THE BOOK OF PSALMS,
Chapters 1-150
CHAPTER ONE
1:1: “walketh not. . . nor standeth. . . nor sitteth” = Note the progression. If you at first don’t “walk” in their ways, then you will not “stand” with them, “nor sit” or congregate with unrighteousness.
1:2: “meditate” = See Joshua 1:8.
1:3: “a tree planted” = The concept is, one who is unmovable. See Psalm 92:12-14 & Jeremiah 17:7-8.
1:4: “chaff” = As opposed to the righteous, comparing the unrighteous to “chaff,” they have no roots (do not stand on solid ground -- truth); they are blown away with the wind (one doctrine to another; Job 21:18); making them useless in God’s hands, for they are unfruitful (Mat. 3:10). The key to this entire Psalm is, What is your root planted in?
1:5: “the ungodly shall not stand in the judgment” = The proper meaning is that they have no Savior pleading their case for them and therefore they will be unable to “stand in the judgment.”
CHAPTER TWO
2:ALL: In Psalm 2, verses 1-3, we have the “heathen” speaking. In verses 4-6, we have God the Father speaking. In verses 7-9, we have God the Son speaking. And in verses 10-12, we have God the Holy Spirit speaking.
2:1: “heathen rage” = The world is anti-Christ. See Acts 4:24-27.
2:2: “set themselves” = The Hebrew is “yatsab,” and literally means, “to take a stand [in rebellion] against [to whom one owes allegiance].” Notice that “The kings of the earth” bind together with the “rulers” of the earth in order to “take counsel” on how to suppress anything Christian.
2:3: “Let us break their bands asunder, and cast away their cords” = Anything deemed restrictive to them (the Christian lifestyle), is to be “cast away;” for it limits their desired ways of life. More precisely, they want to get rid of God’s Holy Law, agreeing with Satan.
2:4: “the Lord” = The Hebrew is, “adonay,” and could be translated as, “my Lord,” as it is elsewhere depending upon context (see Psa. 16:2; 35:23). Thus, the Lord that is sitting and laughing is separate from “the Lord” that “shall have them in derision;” meaning this second “Lord” this Scripture is referring to is the Messiah.
“derision” = Disparagement and ridicule; mocking; belittling; to the point of violence (verse 9: “dash them in pieces”). Yet in verses 10-12, God calls for them to “wise” up and “Serve” Him and they can also be “Blessed,” i.e., Saved.
2:7: “Thou art My Son; this day have I begotten Thee” = The Biblical fact that Jesus has ALWAYS existed is seen in many passages (see as an example John 1:1-3 & 10). Therefore, Jesus cannot be a created being, born at this time, if He already existed before this time.
According to the “Sukkah,” 52a (a Sukkah is a Jewish Talmudic work), the words of Psalm 2, verses 7 and 8, are put into the mouth of the Messiah, and therefore the proper translation of the Hebrew here would be “Thou art King Messiah.” In the “Targum,” the “Ba-in,” translated “Son of man,” in Psalm 80:16 (verse 17 of our versions), is rendered “Mal-cha M-sha-cha,” meaning “King Messiah.” My point is, that the Psalm 2:7 rendering is paraphrased in a manner that removes the anthropomorphism of the Hebrew, meaning it could be translated as: “Thou art beloved unto Me, like a son unto a father. . .”
If none of this is clear enough, the “begotten thee” is explained by seeing Acts 13:33: “God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the Second Psalm, Thou art My Son, this day have I begotten Thee.” In other words, God the Father raised up the Son, not created Him as some would like to speculate or conjecture here.
It all becomes cleared up when we realize that “this day” is a response to the rebellion of verse 1-3, “against His anointed.” Therefore, “this day” God will coronate the Messiah, even though they have rejected Him, over Mount Zion. Therefore, it cannot refer to a physical birth, for Messiah is already in existence and being rejected.
2:8: “I shall give Thee” = Here it is Father God offering, whereas, in the temptation of Christ (Mat. 4:9), Satan offers what is now his, else it is not a temptation. Satan claims and wants to be the God of this earth; and ultimately God over all.
2:12: “Kiss the Son” = For Who the “Son” is in this verse is, we must stay in context of the Psalm, i.e., verse 7establishes that the “Son” spoken of here is the Messiah, and the “decree,” verse 7, was promised to king David in First Chronicles 17:11-14, thus referring to the Messiah. That “kissing” was an ancient mode of homage to a king, see First Samuel 10:3. For homage to an idol or false god, see First Kings 19:18; Job 31:27; Hosea 13:2.
“lest He be angry” = This is an interesting phrase, in that you can anger God. How? By rejecting His claims of being the Messiah.
CHAPTER THREE
3:2: “help” = The Hebrew word translated as “help” here is actually, “yeshu’ah,” which is a derivative of “Jesus; Messiah,” but meaning here “salvation; deliverance; victory.” This is the same word as used for “Salvation” in verse 8.
CHAPTER FOUR
4:1: “To the chief Musician on Neginoth” = A better translation would be, “of Neginoth,” because Neginoth means, “songs with instrumental accompaniment,” as found in the titles of Psalms, Chapters 4; 6; 54; 67; 76. It is rendered “stringed instruments” in Habakkuk 3:19. It denotes all kinds of stringed instruments, such as the “harp, psaltery, viol,” etcetera.
“enlarged” = Some versions translate this word as “relieved.” But the idea is such that God helped David by filling (enlarging) him with the Holy Spirit. In other words, the Hebrew word here is “rachad,” whose root means, “to broaden.” Our Lord was broadening David’s horizons, if you will, in order to be able to handle his “distress,” as opposed to “relieving” or totally taking away the “distress,” as “relieved” would imply.
By contrast, in Psalm 25:17, we have this statement: “The troubles of my heart are enlarged [“rachad”]: O bring Thou me out of my distresses.” Here David’s “distresses” are “broadened,” as opposed to God’s help being “broadened.” Where the Hebrew word “rachad” follows along in the rendering of “broadening,” see Exodus 34:24; Deuteronomy 12:20; 19:8; 33:20; First Samuel 2:1; Second Samuel 22:37; Psalm 18:36; etcetera. Nowhere does it mean to “relieve.”
4:2: “leasing” = This is an Old English word meaning “lies,” or “lying,” [“untruth; falsehood; deceptive thing,”] as the Hebrew word “kazab” is generally rendered. Compare with Psalm 5:6.
4:4: “Stand in awe, and sin not” = Here is a key on how not to “sin!” When we “Stand in awe” of our God.
CHAPTER FIVE
5:1: “Nehiloth” = Nehiloth is a word nowhere else used in Scripture and its meaning is unclear. “Scofield’s Bible Commentary,” believes it to mean “inheritance.”
5:4: “For Thou art not a God that hath pleasure in wickedness” = What a wonderful God we serve. Or, you can serve Satan, a god who takes “pleasure in wickedness.”
“neither shall evil dwell with Thee” = See Habakkuk 1:13 then Hebrews 12:14.
5:6: “destroy them” = No burning in hell forever. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
“leasing” = See my Psalm 4:2 Note.
CHAPTER SIX
6:1: “Neginoth” = See my Psalm 4:1 Note.
“Sheminith” = Is the eighth octave. This is a musical term, supposed to denote the lowest note sung by men’s voices. It is an instrument for the eighth key; or, more probably, the bass. It is contrasted with the “Alamoth,” found in First Chronicles 15:20-21 and Psalm 46:1. The word “Alamoth” means “virgins.” It most probably denotes the treble, or the part sung by female voices, i.e., “virgins.” See Isaiah 7:14 also.
6:3: “how long” = This is asked 16 times in the Book of Psalms. We ask the same question today. How long until You Oh Lord, until You have had enough and Come a Second Time?
6:5: “For in death” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
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CHAPTER SEVEN
7:1: “Shiggaion” = Meaning “to wander and cry aloud.” It is a plaintive song or elegy, which is a sad, mournful, melancholy, or plaintive poem, especially sung at a funeral or a lament for the dead (not that the dead hear, see Psalm 6:5; but that the morning are consoled by crying aloud). The word is used only here and in Habakkuk 3:1. It’s a wandering or charming song. The matter and composition of the several parts being different, but artificially put together.
7:2: “he” = King Saul. Notice the “them” in verse 1, while the change to singular in this verse.
7:8: “according to my righteousness, and according to mine integrity that is in me” = Let us all be ready and willing to make such a statement. Job comes to mind. Compare with verse 10, “which saveth the upright in heart.”
7:9: “trieth” = The Hebrew is “bachan,” meaning, “to investigate.”
“reins” = This word in Hebrew “kilyah,” meaning is comprised in denoting the most secret feelings, purposes, and devices of the soul.
7:15: “fallen into the ditch which he made” = The wicked will eventually perish due to their own doing. God does not destroy them; they destroy themselves with their own wickedness. Continued in verse 16. This is called, “Retributive Justice.” Unrighteous king Saul wanted to kill righteous David who had Saul in his hands twice but did not kill him. Compare to Satan’s ending in Isaiah 14:15.
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CHAPTER EIGHT
8:1: “Gittith” = Means “winepress,” and so, of the harvest, in the sense of judgment.
“above the heavens” = Meaning, since His “glory” is above all “the heavens,” it is above everything.
8:4: “What is man” = Answered in verses 5-8. But see Romans 8:29 & First John 3:2. Quoted also in Hebrews 2:8-9.
8:5: “the angels” = The Revised Version (British and American) translates it as, “Thou hast made Him but little lower than God,” with the English Revised Version, margin reading of “the angels” for “God.” However, because of our understanding of Hebrews 2:7 & 9, we can know for sure that the correct translation is “the angels.”
CHAPTER NINE
9:1: “Muthlabben” = Used only here, some Bible Commentators attribute this to refer to the death of Goliath, others of Nabal, others of Absalom. Bottom line, “Muthlabben” means “death,” and the Psalm is a funeral ode. “Shiggaion,” as in Psalm 7:1, could have been the word choice here.
9:5: “destroyed the wicked, Thou hast put out their name for ever and ever” = No everlasting burning hell. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
9:13: “Thou that liftest me up from the gates of death” = David has hope for the resurrection.
9:15: “their own foot taken” = See my Psalm 7:15 Note.
9:16: “the wicked is snared in the work of his own hands” = See my Psalm 7:15 Note.
“Higgaion” = The Hebrew word is “Haggayon.” In Psalm 92:3, it is rendered, “a solemn sound,” it means the murmuring tone of the harp. However, here in Psalm 9:16 it is a musical sign, denoting probably a pause in the instrumental interlude. In Psalm 19:14 the word is rendered “meditation.” Whereas in Lamentations 3:62 it is rendered “device.”
CHAPTER TEN
10:ALL: Beliefs of the wicked are, verses 2-4, there is no God; verses 5-7, they won’t change their mind; verses 8-11, that God does not see them (for there is no God anyway; by contrast, verse 14 says differently), verses 12-13, that God will not judge them (counteracted in verse 15).
CHAPTER ELEVEN
11:3: “If the foundations be destroyed” = The “foundation” of God’s government is His Law.
11:4: “try” = Meaning, “testing.” In the Hebrew it generally refers to the “testing” of metals to see if they are strong enough.
11:7: “His countenance doth behold the upright” = A more literal translation would be, “The upright shall behold His face.” Not the Fathers of course. But Messiah’s.
CHAPTER TWELVE
12:1: “Sheminith” = See my Psalm 6:1 Note.
12:2: “a double heart” = One that says it will obey but doesn’t and the other that will not obey at all.
12:6: “The Words of the LORD are pure Words” = Since God’s “Words” are “pure Words,” translators beware. As you grow and mature in your Christian walk, you will outgrow these modern translations that paraphrase or play with the text. You realize you need to respect the precision of what God has said. See my Bible Study: “BIBLE TRANSLATONS AFTER 1881.”
12:7: “preserve them from this generation” = Apparently every generation has had to deal with the perverting of God’s Word. Psalm 138:2 states, “for Thou hast magnified Thy Word above all Thy Name.” Quite a statement considering that the Third Commandment places His Name above every name and considers it a “sin” to blaspheme the Name of God.
CHAPTER THIRTEEN
13:2: “how long shall mine enemy be exalted over me” = First Samuel 20:3 states, “there is but a step between me and death.” Always remember that feelings can be deceptive. See Jeremiah 17:9.
13:4: “moved” = Meaning, “to totter; shaken; overthrown; dislodge; slip up.”
13:5: “salvation” = Hebrew, “yeshu’ah,” which has reference to “Messiah.”
13:6: “But” = God’s people need to learn to live on God’s promises and not on explanations.
CHAPTER FOURTEEN
14:1: “the fool hath said in his heart, There is no God” = This statement is not a put down, but a spiritual and intellectual assessment of a person who refuses to face the truth, reason properly, and accept what is obvious to even the casual observer. If you find an Atheist, ask them to “Prove it.” Ask them if you can ask them a question since they know everything because since there is no God, they must be godlike and know everything.
