist’s life “in keeping with your word” frame the first strophe (119:25, 28); the second strophe (119:29–32) is unified by the escalation from “kept away from false way” (119:29), to choosing the “way of faithfulness” (119:30), to “hold fast [to it]” (119:31), and climactically to “run in the path” (119:32). This climax is the key verse. The strophes are also held together by “teach.” As throughout Psalm 119, the nuclear metaphor of “way” shifts fluidly between the psalmist’s “way” of life (119:29ff) and the LORD’s “way” of the Law (119:31ff; see Beth stanza).

I. PETITIONS TO PRESERVE LIFE: 25–28

The lament “my soul (see 6:3) clings (i.e., is stuck fast) to the dust” graphically signifies that his ignominious death by the plotting princes is imminent (cf. 119:8, 22–23). Since he cannot move unless the LORD intervenes to enable him to progress in the way of the LORD (119:29–32), he prays, “give me life” (see 119:17). “In keeping with your word” (CJB) is a metonymy for the promises in the Law for the faithful (see 119:40, 50, 93). He now finds encouragement by recalling his history with God (cf. 22:5ff): “I told of my ways” refers to his life of trust in God and obedience to him. “You answered me” (see 3:4) entails that he had also previously prayed that God would preserve his life (cf. 119:8, 92). Since life is inseparable from the Law, he needs another answer from God; so he prays “teach me your statutes” (see 119:12), not merely to memorize them, but “make me understand . . . and I will meditate (see 1:1) on your marvelous teachings” (NET, lit. “wonders”), probably to the Law’s teachings and promises (see 119:15, 18). “My soul sags from grief” (translation mine⁴⁷⁷). The petition “strengthen me (lit. “set me up again”⁴⁷⁸) according to your word” implies the potent nourishment of Scripture (1Pet 2:2).

II. COMMITMENT TO PROGRESS IN THE WAY OF THE LORD: 29–32

“Put false ways (i.e., aggressive deceit to harm others) far from me (see 119:9, 79, 86, 163) and graciously teach me your law.” Instead of this way of unfaithfulness, “I have chosen the way of faithfulness (see 33:4).” “I accept (lit. “I am in agreement with”⁴⁷⁹) your laws (NET). I cling to your testimonies (contrast to 119:25) . . . let me not be put to shame” for risking my life on your promises. “I will run . . . when you have broadened my understanding” (CJB, lit. “enlarge my heart” [see 1Kgs 4:29]).

The stanza’s content and structure at a glance:

I. Petitions to Empower Keeping the Law: 33–36

A. Petitions to Understand the Law: 33–34

B. Petitions to Keep the Law: 35–36

II. Petitions to Preserve Life as Promised in the Law: 37–40

A. Turn Away Eyes from Worthless Things: 37–38

B. Turn Away Reproach Because of His Longing for the Law: 39–40

Imperatives addressed to God with an initial he begin verses 33–39, but verse 40a is an affirmation. The imperatives of verses 33–36, the first strophe, escalate from petitions to enable understanding the Law (119:33–34) to petitions to enable doing it. He desires this because he delights in the Law (119:35), not in illegal profit (119:36). The chiastically structured imperatives, “give me life” (119:37b, 40b), frame the second strophe (cf. 119:17, 25). The second strophe links his petition that God turn away his eyes from worthless things with his petition to turn away the reproach he dreads.

I. PETITIONS TO EMPOWER PSALMIST TO KEEP THE LAW: 33–36

Petitions to Understand the Law: 33–34

The first couplet is united by the catchwords in their “a” versets: yārâ (hôrâ [“teach”] and tôrâ [“teaching”]) and nāṣar (“keep”). Nāṣar, a synonym of šāmar (“to observe,” 119: 34b), signifies “to preserve the teaching carefully by faithful obedience.” The psalmist’s psychology of learning progresses from “teach me” (119:33a) to “give me understanding” (119:34a), as in verses 26a, 27b. He desires this so “that I may keep (NIV) it to the end” of time (119:33b) and “with my whole heart” (119:34b; see 7:11). Solomon explicates more fully the spiritual psychology of learning God’s Word (cf. Prov 2:1–11⁴⁸⁰), and Paul further explains that God’s Spirit enables it (cf. 1Cor 2:10–12).

Petitions to Keep the Law: 35–36

“Make me walk (hadrîk, a denominative of derek [“way”]) . . . along the path of your commands (NLT), for I delight (see 1:2) in it.” He constantly depends on God’s grace for enablement, not his own strength. “Incline . . . testimonies, and not to selfish gain” (beṣa‘), the Hebrew equivalent of English “rip off” (i.e., a profit made unjustly).

II. PETITIONS TO PRESERVE LIFE AS PROMISED IN THE LAW: 37–40

He bases his plea “give me life” (119:37b, 40b) on God’s promise in the Law to give life to those who keep it (119:38–39).

Turn Away Eyes from Worthless Things: 37–38

The plea “turn my eyes from looking” with pleasure⁴⁸¹ “at worthless things” looks back to verse 36, thereby equating “rip offs” as worthless; in fact, they take away life (cf. Prov 1:19). “And give me life in your ways.” The petition is now more fully explained: “Fulfill your promise (lit. “word” [’imrâ]; see note for “promise” in Ps 119, introduction) that you made to your servant (119:38a; translation mine), that you made to those who fear you” (119:38b; CJB, NJB, NLT, NET; see 2:11), to wit, to give life to the faithful (see 119:25).

Turn Away Reproach Because of His Longing for the Law: 39–40

“Turn away the reproach (see 119:22) that I dread” (see 119:25a), to wit, that in the end apostates will be vindicated, not the faithful. He bases his appeal on “for your rules are good,” meaning his rules “benefit life.”⁴⁸² “Since I long for your precepts (translation mine), in your righteousness (see 5:8) give me life!

The stanza’s content and structure at a glance:

I. Cycle I: 41–44

A. Plea for Salvation and Trust in Law’s Promise: 41–42

B. Plea to Testify to God’s Salvation and Commitment to Torah: 43–44

II. Cycle II: 45–48

A. Plea for Salvation as a Testimony before Kings: 45–46

B. Commitment to Meditate on Torah: 47–48

Zenger⁴⁸³ proposes that the emphatic statement about time, “continually, forever and ever” (119:44b), marks the end of the first strophe. The resulting well-known alternating pattern (see outline) validates his proposal. The stanza’s pleas are the message; the key verse is 43.

I. CYCLE I: 41–44

Plea for Salvation and Trust in Law’s Promise: 41–42

“And” (omitted in ESV) links either the plea of verse 41 with that of verse 40b, or stanza Waw with stanza He. “Steadfast love” (see 5:7; cf. Exod 34:6) is a metonymy of its parallel, “salvation” (see 3:7). The command “let . . . come (plural) to me” personifies both as saviors. This is in keeping with “your promise” (lit. “word” [’imrâ]; see note for “promise” in Ps 119, introduction) to give life to the faithful (see 119:25). “Then I can answer (i.e., shut the mouth of those) who taunt me” (NIV; see 119:22). He appeals to the steadfastly loving LORD because “I trust (see 13:5) in your word” (i.e., promises; 119:41).

Plea to Testify to God’s Salvation and Commitment to Torah: 43–44

“And take not the word of truth out of my mouth for too long” (translation mine). The hendiadys “steadfast love” (119:41a) and “truth” (119:41c; i.e., “reliability”) is broken apart, as frequently happens in poetry. Since it is not to be taken from his mouth for too long, it is a metonymy of the delivered psalmist’s reliable testimony of praise (119:171ff). In other words, if God does not send the personified saviors to him, he will be deprived of giving the salvation-testimony that he wants. Again, he makes his appeal, because “my hope (see 31:25) is in your rules” that promise life to the faithful (see 119:42b). He ends the strophe with a resolve: “and (omitted in ESV) I will (volitional) keep (119:see 8) . . . forever.”

II. CYCLE II: 45–48

Plea for Salvation and Not Ashamed Testimony before Kings: 45–467

The conjunction “and” conjoins the strophes. “Let me walk in a wide place” (translation mine), having been delivered from a distressful straight. “Then I will speak of your testimonies” (translation mine) that the kings hate. “To taunters” (119:42) is escalated to “before kings” (cf. 119:23). Again, he appeals to the LORD: “I have sought (see 119:2) your precepts” (see 119:43).

Commitment to Meditate on Torah: 47–48

The repetition of “which I love” (see 4:2) unites the couplet. Since “and I will delight” (NAS) (119:47a) and “I will (volitional) meditate . . .” (119:48b) also occur as parallels in verses 15–16, it should be interpreted similarly. “And I will l lift up my hands towards” may symbolize prayer (28:2), but more probably it symbolizes homage and praise (119:171, 174ff; see Ps 63:4[5], 134:2). An Egyptian stele shows its donors holding their hands toward an altar, a symbol of their deity.⁴⁸⁴

The stanza’s content and structure at a glance:

I. Plea to Remember Word That Comforts Psalmist: 49–52

A. Plea to Fulfill Law’s Promise That Made Psalmist Hope: 49–50

B. Routs Apostates by Remembering the Law: 51–52

II. Resolution to Keep the Law: 53–56

A. Indignation against Apostates but Praise of the Law Everywhere: 53–54

B. Remembers LORD’s Sublimities and Will Keep the Law: 55–56

The psalmist, in two strophes, prayerfully unpacks his spiritual enablement to prevail over mocking apostates. The catchword “remember” (NIV) frames the first strophe (119:49–52; NIV). He begins asking the LORD to remember and fulfill the promises of “your law” that give him hope, comfort, and life. He closes it by himself remembering the Law’s promise of life to the faithful and being comforted by it. The second strophe sharpens the first. He begins expressing his moral outrage against the apostates but singing the praises of “your statutes.” Then, remembering God’s name and the sublimities associated with it, implicitly assuring God will remember his Word, he resolves to keep “your law,” a supreme privilege. Verse 55 (NET) is the key verse.

I. PLEA TO REMEMBER WORD THAT COMFORTS PSALMIST: 49–52

Plea to Fulfill Promises That Made Psalmist Hope: 49–50

“Remember (see 9:12) your word (see 119:25), to your servant.” He trusts it not of his own making but “because you made me hope” (see 119:43; cf. Ps 22:9; John 1:13) through its promises (Rom 10:17). “This (i.e., his trust in the promises) is my comfort in my affliction” (119:22, 51).

Routs Apostates by Remembering the Law: 51–52

“The insolent (i.e., the apostates, “who abandon your law” (119:53b; see 119:21)⁴⁸⁵ constantly (CSB) deride me.” Nevertheless, “I do not turn away . . ..” This is so because “I remember your ancient laws” (NIV), which have stood the test of time.

II. RESOLUTION TO KEEP THE LAW: 53–56

Indignation against Apostates but Praise of the Law Everywhere: 53–54

Instead of intimidating the psalmist, the apostates arouse his moral outrage against them. “Hot indignation . . . law.” But “your statutes become (the theme of) my songs (with musical instruments) wherever I make my home” (CJB; similarly, NIV, NAB, NLT).

Remembers LORD’s Sublimities and Will Keep the Law: 55–56

“I remember your name” constantly, even “in the night (see 62; 1:2), O LORD,” and all the sublime attributes associated with it, assuring him the LORD will remember his word. With this powerful motivation, he resolves, “I will keep your law (NET). This I have” “as a supreme privilege”⁴⁸⁶: “I obey your precepts” (NIV, CSB, NAS, NET, NLT).

The stanza’s content and structure at a glance:

I. Privilege of Having the LORD as One’s Portion: 57–60

A. Privilege of Keeping the Law and Prayer for Favor: 57–58

B. Maintains Keeping the Law: 59–60

II. Keeping the Law in Relationship to Society: 61–64

A. With Reference to Wicked: 61–62

B. With Reference to God-Fearers: 63–64

The Ḥēth stanza is framed with reference to the Law: “to keep” (119:57) and “teach me” (119:64b). In its two strophes the psalmist reflects respectively upon his privileged relationship with the LORD (119:57–60) and upon his contrary stances toward “the wicked” versus “God-fearers” (119:61–64).

In the first couplet (119:57ff), he reflects that the LORD preserves his life through the Law and prays for the LORD’s favor to preserve his life according to the promises of the Law (119:58). Its second couplet expresses maintaining that relationship (119:59–60). In the third couplet, he defies the wicked apostates by his not forsaking the Law and by praising the LORD for it (119:61–62). Its final couplet pertains to the LORD’s steadfast love to all his people and a petition to grow in knowledge of the Law (119:63–64).

I. PRIVILEGES OF HAVING THE LORD AS ONE’S PORTION: 57–60

“To keep the law” frames the strophe (119:57b, 60b).

Privilege of Keeping the Law and Prayer for Favor: 57–58

“I say,⁴⁸⁷ ‘You are my portion (ḥeleq), LORD’” (translation mine). Ḥeleq refers to an allotted share of land to secure in perpetuity its owner’s life (see 16:5ff; cf. Num 18:29). He says this “with reference to⁴⁸⁸ keeping (i.e., “as a reason to obey”) your word” (translation mine) with its promise of life (see 119:5, 37ff, 41, 49, and especially 119:58). The LORD, his source of life, mediates his life through the Law. The psalmist ended the Zayin stanza recognizing his having the Law was a supreme possession; he opens the Ḥēth stanza by relating that possession to his possessing the LORD.

He now exploits his privileged position. “I entreat your favor” (lit. “I make your face smooth,” an introductory gesture for seeking a favor from a superior⁴⁸⁹).

Maintains Keeping the Law: 59–60

“When I think on my ways (see 119:67), I turn back⁴⁹⁰ my feet” (YLT; see 119:67).

II. KEEPING THE LAW IN RELATIONSHIP TO SOCIETY: 61–64

With Reference to the Wicked: 61–62

“Though the cords,” a synecdoche for a snare (Job 18:10; Ps 145:5), “of the wicked (i.e., the apostate rulers [see 119:20–23]) ensnare me, I do not forget (see 119:16) your law. At midnight,” the symbolic time of death (Job 34:20; cf. Exod 11:4; 12:29), “I rise to praise you . . ..”

With Reference to God-fearers: 63–64

“I am a companion of all who fear you (see 19:9).” “The earth,” a metonymy for people, . . . “is full” in time and space “of your steadfast love” to your people (see 5:7; 34:5). To maintain and strengthen his relationship with his covenant-keeping God, he prays: “teach me your statutes!”

The stanza’s content and structure at a glance:

I. God’s Goodness in Affliction and Petitions to Be Taught the Law: 65–68

A. First Cycle: 65–66

B. Second Cycle: 67–68

II. Obedience in Affliction and Taught to Obey Law: 69–72

A. Obedience in Affliction: 69–70

B. Pedagogic Affliction Better Than Wealth: 71–72

The key word “good” (ṭôb) occurs six times in the Ṭeth stanza: a double initial ṭôb/ṭûb (“good,” “better”) frames the stanza (119:65ff, 71ff) and initial ṭôb begins the two versets of 119:68a, b. Ironically, God’s goodness is wed with his affliction. In the first strophe (119:65–68), using an alternating pattern, the psalmist looks back upon God’s past goodness in the discipline of affliction (119:65, 67) and—confident of God’s goodness—prays to be taught the Law with its promises (119:66, 68). In the second strophe (119:69–72), he contrasts his obedience to the LORD to the inflexibility and insensitivity of the proud apostates (119:69–70) and regards his restoration to the Law through affliction as a better gain than vast amounts of gold and silver (119:71–72). So “good” refers not to material prosperity but to preserving his life (cf. 119:25, 37, 40, passim).

I. GOD’S GOODNESS IN AFFLICTION AND PETITION TO BE TAUGHT THE LAW: 65–68

First Cycle: 65–66

“You have dealt well (or “done good” [see 23:7]) with your servant” “even in in the discipline of afflictions”⁴⁹¹ (see 119:67) by using it to restore the psalmist to the Law and its promise of life. This goodness is in keeping with “your word” (cf. Deut 6:24; 10:13; 30:9, 15). “Teach me the goodness of savoring⁴⁹² and knowing” (translation mine) in experience the promises of keeping the Law (119:67).⁴⁹³ “I believe in (see 116:10) your commands” and their promises (see 119:25, 37, 40, 50).

Second Cycle: 67–68

“Before I was afflicted (see Ps 116:10) I went astray” (cf. 119:67, 92). Confident that “you are (morally) good and do good” (see 119:56; cf. Matt 7:8–11), including afflicting him, he prays, “teach me (see 119:66b) your statutes” that promise life.

II. OBEDIENCE IN AFFLICTION AND TAUGHT TO OBEY LAW: 69–72

Obedient in Affliction: 69–70

But now he faces renewed suffering. “The insolent apostates (see 119:21, 51) smear me with lies, but . . . precepts. Their hearts (see 7:10) are gross (like) fat” (JPS; lit. “their heart is surrounded by a thick layer of fat,” signifying that God’s Word cannot get into it and they are therefore both dull of understanding and hard-hearted; cf. 17:10; 73:3 [Isa 6:10]). But “I delight in your law” (see 119:16, 47).

Pedagogic Affliction Better Than Wealth: 71–72

“It is good . . . statutes” reprises 119:66, 67. “The law of your mouth” (see 119:13)—and so its promises are certain—is “better to me than thousands (symbolic of an indefinitely large amount) of gold and silver pieces” (cf. 119:36ff; 56ff) for it promises life (see 19:10ff; cf. Prov 3:13–18).

The stanza’s content and structure at a glance:

I. Petitions to Understand the Comforting Law: 73–76

A. To Understand the Law and Be an Example to God-Fearers: 73–74

B. To Be Comforted by Divine Attributes Mediated through Law: 75–76

II. Petitions for Apostates, not Petitioner, to Be Shamed: 77–80

A. For Life through Divine Attributes and Apostates Be Put to Shame: 77–78

B. For God-Fearers to Turn to Psalmist and He Not Be Shamed: 79–80

Each couplet of the first strophe (119:73ff, 75ff), in an alternating pattern, asserts a statement of faith (119:73a, 75) as a basis of confidence for an appeal: in the first, to understand the Law (119:73b); in the second, to be comforted by it (119:76). Each of the couplets of the second strophe, also in an alternating pattern, begins with appeals: in the first, that salvation come to the petitioner (119:77, the key verse); in the second, that God’s fearers return to him (119:79); and that apostates be put to shame (119:78), not him (119:80). In both strophes he holds himself up as an example to encourage God-fearers (119:74, 79).

I. PETITIONS TO UNDERSTAND THE COMFORTING LAW: 73–76

To Understand the Law and Be an Example to God-Fearers: 73–74

“Your hands,” symbolic of power and control, “. . . me” (cf. Job 31:15). Knowing he was created with capabilities, he prays, “give . . . commandments” to fulfill the purpose of my creation.⁴⁹⁴ “Those who fear you (see 119:63) will rejoice when they see me” with pleasure,⁴⁹⁵ “for I have put my hope (see 31:24; cf. 119:81, 114, 147) in your word” (NIV; see 119:43, 49).

To Be Comforted by Divine Attributes Mediated through Law: 75–76

“I know . . . that in faithfulness” (see 15:2), as a reliable covenant partner, “you have afflicted me” (see 119:71; cf. Deut 8:2, 3, 16). Nevertheless, he prays confidently, “let your steadfast love (see 5:7) comfort me . . .” (see 119:25).

II. PETITIONS TO PRESERVE PSALMIST’S LIFE AND SHAME APOSTATES: 77–80

For Life through Divine Attributes and Apostates Be Put to Shame: 77–78

He again understands the Law as addressed personally to him (119:49) and personifies God’s saving attribute as saviors sent to rescue him (see 119:41). On the one hand, “let your (personified) mercy (25:6) come to me” (see 119:41, 49) as a savior “that I may live (cf. 119:25, 37, 40, 50); for your law is my delight,” a metonymy of his obeying its commands. On the other hand, “let the insolent (apostates; see 119:51, 69; cf. 19:9) be put to shame” for risking their lives on their failed intrigues and lies (6:11; 31:18; 35:4, 2; 71:24; 83:19; 86:17). This is just: “because they have wronged me with falsehood.” But “as for me,” in contrast to their disempowerment, “I will meditate on your precepts,” trusting the LORD to keep the Law’s promises he made to his servant in not avenging himself (see 119:23ff).

For God-Fearers to Turn to Psalmist and He Not Be Shamed: 79–80

“Let those who fear you, who know your testimonies,⁴⁹⁶ return (šûb; see 119:59) to me” (translation mine;⁴⁹⁷ cf. NIV), knowing his innocence by his deliverance. “May my heart . . . shame” for risking his life in trusting God’s Law and its promises!

The stanza’s content and structure at a glance:

I. Confidence in God’s Word Despite Delay of Justice: 81–84

A. First Cycle: 81–82

1. Confidence Despite Afflictions: 81

2. Complaint of Delayed Salvation: 82

B. Second Cycle: 83–84

1. Confidence Despite Afflictions: 83

2. Complaint of Delayed Punishment: 84

II. Complaint of Afflictions with Confidence and Petitions for Justice: 85–88

A. First Cycle: 85–86

1. Complaint: Apostates Seek to Trap Him: 85

2. Confidence and Plea for Help: 86

B. Second Cycle: 87–88

1. Complaint of Immanent Death, Yet Confident: 87

2. Confidence and Plea to Preserve Life: 88

The Kaph stanza expansively develops the motifs of a lament psalm: complaint, confidence, and petition; all three motifs occur in 86, the key verse. The first strophe (119:81–84), in alternating pattern, shifts between the complaints with confidence (119:81, 83) and complaining questions of God’s delay of justice (119:82, 84). The second strophe, also in an alternating pattern, shifts between complaints of the psalmist’s unjust persecution (119:85, 87) and his confidence (119:87b), and pleas for justice (119:86a, 88a) with confessions of trust (119:86a, 87b).

I. CONFIDENCE IN GOD’S WORD DESPITE DELAY OF JUSTICE: 81–84

First Cycle: 81–82

Confidence Despite Afflictions: 81

“My soul (see 6:3) faints with longing for your salvation (NIV; see 3:7); I hope in your word” (see 119:43, 50, 74).

Complaint of Delayed of Psalmist’s Salvation: 82

“My eyes fail, looking for your promise (NIV; lit. “word” [’imrâ]; see note for “promise” in Ps 119, introduction; [119:58]); I say . . . comfort me?” (see 119:76).

Second Cycle: 83–84

Confidence Despite Affliction: 83

Here is a paraphrase of the ambiguous metaphor of verse 83a: “for I have become like a” blackened, shriveled up, useless “wineskin,” forgotten and left hanging “in the thick smoke” of a chimney. Its antithetical parallel, “yet I have not forgotten” (see Ps 16:61), implies his unconditional confidence in the truthfulness of God’s Law.

Complaint of Delayed Punishment: 84

“How long (lit. “how many days”; cf. 4:2) must your servant endure? When . . . me”; there are only a few days left for God to show his righteousness (119:86).

II. COMPLAINT OF AFFLICTIONS WITH CONFIDENCE AND PETITIONS FOR JUSTICE: 85–88

First Cycle: 85–86

Complaint: Apostates Seek to Trap Him: 85

“The insolent” apostates (see 119:21, 51, 69, 78), like hunters, “have dug pitfalls for me” through lies (see 119:86b); “they do not live according to your law” and so deserve to die.

Confidence and Plea for Help: 86

“All your commands are reliable (NET; see 119:75); they persecute me with falsehood” (see 119:69). The lies of apostates will not have the last word; the truth of God’s Word will. So, “help me!”

Second Cycle: 87–88

Complaint of Immanent Death, Yet Confident: 87

“They have almost . . . earth” indicates they set traps of lies to kill him. “But I . . .” (see 119:83).

Confidence and Plea to Preserve Life: 88

“In your steadfast love . . . mouth” (see 119:13) and fulfill God’s purpose for him (see 119:73).

The stanza’s content and structure at a glance:

I. Eternal Word Gives Life: 89–93

A. God’s Word Endures Forever: 89–90

B. God’s Word Protects His Servants: The Creation and the Psalmist: 91–92

II. Psalmist’s Perseverance in God’s Law and Plea for Salvation: 93–96

A. Perseverance in God’s Law and Plea for Salvation: 93–94

B. Perseverance in God’s Law in Affliction: 95–96

In the Lāmedh stanza’s first strophe (119:89–93), the psalmist confesses both that God’s “word” endures forever in the orders of creation and redemption (119:89–90) and that God preserves his servants in both (119:91ff). In its second strophe (119:93–96), the psalmist pledges his eternal fidelity to God’s Law and prays for salvation from the proud apostates (119:93–94). Verse 94, containing the petition for the salvation of God’s faithful servant, is the key verse. The initial catchword l^e‘ôlām (“forever” [119:89]) and “never (lit. “forever not” [119:93]) marks the division of the strophes and also links them.

I. ETERNAL WORD GIVES LIFE: 89–93

God’s Word Endures Forever: 89–90

The references to “your word . . . in the heavens” (119:89) and “you established the earth” (119:90; cf. Gen 1:1) infers that “your word” (dābār [119:89]) and its equivalents—“your faithfulness” (’^emûnâ, 119:90) and “your rulings” (mišpāṭ, 119:92)—refer to God’s Word in creation. But the use of these three words elsewhere in this psalm (e.g., 119:9, 20, 138) shows the poet intends a pun for the “word of the LORD” in the orders of both creation or general revelation and of redemption or special revelation. More specifically, “your word . . . in the heavens” is a metonymy for the sun, moon, and stars (Ps 8:4).

God’s Word Protects His Servants: The Creation and the Psalmist: 91–92

“In accord with your rulings” (translation mine) denotes the divine regulations that preserve both the creation and society. “They (the heavens and the earth) stand to this day.” This is so because “all things” in the order of creation “are your servants” and so obey God’s regulations and are under his divine protection (see Ps 18: superscript; Ps 104).

God’s Law also protects the Psalmist. “If your law had not been my delight” implies the psalmist’s fidelity to God’s Law. “I would have perished in my affliction” implies God’s Word thus far has preserved the life of his servant (see 119:59–62, 67, 69–71).

II. PERSEVERANCE IN GOD’S LAW AND PLEA FOR SALVATION: 93–96

Perseverance in God’s Law and Plea for Salvation: 93–94

“I will never forget (see 83:16) . . . life (see 119:50). I am yours (as your servant); save me (see 3:7), for I have sought” (see 119:2).

Perseverance in God’s Law in Affliction: 95–96

“The wicked (see 119:51; 1:1) lie in wait to destroy me (see 119:61, 69, 85). I have seen a limit . . . broad”; that is to say, in contrast to other things, he has experienced no limits in learning, understanding, and applying God’s Law (see 119:8, 16, 24, 32, 40, 48, 56, 64, 72, 80, 88).

The stanza’s content and structure at a glance:

I. Love of Torah and Superior Wisdom: 97–100

A. Love of Torah and Wiser than Enemies: 97–98

B. Wiser than Teachers and Elders: 99–100

II. Delight in Torah and Fidelity to Torah: 101–104

A. Fidelity to Torah: 101–102

B. Delight in Torah and Hatred of Lies: 103–104

Exclamations of love (119:97) and delight in the Law (119:103), in opposition to enemies (119:98) and lies (119:104), frame the stanza, and so do the polar emotions of “love” (119:97a) and “hate” (119:104b). Moreover, “every evil/false way” frames the second strophe (119:101a, 104b). The psalmist meditates on the Torah, keeps it, and shuns evil, out of his passionate love for the Law’s intrinsic value (see 119:97, the key verse)—there is neither petition nor mention of God’s promises in this stanza.

