Psalms Part 3: The Leviticus Book (No. F019

Introduction

It is important to understand that many false explanations of the Psalms and the identities involved with them seek to place the psalmists at much later dates and thus diminish the prophetic texts from the times of the early kings into the times of the Latter prophets and thus diminish prophecy that cannot be ignored. So also is that the case with the singer, psalmist and prophet Asaph. All the psalms of the First Division of the book from Pss. 73-83 are Psalms of Asaph.

Asaph was the ancestor of one of the three guilds of Levite Temple Musicians “the sons of Asaph”

(1Chr, 25:1-2, 6, 9). Asaph was a Gershonite Levite, son of Berechiah. He was given, by King David, along with Heman and Ethan (Jeduthan), charge of the Service of Song in the Tabernacle (1Chr. 6:39 cf. vv. 31-32 (see below Ps. 73). His relationship with David relies on the evidence of the Chronicles (2Chr. 29:30; 35:15; Neh. 12:46). Modern text critics try to relocate him to his descendant in the reign of Hezekiah as the Joah who was Hezekiah's recorder (2Kgs. 18:18, 37; Comp. Isa. 36:3, 22). It is impossible for the Asaph at the time of David to be related to any events in the reign of Hezekiah almost three centuries later.

Chronicles of the history of Judah places the sons of Asaph in every major celebration relating to the exile and afterwards (comp. Interp. Dict. of the Bible vol. 1 pp. 244-245). The later use of the Term Son of appears to be a generic identification as one of the Sons of Asaph., their ancestor.

Introduction (Bullinger)

Psa 73

73-89 THE THIRD OR LEVITICUS BOOK*.

THE SANCTUARY.

73-83. THE SANCTUARY IN RELATION TO MAN.
84-89. THE SANCTUARY IN RELATION TO JEHOVAH.

73. THE EFFECT OF BEING OUTSIDE THE SANCTUARY. OCCUPATION OF HEART WITH OTHERS, AND CONSEQUENT DISTRACTION.

74. THE ENEMY IN THE SANCTUARY.

75. GOD’S ANOINTED IN THE SANCTUARY.

76. DESTRUCTION OF THE ENEMIES OF THE SANCTUARY.
77-78. THE EFFECT OF BEING OUTSIDE THE SANCTUARY. OCCUPATION OF HEART WITH SELF, AND CONSEQUENT MISERY. 78 IS INSTRUCTION (Machil) AS TO 73 AND 77, SHOWING HOW JEHOVAH FORSOOK "SHILOH" [Psa. 78:60], And Choose Not JOSEPH [Psa. 78:67]: But Choose ZION [Psa. 78:68, Psa. 78:69], And Choose DAVID (Psa. 78:70-72).

Psalm 79. THE ENEMY IN THE SANCTUARY.

80, 81, 82 GOD IN THE SANCTUARY.

83. DESTRUCTION OF THE ENEMIES OF THE SANCTUARY.
84-89. THE SANCTUARY IN RELATION TO JEHOVAH.
84-85. THE BLESSEDNESS OF APPROACHERS TO THE SANCTUARY.

86. PRAYER BEFORE GOD (IN THE SANCTUARY). MESSIAH"S HUMILIATION THE SECRET AND SOURCE OF THE BLESSING.

87. BLESSEDNESS OF DWELLERS IN ZION.
88. PRAYER BEFORE GOD. INSTRUCTION (Maschil) AS TO MESSIAH"S HUMILIATION, AS THE SECRET AND SOURCE OF THE BLESSING.

89. THE BLESSEDNESS OF THOSE WHO "KNOW THE JOYFUL SOUND" (v. 15). GOD IN THE ASSEMBLY OF HIS SAINTS (v. 7). INSTRUCTION AS TO GOD’S DEALINGS IN HIS SANCTUARY, AS TO THE WHOLE BOOK.

* LEVITICUS is the title which man has given to the third book of the Pentateuch, because of its subject-matter:viz. the ordinances, &c, pertaining to the Levites. The title in the Hebrew Canon is (vayyikra"), "AND HE CALLED" It is emphatically the Book of the SANCTUARY. It tells how God is to be approached; and teaches us that none can worship except such as are "called" (Psalms 65:4), and whom "the Father seeks to worship Him" (John 4:23, John 4:24). In Leviticus 1:1, Leviticus 1:2, we see the exemplification of the words:"Blessed is the man whom Thou choosest, and causest to approach unto Thee, that he may dwell in Thy courts:we shall be satisfied with the goodness of Thy house, even of Thy holy temple" (Psalms 65:4). The types in Leviticus are types of the Sanctuary: i.e. of Access and Worship.

In this Leviticus-Book of the Psalms we find the corresponding thought. Its teaching is Dispensational, as in the other books; but, in this, the counsels of God are seen, not in relation to Man (as in Genesis), not in relation to the Nation (as in Exodus), but in relation to the SANCTUARY, which is mentioned or referred to in nearly every Psalm of this third book. The Sanctuary is seen from its ruin, to its establishment in the fullness of blessing.

In the first Division (73-83) Elohim (Appdx-4. I) occurs sixty-five times (twice with Jehovah); and Jehovah only fifteen times. In the second Division (84-89) Jehovah occurs fifty times, and Elohim only twenty-eight times (four of which are with Jehovah). El (Appdx-4. IV) occurs five times.

All the Psalms in the first Division (73-83) are Psalms of Asaph.

Maschil.. See Appdx-65. XI.

All the Psalms (except 86 and 89) in the second Division (84-89) are Psalms of the sons of Korah.

This Third Book has to do with the Sanctuary; as the First Book (1-41) had to do with Man; and the Second Book (42-72) had to do with Israel.

Psalm 73

73:1 A Psalm of Asaph. Truly God is good to the upright, to those who are pure in heart. ²But as for me, my feet had almost stumbled, my steps had well nigh slipped. ³For I was envious of the arrogant, when I saw the prosperity of the wicked. ⁴For they have no pangs; their bodies are sound and sleek. ⁵They are not in trouble as other men are; they are not stricken like other men. ⁶Therefore pride is their necklace; violence covers them as a garment. ⁷Their eyes swell out with fatness, their hearts overflow with follies. ⁸They scoff and speak with malice; loftily they threaten oppression. ⁹They set their mouths against the heavens, and their tongue struts through the earth. ¹⁰Therefore the people turn and praise them; and find no fault in them. ¹¹And they say, "How can God know? Is there knowledge in the Most High?" ¹²Behold, these are the wicked; always at ease, they increase in riches. ¹³All in vain have I kept my heart clean and washed my hands in innocence. ¹⁴For all the day long I have been stricken, and chastened every morning. ¹⁵If I had said, "I will speak thus," I would have been untrue to the generation of thy children. ¹⁶But when I thought how to understand this, it seemed to me a wearisome task, ¹⁷until I went into the sanctuary of God; then I perceived their end. ¹⁸Truly thou dost set them in slippery places; thou dost make them fall to ruin. ¹⁹How they are destroyed in a moment, swept away utterly by terrors! ²⁰They are like a dream when one awakes, on awaking you despise their phantoms. ²¹When my soul was embittered, when I was pricked in heart, ²²I was stupid and ignorant, I was like a beast toward thee. ²³Nevertheless I am continually with thee; thou dost hold my right hand. ²⁴Thou dost guide me with thy counsel, and afterward thou wilt receive me to glory. ²⁵Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee. ²⁶My flesh and my heart may fail, but God is the strength of my heart and my portion for ever. ²⁷For lo, those who are far from thee shall perish; thou dost put an end to those who are false to thee. ²⁸But for me it is good to be near God; I have made the Lord GOD my refuge, that I may tell of all thy works.

Intent of the Psalm 73

Asaph, Heman, and Ethan (Jeduthun) were Levites who served as musicians and worship leaders at the sanctuary during David's reign (1Chr. 15:16-19, 16:4-7, 37-42; 2Chr. 5:12-14). The reference to the sons of Asaph in the texts of 2Chr. 29:13, 35:15 is a generic reference to the descendants of Asaph in the reign of Hezekiah and Josiah centuries later. They were placed there in accordance with the Temple instructions David set in place centuries earlier).

Twelve psalms are attributed to Asaph (50; 73:1-83:18). This one (a wisdom psalm) deals with the age-old problem (we see in Job) of why the righteous suffer while the ungodly seem to prosper (comp. Pss 37; 49; Job Ch. 21; Jer 12:1; Hab. 1:13ff). Asaph could not lead the people in divine worship if he had questions about the ways of the Lord, but he found in that worship the answer to his problems. Note there were five stages in his experience.

73:1 Asaph's problems understanding God. Asaph affirmed: God is good to the upright and those who are pure in heart. The God he worshipped was good and had made a covenant with Israel that promised blessings if the people obeyed Him (Lev 26; Deut. 28:1-30:20). The phrase "a clean [pure] heart" means, not sinlessness, but total commitment to the Lord, the opposite of verse 27. (See 24:4 and Mat. 5:8.)

73:2-16 The psalmist’s experience and the grounds for his doubt.

73:2-3 The Doubter: Slipping from Where He Is Standing. In verse 2, as he measured his situation against that of the ungodly, he began to question his belief. The unbelieving person will not believe, while the doubting person struggles to believe but cannot. "Prosperity" in verse 3 is ‎shalom (SHD 7965). ‎We are instructed not to envy the wicked (37:1; Prov. 3:31, 23:17, 24:1,19).

73:4-14 The Struggle from Asaph's viewpoint, it began to appear that the ungodly prospered. They were healthy (vv. 4-5) and had no struggles in life and go to the grave in peace (Job 21:13,23). In violence they get their wealth and wear that violence like rich garments. To encourage their hard hearts and quiet their evil consciences, the wicked affirm that God didn't know what they were doing (Ps. 10). People often refuse to accept an Omniscient God rather than accept He knows their thoughts and sins (see the Problem of Evil (No. 118)). Based on the evidence he could see around him, contrary to the promises in Psa. 1:4-6; Deut. 28:15-19; (comp. Job Ch. 21) Asaph thought he had wasted his time and energy maintaining clean hands and a pure heart (vv. 13 and 1 and see 24:4 and 26:6). Satan tested Job on the assumption that he would curse God when subjected to adversity (Job Chs. 1-2) and Asaph almost accepted that philosophy of relative benefits. (See also Dan 3:16-18.) v. 11 Their indifference to Morality was grounded in a sceptical attitude towards God (Pss. 10:4, 14:1).

73:13-14 If wickedness is not punished, why be good. Asaph's efforts at Righteousness had brought hard work with some suffering.

73:15-22 The Bigger Picture. Before going public with his philosophy (and probably losing his office), Asaph considered the consequences and became embittered with the problem (see vv. 21-22). Asaph did get a new perspective on the problem when he went to the Temple and he considered, not the circumstances of those around him but the destiny that was before him. He realized that what he saw in the lives of the prosperous, ungodly people was not a true picture but only pretence: "you will despise their phantoms" (v. 20). Asaph was humbled before the Lord and regained his spiritual balance (see Psa. 37).

73:21-22 His previous attitude had been foolish and obtuse (see OARSV n.).

73:23-28 God's Goodness. The psalm opened with "Truly God is good to Israel," but what did the word "good" really mean. (See Mat. 19:16-17.) The contrast is important between the godless life in verses 4-12 and the godly life in verses 23-28. The ungodly have everything they want except God, and the godly have in God all that they want or need. Asaph had drawn near to God. Trusting God; he was ready to declare God's works. “Now in all these things we are more than conquerors through Him who loved us'" (Rom 8:37). (See Pss. 63; 27:4.)

Psalm 74

74:1 A Maskil of Asaph. O God, why dost thou cast us off for ever? Why does thy anger smoke against the sheep of thy pasture? ²Remember thy congregation, which thou hast gotten of old, which thou hast redeemed to be the tribe of thy heritage! Remember Mount Zion, where thou hast dwelt. ³Direct thy steps to the perpetual ruins; the enemy has destroyed everything in the sanctuary! ⁴Thy foes have roared in the midst of thy holy place; they set up their own signs for signs. ⁵At the upper entrance they hacked the wooden trellis with axes. ⁶And then all its carved wood they broke down with hatchets and hammers.⁷They set thy sanctuary on fire; to the ground they desecrated the dwelling place of thy name. ⁸They said to themselves, "We will utterly subdue them"; they burned all the meeting places of God in the land. ⁹We do not see our signs; there is no longer any prophet, and there is none among us who knows how long. ¹⁰How long, O God, is the foe to scoff? Is the enemy to revile thy name for ever? ¹¹Why dost thou hold back thy hand, why dost thou keep thy right hand in thy bosom? ¹²Yet God my King is from of old, working salvation in the midst of the earth. ¹³Thou didst divide the sea by thy might; thou didst break the heads of the dragons on the waters. ¹⁴Thou didst crush the heads of Leviathan, thou didst give him as food for the creatures of the wilderness. ¹⁵Thou didst cleave open springs and brooks; thou didst dry up ever-flowing streams. ¹⁶Thine is the day, thine also the night; thou hast established the luminaries and the sun. ¹⁷Thou hast fixed all the bounds of the earth; thou hast made summer and winter. ¹⁸Remember this, O LORD, how the enemy scoffs, and an impious people reviles thy name. ¹⁹Do not deliver the soul of thy dove to the wild beasts; do not forget the life of thy poor for ever. ²⁰Have regard for thy covenant; for the dark places of the land are full of the habitations of violence. ²¹Let not the downtrodden be put to shame; let the poor and needy praise thy name. ²²Arise, O God, plead thy cause; remember how the impious scoff at thee all the day! ²³Do not forget the clamor of thy foes, the uproar of thy adversaries which goes up continually!

Intent of Psalm 74

Prayer for deliverance from national enemies (a group lament) (comp. Psa. 44).

74:1-3 A cry for help.

74:4-11 The foe has devastated and burned the Temple. If it were not for the statement in verse 9 that “there is no longer any prophet” it would be natural to assume that this was a prophecy of the conquest by the Babylonians in 587 BCE a few centuries later. Some modern textual critics then assume that it is not prophecy but rather the writings of a later Sixth century BCE psalmist also named Asaph and that the writings in Lamentations are examples of the later origins derived from the same sources. For example they then make statements like “Ps. 79 is a companion psalm, and you will find parallel passages in the book of Lamentations (4/2:6-7; 7/2:2; 9/2:6,9) and Jeremiah (6-7/10:25; 1,13/23:1). Even though the prophets had warned that judgment was coming (2Chro. 36:15-21), the fall of Jerusalem and the destruction of the temple were catastrophic events...” The Bible Exposition Commentary: Old Testament, by Warren W. Wiersbe. (online edition)

As the OARSV also points out: that time (in the Seventh and Sixth Century BCE), was rich in the Latter Prophets, such as Isaiah then Jeremiah and Ezekiel and the prophetic movement was at its height (OARSV 74:4-11 n.). The OARSV omits to mention Daniel as well as other prophets such as Uriah and Zephaniah and others. The OARSV says partially correctly that “it must be some otherwise unknown event of the post exilic period” (comp. Isa. 64:11). The text refers to the Last Days and the silence of the prophets under Sardis and Laodicea until the Wars of the End in Jer. 4:15-27; Ezek. 39:9-16; Chs. 40-48; and Rev. 11:3-13 and the Second Exodus (see Isa. 65:15 to Isa. 66:24). Psalm 71 speaks of the Resurrection of David and this is referring to the time at the Return of the Messiah, to which this psalm also refers. 74:9 says they see no signs and there is no longer any prophet. This time refers to the last phase of the Churches of God of the Last Days in the Sardis and Laodicean eras of the final prophecies given by God to Christ and then recorded by the apostle John at Patmos in Revelation 3:1-6 and 3:14-22. This period was particularly from the Eighteenth to the end of the Twentieth Centuries where Sardis and Laodicea had no prophets, except false prophets, because they did not keep God's Laws and His Calendar (No. 156), and those were based in North America (see False Prophecy (No. 269)). The Philadelphian system of brotherly love did not emerge until the time of the Measuring of the Temple (No. 137) in 1987 was declared and the system collapsed in 1994. The measuring was to last for the final generation of forty years to the jubilee in 2027. Sardis, whose calendar was based on the Babylonian intercalations and the postponements under Hillel (##195; 195C), was smashed and scattered to the Four Winds in 1994. God had prophesied this voice, through the prophet Jeremiah, as emerging from Dan/Ephraim (Jer. 4:15-27). Also Ezekiel refers to this as the Fire from Heaven (No. 028); (see also ## 170; 283). It is this era or church that Christ uses to build the millennial system in the Last Days (see Rev. 3:7-13 (F066); Chs. 19-22 (F066v)).

It is true that God had promised not to abandon His people (Deut 4:29-31; 26:18-19). The One True God (see ##002; 002B) had set mankind aside under the Plan of Salvation (No. 001A) using what became Israel as the basis for that salvation (No. 001B) as His Vineyard (No. 001C).

They were to become elohim, as sons of God, and Scripture cannot be broken (Ps. 82; Jn. 10:34-36).

Israel, as a collective of tribes and nations, were his precious flock (77:20; 78:52; 79:13; 100:3; Num. 27:17), and he was the Shepherd of Israel (80:1). He had redeemed them from Egypt, using Messiah as the Angel of the Presence (No. 024). Eloah had made them Messiah's inheritance (Ex. 19:5, 34:9; Deut. 32:8-9), and Messiah, as the Subordinate God of Israel of Psalm 45; Heb. 1:8-9; had come to dwell with them on Mt. Zion. God had however repeatedly punished Israel, for its sins and disobedience in all tribes. God sent them into captivity from 722 BCE to 70 CE and they remained in dispersion under the Sign of Jonah (No. 013) for some 2000 years until He was to send them Messiah in the final Holocaust of 2021-2026 to end Satan's reign and take over the planet over the 120^th Jubilee and the Golden Jubilee (No. 300) commencing from 2028 CE. This sequence was also the subject of Ezekiel's prophecies (esp. Chs. 39-48) (F026) (see also ## 036 and 036_2), of Daniel (F027ii, xii, xiii), and those of Zechariah (F038) and the Twelve Prophets (F028-F039).

74:12-17 Verse 12 is the central verse of the psalm. Asaph declares his views, no matter how discouraging his situation was. God intervenes and brings salvation to the earth at the Last Days as above (v. 12; see 44:4). Asaph reiterates the salvation of God in the past. The Lord determined Israel’s exodus and the defeat of the Leviathan Egypt (or Chaos) (vv. 13-14; Ex. Chs. 12-15). He provided water in the wilderness (15a; Ex. 17; Num. 20:1) and opened the Jordan River so Israel could enter Canaan (15b; Josh. 3-4); (see also 89:10; Job 3:8 n.; 26:12-13; Isa. 27:1, 27:9).

