Psalms Part 4: The Numbers Book (No. F019

The Fourth Book of Psalms.

Containing Ancient Psalms by Various Psalmists.

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Introduction (Bullinger)

THE FOURTH, OR NUMBERS BOOK.

NUMBERS is the name that man has given to the fourth book of the Pentateuch, on account of the numberings recorded in chapters 1-3 and 26. The name is from the Latin Vulgate (Numeri), which is again a translation of the name given by the Septuagint Translators (Arithmoi).

The title in the Hebrew Canon is bemidbar, "IN THE WILDERNESS" (the fifth word in Psalms 90:1, Hebrew). This title covers all the events recorded in this book. "Numbers", therefore, is the Book of the WILDERNESS and its types are wilderness types, or types of our pilgrimage.

In the Numbers-Book of the Psalms we find the corresponding subject. It opens with Psalm 90, "A prayer of Moses" the man of the wilderness! Its teaching, like that of the other books, is Dispensational, with the EARTH as its central thought. God’s counsels and purposes are celebrated with regard to the earth, and the nations of the earth, from the ruin to the glory; as we have seen them set forth in the other books with regard to (1) Man, (2) Israel, and (3) the Sanctuary.
[Note: the term ‘Dispensational’ used by Bullinger here is discussed in the Summery of the Psalms. Ed.]

Sin has come into the world, and ruined, not merely man, but the earth itself: "Cursed is the ground for thy sake." Sin has made the paradise of God a wilderness, and death has filled it with sorrow and sadness. There is no hope for the earth, no hope for the nations of the earth, and no hope for creation, apart from Jehovah. The first and second Psalms (90 and 91) set this forth, and give, as it were, the key-note and epitome of the whole book. Its figures are from this wilderness-world; as mountains, hills, floods, grass, pestilence, trees, &c, which the reader will notice for himself. Happiness for the world will be found only when He, "Whose right it is", shall come again to reign and "judge the world in righteousness". In Christ, the coming King, not only Israel, but all the nations of the earth, will be blessed. This is the theme of the book. (See note on Psalms 96:11.)

It consists, like Book III, of seventeen Psalms, all of which are anonymous (though not all without titles) except 90 (and 91), Moses’s, and 101 and 103, which are David’s.

Of the Divine Titles in this Fourth Book, Jehovah (Appdx-4) occurs 126 times, and Elohim (Appdx-4) occurs 31 times (10 of which are with Jehovah). El occurs 6 times.

Psalms 90 and 91 are evidently one Psalm in two parts, written by Moses at the beginning of the thirty-eight years of penal wanderings in the wilderness (in 1490 B.C.), which are the subject of this Fourth Book.

Psalm 90 is suggested by, and occupied with, the sorrows of the vast multitude (associated with the 603,550 "men of war") in the wilderness, numbered, and sentenced to death; all from 20 years old and upward (Numbers 14:29).

It is of these that verses 9-10 speak.

If a man was 20 when he was numbered (for the war) he died at or before 60
30 - 70
40 - 80
The average age would be 30, hence verse 10.

Psalm 91, on the other hand, presents the contrast of those under "the shadow of the Almighty". The deliverance of "the Church in the wilderness", from the causes and instrumentalities of death for the countless condemned thousands (in Psalm 90) whose carcases were to fall in the wilderness, is set forth at length, if a man was 19 when the penal wanderings began, he would be 57 (19 + 38) at the close. If a lad of 10, he would be 48; and so on.

This Psalm was therefore written for the comfort of "the Church in the wilderness" during the 40 years. Towards the close, myriads must have been cut off by the various agencies named:

The terror by night. The arrow that flieth by day. The pestilence in darkness. The destruction (contagion) at noonday. The lion and adder.

With regard to the latter, in the night journeyings (Numbers 9:21) they would be exposed to danger and death from the adders which infest the district, and from the attacks of wild beasts. From all of these the trusters would be delivered, they would see with their eyes "the reward of the wicked" thousands dying around, yet nothing permitted to assail them.

If tents is right in verse 10, this is confirmation that Moses wrote this Psalm, and at, or about, the time suggested viz. 1490 B.C. If 91 be a Psalm of Moses (following Psalm 90), then all the Scriptures quoted in our Lord’s temptation (even that which the evil one tried to quote) were from the writings of Moses!

90-106. THE FOURTH, OR NUMBERS BOOK*. THE EARTH AND THE NATIONS.

Prologue | 90 THE REST. LOST, AND NEEDED.

91 94. REST FOR THE EARTH DESIRED. NO HOPE FOR IT TILL
"THE WICKED CEASE FROM TROUBLING".
95-100. REST FOR THE EARTH ANTICIPATED. NOTE THE CENTRAL VERSE OF THE PSALTER (Psalms 96:11) AND THE REASON (Psalms 96:13).
101-105. REST FOR THE EARTH CELEBRATED. JEHOVAH’S THRONE IN THE HEAVENS, AND HIS KINGDOM OVER ALL (Psalms 103:19).
Epilogue | 106. THE REST. HOW LOST, AND VALUED.

91 94. REST FOR THE EARTH DESIRED.
90. PROLOGUE. THE REST. LOST, AND NEEDED.
91. REST, ONLY IN JEHOVAH IN A PERISHING WORLD AND, THE SECRET PLACE OF THE MOST HIGH THE ONLY PLACE OF SAFETY IN IT.
92. PRAYER FOR THAT "SABBATH KEEPING" (YET TO COME, Hebrews 4:9) WHEN ALL "WORKERS OF INIQUITY" SHALL BE CUT OFF (vv. Psalms 92:7, Psalms 92:9), AND THE RIGHTEOUS SHALL FLOURISH (v. 12) IN JEHOVAH THEIR "ROCK"AND "DEFENCE" (v. 15).
93. REST, ONLY IN JEHOVAH. HIS THRONE WHEN ESTABLISHED WILL BE THE PLACE OF SAFETY.
94. PRAYER FOR REST, TO JEHOVAH, "THE JUDGE OF THE EARTH", TO CUT OFF ALL "WORKERS OF INIQUITY" (vv. Psalms 94:4, Psalms 94:16, Psalms 94:23), AND TO GIVE THE RIGHTEOUS REST (vv. 13-15) IN JEHOVAH, THEIR "ROCK" AND "DEFENCE" (v. 22).
95 100. REST FOR THE EARTH ANTICIPATED.
95. WORSHIP, IN VIEW OF REST ANTICIPATED. HIS "PEOPLE" AND "SHEEP" (v. 7) TO "COME BEFORE HIS PRESENCE WITH THANKSGIVING" (v. 2). REASON:"JEHOVAH IS GREAT" (v. 3.)

96. A SUMMONS TO SING THE "NEW SONG". "FOR HE COMETH" (JUDGMENT).
97. THE NEW SONG. "JEHOVAH REIGNETH".
98. A SUMMONS TO SING THE "NEW SONG". "FOR HE COMETH" (JUDGMENT).
99. THE NEW SONG. "JEHOVAH REIGNETH".
100. WORSHIP, IN VIEW OF REST ANTICIPATED. HIS "PEOPLE" AND "SHEEP" (v. 3.). TO "COME BEFORE HIS PRESENCE WITH SINGING" (v. 2). REASON:"JEHOVAH IS GOOD" (v. 5).
101 105. REST FOR THE EARTH CELEBRATED.
101. THE COMING KINGDOM. ITS PRINCIPLES:"MERCY AND JUDGMENT" (v. 1). THE WICKED CUT OFF (5, 8).
102. THE KING IN HIS HUMILIATION AND COMING GLORY AS THE ETERNAL CREATOR (vv. 12, 24-27). ALL ELSE PERISHING (v. 26).
103. THE COMING KINGDOM. ITS MERCIES AND JUDGMENTS (vv. 4, 6, 17, 19).
104. THE KING IN HIS COMING GLORY AS THE ETERNAL CREATOR (v. 31). ALL ELSE PERISHING (vv. 5-7).
105. THE COMING KINGDOM. BASED ON THE COVENANT (vv. 8-12; 42-45-) OF "MERCY AND JUDGMENT" (vv. 5-7).
106. EPILOGUE. THE REST. HOW LOST, AND VALUED.
90 106. THE NUMBERS BOOK.
THE EARTH AND THE NATIONS.

For the Structure, see p. 810. The book has to do with the EARTH and the NATIONS, as the first book (1 41) had to do with MAN the second book (42 72) with ISRAEL and the third book (73 89) with the SANCTUARY.

Psalm 90

90:1 A Prayer of Moses, the man of God. Lord, thou hast been our dwelling place in all generations. ²Before the mountains were brought forth, or ever thou hadst formed the earth and the world, from everlasting to everlasting thou art God. ³Thou turnest man back to the dust, and sayest, "Turn back, O children of men!" ⁴For a thousand years in thy sight are but as yesterday when it is past, or as a watch in the night. ⁵Thou dost sweep men away; they are like a dream, like grass which is renewed in the morning: ⁶in the morning it flourishes and is renewed; in the evening it fades and withers. ⁷For we are consumed by thy anger; by thy wrath we are overwhelmed. ⁸Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. ⁹For all our days pass away under thy wrath, our years come to an end like a sigh. ¹⁰The years of our life are threescore and ten, or even by reason of strength fourscore; yet their span is but toil and trouble; they are soon gone, and we fly away. ¹¹Who considers the power of thy anger, and thy wrath according to the fear of thee? ¹²So teach us to number our days that we may get a heart of wisdom. ¹³Return, O LORD! How long? Have pity on thy servants! ¹⁴Satisfy us in the morning with thy steadfast love, that we may rejoice and be glad all our days. ¹⁵Make us glad as many days as thou hast afflicted us, and as many years as we have seen evil. ¹⁶Let thy work be manifest to thy servants, and thy glorious power to their children. ¹⁷Let the favor of the Lord our God be upon us, and establish thou the work of our hands upon us, yea, the work of our hands establish thou it.

Intent of Psalm 90

Psalm 90 is said to be the oldest Psalm, written by Moses during Israel’s wandering in the wilderness for 40 years.

90:1-2 Eternal Nature of God

This Psalm starts off by acknowledging the eternal nature of God, existing from before the earth was even formed, even from eternity and the intransience of man. (See also Isaiah 40:6-8, 28; Deuteronomy 33:27.)

90:3-6 The Fragile Nature of Man

From the eternal existence of God, the psalm next goes on to point out the fragile existence of man, and that man does not as yet have immortality but returns back to the dust of the earth (Genesis 3:19, Ecclesiastes 12:7, Job 10:9, Job 34:15).

Verse 4 gives an understanding of the duration of many of the prophecies within the Bible in that a thousand years is to God as a day. Hence the six days of creation with the seventh day being one of rest points to the six thousand years of work for mankind before the one thousand years of the millennial rest. Compared to the eternality of God, man’s existence is as fleeting as is the grass existing for a short while but soon fades away and perishes. v. 4 watch see 63:66 n.

90:7-9 Man is Consumed by God’s Anger

It is because of man’s iniquities that God’s anger is kindled, and man is overtaken by God’s wrath. No sin goes unnoticed by God, and all shall be revealed. Since the fall of Adam, all man’s days have been lived under God’s judgement. Our years come to an end like a sigh. The word sigh here is from the Hebrew Hegev meaning moaning or sounds that signal resignation to an unpleasant reality.

90:10-12 Days of a Man’s Life

By the time of Moses, mankind was no longer living hundreds of years long, and after the time of the flood, mankind’s life was limited to roughly 70 years, perhaps 80 or so for those having the strength. So mankind was given 20 years to reach adulthood then one Jubilee of time to come to repentance and submission to the will of his creator. A wise man considers the anger of God and comes to understand that it is due to the sin of man; from this understanding he learns to fear God, then to follow Him. The wise man learns to count the seven weeks of years he is given as an adult, each one with its challenges to overcome and in so doing progress to the next level until the end of the seven Sabbaths of years is complete and the Jubilee release from the mortal body takes place.

90:11-12 The text is a prayer that men may learn wisdom from considering the power of God and in numbering their days learn wisdom.

90:13 Request For God’s Repentance

The Psalmist cries out to God asking how long must they endure his wrath; further, begging for God to return, or repent (shûv), the same Hebrew word used many times in Scripture when Israel is called on to repent and return to God. Asking for pity from God, in other words, asking for mercy and that His judgement be withdrawn. The Psalmist uses the word servants in pleading to God for mercy, as if reminding God that they are his chosen people called out for his special purpose, yet if they had listened and done as they were told, they would not need to beg for mercy.

90:14 “Satisfy us in the morning” uses the Hebrew word Saba for satisfy. This word implies the filling up to the brim with his love. It is the love of God being within us that satisfies a living soul and makes a person happy from within. True happiness does not come from wealth or one’s possessions, things that will never lead to real and lasting happiness.

90:15 As Israel suffered in Egypt for 400 years, then in the wilderness for 40 years, God is being asked for an equal number of joyful days to be given Israel. (See below)

90:16-17 God is being asked to show his work to his servants in a visible display and to show favor to and be delighted in his people and to bless their efforts. The prayer is for God to establish the work of their hands.

Timing in Egypt and then the implications of the prayer.

This prayer asks for a specific time as Israel spent in Egypt and the wilderness. The full timing is found in the text Outline Timetable of the Age (No. 272).

Slavery in Egypt begins with a new Pharaoh that did not know Joseph.

1535/4 Miriam b.

1531 Aaron b.

1529/8 murdering of the children begins

1528 Moses b.

1524

1504

1488 Caleb b.

1474

1448/7 The Exodus. 430 years from Gen. 12.4, and 400 years from Gen. 21.l0

The Tabernacle set up. This year the people should have entered the Land.

1424

1408 Miriam, Aaron, and Moses d.

1408 Entry into the Land.

1403 The “Wars of the Lord” end (Josh. 14.6-15). Caleb 85. Joshua hands over the leadership to Eleazar.

1396 Joshua d. (110).

1396 Othniel attacks Kiriath-sepher

First oppression: Mesopotamia 8 years - 1388

1374

1349 Othniel d.

Second servitude Moab 18 years

1332 Ehud raised up

Land had rest for 80 years (and Ehud judged them until he died (LXX)).

1324

1253 Third oppression on death of Ehud; Canaan 20 years under Jabin

1274

1243-1234 Deborah and Barak raised under the oppression; Sisera is killed but Jabin continues. They suppress Canaan and provide peace over their rule totalling 40 years.

1224

Ca 1203 Fourth servitude Midian 7 years

Ca 1199 Gideon becomes judge. Midian was removed over seven years and a total period 40 years.

1174

1160 Abimelech three years concurrent with Tola’s first three years as it was a usurpation.

1160 Tola 23 years

1157 Jair 22 years over Gilead but 18 of those were part of the vexation of Gilead on the other side of the Jordan and thus his clear judging was only 4 years over Israel (Jdg. 10:8).

1153 Jephthah 6 years

1148 Ibzan 7years

1142 Elon 10 years

1133 Abdon 8 years

1124

1124 Fifth oppression under the Philistines 40 year.

1110 Samson judged 20 years.

1090 Eli, 40 years. (d. 98)

1074

1051 Saul began to rule.

Samuel, 40 years [over both reigns of Eli and Saul].

1024

1020 The “Reformation” 1Sam. 7.

1012/11 David commenced to Rule.

The effect of the prayer is to be made glad as many days as they were afflicted. If this were taken from the rule of David it would be 440 years from 1012 BCE which would end at 572 BCE. If the 93 years of the 5 oppressions are included it would extend to the time of 480 BCE over the destruction of the Temple and the Seventy years of the captivity and this all totalled, would extend to the decree of 423 BCE for the reconstruction of the Temple under Darius II. Thus that marked a new age of Construction of the Temple of the Seventy Weeks of Years (see Nos 013; 272 ibid).

Psalm 91

91:1 He who dwells in the shelter of the Most High, who abides in the shadow of the Almighty, ²will say to the LORD, "My refuge and my fortress; my God, in whom I trust." ³For he will deliver you from the snare of the fowler and from the deadly pestilence; ⁴he will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler. ⁵You will not fear the terror of the night, nor the arrow that flies by day, ⁶nor the pestilence that stalks in darkness, nor the destruction that wastes at noonday. ⁷A thousand may fall at your side, ten thousand at your right hand; but it will not come near you. ⁸You will only look with your eyes and see the recompense of the wicked. ⁹Because you have made the LORD your refuge, the Most High your habitation, ¹⁰no evil shall befall you, no scourge come near your tent. ¹¹For he will give his angels charge of you to guard you in all your ways. ¹²On their hands they will bear you up, lest you dash your foot against a stone. ¹³You will tread on the lion and the adder, the young lion and the serpent you will trample under foot. ¹⁴Because he cleaves to me in love, I will deliver him; I will protect him, because he knows my name. ¹⁵When he calls to me, I will answer him; I will be with him in trouble, I will rescue him and honor him. ¹⁶With long life I will satisfy him, and show him my salvation.

Intent of Psalm 91

Meditation on God as the protector of the faithful. (A Wisdom Psalm)

This Psalm is sometimes called the “Prayer of Protection”, or the “Devil’s Prayer”. If man follows The Law of God (No. L1) and maintains the faith, then He will deliver on his promises of protection (from fear, war, demons, pestilence, disease, and plague) (see 121:2-8).