Out of love for the Lord Jesus Christ, his disciples obey his command to love one another as he loved them, an ethical standard that raises the ethical bar of even the Law (cf. Lev 19:18; John 15:12; 14:15, 21).

I. LOVE OF TORAH AND SUPERIOR WISDOM: 97–100

Love of Torah and Wiser than Enemies: 97–98

“Oh how I love (see 4:2) . . .. It is my meditation (see 1:2) all the day” in every situation. “Your commandment (see 19:7) makes me wiser (i.e., “more skillful in coping with life”) than my enemies,” the arrogant apostates (see 119:21), “for it is ever (119:103) with me.” Unlike the psalmist, the enemy has no future.

Wiser than Teachers and Elders: 99–100

“I have . . . teachers (put together), for your testimonies are my meditation” (see 119:97b), implying his teachers, the likes of Ahithophel (cf. 2Sam 15:12, 31, 34; 16:21, 23; Jer 18:18), do not. Similarly, “I understand . . . precepts” implies the aged in view do not keep God’s Law (Prov 20:29; cf. Matt 11:25; Acts 6:10; 1Cor 1:20; 14:20; Heb 5:11–15).

II. DELIGHT IN TORAH AND FIDELITY TO TORAH: 101–104

Fidelity to Torah: 101–102

“I hold back . . . way (lit. see 1:1), in order to keep (observe carefully so as to do) your word (cf. 1 John 2:3–6).” “For you have taught me” (see 119:33, 76) infers the psalmist regards the Law as personally addressed by the LORD to him, and this special revelation is the reason his wisdom is superior to conventional human wisdom (cf. 1Jn 2:27).

Delight in Torah and Hatred of Lies: 103–104

The metaphor “how sweet”—a unique word, probably meaning “smooth” (i.e., agreeable and pleasant)—”are your words to my taste” (lit. “palate”) means “I delight in” (see 119:16, 47, 70). “Through . . . understanding; therefore,” having acquired the right taste, “I hate every false (see 119:29) way” (see 1:1; cf. Prov 8:13).

The stanza’s content and structure at a glance:

I. God’s Word a Light and Pleas for Life and Learning: 105–108

A. God’s Word a Light: 105–106

B. Pleas for Life and Learning the Law: 107–108

II. Risking Life and Rejoicing Forever in Inheritance: 109–112

A. Risking Life: 109–110

B. Joyful Obedience to the Law Forever: 111–112

The psalmist returns to the motifs of a lament-complaint psalm—lament (119:107a, 109ff), petition to preserve life (119:107b, 108b), anticipated praise (119:108a), and to confessions of trust, which frame the stanza (119:105–106, 111–112) and punctuate it (119:109b, 110b).

The psalmist swears to use the righteous Law to illuminate the way of eternal life (119:105ff; 119:5 is the key verse). So he prays with anticipated praise that the LORD will give him the Law’s promised life and teach him God’s Law (119:107ff; see 119:96).

He then defies the threats of the wicked by boldly declaring that he will risk his life to keep the LORD’s Law (119:109ff), and he anticipates rejoicing in that inheritance forever (119:111ff).

The light of God’s Word reaches its zenith in the Lord Jesus Christ, the light of the world (John 8:12; 11:10; 12:46; 1Jn 1:7; Rev 21:23).

I. GOD’S WORD A LIGHT AND PLEAS FOR LIFE: 105–108

God’s Word a Light: 105–106

“Your word (i.e., the Law) is a lamp”—a bowl of olive oil with a pinched lip to hold the wick—”to my feet (as his source of) light”—a joyful metaphor for ethical righteousness and promise of life—”to my path” (cf. 119:101; Prov 6:23). The Law is the source through which the light of the LORD’s sublimities shines and prevails over the darkness (Ps 4:6; 27:11; 18:28; 36:9; cf. Isa 9:1l). That is true only for the faithful, and so he takes an oath of fidelity: “I have sworn an oath” (cf. Neh 10:29).

Pleas for Life and Learning the Law: 107–108

The repetition of “LORD” in connection with pleas links the couplet. “I am severely afflicted (see 119:72–75); give me life . . . word” (see 119:25). The prolepsis “accept my freewill offerings of praise” (see 54:6ff) implies his confidence that God will give him life. “And teach me your rules” that have no limit to their depth of meaning (see 119:96; cf. Prov 4:18).

II. RISKING LIFE AND JOYFUL OBEDIENCE: 109–112

Risking Life: 109–110

Threats to life in the “a” versets and a double commitment not to quit in the “b” versets link this couplet.

The metaphor “I hold my life in (the palm of) my hand continually”—the opposite of hiding it protectively—signifies making it easy for enemies to snatch it. In other words, he boldly risks life by obeying the Law (cf. Judg 12:3; 1Sam 19:5). “But I do not forget your law” (see 119:16), for he trusts the LORD’s promise to preserve his life. “The wicked (see 1:1; 119:53) have laid a snare (see 119:85) for me . . ..”

Joyful Obedience to the Law Forever: 111–112

The catchwords “heart” and “forever” link this couplet.

“Your statutes are my heritage (i.e., he enters into his allotment [see 119:57]) forever (NIV), for they are the joy (see 119:42) of my heart (7:5). I incline . . . to the end” of time (see 119:33).

The stanza’s content and structure at a glance:

I. First Strophe of Concentric Structure: 113–116

A. Religious Affections: Love of LORD’s Law: 113

B. Confidence: Protection from the Evil Doers: 114–115

C. Petition: To Be Sustained: 116

II. Second Strophe of Concentric Structure: 117–120

C’. Petition: To Be Upheld: 117

B’. Confidence: Disposal of the Wicked: 118–119

A’. Religious Affections: Fear of the LORD’s Judgments: 120

The two halves of a concentric structure mark the stanza’s two strophes. The first strophe begins and the second ends with the psalmist’s assertions of his religious affections (119:113, 120), and the first ends and the second begins with petitions to sustain him so that he will live (119:116) and be safe (119:117). And so the petitions form a couplet (119:116ff), a janus linking the strophes. Between these assertions and petitions, he expresses his confidence that God will protect him from the wicked (119:114–115) and discard them (119:118–119). Verse 17 is the key verse.

I. FIRST STROPHE OF CONCENTRIC STRUCTURE: 113–116

Religious Affections: Love of LORD’s Law: 113

“I hate the double-minded” refers to fickle Israelites, who cannot make up their minds whether to follow the LORD or not (1Kgs 18:21; Matt 12:30; Jas 1:8; Rev 3:14–16).

Confidence: Protection from the Evil Doers: 114–115

“You are my hiding place”—a place of intimacy that is accessible only to the chosen. This metaphor contrasts sharply with holding his life in his hand (119:109). And my light, round defensive “shield; I hope in your word” (see 119:25–28, 41–43). He escapes the spiritual grip of his enemies by a literary apostrophe of faith: “Depart from me (see 6:8; 139:19–22), you evildoers,” who harm and oppose those who wait on God (cf. John 15:18–25). He wants to fulfill God’s purpose for him in peace (see 119:88): “that I may keep the commandments of my God”—inferentially not theirs (cf. 1Tim 2:2).

Petition: To Be Sustained: 116

“Uphold . . . promise (lit. “word” [see 119:18, 25, 26, 37, 40]), that I may live (see 119:17, 25, 77), and let me not be put to shame” (119:6, 46, 80; see 31:1) for taking my life in my hand (119:109) “in my hope” that God will keep his word to him (119:49).

II. SECOND STROPHE OF CONCENTRIC STRUCTURE: 117–120

Petition: To Be Upheld: 117

“Support me, that that I may be delivered (NET; see 3:7) and have regard for” (lit. “gaze at” with acceptance [cf. Gen 4:4–5]) “your statutes continually (see 119:115)!”

Confidence: Disposal of the Wicked: 118–119

“You spurn (“treat as worthless”⁴⁹⁸) all who go astray (see 119:10, 21) . . ., for their deceit is a lie” (CSB; i.e., their principal of deception to mislead others is based on what is false [see 119:21–23]). ^“All the wicked (see 1:1) . . . testimonies” for their righteousness and truthfulness, a segue into his religious affections (see 119:113).

Religious Affection: Fear of the LORD’s Judgments: 120

Unlike the arrogant, “my flesh trembles (i.e., “has goose bumps”) for fear of you (see 2:11; 19:9). I am afraid of your judgments” against the wicked (cf. Deut 28:15–68), not of their threats.

The stanza’s content and structure at a glance:

1. Petitions Not to Delay Saving the Righteous Servant: 121–124
2. Protect the Righteous Servant from Oppressors: 121–122
3. Stop Delaying to Show Steadfast Love: 123–124
4. Proofs of Psalmist as Loyal Servant: 125–128
5. Contrast of Loyal Servant to Apostates: 125–126
6. Servant’s Pious Religious Affections: 127–128

Three times—including the very center of the stanza—the psalmist calls himself “your servant” (119:122, 124, 125). In the first strophe he pleads to be saved from the oppressors (119:121ff) and to be shown steadfast love (119:124) because he has done what God is right and just (119:121, the key verse), and God has promised to do what is right by his servant (119:123; see 119:38). In the second strophe, he validates his claim to be the LORD’s servant by affirming his loyalty to the LORD’s Law in contrast to the apostates who annul it (119:125–126), and by reprising his religious affections (119:127–128; cf. 119:113, 119b–20).

James also teaches that the “prayer of a righteous person has great power” (Jas 5:18).

1. PETITIONS NOT TO DELAY SAVING THE RIGHTEOUS SERVANT: 121–124

The initial verb ‘āśâ (119:121, 124; ESV “done” and “deal with” frames the strophe), matching the psalmist’s obedience with the LORD’s steadfast love.

Protect the Righteous Servant from Oppressors: 121–122

The catchword “oppress” unites the couplet.

“I have done what is just and right” (i.e., saved the oppressed), qualities that God loves (33:5) and are the foundation of God’s throne (89:14; 97:2). “Do not leave me (unprotected) to my oppressors (see 72:4).¹²² Guarantee your servant’s well-being” or welfare (CSB, CJB, NET, NJB, NRS).

Stop Delaying to Show Steadfast Love: 123–124

God’s benevolent attributes of “righteous” and “steadfast love” unite the couplet.

“My eyes long for (see 119:81ff) your salvation (see 3:7) and for the fulfillment of your righteous (see 119:7, note for “righteous”) promise (lit. “word” [’imrâ]; see note for “promise” in Ps 119, introduction). Deal with (‘āśâ) your servant . . . steadfast love (see 5:7), and teach me your statutes” to maintain and strengthen the covenant relationship.

1. PROOFS OF PSALMIST AS LOYAL SERVANT: 125–128

Contrast of Loyal Servant to Apostates: 125–126

“Give me understanding” both qualifies him for the LORD’s promises and stands in stark contrast to the Law-breakers (119:126). “That I may know” affirms his loyalty to “your testimonies!⁴⁹⁹ It is time for you to take action, LORD (NIV⁵⁰⁰). For your law has been broken” or annulled (prr, “to break or annul a covenant or agreement”⁵⁰¹).

Servant’s Pious Religious Affections: 127–128

“Therefore”—“the logic of loyalty”⁵⁰²: “the more men break God’s commandments, the more the Psalmist will love them.”⁵⁰³ “I love . . . above gold . . . (see 119:72). Therefore I carefully follow all your precepts” (translation mine⁵⁰⁴).

The stanza’s content and structure at a glance:

I. Declaration of Commitment to Sublime Law and Plea for Mercy: 129–132

A. Three Declarations of Law’s Sublimities: 129–131

B. Plea for Grace: 132

II. Petitions for Salvation and Lament for Law-Breakers: 133–136

A. Three Petitions for Salvation from Human Oppression: 133–135

B. Lament for Law-Breakers: 136

As the stanza unfolds, it becomes clearer that oppressors, probably the insolent apostates (119:21–24, passim), threaten to overpower the psalmist spiritually and politically. In that light, his praise of the LORD’s Law and his commitment to it (119:129–131) function as a countermeasure against them (119:129–131) as well as providing a basis for his plea for God’s grace (119:132). This introductory petition segues into petitions for salvation from the oppressors in the second strophe (119:132–136). He closes the stanza weeping over the Law-breakers. Verse 33 is the key verse.

Today, the LORD Jesus Christ fulfills the Law.

I. DECLARATION OF COMMITMENT TO SUBLIME LAW AND PLEA FOR MERCY: 129–132

Three Declarations of the Law’s Sublimities: 129–31

First, the Law is superhuman, and the psalmist obeys: “your testimonies are wonderful” (i.e., superhuman, cf. Exod 15:11) for they promise life (see 119:18, 27, 37–40).

Second, the Law gives light to the inexperienced: “your words are a doorway that lets in the light (CJB). They give insight to the untrained” (NET; see 19:9) so that they don’t grope in the darkness and hurt themselves.

Third, (119:131) “I open (wide) my mouth (i.e., have a voracious appetite) and pant (i.e., eagerly desire) for your commandments,” implying the Law meets his spiritual needs as well as his religious affection.

Plea for Grace: 132

“Turn . . . to me” (see 25:16; 69:17; 86:16) introduces the petitions for salvation (119:133–135). “As is proper for⁵⁰⁵ those who love (see 4:2) your name” (see 5:11; translation mine) asserts God’s grace is true to his righteous character (cf. Heb 6:10).

II. PETITIONS FOR SALVATION AND LAMENT OVER LAW-BREAKERS: 133–136

Three Petitions for Salvation from Human Oppression: 133–135

First, to establish his faith in the Law’s promises that evil not have dominion (119:133): “keep my steps firm in⁵⁰⁶ your promise (lit. “word”, NJB); that no evil power (’āven, see 7:14; “always as condemnation of another”⁵⁰⁷) may get dominion over me” (NJB; see 19:13). The plea implies the need for divine grace to prevail in this spiritual struggle.

Second, to deliver from oppression to obey the Law: “redeem me”—does not entail compensation—”from man’s oppression” (see 119:121, 122; 72:4). God’s power to save is greater than the inferior power of the insolent apostates (119:22ff, 51, 69ff, 77ff, 85ff). His reason, “that I may keep your precepts,” may entail his being unmolested (cf. 1Tim 2:1ff).

Third, to make his face shine and teach the Law: “make your face shine (see 31:16) upon your servant . . ..”

Lament for Law-Breakers: 136

His lament “my eyes shed tears . . . do not keep you” tempers his righteous indignation against lawlessness (119:53) “with profound sorrow and pity.”⁵⁰⁸

The stanza’s content and structure at a glance:

I. Zeal for Righteous Law: 137–140

A. LORD’s Righteousness and Law’s Sublimities: 137–138

B. Zeal and Love for the Law: 139–140

II. Loyalty to Law and Prayer to Understand Law and Live: 141–144

A. Despised but Loyal to Law: 141–142

B. Persecuted and Prayer to Understand Law and Live: 143–144

The contrasts “You are righteous” (119:137) and “I am small and despised” (119:141a) mark off the strophes (119:137–140, 141–144). The psalmist’s life is threatened by those who forget Law, but he cannot be moved. He frames the stanza with the truth that the Law is righteous (119:137, 144). In the first strophe (119:137–140), he confesses the LORD’s righteousness (see 119:7). “This fundamental attribute of the Author necessarily determines its character in all its aspects”⁵⁰⁹: ethically upright (119:137b), righteous (119:138a), exceedingly trustworthy (119:138b), and pure (119:140). His rivals forgetting the Law prompts his zeal for it (119:139a) out of sincere love (119:140b).

In the second strophe (119:141–144), the opposition of his rivals escalates from despising him (119:141a) to inflicting trouble and anguish on him (119:142a). In response, he adds to his confession that the LORD’s righteousness is an everlasting righteousness, and so is that of his Law (119:144a). He adds to his zeal and love for the Law his delight in it (119:143b). He ends the stanza climactically with a prayer to understand it, for it the LORD’s medium to impart life (119:144, the key verse).

I. PSALMIST’S ZEAL FOR RIGHTEOUSNESS LAW: 137–140

LORD’s Righteousness and the Law’s Sublimities: 137–138

“You are righteous” (see 5:8; 119:11) and so delivers him from wicked oppressors. “And your rulings are upright” (CJB; see 7:17).

The LORD exercised his will: “you have appointed (lit. “commanded”) your testimonies in (i.e., to embody) righteousness (i.e., in conformity with his own perfections to societies’ benefit); and all (lit. “exceeding”) faithfulness” or reliability (see 88:11; cf. 2Tim 2:13).

Zeal and Love for the Law: 139–140

“My zeal (i.e., passion for the LORD and his Law over against rivals) consumes me like fire (see 69:12; cf. 2Kgs 10:16; Song 8:6), because my foes forget”—“the logic of loyalty” (see 119:127)—and so dismember themselves from “your words” (see 119:21–24).

“Your promise (lit. “word”; see 119:37ff; cf. Lev 26:10–12; Deut 6:2; 28:1–14) is well (lit. “exceedingly”) tried” (lit. “purified,” a mineralogical metaphor of metal from which dross has been removed for its endurance and beauty).

II. LOYALTY TO LAW AND PRAYER TO UNDERSTAND LAW AND LIVE: 141–144

Despised but Loyal to Law: 141–142

“I am small (i.e., insignificant in strength and/or in social stature) and despised (i.e., regarded as vile and worthless), yet I do not forget” (119:139).

“Your righteousness is an everlasting righteousness (CSB), and your law is true” (see 19:10; 51:8; John 17:7).

Persecuted and Prayer to Understand the Law and Live: 143–144

Personified “trouble”—the cause—”and anguish”—the result—ever in search of victims, “have found me out . . ..”

“Give me understanding” (119:34, 73, 125), the prerequisite for trust and obedience, “that I may live” (119:17, 77, 116).

The stanza’s content and structure at a glance:

I. Plea for Salvation and Confidence in God’s Word: 145–148

A. Plea for Salvation with Resolve to Keep the Law: 145–146

B. Constant Cry for Help and Meditation on God’s Promises: 147–148

II. Plea for Life Accords with God’s Love and Justice and Confidence in God’s Word: 149–152

A. Plea for Life Accords with God’s Love and Justice; Pursuers of Evil Draw Near: 149–150

B. God Draws Near and Confidence in God’s Word: 151–152

An introductory direct address to the LORD with a petition to be heard—the motifs that typically introduce lament-complaint psalms—mark off the stanza’s two strophes (119:145, 149). Two couplets, each beginning with their own same words—qārā’ (“cry out”/”call” [(119:145ff]) and qidēm (“rise before”/“awake before” [119:147ff])—mark out the first strophe. In the second strophe, the same word qārab (“draw near”/“be near”) links 119:150ff.

I. PLEA FOR SALVATION AND CONFIDENCE IN GOD’S WORD: 145–148

Plea for Salvation and Resolve to Keep the Law: 145–146

“With my whole heart (see 7:9) I cry out: ‘Answer me (see 3:4), LORD! . . .’ I cry out to you: ‘Save me (see 3:7) that I may keep your testimonies’” (translation mine) and so fulfill the purpose of my life (see 119:73).

Cry for Help and Meditation on God’s Promises: 147–148

“I hope (see 119:74) in your words (i.e., in its promises; see 119:25). My eyes are awake before the watches of the night,” “as a sentinel who awakes before it is time for him to go on duty,”⁵¹⁰ “that I may meditate on your promise” (lit. “word”).

II. PLEA FOR LIFE AND CONFIDENCE IN GOD’S WORD: 149–152

Lawless Draw Near and Plea for Life: 149–150

As the lawless draw near, the psalmist pleads to the LORD to preserve his life because of his steadfast love and justice. “Hear . . . according to your love; according to you justice (see 7:7) give me life (see 119:17). Those who are eager to do evil draw near (NET); they are far from your law.”

God Draws Near and Confidence in God’s Word: 151–152

“But you are near” to defend me “. . . and all your commandments” that they flout “are true” (or “firm,” “reliable”; cf. 15:2; 19:9).

The first and last word pair, “long” (i.e., “from time immemorial”⁵¹¹) and “forever,” “evokes the cosmic dimension of the order of justice established by YHWH through the Torah and thus . . . gives a mythic (or metaphysical) dimension to the petitioner’s individual relationship to Torah.”⁵¹²

The stanza’s content and structure at a glance:

I. Petition for Life Based on “Your Word”: 153–156

A. Petition to Save Faithful According to “Your Promise”: 153–154

B. God’s Mercy and Petition for Life According to “Your Rules”: 155–156

II. Petition for Life Based on Psalmist’s Fidelity and God’s Love:157–160

A. Psalmist Does Not Apostatize: 157–158

B. Petition for Life Based on Psalmist’s Love of Truthful Law: 159–160

Negative assertions to express loyalty to the Law, “I do not forget” (119:153) and “I do not swerve” (119:157), may mark the beginnings of the stanza’s two strophes, and appeals to God’s “rules” may mark their ends (119:156, 160). In both strophes the psalmist petitions God to give him life (119:154, 156, 159). In the first strophe (119:153–156), however, he bases his appeal primarily on the promises of “your law” (119:154b, 156b), on God’s mercy (119:156a), and his role as family protector (119:154). In the second strophe, he bases his appeal primarily on his fidelity to “your law,” while also appealing to God’s love (119:159). Verse 153 is the key verse.

I. PETITIONS FOR LIFE BASED ON “YOUR WORD”: 153–156

Both couplets of this strophe end with “give me life according to your word/rules” (119:154b, 156b).

Petitions to Save Faithful According to “Your Promise”: 153–154

“Look on my affliction” (cf. Exod 3:7) aims to get God to act (see 25:18; cf. 119:50, 92). “And deliver me” implies he is in the grip of the persecuting apostates (cf. 119:157ff). “For I do not forget your law” (see 119:16) entitles him to experience the Law’s promise of life.

The legal metaphors “plead my cause (see 43:1) and redeem me” (i.e., act as my family protector; see 119:19; 19:15; cf. 69:18; 72:14 103:4) signify “give me life . . .. Your promise” (lit. “your word” (see 119:25) in which the petitioner hopes.

God’s Mercy and Petition for Life According to “Your Rules”: 155–156

On the one hand, “salvation,” which by definition is for the just (see 3:7), “is far from the wicked . . ..” On the other hand, “great (i.e., beyond all human norms; see 119:77) is your mercy (see 25:6) . . .; give me life according to your rules” (see 119:154).

II. PETITION FOR LIFE BASED ON PSALMIST’S FIDELITY AND GOD’S LOVE: 157–160

The psalmist again asserts his fidelity, first negatively (“I do not swerve,” 119:157–158) and then positively (“I love your precepts,” 119:159–160). In that light he pleads for life in keeping with God’s steadfast love.

Psalmist Does Not Apostatize: 157–158

“Many are . . . my adversaries (119:69, 150), but I do not swerve . . . (see 119:51). I look at the faithless (or “treacherous” [i.e., “apostates”]; see 25:3; 119:21–23) with disgust . . ..” Jonathan Haidt, a professor of ethical leadership at New York University, argues that disgust is a moral foundation in society.⁵¹³

Petition for Life Based on Psalmist’s Love of Truthful Law: 159–160

He never tires of asserting explicitly or inferentially his confidence that God will reward the faithful with life because of his steadfast love and the trustworthiness of his Word. “Consider (translated “look on” in 119:153) how I love (see 4:2),” a metonymy for “I obey,” “your precepts.” So, “give me life (see 119:154, 156) according to your steadfast love (see 5:7; 149). The sum (i.e., the totality) of your word is truth (see 119:151; cf. John 14:6), and every one of your righteous (see 119:7, note for “righteous”) rules endures forever” (see 119:152).

The content and structure of this stanza, which combines śîn and šîn, at a glance:

I. Persecuted by Rulers but Fears the LORD and Loves His Laws: 161–164

A. Persecuted but Fears the LORD and Rejoices in His Promises: 161–162

B. Hates Falsehood and Praises the LORD for His Righteous Laws: 163–164

II. Hopes for Salvation and Committed to Obey the Law: 165–168

A. Shalom and Salvation for Those Who Love the Law: 165–166

B. Commitment to Obey Laws, for God Knows His Ways: 167–168

The sound of war reverberates in the background of this stanza. A couplet (119:161ff) pertaining to the persecution of the psalmist by rulers and the promise of the booty from battle for those who love “your law” introduces the first strophe (119:161–164). Antithetically to verse 161, a couplet (119:165ff) pertaining to the promise of peace and hope for salvation from the LORD, the key verse, introduces the second strophe (119:165–168). In the second couplet (119:163ff), the psalmist does not fight fire with fire. They wrong him with falsehood (119:78), but he hates and detests falsehood (119:163a). Instead, he loves the LORD’s Law (119:163b [see also 119:165, 167]) and praises the LORD for “your righteous laws” (see 119:160). In the third couplet (119:165ff), he asserts that those who love the Law are rewarded with peace and safety, and he waits in hope for the LORD’s salvation. In the final couplet (119:167ff), he emphatically, by repetition, asserts his commitment to keep the Law. Perhaps, he frames the stanza with his fear of the LORD: he trembles at “your word” (119:161b) and is aware that the LORD knows all “my ways.”

I. PERSECUTED BY RULERS BUT FEARS THE LORD AND LOVES HIS LAWS: 161–164

Persecuted but Fears God and Rejoices in His Law: 161–162

“Rulers (see 119:21–23) persecute (see 119:86, 157) me without cause (i.e., without his having harmed them), but my heart (see 7:5) trembles (see 119:120) at your word” (NIV). He fears God, not people. “I rejoice . . . like one who finds great spoil” (cf. Judg 5:30; Isa 9:3).

Hates Falsehood and Praises the LORD for His Righteous Laws: 163–164

“I hate (see 119:104, 128) and abhor (see 5:6) falsehood (see 119:78), but I love (see 4:2) your law. Seven times a day”—possibly a concrete number⁵¹⁴ but more probably symbolic of completeness (i.e., constantly)—”I praise you for your righteous laws” (see 119:160).

II. HOPES FOR SALVATION AND COMMITTED TO OBEY LAW: 165–168

Shalom and Salvation for Those Who Love the Law: 165–166

“Great (above human norms and expectations) peace (šālôm, see 29:11) . . . love your law (119:159); nothing can make them stumble” and fall to their death (cf. 119:133; 9:3; 27:2). “I wait (i.e., “look to you” [see 104:27]; cf. Gen 49:18) for your salvation” (see 3:7).

Commitment to Obey Laws, for God Knows His Ways: 167–168

The couplet is linked by “my soul (see 6:3) keeps” (šāmar, “to observe carefully to do exactly,” see 119:5) and “I keep your testimonies.” His reason: “for all my ways are before you” (i.e., “known by you”) is a metonymy for “will be judged by you” (cf. Eccl 12:14; Matt 12:36) for good (119:165ff) or evil (119:161b).

The stanza’s content and structure at a glance:

I. Petitions Involving the Speech: 169–172

A. To Hear Psalmist’s Cries for Understanding and Deliverance: 169–170

B. To Give Praise for Teaching Him the Law: 171–172

II. Petitions for the LORD’s Help and Grace: 172–176

A. For Help and Salvation: 172–175

B. Confession of Sin and a Plea to Be Saved: 176

Whereas the Śîn/Šîn stanza contained no petitions, every verse of the Tāw stanza (except v. 174), contains a petition. They pertain mostly to understanding the Law and, in that connection, to delivering the psalmist. The stanza’s first strophe (119:169–172) is marked off uniquely by reference to the psalmist’s actions of speaking. The strophe’s first couplet (169ff) is linked by the catchwords “let my cry/plea come before you” and “according to your word,” and its second couplet (119:171ff) by “lips” and “tongue.” The second strophe (119:173–176) pertains to God’s saving action, but the heretofore mostly consistent pattern of couplets⁵¹⁵ is broken by a triplet (119:173–175) that is framed by the catchwords t^ehî (“let be” [119:173a, 175a]) and “help me” (119:173a, 175b). The disrupted structure highlights the closing verse, a rare tricolon (119:176). In this key verse, the psalmist, a paragon of devotion to the Law, takes our breath away by his confession that he does not attain perfection in keeping the Law and stands in need of God’s grace (cf. Phil 4:12), giving hope to all who devote themselves to God’s Word (cf. Phil 4:12). His lack exalts the perfection of Jesus Christ.