There are three Hebrew words for “fool.” “Kesyl,” meaning “dull, stupid simpleton, arrogant one.” “Ewiyl,” meaning, “foolish, one who despises wisdom, one who mocks when guilty, one who is quarrelsome, licentious.” But the Hebrew word for “fool” used here is “nabal,” meaning “lacking moral sense.” This person can be very intelligent, but lack moral sense in his own “heart.” In other words, it’s a “heart” issue. See Jeremiah 17:9.
“none that doeth good” = See Matthew 19:17 & Mark 10:18. However, the sense here is that they are willfully disobedient and ignorant.
14:5: “There were they in great fear” = Margin: “they feared a fear.” This shows that this group at least acknowledges that there was a God to fear, as opposed to the verse one group.
CHAPTER FIFTEEN
15:1: “dwell” = The Hebrew for “dwell” here is, “shakan.” This is a derivative of “Shekinah [glory],” which means, “God’s glorious dwelling.” See Exodus 25:8; 29:46; First Chronicles 22:19; Psalm 20:2; 78:69; 150:1.
15:2: “He that walketh uprightly” = This section – verses 2-5 -- is echoed in Isaiah 33:15-16, and partly in Micah 6:8. These are the conditions of being able to “dwell” in God’s “tabernacle,” verse 1.
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15:4: “In Whose eyes” = Meaning, “In God’s Eyes.”
“contemned” = The Hebrew is “H959, bazah,” meaning, “to despise, hold in contempt, disdain.”
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CHAPTER SIXTEEN
16:1: “Michtam” = Since the change of the letter “m” for the letter “b” was not unusual in Hebrew literature, “Michtab” means, a “writing,” such as a poem or song (compare with Isa. 38:9). However, “Michtam” would mean, “golden,” or, “a very precious one,” even more to be valued and valuable than gold. However, if we look at its use in Psalms, Chapters 56, 57, 58, 59, and 60, we come to the conclusion that it means, “a prayer,” or “meditation.”
16:7: “my reins also instruct me in the night seasons” = Agreeing with my Note in Psalm 7:9 about this word “reins,” that, “This words meaning is comprised in denoting the most secret feelings, purposes, and devices of the soul,” then contrary to the thought that one instructs himself as opposed to God instructing us, it is rather that we meditate upon what God has revealed to us for our instruction.
16:10: “not leave my soul in hell” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.” The Hebrew word used here for “soul” is “nephesh,” meaning “breath,” or “spirit,” and not “body and spirit” together, as the word “soul” is. Also, the word “hell” is misunderstood. Therefore again, See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
“neither wilt Thou suffer Thine Holy One to see corruption” = Although Peter, in his address on Pentecost references this verse (see Acts 2:27), and has made most think of this text as only applying to our Lord Himself, it actually has reference to all righteous personages. Thus, this is one of the most definite verses that teach of a future resurrection, which the Sadducees should have picked up upon.
CHAPTER SEVENTEEN
17:ALL: In verses 1-5, David asks God to examine him. In verses 6-12, David asks God to save him. In verses 13-15, David asks God to rescue him.
17:10: “They are inclosed in their own fat” = These are callous due to disobedience, caught up in their own greed, insensitive to others, selfish with a worldly lifestyle.
17:14: “men of the world” = These are world dwellers and this is the only Heaven they will receive. We are to be Heavenly dwellers.
17:15: “when I awake” = This is a rare text in the Old Testament predicting a bodily resurrection, of which the Sadducees should have been aware of.
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CHAPTER EIGHTEEN
18:ALL: Second Samuel, Chapter 22, is nearly identical to this Chapter.
18:1: “love” = The Hebrew is, “racham,” which means to “love deeply,” the most enduring “love” one can experience.
18:9: “darkness” = Darkness signifies the wrath of God just as much as light signifies God’s favor.
18:10: “cherub” = The Targum renders it in the plural number, “cherubim;” as does also the Septuagint, Syriac, and Arabic versions.
18:11: “secret place” = See Job 22:14. And Psalm 81:7 teaches us that God can hide us there when need be.
18:12: “At the brightness that was before Him” = See Second Thessalonians 2:8.
18:20: “my” = We have a part to play in the work of Salvation, Sanctification is the work of a lifetime.
18:23: “I was also upright” = We have a part to play in the work of Salvation, Sanctification is the work of a lifetime.
18:24: “my righteousness” = We have a part to play in the work of Salvation, Sanctification is the work of a lifetime.
“His eyes” = God better see Christ in You.
18:30: “buckler” = Rather “shield.”
18:43: “a people whom I have not known shall serve Me” = Future prophecy of the Gentiles coming to faith.
CHAPTER NINETEEN
19:1: “The heavens declare the glory of God” = Anyone who can look up when outside has no excuse.
19:4: “line” = The “Septuagint” translates this word as “sound.”
19:6: “His” = The “His” here is a change back to referring to the sun’s travels.
“there is nothing hid from the heat thereof” = All the source of energy in our galaxy comes from the sun.
19:7: “the Law of the Lord is perfect” = “Since ‘the Law of the Lord is perfect,’ every variation from It must be evil.” DA:308.
19:12: “understand his errors” = It is beyond the understanding of the righteous why one would reject the Law of God, which is “perfect,” verse 7, “right” and “pure,” verse 8, and have “great reward,” verse 11. See Romans 7:12.
The FACT that God’s Word is “pure,” means that one should attempt to acquire the best Biblical translation one can get. See my Psalm 12:6 Note.
“cleanse Thou me from secret faults” = Sinners were and are guilty of violating the Law of God even though they were and are ignorant of what they had and are doing (see Lev. 5:17). By contrast, provision is made for these sins of ignorance (see Num. 15:22-29). Remembering that there is no atonement for presumptuous sins (see Num. 15:30-36; Deu. 17:12-13).
19:14: “words of my mouth” = Not always, but mostly, the spoken word reviels the true intentions of the heart.
“meditation” = See Psalm 119:97 & 99.
“Redeemer” = The Hebrew is “Goel,” meaning, the “Kinsman Redeemer” (see Lev. 25:25; Num. 35:11-34; Isa. 43:14), especially shown in the Book of Ruth.
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CHAPTER TWENTY
20:3: “accept Thy burnt Sacrifice” = Not David’s sacrifice; but God’s Own Sacrifice; speaking of Messiah.
20:6: “the LORD saveth His Anointed” = Speaking of David in one sense; but more appropriately and in a broader sense, of Messiah in another. Bible Commentator John Gill agrees with me.
CHAPTER TWENTY-ONE
21:ALL: The “Targum,” which is the Chaldean paraphrase of the Old Testament, and the “Talmud,” which is Rabbinic Jewish religious laws and Jewish ceremonies and theology, both list this Psalm as being Messianic. Then starting in verse 22, we have a shift in the narration. However, the Psalm begins with the first statement of Messiah upon the cross and the last statement upon the cross, “it is done,” Psalm 22:31 (John 19:30). In other words, “Paid In Full.”
21:1 & 5: “salvation” = Meaning “victory,” not “salvation” of ones soul.
21:3: “preventest” = Meaning in Old English, “to see to it beforehand.”
21:8: “find out” = Hebrew “H4672; matsa,” meaning, to “dispose of.”
CHAPTER TWENTY-TWO
22:ALL: This Psalm is a description of Messiah upon the cross that the Jewish community will not read along with Isaiah, Chapter 53.
22:1: “Aijeleth Shahar” = It means, “Hind of the dawn,” or, “the hind of the morning dawn,” or, “the land of the morning,” found in Scripture only here. “Hind” means, “my strength,” which is weak in itself, but having Jehovah for one’s strength is what is meant. It is a musical term, which probably indicated the lively movement of the music.
“My God, My God” = See Matthew 27:46. These are the opening Words of Messiah upon the cross. This is the ONLY time that Christ did not call God, “Father.” Why? Because He couldn’t, as it were, He was in our place (see 2Co. 5:21). Consider the crucifixion from the Father’s point of view. He must Love us a lot to allow this atrocity.
22:2: “Thou hearest not” = According to verse 4, God heard them in the past, why not now? Because of sin; just as in the past.
22:12: “Bashan” = The country of Bashan embraced the territory which was on the east of the Jordan, north of Gilead, which was given to the half tribe of Manasseh (compare Gen. 14:5 with Jos. 12:4-6). It was distinguished as pasture land. According to “Albert Barns Notes On The Bible:” “The bulls of Bashan are here alluded to as remarkable for their size, their strength, and their fierceness; and are designed to represent men that were fierce, savage, and violent. As applied to the Redeemer, the allusion is to the fierce and cruel men that persecuted Him and sought His life. No one can doubt that the allusion is applicable to His persecutors and murderers.” The same with the “lion” in verse 13.
22:15: “potsherd” = The Hebrew is, “H2789; cheres,” meaning, “clay pot.”
22:16: “they pierced My hands and My feet” = Bear in mind that crucifixion was not invented until about B.C. 90 by the Persians.
“pierced” = The Hebrew for “pierced” is “ayri” or “aryeh,” which could be translated as “lion,” which if you stay in context of the entire verse, “ayri” should be translated as, “Like a lion,” just as it is 79 other places in Scripture (examples are: Gen. 49:9; Num. 23:24; 24:9; Psa. 7:3; 10:9; 17:12; Isa. 38:13; Jer. 2:30; 12:8; 49:19; 50:44; Eze. 22:25; Hos. 11:10; Mic. 55:7). However, the literal Hebrew of this verse LACKS a verb which is needed for the action of a “lion” in order to translate “ayri” as “lion.” Just as it does -- a verb is used -- in all 79 other verses. Therefore, since “ayri” is the verb, it must be translated as “pierced,” because that is what is done to the “hands” and “feet,” (examples are: Exo. 30:21; Jud. 1:16-17). Plus, if you place a period after “Me,” instead of the semicolon, it becomes even more clear; because it is a new thought not a continuation of the previous sentence. This is one case where the “Masoretic Text” got it wrong, because of the other references to a “lion” in this Psalm.
Another thing to note, is when dealing with what theologians classify as “Lament Psalms,” there is first always a specific complaint, than specific requests that deal with the complaints. Keep in mind that this would be about the structure of the Psalm/text. So the complaint is verses 1 & 11, being, “there is none to help” Him. And the request would be verse 19, asking for the Lord’s help. Another complaint is verses 12-13, animals surround Him in order to devour Him. With the request being in verse 21, “Save Me.” And lastly, the complaint would be in verse 16, “dogs” and “wicked” have “compassed” Him. Here is the point, the request is in verse 20, which only mentions “dog,” NOT “lion.” Therefore, “lion” cannot be a correct translation for “ayri” instead of “pierced.” Plus, the parallel for “sword” in verse 20 works so much better with “pierced.”
If you still don’t like my textual evaluation, from an Israeli Psalms Scholar, Meir Malul, who studies and reads Biblical Hebrew, “The person praying starts with ‘bulls and mighty ones’ (v. 13), continues with ‘lions’ (v. 14) and closes with ‘dogs’ (v. 17). In the final verses (20-22) the person praying starts with a ‘dog’ (v. 21), continues with a ‘lion’ (v. 22) and closes with ‘wild oxen’ (v. 22). The reference to the ‘lion’ in verse 17. . . is perplexing from the standpoint of the proposed chiastic structure.” In other words, according to the “chiastic structure,” attempting to translated “ayri” as “lion” is unauthorized.
Also, according to Israeli Psalms Scholar, Meir Malul, he rejects the “Masoretic Text” reading, “like a lion,” but argues for the better reading as “tied,” as in John 11:44, or even better, “pierced My hands and feet,” which even he argues that John 19:37 alludes to this particular passage and should be translated as “pierced.” Keep in mind that this is an Israeli scholar who does not believe in Messiah in these passages.
22:17: “I may tell all My bones” = Meaning, none were (or better, will be, as David is speaking prophetically) damaged (see Num. 9:12; Psa. 34:20; John 19:33).
22:20: “darling” = The Hebrew is “yechidathi” [Strong’s has it as “yachiyd”], meaning, “only one.” Being that this is speaking of, or is actually Christ speaking, that which was conceived was [or will be] by the power of the Holy Ghost; hence the man Christ Jesus is the Only Son of God and He is His Only One. The same is true of Psalm 35:17, thought by many to be speaking of Christ.
22:21; 29:6; 92:10: “unicorn” = Equals a “rhinoceros” in ST, December 9, 1880.
22:23: “praise Him” = “Educate yourself to praise Him. This is a great remedy for diseases of the soul and of the body.” Letter 322, October 23, 1906.
22:29: “all they that go down to the dust shall bow” = At the Third Coming of Christ (see Isa. 45:23; Rom. 14:11; Php. 2:10; Rev. 20:12-13).
22:31: “He hath done this” = The Hebrew is “asah,” having many interpretations. But “to be done” is fitting here, as it is dealing with Messiah upon the cross (see John 19:30).