74:18-23 Prayer for deliverance; Righteousness and justice are the foundation of God's throne (89:14). The text moves from God's throne to God's covenant with Israel (Lev. 26; Deut. 28:1-30:20). From the division of the monarchy Israel had profaned God’s name. His temple was turned into a den of thieves (Jer. 7:11). Asaph was concerned about the glory of God's name and the survival of God's people in this prophecy. The prophet Jeremiah was to preach about the dependability of God's covenant (Jer. 33:19-26), and here over 360 year days, or a prophetic time previously, under the Kings David and Solomon (## 282A, 282B, 282C), Asaph was asking God to fulfil His purposes for the nation. That was to be firstly, through Messiah from the Jubilee in 27 CE to 30 CE with the Holy Spirit (No. 117) given to mankind (#282D), and then, over two millennia, to extract the Elect of God (#001) for the First Resurrection, to the return of the Messiah (#282E), for the jubilee at the end of Satan's reign of the six working days or six thousand years of the creation.

v. 19 Thy dove - Israel.

Psalm 75

75:1 To the choirmaster: according to Do Not Destroy. A Psalm of Asaph. A Song. We give thanks to thee, O God; we give thanks; we call on thy name and recount thy wondrous deeds. ²At the set time which I appoint I will judge with equity. ³When the earth totters, and all its inhabitants, it is I who keep steady its pillars. Selah

⁴I say to the boastful, "Do not boast," and to the wicked, "Do not lift up your horn; ⁵do not lift up your horn on high, or speak with insolent neck." ⁶For not from the east or from the west and not from the wilderness comes lifting up; ⁷but it is God who executes judgment, putting down one and lifting up another. ⁸For in the hand of the LORD there is a cup, with foaming wine, well mixed; and he will pour a draught from it, and all the wicked of the earth shall drain it down to the dregs. ⁹But I will rejoice for ever, I will sing praises to the God of Jacob. ¹⁰All the horns of the wicked he will cut off, but the horns of the righteous shall be exalted.

Intent of Psalm 75

National Thanksgiving for God's Mighty Acts

The basic theme was Israel's gratitude perhaps that God gave them victory in battle in the Tenth century BCE. It does not refer to any later events.

75:1 Invocation of Praise: To God for His Being wonderful works (see Pss. 44:1-8; 77:12; 107:8,15).

75:2-5 The text is a divine oracle prophesying judgment for the wicked, perhaps spoken by a priest or temple prophet. God states that He will act at the set time and judge with equity (vv. 2-3). He warns the wicked not to boast or exalt themselves in insolence (vv. 4-5).

Horn – Symbol of strength and power. (See also the Plan and Time of God 102:13; Acts 1:7.) The Hebrew word translated "lift up" (SHD 7311) is used five times in this psalm (vv. 4, 5, 6, 7, 10), and in verses 4-5, it is associated with insolent arrogance.

75:6-8 God will judge them elevating one and punishing or diminishing others (vv. 6-7), punishing the wicked (v. 8). The word translated "lifted up" or "exalted" in verses 6, 7, and 10 has to do with God delivering His people from trouble and setting them free. The cup (v. 8) is a familiar image of judgment (Job 21:20; Isa 51:17,22-23; Jer. 25:15ff; Lk. 22:42 n.; Rev 16:19; 18:6). Jesus Christ drank the cup of our sins for us (Mat. 26:36-46).

75:9-10 We Close with Praise and the Fear of the Lord. The psalmist states he will rejoice forever (v. 9). "The God of Jacob" is a frequent title for Yahovah in The Psalms (20:1; 24:6; 46:7; 81:1,4; 84:8; 94:7; 114:7; 132:2,5; 146:5). God states here He will punish the wicked and exalt the righteous.

Note 1. – V8- Shemarim (SHD 8105) Shemer is derived from the sense of (SHD 8104) meaning to keep or preserve or to lay up. Hence an old wine purified from the lees and racked up.

Note 2. – V8- The sense is that what is left of the pure blessings given to Israel are also extended to those of the nations.

Psalm 76

76:1 To the choirmaster: with stringed instruments. A Psalm of Asaph. A Song. In Judah God is known, his name is great in Israel. ²His abode has been established in Salem, his dwelling place in Zion. ³There he broke the flashing arrows, the shield, the sword, and the weapons of war. Selah

⁴Glorious art thou, more majestic than the everlasting mountains. ⁵The stouthearted were stripped of their spoil; they sank into sleep; all the men of war were unable to use their hands. ⁶At thy rebuke, O God of Jacob, both rider and horse lay stunned. ⁷But thou, terrible art thou! Who can stand before thee when once thy anger is roused? ⁸From the heavens thou didst utter judgment; the earth feared and was still, ⁹when God arose to establish judgment to save all the oppressed of the earth. Selah

¹⁰Surely the wrath of men shall praise thee; the residue of wrath thou wilt gird upon thee. ¹¹Make your vows to the LORD your God, and perform them; let all around him bring gifts to him who is to be feared, ¹²who cuts off the spirit of princes, who is terrible to the kings of the earth.

Intent of Psalm 76

This psalm is a song of Zion celebrating God's ultimate victory over the nations (comp. Psa. 46).

It has nothing to do with the activities in Isa. 37-38 and 2Kgs. 18-19 as some revisionists would have it. Asaph shares four basic truths about Yahovah God.

76:1-3 God's victory; Asaph named both Israel and Judah because the kingdom had not been divided until Solomon died. There was only one covenant people in the sight of the Lord. The true and living God is the God of Abraham, Isaac, and Jacob, and the God and Father of our Lord Jesus Christ (Jn. 20:17; 2Cor. 1:3; Eph. 1:3; 1Pet. 1:3). v. 3 Although the verb is past the text is almost certainly to the great eschatological conflict of the Last Days (see OARSV n.) (see also 48:4-8 n.; 46:6,9).

76:4-9 Hymns to the victorious God of Israel

76:4-6 Trust in God. The primary aim.

76:7-9 The fear of God is a major theme in this psalm (vv. 7, 8, 11, 12). The reverential awe, respect and veneration belong to God alone. "The earth feared and was still" (v. 8). God punishes the wicked for their evil deeds; and then brings salvation to those who trust the Lord. (See 72:4.) The text is a prophecy of the judgment of God in the Last Days when the nations are judged and God arises to save all the oppressed of the earth (v. 9).

76:10-12 God turns men's evil intentions to His own good purposes (v. 10).

God isn't agitated about man's wrath but will use it against His enemies at the right time. The Psalm begins at Jerusalem and its environs (vv. 1-6), then moves to the entire land of Israel (vv. 7-9), and now it reaches the whole earth (v. 12). This is where the world is now in these Last Days. The congregation is exhorted to join in Worshipping God as will be the final result of the divine intervention (vv. 11-12).

Psalm 77

77:1 To the choirmaster: according to Jeduthun. A Psalm of Asaph. I cry aloud to God, aloud to God, that he may hear me. ²In the day of my trouble I seek the Lord; in the night my hand is stretched out without wearying; my soul refuses to be comforted. ³I think of God, and I moan; I meditate, and my spirit faints. Selah

⁴Thou dost hold my eyelids from closing; I am so troubled that I cannot speak. ⁵I consider the days of old, I remember the years long ago. ⁶I commune with my heart in the night; I meditate and search my spirit: ⁷"Will the Lord spurn for ever, and never again be favorable? ⁸Has his steadfast love for ever ceased? Are his promises at an end for all time? ⁹Has God forgotten to be gracious? Has he in anger shut up his compassion?" Selah

¹⁰And I say, "It is my grief that the right hand of the Most High has changed." ¹¹I will call to mind the deeds of the LORD; yea, I will remember thy wonders of old. ¹²I will meditate on all thy work, and muse on thy mighty deeds. ¹³Thy way, O God, is holy. What god is great like our God? ¹⁴Thou art the God who workest wonders, who hast manifested thy might among the peoples. ¹⁵Thou didst with thy arm redeem thy people, the sons of Jacob and Joseph. Selah

¹⁶When the waters saw thee, O God, when the waters saw thee, they were afraid, yea, the deep trembled. ¹⁷The clouds poured out water; the skies gave forth thunder; thy arrows flashed on every side.¹⁸The crash of thy thunder was in the whirlwind; thy lightnings lighted up the world; the earth trembled and shook. ¹⁹Thy way was through the sea, thy path through the great waters; yet thy footprints were unseen.²⁰Thou didst lead thy people like a flock by the hand of Moses and Aaron.

Intent of Psalm 77

Prayer for Deliverance (a Lament)

This text appears to be a similar psalm to Psalm 74, which also lamented the destruction of Jerusalem and the captivity of Israel. Both deal with the Lord's apparent rejection of His people (74:1; 77:7), and both look for renewed hope back to the Exodus (74:12-15; 77:16-19). In this psalm, he described how he moved from disappointment and despair to confidence that the Lord would care for His people. The texts of Psalm 74 and 77 look forward to the Restoration after the wars of the end and the Intervention of God in Psalm 76 and as also prophesied in Isa. 65:17-66:24 and Zech. 14:16-21, when the Second Exodus is prophesied and the Restoration of the Rule of God and His Law and Calendar will be enforced from Jerusalem.

77:1-9 The Darkness of Despair. Unable to sleep, Asaph began by praying (vv. 1-2), Selah 3:2 n. He then moved into remembering (vv. 3-6), and finally found himself questioning (vv. 7-9). Asaph asked six questions, all of which dealt with the very character and attributes of God. Has He rejected us? No! He is faithful to His Word (also Lam. 3:31-33). Will He ever again show favour to Israel? Yes! (Psa. 30:5. Isa 60:10) Has His unfailing love vanished forever? No! (also Jer. 31:3). Have His promises failed? No! (1Kgs. 8:56) Has He forgotten to be gracious? No! (also Isa. 49:14-18) Is He so angry, He has shut up His compassion? No! (also Lam. 3:22-24).

77:1-6 The psalmist does not explain the nature of his serious difficulty.

77:7-10 His agony is so intense he is tempted to question God's justice and love.

77:11-12 The repeated "I will" indicates that he had come to the place of decision and determination.

77:13-15 He recalls what God had done for Israel in the past and seeks to learn what He was intending for His people as Jacob and Joseph (v. 15).

77:16-20 He quotes a fragment of an ancient hymn praising God for the work of creation (vv. 18-19) and in the history of Israel (v. 20). He understands that God's ways are always holy, and He is the great God, and that His purposes are always right. See Ex. 15:11,13,14, and 16. Israel's exodus from Egypt (Ex. 12-15) was proof of the grace and power of the Lord, the Shepherd of Israel (v. 20; see 74:1; 78:52,70-72; 79:13; 80:1).

Psalm 78

78:1 A Maskil of Asaph. Give ear, O my people, to my teaching; incline your ears to the words of my mouth! ²I will open my mouth in a parable; I will utter dark sayings from of old, ³things that we have heard and known, that our fathers have told us. ⁴We will not hide them from their children, but tell to the coming generation the glorious deeds of the LORD, and his might, and the wonders which he has wrought. ⁵He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers to teach to their children; ⁶that the next generation might know them, the children yet unborn, and arise and tell them to their children, ⁷so that they should set their hope in God, and not forget the works of God, but keep his commandments; ⁸and that they should not be like their fathers, a stubborn and rebellious generation, a generation whose heart was not steadfast, whose spirit was not faithful to God. ⁹The Ephraimites, armed with the bow, turned back on the day of battle. ¹⁰They did not keep God's covenant, but refused to walk according to his law. ¹¹They forgot what he had done, and the miracles that he had shown them. ¹²In the sight of their fathers he wrought marvels in the land of Egypt, in the fields of Zoan. ¹³He divided the sea and let them pass through it, and made the waters stand like a heap. ¹⁴In the daytime he led them with a cloud, and all the night with a fiery light. ¹⁵He cleft rocks in the wilderness, and gave them drink abundantly as from the deep. ¹⁶He made streams come out of the rock, and caused waters to flow down like rivers. ¹⁷Yet they sinned still more against him, rebelling against the Most High in the desert. ¹⁸They tested God in their heart by demanding the food they craved. ¹⁹They spoke against God, saying, "Can God spread a table in the wilderness? ²⁰He smote the rock so that water gushed out and streams overflowed. Can he also give bread, or provide meat for his people?" ²¹Therefore, when the LORD heard, he was full of wrath; a fire was kindled against Jacob, his anger mounted against Israel; ²²because they had no faith in God, and did not trust his saving power. ²³Yet he commanded the skies above, and opened the doors of heaven; ²⁴and he rained down upon them manna to eat, and gave them the grain of heaven. ²⁵Man ate of the bread of the angels; he sent them food in abundance. ²⁶He caused the east wind to blow in the heavens, and by his power he led out the south wind; ²⁷he rained flesh upon them like dust, winged birds like the sand of the seas; ²⁸he let them fall in the midst of their camp, all around their habitations. ²⁹And they ate and were well filled, for he gave them what they craved. ³⁰But before they had sated their craving, while the food was still in their mouths, ³¹the anger of God rose against them and he slew the strongest of them, and laid low the picked men of Israel. ³²In spite of all this they still sinned; despite his wonders they did not believe. ³³So he made their days vanish like a breath, and their years in terror. ³⁴When he slew them, they sought for him; they repented and sought God earnestly. ³⁵They remembered that God was their rock, the Most High God their redeemer. ³⁶But they flattered him with their mouths; they lied to him with their tongues. ³⁷Their heart was not steadfast toward him; they were not true to his covenant. ³⁸Yet he, being compassionate, forgave their iniquity, and did not destroy them; he restrained his anger often, and did not stir up all his wrath. ³⁹He remembered that they were but flesh, a wind that passes and comes not again. ⁴⁰How often they rebelled against him in the wilderness and grieved him in the desert! ⁴¹They tested him again and again, and provoked the Holy One of Israel. ⁴²They did not keep in mind his power, or the day when he redeemed them from the foe; ⁴³when he wrought his signs in Egypt, and his miracles in the fields of Zoan. ⁴⁴He turned their rivers to blood, so that they could not drink of their streams. ⁴⁵He sent among them swarms of flies, which devoured them, and frogs, which destroyed them. ⁴⁶He gave their crops to the caterpillar, and the fruit of their labor to the locust. ⁴⁷He destroyed their vines with hail, and their sycamores with frost. ⁴⁸He gave over their cattle to the hail, and their flocks to thunderbolts. ⁴⁹He let loose on them his fierce anger, wrath, indignation, and distress, a company of destroying angels. ⁵⁰He made a path for his anger; he did not spare them from death, but gave their lives over to the plague. ⁵¹He smote all the first-born in Egypt, the first issue of their strength in the tents of Ham. ⁵²Then he led forth his people like sheep, and guided them in the wilderness like a flock. ⁵³He led them in safety, so that they were not afraid; but the sea overwhelmed their enemies. ⁵⁴And he brought them to his holy land, to the mountain which his right hand had won. ⁵⁵He drove out nations before them; he apportioned them for a possession and settled the tribes of Israel in their tents. ⁵⁶Yet they tested and rebelled against the Most High God, and did not observe his testimonies, ⁵⁷but turned away and acted treacherously like their fathers; they twisted like a deceitful bow. ⁵⁸For they provoked him to anger with their high places; they moved him to jealousy with their graven images. ⁵⁹When God heard, he was full of wrath, and he utterly rejected Israel. ⁶⁰He forsook his dwelling at Shiloh, the tent where he dwelt among men, ⁶¹and delivered his power to captivity, his glory to the hand of the foe. ⁶²He gave his people over to the sword, and vented his wrath on his heritage. ⁶³Fire devoured their young men, and their maidens had no marriage song. ⁶⁴Their priests fell by the sword, and their widows made no lamentation. ⁶⁵Then the Lord awoke as from sleep, like a strong man shouting because of wine. ⁶⁶And he put his adversaries to rout; he put them to everlasting shame. ⁶⁷He rejected the tent of Joseph, he did not choose the tribe of Ephraim; ⁶⁸but he chose the tribe of Judah, Mount Zion, which he loves. ⁶⁹He built his sanctuary like the high heavens, like the earth, which he has founded for ever. ⁷⁰He chose David his servant, and took him from the sheepfolds; ⁷¹from tending the ewes that had young he brought him to be the shepherd of Jacob his people, of Israel his inheritance. ⁷²With upright heart he tended them, and guided them with skilful hand.

Intent of Psalm 78

God's Great Deeds and His people's faithlessness.

This is a psalm, written in the style of the Wisdom writers (comp. 49:1-4), was composed for use at the major festivals; see also 105; 106; 114; 135, and 136; reciting the history of God's Dealings with Israel. The psalm concludes with the coronation of David. Some scholars think that the mention of the sanctuary, and hence the temple in verse 69, indicates that David's reign had ended. It may however refer to the Sanctuary at Hebron before Jerusalem was entered in 1005 BCE. The text refers to the disobedience and ingratitude of the people and especially the defection of Ephraim (vv. 9-11) here which is assumed to have led God to reject them in favour of Judah. However, God had already directed that the sceptre was to come out of Judah (in Gen. 49:10) and a star (Messiah as Morning Star) shall come out of Jacob (Num. 24:17). In this psalm, Asaph warned the people of Judah not to imitate their faithless ancestors or their idolatrous neighbours and disobey the Lord.

78:1-8 Protecting the Future. It was God's law that each generation of Israelite people pass on God's Word to the next generation (Pss. 71:18; 79:13; 102:18; 145:4; see Ex. 10:2; 12:26-27; 13:8,14; Deut. 4:9; 6:6-9,20-25), and this law applies to His church today (2Tim. 2:2); v. 2 is quoted in Mat. 13:35.

78:5-8 The Giving of the Law Asaph explained why God rejected the tribe of Ephraim and chose the tribe of Judah and David to be king.

v. 6 Deut. 6:7. God directed David to move from Hebron and the tabernacle at Shiloh and move into Jerusalem ca 1005 BCE a thousand years before the birth of Messiah at Bethlehem of Judah (ca 5

BCE, 20 Jubilees later). David then prepared for a temple to be built on Mt. Zion, under Solomon. The nation had been stubborn and rebellious (vv. 8, 37; Deut. 21:18), and had suffered because of their disobedience.

v. 7 requires Israel to keep the Commandments of God perpetually. Also the hearts of the people must be steadfast and obedient to God (v. 8).

78:9-64 Understanding the Past. Asaph reviewed the past, beginning with the apostasy of Ephraim (vv. 9-11) and continuing with Israel's sins in the wilderness (vv. 12-39) and in Canaan (vv. 54-64).

The continued idolatry and rebellion, through the traditions, saw God direct the punishment of Israel and Judah under the Latter Prophets Isaiah, Jeremiah, Ezekiel, and on through the Twelve Prophets to Messiah and the Churches of God to the latter days, and the return of Messiah.

78:9-11 The apostasy of Ephraim. This passage refers to the Tribes before the Northern Kingdom of Israel was formed after Solomon died. Moses' successor, Joshua, came from Ephraim (Num. 13:8) and so did Jeroboam, the founding king of Israel also centred on Ephraim (1Kings 11:26; 12:16ff). The tabernacle was in Shiloh, which was located in Ephraim. However, it did not stop their apostasy. By referring to the apostasy of Ephraim, Asaph was warning Judah not to follow their example. This was in effect prophecy of what was to follow. The incident probably refers to the idolatry of the Canaanites within the territories and adopted by Ephraim.