I. PETITIONS INVOLVING THE PSALMIST’S SPEECH: 169–172

To Hear Psalmist’s Cries for Understanding and Deliverance: 169–170

He personifies his prayer as his ambassador, whom he asks the LORD to receive favorably (cf. Esth 4:15–5:3). “Let my cry (i.e., a shrill, piercing yell for help) come before you . . ..” His prayer, “give me understanding” to learn (119:73), know (119:125), obey (119:34) in order to live (119:144) “according to your word” (119:147), is a reason to answer his parallel prayer, “deliver me” from my persecutors (119:161).

To Enable Psalmist to Give Praise for Teaching Him the Law: 171–172

“Let/May my lips . . . praise. Let/May my tongue sing . . .” (so also essentially LXX, ASV, NAS, JSP, CJB, JPS, NJB, NIV, NLT, NET).

II. PETITIONS FOR THE LORD’S HELP AND GRACE: 172–176

For Help and Salvation: 172–175

“Let your hand”—a symbol of control, power, and strength—”become my help” (NKJV) implies his own impotence. “I long for your salvation (see 3:7) . . . your law is my delight (119:7, 24, 92, 143). Let me live (119:154, passim) so I can praise you (see 146; cf. 6:5; 30:9; 88:10–12l), and may your regulations (or “rules”) help me” (NLT).

Confession of Sin and a Plea to Be Saved: 176

“I have gone astray like a lost (or “about to perish”) sheep” (translation mine; cf. Isa 35; 53:6). As the Good Shepherd, “seek your servant” (cf. Luke 15:4). His confession and plea prove “I do not forget your commandments” (Ps 119:16). This concluding confession and petition exemplify the appropriate posture for all who devote themselves to God’s Word.

The superscript “Song of Ascents” heads Psalms 120–134, a liturgical collection of pilgrim songs for the three annual festivals in Jerusalem (see Introduction, The Sacred Calendar and Anthologies), praising God for the harvests and recalling Israel’s sacred history.

The content and structure of the lament psalm at a glance:

Superscript

I. Addressing Sympathetic Audience: Praise: 1

II. Addressing the LORD: Address and Petition: 2

III. Addressing the Enemy: Confidence: 3–4

IV. Address to Self: Complaint: 5–7

The psalm exhibits the motifs of a complaint/lament psalm (see italicized words in outline) in connection with changes of addressees. The anonymous author, however, introduces his psalm with a combination of praise and confidence,⁵¹⁶ not complaint-lament, setting the mood for the rest of his psalm. In sum, he petitions the LORD to deliver him soon from his woeful situation of residing as an alien in Meshech, a land that provokes war against him through lies. Verse 6 is the key verse. Implicitly he desires to reside in Jerusalem, making the psalm a fitting introduction to the pilgrim-psalm collection (Pss 120–134).

Our psalmist typifies the suffering of the Prince of Peace’s first advent and is a metaphor of God’s peace-loving people: pilgrims, having to live in a hostile, deceitful world en route to their eternal peace.

“A Song of Ascents” refers to a song sung by pilgrims as they ascend to the temple on Mount Zion (cf. 24:3) at Israel’s three festivals (cf. Deut 12:1–7; 16:1–17).⁵¹⁷ Their characteristic step-like patterns of repetition and anadiplosis match the ascending pilgrims’ steps, but that characteristic is lacking in Psalm 132, by far the longest of these psalms.

“He answered me” refers to a previous deliverance that explicitly expresses praise and implicitly bolsters confidence.

“Deliver me (see 119:170), O LORD, from lying (aggressive deceit to harm another) lips” of the deceitful people (120:3).

He counterattacks with a rhetorical question and answer that expresses his confidence: “what shall be given to you,” inferentially by the LORD (see 120:2) “. . . you deceitful”—from a root “to shoot [arrows]” (cf. 78:9⁵¹⁸)—”tongue?” Here’s what: “a warrior’s arrows made sharp over red-hot charcoal” (NAB), a metaphor and metonymy for decisively and justly silencing the deceitful tongue in death.

The verses are linked by the anadiplosis: “dwell” (120:5b, 6a), “peace” (120:6b, 7a). “Woe to me”—an exclamation of fear—”that I sojourn (i.e., “to live in a foreign land with no rights of citizenship”) in Meshech,” a barbarous, war-like land southeast of the Black Sea (cf. Ezek 27:13; 32:26). The scenic depiction “among the (black) tents of Kedar” connotes harshness and hardship (cf. Song 1:5ff). His complaint “Too long . . . who hate peace” vents his desire for a soon deliverance. He protests, “I am all peace (see 29:11) . . . they are for war” (JPS; Prov 29:10; John 15:18–25).

The content and structure of this psalm of trust at a glance:

Superscript

I. Pilgrim Confesses Trust in the LORD’s Help: 1–2

II. Pilgrim Given Divine Assurance of the LORD’s Protection: 3–8

A. From Slipping: 3–4

B. From Elements of Nature: 5–6

C. From People: 7–8

“A Song of Ascents.” See Psalm 120: superscript.

The pilgrim confesses that he (Exod 23:17) cannot successfully make the arduous and dangerous ascent to Mount Zion on his own. One who began the fifteen-mile ascent from Jericho to Jerusalem, an ascent of 3,400 feet (1,060 meters), climbed a steep path over a sun-drenched, treeless, terrain of gorges and ravines. Moreover, there were wild animals and thugs to fear (cf. Luke 10:30ff). The pilgrim needs help and confesses Israel’s God as the helper. As in Psalm 91, in response to the confession of faith, one who speaks for God assures the confessor that the ever-vigilant Sentry⁵¹⁹ will protect him from dangers, be it on the ground (121:3–4), in the sky (121:5–6), or from the wicked (121:7–8). Today, the Spirit, through this inspired psalm, assures safe arrival to all who venture by faith the ascent to heavenly “Zion” (John 6:39; 10:29ff; 17:11ff; Rom 8:37–39; Heb 12:22–24). Some soar on wings of eagles, some run, and others walk, but all the elect make it (cf. Isa 40:21).

Each of the poem’s couplets are linked by catchwords (“help,” “dozes,” “will keep you”), except verses 5–6, united notionally by “shade” and “sun.”

“I look up toward the mountains” (translation mine) refers to the mountains around Mount Zion (125:2; 133:3; cf. 87:1). The humble pilgrim, aware of the mentioned dangers, confesses his bold confidence by answering his question, “where does my help come from (cf. 146:5ff)?” with “my help (including protection; 20:1ff; 115:9–11), comes from the LORD, who made heaven and earth” (124:8; 134:3; 146:5ff; cf. Jer 10:11), implying his sovereign power.

The perspective shifts from “I” (the psalmist as speaker addressing the congregation) to “you” (singular, the psalmist addressed by God’s spokesperson).

From Slipping: 3–4

God’s spokesperson pronounces a benediction on the pilgrim: “May he not⁵²⁰ allow your foot to slip” (NET), followed by an emphatic promise: “Indeed, he who keeps (i.e., “watches carefully to protect”) Israel,” of whom the pilgrim is a member, “neither⁵²¹ dozes off nor sleeps” (translation mine; 46:1; 1Kgs 18:27; contrast Ps 115:4–7).

From Elements of Nature: 5–6

“The LORD is your keeper” is the psalm’s exact center and key verse (cf. Matt 6:25–34). “Shade” is a symbol of protection in the biblical world⁵²² (cf. Num 14:9⁵²³). The LORD protects “your right hand,” a symbol of the psalmist’s strength (Luke 21:19; Phil 2:13). The merism “the sun . . . by day (2Kgs 4:18ff; Jonah 4:8) . . . the moon by night” signifies all the time and all the dangers of the heavenly elements, lightning and flash-floods included.

From People: 7–8

“From all evil” (i.e., “intentional harm”; cf. Luke 21:18). The merism “your going out and your coming in” signifies all social ventures, perhaps with a nuance of going to war (1Sam 18:13, 16; 29:6) “. . . forevermore.”

The content and structure of this song of Zion at a glance:

Superscript

I. Introduction: Joyful Pilgrims Reach Jerusalem: 1–2

II. Praise of Jerusalem: 3–5

A. For Its Orderliness: 3

B. Chosen Place for Tribes to Praise God: 4a, b

C. Place of David’s Righteous Rule: 5

III. Prayer for Jerusalem: 6–9

A. Prayer for Jerusalem’s Peace and Security: 6–7

B. For the Sake of God’s Kingdom: 8–9

“A Song of Ascents.” See Psalm 120: superscript (cf. 122:4).

“Of David” (cf. Pss 122, 124, 131, 133).

Trusting God’s promise to build a temple and his house (2Sam 7:8–29), David proleptically describes his capital’s greatness (see Ps 30: superscript). Editors later added his pilgrim songs (Pss 122, 124, 131, 133) to the Songs of Ascents.

The mixture of “I” and “our” in the psalm’s frame, which also mentions “house of the LORD” (122:1–2, 9), suggests that what the pilgrim saw, felt, and thought was experienced by all.

In the two-verse introduction (122:1–2), the speaking pilgrim recalls his joy upon joining a caravan of pilgrims going to the temple (122:1; cf. Luke 2:41–45). Then, standing in Jerusalem, he bursts out in a direct address to personified Jerusalem showing an emotional attachment to it (122:2; cf. 122:6).

In the second stanza, four lines of poetry, the pilgrim revels in city of God (122:3–5). He is overwhelmed by Jerusalem’s impressiveness (cf. Mark 13:1); awed by the spectacle of all twelve tribes harmoniously going up to Jerusalem (122:4a) at one of the three annual festivals to praise the LORD for their harvests and their sacred history, in obedience to God’s Law (122:4b); and overjoyed by thrones on which David’s sons sat to administer justice (122:5). These two notions of Jerusalem’s theological (122:4) and social significance (122:5) are differentiated and linked by an initial šešām (122:4, “that is where”) and šāmām (122:5, “where” [NIV]).

The third stanza (122:6–9), also four lines of poetry, consists of two couplets linked respectively by the catchwords “peace” (122:6, 7) and “for the sake of” (122:8–9). The imperative mood demarcates the stanza. The speaking pilgrim exhorts the other pilgrims, who love Jerusalem, to pray for the peace of Jerusalem (122:6a) by putting into their mouths the benedictory prayer, addressed to the again-personified city, for its peace and security (122:6b–7). He ends his song praying for its peace and prosperity that it may go well with his family and friends—a social dimension—and the house of God—a theological dimension.

Today, Christians joyfully go up to heavenly mount Zion (Heb 12:22–24), promote justice (cf. Matt 19:28; Luke 22:30; 1Cor 6:2–3), and pray for the security of the Church, which belongs to the Jerusalem above (Gal 4:26–27; Luke 11:18–20; 1Tim 2:1–3).

“I was glad (5:12; Deut 12:7; Isa 30:29) . . .. ‘Let us go . . .’” (Isa 2:3; Jer 31:6; cf. 42:1–2). Verse 2 is a janus: “our” looks back to “us” (122:1), and “Jerusalem,” the last word of verse 2 and first word of verse 3, tightly links the poem’s body to its introduction. The past tense “were standing within your gates” (so ancient versions) shows the psalmist lives in memory. Within the poem he addresses the other pilgrims; in this mimesis he addresses us.

For Its Orderliness: 3

The description “built as a city, in one united whole” (NJB) probably refers to its orderliness.

Chosen Place for Tribes to Praise God: 4a, b

“The tribes go up . . . as was stipulated to Israel (see Ps 120: superscript) to give thanks” (better, “to give grateful praise”; see theological significance above).

Place of David’s Righteous Rule: 5

They also went up to resolve legal disputes: “for (omitted in ESV) there,” in Zion’s gates (Jer 38:7), “they (i.e., David’s sons) sat on thrones of judgment (translation mine; 132:12), thrones for the house of David,” the supreme tribunal (Deut 17:8–20; see Ps 72).

Prayer for Jerusalem’s Peace and Security: 6–7

The speaking pilgrim exhorts his fellow pilgrims, “Pray (šā’al, “ask”) for the peace” (šālôm, 29:11; Luke 19:41ff) of Jerusalem, and then puts this benediction their mouths: “May they be at ease (šālâ, “without a care”) who love (see 4:2) you. Μay there be peace (šālôm) within your walls, security (šālwâ) in your towers.”

For the Sake of God’s Kingdom: 8–9

The speaking pilgrim himself prays, “for the sake of my family and friends (NIV) . . .. For the sake of the house of the LORD (122:1) our (122:2) God, I will seek (in every way) your good” (14:1). As the human body depends on a healthy heart (cf. Prov 4:23), so God’s kingdom depends on the well-being of its capital from which its social, economic, political, and religious life flows.

The content and structure of this lament-complaint psalm at a glance:

Superscript

I. Persistent Dependence on the LORD: 1–2

II. Plea for Mercy Not to Be Held in Contempt: 3–4

“A Song of Ascents.” See Psalm 120: superscript.

The psalmist sets Israel’s petition that the LORD save them from humiliation (123:3–4) after Israel confesses her complete dependence on God based on the conviction that the LORD sits enthroned in the heavens and his mercy will have the last word (123:1–2). By this sequencing, the lament is expressed in the spiritual mood of faith and hope, not in defeat and despair. Their faith will not be put to shame (see Ps 124).

First, the poet, perhaps the king, prays for mercy (123:1), and then all the people pray for mercy (123:2–4). Structurally, the stanzas are linked by anadiplosis: “mercy” (123:2b, 3a). Each stanza’s couplet is linked by catchwords: “eyes” (123:1a, 2a, b), “no end” (123:3b, 4a, an anadiplosis), and “contempt” (123:3b, 4b).

“To you . . . (121:1) . . . enthroned in the heavens” (33:13; 113:5; 115:3). The simile “as the eyes of slaves (see Ps 18: superscript) look to the hand of their master” to provide their rations signifies complete dependence on God to meet the need, to wit, salvation from humiliation. “So our eye . . . till he has mercy upon us” entails their persistence, confident that in the end he will save them.

“Have mercy (better, “show grace” [see 6:1]) for . . . no end (i.e., more than enough; cf. “too long” [120:6]) of contempt,” an inner feeling that holds another as vile and worthless. “The proud” reject a master’s authority.

The content and structure of this song of grateful praise at a glance:

Superscript

I. Confession of the LORD’s Deliverance and Metaphors of Distress: 1–5

A. Proclamation of the LORD’s Deliverance: 1–2

B. Two Metaphors of Distress: 3–5

1. A Monster with Gaping Maw: 3

2. A Torrential Flash Flood: 4–5

II. Praise for Deliverance and Metaphors of Escape: 6–7

A. Praise of the LORD: 6a

B. Reason for Praise: Two Metaphors of Escape: 6b–7

1. Not Becoming Prey in Enemies’ Teeth: 6b

2. Escape from a Snare: 7

III. Israel Confesses the LORD as Her Helper: 8

“A Song of Ascents.” See Psalm 120: superscript.

“Of David.” See Psalm 122: superscript.

This song of grateful praise is an appropriate sequel to the preceding psalm of lament and petition. It begins with the typical motif of “proclamation”: “Let Israel say” (124:1). The formula “blessed be the LORD” (124:6) introduces a new section,⁵²⁴ separating the complex conditional clauses of verses 1–5, the first stanza, from verses 6–7, the second stanza. The essential motif of a song of grateful praise is the “report” of the past distress and divine deliverance.⁵²⁵ In Psalm 124, however, the first stanza focuses on the distress (124:4–5), and the second stanza, on the deliverance (124:6–7). Moreover, instead of a typical brief “introductory summary statement” motif that anticipates the report, extensive statements anticipate both the reports of distress (124:1–3) and of deliverance (124:6).

Proclamation of the LORD’s Deliverance: 1–2

David exhorts Israel to confess—”let Israel say”—her sole dependence on the LORD by an unreal conditional clause: “If it had not been . . . when people (lit. humankind, a collective singular and in contrast to God) rose up against (i.e., attacked) us.” The unreal condition would have been a harsh reality had the LORD not delivered them from their captors (124:6–7).

Two Metaphors of Distress: 3–5

Two metaphors depict the potential catastrophic consequences.

A Monster with a Gaping Maw: 3

The metaphor “they (i.e., “people”—the enemies are plural) would have swallowed us alive” connotes a monster’s gaping maw so large it swallows its prey alive in one gulp, signifying that the enemies’ lust is so insatiable that nothing of Israel would have survived. Israel is innocent, so the enemies’ “flaring anger against us” is irrational, unjust, and diabolical.

A Torrential Flash Flood: 4–5

“Then they . . . raging waters.” In other words, the enemies would have returned Israel in a moment into the oblivion of the primordial chaos (124:4–5; see Ps 93).

Praise of the LORD: 6a

“Blessed be the LORD” (see 34:2).

Reason for Praise: Two Metaphors of Escape: 6b–7

From Bestial Teeth: 6b

“Who has not given us” implies the recognition of the LORD’s sovereign control of Israel’s destiny. He gave them over to the enemy but not “as prey to their (the enemies’) teeth,” connoting Israel’s agony and the enemies’ bestial ferocity (124:6).

From a Snare: 7

The simile “we have escaped . . . snare . . . escaped” signifies captive Israel’s surprising escape from cunning, powerful enemies (124:7). They escaped because “the fowler’s snare is broken.” Implicitly, the LORD broke it (see 124:1, 6, 8).

The song’s conclusion, “our help . . . maker of heaven and earth,” transforms the figurative report of a past divine help into a present, abstract confession. Verse 8 is the key verse and the message.

The LORD Jesus is our Savior from sin and death.

John Stek notes, “Psalms 125 and 126 are thematically linked and precisely balanced, each being composed (in Hebrew) of 116 syllables.”⁵²⁶

The content and structure of Psalm 125 at a glance:

Superscript

I. First Truth: The Eternal Security of God’s People: 1–2

II. Second Truth: Scepter of Wickedness Will Not Remain: 3

III. Third Truth: God Upholds a Righteous Order: 4–5a

IV. Fourth Truth: God’s Peace Is upon Israel: 5b

“A Song of Ascents”. See Psalm 120: superscript.

This unique “song of trust-petition psalm” (see Introduction) pours oil upon troubled waters. “Israel” (125:5b)—characterized as “the LORD’s people,” “those who trust him,” “righteous,” “good,” “upright”—suffers both from the oppression of “wickedness” without (125:3) and from the strain of apostates within (125:4). The psalmist calms Israel’s troubled waters by four comforting truths (125:1–2, 3, 4–5a, 5b), while asking God to do good to the faithful people.

The anadiplosis of “mountain” (125:1b, 2a) and the catchword “forever” (125:1b, 2b) unite the stanza. Israel’s eternal security is doubly assured. First, “those who trust in the LORD (see 13:5) are like Mount Zion (see 2:6) . . . abides forever” (cf. Pss 46, 48). Second, “so the LORD surrounds his people” to protect them (cf. Exod 14:19ff; Ps 34:7; Zech 2:9) . . . “forevermore” into the eschaton.

“For the scepter” (see 2:9), the badge of highest political authority, “of wickedness” (see 1:1), “a political and social system”⁵²⁷—probably a metonymy for Persia (Neh 9:35–36)—”shall not rest on the land allotted”—an allusion to when Joshua cast lots to divide the land (cf. Josh 18:6)—”to the righteous” (cf. Deut 32:8), a metonymy for the Promised Land (78:55). “Lest the righteous,” with no hope of salvation, “do wrong.

The third comforting truth is expressed as a prayer and a promise.

“Do (tangible) good (see 25:7) . . . who are good,” qualified as “those who are upright (see 7:11) in heart (see 7:10). But those who turn aside to their crooked ways, the LORD will lead away” to share punishment “with evildoers” (see 7:14).

The final comforting truth is in the form of a benediction: “Peace (see 29:11) is upon Israel” (cf. Gal 6:16).

The content and structure of this praise-petition psalm (see Introduction) at a glance:

Superscript

I. Memory of Zion’s Restored Fortunes: 1–3

A. Zion’s Restoration Likened to a Dream: 1

B. Joy of Pilgrims and Confessions of the LORD’s Intervention: 2–3

II. Prayer for Restoration of Pilgrims’ Fortunes: 4–6

A. Petitioned Fortunes Like the Negeb Replenished with Water: 4

B. Seed Sown in Tears Will Reap a Joyful Harvest: 5–6

“A Song of Ascents.” See Psalm 120: superscript.

The phrase “LORD restored/restore the fortunes” demarcates the psalm’s stanzas (126:1–3, 4–6). In the first stanza the pilgrims recall their joy and the acknowledgment among the nations of the LORD’s intervention when he restored the fortunes of Zion, a metonymy for the temple and the well-being of the nation (see 122:8, 9). Spiritually fortified by this memory, in the second stanza they petition the LORD with tears to restore their fortunes. This scenario of joy and tears (cf. 30:6) matches Israel’s post-exilic history. The temple was rebuilt with shouts of joy (Ezra 1; 3:12ff), but the pilgrims continued to be oppressed (Neh 9:32). Nevertheless, “shouts of joy” are heard in both stanzas and frame the psalm (126:2, 5, 6; cf. Neh 8:10).

Psalm 126 expresses exemplary buoyant prayer in hardship. Kidner notes their prayed-for restoration is likened to two strikingly different yet complimentary agricultural images: the sudden transformation of the arid Negev into arable land from heaven’s rain (126:4), and a joyful harvest from slow and arduous sowing of seeds in tears (126:5–6 [v. 5 is the key verse]; cf. 30:6).⁵²⁸ But they will not reap their full “harvest” apart from the last generation of pilgrims in Christ’s completed Church at his Parousia (Heb 11:40).

The Hebrew word hayînû (“We were”/“We are”) frames the stanza (126:1b, 3b); repeated ’az (“then”) links verse 2a, b; and the anadiplosis “the LORD has done great things” links verse 2b, 3a.

Zion’s Restoration Likened to a Dream: 1

“When . . . Zion (cf. Jer 29:14; Isa 52:8); we thought we were dreaming” (NET). Cyrus’s decree to rebuild the temple and to return its golden vessels was so unexpected and so wonderful, it seemed too good to be true (cf. Ezra 1).

Joy of Pilgrims and Confessions of the LORD’s Intervention: 2–3

“Then . . . with (joyous) laughter . . .. Then . . . among the nations (cf. Isa 52:10); the LORD had done great things for us; we were joyful” (CSB).

Petitioned Fortunes Likened to the Negev Replenished with Water: 4

“Restore . . . in the Negev,” an arid land south of Judah.

Seed Sown in Tears Will Reap a Joyful Harvest: 5–6

“Those who sow in tears” is a metaphor for the oppressed pilgrims’ prayers. “The one who weeps as he walks along” adds the notion of perseverance.

Psalms 127 and 128 share common themes: “labor” (127:1; 128:2) and “children” (127:3; 128:3) and a common structure of two stanzas. Inferentially, the editors intended this juxtaposition (see Introduction, Anthologies).

The content and structure of this didactic-wisdom psalm at a glance:

Superscript

I. Labor Futile Apart from the LORD: 1–2

II. Righteous Sons an Inheritance from the LORD: 3–5

“A Song of Ascents.” See Psalm 120: superscript.

“Of Solomon.” See 1 Kings 4:32.

John Stek summarizes Psalm 127 thus: “Godly wisdom concerning home [3–5] and hearth [1–2].” Solomon puns bānâ (“build,” 127:1) with bānîm (“children,” 127:3). With regard to the hearth or house: unless burdensome labor is done in dependence upon the LORD, it is in vain (i.e., neither meaningful, nor enduring, nor satisfying; 127:1). A workaholic is rewarded only with a meal (127:2a). The LORD gives his beloved, who works in dependence upon him, sweet sleep (127:2b). With regard to the home or children: the LORD blesses his beloved with an enduring inheritance of sons (127:3). The collective voices of the sons speak powerfully for justice in the city gate (127:4–5). In sum, the LORD builds his kingdom through laborers who depend upon him, not on their own efforts, and through his blessing such laborers.

Stek also notes that these two stanzas are developed in “two precisely balanced stanzas (in Hebrew) having four poetic lines each, and each composed of fifty-seven syllables.”⁵²⁹

Today, Christ builds and protects his church, the kingdom of heaven (Matt 16:18), and, as she abides in him (John 15:1–10) through the Holy Spirit, he blesses her with spiritual children (cf. John 20:22; Acts 2).

The repeated “in vain” forms an anadiplosis (127:1b, 2a), stepping up from a proverb to a personal application.

The proverb “unless the LORD builds the house . . . unless . . . watches over the city . . .” represents meaningful and enduring human building and conserving or securing as dependent upon on the LORD’s blessing, entailing the laborer’s faith in him and obedience to him (cf. Col 3:17). “In vain you (plural, the sage’s disciples) rise early and stay up late” (NIV), a merism for excessive toiling. “Eating the bread of anxious (better, “painful”) toil” (cf. Gen 3:17) is the lot of the workaholic. “For” (better, “in this way”⁵³⁰) the LORD “gives to his beloved (sweet) sleep” (see Prov 3:24).

“Sons” links verses 3–4; “arrows” and “quiver” link verses 4–5.

“Children (“sons” better fits 127:4–5) are a heritage (i.e., a lasting possession obtained without payment) . . . reward” (or “wages”) for kingdom labor. “Like arrows” (see 91:5), which defend from enemies and attack them, are “sons of one’s youth”; they will be grown men when the disciple is an elder. “They confront enemies (of justice) at the city gate” (NET), the place of justice (cf. Prov 22:22). Inferentially, they are righteous warriors.

For the juxtaposition of Psalms 127 and 128, see above. Psalm 127 conditioned the prosperity of hearth and home on the LORD’s blessing; Psalm 128 conditions them on “the fear of the LORD.”

The content and structure of this didactic-wisdom psalm (see Introduction) at a glance:

Superscript

I. The Sage’s Beatitude: 1–3

A. The Beatitude: 1

B. The Beatitude Explicated: 2–3

II. The Priest’s Blessing: 4–6a

A. Fearers of the LORD Blessed: 4

B. Blessings Conferred: 5–6a

III. Benediction on Israel: 5b

“A Song of Ascents.” See Psalm 120: superscript. The anonymous author is a sage and probably a priest.

The alternating structure of the motif of “the fear of the LORD” and of changes in direction of discourse from third person (127:1, 4) to second-person singular (“you” [i.e., the pilgrim], 127:2–3, 5–6) demarcates the psalm’s two stanzas. The first is a sage’s beatitude regarding hearth and home; the second, a priest’s blessing, facilitating the beatitude. The blessing escalates the beatitude’s personal reward: “eat the fruit of one’s labor” (127:2) to “see the prosperity of Jerusalem all the days of your life” (127:5), and escalates the reward of numerous children “around your table” to “see your children’s children” (127:6a). Verse 4 is the key verse.

The psalm represents the ideal life of everyone who fears the LORD: a promised future from the Old Testament patriarchal perspective. It will be realized in a better way for all eternity at the Parousia.

Chiastically repeated “blessed” links verses 1a, 2b.