CHAPTER TWENTY-THREE
23:ALL: The Sacred Name of our Lord in “compound form,” is found throughout the 23rd Psalm:
“Shepherd” = YHWH-raah.
“not want” = YHWH-jireh.
“not lack provision” = “green pastures” = YHWH-jireh.
“not lack peace” = “still waters” = YHWH-shalom.
“restoreth my soul” = YHWH-rapha.
“paths of righteousness” = YHWH-tskidkenu.
“fear no evil” = YHWH-shammah.
“in the presence of mine enemies” = “protection” = YHWH-nissi.
23:2: “leadeth me” = The point is, when aligned with verse 3, “the paths of righteousness,” that God will direct us to “lead” a “righteous” life if we let Him.
“still waters” = Sheep will not drink from fast moving waters. This would indicate that these “waters” are not a river, or that it is shallow, as ripples would be present, and the depth of the waters is an indication that no drought can consume it. They should be compared to: “the waters of Shiloah that go softly,” Isaiah 8:6. They are easily accessible for a refreshing drink. It is as if they are contrasted with boisterous streams and rivers on the one side, and the stagnant and disgusting pools on the other.
23:3: “for His Name’s sake” = Never forget Who we work for. Then He will give us the glory by “anointing our heads with oil,” verse 5.
23:4: “Thy rod and Thy staff” = Two pieces of equipment that “we” need for “our” stability. In an interesting change, David is not speaking about the Shepard, but to the Shepard. The “rod” of a “shepherd” was used in defense or offence. While the “staff” is used to guide the sheep.
23:5: “preparest a table” = Meaning, “puts out a lot of food.” Like we might say, “Those are nice wheels,” meaning the entire automobile and not just the tires themselves. In other words, it is a figure of speech. So not a table; but a bunch of food.
“oil” = In this case “oil” has reference to “joy.”
23:6: “Surely goodness and mercy shall follow me all the days of my life” = Those who have a poor-quality life have a hard time with this verse. But our Lord is only promising to be with us through it all.
CHAPTER TWENTY-FOUR
24:2: “He hath founded it [the “earth,” verse 1] upon the seas, and established it [the “earth,” verse 1] upon the floods” = Meaning, that the dry land is above many waters; which is why we can drill for water today and people have wells for drinking water. Originally however, there must have been more “water under the earth,” Exodus 20:4, before the world-wide flood, then there is now (see Gen. 8:2; Psa. 33:7 & 136:6). In other words, most of the water (pre-flood) was below the earth. Whereas now, most of the water is above the earth.
24:3: “hill of the Lord” = Mount Zion (see Psa. 2:6) or Mount Moriah, on which the Temple was afterwards built. It is the place of God’s Sanctuary and special presence. It is called the “hill of the Lord” because it was the place designated for His worship, or the place of His abode (see Psa. 15:1). It can also refer to His Church, as typified by the earthly Sanctuary. The Church is mystically intended, and is so called on account of its visibility, through a profession of faith in Christ.
We must also consider Psalm 68:15, where God’s “hill” is resembled to “Bashan,” and where we learn from Isa. 2:2 that “it shall come to pass in the last days, that the mountain of the Lord’s House shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” It will eventually be exalted above the mountains and hills, the kingdoms of this world, and of all worlds. It is compared to the “hill of Bashan” for its fertility and fruitfulness.
Hence, we read of the kine and bulls, the rams and lambs, and fatlings of Bashan, and of the oaks thereof (Deu. 32:14; Isa. 2:13). The idea here is, “Who shall ascend there with a view of abiding there? Who is worthy to dwell there?” The question is equivalent to asking, “What constitutes true religion? What is required for the acceptable worship of God? What will prepare a person for Heaven?” And with that established, the last part of the verse begs the question, “Who shall serve God, with God’s acceptation. Who will stand in His Holy Place, in the place which He hath sanctified for His service.”
It is an uphill work for the creature to reach the Creator. Where is the mighty climber who can scale the towering heights? Nor is it height alone, but it is glory too. Whose eye shall see the King in His beauty and dwell in His palace? Who shall be able to “stand” or continue there, or be righteous enough to remain there? Who is he that can gaze upon the Holy One, and can abide in the blaze of His glory?
The question before us is one in which all should ask for themselves, and none should be at ease till they receive an answer of peace. With careful self-examination let us enquire, “Lord, is it I?” The answer is found in verse 5.
24:6: “This is the generation of them that seek Him, that seek Thy face” = The Lord is waiting for a “generation,” a remnant of people, and not on an individual before He Comes. Nor will He Come until they are ready. “Nevertheless when the Son of Man Cometh, Shall He find faith on the earth?” Luke 18:8.
24:7-10: “Who is this King of glory” = These verses were obviously designed to be sung.
24:9: “the King of glory shall come in” = Christ “magnified the Law and made it honorable, by accepting Its condition [death], He hastened to Heaven to perfect His work and accomplish His mission by sending the Holy Spirit to His disciples. . . As He ascended, the challenge was given by the escorting angels: ‘Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of glory shall come in.’ Joyfully the waiting sentinels make response, ‘Who is this King of glory?’ This they say, not because they do not know Who He is, but because they. . .
“{SDA’s this is added in GHA:87: “desire to hear the answer to exalted praise.”}. The answer comes back: ‘The Lord strong and mighty; the Lord mighty in battle. Lift up your heads O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in.’ Again the response is heard, ‘Who is this King of glory?’ for the angels never weary of hearing His name exalted. In strains of Heavenly music the escorting angels made reply, ‘The Lord of Hosts, He is the King of glory.’ Emmanuel, God With Us, ‘is gone up with a shout; the Lord with the sound of a trumpet.’ [Psa. 47:5]. . .
“As He enters Heaven, the angels hasten to do Him homage, but He waves them back, and going to His Father makes the plea: ‘Father I will that they also whom Thou hast given Me, be with Me where I Am; That they may behold My glory, which Thou hast given Me; for Thou lovest Me before the foundation of the world.’ [John 17:24]. What is the Father’s answer? -- ‘And let all the angels of God worship Him.’ [Heb. 1:6]. The pledge made before the foundation of the world is renewed. Christ’s relation to His Father embraces all who receive Him by faith as their personal Savior. The time had come for the universe of heaven to accept their King. Angels, cherubim, and seraphim, would now stand in view of the cross. The Father bows His head in recognition of the One of Whom the priests and rulers had said, ‘He trusted in God; let Him deliver Him now, if He will have Him.’ [Mat. 27:43]. The Father accepts His Son. No language could convey the rejoicing of Heaven or God’s expression of satisfaction and delight in His only-begotten Son, as He saw the completion of the atonement.” ST, August 16, 1899.
CHAPTER TWENTY-FIVE
25:3: “without cause” = This last phrase could have been left out and the sentence still make perfect sense. Therefore, we should take particular notice to this important ending. The meaning is clear: “There is no excuse for sin.” With all the help that our Lord gives us to overcome, who are we to argue any case or reason for sinning?
25:7: “Remember not the sins of my youth, nor my transgressions” = Here it is targeted that “sins” are classified as being rebellious; whereas “transgressions” are classified as being mistakes. Whatever they are, they are touted as being different in nature and concept. You decide what they represent.
“for Thy goodness’ sake” = The Psalmist appears to be arguing with God, using His Name as a crutch to get what he wants.
25:11: “For Thy Name’s sake, O LORD, pardon mine iniquity; for it is great” = Again, the Psalmist appears to be arguing with God, using His Name as a crutch to get what he wants.
25:12: “What man is he that feareth the LORD” = Another way to put it is, “He who feareth God has nothing else to fear.”
25:14: “The secret of the LORD is with them that fear Him” = It is said that “Seeing is believing.” However, in reality, “Believing is seeing.” However, see Proverbs 25:2 then Amos 3:7.
CHAPTER TWENTY-SIX
26:1: “I shall not slide” = How do you achieve perfection? The verse teaches that by trusting “in the LORD.”
26:2: “reins” = This could be translated as the term, “guts,” such as in a “gut feeling.” It is the seat of our emotions.
CHAPTER TWENTY-SEVEN
27:ALL: This Psalm speaks of “Three Fears.”
Verses 1-6 speak of the “Fears” of Circumstances.
Verses 7-10 speak of the “Fears” of Failure.
Verse 11-14 speak of the “Fears” of the Future.
27:4: “One thing have I desired of the LORD” = This is my “One” thing, what is yours?
27:5: “in the time of trouble” = In standard thinking, our and David’s “time of trouble” is when we have something going on that is objectionable. But spiritually speaking, and in my line of thinking, this has to do with the coming “time of trouble” of Daniel 12:1 (see my Note there), also known as, “Jacob’s time of trouble.”
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CHAPTER TWENTY-EIGHT
28:1: “be not silent to me” = Not hear ones prayers. “He that turneth away his ear from hearing the Law, even his prayer shall be abomination.” Proverbs 28:9. Also, the “sacrifice [prayers] of the wicked is an abomination unto the LO(RD,” Proverbs 15:8 & 21:7.
28:9: “bless Thine inheritance” = Christ in a sense has “inherited” those whom He has redeemed, for He paid the price for them.
CHAPTER TWENTY-NINE
29:ALL: “The voice of [Yahweh] the LORD” = The seven-fold uses of the expression “the voice of Yahweh,” in Psalm 29:1-11, has caused it to be named “The Psalm of the Seven Thunders.” Jewish worshippers read Psalm 29 in their synagogues in celebration of “Hag Shavout,” which is “The Feast of Weeks.” In the Greek it is labled as “Pentecost.”
29:6: “unicorn” = A “rhinoceros.” ST, December 9, 1880. Breaking down the word, “uni” means “one,” while “corn” is thought to be a “horn.” Therefore, “unicorn” literally means, an animal with “one horn.”
29:9: “the hinds to calve” = Fear takes over and makes the “deer to give birth.”
CHAPTER THIRTY
30:9: “Shall the dust praise Thee? Shall it declare Thy truth?” = The dead do not live; when you die you neither go to Heaven or hell. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER THIRTY
30:9: “Shall the dust praise Thee? Shall it declare Thy truth?” = The dead do not live; when you die you neither go to Heaven or hell. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER THIRTY-ONE
31:ALL: When reading this, know that this is Jesus’ thoughts and words upon the cross of Calvary.
31:3: “for Thy Name’s sake lead me, and guide me” = See my Psalm 25:11 Note. The question is not “How much of the Holy Spirit do I have?” but, “How much does the Holy Spirit have of me?”
31:5: “Into Thine hand I commit My spirit” = Said by many of the martyrs just before death. See Jonah 2:7; Luke 23:46; Acts 7:59. Polycarp while being burned at the stake in Smyrna; Basil in 379 A.D.; Augustine in 430 A.D.; Charlemagne in 814 A.D.; Thomas Becket, Archbishop of Canterbury in 1170 A.D.; John Huss in 1415 A.D., when the Bishop in charge stated: “I comit thy spirit unto the Devil,” with Huss replying, “I commit my spirit into Thy hands, Lord Jesus Christ. Unto Thee I commend my spirit whom Thou hast redeemed.” Jerome of Prague in 1416 A.D.; Christopher Columbus (?) in 1506 A.D. Quoting Martin Luther: “Blessed are they who die not only for the Lord, as martyrs; not only in the Lord as believers, but likewise with the Lord, as breathing forth their lives in the words, into Thy hands I commend my spirit.”
31:20: “secret of Thy presence” = I might be pushing it, but see my Note in Psalm 27:5.
31:21: “strong city” = Better, a “besieged city,” written when Absalom was chasing David; possibly either at Keilah (1Sa. 23:1-15) or Ziklag (1Sa. Ch. 30); but more likely Jerusalem (2Sa. 17:24 & 27), then Mahanaim where David made his headquarters.
CHAPTER THIRTY-TWO
32:1: “Maschil” = Literally meaning, “giving instruction.” This title is given in Psalms, Chapters 32; 42; 44; 45; 52; 53; 54; 55; 75; 78; 88; 89; 142.
“transgression” = Literally means, “Crossing over the line.” A form of rebellion against God.
“sin” = Charles Spurgeon is quoted as saying, “God does not permit His children to sin successfully.”
“guile” = Deception.
32:2: “Blessed is the man” = Quoted by Paul in Romans 4:6-8.
“The blessing comes because of pardon; pardon comes through faith that the sin, confessed and repented of, is borne by the great Sin-bearer. Thus from Christ cometh all our blessings.” 3BC:1146.
32:6: “in a time when Thou mayest be found” = This same expression is found in Isaiah 55:6: “Seek ye the LORD while He may be found.” The implication in both places is that there is a time when He cannot be found. By contrast, the “Targum” states this passage as, “in an acceptable time.”
CHAPTER THIRTY-THREE
33:1: “comely” = The Hebrew is “H5000; naveh,” meaning “beautiful.”