There is some disagreement as to the writer of this Psalm. See Bullinger’s note below at Verse 1. It is possible that it could have been written by Moses as referenced in Deuteronomy as Moses is directing Israel into the “Land the Lord has sworn” under Joshua’s (type of Messiah) leadership. (See Deut. 1:38, 3:38, 31:7, 7:23.)

91:1-13 Trust in the Lord protects against any peril (121:2-8).

91:1 This Psalm uses multiple names for God. (cf. Psalm 20:7). See also The God we Worship (No. 002); The Names of God (No. 116) and Dialogue on the Name and Nature of God (No. 116A). Also see the Summary to Book 5.

91:2 To those who dwell in the shelter and shadow of the Most High, the Almighty. (A wisdom psalm) Some of the foes mentioned are human others are of the Fallen Host. See also How God became a Family (No. 187); Consubstantial with the Father (No. 081); Psalm 110 (No. 178). (cf. Psa. 110:1, Luke 22:69, Acts 2:33).

91:3-8 God’s assurance of divine protection.

91:3 For snare and ensnare references see (Deut. 7:16, 25) written by Moses.

Fowler may be a metaphor for Satan. For additional reference to fowler comp. Prov. 6:5. (see Ps. 124:7).

Deadly pestilence: Cp. Jeremiah 16:4.

91:4 God and/or Messiah is compared to an eagle in several scriptures (one as a hen) (Ex. 19:4; Deut. 32:11; Ruth 2:12; Pss. 17:8, 57:1; Mat. 23:37).

Shield and Buckler = Large shield, and small shield mounted on the forearm of the soldier for hand-to-hand fighting.

91:5 Possible reference to snakes which are active in the desert at night and/or demons, “charms, amulets, adjurations, and potions, as means of protection against “the terror by night”, were widespread in many Jewish communities until quite recently (Encyclopaedia Judaica, Vol 5, p. 487).” Compare Ephesians 6:12-13. Also see The First Commandment: The Sin of Satan (No. 153), The Devils Designs (No. 043), The Judgement of the Demons (No. 080) and The Problem of Evil (No. 118).

91:6 Compare Job 5:19 and Jer. 16:4.

91:7 See Gideon’s Force in the Last Days (No. 022). Comp. Leviticus 26:8

91:8 Reward of the wicked (lawless). There is no wickedness (sin/lawlessness) without the The Law of God (No. L1). Comp. Mal. 1:3-5; Prov. 1:7, 9:10.

91:9 See 91:1 n. and 91:2 n. above.

91:10 It is our choice to decide Our Dwelling Place (No. 094), with God or with Satan. Compare Prov. 12:21 and Psa. 90:1.

91:11-12 Satan tempted Jesus by trying to prod him into throwing himself from a high point on the Temple Mount, as Satan misquoted these verses to deceive Jesus. See Bullinger’s Notes at Verse 11 and Verse 12 below.

91:11 quoted in Mat. 4:6; Lk. 4:10-11 (Comp. Heb. 1:13-14).

See Bullinger’s note below at Verse 11 referencing Genesis 3:15.

91:13 The Bible describes the Devil as both a lion and a serpent. Compare 1Pet. 5:8; Rev. 12:7-9.

91:14 A divine oracle of assurance probably spoken through a temple prophet or a priest. See also the commentary at Psa. 9:1-2 above. (Compare 1Jn. 4:19; Ezek. 39:7).

91:15 Compare Psa. 50:15; Isa. 43:2.

91:16 Comp. Prov. 3:2.

Psalm 92

92:1 A Psalm. A Song for the Sabbath.

It is good to give thanks to the LORD, to sing praises to thy name, O Most High; ²to declare thy steadfast love in the morning, and thy faithfulness by night, ³to the music of the lute and the harp, to the melody of the lyre. ⁴For thou, O LORD, hast made me glad by thy work; at the works of thy hands I sing for joy. ⁵How great are thy works, O LORD! Thy thoughts are very deep! ⁶The dull man cannot know, the stupid cannot understand this: ⁷that, though the wicked sprout like grass and all evildoers flourish, they are doomed to destruction for ever, ⁸but thou, O LORD, art on high for ever. ⁹For lo, thy enemies, O LORD, for lo, thy enemies shall perish; all evildoers shall be scattered. ¹⁰But thou hast exalted my horn like that of the wild ox; thou hast poured over me fresh oil. ¹¹My eyes have seen the downfall of my enemies, my ears have heard the doom of my evil assailants. ¹²The righteous flourish like the palm tree, and grow like a cedar in Lebanon. ¹³They are planted in the house of the LORD, they flourish in the courts of our God. ¹⁴They still bring forth fruit in old age, they are ever full of sap and green, ¹⁵to show that the LORD is upright; he is my rock, and there is no unrighteousness in him.

Intent of Psalm 92

92:1-4 This Psalm is intended to be a song to be sung on the Sabbath day, to give thanks and praise on the weekly day of rest to the most-high God, creator of all things.

As there were the morning and evening offerings (Ex. 29:38-42), there are likewise the morning and evening prayers. The morning prayer is after waking from a restful sleep with the gift from God of a new day ahead, and an evening prayer at the end of a productive day performing the will of God. For this we pray and give acknowledgement of the Most High’s loving kindness and faithfulness to His people.

92:5-8 We worship God for who He is and what He has done. The heavens display but a mere portion of his great works. Not only are his works great, but his thoughts are as well, no mortal man could possibly begin to understand the deep things of God’s mind. Although man cannot understand the depths of God’s mind, the enlightened can at least perceive of the greatness of God; the fool however, cannot perceive this and thus fails to search for God and to follow his laws which come from his very nature. So, even though the dull and stupid man may live well for a while, without God they will be destroyed and perish forever. On the contrary though, the Lord will remain on high forever in eternity.

92:9 There are many references in the Psalms regarding the fate of evildoers. Comp. Pss. 9:3, 6; 37:20; 41:5.

92:10 Horn = strength. Compare 1Sam. 2:1. Strong’s H7161. (Also compare Pss. 75:4-5 n.; 89:17, 24; 132:17). From 1Sam. 16:13 we see that Samuel used a horn of oil to anoint David (Spirit of the LORD came mightily on David).

92:11-15 The writer contrasts the ultimate fate of

his enemies and evil assailants with the righteous. (Comp. Psa. 1:6).

92:11 Compare Pss. 54:7; 59:10.

94:12-14 The righteous are compared to magnificent, flourishing, fruitful trees (indicates longevity and strength). Compare Isa. 2:13; Zech. 11:2). v. 13 Comp. 52:8.

92:15 See the commentary at 95:1-2 regarding the identity of the “Rock”.

Psalm 93

93:1 The LORD reigns; he is robed in majesty; the LORD is robed, he is girded with strength. Yea, the world is established; it shall never be moved; ²thy throne is established from of old; thou art from everlasting. ³The floods have lifted up, O LORD, the floods have lifted up their voice, the floods lift up their roaring. ⁴Mightier than the thunders of many waters, mightier than the waves of the sea, the LORD on high is mighty! ⁵Thy decrees are very sure; holiness befits thy house, O LORD, for evermore.

Intent of Psalm 93

This Psalm is used in the Temple Worship on the Sixth day of the week (see P087).

A hymn establishing God as King.

The psalm begins a collection of Hymns (Pss. 93; 95-99), dealing with the kingly rule of the God of Israel. They appear to have been composed in connection with the feast of booths, where God's kingship is emphasised. (Comp. Psa. 47).

Psalm 93 tells of a battle between the LORD (God, the Father) and the floods and seas (populace of enemies). Enemies threaten, and like a flood, these forces destroy. However, He is the One True God, the Almighty God. The flooding waters have not a chance against His reign (Isa. 43:1-4). Flood typically is applied to rivers (see Bullinger’s note to Verse 3 below). The great world powers of the time that surrounded and threatened Israel were compared to rivers. Assyria is compared to the Euphrates (Isa. 8:7-8) and Egypt is compared to the Nile (Jer. 46:7-8). Additionally, Israel had the Mediterranean, Dead and Red seas at or near their borders. These seas also have been compared to hostile powers (Psa. 46:3, 89:9). All these powers, described as water, caused fear as they seemed to perpetually be encroaching on Israel’s borders. Satan is also compared to a dragon or serpent (sometimes named Levi’athan) which is typically referred to as dwelling in rivers and seas (Eze. 29:3, 32:2, Revelation 12:9). This is a very poetic and symbolic way of saying that God, the One True God, reigns over the nations that do not obey Him and threaten His chosen people.

93:1 We see in this opening verse the wonderful attributes of God and His reign of majesty, strength, and eternal timespan. This is reiterated directly to the nations in a somewhat condensed fashion in Psa. 96:10. (Comp. Pss. 97:1, 99:1; 1Chr. 16:31; Rev. 11:15,17; 19:6).

Robed with majesty – Comp. Job 37:22, 40:10, Pss. 65:6, 104:1.

World is established – Comp. Pss. 90:2, 96:10; Jer. 10:12, 51:15.

From these verses and The God we Worship (No. 002); The Eternal Kingdom of God (No.144), we see that the Supreme Deity of the universe is God. He is the Almighty, the Creator and Sustainer of the heavens, the earth and all things therein.

Girded = bound up (Strong’s Exhaustive Concordance of the Bible, Hebrew and Chaldee Dictionary, SHD 247 'azar).

93:2 God’s reign is ancient and everlasting. Compare Gen. 21:23; Pss. 9:7, 45:6, 65:6, 90:2, 96:10, 136:1-3, 145:13; 146:10; Rev. 4:9.

93:3-4 The nations are mounting offensives, but the Lord is mightier than they. God's rule is based upon his control over the powers of chaos symbolised by the waters (Pss. 74:12-17; 104:7-9; Job 38:8-11).

93:3 See the references to Satan and the nations surrounding Israel from the opening commentary at Psalm 93 above. Also, in Moses and the Gods of Egypt (No. 105), we see the symbolism of dealing with Egypt (and the other nations surrounding Israel) was that they were under the rulership of the Fallen Host including Satan. (Compare The First Commandment: The Sin of Satan (No. 153); The Devils Designs (No. 043); Doctrine of the Demons (No.048).) (Comp. Pss. 46:2-3, 89:9, Isa. 27:1, Ezek. 29:3, 32:2, Rev. 12:9). 93:4 Comp. Psalm 65:7.

93:5 God’s decrees are faithful and enduring. If we follow The Law of God F005 (No._L1), and seek Safety in the Hand of God (No. 194B), we see how God’s people will be kept safe from persecution simply because they are under the protection of God. Compare 1Kgs. 2:3; Pss. 19:7, 25:10, 97:12, 99:9; Rev. 12:17, 14:12. His Temple is Holy.

Decrees (RSV) are sometimes rendered Testimonies (e.g. KJV)

Sure = faithful and enduring.

Befits in the (RSV) = Becometh (KJV)

Psalm 94

94:1 O LORD, thou God of vengeance, thou God of vengeance, shine forth! ²Rise up, O judge of the earth; render to the proud their deserts! ³O LORD, how long shall the wicked, how long shall the wicked exult? ⁴They pour out their arrogant words, they boast, all the evildoers. ⁵They crush thy people, O LORD, and afflict thy heritage. ⁶They slay the widow and the sojourner, and murder the fatherless; ⁷and they say, "The LORD does not see; the God of Jacob does not perceive." ⁸Understand, O dullest of the people! Fools, when will you be wise? ⁹He who planted the ear, does he not hear? He who formed the eye, does he not see? ¹⁰He who chastens the nations, does he not chastise? He who teaches men knowledge, ¹¹the LORD, knows the thoughts of man, that they are but a breath. ¹²Blessed is the man whom thou dost chasten, O LORD, and whom thou dost teach out of thy law ¹³to give him respite from days of trouble, until a pit is dug for the wicked. ¹⁴For the LORD will not forsake his people; he will not abandon his heritage; ¹⁵for justice will return to the righteous, and all the upright in heart will follow it. ¹⁶Who rises up for me against the wicked? Who stands up for me against evildoers? ¹⁷If the LORD had not been my help, my soul would soon have dwelt in the land of silence. ¹⁸When I thought, "My foot slips," thy steadfast love, O LORD, held me up. ¹⁹When the cares of my heart are many, thy consolations cheer my soul. ²⁰Can wicked rulers be allied with thee, who frame mischief by statute? ²¹They band together against the life of the righteous, and condemn the innocent to death. ²²But the LORD has become my stronghold, and my God the rock of my refuge. ²³He will bring back on them their iniquity and wipe them out for their wickedness; the LORD our God will wipe them out.

Intent of Psalm 94

This Psalm is used in the Temple Worship on the Fourth day of the week. (see P087)

Psalm 94 is an emphatic call to God for vengeance (stated twice) on Israel's persecutors. God sees and hears and knows the thoughts of man. Therefore, the blessed man follows God’s law and learns from his chastenings so events will go well for him in days of trouble. There is comfort for him as God will not forsake his people and justice will be restored and the wicked destroyed. This text is to deal with the wicked within the nations and also the people who would destroy Israel as the people of God. The aliens within doing the damage will be removed or destroyed. It is possible that while it appears to be the plea of an individual, perhaps as the King (vv. 16-23) it was easily adapted to congregational use.

94:1-2 The psalmist identifies who has the power to exact vengeance and calls immediately for God’s punishment of the wicked. “Vengeance is mine, and recompense” (Deut. 32:35). See also Lev. 19:18; Deut. 32:41, 43; Pss 58:10, 149:7; Isa. 35:4; Jer. 51:56. See also 91:8 n. regarding reward for the wicked. His own misfortunes are seen as typical of the corruption of the age.

94:3 Note that, “How long shall the wicked”, is asked twice here in this verse indicating fervour. This same emotional call is found throughout the psalms. (Compare Pss. 4:2; 6:3; 13:1, 2; 35:17; 62:3; 74:9,10; 79:5; 80:4; 82:2; 89:46; 90:13; 119:84.)

Exult (also triumph. SHD 5937).

Psalms 94:4-7 The wicked are arrogant and boastful evildoers that persecute the weakest of God’s people. His own misfortunes are seen as typical of the corruption of the age (Comp. Pss. 10:2-11; 14 & n.).

94:8-15 In the style of the wisdom writers he appeals to the congregation to understand the ways of the Lord.

94:8-11 Call to Israel’s dullards and fools to wake up to the understanding that God is all powerful (creator, chastiser, educator, and omniscient ruler). If He chastises the nations, it is obvious that he can and will punish Israel’s evildoers also. As omniscient God, God knows the thoughts of man (Compare Pss. 7:9; 26:2; 139:17; Isa. 66:18). See also 97:1-6 n.

Psalms 94:12-13 The writer then contrasts the wicked with the blessed man. The righteous man follows the The Law of God (No. L1) and learns from His chastisement. The righteous are protected, whereas the wicked go to the pit (for later re-education (see No. 143B)). Learning and following God's Law (L1) is a much better road to travel than to be taught through harsh punishment. Comp. 2Sam. 7:14-15; Job 36:15; Psa. 89:30-32; Heb. 12:6.

94:14-16 God will not abandon his chosen people (comp. Deut. 4:31; 1Sam. 12:22; 1Kgs. 6:13; Isa. 41:17). Justice will be implemented (see the commentary at 97:2; 99:7; 101:5-7 regarding God’s government of justice) on behalf of the righteous also (comp. Psa. 37:28). God has already given protection to the writer (many assume David), else he would have already been with the dead (Comp. Psa. 115:17). v. 16 Prayer for deliverance in the form of a Rhetorical question.

94:17-23 An expression of confidence, perhaps in response to an oracle of assurance delivered after v. 16 (see 12:5 n.). v. 17 Land of silence – Sheol, (comp. 115:17).

Psalm 94:18-19 The writer has been helped in the past (v. 17), therefore he has confidence that God will be there during hardships. In anxiety, he is comforted by the laws (vv. 12 and 13), promises and protections of God.

94:20-21 Here "the throne of iniquity" points to those in positions of importance (priests and princes of the court and high administrative officials). Rulers in Israel used their positions to twist the Law of God to enrich themselves rather than ensuring justice for all including the weak (see Isaiah 1:23; 10:1,2; Amos 5:7, 6:12). Even to the degree of “innocent blood” (see Exodus 23:7). God will not be allied with these.

Psalm 94:22-23 With God as his “Rock” the writer vows that He will “cut off the wicked.”

Cut off = destroy. SHD 6789.

See 95:1-2 n. re: the identity of the “Rock”.

See the commentary at 101:8 concerning “cut off the wicked.”

Psalm 95

95:1 O come, let us sing to the LORD; let us make a joyful noise to the rock of our salvation! ²Let us come into his presence with thanksgiving; let us make a joyful noise to him with songs of praise! ³For the LORD is a great God, and a great King above all gods. ⁴In his hand are the depths of the earth; the heights of the mountains are his also. ⁵The sea is his, for he made it; for his hands formed the dry land. ⁶O come, let us worship and bow down, let us kneel before the LORD, our Maker! ⁷For he is our God, and we are the people of his pasture, and the sheep of his hand. O that today you would hearken to his voice! ⁸Harden not your hearts, as at Meribah, as on the day at Massah in the wilderness, ⁹when your fathers tested me, and put me to the proof, though they had seen my work. ¹⁰For forty years I loathed that generation and said, "They are a people who err in heart, and they do not regard my ways." ¹¹Therefore I swore in my anger that they should not enter my rest.