The Beatitude: 1

“Blessed is (or “how rewarded will be”;⁵³¹ see 1:1) . . . fears the LORD” (see 19:7).

The Beatitude Explicated: 2–3

The LORD’s blessing includes personal prosperity (127:2). “You will certainly eat (contrast Deut 23:30–33; cf. Isa 62:8; Mic 4:4); you shall be blessed” (see 25:4). The blessing also includes a prodigious progeny (127:3). “Your wife . . . in the inner parts of your house (CJB; contrast Prov 7:11); your children . . . (evergreen) olive” [tree]—symbolic of vitality and vigor—“shoots” (contrast 127:4ff), symbolic of life after death.

Repeated “be blessed” links verses 4 and 5; the anadiplosis of “see” links verses 5 and 6. The putative priest assures these rewards (127:4, the key verse), and then confers blessings: “May the LORD bless you.” Their realization is as certain as Isaac’s blessings conferred on Jacob (Gen 27:27–37).

Fearers of the LORD Blessed: 4

“Thus . . . be blessed” (5:12).

Blessings Conferred: 5–6a

The first blessing: “May you see the prosperity of Jerusalem,” a synecdoche of God’s kingdom.

The second blessing: “May you see your children’s children!”

See 125:6.

The content and structure of this praise-petition psalm (see Introduction) at a glance:

Superscript

I. A Song of Grateful Praise with Plowing Image: 1–4

A. Report: Enemies Not Victorious: 1–2

B. Report Elaborated by Figure of Plowing: 3–4

II. Maledictions on Haters of Zion: 5–8

A. Be Routed and Shamed: 5

B. Be Empty-Handed Harvesters: 6–7

C. Be without a Blessing: 8

“A Song of Ascents.” See Psalm 120: superscript.

The pilgrims sang Psalm 129 in their ascent of Zion to celebrate a festival. The psalm is a balanced mixture of praise (129:1–4) and maledictions (129:5–8), each of four verses. They first sing a song of grateful praise for the LORD’s righteousness in astonishingly preserving Israel (129:1–4) and then heap maledictions, a form of imprecation, against all who hate Zion (129:5–8). Typical of its genre, their song opens with a cantor’s proclamation, “Let Israel say” (see 124:1), followed by reports of their distress (129:1–2a) and preservation (129:2b). A ploughing image illuminates Israel’s salvation (129:3–4). The maledictions include the enemy being routed in battle (129:5), coming out of war against Zion empty handed (129:6–7), and being disdained, with none blessing them (129:8).

Possibly, a dischronology of praising the LORD for preserving Israel from the wicked as having happened in the past followed by a present and future malediction against all who hate Zion infers that the praise song is a spiritually fortifying prolepsis of Israel’s consummate victory at the end of salvation history.

The repetition of verse 1a in 2a unites verses 1–2, and the figure of plowing unites verses 3–4.

Report: Enemies Not Victorious: 1–2

“Greatly” points to the intensity of the affliction. “They (i.e., hostile nations) oppressed me”—Israel represents herself as an individual—”from my youth” (i.e., from Egypt [Jer 2:2; Hos 11:1] to perhaps the Babylonian captivity). Conflict characterizes Israel’s whole history. Her restoration from Babylon may have prompted her testimony: yet they—Israel’s many attackers, such as the Midianites (e.g., Judg 6–8)—”have not prevailed against me” (cf. 2Cor 4:8–10). Canonically, her testimony refers to the Church’s astonishing triumph at the end of sacred history.

Report Elaborated by Figure of Plowing: 3–4

The figure of “plowers plowed upon my back” evokes the intense pain of Israel’s afflictions; “they made long their furrows” evokes her pain as long and manifold. “The LORD is righteous” (1:5). The image “he has cut” me free from “the cords of the wicked” (see 1:1) escalates “they have not prevailed over me” to the final disempowering of the wicked and to the end of Israel’s suffering (129:4, the key verse). The cords fastened the plough handle to the yoke or horns of the plow animal(s).

The anadiplosis of šîn (“which”) connects verses 6a, 7b and of “bless” connects verses 8aβ, 8bα.

Be Routed and Shamed: 5

“May all who hate Zion” (2:6; 48:1; cf. John 15:18–24; 16:33), the locus of the LORD’s temple (1Kgs 8:1–9) and symbol of God’s kingdom, “be . . . turned backward” in full retreat (35:4).

Be Empty-Handed Harvesters: 6–7

“Let them be like the grass” that often grows on Israel’s flat “housetops” made of branches and dirt. It “withers” because the dirt lacked depth. Needless to say, “the reaper does not fill his hand,” signifying the haters of Zion come out of their millennia of wars against Zion empty handed.

Be without a Blessing: 8

“Nor . . . who pass by” the disdained reapers at harvest time, say “the blessing of the LORD be upon you” (Ruth 2:4). With none to mediate the LORD’s life to them (see 5:13), they perish forever.

Apparently, the common exhortation “Israel, put your hope in the LORD” (130:7; 131:3) prompted the editor(s) to juxtapose Psalms 130 and 131.

The content and structure of this lament-penitential psalm at a glance:

Superscript

I. Address to God and Petitions: 1–4

A. Petition to Hear and Supplication for Mercy: 1–2

B. God’s Forgiveness Prompts People to Serve Him: 3–4

1. Without Forgiveness All Perish: 3

2. With Forgiveness People Might Fear God: 4

II. Address to the Congregation: Hope for God’s Redemption: 5–8

A. Psalmist Waits for God’s Redemption: 5–6

B. Israel to Hope for God’s Redemption: 7–8

“A Song of Ascents.” See Psalm 120: superscript.

The psalm’s first stanza (130:1–4), addressed to the LORD and composed of two couplets, contains a lament psalm’s motifs of address, petitions to be heard and for mercy (130:1–2), and an implicit lament, here a lament for sin. Sin entails some sort of punishment. Inspired by God’s Spirit, the psalmist argues for his and our benefit that without forgiveness God must destroy everybody, but with forgiveness people might serve him (130:3–4). The second stanza (130:5–8), addressed to the congregation and also composed of two couplets, contains the lament psalm’s motif of trust, adding the virtue of expectancy to his petitions. Having set himself up as an example (130:5–6), he exhorts Israel to hope in the LORD for their complete redemption, fortifying their hope by recalling God’s benevolences (130:7, the key verse). He ends the psalm expressing his certainty that God will redeem Israel (130:8). “Israel’s future does not depend on its own worthiness or ability but on God’s faithful love and power to redeem.”⁵³²

Whoever hopes in Christ for salvation is being saved from the power of sin and will be saved from its penalty on the Day of Judgement and from its presence in the eschaton.

Repetitions (“voice” [130:2a, b], “wait” [130:5aα, β], “my soul” (130:5a, 6a), “more . . . morning” [130:6bα, β]), and anadiplosis (“redemption/redeem” [130:7a, 8b]) also characterize this ascent psalm.

Petition to Hear and Supplication for Mercy: 1–2

The multiplication of the synonyms “cry, hear, be attentive” vociferously expresses his “pleas for mercy” or “for a favor” (28:2), a metonymy—as inferred from the rest of the psalm—for forgiveness and redemption. The plea implies repentance (cf. “Prayer of Manasseh,” 2Chr 33:12ff). The metaphor “depths” (69:2) signifies the realm of sin and death (cf. Neh 1:4–11). For the psalmist, the title “Lord of All” (translation mine; see 16:2) identifies, on the one hand, God as his Master, whom he serves, and, on the other hand, himself as his slave whom God protects.

God’s Forgiveness Prompts People to Serve Him: 3–4

Without Forgiveness All Perish: 3

Assuming universal depravity (14:3) and God’s justice (7:12ff), to embolden his faith he argues, “if . . . marked (i.e., kept in sight and so must judge) iniquities (25:11) who could stand” on the Day of Judgment, for none are innocent (76:7; Rev 6:12–17)? For unredeemed humanity, the title “Lord of All” identifies God as the Sovereign who does as he pleases. Implicitly, the psalmist is confessing his sin (cf. Prov 28:13).

With Forgiveness People Might Fear God: 4

Assuming the LORD wants worshipers, he further argues, “But . . . forgiveness (i.e., putting iniquities out of sight [cf. 90:7; Rom 4:7]) that you may be feared” (i.e., people might repent and find forgiveness, and might obey God’s word and find his favor; 19:9; 2Kgs 17:25–34).

Psalmist Waits for God’s Redemption: 5–6

His faith emboldened, “I wait (i.e., intensely concentrate on and fully expect) for the LORD” to deliver from “the depths” (see 130:1). “And in his word,” the LORD’s covenant promises (119:81), “I hope (31:24). The metaphor more than watchmen . . . morning” (cf. 5:3) refers to sentinels yearning for daybreak when the dread and dangers of the night end (Job 38:12ff) and “the pulse of life reasserts itself” (30:14).

Israel to Hope for God’s Redemption: 7–8

His confession is transformed into a parenesis: “O Israel hope . . . there is steadfast love (5:7), and . . . full redemption” (NIV; 25:22). His certain expectation “he will redeem Israel” entails Israel must live by faith in the LORD’s sovereign grace.

The content and structure of this psalm of trust at a glance:

Superscript

I. Address to the LORD: Renunciation of Pride: 1–2

II. Address to Israel: Hope in God: 3

“A song of Ascents. Of David.” See Psalm 122: superscript.

David exemplifies humility toward God (130:1aα) and others (130:1aβ), to wit, quieting oneself in “matters too great for me” (130:1–2 [v. 1 is the key verse]). As in Psalm 130, he transforms his example into a parenesis (130:3), an echo of 130:5–7, suggesting the psalms be read together. So read, this psalm of trust aims to calm pilgrims in a crisis of injured innocence, such as Job’s (Job 1:13–19), and to hope in the LORD.

Anadiplosis and repetition link the versets and verses: “not” (130:1aα, β, 2a⁵³³), “soul” (130:2a, b), “like . . . child” (130:2bα, β), ‘al (“with,” 130:2a, “within” 130:2b), and the anadiplosis: “not” (130:1b, 2a [Hebrew “if . . . not calmed”]).

“My heart (see 5:7) is not lifted up” (i.e., proud; 2Chr 32:26; Ezek 28:2), demanding answers from God, “my eyes are not raised too high” (i.e., haughty; cf. Prov 30:13, 17), esteeming himself a cut above others.” I don’t get involved with matters too great and too difficult for me to grasp” (translation mine; Deut 29:29). “But I have calmed . . . my soul.” The simile “like a weaned child, who no longer cries for its mother’s milk” (NLT) signifies to cease fretting and clamoring for answers (Job 42:3).

“Hope in the LORD” implies Israel’s need of divine intervention (see 31:24).

The content and structure of Psalm 132 at a glance:⁵³⁴

Superscript

I. Stanza I: Regarding David and Zion: 1–9

A. Regarding David: 1–5

1. Petition for David: 1

2. David Swore to Find a Place for God: 2–5

B. Regarding Zion: 6–9

1. People Resolve to Bring Ark to Zion: 6–7

2. Petitions for Zion: 8–9

a. Go to Zion as Resting Place: 8

b. Priests Be Clothed with Righteousness and Saints Rejoice: 9

II. Stanza II: Regarding David and Zion: 10–16

A’. Regarding David: 10–12

1′. Petition for Anointed One for Sake of David: 10

2′. God Swore David’s Faithful Sons Will Rule Forever: 11–12

B’. Regarding Zion: 13–16

1′. God Chose Zion as Dwelling and Resting Place Forever: 13–14

2′. God Answers Petitions for Zion: 15–16

a. Blesses Pilgrims: 15

b. Priests Clothed with Salvation and Saints Rejoice: 16

III. Zion and David in the More Remote Future: 17–18

An alternating structure divides this royal psalm and song of Zion into two stanzas (132:1–9, 10–16), each with strophes about David (132:1–5, 10–12) and Zion (132:6–9, 13–16). The second stanza escalates the first from the time of David to “forever” (132:12, 14). The psalm’s promises for David respond to the psalm’s opening petitions to favor David (A.1. / A’.1′.). Each of these petitions (132:1, 10) is followed by four lines (132:2–5; 11a, b; 12a, b, 6). As for David, the alternating balanced structure of A.2. / A’.2′. infers that the LORD reciprocated David’s oath a hundredfold: David hyperbolically swore to find God a resting place before taking his own rest on a day; God swore that David’s faithful sons will rule forever. As for Zion, the pilgrim’s choice to worship God at Zion (B.1.) brought to fruition God’s prior choice of Zion (B’.2′.), and God answers their petitions to reside in Zion (B.2) in an oracle, presumably through a priest or temple prophet (B.’2.’).

The themes of David and Zion are intertwined: David’s house endures forever because God is present forever with it at Zion (see 132:13). The last stanza (III) combines these themes but with reference to a more remote future (132:17). It too ends with the metaphor of being clothed (132:18). These endings to the stanzas (132:9, 16, 18) are the psalm’s message: in response to the pilgrims’ prayers of faith in God’s oath to David and his oracle to them, God will save the pilgrims, and they will rejoice (132:9, 16), and he will shame the enemies through his anointed (132:17ff, the key verses).

The themes of bringing the ark to Zion (cf. 2Sam 6) and of the Davidic covenant (cf. 2Sam 7) find their fulfillment in the Lord Jesus Christ, who is enthroned in heavenly Mount Zion forever (Heb 12:22–24), and find their consummation in the eschaton (Rev 21:3).

“A Song of Ascents” (see Ps 120: superscript), cited at the dedication of Solomon’s temple (132:8–19; 2Chr 6:41ff), yet composed after David (Ps 132:10).

Verses 1–5 is a single complex sentence: a main clause—a petition to remember David (132:1); and a relative clause (132:2–5) that qualifies David as one who put God’s place to rest before his own. “Behold” (132:6) marks the change from stanza I to II: the petitioners’ beneficiary shifts from David to Zion, and the literary form shifts from a past quotation of David to the pilgrims imaginatively re-enacting the past in this song.

Regarding David: 1–5

Petition for David: 1

“Remember (20:3) for (the benefit of) David, all the hardships he endured” to build the temple (1Chr 22:14).

David Swore to Find a Place for God: 2–5

David’s oath—not recounted elsewhere—is framed by “the Mighty One of Jacob” (132:2, 5; cf. Gen 49:24), a fitting epithet for the psalm’s message. “How (lit. and better, “he who”) swore . . . until I find a place” (cf. Deut 12:5).

Regarding Zion: 6–9

People Resolve to Bring Ark to Zion: 6–7

As in singing “O Come All Ye Faithful,” Christians join in their imagination those who witnessed Christ’s birth, so we (i.e., the pilgrims), in singing this psalm, join in their imagination with those who brought the ark to Zion (2Sam 6:1ff). “Ephrathah” (1Chr 4:4) is Bethlehem (Gen 35:19; Ruth 1:2; 4:11), David’s home. “We found . . . Jaar” (“woods/thicket”; i.e., Kiriath-jearim, 1Sam 7:1ff) infers the ark had been forgotten and neglected during Saul’s reign (1Sam 7:1ff; 1Chr 13:3). Now the pilgrims resolve, “Let us . . . worship at his footstool” (99:5).

Petitions for Zion: 8–9

Go to Zion as Resting Place: 8

Both the battle cry “arise” (Num 10:35; Ps 68:1) and “the ark of your might” (1Sam 4:1–8) also fit the psalm’s message. “Go to your resting place” after moving about (2Sam 7:6ff).

Priests Be Clothed with Righteousness and Saints Rejoice: 9

“Let the priests be clothed with” signifies that through their intercession the priests bring “righteousness (5:8; 65:5; 98:2).” “And (so) let your saints (ḥ^asîdîm, “devoted covenant partners” [4:3]: the pilgrims) shout for joy” (5:12).

Petition for Anointed for the Sake of David: 10

“For the sake of your servant David” (119:17) infers that “your anointed one” (see Ps 2) is a son of David. The anthropomorphism “do not turn away the face” signifies not to refuse his prayers and humiliate him (1Kgs 2:16).

God Swore David’s Faithful Sons will Rule Forever: 11–12

The pilgrims reprise the Davidic covenant (2Sam 7:12–16; cf. Acts 7:46): “If your sons keep my covenant (Deut 29:1) . . . teach them (Deut 17:18–20) . . . forever . . . on your throne.” David’s sons participate in David’s eternal kingdom (2Sam 7:16) on the condition that they keep the Book of the Law (see Ps 89).

Regarding Zion: 13–16

God Chose Zion as His Dwelling and Resting Place Forever: 13–14

Explanatory “for” links the themes of Zion and David, Israel’s religious and political centers (78:68, 70).

The pilgrims confess their faith in the oracle that follows (132:14–18) by summarizing it, “the LORD has chosen Zion.” The oracle consists of two parts: “here” (132:14), in the pilgrims’ immediate range of view (132:14–16), and “there” (1132:7), in their distant range of view (132:17–18). In answer to their prayer (132:8), God reveals “this (Hebrew “here”) is my resting place forever,” a promise that Israel later misconstrued (Jer 7:8–11).

God Answers Petitions for Zion: 15–16

Blesses Pilgrims: 15

The LORD blesses them with more than they had asked (Eph 3:20): “I will surely bless . . .”; if God will satiate the poor, how much more everyone else?

Clothes Priests with Salvation and Saints Rejoice: 16

“Salvation” parallels “righteousness” (132:9a; Isa 61: 10); “will surely shout” (translation mine) intensifies “will shout” (132:9b).

“A horn (18:2; Luke 1:69).” “A lamp” alludes to the sanctuary’s perpetually burning lamp (Lev 24:2) and so a figure that “my anointed” (Ps 2:2) will endure forever (1Kgs 11:36). “Clothe in shame” entails their gods did not answer their battle cries. “But . . . his crown,” made of precious metals and studded with jewels, “will shine,” symbolizing his victory (Ps 110).

The content and structure of this didactic-wisdom psalm (see Introduction) at a glance:

Superscript

I. Dwelling in Beneficial and Delightful Unity: 1–3a

II. God’s Blessing of Life on Zion: 3b

“A Song of Ascents. Of David.” See Psalm 122: superscript.

The Zion festivals unified the tribes, and that unification is like consecrating oil and vivifying dew on the Zion pilgrims. This is so because God sent to Zion his blessing of life.

The oil and dew typify the Holy Spirit who, on Pentecost, descended on the primitive and representative church on Zion (Acts 2) from the Head of the Church (1Cor 11:3), thereby unifying (1Cor 12; Eph 4:1–14), vivifying (John 6:63), and consecrating it (1Pet 2:9). The Church’s unity testifies that the Father sent Christ (John 17:21).

The versets and verses are linked by the anadiplosis of ṭōb (“good” [133:1b], “precious” [133:2a]) and of yōred (“running down” [133:2a, b], “falls” [133:3a]).

“How”—an emphatic particle—”good (see 14:1) and pleasant” refer respectively to the beneficial and delightful qualities of unity. “Brothers” (= all Israel [Deut 15:3], including sisters [Jer 34:9]) is a metonymy for the pilgrims. Verse 1 is the key verse. Similes of oil and of dew explain why this is so with respect to God (133:2) and humankind (133:3).

“Like the precious (lit. “good”) oil (Exod 30:3) on the head . . . of Aaron,” which consecrated him (Lev 8:12). The manifold “running down” of the fragrant oil saturated the high priest and symbolized his total consecration.

“Like the” vivifying and copious “dew of Hermon” that renews life (110:3).

This is so “for there (Zion, where the pilgrims worship [132:7ff]) . . . commanded (i.e., sent) blessing”—through the priestly ministrations at the temple (132:15ff)—”life forevermore,” the aim of the covenant (Deut 28:1–14; 30:15, 19ff; 32:47).

The content and structure of this didactic-wisdom psalm at a glance:

Superscript

I. Pilgrims Instruct Levites to Bless the LORD: 1–2

II. Levites Bless Departing Pilgrims: 3

“Song of Ascents.” See Psalm 120: superscript.

In the first stanza (134:1–2), framed by “bless the LORD,” a speaking pilgrim instructs the Levites serving at the temple to bless the LORD at night in words (134:1) and gesture (134:2). In the second stanza (134:3), linked to the first by the anadiplosis of “bless the LORD” and “the LORD bless,” the priest blesses the pilgrims, anticipating their departure from Zion in the morning, an appropriate ending to these songs.

Today, the Church, a holy priesthood (1Pet 2:9), both praises its Benefactor (Heb 13:15) and receives his benediction (Luke 24:50).

The speakers are probably the pilgrims. “Come” (hinnēh, better translated “behold” as in 133:1) links Psalm 134 to Psalm133, especially 133:3b. “Bless⁵³⁵ the LORD (34:1) you servants of the LORD (i.e., the priests and Levites), who stand (135:2; Deut 10:8) by night in the house of the LORD.” They stood stood to sing praises (1Chr 9:33; 23:30), to keep the fire burning on its incense altar (Exod 30:8) and its lamps lit (Lev 24:2), and to guard its treasures (1Chr 9:24–27). “Lift up your hands” (63:5) with palms turned “to[ward]⁵³⁶ the holy place” (114:2), a metonymy for the LORD.

The Levites respond, “May the LORD bless you (singular, cf. Num 6:24; Pss 5:12; 115:12–15) from Zion” (132:13–15) infers the pilgrims’ departure (128:5). “He who made heaven and earth” (121:2) signifies the “LORD’s” ongoing creative power (104:30; Gen 1:22, 28).

Psalm 135 should be read as a diptych with Psalm 136 (see Ps 136).

The content and structure of this hymn at a glance:

Prologue: 1a

I. Summons of Temple Personnel to Praise the LORD: 1b–4

A. The Summons: 1b–2

B. Introductory Reasons to Praise: 3–4

II. Confession of the LORD’s Greatness above All Gods: 5–18

A. Summary Statement: 5

B. The LORD’s Greatness: 6–18

1. Over the Creation: 6–7

2. In Israel’s Origin: 8–12

3. His Renown Is Eternal, and He Will Vindicate Israel: 13–14

C. “Absurdity of Idols”: 15–18

III. Summons of All on Zion to Praise the LORD: 19–21a

Epilogue: 21b

An anonymous psalmist composed this hymn while God’s people were in need of being vindicated and of the LORD’s compassion (135:14), probably during the Persian hegemony over Israel (Neh 9:36). Those needs, however, are not expressed in an expected petition but in an unexpected praise that God will meet them.

Commands to praise the LORD doubly frame the hymn: in the prologue and epilogue by a shout: “praise the LORD!” (135:1a, 21b); and in the introduction and conclusion by choirs singing his praise (135:1b–2; 19–21a). The introduction also includes reasons to praise the LORD signaled by a threefold “for”: God is good; praise is pleasant (135:3); and God chose Israel as his “crown jewel”⁵³⁷ (135:4).

A logical “for” that also looks back to the commands to praise introduces what Gunkel calls “the main part” (135:5–18).⁵³⁸ The psalmist summarizes its content in verse 5, the key verse: “I know that the LORD is great (135:5a) and our Lord is above all gods” (135:5b). As for “I know,” the psalmist’s praise is based on his spiritual knowledge of Israel’s canonical testimony (Deut 30:12–14; Rom 10:6–11). Indeed, as will be noted by numerous cross-references in the following exposition, every verse cites or resembles other canonical texts. As for “the LORD is great” (135:5a), the poet reflects on God’s sovereignty in creation (135:6–7); on Israel’s “narrative credo” of the LORD’s striking down Egypt (135:7–8) and the kings over the lands that Israel inherited (135:9–12); and climactically on the LORD’s eternal renown and his future vindication of Israel. As for “above all gods” (135:5b), who are equated with idols, he reflects that those who worship them will become as lifeless as they are.

Serendipitously, praise fortifies the faith of God’s people.

Today, the Church confesses—due to the witness of the Spirit through the Word (John 3:6, 8; 6:63; 16:7–11; Rom 8:16)—that the Lord Jesus, whom the Father wants to be honored (John 6:22), is sovereign over the whole creation (John 1:3; Col 1:16), and that he displayed his sovereignty in the Church’s origin in his death, resurrection, ascension, and gift of the Holy Spirit, and that he has and will build his Church universally until his Parousia (Matt 16:18; 28:18–20).

Hal^elû-Yāh (“praise the LORD!”). See prologue/epilogue of Psalms 106, 113.

The Summons: 1b–2

“Praise (33:1) the name of the LORD . . . O servants of the LORD” (113:1), a reference to the choir of Levites, for the Levites “stand in the house of the LORD (134:1) in the (inner and outer) court[yards]” (1Kgs 6:36; Ezek 10:5). His praise is right and good, for as C. S. Lewis noted, “If we do not admire we shall be stupid, insensible, and great losers.”⁵³⁹

Introductory Reasons to Praise: 3–4

“Praise the LORD for the LORD is good” (107:1; 118:1, 29; 136:1, 26); “sing” with musical accompaniment (zamm^erû; 33:2) “to his name (135:1b), for it is pleasant” (133:1; 147:1)! The psalmist explains: “for (he) has chosen . . . Israel as his own possession” (s^egullâ), citing Deuteronomy 7:6, “the classical text” on Israel’s election (cf. Deut 14:2; 26:18). This essential of Israel’s faith is “a novelty in the history of ancient Near Eastern religions.” Israel’s election is “an absolute act of grace, grounded only in Yahweh’s love for Israel, which cannot be further explained.”⁵⁴⁰ Inferentially, from the use s^egullâ (“treasure”) of 1 Chronicles 29:3 and Ecclesiastes 2:8, s^egullâ denotes a private royal fortune to be used according to the king’s own discretion and interests in contradistinction to the general reserves needed to govern his realm.

Summary Statement: 5

“For” logically connects the summons with “the main part” (see above). “I,” says the psalmist—like Jethro (Exod 18:11)—”know (Ps119:75; 1Chr 29:17) that the LORD is great” in rank and power “and that our Lord⁵⁴¹ (i.e., “Master and Owner”) is above all gods” (95:3).

The LORD’s Greatness: 6–18

Over the Creation: 6–7

He is sovereign over everything: “whatever the LORD pleases (or “delights in”), he does (115:3) in heaven . . . earth . . . seas.” To Israel’s tripartite cosmology, psalmist adds “and all deeps,” including “Moby Dick” (104:26), to underscore the “LORD’s” sovereignty over even the hostile, primordial abyss (Ps 93). Theologians explain the Ultimate Cause of the thunderstorm: “He it is who . . . and brings forth the wind from his storehouses” (cf. Jer 10:13; Pss 18:7–14; 29:1–11; 68:33; 97:2–5; 104:4). Meteorologists explain its secondary cause: “Most of the rains are from cyclonic storms traveling the length of the Mediterranean from the Atlantic; when the moist air moves over the land, it is forced to rise rapidly, producing heavy thunderstorms.”⁵⁴²

In Israel’s Origins: 8–12

Struck Down Egypt and Pharaoh: 8–9

The poet assumes his audience’s knowledge of Israel’s narrative credo.⁵⁴³ “He it was who struck down the firstborn of Egypt. . . (Exod 12:29; 13:15; 136:10); who . . . sent signs and wonders against Pharaoh,” a metonymy for the plagues (Deut 6:22; 26:8; 29:2; 34:11), “and all his servants” (Pss 78:42–51; 105:26–36). The miraculous signs “prove one’s power”⁵⁴⁴ and serve “as pledges and attestations of divine presence and interposition (Exod 4:8, 9; 7:3; 8:19; Ps 74:9; 2Kgs 19:29: 20:8).”⁵⁴⁵

Struck Down Dispossessed Kings: 10–12

“Who struck down many nations and killed” in judgment for their iniquities (Gen 15:16; Lev 18:3; 136:18) “mighty (or “powerful” [Mic 4:3]) kings” (Josh 12). The formidable “Sihon, king of the Amorites,” who had dispossessed the Moabites, “and Og, king of Bashan,” “whose height was like the height of the cedars and who was as strong as the oaks” (Amos 2:9; cf. Num 21:21–34; Deut 2:26–3:3; 29:7; 31:4; Josh 2:10; Neh 9:22). Their defeat was “the first taste of victory for the new generation of Israel.”⁵⁴⁶ “And all the kingdoms of Canaan . . . a heritage to Israel” (cf. 2:8).