33:3: “new song” = Seven times the phrase occurs in the Old Testament (Psa. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Isa. 42:10) and twice in the New Testament (Rev. 5:9; 14:3). A Biblical Study of the phrase “new song” in the Bible reveals that the expression “new song” refers not just to a new composition, but also to a new experience that makes it possible to praise God with new meaning.
33:6: “were the heavens made” = Here is my Genesis 1:2 Note: “without form and void” = The Hebrew word for “without form” is, “tohuw.” Examples: Job 6:18 & Job 26:7. The Hebrew word for “void” is, “bohuw” (see Jeremiah 4:23). Here, as in Jeremiah 4:23 are the only occurrences of these two Hebrew words together. These two Hebrew words have various meanings apart. However, when they are together, the meaning is that God created without any available materials. See also Psalm 33:6 & 9; Jeremiah 51:15 & 16; Romans 4:17; Hebrews 11:3, which clearly teach us that God did not use previously existing material in order to create this earth. God spoke, and it was. This is what makes Him God, something nothing, no one, no entity, no created being can do. If you cannot understand this concept, please read Job 38:4-6. Note also that the angelic host were witnesses of this event (see Job 38:7).
Consider also Ecclesiastes 3:11: “He hath made every thing beautiful in His time: also He hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.”
“In the formation of our world, God was not beholden to pre-existent substance or matter.” 3MR:208.
“The theory that God did not create matter when He brought the world into existence is without foundation. In the formation of our world, God was not indebted to pre-existing matter. On the contrary, all things, material or spiritual, stood up before the Lord Jehovah at His voice and were created for His Own purpose. The heavens and all the host of them, the earth and all things therein, are not only the work of His hand; they came into existence by the breath of His mouth.” 8T:258.4.
“and all the host of them by the breath of His mouth” = According to this verse, as we know from Genesis 2:7, that Adam became alive after receiving the “breath of life” from God, thus showing that all have this “breath.”
33:7: “He layeth up the depth in storehouses” = See my Psalm 24:2 Note.
33:15: “alike” = The Hebrew is, “yachad,” and the meaning is that God fashions all the hearts of men; not that He fashions them into the same disposition or character, just similar; and NEVER forces the will.
CHAPTER THIRTY-FOUR
34:1: “Abimelech” = This is a Title; given to all the Philistine kings; just as Pharoah is a Title of the Egyptian kings. His true name was “Achish,” First Samuel 27:2 & 3.
34:7: “The angel of the Lord encampeth round about them that fear him” = Here is my Matthew 18:10 Note: “[512] A guardian angel is appointed to every follower of Christ. These Heavenly watchers shield the righteous from the power of the wicked one. . . [513] The angels appointed to minister to the children of God have at all times access to His presence.” GC:512-513.
34:16: “cut off the remembrance of them from the earth” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
34:19: “Many are the afflictions” = “God brings us into trials in order that we may be drawn nearer to Him.” ST, August 11, 1909.
34:20: “He keepeth all His bones” = A requirement of the Passover lamb: Exodus 12:46; Numbers 9:12; John 19:36.
34:21 & 22: “desolate” = Meaning “condemned.”
CHAPTER THIRTY-FIVE
35:2: “buckler” = A small shield and opposed to a larger one.
35:3: “Draw out” = Meaning, to unsheathe ones sword.
35:17: “darling” = See my Psalm 22:20 Note.
35:27: “righteous cause” = David’s “cause” is God’s “cause.” Is this so in your life?
CHAPTER THIRTY-SIX
36:1: “fear of God” = The Hebrew for “fear” here is different than the normal “fear” we think of, meaning “H3374; yir’ah,” “ah” or “profound respect,” but the word used here is “H6343; pachad,” meaning and having the connotation of “dread; terror of judgment.” Sinners are self-destroyed. God will just leave them to themselves. At this point in their lives there is no “fear” of consequences or of God.
CHAPTER THIRTY-SEVEN
37:1: “Fret not” = The word “Fret” means, “Get burned up.” The modern meaning would be, “Stay cool.”
37:4: “Delight” = The Hebrew is “anag,” and literally means, “pamper oneself.” However, to enjoy the blessings and ignore the Giver of blessings is to be arrogant and eventually begin a form of idolatry.
37:9-10: “[9] cut off [10] the wicked shall not be” = That the “wicked” will experience the “second death” and not live forever, see my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
Psalm 37:20 = “But the wicked shall perish. . . they shall consume; into smoke shall they consume away. But the wicked shall perish. . . they shall consume; into smoke shall they consume away” = That the “wicked” will experience the “second death” and not live forever, see my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
Psalm 37:22 & 28 = “shall be cut off” = That the “wicked” will experience the “second death” and not live forever, see my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
Psalm 37:34 = “the wicked are cut off, thou shalt see it” = That the “wicked” will experience the “second death” and not live forever, see my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
Psalm 37:38 = “But the transgressors shall be destroyed together: the end of the wicked shall be cut off” = That the “wicked” will experience the “second death” and not live forever, see my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER THIRTY-EIGHT
38:11: “my kinsmen stand afar off” = Such as did the associates of Job. Job unjustified. David, although guilty and acknowledged his sins (verse 17), thy did not comfort him.
CHAPTER THIRTY-NINE
39:1: “Jeduthun” = Most likely referring to the person himself; however, the word means, “praise.”
39:3: “musing” = Murmuring.
39:13: “be no more” = David here wants to be forgiven of God before death where there is no life. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER FORTY
40:5: “Thy thoughts which are to us-ward: they cannot be reckoned up. . . more than can be numbered” = Too many to number; God’s Love towards us is astonishing!
40:6: In this verse is identified all offerings:
“Sacrifice” = Any animal whose blood was offered at the altar, followed by a communal meal. Christ Crucified.
“offering” = A meal offering that could accompany sacrifices. Again, picturing “The Last Supper.”
“burnt offering” = Christ’s death.
“sin offering” = Given to cover specific offenses and bring reconciliation between the offender and God. Messiah taking our sins upon Himself; for He had no sin.
“mine ears hast Thou opened” = The Hebrew is “3738; karah,” meaning, “to dig; to be dug.” A more literal translation would be, “pierced through,” as in Exodus 21:6, correlating to the servitude of David towards God.
40:7: “book” = The “book” of records, or deeds.
CHAPTER FORTY-ONE
41:9: “mine own familiar friend” = This most likely refers to Ahithophel, David’s counselor who joined in the rebellion of Absalom (2Sa. 15:34). Why? Most likely because Ahithophel was the father of Eliam (1Ch. 3:5), who was the father of Bathsheba (2Sa. 11:3; 23:34 & 39), meaning Ahithophel, Bathsheba’s grandfather, may not have forgiven David for what he did to Uriah, Bathsheba’s husband.
Spiritually speaking, it speaks of the future trader Judas (John 13:18). A reference to point out is that Jesus did not finish the quote, “in whom I trusted.” And so as Ahithophel also committed suicide by hanging himself (2Sa. 17:23), so Judas committed suicide (Mat. 27:5).
41:10: “requite them” = The Hebrew for “requite” is “Shalam,” meaning, “Be at peace,” or “Make peace” with them. It really means, “restore them.” It is a “Covenant of Peace.” In Messianic thinking, when Christ was raised from the dead He can now “restore” righteousness being available to those who want it.
CHAPTER FORTY-TWO
42:1: “Maschil” = See Psalm 32:1 Note.
“Korah” = Korah died by Divine judgment (Num. 16:31-35), but his sons were spared in grace (Num. 26:11). Thus, the men of Numbers 16:32 did not include the sons of Korah.
42:6: “Mizar” = Meaning, “the little hill;” so the “Septuagint” and “Latin Vulgate” translate it. In comparing “Mizar” to Mt. Hermon, the Psalmist positions himself as one who is looking up from his “cast down soul.”
“Hermonites” = The “King James Version” mistakenly renders this, as it should be “the Hermons.” This must be a reference to the triple summits of mount Hermon.
42:7: “Deep calleth unto deep” = One wave of sorrow is one thing. But when a second comes on top of the other, its as if it cannot be endured.
42:9: “my Rock” = See First Corinthians 10:4.
CHAPTER FORTY-THREE
43:3. “Thy light” = Messiah (Jesus Christ).
CHAPTER FORTY-FOUR
44:1: “Maschil” = See my Psalm 32:1 Note.
44:19: “dragons” = The Hebrew is “tan-neen” or “tan-neem,” and one should not translate it as anything other than “dragon; serpent; sea monster; venomous snake.” See an example in Exodus 7:10 & 12; Deuteronomy 32:33; Job 30:29; Psalm 148:7; Isaiah 51:9; Jeremiah 9:11; 10:22; 14:6; 49:33; 51:34 & 37; Ezekiel 29:3. There are two places where the “KJV” translates it incorrectly as “whale,” Genesis 1:21 & Job 7:12. Thus, be careful of doctrines that attempt to make these out to be demons.
44:23: “Awake, why sleepest Thou” = This is a false accusation. See Psalm 121:4.
44:26: “for Thy mercies’ sake” = Not because they deserve God help!
CHAPTER FORTY-FIVE
45:1: “Shoshannim” = Literally meaning, “Lilies,” either descriptive of an instrument so shaped, or denoting some tune so called.
“Maschil” = See my Psalm 32:1 Note.
“inditing” = Meaning, “bursting forth.”
“king” = The Psalmist is speaking of the Messiah and therefore the word “king” should be capitalized.
“ready writer” = The Hebrew is “sawfer mahir,” meaning, “a quick skilled scribe.” The “LXX” gives us more help with Its Greek word here, that being “oxygraphos,” which is a synonym for a “tachygraphos [tachygraphy],” which translates to, “shorthand writer.” The apostle Matthew, being a tax collector, used this skill in his business dealings and is probably why we have what is known as “The Sermon On The Mount” today (Mat. Ch. 5-7).
45:2: “the children of men” = Better, “all the children of men,” for he is still speaking of the Messiah, of the “King” that would come.
45:6: “Thy throne, O God, is for ever and ever” = This is coronation language; the anointing of the bridegroom. See Hebrews 1:8-9.
45:7: “therefore God, Thy God, hath anointed Thee” = The Father “anoints” the Son.
45:9: “the queen” = From “Albert Barnes Notes On The Bible” we have this gem: “The right hand is the place of honor, and that idea is intended here: 1Ki. 2:19; Mark 14:62; Mark 16:19; Heb. 1:3; Acts 7:55. The idea here is, that the Church, the bride of the Lamb of God, as seen in the vision, is exalted to the highest post of honor.”
45:14: “She shall be brought unto the King” = When ready, the Church shall be brought unto Jesus. Most likely this is after the Second Coming during the Millennial kingdom.
45:17: “praise Thee for ever and ever” = Only a Divine Personage can receive such “worship” Biblically, without performing Biblical blasphemy. Thus, this has a clear reference to the Messiah.
CHAPTER FORTY-SIX
46:ALL: Psalm 46 was Martin Luther’s favorite Psalm. In fact, verse one is written on his tombstone.
46:1: “Alamoth” = See my Psalm 6:1 Note; which correlates this as meaning, “the virgins.” See Isaiah 7:14.
46:6: “the earth melted” = This is a Third Coming event. See my Bible Study: “MILLENNIUM, THE.”
46:8: “desolations He hath made in the earth” = Better, “He will make,” based upon the statement in verse 6. This is a Third Coming event. See my Bible Study: “MILLENNIUM, THE.”
CHAPTER FORTY-SEVEN
47:6: “Sing praises to God, sing praises; sing praises” = This rings of “Holy, Holy, Holy,” Isaiah 6:3.
47:9: “shields” = The Hebrew word here is, “magen meginnah,” and is translated as “rulers” in Hosea 4:18. Thus, I believe it should be translated as “rulers” here. Figuratively the word means, “a protector,” and could be translated as “protectors” here.
CHAPTER FORTY-EIGHT
48:ALL: This Psalm was read before the entrance to the Temple by the attending priests every second day of the week (Monday).
48:2: “mount Zion” = Jerusalem. But not the Jerusalem of today; but the New Jerusalem.
“on the sides of the north” = We won’t know until we get there. But this could be how we get into the New Jerusalem. Consider with Isaiah 14:13.
48:12: “tell [of] the towers thereof” = Consider and compare to John 14:2: “In My Father's house are many mansions.”
CHAPTER FORTY-NINE
49:ALL: This is called the “Orphan Psalm,” because the author is unknown.
49:4: “dark saying” = We might better think of this as “a riddle,” or “parable.”
49:13: “yet their posterity approve their sayings” = One of the greatest things one can achieve is to have their children continue their work or at least follow in their ways.
49:14: “death shall feed on them” = The Hebrew for “feed” is “ra’ ah.” Thus, a better translation would be, “death shall be their shepherd.”