Intent of Psalm 95

A Liturgy of God's Kingship

This psalm does not easily identify the author. However, if we examine the text at Hebrews 4:7 it attributes this passage to David. That verse conveys the same message as Psalm 95:7-8. Thus, it is very likely that it was in fact written by David. Psalm 95 sends two very different messages in this text. The first half (v. 1-7a) is a Hymn in call to worship and praise their worthy God (Psa. 93 n.). There is an oracle midway through the psalm, delivered by a priest or Temple prophet in (v. 7b), “O that today you would hearken to his voice!” From there begins the second half of the psalm which details the dire consequences of the people’s hearts not being committed to God. It means “that day” the repentance is to be effected and vv. 8-11 refer to the trials in the wilderness. (Comp. 81:6-16).

95:1-2 Some have doubts regarding the use of instruments and music (songs) in worship. The papers Musical Instruments in Worship (No. 033) and On Hymns in Christian Worship (No. 247) reveal to us that music is a central part of the worship of God. From Job 38:7 we see that, “the morning stars sang together, and all the sons of God shouted for joy?” This statement refers to an ancient time of the creation of the earth by God the Father as Ha Elohim, prior to the creation of man. In deliverance of Israel, we see that it was understood that the use of music was appropriate and part of thanksgiving. The Psalms themselves are evidence as they are songs of praise. “Make a joyful noise” is a common theme across the Psalms (Compare 66:1-3, 98:4, 98:6, 100:1-4).

From verse 1 and God our Saviour (No. 198), we see that the “rock of our salvation” is the Father, Yahovah of Hosts; observed as seen in Deuteronomy 32:15 in which He addresses Jesh’uran (a symbolic name for Israel sometimes meaning “upright one” or “blessed one”) for being unfaithful to God in the wilderness. We also see another clear example in Psalm 89:26, “He shall cry to me, ‘Thou art my Father, my God, and the Rock of my salvation.” Comp. 2Sam. 22:3, 22:47; Pss. 18:2, 18:46, 62:2, 62:6; Isa. 17:10).

95:1 Lord = Yahovah of Hosts.

Make a joyful noise = shout. SHD 7321.

Rock = Refuge. SHD 6696.

Salvation = Deliverance. SHD 3468.

Songs of Praise = Psalms

95:2 Presence = Face. SHD 6440

Thanksgiving = Praise. SHD 8426.

Make a Joyful Noise

Pss. 66:1-3; 98:4; 98:6; 100:1-4.

Come into his presence with singing! ³Know that the Lord is God! It is he that made us, and we are his; we are his people, and the sheep of his pasture. ⁴Enter his gates with thanksgiving, and his courts with praise! Give thanks to him, bless his name!

Rock of my Salvation

2Sam. 22:3, 4; Pss. 18:2, 46; 62:2, 6; Isa. 17:10.

95:3 Here we read three names for God in the same verse. To reach an understanding of this text refer to The Names of God (No. 116). Here we see that there are many names for God. However, God (The One True God, the Father) is singular. He is Ha Elohim or The God, and the Elohim as gods (sons of God) that speak on behalf of the Father are subordinate entities to the Father, and not co-equal. The Elohim here are plural. This is a key to distinguishing which being is referred to or is speaking. Where the Father is being referred to then Ha Elohim or the God is used, or Yahovih (SHD 3069) is used (see also Book 5). He is also Yahovah of Hosts (see Book 5 and the Summary of the Psalms at the Appendix). God as Yahovih is not used in Book 4.

95:4-9 Summons to all nations and the physical universe to join in God's praise. (96:7-13). The language in this and other passages of the kingship psalms is strikingly similar to that of many passages of Isaiah, see chs. 40-55 (e.g. 44:23; 52:10; 55:12). Isaiah may well have used these as a prophetic base for the texts.

95:4-5 Praise continues for Yahovah as ruler and creator. From the creation verses in Genesis 1:9-10 and God’s reply to Job in Job 38:4-11 we see good support for this psalm. (Compare Isaiah 48:13, 51:13)

95:6-7a. Showing complete respect for God for He is the Father, and we are His. vv. 8- 9 refer to the advent of the Messiah in judgement of the people. From (Ezek. 34:11ff.) we see that God removes the apostate shepherds of Israel (Ezek. 34:1-10) and using Messiah he becomes the only steward of his sheep. The “sheep” will be judged by how they treat each other.

(Compare Deut. 32:6; Psalms100:3, 149:1; Isaiah 43:21 , 44:2.)

People of his pasture = People under his care.

95:7b-11.

95:7 Transition. See opening commentary at Psalm 95 above.

Today = A space of time. SHD 113 or at this time. 95:8-9 The story of “Water from the Rock”, is told in Genesis 17:1-7. Their descendants are warned not to follow the example of their forefathers. (Comp. Num. 20:13, 20:24, 27:14; Deut. 32:51, 33:8; Heb. 3:8, 3:15, 4:7; Pss. 81:7, 106:32.) The text also refers to the advent of the Messiah in judgement of the people, referring back to the Exodus. We see that God removes the apostate shepherds of Israel from Ezekiel. 34:1-10. Messiah is then placed as head of the Temple of God. He becomes the High Priest of the elect (see Psa. 110; Heb. Ch. 8, (F058)).

Massah = Proof or testing. SHD 5254.

Mer’ibah = Contention. SHD 4808.

Do not harden your hearts as in the wilderness. Num. 20:13, 20:24, 27:14; Deut. 32:51, 33:8; Heb. 3:8, 15; 4:7; Pss. 81:7; 106:32.

95:10-11 In the paper Forty Years for Repentance (No. 290), we see that the period of forty years, months, weeks or days is an acknowledged period in which God allows individuals, groups, or nations to reflect on their positions and to repent and to come to a position of understanding and compliance with God’s Law and His Plan of Salvation for the individual, or group of people involved.

Rest = Sabbath. (Peter informs us that a day (Sabbath day in this case) is but a thousand years unto the Lord, thus pointing to the future and the millennial reign of Jesus Christ).

Psalm 96

96:1 O sing to the LORD a new song; sing to the LORD, all the earth! ²Sing to the LORD, bless his name; tell of his salvation from day to day. ³Declare his glory among the nations, his marvelous works among all the peoples! ⁴For great is the LORD, and greatly to be praised; he is to be feared above all gods. ⁵For all the gods of the peoples are idols; but the LORD made the heavens. ⁶Honor and majesty are before him; strength and beauty are in his sanctuary. ⁷Ascribe to the LORD, O families of the peoples, ascribe to the LORD glory and strength! ⁸Ascribe to the LORD the glory due his name; bring an offering, and come into his courts! ⁹Worship the LORD in holy array; tremble before him, all the earth! ¹⁰Say among the nations, "The LORD reigns! Yea, the world is established, it shall never be moved; he will judge the peoples with equity." ¹¹Let the heavens be glad, and let the earth rejoice; let the sea roar, and all that fills it; ¹²let the field exult, and everything in it! Then shall all the trees of the wood sing for joy ¹³before the LORD, for he comes, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with his truth.

Intent of Psalm 96

Strength and Beauty are in His Sanctuary

Psalm 96 is a call to the Sanctuary (v. 6) to preach to the nations telling them of the glory of God and of his salvation. It follows on from Psalm 95, where Israel rejected God in the wilderness, now, in Psalm 96 they are admonished to preach the gospel to all the nations and all the families of the nations, all the gentiles. (Mat. 21:43; Acts 13:46)

96:1-3 Summons to Worship: The Imperative to sing is repeated three times for emphasis.

Sing a “New Song” The word “new” Strong’s #2319 A new song for a new creative activity reversing the effects of the fall of man and bringing the creation back to where it was intended to be. The Purpose of the Creation and the Sacrifice of Christ (No. 160).

Verse 2 “Bless His Name” See The Names of God” (No. 116), The Etymology of the Name of God” (No. 220), The Name of God in Islam (No. 054).

96:5 “idols” “For all the gods of the people are idols,” the Hebrew word for idols is elilim. It means nothings or nonentities and is a play on words with the Hebrew word for gods “rulers”, Elohim. The same word is used in Job 13:4 and is translated “worthless physicians” and in Jeremiah 14:14 translated “worthless divination.” They are powerless images (115:3-8).

“the LORD made the heavens” (God created the heavens and earth (Job 38:4-7) and the Lord made the re-creation under orders of the One True God (Genesis 1:1-8)).

96:6 “Honor” and “Majesty” are royal terms applied to the supreme creator God. This psalm is another directed as a call to the Sanctuary which is the purpose of Book 3.

96:7-8 Verses 7-8 are nearly identical to Psalm 29 verses 1-2. In Psalm 29 it is the heavenly host that are called on to ascribe glory to God. Here in Psalm 96 it is the earthly humans that are called on to do the same and to bring an offering and come into his court dressed in holy ‘array’, or holy ‘attire’. This attire is the white garments which were made white by the blood of the lamb. It is only the elect that can come into his court with their offerings or prayers. This will occur at the return of the Messiah to rule the whole planet from Jerusalem. The elect shall then call out to the nations that the King Messiah now reigns, from verse 10.

96:9-10. Holy array = Holy adornment. SHD127 Ceremonial garments.

Compare Psalms 93.1 (robed in majesty).

“The LORD reigns”, is a much-repeated theme in the Psalms. See the commentary at Psalm 93:1.

96:11-13. Compare (1Chr. 16:32-33; Psa. 65:7, Isa. 55:12).

Sea roar – See the opening commentary at Psalm 93. (1Chr. 16:32-33; Psa. 65:7); The Hills shall sing and the trees clap hands (Isa. 55:12).

Psalm 97

97:1 The LORD reigns; let the earth rejoice; let the many coastlands be glad! ²Clouds and thick darkness are round about him; righteousness and justice are the foundation of his throne. ³Fire goes before him, and burns up his adversaries round about. ⁴His lightnings lighten the world; the earth sees and trembles. ⁵The mountains melt like wax before the LORD, before the Lord of all the earth. ⁶The heavens proclaim his righteousness; and all the peoples behold his glory. ⁷All worshipers of images are put to shame, who make their boast in worthless idols; all gods bow down before him. ⁸Zion hears and is glad, and the daughters of Judah rejoice, because of thy judgments, O God. ⁹For thou, O LORD, art most high over all the earth; thou art exalted far above all gods. ¹⁰The LORD loves those who hate evil; he preserves the lives of his saints; he delivers them from the hand of the wicked. ¹¹Light dawns for the righteous, and joy for the upright in heart. ¹²Rejoice in the LORD, O you righteous, and give thanks to his holy name!

Intent of Psalm 97

Hymn Celebrating God's Kingship

There are three overriding concepts in this Psalm. Verses 1-6 are prophecy describing the power and glory of God as He directs and readies the earth and the people for His future rule of the universe from Jerusalem (Revelation 21:10). Verses 7-9 exhort the people to love God by avoiding the snares of idolatry and wickedness (unlawfulness). Verses 10-12 state that there is a wonderful reward for His saints and that they should rejoice in the Lord for this reason.

97:1-6 Describes the attributes of the LORD. The unseen God that will bring gladness to the peoples of the earth by destroying the enemies of the righteous and establishing a government based on righteousness and justice. These texts also illustrate the absolute contrast between His strength, wisdom, and greatness with the weakness of man.

97:1 Summons to worship the Lord as King “The LORD reigns,” is a much-repeated theme in the Psalms. See the commentary at Psalm 93:1 Additionally, from Bullinger’s note at Psalm 93.1 we see that this same declaration opens three psalms (Psa. 93:1, 95:1 and 99:1).

Coastlands can also be dry land, or an island: country, isle, island or habitable spot. SHD 339.

97:2 “Clouds and Darkness are round about him,” this pronouncement and the following references (Zep. 1:15; Joel 2:2; Eze. 34:12) refer to the “unseen” God and the coming Great and Terrible Day of the Lord.

97:2-6 Manifestation of the Lord (18:7-15; 50:1-3). Righteousness and justice are the foundation of his throne (government). The Government and Law of God proceed from the Nature of God and passes down through to the Sons of God as the Council of Elohim or the Council of the Gods of Justice. A richer description of God’s government is found in The Government of God (No. 174).

Compare (Deut. 16:18-20; Psa. 89:14).

97:3 From Samson and the Judges (No. 073), Clearly the parable of Samson lighting fire tied to foxes’ tails inflicting revenge on the Philistines is a foreshadowing of God’s intervention in the Last Days (see also Jud. 15:3-8). God says through the prophet Ezekiel that He will light a fire in the Fields of the South and they will burn northwards and consume everything (cf. Jer. 10:10-15).

97:4 Lightnings, lighten – Compare (Ex. 19:16, 20:18; Job 37:4, 38:35; Pss. 77:18, 135:7; Jer. 10:13, 51:16).

97:5 Mountains = Countries, thus Nations. SHD 2022.

Mountains melt like wax before the LORD. (Compare Mic. 1:3-4; Psa. 68:2).

97:6 Compare (1Chr. 16:23-25; Dan. 7:14).

Righteousness = justice. SHD 664.

97:7-9 The images man makes are useless and God is angry that they are worshipped instead of Him.

97:7 From Praying to Christ or Beings Other than the Father (No. 111b), we read that prayer to Christ, or any other being or object, other than God, the One True God who is The God, Ha Elohim, or Yahovah of Hosts is heresy.

Shame (RSV) = Confound (KJV).

Images = Graven (carved), Molten (cast from metal).

Bow down = as in Worship SHD 7812.

Compare (Deut. 4:28; Jud. 2:17; 2Kgs. 17:16; 1Chr. 16:25-26; Jer. 10:14-15; Eze. 20:7-8; 20:18).

All gods bow down before him – Compare (Job 38:7; Rev. 19:1-8).

97:8 Zion and her daughters (cities of Judah that surround Zion) rejoice because their God will be king and ultimate judge (Zech. 9:9). Compare Psalm 48:10-11.

97:9 Compare (Pss. 47:2, 83:18; Dan. 4:17, 25, 32, 5:21).

97:10-12 God counsels the people to love Him and hate evil as those that are righteous will receive their reward while rejoicing in gladness. It is renewed expression of confidence in the Lord's Justice.

97:10 One of the most quoted verses in the Bible and from where all should start is Proverbs 9:10, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight.” In related fashion we see in Proverbs 8:13 that, “The fear of the Lord is hatred of evil.” Similar sentiment is found in (Pss 5:5, 26:5; Am. 5:15; Rom. 12:9).

Saints = Elect = also Holy Ones (sometimes referring to members of the Heavenly Host).

Saint/s is found 83 times and Elect is found 19 times in the RSV. Also note that elect is used in reference to angels in 1Tim. 5:21.

He preserveth the souls of his saints – Compare OT (Pss. 30:4 n. 31:23, 34:9, 37:28; Prov. 2:8; Dan. 7:27), NT (Mat. 24:22, 24:31; Mk. 13:20,13:27; 1Tim. 5:21; Rom. 8:27).

He delivereth them out of the hands of the wicked – Compare (Psa. 82:4; Jer. 15:21: See also Pss. 5:5, 26:5, 82:4; Amos 5:15; Rom. 12:9; Jer. 15:21).

97.11 Subtly, under a veil of poetry we see God’s powerful promises of future rewards intimated. Compare Pss. 32:11, 36:10, 64:10.

Dawn (RSV) = Sown (KJV) SHD 2232.

97:12 Renewed call to worship; God has invited the people to partake in His divine nature (see The Holy Spirit (No. 117)). The LORD tells the people to be holy, “For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy” (Lev. 11:44).

Compare (Lev. 11:45, 19:2, 20:26; 1Pet. 1:15, 16; Rev. 20:6).

Psalm 98

98:1 A Psalm. O sing to the LORD a new song, for he has done marvelous things! His right hand and his holy arm have gotten him victory. ²The LORD has made known his victory, he has revealed his vindication in the sight of the nations. ³He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. ⁴Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises! ⁵Sing praises to the LORD with the lyre, with the lyre and the sound of melody! ⁶With trumpets and the sound of the horn make a joyful noise before the King, the LORD! ⁷Let the sea roar, and all that fills it; the world and those who dwell in it! ⁸Let the floods clap their hands; let the hills sing for joy together ⁹ before the LORD, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.

Intent of Psalm 98

Psalm 98 is the only Psalm given the simple title of “A Psalm” It is a hymn proclaiming the future establishment of God's kingdom on earth.

98:1-2 Summons to Worship; Again a new song is requested to be sung. A “New Song” is also found in Pss. 33:3; 40:3; 96:1; 144:9; 149:1; Isa. 42:10; Rev. 5:9; 14:3).

98:1“His right hand and his holy arm”, the Messiah, who sits at the right hand of the Father, on his return at the end of this age has obtained victory. See Isa. 52:10; Job 10:14; Psa. 46:10.

The verbs are past tense but signify a future event (comp. 76:3; see also Pss. 46, 47, 48:4-8).

98:3 This verse shows God’s remembrance of his promise to Israel beginning with his promise to Abraham and his descendants (cf. Gen. 12:1-3; 17:1-8; Psa. 105:8-11,42).

98:4-9 Summons to all nations and the physical universe to join together in God's praise (96:7-13).

98:4-6 Six exhortations to praise the Lord which may coincide with Messiah’s return after the last trumpet. (cf. Psalm 47:5-9)

98:7-8 Seas roar and Floods clap - Floods (and rivers) and seas represent the enemy nations that surrounded Israel. They had the Mediterranean, Dead and Red seas at or near their borders (Psalm 46:3, 89:9). All these powers described by water caused fear as they seemed to perpetually be encroaching on Israel’s borders.