His Renown Is Eternal, and He Will Vindicate Israel: 13–14

The tense now shifts from the past to the eternal present and the future. As for the former, citing Exodus 3:15: “your name, O LORD, endures . . . throughout all ages.” As for the latter, citing Deuteronomy 32:26: “For the LORD will vindicate (dîn) . . . his servants.” Dîn refers to “the judicial process as a whole”⁵⁴⁷ and signifies “binding decisions”⁵⁴⁸ of “supportive or punitive justice.”⁵⁴⁹ “God uses his violent might to disempower and eliminate systems of violence and injustice.”⁵⁵⁰

“Absurdity of Idols”:⁵⁵¹ 15–18

These verses essentially repeat 115:4–8 (altering 115:6b; omitting 115:7). The impotence of idols contrasts sharply with the LORD, who does as he pleases (135:6).

Verses 19–20 continue to repeat 115:9a, 10a, 11a, but add “house of Levi” and use “bless” instead of “trust.” “O house (“family of descendants as an organized body”⁵⁵²) of Israel” is divided into three parts: “house of Aaron” (the priests), “house of Levi” (1Chr 23:30), and “who fear the LORD” (the faithful of Israel and of the nations). “Bless the LORD (34:1). Blessed be (5:13) the LORD from Zion” to the ends of the earth. “He who dwells in Jerusalem” with his holy and dreadful presence!

Hal^elû-Yāh (“praise the LORD!”).

Psalm 136 is diptych with Psalm 135, having similar structure, content, and wording. The pair begins with a threefold command: “praise the LORD” (135:1)/“give thanks to the LORD” (136:1a, 2a, 3a); and 135:3 and 136:1 pivot on “for the LORD/he is good.” Both psalms unpack a summary statement (135:4; 136:5) with reference to the LORD’s activity in forming the creation (135:6–7; 136:5–9) and Israel (135:8–12; 136:10–22). The refrain of Psalm 136 carries on the climatic line of Psalm 135, “your name endures forever” (135:13). So, Psalms 135 and 136 are intended to be read together and to give different perspectives on the same subject.

The content and structure of this hymn at a glance:

I. Summons to Praise the LORD: 1–3

II. Grateful Praise: 4–25

A. For the LORD’s Great Miracles: 4–22

1. Summary Statement: 4

2. In Creation’s Origins: 5–9

a. Made Heaven and Earth: 5–6

b. Made Great Lights: 7–9

3. In Israel’s Origins: 10–22

a. Struck Down Egypt and Freed Israel: 10–12

b. Divided the Red Sea and Drowned the Egyptians: 13–15

c. Led Israel through the Wilderness: 16

d. Struck Down Dispossessed Kings: 17–22

B. For the LORD’s Compassionate Caring: 23–25

1. In Rescuing Israel: 23–24

2. In Feeding All Flesh: 25

III. Command to Praise the God of Heaven: 26

This hymn puts into the mouth of God’s people grateful praise to the LORD for his sublime attribute of steadfast love. Surprisingly, the poet mentions YHWH (“the LORD”) only in the first verse; but inferentially, he subtly praises him by using twenty-six verses, the numeric value of the name: Y (= 10) H (= 5) W (= 6) H (= 5).

Uniquely in the Book of Psalms, a refrain—in this psalm, “his steadfast love endures forever”—is repeated in the “b” colon of each verse, creating the overarching context for interpreting the psalm. The refrain was probably sung antiphonally, as inferred from Ezra’s account that at the laying of the foundation stone of the Second Temple, “the priests and Levites sang responsively, praising and giving thanks to the LORD: ‘for he is good, for his steadfast love endures forever’” (Ezra 3:11 [cf. 2Chr 7:3]). His account of antiphonal singing matches the first verse of Psalm 136.

The command “give thanks” (better, “give grateful praise”) demarcates both the psalm’s introduction (136:1–3) and its conclusion (136:26). The varying epithets for the LORD in the introduction and in the conclusion identify him as the supreme sovereign in the world of gods (136:2) and of political powers (136:3). Verse 1 adds the attribute of his benevolent goodness.

“The main part” (136:4–25) is demarcated into its two large sections by the repeated phrase “to him who” in verses 4–22, and a unique “it is he who” in verse 23. The former introduces the sections of the “main part:” a summary statement “to him who alone does great wonders” (136:4, the key verse); and the unpacking of his miracles in making the earth (136:5–9) and Israel (136:10–22). The phrase “to him who” also subdivides the narrative credo of Israel’s origins into four parts: exodus from Egypt (136:10–12), passage through the Red Sea (136:13–15), guidance through the wilderness (136:16), and elimination of dispossessed kings (136:17–22). As for the clause “it is he who,” it demarcates the LORD’s actions in caring for Israel and the creation (136:23–25) from his actions in creating them (136:5–22).

In sum, the LORD’s goodness that is displayed both in his miraculous creations of the earth and of Israel, and also in his compassionate caring for both of them, shows that the LORD’s steadfast love endures forever, giving hope to every generation of God’s people, who identify themselves with the “us” who praise him through this song (136:23ff).

The numeral three, symbolic of completeness, characterizes the psalm’s structure. Verses 4 and 5 are linked by initial l^e‘ōšēh (“to him who does” and “to him who made”). Accordingly, verses 1–15 consists of groupings of three verses: 136:1–3, 4–6, 7–9, 10–12, 13–15, Verses 17–22 consists of three couplets, followed by the three verses of 23–25. Verses 16 and 26 stand apart as single lines.

As inferred from verse 1 (see above) and verse 26 (see below), our poet boldly composed this hymn of grateful praise while Persian kings humiliated Israel, the LORD’s servant (Neh 9:36). The cycle of Israel’s humiliation by its enemies and its exaltation by the LORD typifies—the antitype is always greater than the type—the career of Jesus Christ, from his humiliation on a Roman cross to his exaltation to God’s right hand; and continues in the history of the Church, to whom Christ’s apostle said, “the God of peace will soon crush Satan under your heel” (Rom 16:20). Moreover, the narrative credo of 135:10–22 is, as Kidner comments, “a part of our own history, illuminating our own redemption and meaning of our baptism and pilgrimage (1Cor 5:7; 10:1–13).”⁵⁵³

“Give thanks (better, “give grateful praise” [6:6]) to the LORD, for he is good (14:1). For his steadfast love endures forever” repeats 107:1. “To the God of gods (135:5) . . . to the Lord of lords” cites Deuteronomy 10:17. In their depravity, apart from the “Enlightenment,” people create gods in their minds and idols with their hands; those in the “Enlightenment” inexcusably credit the miraculous creation to Chance (cf. Rom 1:18–25), and Israel’s amazing history to the coherence of secondary causes.

For the LORD’s Great Miracles: 4–22

Summary Statement: 4

“To him who” links the introduction to the main part; “alone” escalates the hyperbole “God of gods”; and “does great wonders” (or “miracles” [9:2]) is a metonymy for his making of the earth and of Israel.

In Creation’s Origins: 5–9

This section puts into poetry the Genesis 1 account of God’s creations on the second and third days and supplements it from Proverbs (see below). The repetition of “to him who made” (136:5, 7) divides the LORD’s action in making the earth into two sub-sections: his making the earth’s phenomenal tripartite structure of the heavens above, of the earth, and of the waters underneath (136:5); and his making great lights (136:7).

Made Heaven and Earth: 5–6

The repetition of “to him who” in verses 5a, 6a splits apart as two distinct creative acts the LORD’s making of the heavens and of the earth.

“To him who by understanding (Prov 3:19ff; 8:1, 22–31; see Ps 49:3) made the heavens (Gen 1:8) . . . who spread out [and made firm]”—the Hebrew word is cognate with “firmament” in Gen 1:6 [KJV]—”the earth (Gen 1:10) above the (primordial) waters” (Gen 1:2, 9; Pss 24:2; 93:1b).

Made Great Lights: 7–9

Grammatically, together the “a” colon of this triplet of verses is one independent clause, in contrast to the next two triplets.

“To him who made the great lights (Gen 1:14) . . .: the sun to rule over (or “for the dominion over”) the day, the moon and stars to rule over the night” (Gen 1:16).

In Israel’s Origins: 10–22

Struck Down Egypt and Freed Israel: 10–12

Grammatically, together the “a” colon of this triplet is a compound of two independent clauses.

“To him who struck down the firstborn of Egypt (135:8) . . ., and brought Israel out from among them (135:9aα) . . ., with a strong hand and an outstretched arm” (Deut 4:34).

Divided the Red Sea and Drowned the Egyptians: 13–15

Grammatically, together the “a” colon of this triplet is a triplet of three independent clauses, framed by “the Red Sea.”

“To him who divided (lit. “who cut into pieces”⁵⁵⁴) the Red Sea (Hebrew “Sea of Reeds”) in two” pieces⁵⁵⁵—perhaps an allusion to the pagan myths of creation by cutting apart a sea-monster into two pieces⁵⁵⁶ “and made Israel pass through the midst of it,” a continuation of Israel’s exit “from Egypt’s midst” (136:11); “but overthrew (lit. “shook off” [like a bug], as in Exod 14:27) Pharaoh and his host in the Red Sea” (Exod 14:21–31).

Led Israel through the Wilderness: 16

“To him who led his people through the wilderness” (i.e., a parched place where few live; Num 10:32–35).

Struck Down Dispossessed Kings: 17–22

Grammatically, the together “a” colon comprises three couplets within a compound sentence of three independent clauses. Its couplets are linked by catch terms: kings (136:17ff); Sihon and Og, kings of Trans-Jordan defeated by Moses (136:19ff); and the anadiplosis: “heritage” (136:21ff).

“To him who struck down and gave . . . a heritage to Israel (135:10–12).” “His servant” (1Chr 16:13; Isa 41:8), not “his people,” as in the twin psalm (135:12), is a high accolade (Ps 18: superscript).

For the LORD’s Compassionate Caring: 23–25

The chronological narrative of the LORD’s powerful miracles (136:4–22) now gives way to the theme of the LORD’s caring compassion (136:23–25), another aspect of his enduring kindness. By referring first to Israel (136:23ff) and then to “all flesh” (136:25), the poet creates a chiasm with his miracle narrative. The chiasm functions to bring closure to the psalm and to extend God’s kindness from Israel to the whole world.

In Rescuing Israel: 23–24

“It is he who remembered (9:11) us (115:12) in our low estate,” probably a metonymy for Israel’s humiliation in Egypt (135:10–12) and/or Babylon (cf. Ps 137), “and rescued us from our foes,” likewise probably the Egyptians and/or the Babylonians. This remembrance gives God’s people hope for redemption from Persia in the immediate future and through the Messiah in the more distant future (Luke 1:54; Titus 2:13).

In Feeding All Flesh: 25

“He who,” a parallel to “[it is he] who remembered” (136:24), “gives food to all flesh,” a synecdoche for people and animals (Gen 1:29, 30; Pss 104:27–30; 145:15ff).

“To the God of heaven” is a Persian title for God (Ezra 1:2), appearing only here in the Psalter.

The content and structure of this song of Zion at a glance:

I. Lament for Destruction of Zion: 1–3

A. Exiles Weep, Rejecting Music: 1–2

B. Babylonians Torment, Demanding Music: 3

II. Resolve to Remember Zion: 4–6

A. Refusal to Sing Songs of Zion: 4

B. Resolve of Loyalty to Zion: 5–6

III. Imprecations against Zion’s Enemies: 7–9

A. Against Edom: 7

B. Against Babylon: 8–9

A talented exile in Babylon (586–539 BC), probably a Levite (see 137:5ff; cf. 1Chr 25:1–7; Ezra 2:41), composed this song of Zion (137:3, 5, 7), historically the locus of God’s house and David’s palace (cf. 2Kgs 24:16ff).⁵⁵⁷ For the poet, Zion and the LORD are inseparable. He calls the “songs of Zion” (137:3) the “songs of the LORD” (137:4), and he extols Zion as “above my highest joy,” language appropriate only for God.

“Babylon” frames the psalm, beginning with a recollection of its victory over Zion in 586 BC (137:1) and ending with an anticipation of its doom, as happened in 539 BC (137:8ff). Other Zion songs praise the “city of God” (137:46–48, 76, 87, 121, 122), but this song modifies the motifs of a lament psalm. Those motifs, together with the change of tense and mood, demarcate the song’s three stanzas, each of three verses. The lament motif, normally in the present tense, is transformed into a melancholy recollection of the past (137:1–3); the confidence motif, normally of trusting God, becomes a strong resolve of loyalty to Zion at the present time (137:4–6); and the petition motif, normally for deliverance, is transmuted into fiery imprecations for the enemies’ future annihilation (137:7–9).

When Zion, the symbol and mediator of God’s rule, was dismantled, the faithful retained their loyalty to the LORD and King David by remembering the symbol in their hearts, not by building a temple elsewhere.⁵⁵⁸ Zion remained in their hearts as “my highest joy” (137:6, the key verse; cf. Dan 6:10). That cherished memory entailed hope for their restoration.

Today, earthly Zion has been replaced by the reality of the ascended Lord Jesus Christ in heavenly Zion (Heb 12:22–24). The Church encounters her Lord through the mediation of God-breathed Scripture, informed by his Spirit, and through the remembrance of the Lord’s Supper (John 6:53–57; Matt 26:26–29).

The alternating pattern of the couplet (137:1–2) highlights the pivot, pointing to the psalm’s message to retain faith by remembering (cf. Pss 63:6; 77:11):

A. By the waters of Babylon,

B. There

C. We sat down and wept,

X. When we remembered Zion (Lam 1:7).

A’. On the poplars (NIV)

B’. There

C’. We hung up our lyres.

“The waters” are the Euphrates and or other rivers (cf. Ezek 1:3) or canals (Dan 8:2). The “we” is a representative group of exiles. By water and trees, not in the idolatrous city, is a fitting place for the mourning Zionists to reflect and weep (Lam 3:28).

Babylonians Torment, Demanding Music: 3

The exiles boldly refused to play their lyres (cf. Isa 24:8), “for there our captors (in cruel glee) required of us . . . songs of Zion.” The next stanza reverses their depressive remembrance of Zion’s defeat (X) into a resolve not to forget Zion but to remember it in hope.

“We sing” (137:4), a catch term with “sing us” (137:3), links the second stanza to the first, and the self-imprecations of verses 5–6 link it to the imprecations against Babylon in the third stanza.

Refusal to Sing Songs of Zion: 4

The expostulation “how can we sing” (NIV) shifts the refusal of the exiles to sing from the past to the present. Singing “the songs of the LORD” to amuse mockers “in a foreign land” would be tantamount to treason against the LORD.

Resolve of Loyalty to Zion: 5–6

The enemy’s taunt did not defeat the faithful but nerved them to confess intensely their loyalty to personified Zion. “If I,” the speaking exile representing all the exiles, “forget you . . . let my right hand forget its skill” of playing the lyre; and “let my (melodious) tongue stick (speechless) if I do not remember you;” escalated to, “if I do not set you above my highest joy.”

Against Edom: 7

Instead of singing, the exiles hurl imprecations against Zion’s enemies. “Remember (9:11; Neh 6:14) against the Edomites the day of Jerusalem’s” disaster (37:13; Isa 9:4; Obad 12), “how they said (to the Babylonians), ‘Lay it bare . . . foundations’” (i.e., tear down its walls, temple, and palaces) and remove God’s kingdom from the earth. The Edomites were like hyenas following a lion⁵⁵⁹ (Ezek 25:12–14; 35:15; Obad 13).

Against Babylon: 8–9

These imprecations, albeit unfitting in the new dispensation, rightly ask God for perfect justice to uphold his honor. The exiles now personify, and brashly address, Zion’s rival to her face. “Daughter Babylon (NIV) . . . blessed (1:1) is the one (NAB) . . . who repays you with” corresponding action to “what you have done to us” (Deut 7:10; 19:19), who “dashes them (“your little ones”) against the rock” (cf. Isa 13:16; Hos 10:14; 13:16), as the Babylonians had unjustly done to Israel (cf. 2Kgs 8:12),⁵⁶⁰ and so end Babylon’s cruel and unjust rule (Isa 47:1, 8ff).

The content and structure of this song of grateful praise at a glance:

Superscript

I. Praise to the LORD for His Steadfast Love: 1–3

A. Proclamation to Praise: 1–2

B. Summary Report of Salvation: 3

II. All Kings Will Praise the LORD: 4–6

A. Proclamation of All Kings Will Praise: 4a–5a

B. Hymn Celebrating God’s Greatness and Justice: 5b–6

III. Confession of Trust, Theological Affirmation, and Petition: 7–8

A. Confession of Trust in the LORD’s Steadfast Love: 7–8a

B. Petition for Continued Steadfast Love: 8b

“Of David.”

“Your steadfast love” frames this song of grateful praise. First (138:1–3), David resolves to praise the LORD for his steadfast love (138:1–2 [v. 2 is the key verse]) and then recounts his rescue (138:3). Second (138:4–6), he expands his personal praise to universal praise. Third (138:7–8), he confesses his trust in the LORD to preserve him, asserts God’s steadfast love endures forever, and prays for continued protection (138:8b).

Christians approach the psalm prosopologically. Seeing Christ as God, they praise him for his love (John 15:9). Seeing him as man, Christ’s deliverance from death both causes people universally to praise God (Ps 22:27–31) and assures the Church that he will complete his building of it (Matt 16:18; 28:20; Phil 1:6; Eph 5:27; 2Tim 1:12).

Proclamation to Praise: 1–2

“I will give you thanks (better, “grateful praise” [6:5]) with all my heart (7:10; Deut 6:5) before the gods” (see 86:8; better, “the heavenly assembly” = “angels” [8:3]). “I will sing” with instruments of music “your praise. I bow down (5:7) toward your holy temple (lit. “palace,” 5:7; cf. 1Kgs 8:48; Dan 6:11) . . . for your steadfast love (5:7) and your faithfulness (26:3). For I have exalted your word (119:41; 12:6) above all your heavens” (translation mine⁵⁶¹).

Summary Report of Salvation: 3

“When I cried out for help, you answered me” by delivering me (3:4). “You made me bold and energized me” (NET).

Proclamation All Kings Will Praise: 4a–5

“All the kings (68:29–32; 100:1ff; 102:15) . . . shall give you thanks (see 138:1), for they have heard the words of your mouth (i.e., “the Law” [see 119:13, 72, 88]), and they shall sing of the ways of the LORD” (see 32:8; 81:14): (colon is mine).

Hymn Celebrating God’s Greatness and Justice: 5b–6

The hymn includes praise by the kings that the LORD is great (138:5b) and praise by David implying that he is just (138:6). The versification fits this interpretation.

“Surely (omitted in ESV), great is the glory (29:1) of the LORD” (translation mine; similarly, NJB). “For though the LORD is high (113:4–9), he regards (lit. “looks after”⁵⁶²) the lowly,” who depend on him and obey him (Luke 1:52; 1Pet 5:6), “but the haughty,” who flout God and his word with impunity (Pss 14:1; 73:11), “he knows (their evil ways) from afar” (translation mine), connoting his distance from them, a metonymy of cause for punishing them (Prov 16:5).

Confession of Trust in LORD’s Steadfast Love: 7–8a

“Though I walk . . . you preserve me from the anger”—a metonymy of harm—”of my enemies. You stretch out your hand and your right hand (16:8) delivers (3:7) me (translation mine).⁵⁶³ The LORD will fulfill his purpose for me⁵⁶⁴ (cf. 2Sam 7:16, 25; or “will avenge me” [57:2]). Your steadfast love . . . endures forever.”

Petition for Continued Steadfast Love: 8b

David does not presume upon God’s steadfast love, but humbly depends on God to perfect his work in his people (Phil 1:6). “Don’t drop what (lit. “works,” a metonymy for people in Job 14:15; 34:19) your hands have made” (translation mine; i.e., David and Israel [cf. Eph 2:10; 1Pet 4:19]).

The content and structure of this lament psalm at a glance:⁵⁶⁵

Superscript

I. Reverie of the LORD’s Intimate “Omnicompetence”: 1–18

A. Inescapable, Unfathomable, Intimate Omniscience: 1–6

1. Intimate Omniscience: 1–4

2. Inescapable, Unfathomable Knowledge: 5–6

B. Transforming Intimate Omnipresence: 7–12

1. Intimate Omnipresence: 7–10

2. Transforming Presence: 11–12

C. Intimate Omnificence: 13–18

1. Praise for Making and Predestinating the Psalmist: 13–16

2. Praise for Precious and Innumerable Thoughts: 17–18a

D. Janus: Psalmist Awakens from Reverie: 18b

II. Lament with Petitions: 19–24

A. Imprecation against the Wicked; Psalmist’s Loyalty: 19–22

B. Petition for Psalmist’s Authenticity: 23–24

Postscript: Psalm 140: superscript

“To the choirmaster” (postscript to Ps 138).

“A Psalm of David.”

God’s chosen king spiritually routs bloodthirsty blasphemers surrounding him (139:19b) through his well-grounded trust in the LORD’s intimate and beneficent “omnicompetence” with him and through imprecation against his enemies. He is motivated by his unrestrained hatred of those who hate God, the reverse side of love for God. He ends the psalm seeking to convince himself and the LORD of the purity of his passion for God (139:23–24, the key verses).

Each of the psalm’s four six-verse stanzas combines two strophes of four and two verses, viewing the stanza’s theme from different perspectives. Furthermore, the first strophe of each of the first three stanzas opens with a summary statement that is developed in the next three verses, and its second strophe segues into the next stanza.

After the address “O LORD,” our poet disproportionately develops the motifs of “confession of trust” and “praise” in the first three stanzas, arming himself for the climactic stanza of imprecations and his assurance to himself and to God of his pure hatred for God’s enemies. His reflections on God’s intimate “omnicompetence” occur in a prophetic reverie, from which he awakens with a resolve to rout God’s enemies (139:18b).

In his deity, Christ knows us (John 2:24), loves us (John 14:21), and is with us (Matt 28:20). In his humanity, his zeal for God’s house consumed him (John 2:17). Christ and his apostles temper the righteous indignation of the old dispensation with teachings that God loves the world (John 3:16); the Church is to love her enemies (Matt 5:44); and “while we were still sinners Christ died for us” (Rom 5:8). The contemporary Church’s sole emphasis on God’s love, however, needs to be tempered by the righteous indignation of this psalm.

The inclusio “thoughts” frames the reverie (139:2, 17).

Inescapable, Unfathomable Intimate Omniscience: 1–6

Intimate Omniscience: 1–4

The first stanza strikes with immediate and sustained power the stanza’s theme: “O LORD, you have searched me,” signifying a diligent, difficult, penetrating probing—like drilling a mine—to uncover his thoughts, “and know me” (NIV; see 1:6). This search to know entails intimacy and concern. The merism “you know when I sit down and when I rise up” signifies all outward actions at all times. As for his inner thoughts, “you discern . . . from afar”—distance makes no difference to God (see Ps 3). The merism “you search out (lit. “sift”) my path (in public) and my lying down” (perhaps in coitus) in private signifies his behavior “everywhere”; “and (so you) are acquainted (in your concern) with all my ways” (1:1). God’s omniscience even extends to the moment of thinking a thought: “Even before . . . you know it altogether.”

Inescapable, Unfathomable Knowledge: 5–6

“You hem me in behind and before”—another merism—signifies God’s omniscience is inescapable. “And lay (the palm of) your hand upon me” signifies God’s decisive control. “Such knowledge . . . I cannot attain” (lit. “cannot scale”) signifies God’s knowledge of him. His intimate omniscience is unfathomable.

Transforming Intimate Omnipresence: 7–12

Intimate Omnipresence: 7–10

The rhetorical question “where . . . can (translation mine) I flee”—should I wish to do that (cf. 139:10)—”from your presence” (51:4; 104:20ff) demands the negative answer “No place,” a summary confession of God’s intimate omnipresence (139:7) that will be developed on the vertical axis (139:8) and horizontal axis (139:9–10). Again, merisms reinforce the summary. On the vertical axis: “If I ascend to heaven”—the highest point, symbolic of bliss—”you are there. If I make my bed in Sheol” (6:5)—the lowest point, symbolic of death—”you are there!” On the horizontal axis: “If I rise on the wings of the dawn” in the extreme east, symbolic of bliss. “If I settle on the far side of the sea” (NIV), the extreme west, symbolic of darkness. “Even there”—in death and in darkness—”your hand shall lead me” through the danger (23:5; 138:7), “and your right hand (138:8) shall hold me” with a firm and strong grip and save me from falling off the edge into pitch darkness.

Transforming Presence: 11–12

“Then I thought, Surely the darkness (Gen 1:2; Job 38:8ff) will crush (or “bruise”) me” (translation mine; the Hebrew verb occurs elsewhere only in Gen 3:15; Job 9:17). “Even the darkness is as light to you” (Zech 14:7; Rev 21:25). God’s presence is beneficially transformative.

Intimate Omnificence: 13–18

Both strophes of the third stanza present a striking oxymoron: the hidden lies open (139:13–16), and the innumerable is rare (139:17–18).

Praise for Making and Predestinating the Psalmist: 13–16

“For” logically connects God’s omnificence in begetting and predestinating the psalmist with his intimate omniscience and omnipresence. The LORD knows him inside-out (139:1–4), and darkness is as light (139:11–12), because he made his magnum opus in the dark chamber of the womb (139:15–16).

“You created my inmost parts” (lit. “kidneys” [=conscience]; NIV). The metaphor “you knitted me together” signifies his being made with care, skill, and intimacy. This reflection leads to his praise: “I praise you, for I am . . . wonderfully (i.e., amazingly extraordinary) made . . . (138:8). My frame was not hidden . . . made in secret (better, “in the secret place” [i.e., his mother’s womb]). Embroidered with colors in the depths of the earth” (translation mine), possibly an allusion to—but weakly attested—myth of Mother Earth, in whose womb human beings were supplied with the material for their bodies (cf. Job 1:21; Sirach 40:1). “Your eyes saw me as an embryo” (translation mine). “But in your book” of the works of the righteous (see 40:7) “all my days were already written; my days had been shaped before any of them existed” (CJB). The Gilgamesh epic also connects the theme of creation with that of predestination: “in the chamber of fates, the abode of destinies, a god was engendered.”⁵⁶⁶

Praise for Precious and Innumerable Thoughts: 17–18a

“And to my benefit, how precious (lit. “rare” [1Sam 3:1]) are your thoughts (translation mine). If I would count . . . more than sand” on the seashore (Gen 22:17; Josh 11:4; 1Sam 13:5). The LORD’s thoughts to benefit him during his gestation are worked out in the whole gamut of his predetermined acts.

Janus: Psalmist Awakens from Reverie: 18b

“I awake” is used elsewhere of waking up from sleep (Ps 3:5), from death (Isa 26:19), from a prophetic vision (Jer 31:26), and here from his inspired reverie (cf. 2Sam 23:1–2). “And I am still with you” segues God’s beneficial presence with his king to the king’s commitment to the LORD. God’s sovereignty is now matched with human accountability.