CHAPTER FIFTY
50:8: “I will not reprove thee for thy sacrifices or thy burnt offerings” = Basically, God is saying here in a different way what He said in Jeremiah 7:22-23 & Micah 6:6-8. In other words, don’t confuse the sacrifices with obedience.
50:13 & 15: “[13] Will I. . . [15] I will” = The question is asked and the answer comes that God will even go against His dietary Laws, the drinking of “blood,” if He gain your heart.
50:20: “thine own mother’s son” = This is an interesting statement. Only where polygamy exists can this apply. But this is meaning more than one husband. Or, the father died and his mother married and had children with another.
CHAPTER FIFTY-ONE
51:ALL: “[380] David repented of his sin in dust and ashes. He entreated the forgiveness of God, and concealed not his repentance from the great men, and [381] even servants, of his kingdom. He composed a penitential Psalm, recounting his sin and repentance, which Psalm he knew would be sung by after generations. He wished others to be instructed by the sad history of his life.” 1SP:380-381.
51:3: “my sin is ever before me” = This is the portion of our own lives. But for the blood of Christ. . .
51:4: “Against Thee, Thee only, have I sinned” = Of course David “did wrong” against Bathsheba; Uriah her husband by having him killed; General Joab by involving him; against the community of Jerusalem; against the nation he was king of; and others I may have missed. But he “sinned” only against God, because “sin is the transgression of [only God’s] Law,” First John 3:4.
When we take upon ourselves the Title of “Christian,” we then represent God. And to do anything un-Godly is to break the Third Commandment. A true Christian cannot be comfortable with sin in his life.
“A man incurs guilt by injuring a fellow-being, but his chief guilt is the sin that he has committed against the Lord, and the evil influence of his example upon others.” 3BC:1147 (MS 147, 1903); CC:180.
“that Thou mightiest be justified” = This is made even more clear by Paul when referencing this verse in Romans 3:4, adding, “and mightiest overcome when Thou art judged.” When we ask God “Why?” we are essentially questioning and “judging” our God’s reasons for whatever; or to be even more childish, in a way of reasoning to get our own way. But in the end, after all is revealed, all of God’s decisions will be seen and known as “justified.” See also Ezekiel 36:22 & Romans 3:26.
51:5: “I was shapen in iniquity” = See Ecclesiastes 7:20. Then Romans 3:23.
51:7: “‘Purge me with hyssop, and I shall be clean” = Here is my Exodus 12:22 Note: “hyssop” = Why “hyssop?” Because it has chemical properties that will react with any portions of the blood used upon the door posts that will counteract with any bad properties that may be in the blood.
Referring to the Red Heifer service of Numbers, Chapter 19.
Here is 4T:121-122: “[121] The sacrificial heifer was conducted without the camp and slain in the most imposing manner. Thus Christ suffered without the gates of Jerusalem, for Calvary was outside the city walls. This was to show that Christ did not die for the Hebrews alone, but for all mankind. He proclaims to a fallen world that He has Come to be their Redeemer and urges them to accept the salvation He offers them. The heifer having been slain in a most solemn manner, the priest, clothed in pure white garments, took the blood in his hands as it issued from the body of the victim and cast it toward the temple seven times. ‘And having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.’ [Hebrews 10:21; 4T:121.2].
“The body of the heifer was burned to ashes, which signified a whole and ample sacrifice. The ashes were then gathered up by a person uncontaminated by contact with the dead and placed in a vessel containing water from a running stream. This clean and pure person then took a cedar stick with scarlet cloth and a bunch of hyssop, and sprinkled the contents of the vessel upon the tent and the people assembled. This ceremony was repeated several times in order to be thorough and was done as a purification from sin. [4T:121.3].
“[122] Thus Christ, in His Own spotless righteousness, after shedding His precious blood, enters into the Holy Place to cleanse the Sanctuary. And there the crimson current is brought into the service of reconciling God to man. Some may look upon this slaying of the heifer as a meaningless ceremony, but it was done by the Command of God and bears a deep significance that has not lost its application to the present time. [4T:122.1].
“The priest used cedar and hyssop, dipping them into the cleansing water and sprinkling the unclean. This symbolized the blood of Christ spilled to cleanse us from moral impurities. The repeated sprinklings illustrate the thoroughness of the work that must be accomplished for the repenting sinner. All that he has must be consecrated. Not only should his own soul be washed clean and pure, but he should strive to have his family, his domestic arrangements, his property, and his entire belongings consecrated to God. [4T:122.2].
“After the tent had been sprinkled with hyssop, over the door of those cleansed was written: I am not my own; Lord, I am Thine. Thus should it be with those who profess to be cleansed by the blood of Christ. God is no less exacting now than He was in olden times. The Psalmist, in his prayer, refers to this symbolic ceremony when he says: ‘Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.’ ‘Create in me a clean heart, O God; and renew a right spirit within me.’ [Verse 10] ‘Restore unto me the joy of Thy salvation; and uphold me with Thy free spirit.’ [Verse 12; 4T:122.3].
“The blood of Christ is efficacious, but it needs to be applied continually. God not only wants His servants to use the means He has entrusted to them for His glory, but He desires them to make a consecration of themselves to His cause. If you, my brethren, have become selfish and are withholding from the Lord that which you should cheerfully give to His service, then you need the blood of sprinkling thoroughly applied, consecrating you and all your possessions to God.” [4T:122.4].
“hyssop” = This is the article used to apply the blood of the sacrifice (Exo. 12:22; Lev. 14:4-6; Num. 19:18; Heb. 9:19-21). It is a small weed that is very rough. It was used to clean the Israelites pots; like we would use a stiff brush today. It was known as a tool in order to sprinkle things. David is begging to be thoroughly clean (roughly; for he deserved it according to him).
51:8: “that the bones which Thou hast broken” = “Broken bones” can be healed; but only if properly set back in place. Thus, if our sins are properly repented of, no healing will take place.
51:10: “‘Create in me a clean heart, O God” = The Hebrew for “Create” is “bara,” which is the same word used in Genesis 1:1. Nowhere in the Scriptures is the understanding that mankind’s “heart” can be healed or even transformed by man himself. The understanding of “overcoming” sin, is still by the power of our God totally recreating ones “heart.” See Jeremiah 17:9.
51:11: “take not Thy Holy Spirit from me” = Meaning, you can lose your salvation. Echoed in verse 12: “Restore unto me the joy of Thy salvation.” See my Bible Study: “ONCE SAVED ALWAYS SAVED.”
51:12: “uphold me with Thy free spirit” = The supplied word “thy” changes the meaning and structure of David’s remark and makes it apply to God. However, the Hebrew word used here is, “nediybah,” and is translated as “free,” which literally means, “willing,” while the “spirit,” and being mentioned here is actually that of David’s “spirit” in the original Hebrew structure of the phrase. Thus it should translate more closely to: “Let a willing spirit uphold me.” Therefore, here is what the passage and David’s thought process is really saying: “Let a [my] willing spirit [one that is conformed to God’s Law] uphold me [because I am preserved in a right course of conduct].”
51:13: “sinners shall be converted” = When one is truly “converted” they will want to “teach” and tell others.
51:14: “from bloodguiltiness” = David here acknowledges his part in the death of Uriah, the Hittite, Bathsheba’s ex-husband.
51:16: “Thou desirest not sacrifice” = See Psalm 40:6 & Isaiah 1:11. Then Jeremiah 7:22-23 & Psalm 51:17.
51:19: “Then shalt Thou be pleased” = Why? Because of the now changed heart towards “righteousness.”
CHAPTER FIFTY-TWO
52:1: “Maschil” = See Psalm 32:1 Note.
52:5: “root thee out of the land of the living” = I believe this is referring to the “second death” of the Book of Revelation. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
52:7: “Lo, this is [or better, “is this”] the man that made not God his strength” = This is an “earth dweller.” One that puts his trust in things of this earth. Inspired by Satan; see Isaiah 14:16-17.
CHAPTER FIFTY-THREE
53:ALL: With few verbal changes, this Psalm corresponds with Psalm 14:1-5.
53:1: “Mahalath” = This is either an instrument, such as a lute, to be used as an accompaniment with singing, or some Title we have lost the meaning to.
“Maschil” = See my Psalm 32:1 Note.
“the fool hath said in his heart, There is no God” = This statement is not a put down, but a spiritual and intellectual assessment of a person who refuses to face the truth, reason properly, and accept what is obvious to even the casual observer. But this is not an intellectual problem. It is a problem of the “heart.” In their desire to do wrong, they treat God as if He doesn’t exist.
53:4: “eat up My people as they [that] eat bread” = Here we can see, with the mention of “My people,” that the “there is none that doeth good, no, not one,” is only looking to find one among the wicked, not the righteous. It is nothing to them, as they have no regard for truth, for them to discount and even kill God’s people.
53:5: “where no fear was” = See Leviticus 26:36 & Proverbs 28:1.
“scattered the bones” = See Ezekiel 6:5.
53:6: “bringeth back the captivity of His people” = Remember, most prophecies are conditional upon obedience to the conditions of the prophecy. Those who teach that this is not conditional are out of line. See my Bible Studies: “ISRAEL, THE RETURN OF,” & “ISRAEL’S REPLACEMENT THEOLOGY DOCTRINE.”
CHAPTER FIFTY-FOUR
54:1: “Neginoth” = See my Psalm 4:1 Note.
“Maschil” = See my Psalm 32:1 Note.
54:3: “they have not set God before them” = When the unrighteous seek to destroy you, they are in actuality fighting against the God they hate.
54:4: “the Lord is with them that uphold my soul” = From “Adam Clark’s Commentary on the Bible” we read: “This may even refer to the Philistines, who had at this time made an inroad on Israel. God was even with his own enemies, by making them instruments to save the life of his servant.”
CHAPTER FIFTY-FIVE
55:1: “Neginoth” = See my Psalm 4:1 Note.
“Maschil” = See my Psalm 32:1 Note.
55:9: “divide their tongues” = See Exodus 8:23; Luke 12:51; John 7:43; 9:16; 10:19.
55:11: “depart not from her streets” = The result of this betrayal also brings civil unrest.
55:13: “But it was thou” = Both the “Targum” and the “Talmud,” have this as, “but thou Ahithophel,” of whom the words are literally to be understood. See Second Samuel 15:30-31. Then see my Psalm 41:9 Note.
55:15: “death. . . and. . . hell” = Here is my Revelation 20:14 Note: Temporal death does not hinder eternal life; for all die (= “death”). However, those who die without loving God (= “death and [those who will go to] hell”) will be “cast into the lake of fire,” verse 15, which means they will experience “the second death,” equaling never to live again. Yes, they will have torment in the “lake of fire,” but will eventually turn to ashes (Mal. 4:3).
Psalm 55:17; Daniel 6:10: “Evening, and morning, and at noon, will I pray” = How often should we pray? According to Daniel 6:10 we are to pray “three times” a day. And according to Psalm 55:17, the time periods are: “Evening, and morning, and at noon, will I pray.”
“Have a set time, a special season for prayer at least three times a day. Morning, noon, and at night Daniel prayed to his God, notwithstanding the king’s decree, and the fearful den of lions. He was not ashamed, or afraid to pray, but with his windows opened he prayed three times a day.” YI, October 1, 1855.
“Go by yourself and pray, at least three times a day, and do not let it end here, but while about your work, keep your heart uplifted to God for strength and grace, that you may do all to the glory of God. By thus doing you can shut out vain and foolish thoughts, and there will be but little room for the temptation of the enemy.” YI, May 1, 1854.
“Pray three times a day, and like Jacob, be importunate [meaning, “demanding and forceful”].” RH, August 15, 1882; CG:501; 5T:164; AUGA:277.
“It is just as convenient, just as essential, for us to pray three times a day as it was for Daniel. Prayer is the life of the soul, the foundation of spiritual growth.” ST, Feb. 10, 1890; DG:83; RC:207.
55:19: “Because they have no changes” = No matter the evidence, they still cling to their silliness.
“they fear not God” = The reason is found in Psalm 53:1.
55:20: “such as be at peace with him” = Better, “he pretended to be at peace with David.” So Ahithophel put forth his hands against David.
“he hath broken his covenant” = Just as Ahithophel with David, so Satan pretended to be in partnership with God; all the while plotting with the angels.
55:23: “into the pit of destruction” = The “second death.”
CHAPTER FIFTY-SIX
56:1: “Jonathelemrechokim” = From Smith’s Bible Commentary we read: “(a dumb love of [in] distant places). A phrase found once only in the Bible, as a heading to the 56th Psalm. Aben Ezra, who regards Jonath-elem-rechokim, as merely indicating the modulation or the rhythm of the Psalm, appears to come the nearest to the meaning of the passage.”
“Michtam” = See my Psalm 16:1 Note.
56:5: “wrest my words” = Twist my words; Change what I say; make them say what I did not mean.
56:8: “are they not in Thy Book” = The recording angel puts everything in the “Book of Rememberancee.”
56:12: “Thy vows” = If you do this, I will do that. God will bless or punish; punishing in the plan that the correction will be followed.