Hills = mountains. Sometimes cities (Comp. Psalm 2:6).

98:9 God will bring gladness to the peoples of the earth by establishing a government based on righteousness and justice which are the foundation of his throne (government). The Government and Law of God proceed from the nature of God. A richer description of God’s government is found in The Government of God (No. 174).

Compare (Deuteronomy 16:18-20; Psalm 89:14).

The language of this and other Kingship psalms is strikingly similar to many passages of Isaiah Chs. 40-55 (e.g. 44:23; 52:10; 55:12).

Psalm 99

99:1 The LORD reigns; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake! ²The LORD is great in Zion; he is exalted over all the peoples. ³Let them praise thy great and terrible name! Holy is he! ⁴Mighty King, lover of justice, thou hast established equity; thou hast executed justice and righteousness in Jacob, ⁵Extol the LORD our God; worship at his footstool! Holy is he! ⁶Moses and Aaron were among his priests, Samuel also was among those who called on his name. They cried to the LORD, and he answered them. ⁷He spoke to them in the pillar of cloud; they kept his testimonies, and the statutes that he gave them. ⁸O LORD our God, thou didst answer them; thou wast a forgiving God to them, but an avenger of their wrongdoings. ⁹Extol the LORD our God, and worship at his holy mountain; for the LORD our God is holy!

Intent of Psalm 99

The LORD reigns over heaven and earth. As all-powerful God and King he expects and demands to be praised and worshiped (vv. 99:3, 5, 9). Also notice that in those same three verses God is proclaimed holy. This psalm is sometimes called the “Holy, holy, holy psalm” (cf. Isaiah 6:3; Revelation 4:8). God shows that He is merciful to those that call on him and follow his law; however, He punishes the rebellious.

99:1-3 From His position in heaven “enthroned upon the cherubim”, God rules the heavens and the heavenly host; and from Zion He rules the earth and the earthly host. Let both praise his holy name. See also the commentary notes from 93:1 and 97:1.

99:1-3 The Lord God of Israel is the ruler of the earth

99:1 We know that the structures in Zion only serve as a copy of the heavenly sanctuary (Heb. 8:5). However, God has chosen to use the earthly structure (“above the mercy seat that was upon the ark of the testimony, from between the two cherubim”) to communicate his will for his people to his high priests (Exodus 25:22; Numbers 7:89). Compare 1Sam. 4:4; 2Sam. 6:2; 2Kgs. 19:15; 1Chr. 13:6; Psa. 80:1; Isa. 37:16.

Sits enthroned upon the cherubim (RSV) = Sitteth between the cherubim (KJV).

Terrible = Awe inspiring through reverence or fear (International Standard Bible Encyclopedia).

99:3 Holy is He is the refrain (v. 5 and v. 9)

99:4 See Psalm 97:2 n.

99:5 In 1Chr. 28:1-7 we see the account of King David’s declaration that he intends to build a house for God. Verse 2 states, “I had it in my heart to build a house of rest for the ark of the covenant of the Lord, and for the footstool of our God; and I made preparations for building”. The account is remembered and rephrased in detail in Psa. 132:1-8. These verses clearly refer to the sanctuary. (Compare Isa. 60:13; Lam. 2:1). In other instances, God’s footstool is the earth (see Isa. 66:1-2; Acts 7:49).

99:6-8 God’s appointed patriarchs, priests, and judges were raised to their positions to deal with the captivity, idolatry, unrighteousness, and rebellion of the Israelites. Although God’s chosen were righteous, they were unable to lead their people to obedience (follow His law, testimonies, and statutes) without the power of His Holy Spirit. In all cases God answered, despite the disrespect of the people toward God, He was merciful at repentance. As God is not a Respecter of Persons (No. 221), note that the wrongdoers are punished, even His chosen leaders.

99:6 Moses and Aaron struggled with constant murmuring and complaining during the 40 years in the wilderness. In The Golden Calf (No. 222) we read of the rebellion of the camp of Israel, as Moses was up on the mountain.

Also see the commentary at 95:8-9 for detail regarding the rebellion at Meribah.

Samuel also dealt with the complaints of Israel as they called for the dismissal of God as their King. They wanted an earthly king like the Nations surrounding them. For a detailed description of Samuel’s role in this example see Rule of the Kings Part I: Saul (No.282A).

In each case they cried to the LORD (see Law and the First Commandment (No. 253)).

99:7 See commentary notes from 97:2 regarding “Pillar of cloud”.

See commentary from 93:5 regarding “testimonies and the statutes”.

99:8 God forgave Israel but punished the rebellious.

Whether it be Miriam, the “murmurers”, Aaron, Moses, or the Sabbath breaker picking up sticks, we see that the penalty for not strictly adhering to the will of God is severe, even death. The mercy of God was abundant for the people that repented. The details of these cases are described in Num. Chs. 11-12, 14, 16, 20-21, 25 and Deut. Chs. 1-5, 8-10.

99:9 See the commentary at 91:1, 91:2, and 93:1

God’s holy hill is Jerusalem.

Psalm 100

100:1 A Psalm for the thank offering. Make a joyful noise to the LORD, all the lands! ²Serve the LORD with gladness! Come into his presence with singing! ³Know that the LORD is God! It is he that made us, and we are his; we are his people, and the sheep of his pasture. ⁴Enter his gates with thanksgiving, and his courts with praise! Give thanks to him, bless his name! ⁵For the LORD is good; his steadfast love endures for ever, and his faithfulness to all generations.

Intent of Psalm 100

Hymn calling on all nations to praise God Psalm 100 does not declare its author but is called, “A Psalm for the Thank Offering”. It is an exhortation for all people to know God as He is the maker of all of us, and He should be worshiped in a joyful manner. This text suggests the future grafting of the nations to

Israel as the Vineyard of God (No. 001C). This psalm has many similarities to Psalm 95.

100:1-2 The opening text in Psalms 100:1 is very similar to that found at Psalms 98:4, "Shout joyfully to the LORD, all the earth." Compare (Pss. 66:1; 98:4, 6). Also see the commentary at 95:1-2 regarding singing and music in worship.

100:3 God, as the One True God, is the Creator and guardian of the people. This is similarly stated in 95:7. See the identification of the One True God and the Messiah at the Summary of the Psalms at the App. below.

100:4-5. When considering all that God has provided for all people it is not only by command that we come into his presence, but we should do so with a joyful heart as we see this restated here as in 95:2.

From Love and the Structure of the Law (No. 200), we gain further understanding of the nature of God and his enduring love.

Compare 106:1.

Psalm 101

101:1 A Psalm of David. I will sing of loyalty and of justice; to thee, O LORD, I will sing. ²I will give heed to the way that is blameless. Oh when wilt thou come to me? I will walk with integrity of heart within my house; ³I will not set before my eyes anything that is base. I hate the work of those who fall away; it shall not cleave to me. ⁴Perverseness of heart shall be far from me; I will know nothing of evil. ⁵Him who slanders his neighbor secretly I will destroy. The man of haughty looks and arrogant heart I will not endure. ⁶I will look with favor on the faithful in the land, that they may dwell with me; he who walks in the way that is blameless shall minster to me. ⁷No man who practices deceit shall dwell in my house; no man who utters lies shall continue in my presence. ⁸Morning by morning I will destroy all the wicked in the land, cutting off all the evildoers from the city of the LORD.

Intent of Psalm 101

Psalm 101 is King David’s vow to model his reign after God's righteous rule. It is thought to have possibly been part of a coronation ceremony. King David’s composition is a pledge of righteousness for his own actions and the actions of his administrators. He then proclaims that all the wicked in his kingdom will be cut off.

101:1 I will sing a psalm about the dominant principles of Yahovah's government.

See the commentary notes at 97:2 and 99:7.

Loyalty (RSV) = Mercy (KJV), loving-kindness. SHD 2617.

Justice = Righteousness -Tsedek SHD 139

Sing = Give praise. SHD 2168.

101:2-4 Inspired by Yahovah's leadership King David pledges to rule in the same way.

101:2 The question "Oh, when wilt thou come to me?" is placed in such a way that makes it difficult to determine whether David is seeking help for his reign as king or whether he is calling for the Eternal Kingdom of God (No. 144). David praises Yahovah in verse 1. He then proceeds in verse 2a with his pledges. In verse 2b David asks the question of Yahovah above. He continues with his own pledges in verse 2c. Either path David has taken, Yahovah tells us of his government and the requirements for the government of the kings of Israel in Deut. 17:14-20.

101:3 Base = (Heb. Belial - Ungodly, worthlessness, wickedness). SHD 1100.

Belial was also a name for Satan (KJV).

I hate the work of those who fall away – David may be speaking of the administration of his predecessor, Saul the first human king of Israel. As God (El, Elohim) chose David to be king, we see in Psalm 78 that he selected a shepherd with upright heart to repair the state of Saul’s reign.

Compare (Psa. 53:3; Heb. 3:12).

101:4 I will know nothing of evil – compare Genesis 3:22 and see the commentary at 91:5.

101:5-7 These things I, David, pledge for members of my administration. David is determined to have a righteous administration therefore, he states that no one in his cabinet will slander, show arrogance, or practice deceit and lies. Instead, he will look for the upright and faithful in the land to serve in his government. Compare The Government of God (No. 174); The Harvests of God, the New Moon Sacrifices, and the 144,000 (No. 120).

Minister = Serve, minister to, SHD 8334.

101:8 Pledge to cut off the wicked.

David closes the psalm with a vow that it will be part of his day-to-day practice to eliminate evil and wickedness from the land, especially where the LORD dwells (cf. the paper The City of God (No. 180)).

Cut off = destroy. See Bullinger’s note at Verse 5. SHD 6789.

Psalm 102

102:1 A prayer of one afflicted, when he is faint and pours out his complaint before the LORD. Hear my prayer, O LORD; let my cry come to thee! ²Do not hide thy face from me in the day of my distress! Incline thy ear to me; answer me speedily in the day when I call! ³For my days pass away like smoke, and my bones burn like a furnace. ⁴My heart is smitten like grass and withered; I forget to eat my bread. ⁵Because of my loud groaning my bones cleave to my flesh. ⁶I am like a vulture of the wilderness, like an owl of the waste places; ⁷I lie awake, I am like a lonely bird on the housetop. ⁸All the day my enemies taunt me, those who deride me use my name for a curse. ⁹For I eat ashes like bread, and mingle tears with my drink, ¹⁰because of thy indignation and anger; for thou hast taken me up and thrown me away. ¹¹My days are like an evening shadow; I wither away like grass. ¹²But thou, O LORD, art enthroned for ever; thy name endures to all generations. ¹³Thou wilt arise and have pity on Zion; it is the time to favor her; the appointed time has come. ¹⁴For thy servants hold her stones dear, and have pity on her dust. ¹⁵The nations will fear the name of the LORD, and all the kings of the earth thy glory. ¹⁶For the LORD will build up Zion, he will appear in his glory; ¹⁷he will regard the prayer of the destitute, and will not despise their supplication. ¹⁸Let this be recorded for a generation to come, so that a people yet unborn may praise the LORD: ¹⁹that he looked down from his holy height, from heaven the LORD looked at the earth, ²⁰to hear the groans of the prisoners, to set free those who were doomed to die; ²¹that men may declare in Zion the name of the LORD, and in Jerusalem his praise, ²²when peoples gather together, and kingdoms, to worship the LORD. ²³He has broken my strength in midcourse; he has shortened my days. ²⁴"O my God," I say, "take me not hence in the midst of my days, thou whose years endure throughout all generations!" ²⁵Of old thou didst lay the foundation of the earth, and the heavens are the work of thy hands. ²⁶They will perish, but thou dost endure; they will all wear out like a garment. Thou changest them like raiment, and they pass away; ²⁷but thou art the same, and thy years have no end. ²⁸The children of thy servants shall dwell secure; their posterity shall be established before thee.

Intent of Psalm 102

The title of this psalm is “A Prayer of the afflicted, when he is faint and pours out his complaint before the LORD”. Some think that David wrote this psalm, others of the later revisionist schools, that Daniel, Nehemiah, Ezra, or some other prophet, wrote this Psalm. This is a messianic psalm of future events and may also be attributed to Jesus and to the church in a spiritual aspect instead of a literal physical aspect. Aside from these lamentations, the writer also has faith that God (El) will restore his people at the coming of His kingdom.

102:1-2 A cry out to the Lord in prayer asking him not to hide himself but rather to listen and give answer (Pss. 4:1, 17:1, 6, 18:6, 31:2).

102:3-7 The affliction of bad health. A man’s life dissipates quickly, like smoke (Jas. 4:14; Prov. 17:22; Isa. 34:10-11). My bones cleave to my skin (Job 1:20). Vulture, pelican or owl, a bird known as a solitary or mournful bird (Isa. 34:11, Zeph. 2:14).

102:8 Affliction by one’s enemies. Not only in poor health, but the Psalmist’s enemies were constantly adding to his miseries (see Psa. 41:5-6).

102:9-11 Lamentation describing the loss of God's favour, “thrown me away”. Without Him the people quickly “wither away”.

102:9a “For I eat ashes like bread” (see also Isa. 44:18-20).

102:9b “mingle tears with my drink” (see Psa. 80:5).

102:12-22 Here the psalmist begins his praise of the Eternal God. The writer shows his confidence in his Elohim that he will have pity and rescue Israel at the prophesied time. He will control the Nations from Zion and hear the supplications of the doomed. All people, Israel and the Nations will worship the LORD. These verses refer to a future time after the arrival and millennial rule of the Messiah, and the following post-millennial reign of God over the entire universe.

102:12 See the commentary at (93:1, 2).

102:23-24 In these verses, the psalmist pleads again with God. This time to not cut his brief mortal life in half and compares his time with the immortality of God (El). (His prayer).

102:25-28 He concludes by singing a fragment of a hymn in praise of God's eternity.

102:25 (See the commentary at 93:1-2.)

102:26-27 Heaven and earth may pass away but not his El. He has the power to make another universe, but He remains the same through eternity.

102:27 Thou art the same: Lit. Thou art He (comp. Isa. 43:10, 13, 25 and also Rev. 21:1).

102:28 The writer at verse 28 suggests that because his God is eternal (El SHD 410), He will continue to honour his covenant promises with Israel that the progeny of his servants will also secure posterity. See Summary of the Psalms below.

Psalm 103

103:1 A Psalm of David. Bless the LORD, O my soul; and all that is within me, bless his holy name! ²Bless the LORD, O my soul, and forget not all his benefits, ³who forgives all your iniquity, who heals all your diseases, ⁴who redeems your life from the Pit, who crowns you with steadfast love and mercy, ⁵who satisfies you with good as long as you live so that your youth is renewed like the eagle's. ⁶The LORD works vindication and justice for all who are oppressed. ⁷He made known his ways to Moses, his acts to the people of Israel. ⁸The LORD is merciful and gracious, slow to anger and abounding in steadfast love. ⁹He will not always chide, nor will he keep his anger for ever. ¹⁰He does not deal with us according to our sins, nor requite us according to our iniquities. ¹¹For as the heavens are high above the earth, so great is his steadfast love toward those who fear him; ¹²as far as the east is from the west, so far does he remove our transgressions from us. ¹³As a father pities his children, so the LORD pities those who fear him. ¹⁴For he knows our frame; he remembers that we are dust. ¹⁵As for man, his days are like grass; he flourishes like a flower of the field; ¹⁶for the wind passes over it, and it is gone, and its place knows it no more. ¹⁷But the steadfast love of the LORD is from everlasting to everlasting upon those who fear him, and his righteousness to children's children, ¹⁸to those who keep his covenant and remember to do his commandments. ¹⁹The LORD has established his throne in the heavens, and his kingdom rules over all. ²⁰Bless the LORD, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! ²¹Bless the LORD, all his hosts, his ministers that do his will! ²²Bless the LORD, all his works, in all places of his dominion. Bless the LORD, O my soul!

Intent of Psalm 103

Thanksgiving for recovery from Sickness

Psalm 103. Note that the psalm begins and ends the same way, “Bless the LORD, O my soul;” (verses 1, 2, 22). From The Soul (No. 092) and The Socratic Doctrine of the Soul (No. B6), we see what David is and is not meaning, regarding the soul throughout this psalm.

103:1 David begins by demonstrating the first commandment of the law (Law and the First Commandment (No. 253). Compare (Deut. 6:5; Mat. 22:37).

Holy name – See the commentary at 91:14 and 99. Comp. Ezekiel 39:7.

103:2 All his benefits = that which he hath given. SHD 1576.

103:3-6 David highlights six “benefits” from God: forgiveness (v. 3), healing (v.3) (of iniquity see 32:1 n.), redemption (v. 4), lovingkindness (v. 4 SHD 2617), satisfaction (v. 5), renewal (v. 5) and vindication (v. 6). vv. 3-4a refer to physical healing.

The Pit = Pit of Sheol. SHD7845. (16:10 n)

Crown = Surround. SHD 5849.

your - to the self.

103:5 Your youth is renewed like the eagles’. (Comp. Isaiah 40:28-31).

103:6-18 The Being of God in justice, love and eternity compared to the frailty of man.

103:7 See the commentary at 99:6, 8.

103:8 Comp. Exodus 34:6-7.