In this stanza’s first strophe the king imprecates the wicked. He motivates God to slay these bloodthirsty men surrounding him both by arguing they are blasphemers, and so God’s enemies, and also by avowing his total hatred of God’s adversaries. His imprecation aims to bring God honor (139:19–22). Its second strophe (139:23–24) petitions God to authenticate his heart’s purity.

Imprecation against the Wicked; Psalmist’s Loyalty 19–22

The first couplet pertains to the hostility of the wicked against the king and his God (139:19ff); its second couplet concerns the king’s hatred of God’s enemies (139:21ff).

Hostility of the Wicked against King and God: 19–20

He formulates his imprecation as a wish: “Oh that you would slay the wicked, O God.” In an apostrophe he shouts, “Get away from me, you bloodthirsty men” (translation mine; cf. 5:6; 55:23; Prov 29:10). “They say things involving you deceitfully” (translation mine); that is to say, “your adversaries take your name in vain” (Exod 20:7; Deut 5:11), thereby incurring guilt that must be punished.

Hostility of the King against God’s Enemies: 21–22

The king’s imprecation entails his deliverance, but that is not the point. Rather, the king counterattacks against the blasphemers with a spirit of strongest aversion—not just a dislike—for them. “Do I not hate . . .?” Escalated to “And do I not loathe (i.e., feel utter disgust for; see 119:158) . . .?” He emphatically answers, “I hate them with complete hatred.” To overcome the enemy, his spiritual counterattack must be stronger than their animosity; “there can be no middle position.”⁵⁶⁷ “They have become my enemies too” (CJB). He hates them because of their hatred for God and rebellion against him, not out of vindictiveness or for self-preservation.

Petition for Psalmist’s Authenticity: 23–24

God’s people are uncertain of their hearts’ purity (Jer 17:9; Prov 18:4; 1Cor 4:4). So the king lays bare his hidden self to God’s X-ray-like seeing (139:1–4) to assure both covenant partners of his pure love for God: “Search me, O God, and know (139:1) my heart (see 7:10)! Test me (i.e., examine me intensely) and know my anxious thoughts (NIV). And see if there be any grievous (i.e., psychical/spiritual painful) way in me.” Implicitly he asks that he become conscious of his sin that he might repent (Prov 28:13). “And lead me in the way (see 1:1) everlasting” (i.e., lay hands on psalmist and control [139:6] him to live according to God’s Law [cf. Eph 2:10]), the way of eternal life (Ps 119:25, 37).

“To the choirmaster.” Postscript to Psalm 139.

“To the choirmaster” democratizes the psalm to all of God’s people.

The content and structure of this lament psalm at a glance:

Superscript

I. Petition for Deliverance and Lament over Violent Men: 1–5

A. First Cycle: 1–3

1. Address: O LORD:1a

2. Petition: Preserve Psalmist from Violent Men: 1b

3. Lament: Who Plot Evil: 2

4. Image of Serpent: 3

B. Second Cycle: 4–5

1. Address: O LORD: 4aα

2. Petition: Preserve Psalmist from Violent Men: 4aβ

3. Lament: Who Plot to Trip up Psalmist’s Feet: 4b

4. Image of Snares: 5

II. Confession of Trust in God and Petitions: 6–11

A. First Cycle: 6

1. Confession of Trust: The LORD Is Psalmist’s God: 6a

2. Petition: Give Ear: 6b

B. Second Cycle: 7–8

1. Confession of Trust: The LORD Is Psalmist’s Savior: 7

2. Petition: Let Not the Wicked Succeed: 8

C. Imprecations against Wicked for Justice: 9–11

III. Certainty in the LORD’s Justice and Praise: 12–13

“To the choirmaster.” Postscript to Psalm 139.

“A psalm of David.”

That ancient translators could not decipher “selah” infers the antiquity of the psalms where it occurs. Its reappearances—it occurs sixty-eight times in the first three books—in Psalm 140: 3, 5, 8, and 143:6 points to their antiquity and of the Davidic collection (see Ps 138: superscript) in the post-exilic Book V. Psalm 140 encourages persistence in prayer for justice (cf. Luke 18:1–8).

The poet artfully constructs his psalm from the motifs of the lament genre. The first stanza (140:1–5) is demarcated by two cycles of that genre’s three motifs of address, lament, and petition (see outline), by word-for-word repetitions (140:1, 4), and by selah at the end of verse 5. The two cycles or strophes (140:1–3, 4–5) are also demarcated selah at the end of verse 3. The second stanza (140:6–11) also contains two cycles (140:6, 7–8) of the lament genre’s other motifs of confession, trust, and petition (see outline); the latter segues into the imprecations (140:9–11). Selah at the end of verse 8 demarcates the cycles from the imprecations. The imprecations call for justice, as implied by its catchwords and allusions with verses 1–8. The LORD covers the psalmist’s “head” (140:7b), but mischief overwhelms the “heads” of his enemies (140:7b, 9a) and this as a consequence of their venomous “lips” (140:3b, 9b). The slanderer (lit. the man of “tongue”), whose “tongue” is as sharp as the serpent’s darting tongue, does not endure (140:3b; 11a), and “evil” hunts down the “evil” and “violent man” who planned to trip up David (140:1, 4, 11). The third stanza is demarcated by the framing catchwords “evil” and “violent” (140:1, 11) and the shift of perspective from addressing the LORD (140:1–11) to addressing the congregation (140:12). David ends his psalm knowing with faith’s certainty that the LORD will execute justice (140:12, the key verse), and so the righteous will praise, and the upright will endure.

First Cycle: 1–3

Address to the LORD and Petition for Deliverance: 1

“Deliver me, O LORD from a violent man” (me’îš ḥ^amāsîm; translation mine).

Petition: Preserve Psalmist from Violent Men: 1b

Lament: Violent Men Plot Evil: 3

Those “who plan evil . . . continually.” The oscillation between singular (140:1; cf. 140:4, 8) and plural (140:2ff, passim) may imply an oscillation between the leader of violent men (e.g., King Saul) and his officials, as happens in 18:48 (cf. 27:12; 1Sam 22:6–8).

Image of Serpent: 3

“They make their tongue sharp (52:2) as . . . the venom of asps” (cited in Rom 3:13 [LXX]; cf. Ps 58:4). The lament escalates the process of evil from their being “violent,” to “who plan evil things,” to their “sharp tongue,” to the lethal “venom of asps” under their lips (cf. 58:3–5), to the dastardly deeds of their “hands” (140:4).

Second Cycle: 4–5

Address to the LORD and Petition for Preservation: 4a

“Guard me, O LORD . . . from a violent man” (me’îš ḥ^amāsîm, translation mine; see 18:48).

Lament: Violent Men Plot to Trip up Psalmist: 4b

“Those who have planned to trip up my feet.”

Image of Snares: 5

“The arrogant”—the fundamental vice of refusing to submit to authority—”have hidden a (bird) trap (69:22) for me,” by collapsing a net with cords. “They set (animal) snares” (69:22). Traps and snares connote treachery and sudden ruin of the defenseless victim.

David counters the violent and arrogant with confessions of trust in God and more petitions. The battle is the LORD’s.

First Cycle: Confession of Trust and Petition: 6

“I say (or “I said”) to the LORD, ‘You are my God [31:14]. Give ear . . . to my loud supplications’” (translation mine). Possibly he intends to be overheard by the wicked surrounding him (140:9).

Second Cycle: Confession of Trust and Petition: 7–8

“O LORD, my Lord (i.e., Master and Owner of one privileged to be his servant and/or slaves), my strong savior,⁵⁶⁸ cover⁵⁶⁹ my head (i.e., be my helmet) on the day of battle (lit. “day of weapons”; translation mine).” “Grant not . . . their evil plot, or they will be exalted” above the righteous.

Imprecations against Wicked for Justice: 9–11

The imprecations call for the process of evil to return on its perpetrators. “Let . . . evil relentlessly (lit. “with blow by blow”) hunt down a violent man” (CSB).

David inferentially identifies himself socially among the poor and needy (140:12) and ethically among the righteous and upright (140:13).

LORD Maintains Justice: 12

“I know (20:6) the LORD will maintain the cause of the poor, and . . . needy” (i.e., the godly and defenseless [35:10]).

Righteous Praise and Upright Secure: 13

“Surely the righteous (1:5) will give grateful praise,” a metonymy of effect for their salvation; “the upright (3:7) shall dwell in your presence” (11:7; 16:11), in contrast to the annihilated wicked.

The content and structure of this lament psalm at a glance:

Superscript

I. Petitions to Be Heard and Restrained from Evil: 1–5

A. To Be Heard: 1–2

B. To Be Restrained from Evil: 3–5

II. Confidence and Lament: Depiction of Conflict: 6–7

A. Confidence: Corrupt Judges Thrown Down the Cliff: 6

B. Lament: Slaughtered Righteous Lie Unburied: 7

III. Petitions to Preserve Psalmist and Punish Enemies: 8–10

A. Preserve Psalmist’s Life from Snares of Evildoers: 8–9

B. For Wicked to Fall into Their Own Nets: 10

“A Psalm of David.” See Psalm 138: superscript.

The motifs of this lament psalm give structure to “my prayer” (141:2, 5). As in Psalm 140, the pray-er asks, šomrenî (“guard me” [140:4 (H5)]; “keep me” [141:9] with reference to traps and snares [140:5 (H6); 141:9]).

Kirkpatrick traces the course of the psalmist’s cryptic thought:

The Psalmist prays that his prayer may be accepted as an evening sacrifice (1, 2); that he may be preserved from sin in word and thought and deed (3, 4 [cf. 140:2–4]), and welcome the reproof of the righteous rather than yield to the temptation to join the godless in their life of selfish ease and sensual enjoyment (5, the key verse). When the leaders of the godless party have met with the fate which they deserve, their followers will listen to his teaching, but for the present the Psalmist and his friends are like a routed army, the bones of whose slain lie bleaching on the field of battle (6, 7). Yet even in this extremity he can look with patience to Jehovah for deliverance from the snare of his enemies, whose malice will bring about their own ruin (8–10).⁵⁷⁰

The Son of Man will punish the Law-breakers and reward the righteous (Matt 13:41; 7:23).

“My prayer” frames the stanza. The vocative “O LORD” demarcates its strophes (141:1–2, 3–5).

To Be Heard: 1–2

“O LORD, I call upon you.” To seek help elsewhere would be tantamount to treason. His deliverance is urgent: “Hasten to me” (22:19; 38:22; 70:1, 6). “Give ear” (140:6b) to prayer in words and gestures. “Let my prayer (see Ps 17: superscript) be counted as” the smoke of “incense before you (Exod 30:1–8; Luke 1:10; Rev 5:10; cf. Ps 22:3); and the lifting up of my hands (see Ps 28:2; 1Tim 2:8) as the evening sacrifice” (see 20:3; Rev 5:8; 8:3ff) on the altar of burnt offering in the court (Exod 29:38–41; 2Kgs 16:15; Ezra 9:4) and so be pleasing and accepted. Inferentially, the king is on a battlefield, not at the temple.

To Be Restrained from Evil: 3–5

Implicitly, the petitions for restraint from evil are confessions of trust that God rewards righteousness. “Set a guard (or muzzle) over my mouth” to avoid becoming involved in the scheming speech of the wicked (see 141:4; cf. 15:1ff; Prov 24:17). “Do not let my heart incline” is a remarkable expression of the need for sovereign grace to overcome human depravity (119:36; Prov 21:1; Matt 6:13; Mark 7:15–23). “To busy myself . . . who work iniquity” (’āven, 7:14; Prov 24:1) to “eat their delicacies” gained by misuse of their power (Mic 3:1–4). “Let a righteous man (1:5) strike me” with wounding words of “reproach (Prov 19:25) . . . it is a kindness” (Prov 9:8; 27:5ff; 28:3). Delitzsch translates verse 5b, “For still do I meet their wickedness only with prayer.”⁵⁷¹

The depiction of the conflict between the evildoers and the faithful explains his petitions.

Confidence: Corrupt Judges Thrown Down the Cliff: 6

“When their (i.e., the evildoers’ [141:4–5]) judges are thrown down over the cliff” (lit. “smashed on the slopes of a cliff”) by Providence, “then they (i.e., the evildoers’ followers) shall hear my words.” Shocked into reality, his prayer of faith for justice will be “pleasant” to repentant evildoers (Prov 3:17; 15:26; 16:24).

Lament: Slaughtered Righteous Lie Unburied: 7

“As when one plows” to dig up rocks and cast them aside, “so our (the king’s army’s) bones are scattered at the mouth of Sheol” (NET; i.e., “lie . . . without burial” [NLT]), an ignominious death (79:1–3; 1Sam 17:44, 46; Isa 14:18–20; Jer 22:17–19). But the LORD protects his king (140:7).

Preserve Psalmist’s Life from Snares of Evildoers: 8–9

The deictic particle “surely” helps to demarcate the final stanza of petitions. But first the psalmist expresses his confidence: “to you, Yahweh, I turn my eyes (NJB; 2Chr 20:12); in you I seek refuge.” Now the petitions for protection and lex talionis: “Do not pour out my life” to death (Isa 53:12) by not protecting me (translation mine). “Keep me from the (bird) trap . . . (140:5) laid for me” to bring him down (see 38:12).

For Wicked to Fall into Their Own Nets: 10

“Let the wicked fall . . . while I pass by (their nets) safely” (140:9–12).

The content and structure of this complaint-lament psalm at a glance:

Superscript

I. Addressee and Introductory Petitions: 1–2

II. Lament: Enemy Sets Traps and Psalmist Has No Helper: 3–4

III. Confidence: LORD Is Refuge and Portion: 5

IV. Petitions, Lament, and Praise: 6–7

A. Petitions and Laments: 6

B. Petition and Praise: 7

“A Maskil (Ps 32: superscript) of David, when he was in the cave” (cf. Ps 57: superscript). The cave is unidentified, for David is alone and bereft of family and friends (142:4), unlike his situations in the known caves of Adullam (1Sam 22:1–2) and of Ein Gedi (1Sam 24:1–7). Rabbi Morganescu comments, “How ironic that Saul, having been rejected by the Lord, lives in a palace, while David, God’s anointed, finds his sole refuge in a cave.”⁵⁷² Surprisingly, a second genre is indicated: “A Prayer”⁵⁷³ or petition. David labels his prayer a “complaint-lament” (142:2). As in Psalm 140 the enemy lays a trap to bring David down (140:5; 141:9).

For the atypical motifs of address and introductory petitions, see below (142:1–2). As for the lament motif, the enemy lays snares and the psalmist has no helper, but the LORD is not absent and knows his psalmist’s plight. In the crucial single, center line, between the couplets of the lament (142:3–4) and petition motifs (142:6–7), he confesses his confidence in the LORD (142:5). This pivotal structure marks it as the key verse. As for the petition motif, he links his appeal to be heard and delivered with his lament that his enemies are too strong for him, and he links his appeal to be freed with his forthcoming grateful praise and the celebration of the righteous who gather around him (142:7).

David is a type of the persecuted and suffering Christ and his Church. St. Francis of Assisi died singing Psalm 142.⁵⁷⁴

The typical complaint-lament psalm’s motifs of address and introductory petitions are untypically in the direction to the congregation in the indicative mood (but see 77:1), not directly to the LORD in the imperative mood, giving this lament psalm a somewhat didactic character (see Maskil above). The poet craftily constructs his instructive introduction in alternating (142:1) and chiastic parallel lines (142:2). “Aloud to the LORD I cry” in my distress; “aloud I plead for mercy” (lit. “show me a favor”; 6:2; cf. Heb 4:14–16). His loud, not silent, prayer gives relief to his pent-up feelings. “I pour out my complaint (or “troubled thoughts”) before him (Ps 102: superscript); before him I tell my distress” (translation mine). He empties himself of his anxieties, as Hannah did (1Sam 1:15), and casts them on the LORD (1Pet 5:7); he does not bottle them up and become sour and bitter.

He places his troubles of both the enemy’s traps (142:3) and his painful loneliness (142:4) within the purview of God’s knowledge. “When my spirit faints within me (i.e., “I am ready to give up”; [TEV]), you (emphatic in Hebrew) know (cf. 139:1–3) my way” (i.e., the route I selected; see 1:1), a metonymy for being sustained and protected by God on it (cf. 1Sam 19:18–24). “In the path (or “byways”) where I walk they have hidden a (bird) trap for me” (38:12). He vents his exasperation at being painfully alone. “Look to the right,” the place of honor, power, authority, and dominion (see 110:1) that belongs to the defender of the persecuted poor (see 109:31), “and see (and so know) . . . none who takes notice of me (Ruth 2:10); no refuge (mānôs, “place of escape”) . . . for my soul” (better, “for me”; cf. Matt 26:36–46).

In this crisis moment, trapped in a cave like a bird in a snare, “I cry,” a reprise of verse 1. “I say, ‘You are my refuge (maḥseh, “place of shelter”⁵⁷⁵), my portion (i.e., a tract of territory that secures life in perpetuity for the owner) . . .”

Petitions and Laments: 6

First petition and lament: “Attend . . . for I am brought very low” (79:8; 116:6). Second petition and lament: “Rescue me from those who pursue me” like a lion in a chase (NIV; 7:2), “for they are too strong for me” (18:17). His confessions of weakness and inadequacy imply his reliance on God alone to save him.

Petition and Praise: 7

In his third petition and lament, the poet changes the metaphor of his being pursued to his being in prison; that is, he has no escape from his pursuers. “Bring me out of prison” unfettered probably refers to the cave of Ein Gedi (see superscript). He desires salvation “that . . . I may give grateful praise to your name,” not just to survive and walk among the living. His salvation serves the interests of God, the psalmist, and the people of God. “Surely (omitted in ESV), the righteous (1:5) will surround me” or gather around me to share in the grateful praise offering that will accompany his praise (22:25ff). They will do so “for you will deal bountifully” or generously “with me,” a metonymy for delivering him (116:7–9, 12–19).

The content and structure of this complaint-lament psalm at a glance:

Superscript

I. Address and Introductory Petitions, Lament, Confidence: 1–6

A. Address and Introductory Petitions to Be Heard: 1–2

B. Lament: Pursued to Death and Faint: 3–4

C. Confidence: Remembrance of God’s Works: 5–6

II. Petitions for Salvation and Guidance Because of Trust in God: 7–10

A. To Be Heard: 7a, b

B. To Be Vindicated and Directed: 8a, b

C. To Be Rescued: 9

D. To Be Taught and Led: 10a, b

III. Petitions to Preserve Psalmist’s Life and Eliminate Enemy: 11–12

“A Psalm of David.” See Ps 138: superscript

As in Psalm 142, the psalmist asks the LORD haṣîlenî (“deliver me” [142:6b; 143:9]), for the enemy “persecutes”/“pursues” him (Hebrew root rādaph; 1426b; 143:3), and his “spirit faints within” him (142:3a; 143:4a). Psalm 143, however, adds an ethical dimension to his lament. He asks both that he not be singled out and punished for sin, for he is no different from all who sin (143:2), and also that the LORD teach him to do his will (143:10).

As for its structure, the italicized words in the outline mark out the motifs of this complaint petition-lament psalm. A selah at the end of verse 6 divides the psalm into two halves of six verses each (143:1–6, 7–12). In the second half, however, verses 11–12 stand apart from verses 7–10 in three ways. First, the couplet reprises the first couplet (143:1–2). In both the psalmist cries out “O LORD” (143:1, 11) and refers to himself as “your servant” (143:2, 12), and in both he appeals to the LORD’s benevolent attributes: “righteousness” (143:1, 11), “faithfulness” (143:1), and “steadfast love” (143:12), a split-apart collocation. Second, apart from verse 9, quatrains (143:7a, b, 8a, b, 10a, b) give way to the bicolon of verses 11–12. Third, in the Hebrew text, initial imperatives in verses 7–10a give way to non-initial verbal forms (143:10b [a janus], 11–12). In sum, there are three stanzas, each of which is introduced by the vocative, “O LORD” (143:1, 7, 11), and the couplets (143:1–2, 11–12) frame the psalm. In the second stanza, the quatrains of two couplets (143:7a, b, 8a, b, 10a, b) surround the single line bicolon (143:9, the key verse). The distressed psalmist depends solely on the LORD.

King David’s prayer may be conceptualized as a legal brief. In the frame, he presents the legal principle on which he rests his case: God elected him as his “servant” when he covenanted to make him king (cf. 2Sam 7:8, 19, 21), and as such, he trusts God’s character: his righteousness, steadfast love, and faithfulness. God’s reputation is at stake (143:11). “If God cared nothing for his name, for the cause of right or for his covenant, we might have doubt of his salvation.”⁵⁷⁶

The enemy (143:3a)—probably, historically Absalom—is unnamed so that the psalm can be used by David’s successors, especially his son, the Son of God, our Lord Jesus Christ (Rom 1:3ff), who literally was delivered from the dark regions of those long dead (Ps 143:3b; cf. 16:10).

Address and Introductory Petitions to Be Heard: 1–2

“Hear my prayer (17:1), O LORD; . . . for mercy (6:2; 142:1). In your faithfulness (33:4) answer (3:4) me, in your righteousness” (5:8). His plea “enter not into judgment with your servant” (Ps 18: superscript) entails a confession that he is a sinner and so in need of God’s mercy. But this is true of everyone, “for no one living is righteous before you.” So he asks God to focus his judicial attention on his enemy’s unwarranted attempt to murder him, not on his sins.

Lament: Pursued to Death and Faint: 3–4

“For the enemy has pursued” (“persecute” in 142:6b) escalates proleptically to “crushed my life” (cf. 72:4; 94:5) to “made me sit in darkness” (cf. 88:6), a figure for “buried me” (cf. Lam 3:6). And so “my spirit faints . . .” (see 142:3a).

Confidence: Remembrance of God’s Works: 5–6

However, “I remember (9:12) days of old (cf. 44:1–2); I meditate (1:2) on all . . . the works your hands” (77:10–12). His reflective rehearsal of salvation history keeps him from quitting. “I stretch out my hands,” the posture of prayer (38:12; 44:20); “I am like parched land before you” (CSB), passionately yearning that God will quench his spiritual thirst by answering his petitions that follow. “Selah”

He both prays for and depends on God for physical preservation (143:7b, 8a, 9) and for spiritual shepherding (143:8b, 10a, b).

To Be Heard: 7a, b

He begins the second stanza by reprising the first stanza: “answer” me, intensified by “quickly, O LORD” (cf. 143:1). “My spirit fails (cf. 143:4). Hide not your face . . . (cf. 143:2; 13:1), lest I . . . go down to the pit” (cf. 143:3; 30:3).

To Be Vindicated and Directed: 8a, b

The metaphor “let me hear (51:8) in the morning” (5:3; 88:13; 110:3)—symbolic of a new reality in a neverending day—refers to a judicial verdict that vindicates him (cf. 51:8). “Your steadfast love” (5:7) is a metonymy for justice. “For in you I trust (13:5). Make me know the way (see 1:1) I should go (see 143:10), for on you I set my desire” (translation mine; 25:1).

To Be Rescued: 9

Sandwiched between the quatrains of verses 8 and 10, the single line “rescue me from my enemies (cf. 143:3), O LORD”—note the demarcating vocative (143:1, 7, 11)—”I come to you for protection” (CSB) stands out as the key verse, as happens also in 142:5.

To Be Taught and Led by Spirit: 10a, b

“Teach me (cf. 119:12) to do your will (lit. “your pleasure”) . . .. Let your good” (14:1) and empowering “Spirit (cf. 143:4; 51:11; Neh 9:20) lead me (i.e., “escort me with care” [23:3]) on level ground” where he won’t be tripped up (26:12; 27:11), signifying safety and possibly ethical behavior that conforms to God’s will.

“For your name’s sake (23:3) preserve my life. Cut off my enemies, and destroy . . ., for I am your servant” (NRS; see Ps 18: superscript).

The content and structure of this praise-petition psalm (see Introduction) at a glance:

Superscript

I. The “I” the King Section: 1–11

A. To the Congregation: A Grateful Praise Song: 1–2

B. To the LORD: A Hymn, Praise, Petition, and Song of Praise: 3–11

1. Praise for Caring for Mortals: 3–4

2. Petition to Be Delivered in Battle by a Storm Theophany: 5–8

3. Promise of Victory Song with Reprise of Petition: 9–11

II. The “We” the People Section: A Beatitude: 12–15

“Of David.” See Psalm 138: superscript.

Psalm 144 was composed for Israel’s liturgy in connection with holy war (cf. Ps 20). The king (the “I”) speaks first (144:1–11), as inferred from his depiction of himself as a warrior (144:1–2) and from his petition that God rout the enemy by a storm theophany (144:5–6). Then “we” the congregation speaks (144:12–15), as inferred from the change of pronouns from singular to plural. The two sections are notionally connected by the people’s confession elsewhere: “the LORD’s anointed” is “the breath of our nostrils” (Lam 4:20). In other words, the people’s prosperity depends on the king’s delivering them.

The psalm’s message can be inferred both from its genre and content: the king goes into battle with the psyche of a champion, as the strong man rejoices to run a race (19:6). As for genre, the psalmist surrounds the “petition” motif for deliverance (144:6–8) with a praise (144:1–2) and song of grateful praise (144:9–10). As for the content, the introductory song of praise (144:1–2) alludes to Psalm 18, David’s victory song after he defeated all his enemies. Moreover, he petitions God for victory (144:6–9) by echoing that great victory song. Furthermore, the king’s new song of praise (144:9–10) echoes the hymnic “call for praise” in Psalm 33:2. So the notion of being a “champion” tones his petition for deliverance in battle with praise, not with anxiety or lament. Verses 9–10 are that message in nuce and so the key verses.

David places this war-song in the mouth of his successors, as inferred from his speaking of God’s delivered “kings” (plural) and his speaking of “David,” as though he is not identical to him (144:10). The psalm could have been used by the likes of Hezekiah (cf. Isa 36:14–19).

Christ and his Church fulfill this war-song (cf. Rev 19:11–19). The Church militant arms itself for battle against sinful spiritual forces (Eph 6:12–20) by singing this psalm of their Lord, while re-interpreting its geo-political terms that were appropriate to the old dispensation as metaphors of Christ’s spiritual kingdom (cf., e.g., Col 2:15).

The king orients his introductory song of praise to the congregation (144:1–2), but the rest of his song he addresses to the LORD (144:3–11).

To the Congregation: A Grateful Praise Song: 1–2

“Blessed be (see 18:46) . . . my rock” (cf. 18:1, 46) for three escalating reasons: 1) preparing him for battle: “who trains my hands for war” (see 18:34); 2) being his defender: “my steadfast love” (i.e., the God he counts on to show him covenant steadfast love]), a metonymy for “my fortress . . . refuge” (see 18:2); and 3) making him ruler over nations: “who subdues peoples under me” (see 18:47). A song of grateful praise to the LORD before battle implies a confession of trust in God.

To the LORD: A Hymn, Petition, and Song of Praise: 3–11

Vocatives, “O LORD” and “God” demarcate the stanza’s three motifs (144:3, 5, 9).

Praise for Caring for Mortals: 3–4

The rhetorical question “what is man . . .” echoes Psalm 8:4, where the question is coupled with God’s majesty (8:3–4) to elevate mankind’s significance. In Psalm 144, however, it is coupled with “man . . . is a passing” or vanishing “shadow,” to elevate the grace of God, who condescends and cares for the insignificant and transitory mortal. “He (the king) is what he is only by divine grace (1Cor 15:10).”⁵⁷⁷

Petition to Be Delivered in Battle by a Storm Theophany: 5–8

The embattled king first petitions the LORD to appear in the theophany of a lightning storm: “bow your heavens . . . rout them” (144:5–6), alluding to 18:8–14; then he asks to be delivered from his enemies: “stretch out your hand . . . deliver me . . . from the hand of foreigners,” alluding to 18:16–18. He fights for justice, as implied by his depiction of the enemy as wicked: “whose mouths speak lies (i.e., injurious deception, often in court) and whose right hand is a right hand of falsehood,” a gesture in taking an oath (106:26). He fights for justice.