CHAPTER FIFTY-SEVEN
57:ALL: “In the cave of Adullam. . . It was here that David composed the fifty-seventh Psalm.” PP:658.
57:1: “Altaschith” = Meaning, “destroy not.”
“Michtam” = See my Psalm 16:1 Note.
57:2: “all things” = The words “all things” is supplied. God only supplies what we need. See Psalm 84:11; Luke 12:30-31; Philippians 4:19; and Second Corinthians 9:8 tells us why.
57:4: “My soul is among lions” = There is only one “lion” that we should be concerned with. And that is the one who goes forth “as a roaring lion,” First Peter 5:8. But since the phrase here is plural, that would include any that Satan possess or influences.
57:6: “they are fallen” = People who design to entrap others will eventually entangle themselves.
57:7: “My heart is fixed” = If you are still undecided, stop being silly. See Joshua 24:15.
CHAPTER FIFTY-EIGHT
58:1: “Altaschith” = See my Psalm 57:1 Note.
“Michtam” = See my Psalm 16:1 Note.
58:3: “The wicked are estranged from the womb” = This is the sin nature. What a shame it is to be a wicked parent. And what a tragedy for the child to continue in it.
“speaking lies” = Notice how their wicked lives start out.
58:5: “Which will not hearken to the voice of charmers” = That serpents might be charmed or rendered harmless was well known to the ancients. By contrast, perpetual liars cannot be reasoned with.
58:6: “Break their teeth” = If a “lion” has no “teeth” he is rendered useless. So David prays this of his enemies.
58:8: “As a snail which melteth” = When salt is put upon a snail, it is known to melt snails because it lowers the snail’s body temperature, causing stress and eventually death.
“like the untimely birth of a woman” = Meaning, David is wishing that his enemies evil plans that they conjured up will come to a drastic end at a time not expected; such that they cannot prepare for any situation that may arise.
“that they may not see the sun” = That as a Stillborn child never sees the light of day, so also his enemies.
58:9: “Before your pots can feel the thorns, He shall take them away as with a whirlwind” = Meaning, when his enemies are attempting to cook their food, and the stubble is ready to be lite underneath their “pots,” a “whirlwind” keeps coming up and blowing out the fire. Once again alluding to God stopping his enemies plans from taking place. Or at minimum, at least frustrate their plans.
58:10: “the vengeance” = Meaning, “the vengeance of God.” See Second Timothy 2:19.
“his feet in the blood of the wicked” = All throughout the Psalms David is calling for the Lord to take “vengeance” upon his enemies. He NEVER asks God for the power for himself to administer that vengeance. See Deuteronomy 32:35 & 43; Psalm 94:1; Nahum 1:2; Romans 12:19; Hebrews 10:30.
CHAPTER FIFTY-NINE
59:1: “Altaschith” = See my Psalm 57:1 Note.
“Michtam” = See my Psalm 16:1 Note.
59:5: “God of hosts” = The term “hosts” is a military term. Thus, David is calling upon the armies of God to attack his enemies.
59:6: “like a dog” = Like dogs seeking their prey; howling and ready to spring upon him.
59:7: “belch out with their mouth: swords are in their lips” = False accusations (verse 12) designed to dethrone David.
59:10: “prevent me” = Old English, meaning, “Go before me.”
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59:11: “Slay them not” = From “Albert Barns Notes Upon The Bible” we have: “The meaning of this seems to be, Do not destroy them at once, lest, being removed out of the way, the people should forget what was done, or should lose the impression which it is desirable should be produced by their punishment.”
59:14 & 15: “[14] let them return [15] be not satisfied” = As opposed to verse 6 where they seek to hurt David, he implies that this time when they seek him they will not find him to do any harm to him.
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59:14 & 15: “[14] let them return [15] be not satisfied” = As opposed to verse 6 where they seek to hurt David, he implies that this time when they seek him they will not find him to do any harm to him.
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CHAPTER SIXTY
60:1: “Shushaneduth” = Meaning, “Lily of testimony.” This word is related to the word “Shoshannim,” as found in Psalm 45:1.
“Michtam” = See my Psalm 16:1 Note.
“Aramnaharaim” = Aram-Naharaim (see under Aram) is the Biblical term for the ancient land of the Arameans referring to the region along the great bend of the Euphrates River.
“Aramzobah” = Aram-Zobah was an early Aramean state which extended north-east of king David’s realm. Zobah is first mentioned when king Saul was having trouble with them (1Sa. 14:47).
60:3: “wine of astonishment” = The nation was “astonished” at the victory over Israel of the Edomites.
60:4: “a banner” = The Hebrew is “H5251; nes,” such as an ensign borne by an army; or a flag (Eze. 27:7; Isa. 5:26; 11:12; 18:3; 33:23). Thus, it refers to a standard that His people can look towards that they might go forth as soldiers in His cause.
60:6: “Shechem” = A city belonging to the Ephraimites (verse 7). This refers back to when Israel entered the land of Canaan under Joshua. David insinuates that he will take back the land that rightly belongs to Israel.
60:7: “Gilead” = What is today called “The Golan Heights.”
60:8: “Moab is my washpot” = Moab at this point in time was no longer a threat. As one is ruff with whatever in in this washing pot, so David will be mean against Moab.
“Edom will I cast out my shoe” = Edom is a problem, but when the shoe is worn out it can be thrown away. In an interesting fact for Muslims, at one time the capital of Edom was Petra; the city which all mosques faced until the 9th century. See my Bible Studies: “MUSLIMS, QUESTIONS FOR,” & “QUR’AN, WHAT IT REALLY TEACHES.”
“Philistia, triumph thou because of me” = Because David basically concurred Moab and Edom, the Philistines were able to prosper.
CHAPTER SIXTY-ONE
61:1: “Neginah” = This word is the singular of “Neginoth,” meaning, “stringed instruments.”
61:2: “when my heart is overwhelmed” = Too many of us wait until this point until we call upon our Lord.
61:8: “praise. . . perform my vows” = It becomes easier to obey when consistently praising God.
CHAPTER SIXTY-TWO
62:ALL: This Psalm is called, “The Only Psalm,” by Biblical commentators because it has the word “only” in it four (4) times. However, we find “only” in verses 2 & 4 & 5 & 6 & in 9, “Surely” should be translated as “Only.”
62:1: “Jeduthun” = See my Psalm 39:1 Note.
62:3: “How long will Ye imagine mischief” = According to the “Septuagint” and the “Latin Vulgate,” “imagine mischief” should be translated as “set upon him.” When David’s son Absalom was attacking him, David is here asking God, “How long must this go on?”
62:10: “Trust not in oppression” = The idea is, that we must not hope to accomplish our object by oppressing others.
62:11: “God hath spoken once; twice” = In other words, repeatedly. And when God has to or wants to repeat something, it is VERY important to Him and we should get a clue and pay particular attention.
CHAPTER SIXTY-THREE
63:2: “so as I have seen Thee in the Sanctuary” = Although David did not physically enter into the earthly Sanctuary (1Sa. 21:1-6; Luke 6:3-4), he considered as though he did, since he received the Holy bread that was destined for the Sanctuaries Holy Place. Plus, no one has “seen” God except in our experiences that we have with Him.
63:4: “I bless Thee while I live” = Because the dead know not anything and cannot praise. See Ecclesiastes 9:5-6.
CHAPTER SIXTY-FOUR
64:2: “insurrection” = This means that this Psalm was composed during the period of Absolom’s rebellion.
64:4: “at the perfect” = At the righteous.
“fear not” = The unrighteous have no fear of any consequences do to their actions.
64:6: “the heart, is deep” = See Jeremiah 17:9.
64:8: “So they shall make their own tongue to fall upon themselves” = It has always been interesting to me how the accusers are the ones practicing the things they are accusing others of.
CHAPTER SIXTY-FIVE
65:4: “Blessed is the man whom Thou choosest” = God “chooses” all to be saved. Not many respond. If you believe God chooses some to be saved and some to be lost, you serve a tyrant. See my Bible Study, “ONCE SAVED ALWAYS SAVED.”
“Thy holy Temple” = “Only the one hundred and forty-four thousand enter this place, and we shouted Alleluia.” LS80:217.1.
65:5: “By terrible things in righteousness wilt Thou answer us” = The answer to our prayers would be in such a manner as deeply to impress our minds and hearts.
65:9: “when Thou hast so provided for it” = This has connotations of God only providing “corn” when we are obedient.
CHAPTER SIXTY-SIX
66:ALL: “This Psalm {speaking of Psalm 66} and portions of the sixty-eighth and seventy-second Psalms were often sung by Christ. Thus in the most simple and unassuming way He taught others.” YI, Sept. 8, 1898; 3BC:1148.
66:3: “terrible” = The Hebrew is “H3372; yare,” and depending upon the context of whether or not it is directed towards the unrighteous or righteous, it can be positively expressed, as in “revere; reverence; have awe for; honor; respect,” or negatively as the context displays here (compare with verse 5), as in “terrible; be fearful; be afraid; dreadful.” Thus, “terrible” towards His/God’s enemies is a correct translation, as opposed to the newer Bible versions of our day. See my Bible Study: “BIBLE VERSIONS AFTER 1881.”
66:11: “Thou broughtest us into the net” = That is, God permits us to be trapped in our own sins, because this is what we choose instead of Him; just like an animal is caught into a trap.
66:12: “Thou hast caused men to ride over our heads” = Meaning, due to Israel’s disobedience, God has allowed other nations at times to concur them and rule over them.
“we went through fire and through water” = See Isaiah 43:2.
66:17: “He was extolled with my tongue” = God was “praised” or “worshipped” by David’s tongue.
66:18: “If I regard iniquity in my heart, the Lord will not hear” = One of the conditions where God will not hear our prayers.
66:19: “He hath attended to the voice of my prayer” = See First John 1:9, which is the Christians bar of soap, just as this prayer is asking.
CHAPTER SIXTY-SEVEN
67:1: “Neginoth” = See my Psalm 4:1 Note.
67:2: “That Thy way may be known” = God cannot “bless us,” verse one, unless we are being obedient to Him. And when “all nations” observe God’s blessing upon the righteous, then they have a chance to witness of God’s Love.
67:6: “God, shall bless us” = This is how a nation, or a congregation of people, or some organized gathering of people, receive God’s blessing! By following the diagram in verse 5, “Let the people praise Thee.”
CHAPTER SIXTY-EIGHT
68:ALL: See my Psalm 66:ALL Note.
68:2: “let the wicked perish” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
68:4: “JAH” = The Hebrew is “H3050; jahh,” which is “Jehovah” in short form.
68:5: “Father. . . judge” = Notice whom God places first often in Scripture (Psa. 10:14 & 18; 82:3-4; 146:9; Jer. 49:11; to site a few). Compare with verse 10, how He also cares for the poor; also mentioned often in Scripture.
68:6: “God setteth the solitary in families” = Meaning, God cares for the family that only has one child.
68:9: “Thou didst confirm Thine inheritance, when it was weary” = That is, when the burden was too heavy for them to bear, that’s when God sent His “plentiful rain.”
68:12: “she that tarried at home divided the spoil” = While the armies continued to war, the spoils of war were continually brought back and the women distributed the booty.
68:13: “Though ye have lien among the pots” = From “John Gills Bible Commentary," we read, “Though they should lie in a low, dark, and disagreeable place, in the open field, exposed to wind and weather, though for a time you lie in black darkness, though you have formerly been exposed to great reproach and misery; God will change your position.”
68:15 & 22: “Bashan” = What we now call, “The Golan Heights.” See also my Psalm 60:7 Note.
68:16: “the LORD will dwell” = God wants to live with us.
68:17: “The chariots of God are twenty thousand, even thousands of angels. . . in the Holy Place” = Are we here given an exact number of “chariots” that are “in the Holy Place” at one time? Are we also given a number of a certain regiment that applies to other times and places in the Bible? This needs more investigation.
68:18: “the rebellious also” = God Loves all. He would desire to dwell with everyone.
“that the LORD God might dwell among them” = Here is my John 16:7 Note: “It is expedient for you that I go away” = There is more behind this statement of our Lord than most Bible students realize. Christ was limited in that He took upon Himself humanity forever: “Cumbered with humanity, Christ could not be in every place personally; therefore it was altogether for their advantage that He should leave them, go to His Father, and send the Holy Spirit to be His Successor on earth. The Holy Spirit is Himself divested of the personality of humanity and independent thereof. He [Christ our Lord] would represent Himself as present in all places by His Holy Spirit, as the Omnipresent [God].” 14MR:23.
What a complete sacrifice our Lord did and does for us. He gave up an aspect of the Godhead (Omnipresence) that goes beyond anything we can imagine. Therefore, when He asks us to give of ourselves to His service, He is not asking anything more than what He has already done. What a sacrifice for our salvation; What a truly loving God!!!