103:9 Chide = Contend. SHD 7378.

Comp. Num. 26:9; Isa. 57:16; Job 10:2).

103:10 Comp. Ezra 9:13.

103:11 Comp. Isaiah 55:9.

Note: beginning with Verse 11 (also verses 12-13 – combine for a complete concept; verse 17, and verse 18) the LORD’s treatment of the people is conditional, to “those who fear him”, and to “those who keep his covenant and remember to do his commandments.” See also commentary at 103:18.

103:12 Comp. Lev. 4:35; Num. 19:9; Zech. 3:4, 3:9.

103:13 Comp. Jud. 2:18; Hos. 1:7, 2:23; Joel 2:18.

103:14-17 God knows the end from the beginning (Isa. 46:9-11). God created us; therefore, He knows our fleshly weaknesses and temporary earthly lifespan. He knows we are made of dust, not spirit. However, He has future plans for, “those who keep his covenant and remember to do his commandments”, (see The Elect as Elohim (No. 001); The Plan of Salvation (No. 001A); Israel as the Plan of God (No. 001B) and Israel as the Vineyard of God (No. 001C)).

103:15 Comp. Isa. 40:6-8.

103:17 Everlasting to everlasting – See the commentary at 93:2.

103:18 From The Covenant of God (No.152), we see that the Old Testament outlines the early covenant of God and shows how Israel prospered when abiding by the covenant and how captivity and disaster occurred when they failed to live according to it. Read Deuteronomy 28 for the blessings and curses incurred by keeping or failing to keep the commandments of God. This keeping of the commandments is our side of the agreement. This responsibility is also explained fully in the paper The Blessings and the Curses (No. 075)). Comp. Deut. 7:9.

103:19-22 Conclusion with a hymn like summons to all created beings to join voices in praise.

103:19 See the commentary at Psalm 99:1-3.

103:20-22 David exhorts, even the spiritual heavenly host, to bless the LORD. He then ends the psalm by exhorting all (heavenly and earthly host) to bless the LORD (v. 22).

Psalm 104

104:1 Bless the LORD, O my soul! O LORD my God, thou art very great! Thou art clothed with honor and majesty, ²who coverest thyself with light as with a garment, who hast stretched out the heavens like a tent, ³who hast laid the beams of thy chambers on the waters, who makest the clouds thy chariot, who ridest on the wings of the wind, ⁴ who makest the winds thy messengers, fire and flame thy ministers. ⁵Thou didst set the earth on its foundations, so that it should never be shaken. ⁶Thou didst cover it with the mountains. ⁷At thy rebuke they fled; at the sound of thy thunder they took to flight. ⁸The mountains rose, the valleys sank down to the place which thou didst appoint for them. ⁹Thou didst set a bound which they should not pass, so that they might not again cover the earth. ¹⁰Thou makest springs gush forth in the valleys; they flow between the hills, ¹¹they give drink to every beast of the field; the wild asses quench their thirst. ¹²By them the birds of the air have their habitation; they sing among the branches. ¹³From thy lofty abode thou waterest the mountains; the earth is satisfied with the fruit of thy work. ¹⁴Thou dost cause the grass to grow for the cattle, and plants for man to cultivate, that he may bring forth food from the earth, ¹⁵and wine to gladden the heart of man, oil to make his face shine, and bread to strengthen man's heart. ¹⁶The trees of the LORD are watered abundantly, the cedars of Lebanon which he planted. ¹⁷In them the birds build their nests; the stork has her home in the fir trees. ¹⁸The high mountains are for the wild goats; the rocks are a refuge for the badgers. ¹⁹Thou hast made the moon to mark the seasons; the sun knows its time for setting. ²⁰Thou makest darkness, and it is night, when all the beasts of the forest creep forth. ²¹The young lions roar for their prey, seeking their food from God. ²²When the sun rises, they get them away and lie down in their dens. ²³Man goes forth to his work and to his labor until the evening. ²⁴O LORD, how manifold are thy works! In wisdom hast thou made them all; the earth is full of thy creatures. ²⁵Yonder is the sea, great and wide, which teems with things innumerable, living things both small and great. ²⁶There go the ships, and Leviathan which thou didst form to sport in it. ²⁷These all look to thee, to give them their food in due season. ²⁸When thou givest to them, they gather it up; when thou openest thy hand, they are filled with good things. ²⁹When thou hidest thy face, they are dismayed; when thou takest away their breath, they die and return to their dust. ³⁰When thou sendest forth thy Spirit, they are created; and thou renewest the face of the ground. ³¹May the glory of the LORD endure for ever, may the LORD rejoice in his works, ³²who looks on the earth and it trembles, who touches the mountains and they smoke! ³³I will sing to the LORD as long as I live; I will sing praise to my God while I have being. ³⁴May my meditation be pleasing to him, for I rejoice in the LORD. ³⁵Let sinners be consumed from the earth, and let the wicked be no more! Bless the LORD, O my soul! Praise the LORD!

Intent of Psalm 104

The opening verse in Psalm 104 is the same as Psalm 103, as is the ending verse (35), “Bless the LORD, O my soul”. For this reason, many think that this psalm was also written by King David as Psalm 103 is attributed to him. Psalm 104 considers God's excellence, dominion over heaven and earth, and the fruit of His works. This psalm generally aligns with the text in Genesis 1.

104:1-4 These initial verses describe the creation of the heavens as the abode of God. His clothing is light, honour and majesty. Heaven, His abode is likened to his tent, beams, and chambers. The clouds are His transport (chariot) taken by the wind, which is also His messenger. Fire and flame are His servants.

104:1 Day one of the Re-creation. Light. See Genesis 1:3 as the first command of God at the re-creation, “Let there be light".

104:4 From Hebrews 1:7, “Of the angels he says, “Who makes his angels winds, and his servants flames of fire.” Hebrews 1:3-14 further illustrates the relationship between the Father, Son, and the Angelic Host. See also The Significance of the Term Son of God (No. 211) and How God Became a Family (No. 187).

104:5 See the commentary at 93:1.

104:6 See Genesis 1:2.

104:7-8 Describes the receding of the waters as after the flood. The condition of the earth described as “tohu and bohu” was the result of the rebellion of Satan and the Fallen Host and the near destruction of earth. Earth's initial creation was of such perfection that the sons of God shouted for joy! (Job 38:7). The remaining verses of Genesis 1 and the remainder of this psalm then represent a renewal not the original creation of the earth and its various lifeforms.

104:9 Day two of the Re-creation. Firmament, separating the waters. See Genesis 1:6-8. God set a boundary to prevent the waters from covering the earth. Verses 8-9 refer to the boundaries of the waters.

104:10-13 Day three of the Re-creation. Waters nourish the earth.

104:10 Waters under the heavens (Genesis 1:9).

104:11-13. Springs set for plants and vegetation (Genesis 1:11-12).

104:14-18 Describes the benefits of God’s creation for both men and beasts.

See also Deuteronomy 30:9.

104:14-15 Food and bread are often symbolic of the Word of God. Water, wine, and oil often represent the Holy Spirit of God.

104:16 From Ezekiel 31:2-9 we see trees including cedars describing the host in the garden of God. This massive, “cedar in Lebanon,” describes the Pharaoh of Egypt who also symbolizes Satan.

104:19-23 Day four of the Re-creation. Lights in the Firmament. See Genesis 14-18.

v. 19 God's careful demarcation of the Months and Days.

104:24 Pause to praise the Lord (Yahovah) in the re-creation.

104:25-26 Day five of the Re-creation.

Emphasizing creatures of the sea and air. See Genesis 1:21.

Leviathan is the name of a literal sea monster but also refers to Satan but now a sportive creature of God (see also Psa. 74:12-17 n.).

See also the commentary at 91:13 and the opening commentary at Psalm 93.

104:27-30 Day 6 of the Re-creation. All creatures that God formed, including man (verses 14-15) are totally dependent upon Him for survival and sustenance even unto death. See Genesis 1:24-31.

Considering the summary of the six days of creation through the psalm, it may be that the theme of the song's conclusion concerns the day intended to memorialize creation—the seventh-day Sabbath (Genesis 2:1-3), which also symbolizes the time of God's coming Kingdom (comp. Hebrews 3-4).

104:31 Note here that the writer of this psalm calls for God’s eternity and His rejoicing in His works. This could also be interpreted as the Day Seven creation of the Sabbath.

104:32 Verse 32 reminds us of the power that God possesses.

104:33-34 Praise be to God through singing and meditation. For music in worship see the commentary at 95:1-2. For the importance of meditation see Psalm 119:97-99.

104:35 The statement "May sinners vanish from the earth and the wicked be no more" addresses the writer’s current enemies but may also look forward to the universe when the Eternal rules His kingdom from earth.

Psalm 104 closes and opens with, "Bless the LORD, O my soul!" (as does 103).

Psalm 105

105:1 O give thanks to the LORD, call on his name, make known his deeds among the peoples! ²Sing to him, sing praises to him, tell of all his wonderful works! ³Glory in his holy name; let the hearts of those who seek the LORD rejoice! ⁴Seek the LORD and his strength, seek his presence continually! ⁵Remember the wonderful works that he has done, his miracles, and the judgments he uttered, ⁶O offspring of Abraham his servant, sons of Jacob, his chosen ones! ⁷He is the LORD our God; his judgments are in all the earth. ⁸He is mindful of his covenant for ever, of the word that he commanded, for a thousand generations, ⁹the covenant which he made with Abraham, his sworn promise to Isaac, ¹⁰which he confirmed to Jacob as a statute, to Israel as an everlasting covenant, ¹¹saying, "To you I will give the land of Canaan as your portion for an inheritance." ¹²When they were few in number, of little account, and sojourners in it, ¹³wandering from nation to nation, from one kingdom to another people, ¹⁴he allowed no one to oppress them; he rebuked kings on their account, ¹⁵saying, "Touch not my anointed ones, do my prophets no harm!" ¹⁶When he summoned a famine on the land, and broke every staff of bread, ¹⁷he had sent a man ahead of them, Joseph, who was sold as a slave. ¹⁸His feet were hurt with fetters, his neck was put in a collar of iron; ¹⁹until what he had said came to pass the word of the LORD tested him. ²⁰The king sent and released him, the ruler of the peoples set him free; ²¹he made him lord of his house, and ruler of all his possessions, ²²to instruct his princes at his pleasure, and to teach his elders wisdom. ²³Then Israel came to Egypt; Jacob sojourned in the land of Ham. ²⁴And the LORD made his people very fruitful, and made them stronger than their foes. ²⁵He turned their hearts to hate his people, to deal craftily with his servants. ²⁶He sent Moses his servant, and Aaron whom he had chosen. ²⁷They wrought his signs among them, and miracles in the land of Ham. ²⁸He sent darkness, and made the land dark; they rebelled against his words. ²⁹He turned their waters into blood, and caused their fish to die. ³⁰Their land swarmed with frogs, even in the chambers of their kings. ³¹He spoke, and there came swarms of flies, and gnats throughout their country. ³²He gave them hail for rain, and lightning that flashed through their land. ³³He smote their vines and fig trees, and shattered the trees of their country. ³⁴He spoke, and the locusts came, and young locusts without number; ³⁵which devoured all the vegetation in their land, and ate up the fruit of their ground. ³⁶He smote all the first-born in their land, the first issue of all their strength. ³⁷Then he led forth Israel with silver and gold, and there was none among his tribes who stumbled. ³⁸Egypt was glad when they departed, for dread of them had fallen upon it. ³⁹He spread a cloud for a covering, and fire to give light by night. ⁴⁰They asked, and he brought quails, and gave them bread from heaven in abundance. ⁴¹He opened the rock, and water gushed forth; it flowed through the desert like a river. ⁴²For he remembered his holy promise, and Abraham his servant. ⁴³So he led forth his people with joy, his chosen ones with singing. ⁴⁴And he gave them the lands of the nations; and they took possession of the fruit of the peoples' toil, ⁴⁵to the end that they should keep his statutes, and observe his laws. Praise the LORD!

Intent of Psalm 105

Psalm 105 and Psalm 106 are similar in content and style and are ordered together. They illustrate the skewed relationship between God (as Ha Elohim) and His covenant people. As in many of the psalms, Psalm 105 begins by exhorting the people to observe and glory in God's power and the wonderful deeds He has performed on their behalf. Beginning from (v. 8) we are reminded of His enduring commitment to His covenant with the original patriarchs (Abraham, Isaac, and Jocob). The first 15 verses of Psalm 105 are also found in 1Chr. 16:7-22 which is attributed as a work of David, compiled for the circumstances surrounding the transport of the Ark of the Covenant to Jerusalem.

From verses 16-45 we get a history of God’s interactions with Israel from the initial famine which caused them to sojourn to Egypt, through the period of the occupation of the Promised Land. The author of verses 16-45 is unknown.

105:1-5 David exhorts his people to thank the LORD for His deeds, wonderful works, miracles, and judgements. Remembrance of His deeds should inspire singing and a joyous heart.

105:1 The statement, “O give thanks to the LORD”, begins and ends this psalm as well as Psalm 106. The Lord Yahh SHD 3050.

Very similar in structure and sentiment to “Bless the LORD, O my soul”, at the beginning and end of Psalm 103 and 104. Each repeated declaration is praising the One True God.

Call on his name – See the commentary at 91:15 and 99:6.

Make known his deeds among the peoples – See the commentary at Pss. 99:6, 8, and 103:7, 22. Also note that David records many of God’s deeds himself later in the psalm.

105:2 See the commentary at 95:1-2.

105:3 See the commentary at 97:12 and 99:9.

Holy name - See Bullinger’s notes at 93:1 and 93:5.

Hearts who seek him – Comp. 1Chr. 16:10, 28:9.

105:4 Presence (RSV) = Face (KJV).

105:5 In the RSV, repeated verbatim as in 1Chr. 16:12. Not so for verses of 105:6, 8. See the commentary at 105:6, 8, below.

105:6 Here David identifies the first party of the covenant (the descendants of the patriarchs). Of the entirety of the psalms, Abraham is mentioned only in Psalms 105 and 49. Jacob/Israel is mentioned many times in these texts. As mentioned in the opening portion of the commentary the source material for this portion of the psalm is 1Chr. 16:8-22. In the RSV, Psalm 105:6 and 1Chronicles 16:13 are identical. In the KJV, Psalm 105:6 ("seed of Abraham his servant”) is different from 1Chronicles 16:13 ("seed of Israel His servant").

105:7 Here David identifies the second party of the covenant (Yahovah our elohim).

His judgments are in all the earth - Compare Isaiah 26:9.

105:8-15 Note that up to this point in the psalm David is exhorting his people to remember Yahovah's deeds. In this grouping he transitions his focus by announcing that God remembers his side of the covenant with the patriarchs of Israel, Abraham, Isaac, and Jacob – (shows that the covenant is passed down, and is forever.) and He was, is, and always will be, faithful to it. And gives compelling examples of His deeds when the nation of Israel was at its absolute lowest. Compare Luke 1:72-75.

See the commentary at 103:18 regarding the covenant.

105:8 Repeated verbatim as in 1Chr. 16:1 (“He is mindful of his covenant for ever”.)

105:16-22 David now tells the story of how Israel first interacted with Egypt and the slavery, testing, release, and rulership of Joseph there (“he had sent a man ahead of them, Joseph, who was sold as a slave.”)

For the entire sequence of the account of Joseph’s story see Genesis chapters 37-50.

105:23–25 God increases Israel while they are in slavery. See Exodus 1:8-22.

Note that Egypt is referred to as “the land Ham” in v. 23 and v. 27. Ham is one of the three sons of Noah. From Sons of Ham Part III: Mizraim (No. 045C), we see the details of the lineage from Noah to Ham to Mizraim (Egypt).

105:26-36 David now picks up the history with details of God working through Moses with his deeds in Egypt. It should be noted that all the plagues that were brought on Egypt were to show that God (Yahovah Elohim) was superior to each and all the polytheist gods of the Egyptians. For more insight into this relationship see Moses and the Gods of Egypt (No. 105). To see the record of Moses’ acts in Egypt see Exodus Chs. 7-10.

Threatened by the phenomenal population growth of the Hebrews, Pharoah decided to kill all their male children at birth (Exodus 1:22). God responds with, “And you shall tell Pharaoh, ‘Thus says the LORD, Israel is my firstborn son,” (Exodus 4:22). And at v. 36 we see that God avenges his people against Pharaoh and Egypt as, “He smote all the first-born in their land, the first issue of all their strength”. Find God's purpose with Egypt in the paper Passover Questions and the Reasons for Our Faith (No. 051). See Exodus ch.12 for the entirety of the account.

To understand the importance of the Passover and the ensuing Exodus see the following text at Exodus 13:14-16. Pay special attention to, “It shall be as a mark on your hand or frontlets between your eyes;”

105:37-43 The Exodus from Egypt and Israel’s wanderings in the wilderness. See Exodus 12:33-17:7 for the entirety of the source text.

105:40 Comp. 1Cor. 10:1-4 which identifies Christ here.

105:44 God fulfills his promise of giving the land of Canaan to Israel, despite several backslides on the part of the people.

105:45 The irony of this text is that God as Ha Elohim has given Canaan to Israel, so they have their own land, with no slavery to an oppressing ruler, to enable Israel to follow His Laws. As we know Israel was unable to accomplish God's will other than on a very sporadic basis.