Promise of Victory Song with Reprise of Petition: 9–10

The king proleptically begins his future victory song with a resolve: “I will sing a new song . . .” (cf. 33:2, 3). He reports, “who gives victory” (lit. “salvation” because it is just [see 3:7]; cf. 18:50) “to kings”—not foreigners, for the psalmist is delivered from their hand (144:7b)—”who rescues David,” the proto-messianic king in whose loins is his ideal successor (cf. Heb 7:10), “his servant” (Ps 18: superscript; 143:12). This new victory song again pitches his reprised petition—verse 11 repeats verse 7—to praise, which entails confidence.

The “we” section is framed by the assonance of word initial ’^ašer (“who”, 144:12; [untranslated in ESV]) and ’ašreˆ (“how blessed are!” 144:15). “How blessed are we whose sons in their youth are like fully-grown plants” (translation mine; lit. “Who [i.e., “the people,” 144:15] our sons are . . . plants”),⁵⁷⁸ and so will have many children and grandchildren. The people depict their ideal situation (cf. Deut 28:1–14) as the fruitfulness and health of their bodies (144:12), of their ground and flocks (144:13), and of their cattle (144:14a); and as “no crying of lament in our public squares (CSB).” “Every blessing is from above” (Jas 1:17); and so the psalm ends with “blessed (see 1:1) are we whose God is the LORD,” an echo of 33:12.

The content and structure of hymn at a glance:

Superscript

I. David and Successive Generations Praise the LORD: 1–9

A. Introduction: David Praises the LORD Forever: 1–3

B. Successive Generations Praise the LORD’s Might and Mercy: 4–9

1. The LORD’s Mighty Acts for Israel: 4–6

2. The LORD’s Mercy Extended to All: 7–9

II. Saints Praise the LORD’s Might and Mercy to All People: 10–20

A. The LORD’s Mighty Acts to All People: 10–13a

B. The LORD’s Immanent Care for All: 13b–20

1. Raises All the Fallen; Feeds All the Hungry: 13b–16

2. Saves All Who Worship the LORD: 17–20

III. Conclusion: All Praise the LORD’s Name Forever: 21

“Praise. By David” (CJB). See Psalm 138: superscript.

David begins his hymn like a song of grateful praise: a resolve to praise the LORD, not with the typical summons to praise, but he develops his praise as a hymn, praising God for his mighty acts in salvation history and for his beneficial attributes, not as a report of a specific deliverance.

His hymn is all about expanding God’s kingdom through praise of the LORD.

Like tøndor lace, this psalm is embroidered with many patterns, most obviously in the Hebrew text and the “abecedary” pattern (see Ps 25).⁵⁷⁹ A second pattern consists of an inclusio: “will bless . . . forever and ever” in verses 1b, 2a, and 21b, forming a frame around a main body (145:4–20). In this pattern, verse 3 is a janus: its catchwords “praise” and “great” look back to the introduction (145:2) and ahead to verses 4–6, respectively. The formula “great . . . to be praised” (48:1; cf. 96:4) introduces “the main body” (145:4–20), which explains why the LORD is worthy of praise.

A third pattern counterpoints praising God diachronically and spatially. One generation, beginning with David (145:1–2, 5b, 6b), tells diachronically the next generation of God’s might (145:1–6) and of his mercy (145:7–9), and “the saints” (ESV, see below) tell spatially all people of God’s might (145:10–13a) and of his mercy (145:13b–20). In this pattern, the vocative “My God and King” with “I will bless” (145:1–2) introduces the first stanza (145:1–9), and the vocative “O LORD” with “all your saints will bless” (145:10) introduces the second stanza (145:10–20). The change of subjects with “will bless” from “I” (145:1) to “the saints” (145:10) to “all flesh” (145:21) profiles the psalm’s development of David’s praise universally. Verse 21, the key verse, summarizes this expansion from David’s praise to that of all people. Kôl (“all,” “every”) occurs seventeen times.

In this third pattern, the first and second stanzas consists respectively of three strophes of three verses each (145:1–3, 4–6, 7–9) and of four verses each (145:10–13a, 13b–16, 17–20).

The psalm is all about the great outpouring of praise to God’s name for his mighty deeds and mercy throughout successive generations and through them to all people forever. The “abecedary’s” connotation of completeness adorns the message. We who so praise the LORD “live in a different world . . . [where] God’s claims, values, and priorities inevitably [put] us at odds with a prevailing culture that promotes autonomy.”⁵⁸⁰

God magnified his mercy and power in the death of Christ for our sins, in his resurrection from the dead, and his ascension into heaven from which he poured out his Spirit. That great gospel event is now proclaimed universally, fulfilling David’s hope.

Introduction: David Praises the LORD Forever: 1–3

The hymn’s introduction, “I will extol you,” signals that this is a personal, not a communal, hymn (cf. 9:2; 111:1). “My God and King” points to the hymn’s subject matter. A king’s ability to lead depends on his noble qualities: strength, justice, majesty, and longevity.⁵⁸¹ “And bless (16:7) your name” (5:11; i.e., “the LORD”). “Forever” implies David did not expect clinical death to have the last word. Praise is a part of “everyday” life of exemplary David. “Great (above all in rank and noble qualities) is the LORD . . . greatness” (cf. 145:6) is “unsearchable” (i.e., too vast for mortals to comprehend).

Successive Generations Praise the LORD’s Might and Mercy: 4–9

The LORD’s Mighty Acts for Israel: 4–6

The mixture of “I” and “generations” connects David’s personal praise with successive generations. Synonyms for “telling” occur in every verset of 145:4–7,⁵⁸² accenting the necessity of tradition in praising God. “One generation . . . to another and shall declare your mighty acts” (g^ebûrôt, see 145:11), such as the Exodus; Christ’s resurrection and the acts of his apostles are even greater acts than those David remembered. These acts are manifestations of “the glorious (29:1) splendor of your majesty,” “an expression of God’s royalty”⁵⁸³ (21:5; 96:6). “On your wondrous (amazingly extraordinary) works, I will meditate (1:2). They shall speak (lit. “say [the content]”) of the might (78:3–4) of your awesome (or “fearful,” “terrifying” [66:3, 5]) deeds, and I will declare (lit. “recite”/”rehearse”) your greatness” (cf. 145:3).

The LORD’s Mercy Extended to All: 7–9

Verse 7 is a janus: verbs of enthusiastic communication link it to verses 4–6, and the object “goodness” links it to verses 8–9. “They shall pour forth” like an uncontrollable fountain “the fame (111:4) of your abundant (i.e., above normal) goodness (25:7) and . . . righteousness (5:8).” The catchwords “good” and “mercy” connect verse 9 with verses 7 and 8, respectively. At Sinai God promised Moses, “I will make all my goodness pass by” (Exod 33:19), and when he passed by, he revealed the so-called formula of God’s grace: “The LORD is gracious . . . steadfast love (Exod 34:6).” This manifestation of God’s grace to sinful Israel is now extended universally: “The LORD is good to all (cf. 145:13b–20), and his mercy (25:6) is over all his works” (translation mine; see 145:10). “Work” is repeated in verse 10 with reference to his saints (cf. Job 14:15). This metonymy for saints connotes craftsmanship (cf. 19:2; 28:5; 111:7).

The LORD’s Mighty Acts to All People: 10–13a

“All your works” links the second stanza to the first (cf. 145:9). “Will give thanks (better, “give grateful praise”; 6:5), O LORD, and your saints (ḥ^asîdîm, “devoted covenant partners” [see 4:3]) will bless you (145:1, 2)! They shall speak (lit. “say” [the content]) of . . . power (g^ebûrâ).” Verses11–12 echo verses 4–6 (cf. 145:5a, 12b) but add the new dimension: “to make known to the children of men (better, “to mankind”) your mighty deeds (g^ebûrôt, see 145:4).” The strophe ends looking ahead to the eternal future: “Your kingdom . . . all generations (cf. Dan 4:31).”

The LORD’s Immanent Care for All: 13b–20

The alternating structure of an abstract summary (145:13b, 17) and its instantiation (145:14–16, 18–20) demarcate the stanza’s two strophes: his care for all the needy (145:13b–16) and his salvation of all his true worshipers (145:17–20). He satisfies the “desire” of both the hungry and of true worshipers in need of deliverance (145:16, 19).

Raises All the Fallen; Feeds All the Hungry: 13b–16

The summary statement, “the LORD . . . his works” (145:13b), is instantiated to the needy in verses 14,15ff, to wit, both the oppressed and humiliated: “the LORD upholds all . . . bowed down,” and also the hungry; “the eyes of all look to you” in hope and prayer “. . . their food . . .” (cf. Matt 6:11), echoing 104:27–28.

Saves All Who Worship the LORD: 17–20

The summary statement, “the LORD is righteous (145:1:5) . . . his works” (145:9), is instantiated in his true worshipers (John 4:24) whom, inferentially, the wicked are afflicting. “The LORD is near” (i.e., he comes quickly to the rescue [75:1]; contrast “far-off” in 22:1ff) “to all who call on him” for help (34:18; 119:150ff; Deut 4:7) “. . . in truth” (’emet, “in good faith” [Judg 9:15]; i.e., without hypocrisy). “He fulfills the desire” for righteousness “of those who fear him (2:11; cf. Matt 5:6); he also hears their cry (cf. John 9:31) and saves (John 3:17) them. The LORD preserves all who love him (97:10), but all the wicked (1:1) he will destroy (i.e., annihilate).”

“My mouth will speak . . . let all flesh”—a synecdoche for people—”bless (34:2) . . . forever and ever (see 145:1, 2).”

The Psalter’s doxology (Pss 146–150) frames each psalm with a superscript and a postscript: Hal^elû-Yāh (“Praise the LORD!”), probably added by an editor. This doxology adds the Psalter’s third theme besides those of keeping torah and celebrating the king’s rule (see Introduction, Messiah in the Psalms). John Stek summarizes the final themes of this doxology:

They are . . . calls of praise . . . of Zion’s heavenly King (146:10; 147:12; 149:2), the Maker, Sustainer and Lord over all creation (146:6; 174:4, 8–9, 15–18; 148:5–6); the one sure hope of those who in their need and vulnerability look to him for help (146:5–9; 147:2, 3, 7, 11, 13–14; 149:4); the Lord of history whose commitment to his people is their security and the guarantee that, as his kingdom people (see especially 147:19–20), they will ultimately triumph over all the forces of this world arrayed against them (146:3, 10; 147:2, 6, 10, 13–14; 148:14; 149:4–9).⁵⁸⁴

The content and structure of this doxology at a glance:

Superscript Frame: 1aα

I. Summons of Self and Resolve to Praise the LORD: 1aβ–2

II. Worshipers to Trust in Praiseworthy LORD: 3–9

A. Admonition Not to Trust Human Rulers: 3–4

B. Blessedness of Those Who Hope in the LORD: 5–9

1. The Beatitude: 5

2. Praiseworthy Activities of the LORD: 6–9

a. Maker of All and Keeper of Faith: 6

b. Royal Activities: 7–9

III. Affirmation That the LORD Reigns Forever: 10a, b

Postscript Frame: 10c

A temple leader, probably a prophet⁵⁸⁵ or a Levite, summons himself to praise the LORD and resolves to do so with musical accompaniment, not only in this hymn but also throughout his lifetime. This poet transforms the hymn’s typical so-called “main part,” to wit, reasons to praise, into an admonition not to trust in princes to save them (146:3–4) and then into a beatitude of those who hope in the LORD (146:5). His admonition and beatitude indirectly praise God as savior and imply Israel should trust and hope in the LORD, not in influential backers. This is the psalm’s message, and verse 5 is the key verse; verses 1–4 lead up to it, and verses 6–9 flow from it. Those who hope in the LORD are blessed because they hope in a God who accomplishes immense deeds (146:6–9; cf. 145:5–9; Isa 42:5–7). A manifold, sustained, rapid repetition of “who” and of “the LORD [who]” hammers home the truth. In the hymn’s final verse, “the personal and lifelong praise vowed in the opening stanza . . . opens into that of Zion . . . and that of eternity.”⁵⁸⁶

Jesus Christ mediated the creation, fulfills the covenant promises, and does royal deeds superlatively (Isa 61:1ff; Luke 4:18ff). He empowers his Church, by the Holy Spirit, to do them as well.

584. Stek, NIV Study Bible, 1052.

585. The LXX adds to the superscript frame of Psalms 146; 147:1–11, 12–20; 148; 149 “Of Haggai and Zechariah.”

586. Kidner, Psalms 73–150, 521.

“Praise (plural; 22:23; 84:4) the LORD!”

“Praise . . . my soul (6:3). I will . . . sing praises” with musical accompaniment.

Admonition Not to Trust Human Rulers: 3–4

“Put not your trust (plural; see 9:10) in princes (or “nobles,” 47:9; cf. 115:8–11) . . . there is no salvation” (3:7; 33:17; cf. 118:9, 21; Exod 15:2). This is wisdom, for “. . . he (the prince) returns to the earth” (104:29; Gen 3:19; Eccl 3:20ff)—as he certainly will—”his plans perish” with him (cf. 83:11; 107:40; Prov 11:7; 1Macc 2:63; 2Tim 4:16ff).

Blessedness of Those Who Hope in the LORD: 5–9

The Beatitude: 5

“Blessed (1:1) is he whose help is the God of Jacob” (cf. 46:5, 7, 11; Gen 28:15) because his God accomplishes immense deeds and keeps faith (146:6–9).

Praiseworthy Activities of the LORD: 6–9

The LORD has shown his power in creation (146:6a), his credibility in keeping his covenants (146:6b), his kingship in his execution of justice for the oppressed (146:7a), his provision for the needy (146:7b), his liberation of the enslaved (146:7c–8a), his help of the downtrodden (146:8b), his love of the righteous (146:8c), his care of the defenseless (146:9a), and his leading the wicked to destruction (146:9b).

Maker of All and Keeper of Faith: 6

“Who made . . . the sea, all that is in them.” He is the Sovereign and Owner of everything, a firm foundation for an eternal kingdom. “Who (emphatic) keeps faith forever,” unlike mortals.

Royal Activities: 7–9

“Who . . . opens the eyes of the blind” by bringing them out of dungeon-darkness (cf. Isa 42:7; Jer 38:10) “. . . watches over the sojourners” (better, “landless immigrants” [see note at 39:12]).

“The LORD’s reign is eternal, not transitory, unlike the transitory dominion of earthly princes.”⁵⁸⁷

“Praise the LORD!”

The content and structure of this doxology (see Ps 146: introduction) at a glance:

Superscript Frame: 1aα

I. First Stanza: 1aβ–6

A. Israel Summoned to Praise: 1aβ–b

B. Reasons to Praise: 2–6

1. Restorer of Jerusalem: 2–3

2. Ruler of Stars: 4–5

3. Raiser of the Humble: 6

II. Second Stanza: 7–11

A. Israel Summoned to Praise: 7

B. Reasons to Praise: 8–11

1. Provides Food for All: 8–9

2. Delights in God-Fearers: 10–11

III. Third Stanza: 12–20a

A. Jerusalem Summoned to Praise: 12

B. Reasons to Praise: 13–20a

1. Strengthens Gates, Beneficent Provider: 13–14

2. The LORDs Word in Creation Fashioned as Law in Israel: 15–20a

a. The LORD’s Word Transforms the Weather Universally: 15–18

b. The LORD’s Word Given Uniquely to Israel: 19–20a

Postscript Frame: 20b

“Praise the LORD!” See Psalm 146.

The Septuagint prefixes the superscript, “Hallelujah. Of Haggai and Zechariah,” to verses 1 and 12, making two psalms. The Masoretic Text represents 147:1–20 as a unified psalm.

The LORD’s miraculous restoration of Jerusalem filled the inspired psalmist with awe at the greatness of Israel’s God and of Israel’s privileged election to be given his Law. Edward Greenstein notes, “The Judeans who make their way back to the homeland have been placed in good stead, culturally and economically, by their having been exiled.”⁵⁸⁸ Verse 5 is the key verse.

The psalmist praises the LORD from the perspectives of Israel (“we,” 147:1–11; cf. 147:2, 5, 7) and of Jerusalem (147:12–20; addressed as “you” [147:12ff]). The sections cohere by chronologically advancing the reflections on Judah’s restoration after the Exile from the LORD’s rebuilding Jerusalem’s walls and gathering the people (147:2–3) to his strengthening Jerusalem’s gates and richly provisioning the people within the city (147:13–14). Nehemiah’s activity is presupposed in 147:2ff, 13ff (cf. Neh 12:27–43) and probably that of Ezra in 147:19ff (cf. Ezra 8:1–19).

The repetition of “to sing praises/to make melody to our God” (147:1, 7) divides the first section into two stanzas. The first stanza (147:1–6) shifts its focuses from the LORD’s restoration of Jerusalem (147:2–3), to his calling the stars by name (147:4–5), to his compassion for the humble (147:6). The second stanza (147:7–11) shifts its focus from the LORD’s provision of rain to sustain all life to his delight in those that fear him.

In sum, the hymn consists of three stanzas (147:1–6, 7–11, 12–20), each consisting of the typical hymnic summons to praise, followed by reasons with respect to creation and salvation history.

Israel Summoned to Praise: 1aβ–b

“How good it is to sing praises (zammer, “to make melody” [147:7; 33:2]) to our God; how pleasant and fitting to praise him (NIV).” Praise entails the expression of admiration, and so the verse is an implicit summons to praise.

Reasons to Praise: 2–6

Restorer of Jerusalem: 2–3

Images of the LORD as builder and as shepherd represent the LORD’s work in restoring Jerusalem physically and spiritually. As a builder, “the LORD rebuilds Jerusalem” (CSB), presumably its walls; as a shepherd, “he gathers the dispersed of Israel” (Deut 30:1–5; Isa 11:12; Neh 1:9). “He heals the brokenhearted,” who are overwhelmed by troubles and feel a loss of hope and well-being (cf. Ps 137; Isa 61:1; Neh 1:4; 2:3) “and binds up their wounds” (Isa 57:18ff; Jer 30:17).

Ruler of Stars: 4–5

A pun on mispār (“number”) for God’s infinite knowledge frames the couplet. “He determines (or “counts”) the number (mispār) of stars, and he calls them each by name,” signifying they are under his dominion and care; how much more his people (Isa 45:3, 4; John 10:3). Through the lens of faith’s imagination, the inspired poet sees what those without that imagination can never see. “Great (95:3; 145:3) is our Lord (i.e., “Master of All”) and abundant in power (Isa 40:26); his understanding” of the objects of knowledge “has no limits” (lit. “is without number” [mispār]; i.e., too vast to be counted). Power without understanding is tyranny; understanding without power is useless.

Raiser of the Humble: 6

“The LORD lifts up the humble” or “the bowed” (146:8). With reference to the rich and powerful, they are bowed in oppression and poverty (= “afflicted” [Amos 2:7] and “poor” [Isa 32:7]); and with reference to the LORD, bowed in front of him in piety and dependence (= “humble” [Prov 3:34]). “He (ultimately) casts the wicked (see Ps 1:1) to the ground (146:9).”

Israel Summoned to Praise: 7

“Sing . . . thanksgiving (i.e., “a public confession of what he has done” [see 6:5]); make melody (zammer) to our God . . ..”

Reasons to Praise: 8–11

Provides Food for All: 8–9

“He . . . prepares rain for the earth (104:3); he makes grass grow on the hills” “without man’s care and cultivation.”⁵⁸⁹ “He gives . . . food (104:13–14), and to the young ravens”—unclean birds that feed on carrion—”that cry” out in prayer (104:21; Job 38:41; Matt 6:25–34; Luke 12:24). He provides for all creation and asks for nothing from it (Matt 5:45).

Delights in God-Fearers: 10–11

In God’s kingdom, survival of the fittest is dethroned (33:16–19). “His delight is not in the (war) horse (20:7) . . .. The LORD takes pleasure in those who fear him (19:9) . . . who hope in his steadfast love (5:7).” His delight and pleasure are metonymies for his helping and saving.

Jerusalem Summoned to Praise the LORD: 12

“Praise . . . O Zion (146:10)!”

Reasons to Praise: 13–20a

Strengthens Gates, Beneficent Provider: 13–14

This couplet escalates both Zion’s protection and its prosperity. As for its protection, “he strengthens the bars of your gates” (cf. Neh 3:3, 6, 13), escalated to “he makes peace (cf. 122:6–8) in your borders” of the land (cf. Isa 60:18). As for its prosperity, “he blesses (5:12) your children within you” (i.e., the inner part of city), escalated to he “fills (or “satiates”) (all) of you with the finest of the wheat” (cf. 81:16; Deut 32:14). As commonly in the writing prophets, the psalmist sees Jerusalem’s post-exilic restored peace and prosperity of Jerusalem as part of its consummate eschatological realization (Isa 55:9–13).

The LORD’s Word in Creation Fashioned as Law in Israel: 15–20a

The LORD’s Word Transforms the Weather Universally: 15–18

God’s powerful word that brought the world into existence continues to rule it (Heb 1:3). The poet personifies the activity of God’s word in the order of creation as a messenger: “he sends out his command” (lit. “his word” [’imrâ]; see note for “promise” in Ps 119, introduction) . . . whereupon “his word runs swiftly” to every part of the earth to accomplish his will either to restrict life or to promote it. As for restricting life, “he gives snow like (i.e., as white as) wool; he . . . hurls down . . . ice.” The question “who can stand before his cold” suggests the snow and ice are symbolic of judgment. As for promoting life, “he sends out his word” (dābār; see note for “spoken word” in Ps 119, introduction) in the form of “wind and . . . waters flow” (107:20, 35; cf. Matt 5:45).

God’s Word Given Uniquely to Israel: 19–20a

In the order of redemption, his word took the form of Torah. This salvific form is given uniquely to Israel. “He declares his word (dābār) to Jacob, his statutes (ḥuqqîm; see note in Ps 119, introduction) and rules (mišpāṭîm; see note on “rule” in Ps 119, introduction) . . .. He has not dealt thus with any other nation (Exod 19:3–6; Deut 4:8; Rom 3:1, 2) . . . they do not know his rules.” Today the nations learn God’s salvific teachings through the Church (Matt 28:18–20), his mediatorial kingdom (1Pet 2:9ff).

“Praise the LORD!”

The content and structure of this doxology (see Ps 146: introduction) at a glance:

Superscript Frame: 1aα

I. Heavens to Praise the LORD: 1aβ–6

A. Heavens Summoned: 1aβ–4

1. Summary Statement: 1aβ–b

2. Angelic Host: 2

3. Sun, Moon, and Stars: 3

4. Heavenly Spaces: 4

B. Reasons for Praise: 5–6

1. Heavens Created by LORD’s Word: 5

2. Heavens Established Forever: 6

II. Earth to Praise the LORD: 7–14a

A. Earth Summoned: 7–12

1. Summary Statement 7a

2. Sea Monsters and Ocean Depths: 7b

3. Weather Phenomena: 8

4. Hills and Trees: 9

5. All Animals: 10

6. Kings and All People: 11

7. Both Genders and All Ages: 12

B. Reasons for Praise: 13–14a

1. The LORD’s Majesty Covers Earth and Heaven: 13

2. The LORD Raised up a Horn for Israel: 14a

Postscript Frame: 14b

“Praise the LORD!”

A Spirit-inspired choir leader in Israel’s post-exilic liturgy summons the heavens and the earth to be an antiphonal choir that praises the LORD, clarified in the trajectory of revelation as the Trinity. He divides his hymn into two stanzas (148:1–6, 7–14), introducing their hymnic summonses by splitting apart the merism of “heaven and earth” (cf. Gen 1:1):

“Praise him from the heavens” (148:1)
“Praise him from the earth” (148:7)

These are the psalm’s key verses. Indeed, the poet juxtaposes “the heights” (148:1b) with “the depths” to signify the comprehensive praise which the LORD is due.

He artistically enhances the LORD’s comprehensive praise by multiple merisms and, as noted by Zenger, numerical symbolism. Not counting the frame (148:1aα, 14b), there are ten—a number signifying fullness—imperatival forms of hallel (“praise”); thirty (result of three—a number signifying completeness—times ten) addressees; and ten occurrences of “all.”⁵⁹⁰

But how do inanimate objects, like sun and moon (148:3), or animates, like “creeping things” and “flying birds” (148:10), praise? They have neither human voice nor intellect to praise. The answer is that the LORD drenches them with his glory that they echo in human consciousness (Rom 1:20): “in reason’s ear they all rejoice, and utter forth a glorious voice.”⁵⁹¹

He also repeats the hymnic reasons:

“Let them praise the name of the LORD! For . . .” (148:5ff)
“Let them praise the name of the LORD, for . . .” (148:13ff)

The reasons depend upon the poet’s inspiration. The heavens praise him for their existence by the LORD’s word; all peoples of the earth praise him for his majesty that covers his creation and for giving Israel the Messiah who brings them praise.

The LORD Jesus in his deity is the object of praise, prosopologically including his saving Israel.

Heavens Summoned: 1aβ–4

Summary Statement: 1aβ–b

“Praise (22:23) the LORD from the heavens” (i.e., the visible dome of the sky).

Angelic Host: 2

“All his angels (or “messengers” [103:20]) . . . his hosts” (i.e., the angels organized as armies [103:21]).

Sun, Moon, and Stars: 3

Cf. Genesis 1:14–18.

Heavenly Spaces: 4

“Highest heavens” (i.e., the abode of God, though it cannot hold him [Deut 10:14; 1Kgs 8:27; Neh 9:6; 2Cor 12:2]) and “waters above the heavens” (see 104:3) may be a merism for the gigantic heavens.

Reasons for Praise: 5–6

Heavens Created by LORD’s Word: 5

“Let them (i.e., the heavens [148:2–4]) praise the name of the LORD (5:11). For he commanded,” connoting his authority over his subjects, “and they were created (see 104:30).” His commands bring into being what is new and extraordinary (see 147:15–20).

Heavens Established Forever: 6

“And . . . he gave a decree” (i.e., a prescribed limit [of time]). God’s Word will never pass away (Matt 24:35).

The addressees on earth, introduced in verse 7a, are mostly paired as merisms.

Earth Summoned: 7–12

Summary statement: 7a

“Praise the LORD from the earth.”

Sea Monsters and Ocean Depths: 7b

“Sea monsters (see 74:13; 91:13) and all deeps (NAS),” symbolic of chaos (42:7; 104:5–7; 107:26).

Weather Phenomena: 8

“Fire (i.e., lightning) and hail (18:13; 105:32), snow (147:16) and mist (meaning of word disputed), stormy wind (107:25).” Though all of these threaten humankind, they are “fulfilling his word” (147:15) and so reflecting his glory.

Hills and Trees: 9

“Mountains . . . cedars” (92:12).

All Animals: 10

“Beasts (i.e., “wild animals”) and all livestock (owned and used by mankind).”

Kings and All People: 11

The summons of “kings of the earth (2:2) and all peoples (2:1b), princes (45:16) and all rulers of the earth,” including those of the Persian Empire, entails their submission to Israel’s true God, an eschatological hope represented as a present reality.