78:11-16 This text refers to the Exodus under Messiah and it is this text that refers to the actions of Christ in the Exodus as the Angel of the Presence and the subordinate Elohim (or God) of Israel of Psalm 45 (F019_2) below (Heb. 1:8-9 (F058); Acts 7:30-53 (F044ii); 1Cor. 10:1-4 F046ii).

78:12-53 A Review of God's Care over the Exodus and the wanderings in the Wilderness in Exodus and Numbers. 78:17-20, 32-41 are interludes describing the faithlessness of Israel.

78:12-39 The nation's sins in the wilderness. Asaph now returned to the account of the sins of the whole nation, before the political division after Solomon's death. God led the nation both day and night and miraculously provided water for all the people. In verses 15-16, he combined the water miracles of Ex. 17:1-7 and Num. 20:1-13. But the people would not trust the Lord but tempted Him by asking for food, "a table in the wilderness" (vv. 17-31). "He brought their days to an end in futility" (v. 33; 90:7-12) at Kadesh Barnea when they refused to enter the land (Num. 13-14). God's discipline did bring them to their knees in temporary repentance, but their confessions were insincere (v. 36) and they soon rebelled again.

78:40-53 The forgotten lessons of Egypt. The people did not remember the demonstrations of God's power in sending the plagues to Egypt (Ex. 7-12; Num. 14:32-35) and in opening the Red Sea to set the nation free (Ex. 12-15). They opposed the Holy One of Israel (v. 41; 71:22; 89:18), and He disciplined them again and again.

78:54-64 The sins in Canaan. After caring for the nation in the wilderness for thirty-eight years, the Lord brought them again to Kadesh Barnea (Deut. 1:1-2). Under Joshua, they conquered the land and claimed their inheritance. For two generations Israel obeyed the Lord. But the third generation repeated the sins of their ancestors, in Baal Worship with the sun and mystery cults, and forgot what the Lord had said and done (vv. 56-57; Josh. 2:7-10). When David brought the ark to Mt. Zion (v. 68; 2Sam. 6), he erected a tent there for the ark and there the ark remained until it was moved into the temple during the reign of Solomon (1Kings 8:3-9).

78:65-72 Appreciating the Present. The statement in verse 65 is metaphorical, for the Lord neither gets drunk nor goes to sleep. Asaph wrote this psalm to remind the people of Judah that they were privileged indeed to have Jerusalem, Mt. Zion, and David as king from which line the Messiah would come! (See Gen. 49:10; Luke 1:30-33, 66-79; Mat. 2:6.)

Psalm 79

79:1 A Psalm of Asaph. O God, the heathen have come into thy inheritance; they have defiled thy holy temple; they have laid Jerusalem in ruins. ²They have given the bodies of thy servants to the birds of the air for food, the flesh of thy saints to the beasts of the earth. ³They have poured out their blood like water round about Jerusalem, and there was none to bury them. ⁴We have become a taunt to our neighbors, mocked and derided by those round about us. ⁵How long, O LORD? Wilt thou be angry for ever? Will thy jealous wrath burn like fire? ⁶Pour out thy anger on the nations that do not know thee, and on the kingdoms that do not call on thy name! ⁷For they have devoured Jacob, and laid waste his habitation. ⁸Do not remember against us the iniquities of our forefathers; let thy compassion come speedily to meet us, for we are brought very low. ⁹Help us, O God of our salvation, for the glory of thy name; deliver us, and forgive our sins, for thy name's sake! ¹⁰Why should the nations say, "Where is their God?" Let the avenging of the outpoured blood of thy servants be known among the nations before our eyes! ¹¹Let the groans of the prisoners come before thee; according to thy great power preserve those doomed to die! ¹²Return sevenfold into the bosom of our neighbors the taunts with which they have taunted thee, O Lord! ¹³Then we thy people, the flock of thy pasture, will give thanks to thee for ever; from generation to generation we will recount thy praise.

Intent of Psalm 79

God gave His people victory over Egypt (77), guided their march through the wilderness, and then helped them conquer Canaan (78). Each division of the psalm opens with an address to Elohim "O God" (v. 1); O Yahovah (SHD 3068) (v. 5); "O Elohim of our Salvation" (SHD 3468) (v. 9); and "O Lord" Adonai (SHD 136) (v. 12). These texts all could refer to the subordinate elohim of Psalm 45, which is Messiah.

79:1-4 God's Judgment. They would be defeated before their enemies (v. 1; Deut. 28:25) and the dead bodies left unburied, a terrible disgrace for a Jew (v. 2; Deut. 28:26; Lev. 26:30; and see Jer. 7:33; 8:2; 9:22). Saint, see 30:4 n. Her cities would be destroyed (v. 1, Deut. 28:52) and Israel would be reproached by her neighbours (vv. 4, 12, Deut. 28:37). Asaph identified the Lord with the situation: "your inheritance ... your holy temple ... your servants ... your name." This increases the likelihood that the text is messianic. Scholars link it to Psalm 74 which is a future and final messianic event at the return of Messiah as we see in the notes to Psalm 74 (esp. vv. 4-11). It has nothing to do with the Babylonian sack of 587 BCE. It refers to 70 CE and beyond into the final collapse at the return of the Messiah.

79:5-8 God's Anger. The question "How long?" is found often in Scripture (see 6:3). Asaph doesn't deny that he and the people deserve chastening (v. 9). He asked God to pour out His anger on the invaders because of what they have done to the land and the nation (vv. 6-7).

79:9-11 Plea for God's Help. Asaph's concern was for the glory of God's name (v. 9). Asaph confessed his own sins and the sins of his contemporaries, for it was not only their ancestors who had disobeyed the Lord (v. 8). (See 25:11; 31:3; 65:3, and 78:38.) Asaph was also concerned about the justice of God. Twice he mentioned the pouring out of blood (vv. 3, 10). In verse 11, he prayed on the basis of the Lord's great compassion (see also Ex. 33:12-23, and Deut. 32:36).

79:12-13 Promising to Praise God. Here we see that it was Israel's neighbours that had attacked her and Asaph asks that they be repaid seven fold. (It was not Babylon, centuries later as we saw in Isa. 65:6; Jer. 32:18; Luke 6:38.) The people of Judah were but sheep (Pss. 74:1; 77:20; 78:72; 95:7; 100:3), but they had been ruthlessly slaughtered by their enemies, and God's name had been slandered. The temple was to be restored (Ezra 2:41; 3:10; Neh. 7:44; 11:17,22; 12:35-36. However, it was to be destroyed again under the Sign of Jonah, as we see in Ezekiel (Chs. 39-48) and only restored finally at the return of the Messiah (##013, 298, 300).

Psalm 80

80:1 To the choirmaster: according to Lilies. A Testimony of Asaph. A Psalm. Give ear, O Shepherd of Israel, thou who leadest Joseph like a flock! Thou who art enthroned upon the cherubim, shine forth ²before Ephraim and Benjamin and Manasseh! Stir up thy might, and come to save us!

³Restore us, O God; let thy face shine, that we may be saved! ⁴O LORD God of hosts, how long wilt thou be angry with thy people's prayers? ⁵Thou hast fed them with the bread of tears, and given them tears to drink in full measure. ⁶Thou dost make us the scorn of our neighbors; and our enemies laugh among themselves. ⁷Restore us, O God of hosts; let thy face shine, that we may be saved! ⁸Thou didst bring a vine out of Egypt; thou didst drive out the nations and plant it. ⁹Thou didst clear the ground for it; it took deep root and filled the land. ¹⁰The mountains were covered with its shade, the mighty cedars with its branches; ¹¹it sent out its branches to the sea, and its shoots to the River. ¹²Why then hast thou broken down its walls, so that all who pass along the way pluck its fruit? ¹³The boar from the forest ravages it, and all that move in the field feed on it. ¹⁴Turn again, O God of hosts! Look down from heaven, and see; have regard for this vine, ¹⁵the stock which thy right hand planted. ¹⁶They have burned it with fire, they have cut it down; may they perish at the rebuke of thy countenance! ¹⁷But let thy hand be upon the man of thy right hand, the son of man whom thou hast made strong for thyself! ¹⁸Then we will never turn back from thee; give us life, and we will call on thy name! ¹⁹Restore us, O LORD God of hosts! let thy face shine, that we may be saved!

Intent of Psalm 80

This is Asaph's prayer to God on behalf of the nation. "Joseph" can refer to the whole nation (77:15; 80:4-5); the mention in verse 2 of Ephraim and Manasseh (Joseph's sons) and Benjamin (Joseph's brother) refers to the might of the nation. These are the children and grandchildren of Rachel, Jacob's favourite wife. The refrain "Restore us" (vv. 3, 7, 19) marks out the requests of Asaph. Some consider this Psalm to be a product of the tribes that were to form the Northern kingdom of Israel (cf. 78:67-68).

80:1-3 "Save Your Flock". The request here is that the Lord might lead His people through this crisis as He led them safely through the wilderness.

v. 1 Cherubim see 1Sam. 4:4.

v. 3 Refrain see vv. 7,19. The text says to "restore us O God (see v. 7 which petitions the God of Hosts as the superior God (Most High) of Psalm 45; see also 85:4; 126:1,4; Lam. 5:21.)

80:4-7 "Pity Your People". The shepherd image blends in with the image of Israel as God's people: "We are his people and the sheep of his pasture" (100:3). During Israel's wilderness wanderings, God provided, through Messiah (Acts 7:30-53; 1Cor. 10:1-4), bread from heaven and water from the rock (see also Ex. 16-17; Num. 20:1), but now His people had only tears as both their food and drink. (See Pss. 42:3; 102:9.) Again we read the plaintive refrain (v. 7), but note that the "O God" of verse 3 now becomes "O God of hosts” who is the God of the Elohim of Israel of Psalm 45.

80:8-19 Israel as the Vine; The image now changes to that of Israel the vine (Isa 5:1-7; Jer. 2:21; 6:9; Ezek. 15:1-2; 17:6-8; 19:10-14; Hos. 10:1; 14:7; Mat. 20:1-16; Mk. 12:1-9; Lk. 20:9-16) (see #001C). Jesus used this image to describe himself and his followers (John 15). Israel was called God's "son" (Ex. 4:22-23; see Hos. 11:1, which is a Messianic reference in Mat. 2:15). Benjamin means "son of my right hand." The intent is that Israel is God's plan of Salvation, and His son and His vine (see also ##001A; 001B; 001C)). v. 8 Nations see 78:55n.

v. 11 The River - the Euphrates (1Kgs. 4:21).

80:14-19 Prayer for Deliverance

Man and son of man are personifications of Israel. And son of man as under the Messiah.

The final refrain introduces a third name for God, borrowed from verse 4: "O LORD God of hosts." LORD is the name "Yahovah," Ibn Ezra considers Yahovah was added to the name God of Hosts to tie the text in to the preceding verse (Soncino n.). This has the effect of making the entity Yahovih (SHD 3069) as Ha Elohim or the Elyon. (See Strong's notes on 3068 and 3069.) The psalmist appealed to the covenant and asked God to be faithful to forgive His people as they called upon Him and confessed their sins (Lev. 26:40-45; Deut. 30:1-10).

Psalm 81

81:1 To the choirmaster: according to The Gittith. A Psalm of Asaph. Sing aloud to God our strength; shout for joy to the God of Jacob! ²Raise a song, sound the timbrel, the sweet lyre with the harp. ³Blow the trumpet at the new moon, at the full moon, on our feast day. ⁴For it is a statute for Israel, an ordinance of the God of Jacob. ⁵He made it a decree in Joseph, when he went out over the land of Egypt. I hear a voice I had not known: ⁶"I relieved your shoulder of the burden; your hands were freed from the basket. ⁷In distress you called, and I delivered you; I answered you in the secret place of thunder; I tested you at the waters of Meribah. Selah

⁸Hear, O my people, while I admonish you! O Israel, if you would but listen to me! ⁹There shall be no strange god among you; you shall not bow down to a foreign god. ¹⁰I am the LORD your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it. ¹¹"But my people did not listen to my voice; Israel would have none of me. ¹²So I gave them over to their stubborn hearts, to follow their own counsels. ¹³O that my people would listen to me, that Israel would walk in my ways! ¹⁴I would soon subdue their enemies, and turn my hand against their foes. ¹⁵Those who hate the LORD would cringe toward him, and their fate would last for ever. ¹⁶I would feed you with the finest of the wheat, and with honey from the rock I would satisfy you."

Intent of Psalm 81

Note: Psalms from the Temple Worship (No. 087). This Psalm is used on the Fifth day of the week. (A Call to Obedience) – on the Gittith of Asaph. Also as a liturgy for a festival.

It was an admonition to Israel after they had rejected Yahovah of the Exodus. (In fact they had killed him the previous day in that year of 30 CE which was the First Holy Day of the Passover.) Israel was taken through the wilderness and tested at the waters of Meribah – and that Elohim with them was Christ. They would not listen and Yahovah gave them over to their own stubborn ways. This is a prophecy of Christ's rejection by the priesthood and their trial and rejection by God from 70 CE under the Sign of Jonah (No. 013).

81:1 Hymn for the New Moon of the New Year of Abib (see incorrect application to Trumpets).

81:1-5a Sing aloud unto God our strength: make a joyful noise: shout for joy to the God of Jacob! Sing aloud unto God our strength - The strength and support of the nation; he from whom the nation has derived all its power. The word rendered sing aloud means to rejoice. It would be appropriate to a high festival occasion, where music constituted an important part of the public service. And it would be a proper word to employ in reference to any of the great feasts of Israel. Unto the God of Jacob - Not here particularly the God of the patriarch himself, but of the people who bore his name - his descendants.

81:2 Raise a song, and bring hither the timbrel, the pleasant harp with the psaltery. Lift up a psalm or it may mean take an ode, a hymn, a psalm, composed for the occasion, and accompany it with the instruments of music which are specified. And bring hither the timbrel, the pleasant harp - for the purpose of praise. The word translated “pleasant” means properly pleasant, agreeable, sweet (Psa.147:1). With the psaltery - These were the common instruments of music among Israel.

81:3 The beginning of the New Year and Holy Day Festivals. The New Moon of Abib establishes the beginning of the sacred New Year (Ex.12:2). Abib is the beginning of months in the Temple calendar. It is the time when the Lord brought Israel out of bondage. It is a solemn Feast Day for Israel. This New Moon also marks the commanded preparation for the Feast of Passover that occurs on the 15th of Abib. The Bible position on this important day of 1 Abib has been deliberately obscured by Dispersion Jews who changed it to read "on the New Moon and on the Full Moon", and then used it to apply to 1 Tishri as their corrupt New Year. But the original texts say on the New Moon (v. 3), and the text clearly shows that it relates to the Exodus and Passover in Abib and therefore cannot be Tishri (see God's Calendar #156 and The Moon and the New Year #213). New Moons are required to be kept under the Law (Num.10:10, 28:11-15; 1Chr. 23:31; 2Chr. 2:4, 8:13, 31:3) and will be kept in the Millennium (Isa. 66:23-24; Ezek.46:1). This New Moon begins the Cleansing of the Temple (see Nos. 241B; 291). God has chosen to reveal Himself in this symbolism of the New Moon commencing the New Year, and shows us from that symbolism His relationship with the Church under Messiah. The 1st of Abib also marks the time when Israel was commanded to sanctify the Temple prior to the Passover. There was a process of sanctification leading up to the Passover. In some cases, the Passover was actually delayed because this sanctification was not done correctly. The significance of the process has serious implications for Christianity (see Sanctification of the Temple of God #241). (See also Nos. 241B.) On 7 Abib a fast for the simple and erroneous is conducted. This process is for those who have not yet come to understand the glory and Mysteries of the Kingdom of God. It is part of the sanctification process of the Temple system commanded by God (see Sanctification of the Simple and Erroneous #291).

81:4-5 The nation is called "Jacob, Israel, and Joseph" (vv. 4-5). Jacob and his wives built the family, and Joseph preserved them alive in Egypt. God gave Jacob the name "Israel," which means "he strives with Elohim and prevails" (Gen. 32:22-32).

81:5b-16 The Oracle. Verse 5b is the declaration by a priest or Temple prophet, "I hear a voice I had not known” referring to the message God sent in verses 6-10. At some point in the festal celebration, a priest received God's message and declared it to the people. The emphasis in this psalm is on hearing the Word of God (vv. 6, 11, 13); see 95:7-11 and Heb. 3 and see Deut. 31:9-13 and note the emphasis in Deuteronomy on "hearing God" (Deut. 4:1,6,10; 5:1; 6:3-4; 9:1). God demands their loyalty (vv. 8-10).

v. 7 The Secret Place of Thunder – Sinai. Meribah, Ex. 17:7; Num. 20:13. Selah see 3:2 n.

81:11-16 Obeying God's Will. Worship and service go together (Mat. 4:10; Deut. 6:13), and this means we must obey what the Lord commands. Disobedience to His will is seen at v. 11-12). The future of Israel depends on their willingness now to change their ways (vv. 13-16) (comp. 95:7-11). The greatest judgment God can send is to let people have their own way (see Rom. 1:24, 26, 28).

v. 15 - The haters of the Lord - The enemies of the Lord, often represented as those who hate him - hatred being an unwillingness to submit to God. It is hatred of his law; hatred of his government; hatred of his plans; hatred of his character. See Rom.1:30; Jn.7:7; 15:18; 15:23-25. Compare Ex. 20:5.

Psalm 82

82:1 A Psalm of Asaph. God has taken his place in the divine council; in the midst of the gods he holds judgment: ²"How long will you judge unjustly and show partiality to the wicked? Selah

³Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. ⁴Rescue the weak and the needy; deliver them from the hand of the wicked." ⁵They have neither knowledge nor understanding, they walk about in darkness; all the foundations of the earth are shaken. ⁶I say, "You are gods, sons of the Most High, all of you; ⁷nevertheless, you shall die like men, and fall like any prince." ⁸Arise, O God, judge the earth; for to thee belong all the nations!

Intent of Psalm 82

Note: Psalms from the Temple Worship (No. 087). This Psalm, A plea for righteous judgment, is used on the Third day of the week. The pattern of the usage of the terms for God, vv. 1,6,8, (Elohim - SHD #430) is of an extended order. The Elohim are created beings as emanations of the force of Eloah (SHD #433). This entity is called in the Hebrew, Eloah or ha Elohim (i.e. the God). In the Greek NT He is Ho Theos, THE God. It is applied to God the Father and never used to refer to Christ. The Elohim of Israel (Christ) was anointed by his Elohim (who was Eloah) (Psalm 45:6-7; Heb. 1:8-9). He is given Israel as his inheritance by Eloah (Deut. 32:9). The elohim are referred to as judges in Exodus 21:6, in some texts where the word is wrongly translated. In the RSV it is rendered as God. There are, however, two perfectly sound and common words for judge(s) in Hebrew. These are paliyl (SHD 6414; Ex. 21:22; Deut. 32:31) and shaphat (SHD 8199; Num. 25:5; Deut. 1:16, et seq.). The words were in use at the time the word elohim was used. Thus, the distinction was meant to convey a concept other than judge. The Old Testament demonstrates the subordinate relationships of the Elohim and indicates their extent. It also identifies the Angel of YHVH (reading the term as Yahovah from the ancient renderings of Yaho from the Elephantine texts; cf. Pritchard, The Ancient Near East: An Anthology of Texts and Pictures, Princeton 1958, pp. 278-282) and his relationship to the Law, which is fundamental to the issue of the position and authority of Christ in Psalm 82 (see The Elect as Elohim (No.001); The God We Worship (No. 002)); Mysticism Chapter 4 Judeo-Christianity (No. b7_4); The Shema (No. 002B); The Angel of YHVH (No. 024); The Pre-Existence of Jesus Christ (No. 243); The Government of God (No. 174).