Psalm 106

106:1 Praise the LORD! O give thanks to the LORD, for he is good; for his steadfast love endures for ever! ²Who can utter the mighty doings of the LORD, or show forth all his praise? ³Blessed are they who observe justice, who do righteousness at all times! ⁴Remember me, O LORD, when thou showest favor to thy people; help me when thou deliverest them; ⁵that I may see the prosperity of thy chosen ones, that I may rejoice in the gladness of thy nation, that I may glory with thy heritage. ⁶Both we and our fathers have sinned; we have committed iniquity, we have done wickedly. ⁷Our fathers, when they were in Egypt, did not consider thy wonderful works; they did not remember the abundance of thy steadfast love, but rebelled against the Most High at the Red Sea. ⁸Yet he saved them for his name's sake, that he might make known his mighty power. ⁹He rebuked the Red Sea, and it became dry; and he led them through the deep as through a desert. ¹⁰So he saved them from the hand of the foe, and delivered them from the power of the enemy. ¹¹And the waters covered their adversaries; not one of them was left. ¹²Then they believed his words; they sang his praise. ¹³But they soon forgot his works; they did not wait for his counsel. ¹⁴But they had a wanton craving in the wilderness, and put God to the test in the desert; ¹⁵he gave them what they asked, but sent a wasting disease among them. ¹⁶When men in the camp were jealous of Moses and Aaron, the holy one of the LORD, ¹⁷the earth opened and swallowed up Dathan, and covered the company of Abiram. ¹⁸Fire also broke out in their company; the flame burned up the wicked. ¹⁹They made a calf in Horeb and worshiped a molten image. ²⁰They exchanged the glory of God for the image of an ox that eats grass. ²¹They forgot God, their Savior, who had done great things in Egypt, ²²wondrous works in the land of Ham, and terrible things by the Red Sea. ²³Therefore he said he would destroy them--had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them. ²⁴Then they despised the pleasant land, having no faith in his promise. ²⁵They murmured in their tents, and did not obey the voice of the LORD. ²⁶Therefore he raised his hand and swore to them that he would make them fall in the wilderness, ²⁷and would disperse their descendants among the nations, scattering them over the lands. ²⁸Then they attached themselves to the Baal of Peor, and ate sacrifices offered to the dead; ²⁹they provoked the LORD to anger with their doings, and a plague broke out among them. ³⁰Then Phinehas stood up and interposed, and the plague was stayed. ³And that has been reckoned to him as righteousness from generation to generation for ever. ³²They angered him at the waters of Meribah, and it went ill with Moses on their account; ³³for they made his spirit bitter, and he spoke words that were rash. ³⁴They did not destroy the peoples, as the LORD commanded them, ³⁵but they mingled with the nations and learned to do as they did. ³⁶ They served their idols, which became a snare to them. ³⁷They sacrificed their sons and their daughters to the demons; ³⁸they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan; and the land was polluted with blood. ³⁹Thus they became unclean by their acts, and played the harlot in their doings. ⁴⁰Then the anger of the LORD was kindled against his people, and he abhorred his heritage; ⁴¹he gave them into the hand of the nations, so that those who hated them ruled over them. ⁴²Their enemies oppressed them, and they were brought into subjection under their power. ⁴³Many times he delivered them, but they were rebellious in their purposes, and were brought low through their iniquity. ⁴⁴Nevertheless he regarded their distress, when he heard their cry. ⁴⁵He remembered for their sake his covenant, and relented according to the abundance of his steadfast love. ⁴⁶He caused them to be pitied by all those who held them captive. ⁴⁷Save us, O LORD our God, and gather us from among the nations, that we may give thanks to thy holy name and glory in thy praise. ⁴⁸Blessed be the LORD, the God of Israel, from everlasting to everlasting! And let all the people say, "Amen!" Praise the LORD!

Intent of Psalm 106

Psalm 106 renders a similar history as Psalm 105 (see the opening commentary at 105). The mood of 106 is sombre, stress being laid on the perversity and obtuseness of the people. The history reaffirmed in this text illustrates a series of the numerous sins of Israel, followed by a period of punishment, then deliverance by the hand of God. The exceptions to this observation are the “nevertheless verses”, 106:8-12 and 106:44-46, so named by Bullinger (see the structure of Psalm 106 in The Companion Bible, p. 823). These verses show that even when the people failed to meet their obligations, he delivered them anyway.

106:1-2 Call to praise the Lord Yahh (SHD 3050) Yahovah (SHD 3068) for contrast or emphasis. The reverse order of the terms is at 106:48 below. All references to the Lord in Book 4 are to Yahh (SHD 3050) or to Yahovah (SHD 3068). See also comments in 106 and at the conclusion of Book 5 Summary of the Psalms concerning the Names of God in the Psalms and also for the Lord.

106:1 See the commentary at 105:1.

We see again that 1Chr. 16 is the source for much of Psalms 105 and 106.

This verse after the injunction to praise the Lord is the same as the text of thanksgiving as expressed also from 1Chr. 16:34.

106:2 Mighty doings (RSV) = Mighty acts (KJV). SHD 1369.

Show forth (RSV) = Shew forth (KJV). SHD 8085.

106:3Justice and Righteousness. See the commentary at 97:1-6 and 97:2.

106:4-5 David is calling on the LORD here, as a prayer. (See also 106:47) In these two verses David speaks of a future time. He is to be resurrected as millennial king of Israel under Jesus Christ (Jeremiah 30:8-9; Ezekiel 37:24).

106:6-7 Sin: Lack of faith and respect of the Most High God (First Commandment)

“Both we and our fathers have sinned.”

Even after seeing the miracles in Egypt, so terrible the Egyptians were forced to let the people go, they still rebelled against Moses and Christ as the Angel of the Prescence acting for God (Most High/God) prior to the crossing of the Red Sea (see also Acts 7:30-53 (F044ii); 1Cor. 10:1-4 (F046ii)). These actions were not covered in Psalm 105 unlike several of the following historical events in this psalm.

Wonderful works in Egypt – See the commentary at 105:26-36.

106:8-12 Deliverance - The first of the two “nevertheless” sections of this psalm. See Bullinger’s structure of Psalm 106 in The Companion Bible, p. 823. The second section is at 106:44-46.

Yet (RSV) = Nevertheless (KJV). SHD 3467.

Despite the grumbling and rebellion of the people of Israel at the Red Sea, yet (nevertheless) The Most High God (see Psalm 45) delivered Israel out of Egypt. His miracles of parting the sea so that well over a million people could cross on dry footing to safety, and the destruction of the army of Egypt by drowning as they dared to attempt a re-capture of Israel, they finally believed in God, as Most High God. See Exodus 14 in its entirety. Paul states in 1Corinthians 10:1-2 that this act of crossing under the sea constituted baptism into Moses. For a deeper understanding of this concept see Repentance and Baptism (No. 052). Here Paul also identifies the Rock that was with them was Christ (1Cor. 10:1-4).

106:8 “for His name’s sake,”

Note the contrast at 106:45 “for their sake.”

106:13-16 Sin: The people soon forget God Most High and quickly lapse again into iniquity and idolatry.

106:13 See the commentary at 95:8-9.

Comp. Ex. 15:24, 16:2, 17:2

106:14 Compare 1Cor. 10:6.

106:15 Comp. Num. 11:31, Isa. 10:16

106:16 Comp. Num. 16:1-3.

106:17-18 Punishment See Deut.11:6.

Comp. Numbers 16:1, 12, 24, 25, 27; 26:9

106:18 Num. 16:35, 46

106:19-22 Sin Idolatry.

106:19-20 See 99:6 n.

106:21-22 See 105:26-36, 106:7, 106:13.

106:23 Punishment (potentially) followed by the intercession of Moses that saved the people from destruction. Compare (Ex. 32:10-14, Ezek. 22:29-31) and comp. Num. ch. 14.

106:24-25 Sin: Lack of faith and murmuring against God (First Commandment).

106:24 Comp. Deut. 8:7-10.

106:25 Comp. Deut. 1:26-28 Num. 14:2, 27

106:26-27 Punishment of Israel

106:26 Comp. Numbers 14:28-30; Ezek. 20:13-15.

106:27 Comp. Ezekiel 12:15, 23; 36:18-20.

106:28-29a Sin = Idolatry.

106:28 See Num. 25:1-3.

106:29a See Num. 25:3.

106:29b Punishment: Plague.

See Num. 25:4-5. Comp. Deut. 4:3.

106:30 Intercession and deliverance: Phinehas.

See Num. 25:6-9.

106:31 See Num. 25:10-13.

106:32a Sin. See 95:7 regarding Meribah. See also Num. 20:2-5.

106:32b-33 Punishment: Moses. See Num. 20:12.

God, through the Angel of the Presence: “tell the rock before their eyes to yield its water.”

Moses, “Hear now, you rebels; shall we bring forth water for you out of this rock?”And Moses lifted up his hand and struck the rock with his rod twice; and water came forth abundantly,

106:34-39 Sins (Multiple). Israel disobeyed God and mingled with the Nations, worshipped foreign gods, sacrificed their children to those gods.

106:34 See Deuteronomy 7:1-5.

106:35-36 See Judges 3:4-6.

See also the commentary at 91:3 regarding Snare.

106:37 See Deut. 18:9-12.

Comp. 2Kgs. 16:3; Ezek. 16:20.

106:38 Comp. Lev. 18:21; 2Kgs. 17:31.

106:39 Comp. Lev. 17:7; Ezek. 20:18.

106:40-42 Punishment. God gave the people into the hands of their enemies.

106:40 Comp. Jer. 17:4.

106:41 Comp. Lev. 26:17.

106:42 Comp. Judges 2:14.

106:43a. Deliverance: Many times.

106:43b Sin: Again rebellion.

106:44-46 In spite of the people’s rebellious nature and lawlessness, God shows mercy and delivers them. See Psalm 103:8-12

106:44 Yet/nevertheless. From Psalm 103:9-10 above, God “Will not always chide, nor will he keep his anger for ever. ¹⁰He does not deal with us according to our sins, nor requite us according to our iniquities”.

106:45 See 106:8 n.

106:46 God caused the captors that hated Israel to be moved even to pity the people.

106:47 See the commentary at 106:4.

Comp. 1Chr. 16:35 as a comp. text.

This section refers to a future time as neither Israel nor Judah had been scattered among the nations at the time of David. They were not “scattered” while they were captives in Egypt or when they were in the wilderness.

106:48 Compare 1Chr. 16:36.

See the opening commentary at Psalm 95 above.

Note that the names for God here concerning both the Most High God and the subordinate God of Israel of Psalm 45 are both referred to as Elohim. See the texts in Summary of the Psalms at end Book 5.

Bullinger’s Notes on Psalm 90 and for all Book 4.

Verse 1

Title. A Prayer. Hebrew. Tephillah. See App-63.

Moses: the man of the wilderness. Hence the wilderness, and works of creation, referred to.

the man of God. See App-49. There are seven specially so called: Moses (Deuteronomy 33:1); Samuel (1 Samuel 9:6-10; Compare Psalms 90:14); David (Nehemiah 12:24); Elijah (1 Kings 17:18); Elisha (2 Kings 4:7); Shemaiah (2 Chronicles 11:2); Igdaliah (Jeremiah 35:4); and four unnamed (1 Samuel 2:27. 1 Kings 13:1; 1 Kings 20:28. 2 Chronicles 25:7).

God. Hebrew. Elohim.with Art.): i.e. the true God. App-4.

Lord*. Hebrew Adonai. App-4. = The Lord specially in relation to the earth. This is why this fourth book commences with this title, denoting the Sovereign Lord.

dwelling place = habitation, or refuge.

Verse 2

Or. = Ere. Positive, not comparative. Anglo-Saxon aer, from which we have our modern "ere"; found formerly as "er", "ear", and "yer". In Authorized Version, 1611, Numbers 11:33 read "yer it was chewed".

the world = the habitable world. Hebrew. tebel.

art: or wast.

GOD. Hebrew El. App-4.

Verse 3

man = mortal man. Hebrew. "enosh. App-14.

Return. Either to dust; or, in resurrection.

children of men = sons of Adam (singular) See App-14.

Verse 4

a thousand years. Compare 2 Peter 3:8.

Verse 8

iniquities. Hebrew. "avah. App-44.

secret. Hebrew is singular; hence we cannot supply "sins" but "[sin]". But some codices, with two early printed editions, read "secrets" (plural)

Verse 9

are passed away = have declined, or ended.

a tale that is told = a thought, or a sigh.

Verse 10

our: i.e. Moses, and those of whom he writes.

threescore years and ten. This refers to the length of life in the wilderness in the time of Moses, which must have been shortened specially, so that the adults died off within the forty years. The "days" were, and could thus be, actually

"numbered", as stated in Psalms 90:12; and in a way they could not have been since then. See notes on p. 809.

strength. Hebrew, plural, meaning great strength (i.e. vigour, or strength for activity). Hebrew. gabar. Compare App-14.

their strength = their violence (i.e. strength for aggression). Hebrew. rahab. See notes on p. 809.

and we fly away. Figure of speech Euphemy, for dying. App-6.

Verse 11

Who . . . ? Figure of speech Erotesis. App-6.

power. Hebrew. "oz. Spelled with Ayin (") here, but "az (with Aleph) in Psalms 76:7. See note on Isaiah 11:4.

Verse 12

number our days. See note on "threescore", Psalms 90:10, above.

That we may apply our hearts unto wisdom = That we may bring home a heart of wisdom.

Verse 13

Return. Same word as Psalms 90:3.

LORD. Hebrew. Jehovah. App-4.

how long. Supply Ellipsis: "how long [shall we wait for Thy return]? "

Verse 14

early = in the morning.

mercy = lovingkindness, or grace.

Verse 15

according to the days . . . years: i.e. the forty years in the wilderness.

evil. Hebrew. ra"a". App-44.

Verse 17

God. Hebrew. Elohim. App-4.

Bullinger’s Notes on Psalm 91

Verse 1

Without a Title, as are all the Psalms in Book IV, except 90, 101, 103. See notes on p. 809. If by Moses, then the "I" of the members (Psalms 91:2), and (Psalms 91:9 -), may be Joshua, a type of Messiah. Compare Deuteronomy 1:38; Deuteronomy 3:28; Deuteronomy 31:7, Deuteronomy 31:23. If Moses were the author (this Psalm following his), then all the Scriptures quoted in Matthew 4 were from his writings. Note the references to Deuteronomy 32:1-14. It is not David"s, for we have no more right to insert the name of "David" where it is not written, than to take it out where it is.

the MOST HIGH. Hebrew. "Elyon. App-4.

THE ALMIGHTY. Hebrew Shaddai. App-4.

Verse 2

I will say. Messiah speaks. See 2, above.

the LORD. Hebrew. Jehovah. App-4.

God. Hebrew. Elohim. App-4.

trust = confide. Hebrew. batah. App-69.

Verse 4

feathers. wings. Note the Figure of speech Anthropopatheia (App-6) throughout the Psalm.

trust = flee for refuge. Hebrew. hasah. App-69. Not the same word as in Psalms 91:2.

His truth. See note on "shield" (Psalms 84:9).

buckler = coat of mail. Occurs only here.

Verse 8

wicked = lawless. Hebrew. rasha". App-44.

Verse 9

Because Thou, &c. Hebrew reads "For thou, O LORD, [art] my refuge. "The change of person marks the Structure, and is not due to "textual corruption".

Which is. Omit these italics.

Even, &c. Hebrew reads "The MOST HIGH [thou hast made] thy habitation", supplying the Ellipsis from the preceding line.

Verse 10

evil. Hebrew. ra"a". App-44.

dwelling = tent. Some codices, with one early printed edition and Aramaean, read "tents" (plural) See notes on p. 809.

Verse 11

He shall give. See Matthew 4:6. Luke 4:10.

in all thy ways. These words were omitted by Satan, the Scripture being misquoted and misapplied. The words "at any time" are added in Matthew 4:6. Verse 13 is also omitted, because it refers to Satan"s own head being crushed (Genesis 3:15).

Verse 12

bear thee up. Compare Psalms 94:18.

in = on,

Verse 13

adder: or asp.

Verse 14

hath set His love. Hebrew. hashak. Indicates the deepest affection. Compare Deuteronomy 7:7; Deuteronomy 10:15; Isaiah 38:17. Only here in the Psalms.

My name. See note on Psalms 20:1.

Verse 15

honour = glorify.

Verse 16

long life = length of days.

Bullinger’s Notes on Psalm 92

Verse 1

Title. A Psalm. Hebrew. mizmor. App-65.

Song. Hebrew. shir. App-65.

the sabbath day. Looking forward to the Day and Rest of Messiah"s reign. May it not also have reference to the wilderness time, the cause being recorded in Numbers 15:32-41?

the LORD. Hebrew. Jehovah. App-4.

name. See note on Psalms 20:1.

MOST HIGH. Hebrew "Elyon. App-4. Showing that it relates to His doings in the earth. See notes on p. 809.

Verse 2

every = in the.

Verse 3

a solemn sound. Hebrew. higgiyon = soliloquy, or meditation. Occurs in three Psalms: Psalms 9:16; Psalms 19:14 ("meditation"); Psalms 92:3 ("solemn sound"). See App-66.

Verse 4

work = act. Hebrew. pa"al Some codices, with two early printed editions and Syriac, read "acts" (plural)

works = labours. Hebrew. "asah.