68:21: “wound the head” =. Make no mistake, the wounding of “the head” is a death blow. Compare with Genesis 3:15.
68:29: “Because of Thy Temple” = Because this is where God wants to dwell, i.e., with His people that Love Him.
68:30: “the multitude of the bulls, with the calves of the people” = If we substitute the word “bulls” with “Kings” or “Princes,” as in verse 31, or “kingdoms,” as in verse 32, and the word “calves” with “multitudes,” the sentence can now be revealed, i.e., “The multitude of Kings, with the multitudes of the people.”
68:35: “terrible” = After seeing my Note in Psalm 66:3, this should be translated as “awesome.”
CHAPTER SIXTY-NINE
69:1: “Shoshannim” See my Psalm 45:1 Note.
69:4: “hate me without a cause” = In general, Christians are “hated” just because they serve God. There was a cause for king Saul to “hate” David though. David threatened, in Sauls mind, the takeover of Saul’s kingship. David was praised more than Saul (1Sa. 18:7), which caused him to be jealous.
“then I restored that which I took not away” = This was done for the sake of peace in the Nation. Though David had no share in plots against Saul, yet he was held accountable for them, and he restored anything that was taken away from his people during that time of dissension.
69:6: “be ashamed for my sake” = This should be our prayer. We should pray that any foolish things that we do or have done make people turn away from serving our Lord.
69:7: “for Thy sake I have borne reproach” = Read along with verse 8. When the Jews saw how God humbled David, they mocked him.
69:8: “an alien” = In relating this statement to Christ, we read from “John Gills Bible Commentary:” “Not only to the Jews in general, who were His Own people and nation, to whom He Came, and of whom He Came; who received Him not, hid as it were their faces from Him, and rejected Him as the Messiah; but also to such who were still nearer akin to Him, according to the flesh, who did not believe in Him, John 7:5.” Notice also, that Messiah became “an alien [ONLY] unto my mother’s children,” not His father’s, because of two reasons. One, Joseph was not His Father. And two, this shows of the virgin birth.
69:9: “the zeal of Thine house hath eaten Me up” = This statement of Jesus is found in John 2:17. We should be as willing to protect and glorify what belongs to our Lord.
69:10: “When I wept” = The ungodly always want to hit you when you are down.
69:11: “I became a proverb to them” = The “proverb” would be that they called Jesus an illegitimate child, a bastard if you will. See John 8:41. Both Christ and His mother lived with this accusation all throughout His life; including His childhood. We really have no idea what Christ endured for over 30 years in order for believers like us to be called legitimate “sons of God.”
69:12: “They that sit in the gate” = These would be the leaders, who take the opportunity to speak to the people there.
“song of the drunkards” = Since this was the time of the “Passover” when Messiah was murdered, this festival also brought out more wine in Israel than normal; and the people would be susceptible to it.
69:14: “the deep waters” = The “deep waters” of shame.
69:19: “mine adversaries” = As always being present and waiting in the wings are the accusers of the brethren (Rev. 12:10).
69:20: “Reproach hath broken my heart” = Of all things, Christ died of a broken heart (John 19:34; medically termed, a burst heart). To us who do believe this personage to be the True Messiah, look again what He bore for us in order to “dwell” with us forever. This is also why the Romans where surprised that Christ was already dead when they went to break His legs. See John 19:31-34.
“to take pity” = Not that “none” took pity. But “none” were “found” because of the fear of men. That fear of men was later taken away when the Disciples began to preach boldly that Jesus was/is the Messiah.
69:21: “gall for My meat. . . vinegar to drink” = Since there is nowhere that this actually happened to David, this is an obvious prophecy of Messiah. See Matthew 27:34.
69:22: “that which should have been for their welfare, let it become a trap” = The translators supplied a lot here. A literal translation would read, “And to those at peace, a trap.”
69:23: “Let their eyes be darkened” = This verse along with verse 24 is quoted by Paul in Romans 11:9-10. He and David are asking God to give these rebellious people what they deserve.
69:25: “Let their habitation be desolate” = According to Acts 1:20, we are missing part of this text: “For it is written in the Book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.” Sad to say, but what other Old Testament writings are we missing parts of. This refers to Matthias taking the place of the betrayer, Judas.
69:26: “Whom Thou hast smitten” = When applied to Christ, here we see that it was the Father Whom allowed Christ to be “smitten.” It was the Father and the Son (and the Holy Spirit; for all three are one) that wanted the salvation of mankind to be made available to those who want it.
When applied to David, again, the unrighteous always seem to pounce when the Christian is down or being reprimanded by God.
69:31: “better than an ox” = See First Samuel 15:22.
69:33: “despiseth not his prisoners” = Satan my hold them in the prison-house of sin, but our God does not forsake them.
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CHAPTER SEVENTY
70:ALL: With minor changes this is a repeat of portions of Psalm 40.
70:1: “Make haste” = The phrase, “Make haste,” is supplied here, most likely coming from the expressive clause in Psalm 40:13.
70:2: “soul” = See Matthew 10:28 & Luke 12:4.
CHAPTER SEVENTY-ONE
71:ALL: This Psalm borrows from other Psalms and we do not know for sure who wrote it. He seems to be writing in his “old age,” verse 9, however; along with verse 18, with the exception stating, “when [note the timing] I am old and grayheaded.”
71:2: “cause me to escape” = Most Bible commentators say David is asking to “escape from his enemies,” based upon verse 4. However, we do not know that this is David speaking. This “grayheaded” man is asking to be free from “confusion,” verse 1, and I don’t believe he is “confused about who his enemies are, and to be “delivered” “in God’s righteousness,” I believe this “old” man is asking to not be “confused” about how to interpret God’s “Commandments,” verse 3. Therefore, the true “escape” for us all would be to “escape” from the ravages of “sin.”
71:7: “as a wonder” = The Hebrew is “H4159; mopheth,” meaning, “wonder; miracle.” If you believe this is king David speaking, then it could refer to his various “escapes” from Saul. However, even if it is king David or a learned “old” man, either or could be speaking of the miracle of life/birth.
71:13: “adversaries to my soul” = Just another indication that this is speaking of loss of salvation and not life. See Matthew 10:28 & Luke 12:4.
71:15: “for I know not the numbers” = That is, he cannot estimate the amount of God’s favors towards him; they are innumerable. See Psalm 40:5.
71:18: “to every one that is to come” = This is a clear indication that the Psalmist is “old and grayheaded,” for he longs to tell “every one” before he dies, as indicated in “until I have shewd Thy strength unto this generation.”
71:20: “shalt quicken me again, and shalt bring me up again from the depths of the earth” = This is the hope of the righteous, the First Resurrection.
71:21: “increase my greatness” = The only way this will happen is found by performing verse 18.
71:22: “with the harp” = It is also because of this verse that it is believed that this Psalm is written by David.
CHAPTER SEVENTY-TWO
72:ALL: See my Book of Psalms Introduction. Note that this is “A Psalm FOR Solomon,” not “A Psalm OF Solomon.” Yet it ends with “The prayers of David.”
72:1: “Give the King Thy judgments” = This should be translated as, in agreement with the “Targums,” rendering, “Give to the King Thy Judgments.” Which also agrees with John 5:22.
72:3: “shall bring peace” = Compare this verse with Micah 6:1.
72:11: “all kings shall fall down before Him” = Genesis 27:29. Plus Isaiah 45:23; Romans 14:11, “every knee shall bow.”
72:14: “precious shall their blood be” = Compare with Gnesis 4:10 & Revelation 6:9-10.
72:15: “he” = The “poor.”
72:17: “and men shall be blessed in Him” = This is loosely quoting Genesis 22:18. With this insight, we can know that Genesis should not be talking about the entire seed of Abraham, but an Individual, i.e., the promised Messiah.
CHAPTER SEVENTY-THREE
73:3: “envious at the foolish” = Notice that Asaph calls the “foolish” also “wicked.”
73:4: “bands” = The literal meaning is, “pangs.” To the Psalmist it seemed that the wicked do not suffer the pangs of death, but come to a peaceful end. However, all is cleared up beginning in verse 17.
73:6: “pride compasseth them about as a chain” = One’s “pride” is a “chain” that locks them away from righteousness.
73:7: “they have more than heart could wish” = By Contrast, they are “earth dwellers.” We should seek to be “Heaven dwellers.” See verses 17 & 26. We should not wish them harm, but pity them; for this is the only Heaven they will receive. Let them bide in their supposed peace if they will not listen to your reasoning.
73:15: “If I say, I will speak thus; behold, I should offend” = In other words, “If” he were to speak as the wicked do, he would “offend. . .”
73:27: “they that are far from Thee shall perish: Thou hast destroyed all them” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER SEVENTY-FOUR
74:1: “Maschil” = See my Psalm 32:1 Note.
74:3: “perpetual desolations. . . the enemy hath done wickedly in the Sanctuary” = Notice Satan’s constant attack upon the “Sanctuary.”
74:4: “they set up their ensigns” = By allowing the Lord’s “enemies” and ours to setting up their standards in our “congregations,” we lose our sense of the Holiness of God’s Sanctuary and eventually give in to wrongful practices.
74:5: “was famous” = Because of the idol he made out of wood.
74:7: “cast fire into Thy Sanctuary” = Staying in context, the “Sanctuary” is “defiled,” not destroyed. Therefore, this could refer to the offering of “strange fire,” as in Leviticus 10:1; Numbers 3:4; 26:61.
74:9: “We see not our signs” = No emblems of one’s nationality, like flags.
“prophet. . . how long” = Nor is there a “prophet” to tell “how long” these calamities will last.
74:13: “Thou didst divide the sea by Thy strength: Thou brakest the heads of the dragons in the waters.” = Speaking of Pharaoh’s army.
74:16: “the light and the sun” = As with creation, or speaking of it, first the light, and then the sun; for the light was before the sun (Gen. 1:3 day one then Gen. 1:14 day four).
74:19: “turtledove” = A term of endearment and in Song of Solomon 2:12.
74:22: “plead Thine Own cause” = It is interesting to note how often even Moses pled with God on the basis of exalting God’s Own Character (if You don’t help us the unrighteous will exalt); so do the Psalmists.
CHAPTER SEVENTY-FIVE
75:1: “Altaschith” = Meaning, “destroy not.” It may have had a musical meaning at the time but it is lost to us now.
75:2: When I shall receive the congregation” = The Hebrew for “congregation” is, “H4150; mo’ed,” meaning, “appointed place; appointed time.” Therefore, a better translation would be, “When I take the time.” The “Latin Vulgate” renders it, “When I accept the time.” Martin Luther translated it as, “When in its own time.”
75:3: “I bear up the pillars of it” = When applied to God, the meaning is, He upholds the structure of the world.
75:4: “Lift not up the horn” = The horn is a symbol of strength (Job 16:15; Dan. 7:7-8 & 11 & 21; 8:5 & 8-9 & 21). Thus, It is counsel addressed to the wicked that they should not attempt to put forth their strength in the accomplishment of their evil purposes.
75:6: “For promotion” = The direction left out is “the north.” Thus “promotion” comes from there. What is that “promotion?” Since “judgement” is involved, verse 7, it must have to do with “righteousness” and “unrighteousness.” However, the Hebrew for “promotion” is “H7311; rum,” meaning, “to lift up; to rise up.” Therefore, the better concept would be the instruction to the wicked, not to raise themselves up against the righteous.
75:8: “dregs” = What is left after the wine is racked off. Even the last part of the wine will be wrung out. The end of the wicked is better described in Psalm 11:6.
75:10: “horns” = As in verse 4, the idiom used for “horns” throughout the Scriptures usually is ones “strength.”
CHAPTER SEVENTY-SIX
76:1: “Neginoth” = See my Psalm 4:1 Note.
76:2: “Salem” = Meaning, Jerusalem.
76:5: “stout-hearted are spoiled” = Meaning, “the valiant men.” The word “spoiled” here, as elsewhere in the Scriptures, means “plundered.”
“found their hands” = The “Septuagint” renders this, “Have found nothing in their hands.” That is, they have obtained no plunder. Martin Luther renders it, “And all warriors must suffer their hands to fall.”
76:6: dead sleep” = What is this “dead sleep?” See First Samuel 26:12, then Jeremiah 51:39 & 57.
76:9: “judgment, to save all the meek” = God’s “judgment” is a blessing to the righteous.
76:10: “Surely the wrath of man shall praise Thee” = God will make mankind’s wrath as praise to Himself. He turns it into “all things work together for good,” Romans 8:28.
CHAPTER SEVENTY-SEVEN
77:1: “Jeduthun” = Jeduthun is believed to be the same personage as Ethan in First Chronicles 15:16-19.
77:2: “my sore ran in the night” = The Hebrew for “sore” is “H3027; yad,” and should be translated as “hand.” The Hebrew for “ran” is “H5064; nagar,” meaning, “to pour; to flow; to pour out.” Therefore, a better translation could be, “My hand poured out [bled] all night.” The expression is meaning that, due to the “trouble” he had, and the fact that he would not or could not be “comforted,” he was anxious throughout the entire night.