82:1-6 Yahovah of Israel judges among the elohim. Here, elohim (Christ) has taken his place among the gods. In the midst of the elohim he holds judgment. The text continues on to extend the Sonship to the entire Host. Modern churches avoid this concept. As we know, this was understood to extend to the elect from Irenaeus (see Early Theology of the Godhead (No. 127)).

v. 1 Here Christ takes his place among the sons of God. In Deut. 32:8 Eloah had given the nations to all the sons of God and they sat as a council in judgment over them. This was common in the theology of the Near East. See also psalm 89:5-7 for reference to the assembly of the Holy Ones. The Council were traditionally numbered as 72 elohim. After the Sanhedrin was dispersed with Judah in 70 CE they were conscious that God had anointed the Church under the Seventy-two (Hebdomekonta-duo) referred to as the Seventy in Luke 10:1,17. The demons were then made subject to the leaders of the church. The post temple Masoretes then altered /forged Deut. 32:8 to read according to the number of the sons of Israel. That is why it is correct only in the RSV, LXX and DSS.

v. 2 Shows that they had corrupted justice with unjust judgment and shown partiality to the wicked. They achieved this by breaking the nexus of the law and allowing it to rain on the just and the unjust. Only in that way could they establish idolatry.

Selah Definitive break here (see 3.2 n.).

vv. 3-4 a plea for justice to the weak and the fatherless, to maintain the right of the afflicted and the destitute. The plea is to rescue the weak and the needy and deliver them from the hand of the wicked. The implication here is that the Council had failed and fallen in its responsibilities and that the evil in the world was and is a result of failure of the fallen host.

vv. 5-6 Show that that the prophet Asaph sees the Messiah as elohim of Israel standing in the midst of the Council and placing Judgment upon them. He says (verse 5) they have neither wisdom nor understanding, and all the foundations of the earth are shaken as a result.

v. 6 Messiah then goes on to state: “I say, 'You are gods, sons of the Most High, (SHD No. 5945 – elyôn) all of you'”. He said that it was written in your law, here calling the psalms Law as they were indeed commandments of God. The ultimate destiny of the elect is to exist as elohim or theoi under the power and within the spirit of Almighty God. This position was held by Christ (Jn. 10:34-36; Ps. 82:6) and was the original understanding of the church. Men are to become elohim as and with the entire Host.

82:7-8 They shall die like men. God stated they shall die like men and fall like any prince (Isa.14:13-19). Satan had told mankind that Spirit could not die, which is a blatant lie, as Christ was to show the world in 30 CE. See Isaiah 14:1-32. The text relates to the concept of the reduction of Satan to the sides of the pit. The fact is that he was thrown from his grave (sepulchre) like a despised branch (v. 19, Interlinear Bible). The carcase trodden under feet here was a peger (SHD 6297), which means a carcase as limp, of either man or beast and figuratively of an idolatrous image. In order to deal with the demons they have to be reduced to humans, die and then be resurrected and placed in bodies for the Second Resurrection (No. 143B). They are then given the judgment of Krisis or correction and the Holy Spirit on repentance and baptism. God has provided reconciliation to Himself for all things whether on earth or in heaven making peace by the sacrifice of His son, Jesus Christ on the stake, Col. 1:19 (see The Judgment of the Demons No. 080).

v. 8 Messiah here is given judgment over the elohim and the nations that were their charges.

Psalm 83

83:1 A Song. A Psalm of Asaph. O God, do not keep silence; do not hold thy peace or be still, O God! ²For lo, thy enemies are in tumult; those who hate thee have raised their heads. ³They lay crafty plans against thy people; they consult together against thy protected ones. ⁴They say, "Come, let us wipe them out as a nation; let the name of Israel be remembered no more!" ⁵Yea, they conspire with one accord; against thee they make a covenant-- ⁶the tents of Edom and the Ishmaelites, Moab and the Hagrites, ⁷Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre; ⁸Assyria also has joined them; they are the strong arm of the children of Lot. Selah

⁹Do to them as thou didst to Midian, as to Sisera and Jabin at the river Kishon, ¹⁰who were destroyed at En-dor, who became dung for the ground. ¹¹Make their nobles like Oreb and Zeeb, all their princes like Zebah and Zalmunna, ¹²who said, "Let us take possession for ourselves of the pastures of God." ¹³O my God, make them like whirling dust, like chaff before the wind. ¹⁴As fire consumes the forest, as the flame sets the mountains ablaze, ¹⁵so do thou pursue them with thy tempest and terrify them with thy hurricane! ¹⁶Fill their faces with shame, that they may seek thy name, O LORD. ¹⁷Let them be put to shame and dismayed for ever; let them perish in disgrace. ¹⁸Let them know that thou alone, whose name is the LORD, art the Most High over all the earth.

Intent of Psalm 83

This is the last of the psalms identified with Asaph (50; 73:1-83:18). It describes a coalition of ten surrounding nations that attempted to eliminate Israel. Israel has been the object of hatred from their time in Egypt, but God had kept His promises and preserved them (Gen. 12:1-3). As the enemy armies surrounded Israel, Asaph made three requests to the Lord.

83:1-8 "Plea for Help and statement of the situation" Two names of God open the psalm — Elohim (SHD #430) and El (SHD #410), and two names close it — Jehovah (SHD #3068) and El Elyon (SHD #5945 - God Most High. Asaph was troubled because the Lord had said nothing through His prophets and done nothing through His providential workings to stop the huge confederacy from advancing. Literally he prayed, "Let there be no rest to you" (see 28:1-2; 35:21-22; 39:12; 109:11; see also Isa 62:6). Their purpose was to destroy God's people and take possession of the land (v. 12). It appears that neighbouring Edom and the Ishmaelites and Moab and the Hagrites, Gebal, Ammon, and Amalek were the leaders of the coalition, encouraged by Assyria, which was emerging as a world power (v. 8). Selah 3:2 n.)

83:9-15 Plea for their destruction. The phrase "as dung for the ground" (v. 10) describes the unburied bodies of enemy soldiers rotting on the ground. The enemy was defeated and disgraced. The victory of Gideon over Midian stood out in Israelite history as an example of God's power (Judges 6:11-8:35; see also Isa. 9:4; 10:26; Hab. 3:7). The defeat of Sisera by Deborah and Barak (Judg. Chs. 4-5) and Oreb and Zeeb (Judg. 7:25) Zebah and Zalmunah (Judg. 8:21) stand out. Asaph closed his prayer by asking God to send such a victory to Israel that the enemy soldiers would flee in panic, as tumbleweeds, and chaff blowing before the wind. The image of God's judgment as a storm is found in 18:7-15; 50:3 and 68:4. Asaph's prayer was asking God to protect His special people for their work ahead.

83:16-18 Glorify Your Name Before asking for their destruction, Asaph prayed that the enemy would be "ashamed and dismayed" and would turn to the true and living God. The armies of the ten nations depended on many gods to give them success, but the God of Abraham, Isaac, and Jacob defeated the armies and their gods! The Most High God is sovereign over all the earth!

This coalition is reminiscent of the union of the ten kings that are the ten toes of Iron and Miry Clay of the last days that are destroyed by Messiah, the new David, in the final battles of the wars of the end (see Daniel F027xiii).

Psalm 84

84:1 To the choirmaster: according to The Gittith. A Psalm of the Sons of Korah. How lovely is thy dwelling place, O LORD of hosts! ²My soul longs, yea, faints for the courts of the LORD; my heart and flesh sing for joy to the living God. ³Even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young, at thy altars, O LORD of hosts, my King and my God. ⁴Blessed are those who dwell in thy house, ever singing thy praise! Selah

⁵Blessed are the men whose strength is in thee, in whose heart are the highways to Zion. ⁶As they go through the valley of Baca they make it a place of springs; the early rain also covers it with pools. ⁷They go from strength to strength; the God of gods will be seen in Zion. ⁸O LORD God of hosts, hear my prayer; give ear, O God of Jacob! Selah

⁹Behold our shield, O God; look upon the face of thine anointed! ¹⁰For a day in thy courts is better than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than dwell in the tents of wickedness. ¹¹For the LORD God is a sun and shield; he bestows favor and honor. No good thing does the LORD withhold from those who walk uprightly. ¹²O LORD of hosts, blessed is the man who trusts in thee!

Intent of Psalm 84

Song Praising Zion as the longed for goal of the Pilgrim.

Israel spent forty years in the wilderness learning to obey God. However, even after they had moved into the Promised Land, the three pilgrimage feasts reminded them that they were still pilgrims on this earth (1Chr. 29:15), as are God's people today (1Pet. 1:1; 2:11).

84:1-4 Praise for the Temple. In his opening statements, the psalmist said two things: "The temple is beautiful" and "The temple is beloved by all who love the Lord." It was the dwelling place of the Lord, His house (vv. 4, 10). The psalmist zealously cried out for God. He envied the birds that were permitted to nest in the temple courts, near the altar, as well as the priests and Levites who lived and worked in the Temple precincts (v. 4).

84:5-7 Their Strength is in the Lord. His love for God and His house helped him make right decisions in life so that he did not go astray. These are the joys of the pilgrimage. The word Baca is an unknown place through which pilgrims must go. Some think it refers to valley shrubs or balsam trees in the tops of which the Lord made the presence of His military forces known (see 2Sam. 5:23,24; 1Chr. 14:14,15).

84:8-12 Prayer for the King. From pleading "Hear my prayer" (v. 8), the psalmist then lifted his petitions to the Lord, beginning with a prayer for the king (v. 9). A "shield" is a symbol of both the Lord (3:3; 7:10; 18:2,30; Gen. 15:1) and Israel's anointed king (61:6-7 n.; 89:18); see 2Sam. 1:21;

anointed (see 2:2). The future of the Messianic promise rested with the line of King David (2Sam. 7), and the psalmist and the people wanted the Messiah to come.

v. 12 The superiority of life in the Temple of God to everywhere else.

Psalm 85

85:1 To the choirmaster. A Psalm of the Sons of Korah. LORD, thou wast favorable to thy land; thou didst restore the fortunes of Jacob. ²Thou didst forgive the iniquity of thy people; thou didst pardon all their sin. Selah

³Thou didst withdraw all thy wrath; thou didst turn from thy hot anger. ⁴Restore us again, O God of our salvation, and put away thy indignation toward us! ⁵Wilt thou be angry with us for ever? Wilt thou prolong thy anger to all generations? ⁶Wilt thou not revive us again, that thy people may rejoice in thee? ⁷Show us thy steadfast love, O LORD, and grant us thy salvation. ⁸Let me hear what God the LORD will speak, for he will speak peace to his people, to his saints, to those who turn to him in their hearts. ⁹Surely his salvation is at hand for those who fear him, that glory may dwell in our land. ¹⁰Steadfast love and faithfulness will meet; righteousness and peace will kiss each other. ¹¹Faithfulness will spring up from the ground, and righteousness will look down from the sky. ¹²Yea, the LORD will give what is good, and our land will yield its increase. ¹³Righteousness will go before him, and make his footsteps a way.

Intent of Psalm 85

Psalm 85 is a prayer for deliverance from national adversity and restoration that is rooted deeply in trust in God. The setting for the psalm appears to be the restoration of the people of God following a great catastrophe. With this psalm, the people prayed for a revival of their spirits and a renewal in their land. The ultimate fulfillment of their prayer would be in the coming glorious kingdom of God and the Messiah’s return along with the loyal host. This is one of the psalms composed by the sons of Korah (see Ps. 42; 44–49; 84; 87; 88). The development of this psalm is in four sections: (1) a celebration of God’s favor on the land (vv. 1–3); (2) a petition for restoration and revival (vv. 4–7); (3) an expectation that God will act soon (vv. 8, 9); (4) a description of the restoration (vv. 10–13).

85:1 God's favour in times past. The text may refer to the restoration of the people and the forgiveness of sin. Messiah is expected to take captivity captive in the Last Days (Eph. 4:8) for the millennial restoration.

85:4–7 God of our salvation - requests restoration from current afflictions.

Your indignation: The first section of this psalm already says God’s wrath has turned away from the people (v. 3). Yet until the restoration is complete, the people still feel the effects of God’s wrath. This suggests an understanding that the people’s troubles were due to their own sin (v. 2) and disciplined by God. They were suffering poor crops (see. v. 12).

restore us: The people prayed for their own welfare and for renewed ability to praise God.

They ask God to show them his steadfast love and grant them salvation (v. 7).

85:8, 9 The speaker here may be a priest, or Temple prophet, expecting to hear a direct revelation from the Lord. Such a revelation would be consistent with God’s character. Peace suggests wholeness, fullness; things as they ought to be in bounty. The word saints (30:4 n.) is related to the term translated salvation in v. 7; these are people who reflect the love of God in their own lives. The Holy Seed are those that are allowed to survive the tribulation (Isa. 6:9-13; Amos 9:1-15) God’s blessing would continue only as long as the people remained faithful to Him.

His salvation refers to those that fear and obey him that glory may dwell in their land.

85:10–13 Steadfast love and faithfulness will meet, in the same way that righteousness and peace will kiss each other. The union of God’s steadfast love and faithfulness and His righteousness and peace describes the way things ought to be in the state of peace spoken of in v. 8. The blending of the ideals of Faithfulness and Righteousness in v. 11 suggests a vision of the kingdom of God (see Isa. Ch. 11). The fact that the word righteousness appears three times in the last four verses of this psalm alludes to the holiness of the coming kingdom of God, the faithfulness of its people (vv. 10,11), and the sinlessness of the Savior and King who will rule over it. The land will then yield its increase (v. 12).

Psalm 86

86:1 A Prayer of David. Incline thy ear, O LORD, and answer me, for I am poor and needy. ²Preserve my life, for I am godly; save thy servant who trusts in thee. Thou art my God; ³be gracious to me, O Lord, for to thee do I cry all the day. ⁴Gladden the soul of thy servant, for to thee, O Lord, do I lift up my soul. ⁵For thou, O Lord, art good and forgiving, abounding in steadfast love to all who call on thee. ⁶Give ear, O LORD, to my prayer; hearken to my cry of supplication. ⁷In the day of my trouble I call on thee, for thou dost answer me. ⁸There is none like thee among the gods, O Lord, nor are there any works like thine. ⁹All the nations thou hast made shall come and bow down before thee, O Lord, and shall glorify thy name. ¹⁰For thou art great and doest wondrous things, thou alone art God. ¹¹Teach me thy way, O LORD, that I may walk in thy truth; unite my heart to fear thy name. ¹²I give thanks to thee, O Lord my God, with my whole heart, and I will glorify thy name for ever. ¹³For great is thy steadfast love toward me; thou hast delivered my soul from the depths of Sheol. ¹⁴O God, insolent men have risen up against me; a band of ruthless men seek my life, and they do not set thee before them. ¹⁵But thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness. ¹⁶Turn to me and take pity on me; give thy strength to thy servant, and save the son of thy handmaid. ¹⁷Show me a sign of thy favor, that those who hate me may see and be put to shame because thou, LORD, hast helped me and comforted me.

Intent of Psalm 86

Psalm 86 is a psalm of lament in which David expresses grave concerns about his lowly state, as well as joy in the God who alone is merciful. This poem is the only one in Book III of the Psalms that has David’s name in the title. The structure is as follows:

(1) a call for God to deliver David from distress (vv. 1–5);

(2) a call for God to hear David’s prayer (vv. 6, 7);

(3) a statement that there is no other among the elohim like God (vv. 8–10) (referring back to Pss. 75, 82);

(4) a petition for God to teach David about Himself so that he can praise Him forever (vv. 11–13);

(5) a comparison of the assaults of the wicked with the character of the Lord (vv. 14, 15);

(6) a renewed call for God to show His goodness to David in his distress (vv. 16, 17).

86:1–4 Bow down Your ear: As in 31:2, David uses a dramatic phrase that captures the grandeur of God on high and David’s humble position on the earth below. Here the phrase I am holy does not speak of the transcendence of God, as in Is. 6:3. Rather it speaks of the faithfulness and godliness of a righteous person who, by God’s grace, is living in accordance with God’s law. It is another way that David describes himself as a servant of the Lord.

Gladden the soul - God rejoices in those who serve Him, and His servants find their joy in Him.

86:8, 9 Among the gods: The ancient nations took their sense of identity in part from their ties to their elohim amongst the sons of God. Christ was the elohim of the nation of Israel, All the nations will be joined to Israel as the inheritance of the Lord. All the nations and creation shall acknowledge that Eloah alone is God. Here David envisions other nations worshiping the true God and thus anticipates the messianic thrust of the Latter prophets and the NT (Pss. 45, 82, 89, 110, 117; Mat. 28:18–20).

86:11–13 Prayer for guidance: David asks the Lord to teach him so that he will be able to praise God in the midst of the congregation. He praises the steadfast love of God.

depths of Sheol: David describes the Lord as mercifully delivering him from certain death in the grave (9:17; 116:3, 4).

86:14 Prayer for preservation from ruthless enemies. The Psalms consistently describe God as the enemy of the insolent (i.e. the unduly proud) and the friend of the humble (Pss. 138:6; 147:6).

86:15 The phrase abundant in steadfast love and faithfulness is a precursor of the NT phrase “full of grace and truth” (John 1:14). The Lord upholds the truth in faithfulness so that He can mercifully free those caught in falsehoods.

86:16 Save the son of Your handmaid: This is a term synonymous with thy servant. (See the terms in 116:16.)

Psalm 87

87:1 A Psalm of the Sons of Korah. A Song. On the holy mount stands the city he founded; ²the LORD loves the gates of Zion more than all the dwelling places of Jacob. ³Glorious things are spoken of you, O city of God. Selah

⁴Among those who know me I mention Rahab and Babylon; behold, Philistia and Tyre, with Ethiopia--"This one was born there," they say. ⁵And of Zion it shall be said, "This one and that one were born in her"; for the Most High himself will establish her. ⁶The LORD records as he registers the peoples, "This one was born there." Selah

⁷Singers and dancers alike say, "All my springs are in you."

Intent of Psalm 87

Psalm 87, a psalm of Zion, is an intense psalm that anticipates the NT mission to present the gospel to the entire world (see Mat. 28:18–20). It refers to the final restoration of the Messianic age under Messiah at Zion and the millennial rule from there. This psalm is one of the collection from the sons of Korah (Pss. 42; 44-49; 84; 85; 88). It has three movements: (1) a description of God’s love for the city of Zion (vv. 1–3); (2) a description of the salvation of the Gentiles and the citizens of Zion coming from all nations whose systems are now part of the Kingdom of God (Dan. Chs 2, 12 (F027xii, xiii) (vv. 4–6); (3) a celebration of God’s salvation (v. 7).