Verse 5

very deep. Compare Psalms 36:6; Psalms 40:5; Psalms 139:17. Romans 11:33.

Verse 6

man. Hebrew. "ish. App-14.

Verse 7

wicked = lawless. Hebrew. rasha". App-44.

iniquity. Hebrew. "aven. App-44. See note on Psalms 92:14,

Verse 8

art most high = [art enthroned] on high. Not as Psalms 92:1.

Verse 10

the horn of. Supply Ellipsis (App-6), by "those of".

unicorn = buffalo, or wild ox.

Verse 11

see, &c. = look on. Omit my desire.

hear = hear of [the destruction of] the wicked.

wicked. Hebrew. ra"a". App-44.

Verse 12

The righteous = A righteous one (singular)

palm. In barren soil, watered deep at the roots. An Endogen.

cedar. In mountain snows and storms, the roots embedded in the rocks. An Exogen.

Verse 13

God. Hebrew. Elohim. App-4.

Verse 14

fruit. The righteous for fruit, the wicked for fuel.

Bullinger’s Notes on Psalm 93

Verse 1

The LORD. Hebrew. Jehovah. App-4.

The LORD reigneth. Three Psalms commence thus (93, 97, 99); they each end with the thought of "holiness" (the last has the word "holy" three times), indicating that, when He reigns, "all will be holy" (Isaiah 23:18. Zechariah 14:20, Zechariah 14:21). This explains the cry of the Zoa (Revelation 4:8), because His judgments will prepare the way for His reign.

clothed . . . girded. Figure of speech Anthropopatheia. App-6.

The world. Hebrew. tebel = The habitable world. Compare 1 Samuel 2:8.

stablished. Aramaean, Septuagint, Syriac, and Vulg, render "firmly fixed".

Verse 3

The floods. Note the Figure of speech Anaphora (App-6), for emphasis, Generally applied to rivers.

Verse 4

noise of many waters. Compare Revelation 1:15; Revelation 14:2; Revelation 19:6.

waves = breakers.

Verse 5

testimonies. Compare Psalms 19:7.

Holiness. Compare Psalms 97:12; Psalms 99:9; and see note on Psalms 93:1, above.

Bullinger’s Notes on Psalm 94

Verse 1

LORD. Hebrew. Jehovah. App-4.

GOD. Hebrew El. App-4. Note the Figure of speech Anaphora (App-6) in this verse.

shew Thyself = shine forth.

Verse 2

judge of the earth. This is in keeping with the subject of Book IV. See notes on p. 809.

Verse 3

how long. Note the Figure of speech Anaphora.

wicked = lawless ones. Hebrew. rasha App-44. Not the same word as in Psalms 94:23.

Verse 4

iniquity. Hebrew "aven. Same word as in verses: Psalms 94:16, Psalms 94:23; not Psalms 94:20.

Verse 7

THE LORD. Hebrew Jah. App-4.

Verse 9

planted the ear. Consult works on physiology for the wonders of this expression.

Verse 10

heathen = nations.

man. Hebrew. "adam, App-14.

Verse 11

knoweth, &c. See 1 Corinthians 3:20.

Verse 12

Blessed = Happy. See App-63.

man. Hebrew. geber.

Verse 13

the wicked = a wicked one. Same word as Psalms 94:3.

Verse 14

For the LORD. See Romans 11:1, Romans 11:2.

Verse 16

Who . . . ? Figure of speech Erotesis.

evildoers. Hebrew. ra"a. App-44.

Verse 17

soul. Hebrew. nephesh. App-13.

almost = quickly. See note on Proverbs 5:14.

dwelt in silence. Figure of speech Euphemy (App-6), for dying.

Verse 18

mercy = lovingkindness, or grace.

held me up. Compare Psalms 91:12.

Verse 19

thoughts = perplexities.

comforts. Occurs only here, Isaiah 66:11, and Jeremiah 16:7, where it is rendered "consolations".

Verse 20

the throne of iniquity: i.e. the throne which administers injustice.

iniquity. Hebrew. havvah = cupidity. Put by Figure of speech Metonymy (of Cause), App-6, for the injustice produced by desire for gain.

mischief Hebrew. "amal. App-44.

Verse 21

the righteous = a righteous one (singular no Art.)

blood. Put by Figure of speech Synecdoche (of Part), App-6, for man.

Bullinger’s Notes on Psalm 95

Verse 1

The Psalm has two distinct parts, see Structure, above; not two independent Psalms strung together. The latter part is the complement of the former.

the LORD. Hebrew. Jehovah. App-4.

Verse 2

presence. Hebrew = face. See note on Exodus 23:15; Exodus 34:20. Hence the word "before" (Psalms 95:6; Psalms 96:6, Psalms 96:9, Psalms 96:13; Psalms 92:3, Psalms 92:5; Psalms 98:6, Psalms 98:9; Psalms 100:2; Psalms 102:2, Psalms 102:10, Psalms 102:28, &c. This is the essence of all true worship.

Verse 3

GOD. Hebrew EL App-4.

gods = rulers, or judges. Hebrew. elohim. App-4. See note on Exodus 22:9.

Verse 5

hands. Figure of speech Anthropopatheia. App-6.

Verse 7

God. Hebrew. Elohim. App-4.

To day, &c. Compare Hebrews 3:7-11; Hebrews 4:1.

Verse 8

in the provocation = at Meribah (Numbers 20:13).

temptation = Massah (Exodus 17:7).

Verse 9

When. Hebrew "asher = where.

tempted. Figure of speech Anthropopatheia. App-6.

and = yea.

Verse 10

this. Supply the Ellipsis by substituting "that".

Verse 11

Unto whom = Where: as in Psalms 95:9 (see note on "When", Psalms 95:9). Hebrew. "asher.

rest. The rest, thus lost, is to be yet found in the future (according to Hebrews 3:7-11, Hebrews 3:15; Hebrews 4:3, Hebrews 4:7).

Bullinger’s Notes on Psalm 96

Verse 1

the LORD. Hebrew. Jehovah. App-4.

a new song. Psalm 96 is the call; Psalm 97 is the answer. Compare Psalm 98 and Psalm 99. The subject is the coming rest for the earth, to which creation looks forward Romans 8:18-23).

the earth. This is the subject of Book IV. See notes on p. 809.

Verse 2

His name. See note on Psalms 20:1.

Verse 3

heathen = nations.

people = peoples.

Verse 4

gods = rulers. Hebrew. "elohim. App-4. See note on Exodus 22:9.

Verse 5

all the gods . . . idols. Figure of speech Paronomasia. App-6Hebrew. kalelohey . . . "elilim.

nations = peoples.

idols = nothings. Compare 1 Corinthians 8:4.

Verse 6

beauty. Some codices read "joy". Compare 1 Chronicles 16:27.

sanctuary. Some codices read "dwelling-place". as in 1 Chronicles 16:27.

Verse 8

offering = presence offerings. Hebrew. minchah. App-43.

come into His courts. Some codices read "enter before Him". Compare 1 Chronicles 16:29.

Verse 9

the beauty of holiness. See note on 1 Chronicles 16:29.

Fear = Tremble.

Verse 10

shall be established. Septuagint, Syriac, and Vulgate read "He hath fixed".

Verse 11

Let the heavens rejoice, and let the earth be glad. The initials of the four Hebrew words making this sentence form an acrostic (App-6, App-60, and App-63), giving the four letters of the word JEHOVAH (Y, H, V, H) thus:

Yismehu Hashshamayim Vethagel Ha"arez.

The Massorah (App-30) has a special rubric calling attention to this acrostic.

Verse 12

Then shall. Ginsburg thinks this should be "Yea, let".

Verse 13

Before. See note on "presence" (Psalms 95:2.

He cometh . . . He cometh. Figure of speech. Epteeuxis (App-6), for emphasis.

the world = the habitable world. Hebrew. tebel. No rest or righteous rule for the world and its inhabitants until He comes. The next Psalm is " the New Song", celebrating this by anticipation.

Bullinger’s Notes on Psalm 97

Verse 1

The LORD. Hebrew. Jehovah. App-4.

The LORD reigneth. See note on Psalms 93:1.

reigneth = hath taken a kingdom.

the earth. Note that this Book (IV) and its Psalms have relation to the earth or land. See notes on p. 809.

isles = coasts or coastlands beyond Palestine. Put for the Gentile world.

Verse 2

habitation = foundation.

Verse 3

before. See note on "presence" (Psalms 95:2).

enemies = adversaries.

Verse 4

the world = the habitable world. Hebrew. tebel.

Verse 5

presence. See note on Psalms 95:2.

THE Lord. Hebrew Adon. App-4. Specially connected with His rule in the earth. Occurs in Joshua 3:11, Joshua 3:13; Joshua 5:14, and Zechariah 6:5.

Verse 6

The heavens. Put by Figure of speech Metonymy (of Adjunct), App-6, for Him who dwells there.

people = peoples.

Verse 7

graven images = an image, whether graven or molten (singular)

idols = nothings. Compare Psalms 96:5 and 1 Corinthians 8:4.

gods = judges, or rulers. See note on Exodus 22:9.

Verse 8

Zion. See App-68.

daughters = daughter cities.

Verse 9

HIGH = MOST HIGH. Hebrew "Elyon. App-4.

Verse 10

evil. Hebrew. ra"a". App-44.

souls. Hebrew. nephesh. App-13.

saints = gracious (i.e. graced) ones.

wicked = lawless (plural) Hebrew. rasha, ". App-44.

Verse 11

righteous = a righteous one (singular)

upright (plural)

Verse 12

remembrance = mention, or memorial. holiness. See notes on Psalms 93:1, Psalms 93:5.

Bullinger’s Noteson Psalm 98

Verse 1

Title (of Psalm 98). A Psalm. Hebrew. mizmor. App-65.

O sing. Another summons to sing the New Song; but this time it is for what Jehovah has done for Israel. right hand . . . arm. Figure of speech Anthropopatheia. App-6.

Verse 2

heathen = nations.

holy. See note on Exodus 3:5.

Verse 3

mercy = lovingkindness, or grace.

God. Hebrew. Elohim.

Verse 4

sing praise. Figure of speech Anadiplosis, for emphasis. See note on "psalm", Psalms 98:5.

Verse 5

a psalm = sing praise (Hebrew. zimrah), at end of Psalms 98:4 and Psalms 98:5, by Figure of speech Anadiplosis. App-6.

Verse 6

before. See note on "presence" (Psalms 95:2).

Verse 7

The world: i.e. as inhabited. Hebrew. tebel,

Verse 8

floods = rivers.

clap. Figure of speech Prosopopoeia. App-6.

Verse 9

people = peoples.

Bullinger’s Notes on Psalm 99

Verse 1

The LORD. Hebrew. Jehovah. App-4.

reigneth = hath taken a kingdom. See note on Psalms 93:1.

people = peoples.

cherubims. See App-41. The Psalm was therefore written while the Ark was in existence.

the earth. The subject of Book IV. See notes on p. 809.

Verse 2

Zion. See App-68.

the people = the peoples. Authorized Version, 1611, omitted "the".

Verse 3

holy. See notes on Psalms 93:1, Psalms 93:5 and Exodus 3:5.

Verse 4

judgment and righteousness. See 2 Samuel 8:15 and 1 Chronicles 18:14. Compare with 1 Kings 10:9.

Verse 5

God. Hebrew. Elohim. App-4.

He. Compare Psalms 99:3 and Psalms 99:9, and see note on Psalms 93:1, Psalms 93:5.

Verse 6

Moses. He was the grandson of Levi, and exercised priestly functions before Aaron (Exodus 24:6-8); even consecrating him (Ex. 28). He and Aaron are both included "among His priests".

Samuel. Compare 1 Samuel 7:9, 1 Samuel 7:10; 1 Samuel 12:18.

They called. Omit "They", which obscures the sense, by leaving Moses and Aaron without a predicate. Compare Exodus 15:25; Exodus 32:11-14; Exodus 33:12-14. Numbers 11:2; Numbers 21:7. Deuteronomy 9:20, Deuteronomy 9:26. Psalms 106:23.

Verse 7

unto them: i.e. to Moses and Aaron.

Verse 8

them = Moses and Aaron.

GOD. Hebrew El. App-4. IV

them . . . their = the People.

tookest vengeance. Compare Numbers 20:12. Deuteronomy 3:26. Psalms 106:32, Psalms 106:33.

Bullinger’s Notes on Psalm 100

Verse 1

Title. A Psalm. Hebrew. mizmor. App-65.

praise = thanksgiving. the LORD. Hebrew. Jehovah. App-4. ye lands. Hebrew the land; Israel in the land.

Verse 2

the LORD = Jehovah"s self. Hebrew. Jehovah.with eth.

presence. See note on Psalms 95:2.

Verse 3

God. Hebrew. Elohim. App-4. The Hebrew accent places the chief pause on "God"; the minor pauses on "know" and "made": i.e. the knowledge of Jehovah as our God reveals to His People that He made them such, and that they are His "sheep" and His care.

and not we ourselves. Some codices, with six early printed editions, read l"o ("not"); but other codices, with one early printed edition, Aramaean, read lo (for Him or His), "and His we are", as in Authorized Version margin The difference arises from spelling Hebrew. lo with an Aleph (= "o) or with a Vau (= o). The Massorah notes several such passages where the same variation occurs (Exodus 21:8. Leviticus 11:21; Leviticus 25:30. 1 Samuel 2:3. 2 Samuel 16:18; 2 Samuel 19:7. Isaiah 9:2; Isaiah 49:5; Isaiah 63:9. Job 6:21; Job 13:15. Psalms 100:3. Proverbs 19:7; Proverbs 26:2

People . . . sheep. Note the correspondence between Psalms 100 and 95.

Verse 4

His name. See note on Psalms 20:1.

Verse 5

good. Compare Psalms 95:3, "great".

mercy = lovingkindness, or grace.

Bullinger’s Notes on Psalm 101

Verse 1

Title. A Psalm. Hebrew. mizmor. App-65.

of David. Relating to the true David, and His coming rule to give "rest" to the earth. The king"s vow to rule in righteousness. Compare 2 Samuel 23:3-5.

mercy = lovingkindness, or grace.

mercy and judgment. Note these two as the alternate subjects of the Structure above.

LORD. Hebrew. Jehovah. App-4.

Verse 2

perfect = blameless.

when, &c.: i.e. as king shalt Thou come.

Verse 3

wicked thing = thing of Belial.

hate = have always hated.

the work: i.e. the doings, or business.

Verse 4

froward = perverse (from what is right).

wicked. Hebrew. ra"a".

Verse 5

cut off = destroy. See Psalms 101:8.

proud heart = broad of heart: i.e. large and blatant. Compare Proverbs 21:4; Proverbs 21:28, Proverbs 21:25.

Verse 6

the land: i.e. Palestine, as in Psalms 100:1.

Verse 8

early = morning by morning: i.e. the judgments of a day dealt with within the day. No prisons needed. Land kept clean.

wicked. Hebrew. rasha". App-44.

wicked doers = workers of iniquity. Heb, "aven. App-44.

the city of the LORD: i.e. Zion. See App-68.

Bullinger’s Notes on Psalm 102

Verse 1

Title. A Prayer, &c. This refers to Messiah"s humiliation.

before. See note on "presence" (Psalms 95:2).

LORD. Hebrew. Jehovah. App-4.

face. See note on "presence" (Psalms 95:2).

Verse 3

like smoke. So some codices, with Aramaean, Septuagint, and Vulgate; other codices read "in smoke".

an hearth = charred wood.

Verse 4

bread. Put by Figure of speech Synecdoche (of Part), App-6, for food in general.

Verse 5

skin = flesh.

Verse 6

a pelican . . . owl: both unclean birds.

alone. Some codices, with one early printed edition, read "flitting to and fro".

Verse 8

are sworn against me = are sworn [together] against me; as in Acts 23:12-21.

Verse 10

Because of = from the face of. See note on Psalms 95:2.

Verse 12

But Thou. Emphasizing the great consolation.

shalt endure. Sittest, or wilt sit [enthroned].

Thy remembrance. Some codices read "Thy throne".

Verse 13

mercy = compassion.

Zion. See App-68.

the set time. First, the end of the seventy years (Daniel 9:2. Nehemiah 2:17-20; Nehemiah 3:1-32); and second, the still future set time in God"s counsels. All this is prophecy. No need to think it was written after Jerusalem"s desolation. David was a prophet (Acts 2:30, Acts 2:31). Compare Isaiah 40:2; Isaiah 61:2.

Verse 14

stones. Put by Figure of speech Synecdoche (of Part), for the restored buildings.

Verse 15

heathen = nations.

name. See note on Psalms 20:1.

glory. Always mentioned in connection with Messiah"s sufferings. Compare verses: Psalms 102:1-12. See App-71.

Verse 16

appear in His glory. This shows that all is prophetic. Compare Isaiah 60:1-3.

Verse 18

the generation to come = a generation to come. Showing that all here is future.

the = a.

created: i.e. the new Israel (Psalms 22:31. Isaiah 43:1-7, Isaiah 43:18-21; Isaiah 66:8). This is the new nation referred to in Matthew 21:43.

THE LORD. Hebrew Jah. App-4.

Verse 19

the height of His sanctuary = His holy height.

Verse 20

those . . . appointed to death = the sons of death. Genitive of Relation. The Hebrew word for "death" occurs only here and Psalms 79:11. It is feminine, as though the mother. Compare Romans 8:36, and see App-17(5).