Both Genders and All Ages: 12

The merisms representing all people pertain to gender (“young men and maidens”) and age (“old men and children” [Isa 20:4; Jer 51:22]), but no distinction is made between Israel and the Gentiles. The poet anticipates when the universal kingdom of God, where God exercises his sovereignty over everything, becomes one with his particular kingdom, where his subjects ex animo obey his Law (Matt 6:10).

Reasons for Praise: 13–14a

The LORD’s Majesty Covers Earth and Heaven; 13

“His name alone is exalted” is a truth not yet embraced by all people. “His majesty” (hôd, “splendor,” “pomp”), connoting his rule (8:1b; 104:1), “covers earth (148:7) and heaven” (148:1, CSB; cf. Hab 3:3).

The LORD Raised up a Horn for Israel: 14a

“And he has raised up a horn” (i.e., of a wild ox), a metaphor and symbol of strength. The idiom “raised up a horn” signifies military victory (75:10; 89:17, 24; 92:19). The “horn” elsewhere can be a metaphor for God himself (18:2), or the idiom may refer to the righteous (75:10). But here the LORD raises the “horn” “for his people,” not “of his people” (unlike 75:10; Jer 48:25), inferring its use elsewhere as metaphor of the house of David (cf. 89:17, 24; 92:19), an allusion to Hannah’s prayer: “the LORD will exalt the horn of his anointed” (1Sam 2:10). The context of all people praising the LORD’s majesty infers the “horn” is the Messiah (132:17), the Lord Jesus Christ (Luke 1:69). He is pregnant in restored Israel, and his victory is represented proleptically. He is “praise,” a metonymy signifying the source of praise or renown, “for all his saints (ḥ^asîdîm, “devoted covenant partners” [see 4:3]) . . . who are near to him (34:18).” This reason for praise finds its fulfillment in Christ and his Church.

“Praise the LORD!”

The content and structure of this doxology at a glance:

Superscript Frame: 1aα

I. Summons to Praise: 1aβ–b

II. Three Scenarios of Praise: 2–9

A. At the Temple for Salvation: 2–4

B. On Beds for Salvation: 5

C. On Battlefield for Splendor in Executing Justice: 6–9

1. Weapons: Praise and Sword: 6

2. Purpose of Weapons: 7–9

a. To Punish the Nations: 7–8

b. To Execute Justice: 9a–bα

Postscript Frame: 9bβ

This hymn consists of an introduction (149:1) and a main part (149:2–9). In the introduction, the inspired temple leader summons the assembled godly Israelites (cf. 2Chr 20:4) to sing this “new song,” a victory song. In the main part, he speaks of them in the third person (e.g., “let Israel be glad”), allowing them to picture themselves objectively in three scenarios (149:2–4, 5, 6–9), each involving, at least inferentially, a summons to praise with reason.

The first scenario is presumably at the temple, where Israel is summoned to praise the LORD (149:2–3) for their deliverance (149:4). The second scenario is at home, on their beds, presumably to represent their continual salvation (149:5). The third scenario is on the battlefield. Here they praise the LORD as part of their weaponry to establish justice among the nations, giving them splendor (149:6–9). Verse 6 is the key verse. Israel’s deliverance from Babylon is a pledge of their promised supremacy over the nations to establish God’s righteous, universal kingdom (cf. Mic 4:7–9; Isa 2:1–4; 42:9ff; 60:1–3).

The first advent of Christ began the coming of that eschatological kingdom (Matt 28:18–20), and his second advent will consummate it (1Cor 15:23–26).

See Psalm 146: introduction.

“Sing . . . a new” (victory) song (see 33:2); his praise (65:1) in the assembly of the godly (better, “faithful” [4:3]).”

At the Temple for Salvation: 2–4

The scenario presents the typical hymnic summons to praise (149:2–3) and reason (149:4).

The godly are called both “Israel,” with no differentiation from the whole community, and “the children of Zion” (2:6; i.e., they have a spiritual kinship with the LORD [87:4]). The LORD is praised both as Israel’s “Maker” (i.e., to make them his kingdom of priests [Exod 19:6; Pss 95:6; 100:3]) and also as their “King” (5:2). The king both delivers the oppressed and administers justice, the twofold reason for praise in this victory song (149:4–5, 6–9). The assembly, not just the Levites, sing exuberantly, not tepidly (cf. Rev 3:15ff), “with (round) dancing (Exod 15:20; Judg 11:34; Jer 31:4) . . . tambourine (better, “timbrels”) and lyre” (Ps 33:2)!

Logical “for” introduces the reason: “the LORD takes pleasure (cf. 147:11); he adorns (cf. Isa 55:5; 61:3) . . . with salvation” (Ps 3:7). The godly are now called “his people” (or family) and “the humble” (bowed in oppression by the enemy and in worship before the LORD [147:6]).

On Beds for Salvation: 5

“Let the godly (see 149:1) exult in glory,” probably of their salvation (85:9). “Beds” or couches connote “their daily rest under divine protection.”⁵⁹²

On the Battlefield for Splendor in Executing Justice: 6–9

The logic of the three-fold purpose (149:7–9) of having praise in their mouths and a sword in their hands (149:6) infers that “praise” and “sword” are their weapons and that verses 6–9 are the hymnic motif of reason to praise.⁵⁹³

Weapons: Praise and Sword: 6

The summons “let . . . be” is inferred, not expressed, in the Hebrew text. In their conflict with hostile nations, the weapons of godly, humble Israel are “the high praises of God”—on whom they depend—”in their throats”—Hebrew is a guttural language—with “two-edged swords (i.e., effectively deadly) in their hands” (cf. Exod 17:8–13; Deut 20:1–15; Esth 9:5; Neh 4:17).⁵⁹⁴ Calvin is believed to have said, “The faithful prayer and praise of God’s people—not necessarily their eloquence—commences the work of slaying the foe. What majesty accrues to God when he brings onto the field of battle the poor in spirit against the arrogant hordes of wickedness in order to slay their intolerable pride in the dust” (cf. 8:2). In the new dispensation, however, the real adversaries are uncovered as spiritual forces in heavenly places, and so the “sword” is transubstantiated into the Spirit and Word of God (Eph 6:17; cf. Isa 49:1–2; Matt 26:51–53; see also Rev 12:11); our weapons are not carnal (2Cor 10:4). At his second advent, Christ himself will slay the wicked (2Thes 1:7; Jude 14–15; Rev 6:10; 19:11–16); and at the final judgment (Rev 21:11–15), the saints will judge the world and angels (1Cor 6:2–3).

Purpose of Weapons: 7–9

To Punish the Nations: 7–8

“To execute vengeance (cf. Deut 32:41ff; Isa 61:2; i.e., the LORD’s authorization to keep his community whole by delivering his wronged subjects⁵⁹⁵) and punishment on the peoples (Isa 41:15).” “To bind their kings with chains” assures their permanent disempowerment (cf. Ps 2).

To Execute Justice: 9a–bα

“To . . . judgment written” and as such is certain of fulfillment (40:7; Isa 65:6). Doing “this is the honor (better, “splendor” [cf. 21:5]) of all”—without exception—”the godly ones,” a catchword inclusio with verse 1. They will do this in conjunction with Messiah (148:14).

“Praise the LORD!”

The content and structure of this doxology at a glance:

Superscript Frame: 1aα

I. Summons + Place: 1aβ–b

II. Summons + Reasons: 2

III. Summons + Orchestra: 3–5

IV. Summons + Choir: 6a

Postscript Frame: 6b

The editors ended the Book of Psalms climactically with this most emphatic summons to praise the LORD by an inspired temple leader. Within its hal^elû-yāh frame (150:1aα, 6b), every verset of its first five verse begins with the imperative summons hal^elûhû (“praise him”), apart from “praise God” in verse 1aβ to frame the psalm with the inclusio, “praise God” and “praise the LORD” (150:5b). Like Psalm 148, the anonymous poet artistically amplifies the summons by numerical symbolism: the summons occurs ten times, the number of fullness; and with the frame, it occurs twelve times,⁵⁹⁶ the number associated with twelve tribes and election. The final and key verse of the Psalter, an exceptional, terse monostich, expands the choir from the musical guilds of Levites at the temple to “everything that has breath” (150:6). In sum, the “hallelujah” frame, the inclusio, the hammer-like repetition of “praise him” and its enhancement by numerical symbolism, and the terse ending aim to awaken the dullest to praise the LORD and become fully alive.

In connection with these powerful summonses, the psalm progresses by means of adverbial modifiers that begin with the Hebrew preposition beth (translated “in,” “for,” “with”), apart from the preposition kaph (“according to”; 150:2b). In this way the poet indicates the place of praise (150:1), its reason (150:2), its accompaniment with eight instruments arranged equally in number around “dancing” (150:3–5), and the performing choir of “everything that has breath” (150:6).

In the trajectory of revelation, the LORD reveals himself as the Trinity.

This elaborate doxology, which ends the Book of Psalms, exceeds and so takes away the need of a “blessed be the LORD” and “Amen” doxology that ends the other four books of the Psalter.

See Psalm 146: introduction.

“Praise (see 33:1) God (see 4:1) in his sanctuary,” a place set apart from what is profane by his presence (Hab 2:20). The referent is disputed. On the one hand, the temple liturgy assumed in verses 2–6 points to the earthly temple (20:3; 24:3; 62:9); if so, it is a merism with the “mighty heavens” (better, “strong firmament” in 150:1b). On the other hand, the title “God” and the parallel “his . . . firmament” point to the LORD’s heavenly temple (cf. 11:4; 102:20); if so, “his sanctuary” is a metonymy for divine beings and the strong firmament a metonymy for the sun, moon, and stars (148:1–4), as VanGemeren suggests.⁵⁹⁷ “Praise him in his mighty or strong firmament” (NKJ), the dome-like vault of the sky, which in the cosmology of the biblical world, firmly separated the waters above it from the waters below it (Gen 1:6–8). CJB translates “in the heavenly dome of his power” (i.e., dome, “which testifies to his power” [NET; 68:33]).

“Praise him for his deeds” (71:16; 106:2; 145:4, 12; cf. Deut 3:24) in creation and salvation history “according to his excellent (better, “abundant” [JPS, CSB]) greatness” (i.e., above all in rank and influence [145:3, 5ff]; cf. 1Chr 29:11).

To enhance and amplify the praise, “every type of instrument—wind, string and percussion—is called to perform its distinctive part.”⁵⁹⁸ “Praise . . . with . . . harp (better, “lyre”) . . . tambourine (better, “timbrels”)”.

The expansion of the choir to all humanity infers the conversion of the nations to the worship of Israel’s living God. “Let . . . breath (a synecdoche of the genus for the species of humankind) praise the LORD” (145:21). A vision of the “domed” earth as the LORD’s temple and all humanity his worshipers fittingly ends this Book of Praises.

“Praise the LORD!”

418. So John W. Roffey, “Beyond Realty: Poetic Discourse and Psalm 107” in A Biblical Itinerary, Eugene E. Carpenter eds. (JSOTSupp 240; Sheffield: Sheffield Academic Press, 1997), 66.

419. Roffey, “Beyond Reality,” 68.

420. NET adds “some” in 107:28 because they think the all-but-shipwrecked sailors do not fit the exiles and so are the “needy beyond the covenant community.” This is unlikely because the summoned to praise LORD are gathered from foreign lands (107:1–3).

421. Emending ûmiyyām (“and from the sea”) to ûmiyyāmîn (“and from the south”).

422. https://www.jpost.com/Not-Just-News/Ancient-tablets-reveal-daily-life-of-exiled-Jews-in-Babylon-2500-years-ago-389864.

423. Hossfeld and Zenger, Psalms 3, 106.

424. Yāsēm (107:33, 35) is jussive/preterit; imperfect (present tense) would be yāsîm. Narrative waw in 107:36–41 is preterit.

425. Etheto is 2^nd aorist, not imperfect (pace Brenton).

426. 57:7 [H 8] differs from 108:1 by repeating “my heart is steadfast,” and 57:7–8 [H 8–9] differs from 108:1–2 by reading “awake my whole being” instead of “with my whole being” and by different versification. ESV translates k^ebôdî in 57:8 [H 9] by “my glory” and in 108:1 by its significance, “my whole being.” “The LORD” (YHWH, 109:4 [H5]) replaces ’^adōnāy (“the Lord of All,” 57:9 [H10]). “Great above (mē‘al) the heavens” (109:4 [H5]) intensifies “great unto” (‘ad) the heavens (57:10 [H11]). “Let” (109:5) reads in the Hebrew text of 57:6, “And let.”

427. 60:9 [H8] reads māṣôr, and 108:10 [H 11] reads mibṣār; both are translated “fortified.” “Answer me” (109:6) replaces “answer us” (60:5). The verb forms of “I shout in triumph” (108:9 [H10]; 60:10 [H11]) differ slightly in the Hebrew text. An independent pronoun “you” occurs in “have you not rejected us” in 60:10 [H11], not in 108:11 [H10].

428. Some commentators and CJB and NRS add “saying” at the end of 109:18, changing the speaker in 109:6–19 from David to his accusers. A change of speakers commonly occurs in the psalms without a philological signal, but in those cases semantic pertinence makes the change clear and there is little debate, unlike here. Moreover, it is improbable that the psalmist would devote almost half the psalm to recount imprecations and accusations against him. In any case that interpretation definitely fails in 109:20. Most CSB, ESV, NAB, NET, NIV, NLT rightly reject the textual addition.

429. Hebrew grammar reads, “He loved a curse, so it (a curse) entered him; and he . . .; and so it (a blessing) is far from him.” These rewards are premature in this psalm asking God to punish the enemy. For this reason, ESV and NIV repoint the Hebrew text. More probably, the poet is using the figure of prolepsis; that is to say, he regards his imprecations against the accuser (109:6–8) as being so certain of fulfillment they are represented as fulfilled (see “are put to shame”; 109:28; cf. Ps 57:6 [H7]), where the past tense is so interpreted by NET (972, note H).

430. Represented in the Hebrew text as in the past tense. For the psychological meaning of “bones,” see Ps 51:8.

431. See Ps 16:2, note.

432. For a more comprehensive commentary, see PACW, 497–518.

433. J. Hilber, Cultic Prophecy in the Psalms.

434. See ESV Study Bible (Wheaton: Crossway, 2008), 607.

435. I am heavily indebted for this analysis of its structure to Hossfeld and Zenger, Psalms 3, 163.

436. Waltke, Proverbs 1–15, 107ff.

437. See BDB, s.v. ‎צְדָקָה (ṣ^edāqâ), entry 6b.

438. Cohen Psalm, 378.

439. GKC (90m) thinks the hireq compaginis in 113:5, 6, 7, 8, 9 is ornamental.

440. Translation mine.

441. Perowne, The Book of Psalms, 322.

442. Hossfeld and Zenger, Psalms 3, 191.

443. The Hebrew verb signifies the future tense (so ASV, CJB, NAB, NAS, NET, NIV, NJB), not the present tense (pace LXX, DRA, CSB, ESV, KJV, NLT).

444. AOTT, 537, 543.

445. Hossfeld and Zenger, Psalms 3, 204.

446. Cf. 116:1–3 with 18:3–6; 116:5 with 111:4; 116:5 with 11:4; 112:4; 116:8–9 with 56:14; 116:11a with 31:23; and 116:16 with 86:16.

447. Hossfeld and Zenger, Psalm 3, 216, citing Janowski, “Dankarbeit,” 106–8.

448. Hossfeld and Zenger, Psalms 3, 232.

449. Gunkel, Introduction, 201–04, 205, 206.

450. Nancy deClaissé-Walford, The Book of Psalms, 867.

451. Gunkel, Introduction, 205.

452. Ibid., 104.

453. Gunkel, Introduction, 202.

454. IBHS, 7.4.d (p. 123).

455. HALOT, 556, s.v. II מול.

456. The infinitive absolute intensifies the verb’s mood, not the verbal root (IBHS, 35.3.1b, p. 584).

457. HALOT, 274, s.v. II זִמְרָה.‎

458. Kidner, Psalms 73–150, 449.

459. ESV (along with HALOT, 945, s.v. פִּנָּה) fails to translate רֹאשׁ (“top”; see Zech 4:7).

460. Michael Cahill, “Not a Cornerstone! Translating Ps 118:22 in the Jewish and Christian Scriptures,” RB 106 (1999) 345–57.

461. Hossfeld and Zenger, Psalms 3, 241.

462. ESV rightly translates ‘āśâ “has done it” in Psalm 22:30. Zenger (Hossfeld and Zenger, Psalms 3, 229) similarly translate “has worked.”

463. Hossfeld and Zenger, Psalm 3, 242.

464. See Waltke, “Jeremiah: How the Prophet Self-Identified,” in Sources of the Christian Self, Houston and Zimmerman, eds. (Grand Rapids: Eerdmans, 2018), 54–68.

465. Hebrew text of 119:128 should be emended.

466. Tôrâ (“law”; 25x), “teaching.” It is used in the singular (Qere), except for 119:130, suggesting it is a global term for the Mosaic covenant.

467. Dābār (“word”; 24x), “[spoken] word,” also a global term for Mosaic law, sometimes of its promises (e.g., 119:25, 81).

468. ’Imrâ (“word,” “promise”; 19x), “[said] word,” a synonym of dābār, but rendered “promise” in ESV (cf. 119:58), except in 119:11, 103, 162, 170.

469. Mišpāṭ (“judgment,” “ruling”; 23x), the decision of a judge, usually the benevolent rulings of the all-wise Judge; sometimes of the punishment of the wicked that entails the salvation of the righteous.

470. ‘ēdût (“testimony”; 23x), always plural, from ‘ûd (“bear witness”); stipulations of the Mosaic covenant, perhaps bearing witness to God’s will.

471. Ḥuqqîm (“statutes”; 22x), enduring stipulations of the Mosaic covenant.

472. Miṣwôt (“rules”; 22x), from ṣiwwâ, “to command, to order.” The commands of the Superior to his subjects; usually of a particular command but singular in 119:96 to refer to whole body of teaching.

473. Piqqûdîm (“precepts”; 21x), a rare word outside of Psalms, perhaps meaning what the LORD appointed to be done.

474. “Righteous” encompasses both a circumstance of unassailed and favorable success and also of moral behavior that conforms to the Law in seeking the wellbeing or salvation of a neighbor, especially a covenant partner.

475. Verb is used of misleading a blind man (Deut 27:18) and differs from “I have gone stray” (Ps 119:176).

476. Hossfeld and Zenger, Psalms 3, 269.

477. Based on a cognate in Ugaritic, meaning “sink, sag” (see Dahood, Psalms III, 177).

478. Ross, Psalms 90–150, vol. 3, 492.

479. BDB, 1000–01, s.v., I. שָׁוָה (šāwâ).

480. Waltke, Proverbs 1–15, 215–22.

481. BDB, 907ff, s.v. ראה (r’h), entry 8 (5).

482. H. J. Stoebe, TLOT, 491, s.v. טוֹב (ṭôb).

483. Hossfeld and Zenger, Psalms 3, 270.

484. See Hossfeld and Zenger, Psalm 3, 481, plate 1.

485. “Careless or apostate Israelites are clearly meant” (Kirkpatrick, The Book of Psalms, 714).

486. Kirkpatrick, The Book of Psalms, 714.

487. IBHS, 468, P. 30.5.1d.

488. BDB, 512, s.v. lamedh, entry 5.

489. K. Sebybold, TDOT, 4:48.

490. HALOT, 1, 432, s.v. šûbh, entry 1.bα.

491. Kirkpatrick, Psalms, 715.

492. Hebrew grammar does not commend the translation “good discernment/judgment.”

493. Similarly, Hossfeld and Zenger, Psalm 3, 250, 273.

494. So Ross, Psalms 3, 528.

495. BDB, 907ff, s.v. ראה (rā’â), entry 8.a.(5).

496. So corrected Masoretic text, LXX, Vulgate, Syriac.

497. Ross, Psalms 90–150, vol. 3, 532.

498. HALOT, 756, s.v. I slh.

499. H. B. Huffmon, “The Treaty Background of YADA‘,” BASOR, 181 (1966), 37.

500. The lamed with lyhwh is an emphatic vocative (IBHS, 211, P. 11.2.10i).

501. BDB, 830 and HALOT, 974ff, s.v. I. prr, entry 1.

502. Kidner, Psalms 73–150, 463.

503. Kirkpatrick, The Book of Psalms, 725.

504. The Masoretic text reads, “I regard all your precepts about everything as right.” Better to rearrange consonants with LXX and Vulgate to read pqdyk lyšrty instead of pqdy kl yšrty (so also NRS, CSB, NET).

505. HALOT, 651, s.v. mišpaṭ, entry 3.b.

506. “According to” (ESV) invests beth with an uncommon meaning or emends it to kaph.

507. Saebo, TLOT, 1.61.

508. Kirkpatrick, Psalms, 726.

509. Ibid.

510. Kirkpatrick, Psalms, 178.

511. HALOT, 1071, qedem, entry 5,d,ii.

512. Hossfeld and Zenger, Psalms 3, 281.

513. Jonathan Haidt, The Righteous Mind (New York: Vintage Books, 2012), 170–77.

514. Understood concretely and applied by the church to the Liturgy of Hours: Lauds, Prime, Terce, Sext, None, Vespers, and Compline (Hossfeld and Zenger, Psalms 3, 283).

515. Apart from 119:113, 120.

516. Gunkel-Begrich, 186.

517. Waltke and Zaspel, How to Read and Understand the Psalms.

518. HALOT, 1239 entry 2, s.v. I rmh.

519. So Hamilton, 385.

520. Hebrew ’al, volitional mood.

521. Hebrew ô’, indicative mood.

522. Hossfeld and Zenger, Psalms 3, 326–29

523. “Shade” is rendered “protection” (ESV).

524. Gunkel, Introduction, 28.

525. Gunkel, Introduction, 242ff.

526. John Stek, NIV Study Bible (Grand Rapids: Zondervan, 2020), 1036.

527. Hossfeld and Zenger, Psalm 3, 366.

528. Kidner, Psalms 73–150, 476.

529. John Stek, NIV Study Bible (Grand Rapids: Zondervan, 2020), 1037.

530. Hebrew is kēn, not kî.

531. PACW, 133.

532. McCann, “Psalms,” 206.

533. Verse 2a In Hebrew reads, “If not calmed and quieted.”

534. I am grateful and indebted to Robert Stallman, “Psalm 132” (unpublished paper).

535. A command to a social superior which has the force of instruction or request (IBHS, 34.4b, p. 571).

536. Hossfeld and Zenger, Psalms 3, 489, Plate 1.

537. Hossfeld and Zenger, Psalm 3, 497.

538. Gunkel, Introduction, 33.

539. C. S. Lewis, Reflections on the Psalms, 78.

540. Wildberger, TLOT, 215–217, s.v. bḥr.

541. ’^adōneynû is a plural of majesty.

542. M. Futato, NIDOTTE, 1:901, s.v. gešem.

543. For similar narratives see 31:8ff; 44:3ff; 66:10–12; 71:19ff; 74:13–17; 77:16–21; 80:1–12; 89:11–13; 99:6–8; 135:9–12; 148:5ff; 194.

544. HALOT, 26, s.v. ’ôt.

545. BDB, 16, s.v., ’ôt, entry 4.

546. ESV Study Bible (Wheaton: Crossway, 2008), 1112.

547. Waltke, Proverbs 15–31, 133.

548. G. Liedke, TLOT, 1.336, s.v. dîn.

549. M. Gőrg, TDOT, 6.430 s.v. yāšab.

550. Hossfeld and Zenger, Psalms 3, 501.

551. Kidner, Psalms 73–150, 492.

552. BDB, 109, entry 5.b, s.v. bayit.

553. Kidner, Psalms 73–150, 88.

554. HALOT, 187, s.v. I. gzr, qal 1.

555. HALOT, 187, s.v. II gzr.

556. “He [Marduk] split her [Tiamat] like a shellfish into two parts: half of her he set up and sealed as sky” https://ia600707.us.archive.org/16/items/Holy-Books/EnumaElish.pdf, p. 8; (ANET, 67, line 137).

557. Hezekiah’s tribute to Sennacherib (701 BC) included “male and female musicians” (ANET, 288). A relief from Sennacherib’s palace “portrays three prisoners of war playing lyres as they march along by an armed guard” (Kidner, Psalms 73–150, 495, citing Martin A. Beek, Atlas of Mesopotamia [London: Nelson, 1962], plate 19).

558. The unfaithful Jews at Elephantine built a different temple (yahoo.com/search?fr=mcafee&type=E211US752G0&p=elephantine+temple+Egypt).

559. Cas J. A. Vos, The Poetry of the Psalms (Pretoria: Protea Book House, 2005), 266.

560. The Nazis took Jewish children by their feet and bashed their heads against the wall (Kidner, Psalms 73–150, 496, citing P. Joffroy, A Spy for God [London: Collins, 1971], 292).

561. MT oddly reads “above all your name your word.” ESV adds “and” (“above all things your word and name”; better to add yodh and read, instead of šimkā (“your name”), šāmeykā (“your heavens”; for Hebrew construction see 8:3; 144:5).

562. HALOT, p. 1158, entry 6.d, s.v. ‎ רָאָה rā’â.

563. For the collocation “stretch and deliver,” see HALOT, 1512ff, entry 1.1cδ. MT reads, “preserve me. Against the anger of my enemies you stretch out your hand” (cf. ESV).

564. CDCH, p. 68, s.v.גמר (gmr), entry 2.

565. For a more complete exegesis, see Waltke and Houston, PACW, 542–72.

566. ANET, p. 62 tablet I, 79–80.

567. T.A. Lenchak, “Puzzling Passages,” Bible Today, 230.

568. ‘ōz y ^ešû‘ātî is an epexegetical genitive (IBHS, 151, P. 9.5.3c).

569. Sakkōtâ in parallel with other imperatives is a precative perfect (IBHS, 494, P. 30.5.4c).

570. Kirkpatrick, Book of Psalms, 796.

571. Keil and Delitzsch, Psalms, 821.

572. Rabbi Morganescu in personal correspondence.

573. For meaning see 141:1.

574. https://en.wikipedia.org/wiki/Francis_of_Assisi#Stigmata,_final_days,_and_sainthood.

575. J. Gamerloni, TDOT, 5:67, s.v. ḥāsâ.

576. Kidner, Psalms 73–150, 513.

577. Allen, Psalms 101–150, 291.

578. ESV “may our sons be . . .” lacks grammatical justification.

579. The missing nûn line (145:13b) in all but one manuscript of the MT tradition is recovered from LXX, Syriac, and a Qumran scroll.

580. McCann, Psalms, 1261.

581. Brettler, God Is King, 51–75.

582. In 145:5, the Qumran scroll, LXX, and Syriac read, “of the glorious majesty of your splendor, they will speak (y^edabberû, not w^edibrë [“and on your . . . works I will meditate,” as in MT), matching the syntax of 145:6.

583. D. Vetter, TLOT, 1.354, s.v. hādār.

587. Kirkpatrick, 829.

588. Edward L. Greenstein, “Exile as the Staging Ground for a Comeback,” in Honor of David Marcus (2022), 59.

589. Kirkpatrick, 823.

590. Hossfeld and Zenger, Psalm 3, 632.

591. Joseph Addison, “The Spacious Firmament on High” (https://poets.org/poem/spacious-firmament-high).

592. Cf. Calvin, Psalms, vol. vi, 314.

593. Similarly, the reason to praise in Isaiah 42:13 is linked logically to the summons in 42:10–12.

594. Jehoshaphat’s victory without a fight is exceptional, not normative (2Chr 20:17).

595. Waltke, Micah, 340.

596. T^ehallël (“let praise” [150:6]) is a third-person volitional form (150:6).

597. VanGemeren, Psalms, 1009.

598. Allen, Psalms, 324.