87:1 His foundation: God Himself established Zion or Jerusalem as the center of true worship. He ordained Solomon to build a temple there so that He could rule the creation from there (1Kgs. 6:13, Rev. Chs. 20-22 F066v)). Zion is holy because of God’s declaration (1Kgs. 11:13), His promise, the worship given Him there (1Kgs. 8:14–66), the future work of the Savior there (Mat. 21:4–11), and the future rule of the King there (Rev. 21).

87:2, 3 God has a special love for the place where His name is worshiped. The gates of Zion are the

conspicuous entrance to the city. The verb loves includes the idea of choice (see Deut. 6:5) as well

as emotion. God chose Jerusalem; and He also has an enduring affection for the city. City of God may also be translated “city of the True God.” (See No. 180.)

87:4 I will make mention: In this verse, God speaks. Rahab is a symbolic name for Egypt (Isa. 30:7) that has negative connotations. It alludes to the arrogance of the Egyptians. This is not the Rahab of Josh. 2:3–11, whose name is spelled differently in Hebrew. Babylon was the proverbial seat of apostasy and idolatry (Gen. 10:10).

Among those who know Me - The verse anticipates a time when foreigners would know and worship the living God at Zion in the millennial system. Among those who came to Zion to worship the Lord were people from Egypt, Babylon, Philistia, Tyre, and Ethiopia.

87:5 And of Zion: All nations who worshipped God were considered as having been born in Zion under the law. Thus this psalm anticipates the NT teaching of the second birth (John 3). The title Most High is used of the One True God who is the father and God of all elohim of the nations (47:2; 78:35; 82:6).

shall establish her: Zion would become the place where all nations would come to worship the living God sending their representatives annually at the Feast of Booths or Tabernacles to receive instructions from Messiah and in order to retain rain in due season and avoid the plagues of Egypt (see Zech. 14:16-19). They will also use the Temple Calendar (No. 156) with the Sabbaths and New Moons (Isa. 66:23-24). This is prophetic of the coming of Jesus, the spread of the good news of the Kingdom of God under Messiah, and the culmination of the gospel in the rule of the King (Isa. 2:1–4).

87:6 The LORD records pictures God making a register of the people of the nations. The Book of Life is the record (Ps. 69:28; Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12,15; 21:27). All believers will find their true identity in the Lord, to whom they will offer their worship in Zion and be saved as elohim (see Psa. 82).

87:7 The singers and the dancers are called to celebrate together the joy of the one true God (fragment?). The image of springs indicates the sources of salvation or welfare, which are found only in the Lord (Isa. 12:3). This text anticipated the salvation that God would offer through Jesus Christ (Titus 2:11).

Psalm 88

88:1 A Song. A Psalm of the Sons of Korah. To the choirmaster: according to Mahalath Leannoth. A Maskil of Heman the Ezrahite. O LORD, my God, I call for help by day; I cry out in the night before thee. ²Let my prayer come before thee, incline thy ear to my cry! ³For my soul is full of troubles, and my life draws near to Sheol. ⁴I am reckoned among those who go down to the Pit; I am a man who has no strength, ⁵like one forsaken among the dead, like the slain that lie in the grave, like those whom thou dost remember no more, for they are cut off from thy hand. ⁶Thou hast put me in the depths of the Pit, in the regions dark and deep. ⁷Thy wrath lies heavy upon me, and thou dost overwhelm me with all thy waves. Selah

⁸Thou hast caused my companions to shun me; thou hast made me a thing of horror to them. I am shut in so that I cannot escape; ⁹my eye grows dim through sorrow. Every day I call upon thee, O LORD; I spread out my hands to thee. ¹⁰Dost thou work wonders for the dead? Do the shades rise up to praise thee? Selah

¹¹Is thy steadfast love declared in the grave, or thy faithfulness in Abaddon? ¹²Are thy wonders known in the darkness, or thy saving help in the land of forgetfulness? ¹³But I, O LORD, cry to thee; in the morning my prayer comes before thee. ¹⁴O LORD, why dost thou cast me off? Why dost thou hide thy face from me? ¹⁵Afflicted and close to death from my youth up, I suffer thy terrors; I am helpless. ¹⁶Thy wrath has swept over me; thy dread assaults destroy me. ¹⁷They surround me like a flood all day long; they close in upon me together. ¹⁸Thou hast caused lover and friend to shun me; my companions are in darkness.

Intent of Psalm 88

Psalm 88 begins as a psalm of lament but never comes to the resolution of trust and praise that is the hallmark of those psalms. Thus Psa. 88 can be considered a psalm of complaint, a development of the lament portion of the psalms of lament. The title ascribes the psalm to the sons of Korah.

(Pss. 42; 44–49; 84; 85; 87), more specifically to Heman the Ezrahite. Heman is identified in 1Kgs. 4:31 as a gifted wise man, and in 1Chr. 15:16–19 as one of the musically gifted Levites in the temple during the time of David. The term Ezrahite may mean “native born.” The name of the tune perhaps means “A Dance of Affliction.” The structure is: (1) an opening prayer for deliverance (vv. 1, 2);

(2) Heman’s impending death (vv. 3–5);

(3) a complaint about the Lord’s attack on Heman (vv. 6–8);

(4) God’s delay in coming to the aid of Heman (vv. 9–12);

(5) Heman’s desperation as he senses no deliverance from the Lord (vv. 13–18).

88:1-2 Cry for Help. Even in the midst of despair, Heman confesses his faith in God’s saving goodness. O’LORD (also vv. 9, 13). This language is usual in the psalms of lament. The Hebrew word for cried indicates a loud cry or scream. The psalmist’s appeal for God to listen—incline Your ear—has the same wording as in 86:1.

88:3–6 Grave here is the familiar word Sheol (86:13), (6:5 n.), meaning also the pit as a symbol of death (vv. 10-12; 30:3; 143:7; Prov. 1:12; Isa. 14:15; 38:18-19). Heman feels so near to death that he describes himself as like the slain that lie in the grave. This is a classic description of Sheol.

88:6–8 Heman feels as though he were in the lowest pit and the deepest darkness. His most vexing problem, however, is his belief that God has brought this trouble on him. Not only does he feel troubled by God; he is also alone, shunned by his friends. Selah (see 3:2 n.).

88:9 Verses 9 and 13 are a reprise of v. 1. Heman continues to pray. Even though his eyes are strained and bloodshot from constant weeping, he continues to call out to the Lord for salvation.

88:10-18 Prayer for deliverance absent as any sign of hope.

88:10–12 The context of these verses is the worshiping community in Jerusalem (Psa. 6). If God allows Heman to die, Heman’s voice will never again be heard in the temple giving praise to God. The word translated place of destruction is also found in Job 26:6; 28:22; Prov. 15:11; 27:20. v. 11 – Abaddon: Job 26:6 n.

88:17-18 In this section Heman renews his plea in earlier sections. There appears to be no resolution. He considers God has afflicted him for his sins and caused his rejection by his friends. In v. 8, Heman says he is removed from his friends; now he says his friends are removed from him. At the close of the psalm, Heman states he still feels alone, even though the psalms consistently describe a Lord that hears and answers those who call on Him (see 28:6).

Psalm 89

89:1 A Maskil of Ethan the Ezrahite. I will sing of thy steadfast love, O LORD, for ever; with my mouth I will proclaim thy faithfulness to all generations. ²For thy steadfast love was established for ever, thy faithfulness is firm as the heavens. ³Thou hast said, "I have made a covenant with my chosen one, I have sworn to David my servant: ⁴'I will establish your descendants for ever, and build your throne for all generations.'" Selah

⁵Let the heavens praise thy wonders, O LORD, thy faithfulness in the assembly of the holy ones! ⁶For who in the skies can be compared to the LORD? Who among the heavenly beings is like the LORD, ⁷a God feared in the council of the holy ones, great and terrible above all that are round about him? ⁸O LORD God of hosts, who is mighty as thou art, O LORD, with thy faithfulness round about thee? ⁹Thou dost rule the raging of the sea; when its waves rise, thou stillest them. ¹⁰Thou didst crush Rahab like a carcass, thou didst scatter thy enemies with thy mighty arm. ¹¹The heavens are thine, the earth also is thine; the world and all that is in it, thou hast founded them. ¹²The north and the south, thou hast created them; Tabor and Hermon joyously praise thy name. ¹³Thou hast a mighty arm; strong is thy hand, high thy right hand. ¹⁴Righteousness and justice are the foundation of thy throne; steadfast love and faithfulness go before thee. ¹⁵Blessed are the people who know the festal shout, who walk, O LORD, in the light of thy countenance, ¹⁶who exult in thy name all the day, and extol thy righteousness. ¹⁷For thou art the glory of their strength; by thy favor our horn is exalted. ¹⁸For our shield belongs to the LORD, our king to the Holy One of Israel. ¹⁹Of old thou didst speak in a vision to thy faithful one, and say: "I have set the crown upon one who is mighty, I have exalted one chosen from the people. ²⁰I have found David, my servant; with my holy oil I have anointed him; ²¹so that my hand shall ever abide with him, my arm also shall strengthen him. ²²The enemy shall not outwit him, the wicked shall not humble him. ²³I will crush his foes before him and strike down those who hate him. ²⁴My faithfulness and my steadfast love shall be with him, and in my name shall his horn be exalted. ²⁵I will set his hand on the sea and his right hand on the rivers. ²⁶He shall cry to me, 'Thou art my Father, my God, and the Rock of my salvation.' ²⁷And I will make him the first-born, the highest of the kings of the earth. ²⁸My steadfast love I will keep for him for ever, and my covenant will stand firm for him. ²⁹I will establish his line for ever and his throne as the days of the heavens. ³⁰If his children forsake my law and do not walk according to my ordinances, ³¹if they violate my statutes and do not keep my commandments, ³²then I will punish their transgression with the rod and their iniquity with scourges; ³³but I will not remove from him my steadfast love, or be false to my faithfulness. ³⁴I will not violate my covenant, or alter the word that went forth from my lips. ³⁵Once for all I have sworn by my holiness; I will not lie to David. ³⁶His line shall endure for ever, his throne as long as the sun before me. ³⁷Like the moon it shall be established for ever; it shall stand firm while the skies endure." Selah

³⁸But now thou hast cast off and rejected, thou art full of wrath against thy anointed. ³⁹Thou hast renounced the covenant with thy servant; thou hast defiled his crown in the dust. ⁴⁰Thou hast breached all his walls; thou hast laid his strongholds in ruins. ⁴¹All that pass by despoil him; he has become the scorn of his neighbors. ⁴²Thou hast exalted the right hand of his foes; thou hast made all his enemies rejoice. ⁴³Yea, thou hast turned back the edge of his sword, and thou hast not made him stand in battle. ⁴⁴Thou hast removed the scepter from his hand, and cast his throne to the ground. ⁴⁵Thou hast cut short the days of his youth; thou hast covered him with shame. Selah

⁴⁶How long, O LORD? Wilt thou hide thyself for ever? How long will thy wrath burn like fire? ⁴⁷Remember, O Lord, what the measure of life is, for what vanity thou hast created all the sons of men! ⁴⁸What man can live and never see death? Who can deliver his soul from the power of Sheol? Selah

⁴⁹Lord, where is thy steadfast love of old, which by thy faithfulness thou didst swear to David? ⁵⁰Remember, O Lord, how thy servant is scorned; how I bear in my bosom the insults of the peoples, ⁵¹with which thy enemies taunt, O LORD, with which they mock the footsteps of thy anointed. ⁵²Blessed be the LORD for ever! Amen and Amen.

Intent of Psalm 89

Psalm 89 begins as a psalm of praise but ends as a psalm of lament. It celebrates God’s covenant with David (2Sam. 7) and then laments how David’s descendants had not remained faithful to the provisions of that covenant (see 2Sam. 7:14). Yet even in the face of unfaithfulness, this psalm reaffirms God’s faithfulness to His covenant and its ultimate fulfillment in David’s greater Son, the

Messiah (vv. 33–37). The title attributes the psalm to Ethan, who was also known as Jeduthun (1Chr. 25:1, 3, 6). The structure of the psalm is: (1) praise to the Lord for His everlasting covenant with David (vv. 1–4);

(2) a celebration of God who established His covenant with David (vv. 5–18);

(3) a review of the covenant with David (vv. 19–37);

(4) consternation at a time of national distress (vv. 38–45);

(5) a complaint to the Lord to provoke Him to remember His covenant and restore the fortunes of His people (vv. 46–51);

(6) an appendix of blessing (v. 52). The time of national distress refers to the dispersion of Israel and later Judah for their insubordination and breach of the Covenant and laws of God in Sin. This then ended in the return of the Messiah at the end of this age.

89:1-18 A hymn extolling God's Power and Faithfulness.

89:1-2 The love and faithfulness of the Lord in this psalm centres on the covenant He made with David, promising him an eternal dynasty (see 2Sam. Ch. 7). Love and faithfulness, refers to God’s promise to David (2Sam. 7:15). The Lord had promised that His covenant would always rest on David’s son.

89:3-4 Ethan quoted God’s words to David in 2Sam. Ch. 7. His covenant with David is recalled (Comp. vv. 19-37; 2Sam7:16). David is referred to as My chosen and My servant (v. 20), names that describe his intimate relationship with the Lord (see 2Sam. 7:7). He promised to build David's throne and his line of Descent finally ending in Messiah (v. 51) (2Sam. 7:12, 13 and Jer.33:19-22). Selah - 3:2 n.

89:5-7 See 82:1 n. All praise in heaven and earth belongs to Eloah who is Almighty God, who is incomparable. No one, not even the sons of God, can match His strength and love. This is the point of the question, who in the heavens can be compared to the LORD?

89:7-8 The term Council of the Holy Ones means “sons of God” or “the Host of heavenly beings referred to in Ps. 82. The reference is to the Elohim, the sons of God, members of the heavenly court (Job 1:6; 2:1). Verse 8 distinguishes the elohim of Israel of Psalm 45 from the Lord God of Hosts who is mightiest of all and the Elyon or Most High God, the Creator (Job 38:4-7).

89:9-10 Rahab is a title for Egypt (87:4) (see 74:12-17 n.). The sea and Rahab refer to God’s great victories before the establishment of Israel in the Exodus. The text extols His control of His creation; in the historic past, His victory over Egypt; and in the future, His complete triumph over Satan, sin, and death (Isa. 27:1; 51:9; Rev, Chs. 20-22 F066v). The psalmists regularly assert God’s complete control of creation (see 24:1). Nothing can challenge God’s majestic rule over the entire universe.

89:11-12 The heavens are thine (comp. Psalm 8:3; Psalm 33:6; Psalm 115:16). The earth also is thine (see Psalm 24:1). As for the world and the fulness thereof, thou hast founded them (see Psalm 50:12). The north and the south. The furthest extremities of the world. Cp. Job 26:7. Eloah is the creator, who has sustained the whole creation from the beginning to the end.

Tabor – A mountain in the north of Palestine. Hermon is the highest mountain of Syria

89:13-14 The One True God Eloah is the great Deliverer; He brandished His arm and hand (Messiah) in delivering His people from Egypt (Ex. 6:6; 15:6). Righteousness and justice is conveyed in the same term Tsedek. Loyalty and faithfulness are His attributes.

89:15–18 Blessed, the same word used in 1:1, means “manifest happiness.” To exalt the horn of the people (75:4, 5; 92:10; 132:17) means to give them power and eventual triumph. The Holy One of Israel (78:41) is the title Isaiah uses to describe God, following his experience of God’s holiness in his memorable vision of God’s throne (Isa. 6).

v. 17. Horn - see 75:4-5 n.

v. 18 Shield – The king (see 47:9 n.).

89:19 Faithful one: David - compare vv. 3-4. Alternatively, Nathan (2Sam 7:4). The psalm recounts God’s remarkable intervention in the life of David and the specifics of His covenant with David. Your holy one: David had been singled out as holy to the Lord. Yet his beginnings were not spectacular, for he was from the people; he had been an ordinary shepherd (2Sam. 7:18). In these respects, and in many others, David was a type, or a divinely intended portrait, of the Savior. In a similar way, our Messiah, Jesus came from humble origins as the son of a carpenter. Yet he is the only begotten son of God, the Most High.

89:24-25 My faithfulness and My mercy: The usual order of this common phrase is reversed here (vv. 1, 2). But the point is the same: God will remain true to His word and demonstrate His love to His servant. sea . . . rivers: The reference here is v. 25; the sea and the rivers here are the Ten Tribes, i.e., Israel’s expansion of its borders. But note the language used to describe God’s control over creation (vv. 9, 10). The Lord is extending to His servant the authority He has over creation.

89:26–30 Father . . . firstborn: This wording is derived from God’s covenant with David (2Sam.

7:14).

seed . . . throne: These words are repeated from v. 4 (see v. 36; 2Sam. 7:12, 13). his sons:

The provisions of the Davidic covenant in 2Sam. 7 included the discipline of errant sons.

89:34 The words my covenant I will not break and the wording of v. 35 are strong, so as to assure the reader that the will of the Lord is quite settled in this matter. The people might become faithless, but God cannot deny Himself. In spite of errors, rebellions, sins, and apostasies in the lives of many of the kings of Judah, God is determined to complete, fulfill, and accomplish His grand plan for David’s dynasty (2Sam. 7:1–24).

89:38-39 After the long recital of the details of the Lord’s covenant with David and God’s sworn statement that He would not revoke it (v. 35), the psalmist questions whether the covenant had really been honored. David was defeated in battle as the head of Israel’s armies, hence consternation expressed before the Lord. The psalmist addresses his complaint directly to God. You have renounced the covenant of Your servant: This span of time was ongoing prophecy that took the defeats to 70 CE and beyond and takes it to the Last days with the restoration of the Messiah (v. 51). This is the covenant that the Lord has established, that He has sworn Himself to uphold. Anointed (see v. 20; 2:2 n.).

89:40–45 The psalmist voices the feelings of the nation on an ongoing basis. The faith of the people will allow repentance and healing to begin. This process will continue to the Last Days, as the people wait for their deliverance from the Lord.

89:46-51 Prayer that God will remember His Promise and give victory to David’s Descendants

v. 48 Sheol see 6:5 n.; 49:15;

89:49–51 The psalmist complains that God has not been keeping His promises to David (2Sam. 7:1–24). As a result, His people are experiencing undeserved reproach from their enemies. There is no resolution to this psalm; it ends with the people, the king, and the psalmist in distress. Yet the inclusion of this psalm among the praises of Israel shows that God did answer this prayer of His beleaguered people, but much later, in Messiah, just as He did in the case of Ps. 60.

89:52 This verse is an editorial addition to Psa. 89, the concluding line of praise for Book III of the Psalter (see 41:13 n).

vv. 2 and 3. See 2Sam.7:15-16 and Jer.33:19-22.

Bullinger’s Notes on Psalm 73

Verse 1

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

of Asaph. The second of Asaph"s twelve Psalms, Psalm 50 being the first. See App-63.