Verse 22

When, &c. Compare Psalms 22:27; Psalms 68:32. Isaiah 45:14. Fulfilling Genesis 49:10.

Verse 23

He weakened. A return to the subject corresponding with (verses: Psalms 102:3-11), above.

in the way: i.e. of His humiliation.

Verse 24

my GOD. Hebrew. Eli = my El. App-4.

Verse 25

Of old, &c. Quoted in Hebrews 1:10-12, which shows this Psalm is all prophetic of Messiah.

Verse 27

the same: or He. Compare Isaiah 41:4; Isaiah 43:10.

Verse 28

children = sons.

shall continue = shall dwell [in the Land].

Bullinger’s Notes on Psalm 103

Verse 1

Title. of David: i.e. relating to the true David.

Bless. Figure of speech Apostrophe.

the LORD. Hebrew. Jehovah. with "eth = Jehovah Himself.

my soul = me myself. Hebrew. nephesh. App-13.

holy. See note on Exodus 3:5.

name. See note on Psalms 20:1.

Verse 2

all = any of.

benefits = dealings.

Verse 3

forgiveth = passeth over. This verb, with its adjective and subs., is never used but of God. Literal. That is the Forgiver. Compare Psalms 103:14 and note there.

iniquities. Hebrew. "avah. So some codices, with one early printed edition, Septuagint and Vulgate (plural); other codices read singular.

Verse 4

redeemeth: i.e. as a kinsman. Hebrew. ga"al. See note on Exodus 6:6.

tender mercies = compassions.

Verse 6

The LORD. Hebrew. Jehovah. App-4.

Verse 7

ways: i.e. the reasons of His acts (esoteric) to Moses. acts: i.e. the acts (exoteric) visible to the People.

children = sons.

Verse 8

merciful = compassionate, or pitiful. Compare Psalms 103:13.

Slow to anger = long-suffering.

mercy = lovingkindness, or grace. Compare Exodus 34:6, Exodus 34:7.

Verse 9

His anger. The Ellipsis is correctly supplied from the preceding line.

Verse 10

sins. Hebrew. chata. App-44.

Verse 11

great = mighty, or hath prevailed.

toward = upon.

fear = revere.

Verse 12

transgressions. Hebrew. pasha". App-44.

Verse 14

frame = formation. He remembereth. Compare Isaiah 29:16; Isaiah 45:9, Isaiah 45:10 : i.e. God remembers what man forgets (i.e. our infirmities); and He forgets what man remembers (i.e. our sins). See Isaiah 43:25; Isaiah 44:22. Jeremiah 31:34. Compare Isaiah 55:8.

dust. See Genesis 2:7; Genesis 3:19. Ecclesiastes 12:7.

Verse 15

man. Hebrew. "enosh. App-14.

Verse 16

wind. Hebrew. ruach. App-9.

it is gone = there is no sign of it.

the place . . . know it. Figure of speech Prosopopoeia.

know = recognize.

Verse 17

But. Blessed contrast.

Verse 19

prepared = established.

Verse 20

ye. Some codices, with Septuagint and Vulgate, read "all ye".

That excel = That are mighty.

commandments = commandment (singular)

Verse 21

ministers: i.e. the angels. Compare Psalms 104:4. Hebrews 1:14.

Verse 22

dominion = sovereignty.

Bullinger’s Notes On Psalm 104

Verse 1

Bless. Figure of speech Apostrophe.

the LORD. Hebrew. Jehovah. with "eth = Jehovah Himself. App-4.

my soul = I myself. Hebrew. nephesh.

LORD. Hebrew. Jehovah. App-4.

very great. The conception of Deity is grand; and the cosmogony is neither Hebrew nor Babylonian, but Divine.

clothed. Figure of speech Anthropopatheia. App-6. So throughout the Psalm.

Verse 2

curtain. Of the fifty-three occurrences of this word, only one (here) in the Psalms. No less than forty-seven of them have to do with the Tabernacle; forty-three of them being in Exodus 26 and Exodus 36.

Verse 3

the clouds = the thick clouds.

chariot. Figure of speech Anthropopatheia.

wind. Hebrew. ruach. App-9.

Verse 4

Who, &c. Quoted in Hebrews 1:7.

spirits. Angels are spirits (Hebrew. ruach. App-9), and are called so in Hebrews 1:7, Hebrews 1:14; 1 Peter 3:19 (compare 1 Peter 3:22).

ministers = servants. Compare Psalms 103:21.

Verse 5

foundations. Compare Job 38:4-6. Proverbs 8:29.

earth. Hebrew. "erez. As in verses: Psalms 104:9, Psalms 104:13, Psalms 104:14, Psalms 9:24; not the same word as in Psalms 104:20.

be removed = move.

for ever = for ever and aye.

Verse 6

The waters stood. Compare 2 Peter 3:5, 2 Peter 3:6 with Genesis 1:2 -.

Verse 8

hast founded = didst prepare.

Verse 11

The wild asses: are provided with water. Compare Psalms 104:15.

Verse 14

man. Hebrew " adam, with Art. = humanity. App-14.

food. Hebrew bread, Put by Figure of speech Synecdoche (of Part), App-6, for all food. Note the three, "grass", "herb". "food".

Verse 15

wine: is provided for man. Compare Psalms 104:11. Hebrew. yayin. App-27.

man = weak, mortal man. Hebrew. "enosh. App-14.

Verse 16

the LORD. Hebrew. Jehovah. App-4.

Verse 18

conies. Hebrew. shaphan. Not rabbits, which can burrow; but about their size, having smooth feet; therefore dwelling among the rocks, and not in the ground.

Verse 19

knoweth. Figure of speech Prosopopoeia. .

Verse 24

how manifold. Figure of speech Apostrophe. App-6.

Verse 26

ships: or nautilus, the "small" of Psalms 104:25.

leviathan = sea monster, or the "great" of Psalms 104:25.

made = formed.

play = sport.

Verse 28

hand. Figure of speech Anthropopatheia. App-6.

Verse 29

troubled = dismayed.

breath = spirit. Hebrew. ruach. App-9.

return. Compare Genesis 3:19. Ecclesiastes 12:7.

Verse 30

spirit. Hebrew. ruach. App-9.

earth = ground. Hebrew. "adamah.

Verse 31

His works. His own works.

Verse 35

sinners. Hebrew. chata". App-44.

the wicked = lawless ones. Hebrew. rasha". App-44.

be no more = be there no sign of them. Compare Psalms 103:16.

Praise ye THE LORD (Hebrew Jah. App-4). Hebrew. Halelu-jah. This is the first "Hallelujah" in the O.T. The Talmud and the Midrash call attention to the fact that it is connected with the overthrow of the wicked. We may note that it is the same with the first Hallelujah in the N.T. (Revelation 19:1, Revelation 19:2).

Bullinger’s Notes on Psalm 105

Verse 1

For circumstances see note on 1 Chronicles 16:7.

the LORD. Hebrew. Jehovah. App-4.

name. See note on Psalms 20:1.

people = peoples.

Verse 3

holy. See note on Exodus 3:5.

Verse 4

face. Figure of speech Anthropopatheia.

evermore = at all times, or continually.

Verse 5

that = which.

wonders: i.e. the miracles in Egypt.

judgments = just decisions (given at Sinai).

Verse 6

Abraham. Some codices read Israel. Compare 1 Chronicles 16:13.

servant. Septuagint and Syriac read plural, "servants".

children =. sons.

Verse 7

God. Hebrew. Elohim. App-4.

Verse 8

word = promise, as in Psalms 105:42.

Verse 9

made = solemnized.

Abraham. Compare Genesis 12:7; Genesis 15:18; Genesis 13:14-17.

Isaac. Compare Genesis 26:3, Genesis 26:4.

Verse 10

confirmed = [He] established.

Jacob. Compare Genesis 28:13; Genesis 35:12; Genesis 48:1-4. See note on Genesis 50:24; compare Micah 7:20, and Hebrews 11:13.

Israel: i.e. the spiritual seed; in contrast with Jacob, the natural seed. See notes on Genesis 32:28; Genesis 43:6; Genesis 45:26, Genesis 45:28.

everlasting covenant. See notes on Genesis 9:15, and Isaiah 44:7.

Verse 11

The lot = measuring line. Put by Figure of speech Metonymy (of Cause), App-6, for the inheritance measured off by it.

Verse 12

they. Some codices, with Aram, and Syriac, read "ye": i.e. not the three Patriarchs, but the descendants of each one respectively.

few men in number = men (Hebrew. methim. App-14. V) of number: i.e. soon numbered (see note on "almost", Proverbs 5:14). Compare Genesis 34:30. Deuteronomy 4:27; Deuteronomy 26:5. Jeremiah 44:28. (The opposite is "without number", Psalms 40:12.) This could not be said of the Patriarchs.

Verse 13

When they went. Compare Psalms 105:23.

Verse 14

man. Hebrew "adam. App-14.

Verse 15

prophets: i.e. those who were men of God, and His spokesmen. Abraham so called (Genesis 20:7). See App-49.

Verse 17

sent = had sent.

man. Hebrew. "ish.

them = their face.

Even Joseph. Compare Genesis 37:28.

Verse 18

Whose feet. Figure of speech Hysteresis. App-6. Further particulars Divinely revealed.

He = His soul. Hebrew. nephesh.

iron. Put by Figure of speech Metonomy (of Cause), for manacles made from it.

Verse 19

his word: i.e. Joseph"s word: i.e. his interpretation of the dreams.

came: came to pass. Compare Judges 7:13, Judges 7:21. 1 Samuel 9:6.

word = utterance, as in Psalms 119:38 = what is said; here, the prophetic promise.

tried = proved: i.e. proved his faith in the Divine promise (Genesis 37:5-11).

Verse 20

The king sent. Compare Genesis 41:14, Genesis 41:39, Genesis 41:40, Genesis 41:44.

the people = peoples.

Verse 22

at his pleasure = according to his soul (i.e. his will). Hebrew. nephesh.

senators = elders.

Verse 23

Israel also came = So Israel came. Compare Psalms 105:13 and Genesis 46:1.

Verse 24

enemies = adversaries.

Verse 25

He turned. Compare Exodus 1:10; Exodus 4:21.

Verse 26

Moses. Compare Psalms 105:17 above, and the Structure. See Exodus 3:10.

Verse 27

They. Septuagint, Syriac, and Vulg, read "He". Compare Psalms 78:43.

His signs = The words of His signs.

land of Ham: i.e. Egypt. Compare Psalms 78:51; Psalms 106:22.

Verse 28

darkness. This was the ninth plague (Exodus 10:21). All are not mentioned, not being needed. This is put first for the purpose implied in the next line.

they rebelled not: i.e. Israel did not rebel against the command for circumcision. According to Exodus 12:48, no uncircumcised person could eat the Passover. This is implied in Joshua 5:2 by the expression, the "second time".

Verse 30

brought forth = swarmed with.

In. Figure of speech Ellipsis (App-6) = "[and they entered] into".

Verse 31

And = [And there came]. coasts = borders, or boundaries.

Verse 33

trees of their coasts = boundary trees.

Verse 36

chief = firstlings.

strength. Put by Figure of speech Metonymy (of Effect), App-6, for those produced by their strength or manly vigour.

Verse 37

their = his: i.e. Israel"s (or Jehovah"s).

Verse 38

Egypt. Put by Figure of speech Metonymy (of Adjunct), App-6. for Egyptians; the People (rnasc), not "Land" (fem.)

Verse 42

promise. Same word as in Psalms 105:8, "word".

Verse 43

And His chosen. Pl = Even His chosen [People],

Verse 44

gave. Compare Psalms 105:11, "will I give", and see Structure.

the heathen = nations.

labour. Put by Figure of speech Metonymy (of Cause), App-6, for that which is produced by it.

people = peoples.

Verse 45

Praise ye THE LORD. Hebrew Hallelujah = Praise ye Jah.

Bullinger’s Notes on Psalm 106

Verse 1

Praise ye THE LORD. Hebrew = Hallelu-jah.

THE LORD. Hebrew Jah. App-4.

the LORD. Hebrew. Jehovah. App-4.

mercy = lovingkindness, or grace.

Verse 3

Blessed = Oh how happy! Figure of speech Beatitude. App-63.

he that doeth. Some codices, with two early printed editions, Aramaean, Septuagint, Syriac, and Vulgate, read "they that do".

Verse 4

me. Some codices, with Septuagint, Syriac, and Vulgate, read "us".

Verse 5

chosen . . . nation . . . inheritance. Note the three names of Jehovah"s People.

Verse 6

sinned. Hebrew. chata". App-44. Note the three iniquity. Hebrew. "avah. App-44. classes of ill-doing.

we have. Some codices, with one early printed edition, read "and have".

wickedly = lawlessly. Hebrew. rasha". App-44.

Verse 7

Egypt. It took forty hours to take Israel out of Egypt, but forty years to take Egypt out of Israel.

provoked Him = rebelled. Hebrew. marah. Same word as in verses: Psalms 106:33, Psalms 106:43; not the same as in Psalms 106:29.

Verse 8

Nevertheless. Compare Structure, Psalms 106:44. Figure of speech Palinodia. App-6.

Verse 10

redeemed, as a kinsman. Hebrew. ga"al. See notes on Exodus 6:6; Exodus 13:13.

Verse 11

enemies = adversaries.

Verse 13

soon forgat. Characteristic of human nature.

Verse 14

GOD. Hebrew El. App-4.

Verse 15

soul. Hebrew. nephesh. App-13.

Verse 16

saint = separated one. See note on Exodus 3:5.

Verse 17

Dathan . . . Abiram. Korah not mentioned; not because of being an "older tradition" (as alleged), butbecause the "sons of Korah" were spared. See Psalm 42, Title, and compare Numbers 16:1-35 and Psalms 26:11.

covered = overwhelmed.

Verse 19

Horeb. So called here; not because the word of a later writer, but because "Horeb" was the higher name ("the mount of God", Exodus 3:1. 1 Kings 19:8), in order to show the heinousness of the sin.

Verse 20

their glory. The primitive text was "My glory", but this was changed by the Sopherim to "their" out of a mistaken reverence. See App-33.

glory. Put by Figure of speech Metonymy (of Adjunct), App-6, for God Himself. Who was and should have been He Whom they gloried in.

Verse 22

land of Ham. Compare Psalms 78:51; Psalms 105:27.

Verse 23

Moses. Compare Exodus 32:10-14.

His chosen. Not theirs.

Verse 25

murmured. Occurs only here, Deuteronomy 1:27, and Isaiah 29:24.

And. Some codices, with two early printed editions, read this word in the text; others read "they".

Verse 27

overthrow. Septuagint reads "disperse".

Verse 28

Baal-peor. Compare Numbers 25:2, Numbers 25:3.

the dead. This pertains to necromancy, Compare Deuteronomy 18:11. Isaiah 8:19.

Verse 29

provoked = grieved, or irritated. Hebrew. ka"as. Not the same word as in verses: Psalms 106:7, Psalms 106:33, Psalms 106:43.

Him. This word is read in text in some codices, with Septuagint, Syriac, and Vulgate

inventions = doings. See Psalms 106:39 also.

Verse 30

Phinehas. Compare Numbers 25:7, Numbers 25:8.

Verse 31

counted. Compare Numbers 25:12, Numbers 25:13.

Verse 32

angered = caused indignation. Occurs only here in the Psalms.

strife. Hebrew. Meribah. Numbers 20:2-13.

went ill = fared ill.

Verse 33

his: i.e. Moses.

spirit. Hebrew. ruach. App-9.

spake unadvisedly. A very rare Hebrew word. Occurs only here in the Psalms.

Verse 34

did not destroy. Compare Judges 1:21-29, &c.

nations = peoples: i.e. the Canaanite nations. See App-23and App-25.

commanded. Compare Exodus 23:32, Exodus 23:33 : and often repeated. For the reason, see App-23and App-25.

Verse 35

heathen = nations: i.e. the nations of Canaan. Compare Psalms 106:38. See App-23and App-25.

Verse 36

Which were = And they became. Some codices, with Septuagint and Vulgate, read "And it became".

Verse 37

devils = demons. Compare Deuteronomy 32:17.

Verse 38

polluted. The strongest word that could be used. Compare Numbers 35:33. Isaiah 24:5.

Verse 43

Many times. Compare Judges 2:16. Nehemiah 9:27, &c.

deliver = rescue.

iniquity. Hebrew. "avon. App-44.

Verse 45

remembered. repented. Figure of speech Anthropopatheia. App-6.

Verse 46

pitied. Compare 2 Kings 25:27-30. Daniel, Nehemiah, Esther, Ezra; showing that the prayer of Solomon was answered (1 Kings 8:50).

Of = Before: i.e. By.

Verse 47

God. Hebrew. Elohim. App-4.

gather us. Not necessary to suppose a late date for the Psalm. The Spirit of God spake by the prophets. David was a prophet (Acts 2:30, Acts 2:31). Moreover, the Dispersion was well known, being foretold in Deuteronomy 28:64. We might as well reason away 1 Kings 8:46-60, for Solomon himself prays this prayer.

holy. See note on Exodus 3:5.

name. See note on Psalms 20:1.

Verse 48

Blessed. Figure of speech Benedictio. This Doxology closes this fourth book. Compare the closing Psalms of the other books.

THE LORD. Hebrew Jah. See App-4.