Truly, &c. = Nothing but good is God to Israel. Occurs three times in this Psalm : here, rendered "Truly"; Psalms 73:13, "Verily"; Psalms 73:18, "Surely". The uniform rendering would be "Only" or, "After all".

God. Hebrew. Elohim. App-4.

good. The conclusion is stated before the distraction of mind caused by occupation of heart with others is described.

Israel. This links on Book III with Book II.

Verse 2

me. Note the emphasis on this (by repetition of the first Person), which is the key to the Psalm.

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

gone = stumbled.

Verse 3

foolish = arrogant, or boasters.

wicked = lawless. Hebrew. rasha".

Verse 4

bands: or pangs. The Massorah calls attention to this Homonym (harzuboth) as occurring not only twice, but in two different senses. The other case is Isaiah 58:6.

in = at.

is. Supply Ellipsis by "continues".

Verse 5

in trouble as other = in the trouble of. Used first of Joseph (Genesis 41:51.)

like: or with.

men. Hebrew. "adam. App-14.

Verse 6

chain = necklace.

Verse 7

stand out = protrude.

They have, &c.: or The imaginations of their heart overflow.

could wish = could picture, or imagine. Hebrew. maskith. See note on Proverbs 25:11.

Verse 8

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

Verse 9

the heavens. Put by Figure of speech Metonymy (of Subject), for God, Who dwells there.

tongue walketh. Figure of speech Prosopopoeia.

earth. Supply the Ellipsis, by adding "[they say]". "Let His People return hither" as in Psalms 73:10.

Verse 10

His People = God"s people.

return = tum: i.e. follow.

hither = to us. (Spoken by the wicked.)

are = shall be.

wrung out to = drained by.

Verse 11

How . . . ? is there . . . ? Figure of speech Erotesis.

GOD. Hebrew El. App-4.

MOST HIGH. Hebrew. Elyon. App-4.

Verse 12

Behold. Figure of speech Asterismos. App-6.

ungodly = lawless. Hebrew. rasha. (No Art.)

the world = this age.

Verse 13

Verily. See note on "Truly", Psalms 73:1.

I have cleansed. This is the result of occupation with others. Distraction. Compare Structure, above.

Verse 14

every morning. Put by Figure of speech Synecdoche (of Part), for "continually".

Verse 15

Behold. Figure of speech Asterismos.

offend = deal treacherously. Hebrew. bagad.

children = sons.

Verse 16

thought = pondered [it]. Compare the same word in Psalms 77:5.

know = reconcile, or understand.

too painful for me = vexation in mine eyes.

Verse 17

the sanctuary. This is the book of the Sanctuary, and nearly every Psalm in it contains some reference to it, or to the congregation who worship in it. Then. Supply "Until" by the Figure of speech Anaphora.

end = latter end, or hereafter.

Verse 18

Surely. See note on "Truly", Psalms 73:1.

didst set = wilt set.

Verse 19

How are they = How [is it that] they are.

They are = [How is it that] they are.

Verse 20

LORD *. One of the 134 emendations of the Sopherim by which they changed Jehovah, of the primitive text, to Adonai. App-32.

awakest = ariseth. Figure of speech Anthropopatheia. App-6.

image = image of which they dreamt.

Verse 21

Thus. Compare the Structure (Psalms 73:3)and (Psalms 73:21).

Verse 22

foolish = brutish.

Verse 23

Nevertheless I. Note the emphasis on Pronoun, according to the Structure, (Psalms 73:23) and (Psalms 73:28), "As for me, I".

Verse 25

Whom have I. ? This is ever the cry of God"s saints. Figure of speech Erotesis. See note on Exodus 15:11.

Verse 26

strength. Hebrew zur = rock, or refuge.

Verse 27

whoring from. Supply Ellipsis (App-6) thus: whoring [in departing] from. Refers (spiritually) to idolatry, or anything that takes us from God.

Verse 28

it is good for me. The Hebrew accent (pasek) emphasizes the Pronoun "me". Others may go "far from Thee" (Psalms 73:27), but "as for me, I will draw near to Thee" (Compare Psalms 73:23). The "good" is seen in the twofold result: (1) I find a refuge in Him; (2) I tell forth His praises.

put my trust = flee for refuge. Hebrew. hasah. App-69.

the Lord GOD = Adonai Jehovah. App-4.

Bullinger’s Notes on Psalm 74

Verse 1

Title. Maschil = Instruction. The ninth of thirteen so named. See note on Title, Psalm 32, and App-65of Asaph. The third of the twelve Asaph Psalms. See App-63. Not David"s Asaph, but a successor bearing the same name.

God. Hebrew Elohim. App-4.

why . . . ? Figure of speech. Erotesis. See App-6.

cast us off. Compare Psalms 43:2; Psalms 44:9.

smoke. Figure of speech Anthropopatheia. Compare Psalms 18:8.

sheep of Thy pasture. Occurs frequently in the Asaph Psalms (Psalms 79:13); also in Jeremiah 23:1. Ezekiel 34:31.

Verse 2

congregation = assembly. The subject of Book II.

purchased = acquired as a possession. Hebrew. kanah. Compare Psalms 78:54.

of old = aforetime. Refers to Exodus 15:16.

rod = sceptre.

redeemed. Hebrew. ga"al. See note on Exodus 6:6.

This. Shows that the writer wrote while the scenes described were enacted. Compare Psalm 79 and Lamentations 2:1-9.

mount Zion. See App-68.

Verse 3

Lift up Thy feet unto = Hasten to [and see]. Compare Idiom (Genesis 29:1).

feet. Figure of speech Anthropopatheia.

perpetual. Same word as "for ever", Psalms 74:1.

Verse 4

enemies = adversaries.

Thy congregations = Thine assembly.

their. Compare "our", Psalms 74:9.

ensigns for signs = signs as signs [for us].

signs. Same word as "ensigns" and "standard" in Num 2.

Verse 5

was = used to be [considered]. The contrast is with "now" in the next line.

Axes. Compare Jeremiah 46:22, Jeremiah 46:23.

Verse 7

cast fire into, &c. = cast Thy holy place into the fire.

sanctuary. Some codices, with three early printed editions, read "holy places" (plural)

dwelling place. Hebrew. mishkan. App-40(2).

Verse 8

together: or, at once.

synagogues = meeting-places. See note on "congregations", Psalms 74:4. This rendering comes from the Septuagint

GOD. Hebrew El. App-4.

Verse 9

signs: i.e. the signs of God"s presence and power, or miraculous signs. Compare "their" of Psalms 74:4 with "our", Psalms 74:9.

prophet. Put by Figure of speech Metonymy (of Cause), App-6, for prophetic utterances.

Verse 10

how long . . . ? Figure of speech Erotesis. Compare Psalms 74:1. Figure of speech Ellipsis, "how long [this shall last]".

Verse 11

bosom. Figure of speech Anthropopatheia. App-6. Septuagint adds here "Selah". If this was in the primitive text, it marks the division of the Structure; and connects the conclusion of the prayer with the wonderful ground of the plea based upon it; which, with (Psalms 74:12) and (verses: Psalms 74:13-17) constitute the central members and subjects of the Psalm.

Verse 12

salvation = deliverances. Plural of majesty = great deliverance.

in the midst, &c. Compare Exodus 8:22. (Hebrew. Psalms 74:15).

Verse 13

divide = cleave. Compare Exodus 14:21, describing a sudden vehement act. Hebrew. parar.

dragons = crocodiles. (No Art.) Symbolical of Egypt.

Verse 14

people inhabiting = inhabitants: i.e. the wild beasts.

Verse 15

cleave = sunder, open a passage. Hebrew. baka".

fountain. Compare Exodus 17:6. Numbers 20:11. Put by Figure of speech Metonymy (of Effect), App-6, for the rook from which the water flowed. flood. Compare Joshua 3:13.

Verse 16

light. Septuagint, Syriac, and Vulg, read "moon".

Verse 18

LORD. Hebrew. Jehovah. App-4.

Thy name = Thee. See note on Psalms 20:1.

Verse 19

the soul = the life. Hebrew. nephesh.

multitude = company, or host; same word as "congregation" in next line.

poor = oppressed. Hebrew. "anah. See note on Proverbs 6:11.

Verse 20

the. Septuagint, Syriac, and Vulgate, read "Thy".

covenant. Compare Genesis 15:18; Genesis 17:7, Genesis 17:8.

the earth: or the land.

Verse 21

the oppressed = an oppressed one. Same as Psalms 74:19.

return. Compare Psalms 6:10.

the poor and needy praise = a poor one, and a needy one will praise.

Verse 23

To the chief Musician. See App-64. Al-taschith = Destroy not. See App-65.

Bullinger’s Notes on Psalm 75

Verse 1

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

Song. Hebrew shir. See App-65.

of Asaph. The fourth of the twelve Asaph Psalms. See App-63. In this Psalm the enemies of the Sanctuary are warned, and God"s People are encouraged.

God. Hebrew. Elohim. App-4.

Thy name. See note on Psalms 20:1. It denotes God"s saving presence. Septuagint, Syr, and Vulg, read "and we shall call on Thy name".

Thy wondrous works declare = Men tell of Thy wondrous works.

Verse 2

I shall receive the congregation = The set time has come, &c.

I = I, even I. Very emphatic.

Verse 3

bear up = have established.

Selah. Connecting the set time of judgment with the judgment itself as it will affect the wicked and the righteous.

Verse 4

fools = arrogant.

wicked. Hebrew. rasha".

horn. Put by Figure of speech Metonymy (of Adjunct), for pride connected with the wearing of it.

Verse 5

Speak not with a stiff neck. According to the primitive orthography = nor speak arrogantly of the Rock.

not. See note on "no" (Genesis 2:6),

Verse 6

south. Therefore it comes from the north. The immediate place of God"s throne, to which Satan aspires. Compare Isaiah 14:12-14. See Job 26:7. This is where promotion comes from.

Verse 7

But = No.

Verse 8

hand. Figure of speech Anthropopatheia. App-6.

the LORD. Hebrew. Jehovah. App-4.

a cup. The symbol of God"s judgment. Isaiah 51:17-23 (Compare Psalms 19:14). Habakkuk 2:15, Habakkuk 2:16. Ezekiel 23:31, Ezekiel 23:34, &c. Jeremiah 25:27; Jeremiah 48:26; Jeremiah 49:12.

red = foaming.

mixture = spice. Compare Revelation 14:10.

Verse 9

declare. Septuagint reads "exult".

God of Jacob: i.e. the God of Grace, who met Jacob when he had nothing, and deserved nothing but wrath.

Verse 10

the righteous = a righteous one.

To the chief Musician. See App-64.

Neginoth = smitings; refers to the smitings of the wicked in judgment. See App-65.

Bullinger’s Notes on Psalm 76

Verse 1

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

Song. Hebrew. shir. App-65.

of Asaph = by Asaph. The fifth of the twelve Asaph Psalms. App-63. Psalms 76:1, Psalms 76:5, Psalms 76:8, and Psalms 76:11 are in the third person. Psalms 76:4, Psalms 76:7, Psalms 76:10 and are in the second person. The Structure is determined by the two Selahs; and points to the historic event, the taking of Jebus by David (2 Samuel 5:4-9) 960B.C.

Judah. Great emphasis on the locality. Note the three terms, Judah, Salem, Zion, and "there" (Psalms 76:3).

God. Hebrew. Elohim. App-4.

known = made known, or making Himself known.

Israel. Named because the taking of Jebus was in connection with David"s taking of the throne of Israel.

Verse 2

Salem. The ancient Jebusite name for Jerusalem. Compare Genesis 14:18. Hebrews 7:1, Hebrews 7:2.

is = is come; or is setup.

tabernacle: i.e. David"s tabernacle on Zion. in Psalms 18:11 = pavilion, or dwelling. Hebrew. sukkah, not "ohel.

Zion. This is where David"s tabernacle was set up after the taking of Jebus. Compare 2 Samuel 5:6-10; 2 Samuel 5:6; 2 Samuel 7:1, 2 Samuel 7:2, &c. See App-68. Zion had no place in history till this event.

Verse 3

There. Emphatic. Hebrew. sham. Compare Genesis 2:8. Exodus 40:3 (therein). Deuteronomy 1:39 (thither). 2 Chronicles 6:11 (in it).

brake He = hath He broken in pieces.

battle. Put by Figure of speech Metonymy (of Adjunct), for other weapons used in battle.

Selah. Connecting the Jebusite defeat with God Who gave it; and passing on from the third person to the second. See App-66. Note the emphasis on "Thou".

Verse 4

mountains of prey. The great mountain (Zion) which had become a prey: i.e. a prey seized, as in next verse; the mighty men bad become a spoil, or been plundered.

Verse 5

none . . . found their hands. Idiom for helplessness. Like losing heart or finding heart (2 Samuel 7:27).

men. Hebrew. "enosh. App-14.

Verse 6

God of Jacob. See note on Psalms 75:9.

Both the chariot and horse are cast into a dead sleep. Septuagint, Syriac, and Vulg, read "the horsemen are stunned".

cast into a dead sleep. One word in Hebrew = stunned.

Verse 9

meek = the patient oppressed ones.

Selah. Connecting God"s judgment on Jebusites, and making it a ground of praise. See App-66.

Verse 10

man. Hebrew. "adam. App-14.

Verse 11

pay unto. Figure of speech Ellipsis (App-6) = "pay [thy vows] unto".

the LORD. Hebrew. Jehovah. App-4.

presents. Plural of majesty: i.e. a great or ceremonial present.

Verse 12

spirit. Hebrew. ruach. App-9.

Bullinger’s Notes on Psalm 77

Verse 1

To the chief Musician. See App-64.

to Jeduthun. See App-65.

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

of Asaph = for Asaph. The sixth of the twelve Asaph Psalms. App-63.

God. Hebrew. Elohim. App-4.

He gave ear. Inf. = "to give ear". Therefore supply Ellipsis (App-6): "He [condescended] to give ear".

Verse 2

the LORD*. One of the 134 places where the Sopherim altered Jehovah to Adonai. See App-32.

My sore ran. Hebrew hand was outstretched: i.e. in prayer.

ceased not: i.e. to be outstretched.

My soul = I (emphatic).

Verse 3

complained = communed [with myself].

my spirit = I (emphatic). Hebrew. ruach. App-9.

Selah. Connecting this self-introspection with its sure result misery. See App-66.

Verse 4

eyes = eyelids; or, Thou keepest mine eyelids from closing.

Verse 6

my song. Note that the whole of this member (verses: Psalms 77:1-6) is occupation with self.

Verse 7

Will . . . ? Figure of speech Erotesis, emphasizing the consequence of this introspection. It is continued through the whole of this member (verses: Psalms 77:7-9).

Verse 8

mercy = lovingkindness, or grace.

promise = word. Put by Figure of speech Metonymy (of Cause), App-6, for the promise given by it.

Verse 9

GOD. Hebrew El. App-4.

Selah. Connecting all this misery with the only sure remedy occupation with God: and passing from "I" and "my" to "Thou" and "Thy". (App-66.)

Verse 10

right hand. Figure of speech Anthropopatheia. App-6.

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

Verse 11

the works = doings.

THE LORD. Hebrew Jah. App-4.

wonders. Hebrew work. Some codices, with Aramaean, Septuagint, Syriac, and Vulgate, read "wonders": i.e. wonderful ways or works.

Verse 12

work. Some codices, with Aramaean, Septuagint, Syriac, and Vulgate, read "works" (plural)

Verse 13

the sanctuary. Only here, in God"s presence, is found peace and happiness.

Who . . . ? Figure of speech Erotesis (App-6), for emphasis. This is the cry resulting from occupation with God. Even the cry of His saints. See note on Exodus 15:11.

Verse 14

declared = made known.

people = peoples.

Verse 15

Joseph. Because his sons were not the direct sons of Jacob.

Selah. Connecting the redemption from Egypt with the accomplishment of it as recorded in "the scriptures of truth". See App-66.

Verse 16

The waters. Figure of speech Epizeuxis (App-6), for emphasis: i.e. the waters of the Nile, and the Red Sea (Exodus 14:21-31).

The depths. Not referring to the "abyss" of Babylonian mythology, which was a corruption of primitive truth (Genesis 1:2), but the Red Sea emphasized in the preceding clause.

Verse 17

clouds = the thick or dark clouds.

arrows. Put by Figure of speech Metonymy (of Adjunct), App-6, for lightnings, mentioned below.

Verse 18

was in the heaven. Hebrew. galgal = rolled along.

The. Septuagint, Syriac, and Vulg, read "Thy".

lightened = illumined.

Verse 19

is = was.

the sea. Not the sea-monster, the Ti"amat of Babylonian mythology, but the Red Sea mentioned above. See note on "The depths", Psalms 77:16.

path. Hebrew text = "paths"; but some codices, with five early printed editions, as in Authorized Version.

footsteps = footprints: i.e. when the waters return to their place.

Verse 20

Moses and Aaron. Only here in this third book.

Bullinger’s Notes on Psalm 78

Verse 1

Title. Mascbil = Instruction. The tenth of thirteen so named. See note on Title, Psalm 82, and App-65.

of Asaph = by, or for Asaph. Asaph was a "seer" or prophet (2 Chronicles 29:30). This Psalm is concerning the choosing a site for the Sanctuary. The seventh of the twelve Asaph Psalms. App-63.

ears. Hebrew text = ear. Some codices, with Aramaean and Syriac, read "ears".

Verse 2

I will open, &c. Quoted in Matthew 13:35.

parable . . . dark sayings. Compare Psalms 49:5. Same words. The Psalm has a moral: showing that Divine history contains more than appears on the surface.

Verse 3

known = come to know.

Verse 4

children = sons.

Shewing = Recounting.

the LORD. Hebrew. Jehovah. App-4.

wonderful works = wonders. Compare Psalms 77:11, Psalms 77:14.

Verse 5

commanded our fathers. Compare Exodus 10:2; Exodus 12:26, Exodus 12:27; Exodus 13:8-10, Exodus 13:14, Exodus 13:15. Deuteronomy 4:9; Deuteronomy 6:7, Deuteronomy 6:20, &c.

Verse 7

God. Hebrew. Elohim. App-4.

GOD. Hebrew El. App-4.

Verse 8

rebellious. Compare Deuteronomy 9:24; Deuteronomy 31:27.

spirit. Hebrew. ruach. App-9.

with. Some codices, with six early printed editions, read "toward".

Verse 9

Ephraim. The mention of Ephraim is not "perplexing". See explanation in next verse, and in the events of Judges 12:1-6; Judges 12:17, Judges 12:18 : viz. the introduction of idolatry. It is sin which is spoken of. See Psalms 78:57, "deceitful bow". Compare Hosea 7:16; Hosea 10:6-8.

carrying bows: i.e. though equipped as bowmen, yet were faithless. This is transferred to the moral application.

Verse 10

kept not. See note on Psalms 78:9.

Verse 12

Zoan. See note on Exodus 1:10.

Verse 13

divided. Compare Exodus 14:21.

as an heap. Compare Exodus 14:22; Exodus 15:8.

Verse 14

led them. Compare Exodus 13:21; Exodus 14:24; and note the correspondence of 13-16 with 52-55, in the Structure above.

Verse 15

clave. Hebrew. baka" (in Piel), implying repeated cleaving.

rocks. Hebrew. zur. Same word as in Ex. 17. The two events brought together here.

drink as out of. Some codices, with seven early printed editions, read "drink in the".

Verse 17

sinned. Hebrew. chata". t

he MOST HIGH. Hebrew. Elyon. App-4. Compare Psalms 78:35, and Psalms 77:10.

Verse 18

lust = soul. Hebrew. nephesh. App-13.

Verse 19

spake against. Compare Numbers 11:4-6.

Verse 22

trusted not = confided not. Hebrew. batah. App-69.

Verse 23

clouds = skies.

opened the doors. Figure of speech Anthropopatheia. App-6. Compare Genesis 7:11.

Verse 24

manna. Bread; not "the drops of the tarfu or tamarisk tree", as alleged. See John 6:31, John 6:49-51.

of heaven: i.e. from heaven; not from trees.

Verse 25

angels" food = bread of the mighty ones. Septuagint, Syriac, Arabic, Ethiopic, with Targums, render it "bread of angels". The "of" may be Genitive of Agent. See App-17.

Verse 27

rained. As in Psalms 78:24.

as the sand. Figure of speech Paroemia. App-6.

Verse 30

not estranged = not turned away from.

their lust. What they had longed for.

Verse 31

The wrath, &c. Compare John 3:36. Ephesians 5:6. Colossians 3:6.

Verse 32

For all this = In, or amid all this.

Verse 33

in vanity = in a breath. i.e. the whole generation of men quickly died out. Compare Numbers 14:29, Numbers 14:35; Numbers 26:64, Numbers 26:65.

Verse 35

THE HIGH GOD. Hebrew "El "Elyon . = EL MOST HIGH.

redeemer. Hebrew. ga"al. See note on Exodus 6:6; Exodus 13:13.

Verse 36

tongues. Hebrew = tongue (singular)

Verse 37

covenant. If that of Exodus 34:5-10, then note the reference to it in Psalms 78:38, below.

Verse 38

iniquity. Hebrew "avah. App-44.

destroyed = laid waste.

Verse 39

He remembered. Figure of speech Anthropopatheia. Compare "They forgat", Psalms 78:11.

flesh. Compare Genesis 6:3; Genesis 8:21. Psalms 103:14-16.

A wind. Hebrew. ruach. App-9.

Verse 40

How oft. Ten times at least in the first two years (Numbers 14:22).

Verse 41

turned back: i.e. again and again.

limited. Hebrew. tavah, to set a mark (Ezekiel 9:4), the only other occurrence of the Hiphil; hence, to set a limit.

the Holy One of Israel. This title occurs only three times in the Psalms: here (Psalms 78:41); in the last Davidic Psalm of the second book (Psalms 71:22); and in the last Psalm of this third book (Psalms 89:18).

Verse 42

They remembered not. Contrast Psalms 78:39, "He remembered".

delivered. Hebrew. padah, as in Exodus 13:13.

Verse 43

signs in Egypt. The Psalm, verses: Psalms 78:44-51, does not profess to give a list of the "ten plagues"; so that there is no ground for the assumption as to only a "Jehovist" document being known to the writer. He selects according to his special purpose. He names the first and the last, and omits the third (lice), fifth (murrain), sixth (boils), and the ninth (darkness).

Verse 44

turned their rivers. The first plague (Exodus 7:17, &c).

Verse 45

flies. The fourth plague (Exodus 8:21).

frogs. The second plague (Exodus 8:5, Exodus 8:6).

Verse 46

caterpiller = corn locust. A more specific word than Exodus 10:1-20. It occurs in Joel 1:4; Joel 2:25.

labour. Put by Figure of speech Metonymy (of Cause), App-6, for the fruit of labour.

Verse 47

destroyed = killed.

hail. The seventh plague (Exodus 9:18).

frost. Word occurs nowhere else. Probably = hailstones.

Verse 48

hot thunderbolts: or lightnings (Exodus 9:23).

Verse 49

sending = letting loose.

evil angels. In distinction from "demons". Compare 1 Timothy 4:1, where both are mentioned. Compare Exodus 12:23. 2 Samuel 24:16.

Verse 50

made = pondered, or weighed. Compare Proverbs 4:26; Proverbs 5:6, Proverbs 5:21. Contrast Isaiah 26:7.

soul. Hebrew. nephesh. App-13.

Verse 51

strength = strengths (plural) Manly vigour. Put by Figure of speech Metonymy (of Adjunct), App-6, for the firstborn. Compare Genesis 49:3. Deuteronomy 21:17. Psalms 105:36.

tabernacles = tents. Hebrew. "ohel. App-40.

Ham = Egypt. Compare Psalms 105:23, Psalms 105:27; Psalms 106:22.

Verse 52

wilderness. Compare Isaiah 63:11-14.

Verse 53

led = gently led. compare verses: Psalms 78:13-16.

overwhelmed. Compare Exodus 14:27; Exodus 15:10.

Verse 54

His sanctuary: i.e. Zion. See App-68.

this mountain: viz. the one in the writer"s view; not in "the memory of an exile in Babylon".

Verse 55

heathen = nations.

by line. Sometimes this is put by Figure of speech Metonymy (of Cause), for the inheritance itself which was measured off by it. Compare Psalms 19:4.

Verse 56

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

Verse 57

turned back. See the Structure (17-20 and 56-58).

a deceitful bow: disappointing the bowman. Compare Hosea 7:16.

graven images. Same word as Deuteronomy 7:5. Includes all images, whether carved, graven, or molten.

Verse 59

When God heard this, He. There is no "When" in the Hebrew Render: "God heard this, and He was wroth"

heard. Figure of speech Anthropopatheia. App-6.

Verse 60

tabernacle = habitation. Hebrew. mishkan. App-40(2).

Shiloh. Compare Judges 18:1, Judges 18:31; 1 Samuel 4:3.

men. Hebrew. adam.

Verse 61

strength. One of the names for the Ark of the Covenant (Compare Psalms 63:2; Psalms 132:8). See notes on Exodus 25:22. 1 Chronicles 13:3.

glory. Another name for the Ark (1 Samuel 4:22).

Verse 62

unto the sword. Compare 1 Samuel 4:10.

Verse 63

were not given to marriage = were not praised: i.e. had no marriage song.

Verse 64

priests. Compare 1 Samuel 4:11.

Verse 65

the LORD*. One of the 134 places where the Sopherim changed "Jehovah" to "Adonai". See App-32.

as one out of sleep. Supply Ellipsis (App-6) = "as one [awaketh] out of sleep".

Verse 66

the hinder parts = rear, or backward.

Verse 67

chose not. Ephraim did not lose inheritance, but lost precedence, which was transferred to Judah.

Verse 68

which He loved. The proof of which was the removal of the Ark to Zion.

Verse 69

Like the earth. Some codices, with two early printed editions, Septuagint, Syriac, and Vulgate, read (Beth = in) instead of (Kaph = like) = "In the land".

Verse 70

chose David. Compare 1 Samuel 16:11, 1 Samuel 16:12. This is the climax of the Psalm.

Verse 71

To feed = To shepherd.

To feed Jacob. Compare 2 Samuel 7:7, 2 Samuel 7:8.

His people. Some codices, with Septuagint and Vulgate, read "His servant".

Israel. Note the two names: Jacob, the natural seed; Israel, the spiritual seed. See notes on Genesis 32:28; Genesis 43:6; Genesis 45:26, Genesis 45:28.

Verse 72

skilfulness = discernment, or understanding.

Bullinger’s Notes on Psalm 79

Verse 1

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

of Asaph. The eighth of the twelve Asaph Psalms. Compare Psalms 74, the second of the third book. See App-10. The Psalm is said to have "hardly any regular strophical divisions". But see the Structure above.

God. Hebrew. Elohim. App-4.

heathen = nations.

holy. See note on Exodus 3:5.

temple. See 1 Kings 14:25, 1 Kings 14:26; 2 Chronicles 12:2-10. Pillaged, but not destroyed.

on heaps = in ruins. Compare the prophecy in Micah 3:12.

Verse 2

saints = men of Thy lovingkindness, or gracious ones, or beloved.

Verse 3

shed = poured out. Compare same word in Psalms 79:6.

Verse 5

How long . . . ? Figure of speech Erotesis. App-6. Compare (Psalms 79:5) with (Psalms 79:10).

Verse 6

Pour out. Figure of speech Anthropopatheia. App-6. See note on "shed", Psalms 79:3.

not known Thee. Compare Jeremiah 10:25.

Verse 7

they have. So some codices, with Aramaean, Septuagint, Syriac, and Vulgate. Compare Jeremiah 10:25. But other codices read "he hath": i.e. the enemy.

Jacob. Put by Figure of speech Metonymy (of Subject), App-6, for the riches of his descendants.

dwelling place = pasture.

Verse 8

iniquities. Hebrew. "avah. App-44.

prevent us = come to meet us. Eng. usage changed. Original sense obsolete.

Verse 9

purge away = cover, or atone for. Hebrew. kaphar. See note on Exodus 29:33.

Thy name"s sake = Thine own sake. See Psalms 20:1.

Verse 10

Wherefore . . . ? Figure of speech Erotesis. App-6. Compare Psalms 79:5.

By. Supply Ellipsis from the preceding line: "[Let] the avenging . . . [be known]", &c.

Verse 11

Thy power. Hebrew Thine arm. Put by Figure of speech Metonymy (of Effect), App-6, for the power contained in and put forth by it. By Figure of speech Anthropopatheia (App-6), an "arm" attributed to God.

preserve = reserve.

those that are appointed to die = sons of death. Genitive of Relation. Compare Romans 8:36.

Verse 13

To the chief Musician. See App-64.

Bullinger’s Notes on Psalm 80

Verse 1

upon Shoshannim-Eduth. The testimony relating to the Feast of the second Passover (Numbers 9:5-14. Compare 2 Chronicles 29:25-35; 2 Chronicles 30:23. The other of the two Psalmsthus called is Psalm 59. See App-65.

Verse 2

Before. A special various reading called Sevir (App-34) reads "For the sons of".

Ephraim and Benjamin and Manasseh. Note the Figure of speech Polysyndeton App-6), calling our attention to these three. They were descended from Rachel, and marched together in the rear (Numbers 2:18-22). As Judah, Issachar, and Zebulun marched in the van, the Ark (the symbol of God"s presence) led them as a Shepherd (Psalms 78:13-16, Psalms 78:52-55. John 10:4, John 10:5).

Verse 3

Turn us again. Figure of speech Cycloides (App-6) governing the Structure. Compare verses: Psalms 80:7, Psalms 80:19. Not from captivity, but from idolatry to the true worship.

God. Hebrew. Elohim. App-4. Note the significant order: Psalms 80:3, "O God"; Psalms 80:7, "O God of hosts"; Psalms 80:19, "0 Jehovah, God of hosts". This Divine order rebukes our own loose use of the Divine titles; and shows us the importance of noting their Divine use, not heeding modern hypotheses.

Verse 4

O LORD God of hosts. Hebrew. Jehovah.Elohim Zebaioth. See note on 1 Samuel 1:3. Not common in the Psalms, but occurring in Psalms 59:6 and Psalms 84:8.

How long . . . ? Figure of speech Erotesis. App-6.

Verse 6

laugh among themselves. Some codices, with Septuagint, Syriac, and Vulgate, read "have mocked at us".

Verse 7

to shine. Compare Numbers 6:25.

Verse 8

a vine. Compare Isaiah 5:1-7; Isaiah 27:2-6. Jeremiah 2:21; Jeremiah 12:10. Psalms 80:11 connects Joseph and Genesis 49:22.

heathen = nations.

Verse 10

the goodly cedars = mighty cedars. Hebrew "cedars of El". App-4.

Verse 11

the sea: i.e. the Mediterranean.

branches = roots, or suckers.

the river: i.e. the Euphrates.

Verse 12

Why . . . ? Figure of speech Erotesis (App-6), for emphasis.

Verse 13

the wood = forest. The Hebrew word for forest here (miyya"ar), has the letter Ayin suspended (see note on Judges 18:30). This is the second of four such suspended letters (the other two being Job 38:13, Job 38:15). Read with this letter, the word means "forest"; without it, and with an Aleph instead, it is miyy"ar, "river". The ancient Jewish interpreters took this suspended letter as denoting that, when innocent, Israel would be assailed only by a power weak as a river animal; but, when guilty, it would be destroyed by a power as strong as a land animal. Until the Roman power arose (whose military ensign was the "boar"), it was understood as "river" (meaning Egypt); but afterward the Septuagint, Chaldee, and Vulg, read "forest".

Verse 14

Return. Compare verses: Psalms 80:3, Psalms 80:7, Psalms 80:19, and see the Structure above.

and. Note the Figure of speech Polysyndeton (App-6) for emphasis. Almost an Ellipsis = "[once more] look down, [once more] behold, [once more] visit".

Verse 15

And the. Supply the Ellipsis (App-6), "And [protect] the".

branch = son. Some codices, with Septuagint, Syriac, and Vulgate, read "son of man", as in Psalms 80:17.

Verse 17

upon: or over.

man. Hebrew "ish. App-14.

son of man = son of Adam. Hebrew. "adam. App-14. See note on Ezekiel 2:1.

Verse 18

Quicken = make alive, restore, revive.

Verse 19

O LORD, &c. See note on Psalms 80:3 and Psalms 80:7.

Bullinger’s Notes on Psalm 81

Verse 1

To the chief Musician. See App-64.

upon Gittith = relating to the (Art.) wine-press, or the autumn Festival of Tabernacles; or to the vine and the vineyard, which are the subjects of the Psalm. See App-65.

Title. of Asaph. The tenth of the twelve Asaph Psalms. App-63. Relating to the worship of the Sanctuary.

God. Hebrew. Elohim. App-4.

Jacob. See Psalms 75:9.

Verse 2

Take a psalm. = Raise a song.

timbrel. Hebrew. toph. See note on Exodus 15:20.

psaltery = lute.

Verse 3

trumpet. Hebrew. shophar. See note on Numbers 10:2.

day. Some codices, with two early printed editions, Aramaean, and Syriac, read "days" (plural): i.e. festivals.

Verse 5

This. No Hebrew for "This".

He: i.e. God.

out = forth.

through = before: i.e. in the sight of. Compare Numbers 33:3.

I = I [Israel].

Verse 6

I = I [God].

pots = baskets. Depicted in Egyptian paintings as being used in brickmaking. Not same word as Psalms 68:13, though the same things referred to. Compare 2 Kings 10:7.

Verse 7

in, or from.

proved. Compare Exodus 17:6. Numbers 20:1-13.

Selah. Connecting the merciful deliverance with the reason why Israel should hearken. See App-66.

Verse 9

strange = foreign, or foreigner"s.

strange god = god of the foreigner. Not the same as above. For the former, See Psalms 44:20. Isaiah 43:12; for the latter, Deuteronomy 32:12.

god. Hebrew. "el. App-4.

Verse 10

the LORD thy God. Hebrew. Jehovah.thy Elohim. App-4. The title of the Lawgiver.

Verse 11

would none of Me = had no mind for Me.

Verse 12

gave them up = let him (Israel) go on. The greatest judgment God could have given them; or give us.

lust = stubbornness.

Verse 13

Oh . . . ! Figure of speech Eonismos. .

walked. Plural.

Verse 14

soon. See note on "almost", Proverbs 5:14.

Verse 15

haters of the LORD: i.e. Israel"s enemies.

the LORD. Hebrew. Jehovah. App-4.

Verse 16

should I have satisfied thee. Some codices read "would I satisfy him". Septuagint, Syriac, and Vulgate, read "would He satisfy him".

Bullinger’s Notes on Psalm 82

Verse 1

Title. A Psalm. Hebrew. mizm6r. App-65.

of Asaph. The eleventh of the twelve Asaph Psalms.

God. Hebrew. Elohim. App-4.

standeth: i.e. officially.

the congregation of the mighty = GOD"S (Hebrew El. App-4. IV) assembly (in its civil aspect).

gods. Elohim: used of earthly judges as representing Him. Compare Exodus 21:6; Exodus 22:8, Exodus 22:9, Exodus 22:28 (quoted in Acts 23:5). Hence, Moses is so spoken of (Exodus 7:1). (It is used also of idols as representing even a false god.) See John 10:34, John 10:35.

Verse 2

accept the persons. Compare Leviticus 19:15. Proverbs 18:5. 2 Chronicles 19:7.

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

Selah. Connecting the indictment with the command to judge righteously. See App-66.

Verse 3

Defend = Vindicate. Compare verses: Psalms 82:1, Psalms 82:2.

the poor = oppressed. Hebrew. "ebyon = a helpless or expectant one. See note on Proverbs 6:11.

Verse 5

They = The oppressed.

will = can.

on = to and fro.

Verse 6

I have said. Compare Exodus 22:9, Exodus 22:28. John 10:34, John 10:35.

children = sons. Compare Luke 6:35.

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

Verse 7

men. Hebrew. "adam. App-14.

princes. Compare Numbers 16:2, Numbers 16:35.

Verse 8

judge = judge Thou.

nations = the nations.

Bullinger’s Notes on Psalm 83

Verse 1

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

of Asaph. The last of the twelve Asaph Psalms. Probably Jahaziel"s: compare 2 Chronicles 20:14, 2 Chronicles 20:19-21, the Psalm being written on that occasion (about 804 B. C), and 2 Chronicles 20:22-36 being the answer to this prayer. Compare Psalms 83:12 with 2 Chronicles 20:11; and verses: Psalms 83:17, Psalms 83:18 with 2 Chronicles 20:29.

Keep not. Hold not. Figure of speech Tapeinosis.

God. Hebrew. Elohim.

GOD. Hebrew El. App-4.

Verse 2

make a tumult = roar like the waves of the sea, as in Psalms 46:3.

lifted up the head. Put by Figure of speech Metonymy (of Adjunct), for acting presumptuously. Compare Psalms 3:3; Psalms 27:6. Judges 8:28.

Verse 4

from being a nation = that they be no more a nation. Compare Jeremiah 48:2. Isaiah 7:8.

Verse 5

are confederate = have solemnized a covenant. against Thee. Not only against Thy People (Psalms 83:3).

Verse 6

tabernacles = tents. Hebrew. "ohel. See App-40.

Edom. Note the tenfold confederation of enemies in verses: Psalms 83:6-9, followed by the sevenfold destruction in verses: Psalms 83:10-12; the two making the number 17, the sum of the two numbers (10 ordinal perfection or completeness, and 7 spiritual perfection): 17 being the seventh prime number. Thus the three numbers correspond with the conspiracy of man, and judgment of God. See App-10.

Verse 8

children = sons.

Selah. Connecting these two things together, the former being that which calls forth the prayer: and connecting the past confederacy with the future one of the "ten kingdoms" and the same Divine destruction.

Verse 9

Midianites. Compare Judges 7:22.

Sisera. Compare Judges 4:15.

Jabin. Compare Judges 4:23.

Verse 10

earth = ground, or soil. Hebrew. "adamah. See note on Isaiah 25:10.

Verse 11

Oreb Compare Judges 7:25.

Zeeb. Compare Judges 7:25.

Zebah. Compare Judges 8:5, Judges 8:21.

Zalmunna. Compare Judges 8:5, Judges 8:21.

Verse 12

houses = pleasant pastures. Hebrew. ne"oth (plural) Same word as in Psalms 23:2; Psalms 65:12.

possession = inheritance. Compare 2 Chronicles 20:11.

Verse 13

wheel. Hebrew. galgal, a rolling thing. Probably the wild artichoke, which throws out branches of equal length, and, when ripe and dry, breaks off at the root, and is carried by the wind, rolling like a wheel over the plains. Compare Isaiah 17:13; where it is again used with "chaff", and rendered "a rolling thing" (margin thistledown).

stubble = straw. Hebrew. kash = the dry haulm of grain, which is carried about by the wind like the galgal.

wind. Hebrew. ruach. App-9.

Verse 15

persecute = pursue.

Verse 16

their: i.e. the enemies.

they: i.e. Israel, or Thy People.

LORD. Hebrew. Jehovah. App-4.

Verse 17

them: i.e. the enemies.

Verse 18

men: Israel.

JEHOVAH. One of three places where, in Authorized Version, this name is transliterated and printed in large capital letters (small in Revised Version) See App-48. Compare Exodus 6:3 and Isaiah 26:4.

MOST HIGH. Hebrew. Elyon. App-4.

Bullinger’s Notes on Psalm 84

Verse 1

Title. A Psalm. Hebrew. mismor. See App-65.

for the sons of Korah = of, &c. The seventh of nine so ascribed. See note on Psalm 42, and App-63.

How . . . ! Figure of speech. Ecphdnlsis. App-6.

amiable = beloved.

tabernacles = habitations. Hebrew. mishkan (App-40). Perhaps referring to the Mosaic (at Gibeon), and the Davidic (on Zion).

LORD of hosts. Hebrew. Jehovah Sabaioth. App-4. See note on 1 Samuel 1:3.

Verse 2

My soul longeth = I, even I myself, long. Hebrew. nephesh (App-13), for emphasis. courts. Corresponding with "altars" (Psalms 84:3). See the Structure.

the LORD. Hebrew. Jehovah. App-4.

GOD. Hebrew El. App-4.

Verse 3

Yea, the sparrow, &c. These two lines are placed within a parenthesis.

sparrow: or bird.

nest. Not in the altars. See note below.

Even Thine altars. Figure of speech Ellipsis. App-6. Supply it by repeating the verb "found" from preceding clause = "[Even so have I found] Thine altars", &c. Nothing has "dropped out" from the text.

altars: i.e. the two altars; the brazen altar of burnt offering, and the golden altar of incense. Birds could not build their nests in these! These have no reference to the times of the Maccabees, but to Exodus 27:1, and Exodus 30:1. Compare Numbers 3:31.

God. Hebrew. Elohim. App-4.

Verse 4

Blessed. Compare verses: Psalms 84:5, Psalms 84:12. See App-63. Figure of speech Benedictio. App-6.

still praising. Compare 1 Chronicles 9:33.

Selah. Connecting the dwellers in, and the approaches to, the House of Jehovah, with the common blessedness of all true worshippers. See App-66.

Verse 5

man: i.e. any one; not priest or Levite merely. Hebrew. "adam.

are the ways of them. Supply Figure of speech Ellipsis, "in whose heart are [Thy] highways" [leading thereunto].

Verse 6

of Baca = of weeping. All the ancient versions so render it.

make it. Septuagint reads "He maketh it".

a well = a place of springs.

rain = the early rain.

Verse 7

Every one of them in Zion appeareth before God = he appeareth before God in Zion. Note the singular, "he appeareth": i.e. "the man" of Psalms 84:5. The valley of Baca thus becomes the valley of Berachah (or blessing), 2 Chronicles 20:26.

Verse 8

God of Jacob. Not Israel, but the God (Elohim) Who met Jacob when he had nothing and deserved nothing (but wrath), and promised him everything: thus becoming "the God of all grace".

Selah. Connecting the request for audience with the words of the prayer, and dividing the Psalm, structurally, into its two parts.

Verse 9

shield: i.e. God"s provision in Messiah. He is our Shield (Genesis 15:1). Faith"s shield (Ephesians 6:16). This shield includes: (1) Favour (Psalms 5:12); (2) Salvation (Psalms 18:35); (3) Truth (Psalms 91:4). And "Favour" includes Life (Psalms 30:5); Mercy (Isaiah 60:10); Preservation (Psalms 86:2); Security (Psalms 41:11); Remembrance and Salvation (Psalms 106:4). Compare Psalms 115:9-11.

Thine Anointed = Thy Messiah. Not on us.

Verse 10

than a thousand. Supply Ellipsis by adding "[elsewhere]".

be a doorkeeper = to stand at the threshold.

tents = habitations.

wickedness = lawlessness.

Verse 11

is a sun. Figure of speech Metaphor. The only occurrence, in the Psalms, of this metaphor. It is used of Messiah, Malachi 4:2

grace and glory. Not the former without the latter (Romans 8:29, Romans 8:30). The former is the flower, the latter the fruit.

No good thing, &c. Figure of speech Tapeinosis = every good thing, beyond all mention, will He give.

Verse 12

trusteth = places his confidence. Hebrew. batah. App-69.

To the chief Musician. App-64.

Bullinger’s Notes on Psalm 85

Verse 1

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

for the sons of Korah. The eighth of eleven so ascribed. See note on Psalm 42, Title, and App-4.

LORD.Hebrew Jehovah.App-4. Thy land. Compare connection with "People" (Psalms 85:2), as in Deuteronomy 32:43. Note "our" in Psalms 85:12.

brought back the captivity = restored the fortunes, as in Psalms 126:1. Job 42:10. No reference to the Babylonian captivity, but to the restoration of David"s fortunes after Absalom"s revolt.

Jacob. Refers to the natural seed, and to the earthly and material standpoint. See notes on Genesis 32:28; Genesis 43:6; Genesis 45:26, Genesis 45:28.

Verse 2

iniquity = perverseness. Hebrew. "avah. App-44.

covered = concealed. Hebrew. kasah; not kaphar, to atone.

sin. Hebrew. chata". App-44.

Selah. Connecting forgiveness with (as being the basis of) millennial blessing. See App-66.

Verse 4

Turn us. Compare "Thou hast turned" (verses: Psalms 85:2, Psalms 85:3).

God. Hebrew. Elohim. App-4.

Verse 7

mercy = lovingkindness, or grace.

Verse 8

GOD. Hebrew El. App-4.

peace. Referring to the war with Absalom.

saints = graced ones.

not turn again: i.e. rebel, as in Absalom"s case.

Verse 9

glory may dwell: i.e. the glory of Jehovah"s presence in the Shekinah, in the Tabernacle.

Verse 10

met. kissed. Figure of speech Prosopopoeia. App-6.

Verse 11

earth = land. Same word as verses: Psalms 85:1, Psalms 85:9, Psalms 85:12.

Verse 12

our land, &c. Note "Thy land" in Psalms 85:1. Compare Psalms 67:6.

Bullinger’s Notes on Psalm 86

Verse 1

Title. A Prayer = An Intercession, or Hymn. Compare Psalms 72:20, referring to the whole of Book II. Hebrew. Tephillah. See App-63.

of David. The only Psalm in this third book ascribed to David. Refers to David"s Son and Lord.

LORD. Hebrew. Jehovah. App-4.

hear = answer.

poor = helpless. Hebrew. "ebyon. See note on Proverbs 6:11.

Verse 2

soul. Hebrew. nephesh. App-13.

holy = one whom Thou favourest.

God. Hebrew. Elohim. App-4.

trusteth = confideth. Hebrew. batah, App-69.

Verse 3

Be merciful = Show me favour, or Be gracious.

LORD*. One of the 134 places where the Sopherim say they changed Jehovah to Adonai. See App-32.

daily = all the day.

Verse 5

plenteous. Compare Exodus 34:6.

mercy = lovingkindness, or grace.

Verse 8

gods. Hebrew. "elohim = judges. See note on Exodus 21:6; Exodus 22:8, Exodus 22:9.

Verse 9

shall glorify. Compare Isaiah 66:23.

Verse 10

For. Compare Psalms 86:5 in the Structure.

doest = a doer.

Verse 11

Unite my heart. Septuagint, Syriac, and Vulg, read "Let my heart rejoice".

fear = revere.

name. See note on Psalms 20:1.

Verse 13

the lowest hell = Sheol beneath.

hell. Hebrew Sheol. App-35. Not the language of "Semitic heathenism", but the inspired revelation of Divine eschatology.

Verse 15

GOD. Hebrew El. App-4.

full of compassion, &c. Compare Exodus 34:6.

Verse 16

have mercy upon = show favour, or he gracious to.

Bullinger’s Notes on Psalm 87

Verse 1

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

Song. Hebrew. shir. App-65.

for the sons of Korah: i.e. of or by them. This title is repeated in the sub-scription after Psalms 87:7, to emphasise the occasion of its use in bringing up the Ark to Zion by David (951BC, a Sabbatic year). See note there, and on Title of Psalm 24.

His: i.e. Jehovah"s (which He has laid in Zion).

holy. See note on Exodus 3:5.

Verse 2

The LORD. Hebrew. Jehovah. App-4.

Zion. See App-68.

Jacob. Israel viewed in connection with the natural seed, and with material blessings. See notes on Genesis 32:28; Genesis 43:6; Genesis 45:26, Genesis 45:28.

Verse 3

God. Hebrew. ha-"Elohim = the [true] God. App-4.

Selah. Connecting the first alternation with the second, showing that it is to be a repeated alternation.

Verse 4

Rahab = pride, or haughtiness. Used as name for Egypt (by Figure of speech Polyonymia, App-6), as in Psalms 89:10; Isaiah 51:9. Compare Job 9:13 with Job 26:12, not the same word as in Joshua 2.

Ethiopia. Supply Ellipsis of the verb "say": "Tyre with Ethiopia [say]" this, &c.

Verse 5

of = to.

man. Hebrew. "ish.

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

Verse 6

writeth up = enrolleth.

people = peoples.

That. Instead of "That", supply "[and say] this one", &c.

Selah. Connecting the last repetition of the alternation, and completing the Structure. Thus, both the Selahs in this Psalm are structural.

Verse 7

the singers = they that shout.

the players on instruments = they that dance, as in bringing up the Ark. See note on the subscription.

shall be there. Supply Ellipsis : "[shall say of Zion]".

springs = fountains: i.e. fountains of delight.

A Song, &c. Repeated from the title. Compare Psalm 45 for a similar repetition.

to the chief Musician. See App-64.

upon Mahalath Leannoth = relating to the shoutings with dancings in bringing up the Ark to Zion (2 Samuel 6:12-15; and 1 Chronicles 15:25-29). As in Judges 21:21, Judges 21:23 (compare Revised Version), and see App-65.

Bullinger’s Notes on Psalm 88

Verse 1

Title. Maschil = Instruction. The eleventh of thirteen so named. See note on Title, Psalm 32, and App-65. The title, rearranged as above, removes the difficulty of this Psalm being ascribed to two different writers.

Heman. Celebrated for wisdom (with Ethan, 89), 1 Kings 4:31. 1 Chronicles 6:33, 1 Chronicles 6:44; 1 Chronicles 25:4. He was a Kohathite, while Ethan was a Merarite. See App-63and App-64.

Ezrahite. Put for Zerahite. Probably the name of a district. Compare the case of Elkanah (1 Samuel 1:1.

The Psalm is prophetic of Messiah"s humiliation, corresponding with Psalm 86. See the Structure, p. 789.

LORD. Hebrew. Jehovah. App-4).

Verse 3

soul. Hebrew. nephesh (App-13), for emphasis.

the grave. Hebrew. Sheol.

Verse 4

am = have been.

I am = I am become.

man. Hebrew. geber.

Verse 5

Free = Set free: i.e. by death, so as to be free from the Law (according to the Talmud, Shabbath, vol. 151. B).

the grave = sepulchre. Hebrew. keber. See App-35.

Verse 7

upon me. Same word as "over me", Psalms 88:16, with which the member corresponds.

Selah. Connecting Psalms 88:6 with its amplification in verses: Psalms 88:8, Psalms 88:9.

Verse 10

dead. Hebrew. Rephaim, who have no resurrection. See note on Isaiah 26:14, where it is rendered "deceased"; and 19, where it is rendered "the dead". Compare App-23and App-25.

Selah. Connecting Psalms 88:10 with its amplification in verses: Psalms 88:11-13. Compare Selah, Psalms 88:7. See App-66.

Verse 13

prevent = come before.

Verse 14

face. Figure of speech Anthropopatheia. App-6.

Verse 16

over me. Same word as "upon me", Psalms 88:7.

Verse 17

daily = all the day.

Verse 18

put far from me. Compare Psalms 88:8, the corresponding member.

Bullinger’s Notes on Psalm 89

Verse 1

Title. Maschil = Instruction. The twelfth of thirteen so named (the thirteenth being Psalm 142). See note on Psalm 32, and App-65.

Ethan. Mentioned with Heman (Psalm 88). A Merarite (1 Chronicles 6:44; 1 Chronicles 15:17). He seems to have another name, "Jeduthun" (1 Chronicles 25:1, 1 Chronicles 25:3, 1 Chronicles 25:6; 1 Chronicles 16:41, 1 Chronicles 16:42). The only Psalm ascribed to Ethan. See note on Psalms 89:30. Ezrahite. See note on Psalm 88, Title. Compre the case of Elkanah 1 Samuel 1:1).

mercies = lovingkindnesses. Plural of majesty = the great lovingkindness.

the LORD. Hebrew. Jehovah. App-4.

faithfulness = truth. Hebrew. "emunah. Seven times reiterated in this Psalm: verses: Psalms 89:1, Psalms 89:2, Psalms 89:5, Psalms 1:8, Psalms 1:24, Psalms 1:33, Psalms 1:49 ("in thy truth").

Verse 2

I have said. Some codices, with Septuagint and Vulgate, read "Thou hast said". Compare Psalms 89:19. The words of Ethan, reminding Jehovah of His covenant with David.

Mercy = Lovingkindness, or grace. Note "Mercy" (Psalms 89:2); "covenant" (Psalms 89:3); "seed" (Psalms 89:4); repeated below (verses: Psalms 89:19-32 and verses: Psalms 89:33-37).

Verse 3

made = solemnized.

covenant. See 2Sa 7, where Jehovah, being the only party, the covenant is unconditional, and = a "promise" among "the sure mercies of David", &c. But it looks beyond David.

sworn. See 2 Samuel 7:11, &c.; the word is not used there, but the terms of the oath are given.

Selah. Connecting the recital of Jehovah"s covenant with the praise offered for it. See App-66.

Verse 5

saints = holy ones, or angels. See preceding line, &c.

Verse 6

who. Figure of speech Erotesis. App-6. This is the cry of all His saints. See note on Exodus 15:11.

heaven = sky. Same word as Psalms 89:37.

sons of the mighty = sons of Elim = the angels.

Verse 7

GOD. Hebrew El. App-4.

assembly = secret conclave.

Verse 8

God. Hebrew. Elohim. App-4.

LORD. Hebrew Jah. App-4.

Verse 10

Rahab = Egypt. See note on Psalms 87:4.

arm. Figure of speech Anthropopatheia. App-6.

Verse 11

the world. Hebrew. tebel = the world as inhabited.

Verse 12

Tabor and Hermon. West and east of the Holy Land; and, with north and south, completing the four points of the compass.

Verse 13

hand. Figure of speech Anthropopatheia. App-6.

Verse 14

Justice = Righteousness.

habitation = foundation.

face. Figure of speech Anthropopatheia. App-6.

Verse 15

Blessed = Happy. Figure of speech Beatitudo. App-6. See App-63.

the joyful sound. Of the trumpet"s assembling sound. Lev 23.

countenance = face. See Psalms 89:14.

spiritual blessings symbolized by the feasts = 1 Corinthians 5:6-8

Verse 16

Thy name = Thyself. See note on Psalms 20:1.

Verse 17

glory = beauty.

horn. Many codices, with four early printed editions, read "horns" (plural); but seven early printed editions read sing,

Verse 18

defence = shield. Hebrew. ganan, to cover, or protect.

Verse 20

I have found, &c. Quoted in Acts 13:22.

Verse 22

wickedness. Hebrew. "avval. App-44.

Verse 23

foes = adversaries.

Verse 27

Higher = MOST HIGH. Hebrew. "Elyon. App-4. This looks forward to Immanuel (Isaiah 7:13-15; Isaiah 9:6, Isaiah 9:7. Micah 5:2).

Verse 30

If his children, &c. Ethan refers to the very words of warning given to Solomon (1 Kings 9:6, 1 Kings 9:7; Compare Psalms 11:11-13), which, with 2Sa 7, should be read with this Psalm. Ethan (we may suppose) outlived Solomon, and saw the break-up of the kingdom; and left this Psalm for Instruction (Maschil) for all future time.

children = sons.

And walk not. Figure of speech Pleonasm (App-6), for emphasis.

Verse 31

break = profane.

And keep not. Figure of speech Pleonasm (App-6), for emphasis.

Verse 32

Then will I. Compare 2 Samuel 7:14.

transgression = revolt. Hebrew. pasha". App-44.

iniquity. Hebrew "avah. App-44.

Verse 33

Nevertheless. Figure of speech Palinodia. App-6. Compare 2 Samuel 7:15.

lovingkindness = grace.

Verse 34

break = profane.

alter = violate.

Verse 36

His seed, &c. Compare John 12:34.

Verse 37

a faithful witness: i.e. the sun (Compare Psalms 89:36). See note on "testimony" (Psalms 19:7). Revelation 1:5; Revelation 3:14.

Selah. Connecting the above solemn warning with the fulfilment in the visitation of judgment in the next member. See App-66.

Verse 38

Thine = Thine own.

Verse 39

made void = disowned only here and in Lamentations 2:7. Lamentations 2:45

Selah. Connecting the visitation with the prayer for its removal. See App-66.

Verse 46

Shall. Supply Ellipsis from preceding line: "[How long] shall", &c.

Verse 47

time = lifetime.

men = sons of Adam. App-14.

Verse 48

man = strong man. Hebrew. geber. App-14.

soul. Hebrew. nephesh. App-13.

hand. Put by Figure of speech Metonymy (of Cause), App-6, for the power exercised by it.

the grave. Hebrew. Sheol. App-35.

Selah. Connecting the fact of man"s frailty (even of the strongest) with the renewed and increased fervour of his complaint. See App-66.

Verse 49

LORD *. One of the 134 places where the Sopherim altered Jehovah to Adonai. See App-32.

swarest. See 2Sa 7, and note on Psalms 89:3.

truth = faithfulness. Same word as rendered "faithfulness" in Psalms 89:1. Here, the last of the seven occurrences.

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