77:3: “and was troubled” = When considering our sins against God we become “overwhelmed.”
77:7: “Will the Lord” = In verses 7-9, Asaph here is, in a sense, telling God that this is against His character, so he pleads for God to re-enjoin His mercies. Asaph is reminding God of His heritage, as if he needed to do so; because this is written for our understanding of God’s mercies, not His lack thereof.
77:13: “in the Sanctuary” = It is “in the Sanctuary” that we find forgiveness and a Savior.
77:16: “they were afraid” = Asaph speaks of “the waters” as being alive, to the point that they separate at the presence of God. With the addition of verse 20, we can know these verses (16-20) are speaking of the crossing of the Red Sea.
CHAPTER SEVENTY-EIGHT
78:1: “Maschil” = See my Psalm 32:1 Note.
78:3: “Which we have heard and known” = I find this to be a key ingredient. Most of the Bible need not to have been written except for the disobedient. No right-minded obedient Christian would need even half of the Written Word of God, for It only admonishes them to do what they already “have heard and known,” and already do, and would not want to do any of the other things described, or admonished not to do in God’s Word.
78:4 & 6: “them” = Although the word “them” is supplied, it is well put into the texts; for it refers to “My Law” in verse one; His “Commandments” in verses 5 & 7.
78:6: “who should arise and declare Them [God’s Commandments] to their children” = The only Biblically accepted form of schooling is “Home Schooling.”
78:9: “Ephraim” = Ephraim is often used to represent the Northern Kingdom.
78:12: “in the field of Zoan” = According to “Albert Barnes Bible Commentary,” he states, “The Septuagint renders this “in the plain of Tanis.” So also the Latin Vulgate. Zoan or Tanis, was an ancient city of Lower Egypt, situated on the eastern side of the Tanitie arm of the Nile. The name given to it in the Egyptian language signified “low region. . .” The Hebrews seem to have been located in this region, and it was in this part of Egypt -- that is, in the country lying round about Zoan -- that the wonders of God were principally manifested in behalf of His people.”
78:15: “clave the rocks” = The Hebrew for “clave” is “H1234; baqa,” meaning “split.” And the Hebrew for “rocks” is “H6697; isur,” and should be translated signaler as “rock,” not “rocks.” Thus, referring to the “split rock” from which Moses struck to supply water to the Israelites in the wilderness. In a spiritual sense, It in reality refers to the Messiah, Who gave them water to drink from the one “Rock” which Messiah split for them. It also is a representation that by being “split,” that the Messiah would eventually die for them.
78:16: “waters to run down like rivers” = According to Revelation 21:6, Jesus is the “river of life.”
78:25: “Man did eat angel’s food” = “. . . that is, food provided for them by angels. The three-fold miracle of the manna -- a double quantity on the sixth day, and none upon the seventh, and its keeping fresh through the Sabbath, while upon other days it would become unfit for use -- was designed to impress them with the sacredness of the Sabbath.” 1SP:226; 3SG:255; ST, April 15, 1880; SR:130; TSDF:63; TA:98; PP:297.
78:29: “gave them their own desire” = “They became weary of the food provided for them by angels.” 1SP:281; ST, August 12, 1880; 4aSG:15; TSDF:158.
78:31: “the wrath of God” = Here is my Revelation 14:10 Note: This metaphorical expression of our Lord’s “wrath” [included in some of them about the “cup”] occurs elsewhere in the Scriptures in Job 21:20; Psalm 60:3; 75:8; 78:31; Isaiah 51:17 & 21-23; Jeremiah 25:15-29; 49:12-13; Obadiah 1:15-16; Matthew 20:22; 26:39; John 3:36; 18:11; Romans 1:18; 3:5; 12:19; Ephesians 5:6; Colossians 3:6; Revelation 14:10 & 19; 15:1 & 7; 16:1 & 19; 19:15. However, here in Revelation 14:10, two Greek words for wrath are used: “thumos,” meaning, “anger, fury,” and “orge,” meaning when put together, “extreme wrath.”
The Greek word “thumos” is a strong or passionate “indignation” or “anger.” Whereas “orge” denotes a demonstration of “displeasure” and “righteous indignation.” The Greek word “orge” is the usual word used for “Divine wrath” in the New Testament, especially by Paul (see Rom. 1:18; 3:5; 12:19; Col. 3:6).
In the Book of Revelation however, both “thumos” and “orge” are used for the eschatological “wrath of God. . . into the cup of His indignation” (see Rev. 14:10 & 19; 15:1 & 7; 16:1 & 19; 19:15). These two words are often used together in the “Septuagint,” as well in the Book of Revelation, and once in the Book of Romans (Rom. 2:8; Rev. 14:10; 16:19; 19:15). Obviously, this is for the purpose of intensifying the reality of God’s “wrath” being manifested in judgment and disgust.
“fattest of them” = That is, those seeking for a higher rank, selfish for ambition, and of course, not wanting to adhere to God’s desired diet plan. See First Corinthians 10:5.
“The children of Israel worked constantly against a good God. Through their disobedience, they were brought into the state that was the sure result of their own course of action. They repented under rebuke and chastisement, but fell again under temptation, self-indulgence, and self-gratification.” 13LtMs, Ms 38, 1898, paragraph 22.
78:33: “their years in trouble” = Referring to having them wander for 40 years in the wilderness.
78:34: “When He slew them” = Better, when God allowed the enemies of Israel to begin to conquer them, or allowed plagues or fiery serpents to enter into their camps; to show that he weas protecting them all the time from these things. How much should we be praising our God for the things we do not see He is protecting us from as we stumble along in this life?
78:38: “all His wrath” = Staying with the context, this would imply a close of probation and they would all be destroyed. Therefore, as in Lots case, there must have been enough righteous among them, that for the righteous sake, God did not execute this action of total annelation.
78:41: “limited the Holy One of Israel” = How often do we “limit” God working in our lives by not being obedient?
78:43: “Zoan” = See my Psalm 78:12 Note.
78:49: “by sending evil angels” = That is, “by sending evil angels,” God allowed them to cause “trouble” among the Egyptians, as the text suggests. But as always, just as with His conduct with Job, our God only allows them so much; but not to exceed.
78:50: “He made a way to His anger” = This concept is carried out in Isaiah 40:3-4, in that our God makes a passage for us to repent and get back onto the straight path. However, they wanted their own ways, therefore, “He spared not their soul from death.”
78:51: “the tabernacles of Ham” = This is great information. This informs us that the Egyptians are descendants of “Ham.”
78:54: “this mountain” = That is, the “mountain” where “His Sanctuary” plans were given to Moses. However, “boarder” tells us about Exodus 19:12.
78:57: “a deceitful bow” = The “Targum” has it, “as a bow casting arrows;” meaning, the arrows only made it as fat as to the ground, and not to the mark or target.
78:60: “forsook the Tabernacle of Shilon” = Where the “Ark of the Testament” was housed. Not that God gave up on His Ten Commandments, but that since they did not respect His Commandments, neither would He respect His people.
78:65: “shouteth by reason of wine” = Wine takes away one’s inhibitions. The meaning is that God let Israel suffer enough and will now come to the rescue.
78:67: “refused the Tabernacle of Joseph” = This is a completion of Psalm 78:60, where the “Ark of the Testament” was dwelling with “the tribe of Ephraim;” but will now dwell with “the tribe of Judah,” Psalm 78:68.
CHAPTER SEVENTY-NINE
79:8: “former iniquities” = Herein is why all the calamities and any catastrophes to come and any reason why any nation will be plummeted into being “laid waste,” verse 7. We will either meet God in judgment or salvation.
79:12: “sevenfold” = But by the grace of God go I.
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CHAPTER EIGHTY
80:ALL: Since a particular Psalm can be named because it makes use of a certain word many times (such as in Psalm, Chapter 62), then this Psalm should be called the “Shine Psalm” (used 4 times, 80:1; & 3 & 7 & 19, the same amount as in Psalm, Chapter 62).
80:1: “Shoshannimeduth” = Same as or equal to, “Shoshannim” = See my Psalm 45:1 Note.
“Shepard of Israel” = Jesus.
80:2: “Ephraim and Benjamin and Manasseh” = Why these three? These were the three tribes that were immediately behind the Ark of the Covenant in the order of the march (Num. 2:17-24). Thus, being closest to the Ark, as God had led them once before, the cry comes once again to lead them.
80:4: “against the prayer of Thy people” = Prayer cannot be answered when the heart is in rebellion. See my Bible Study: “PRAYER, PREREQUISITES FOR ANSWERED.”
80:8: “vine” = Israel.
80:10: “it” = Refers to the “vine” of verse 8 & 9. See First Kings 4:25 and Micah 4:4.
80:15: “the Branch” = Jesus Christ. So agrees the Syriac, Vulgate, Septuagint, Ethiopic, Arabic, and Chaldee.
80:17: “Man of Thy right hand, upon the Son of Man” = Jesus Christ. Jesus himself refers to Himself as “the Son of Man” beginning in Matthew 8:20 and many more.
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CHAPTER EIGHTY-ONE
81:1: “Gittith” = See my Psalm 8:1 Note.
81:3: “new moon” = Possibly the “Feast of Trumpets” is meant.
81:5: “I heard a language that I understood not” = The Egyptian language.
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81:6: “removed his shoulder from the burden” = God removed the burden of pot carrying bricks in Egypt.
CHAPTER EIGHTY-TWO
82:1: “gods” = The term “gods,” as used in verse 1 and verse 6, refer to those people who have attributes of God. We can better understand this thought by seeing Exo. 7:1 where Moses is placed above the people as if he were a god. By contrast, we can see that he is merely a representative of our God. Although misapplied to Herod in Acts 12:22, as Herod being a god himself, the attributes of God were applied to him.
However, Jesus Himself explains this verse for us quite nicely and we need not speculate as to its meaning: “[34] Jesus answered them, Is it not Written in your Law, I said, Ye are gods? [35] If He called them gods, unto whom the Word of God came, and the Scripture cannot be broken; [36] Say ye of him, whom the Father hath sanctified, and sent into the world,” John 10:34-36. There we have it. It is those “unto whom the Word of God came” and unto “whom the Father hath sanctified, and sent into the world,” they should have done that. But the real meaning is, because they are sitting in the place of judgment, they are in a sense God.
82:6: “gods” = See my Psalm 82:1 Note.
CHAPTER EIGHTY-THREE
83:6-9: “tabernacles” = All these Arab countries are still at war with Israel because of a made-up book called the Qur’an. See my Bible Study: “QUR’AN IS MAN MADE,” and others.
CHAPTER EIGHTY-FOUR
84:1: “Gittith” = See my Psalm 8:1 Note.
84:6: “valley of Baca” = Or, “valley of weeping.” Baca is actually a Balsam tree, and it often oozes out sap. However, Kimchi interprets it as a “valley of springs,” or “fountains,” taking the word to be of the same signification as it is used in Job 38:16. By contrast, the Septuagint, Latin Vulgate, and Martin Luther render it as a “valley of tears.” In truth, the Hebrew word “Baca,” literally and properly means, “weeping, lamentation.” Either way, relief is found at this place and that is the context of the passage; for here they will make “wells” and be nourished by the “rain” that “fills” them.
84:10: “For a day in Thy courts is better than a thousand” = I love this sentence, for it should be asked, “Better than a thousand what?” However, there is no “what” that could be better than “a day in our God’s courts.” The Psalmist may finish the thought with being opposite to “wickedness,” but I still like the original concept that I have put forth for your consideration here.
84:11: “no good thing will He without from them that walk uprightly” = Time, place, and circumstances. Now, later, in Heaven, you say.
CHAPTER EIGHTY-FIVE
85:1: “Thou hast forgiven the iniquity of Thy people” = Meaning, in the past; but according to verses 4 & 5, God is waiting again on His people to turn back to Him. Especially see verse 8, “let them not turn again to folly.”
CHAPTER EIGHTY-SIX
86:ALL: The Name of God, which is translated as “Lord,” is “Adonai,” appears seven (7) times in this Psalm.
86:8: “gods” = That is, so-called “gods.” See Exodus 12:12; Psalm 96:5 & 97:7; Isaiah 44:10; Jeremiah 10:11; Acts 12:22 & 19:26; First Corinthians 8:4-5. We can know this for sure for there is only “One God;” Deuteronomy 4:35 & 39; 6:4; 32:39; First Samuel 2:2; First Kings 8:60; Second Kings 19:19; Nehemiah 9:6; Psalm 86:10; Isaiah 37:16 & 20; 43:10; 44:6 & 8 & 24; 45:5 & 6 & 14 & 18 & 21 & 22; 46:9; Malachi 2:10; Mark 12:29; Ephesians 4:5; First Corinthians 8:4; First Timothy 2:5.
86:9: “All nations” = After the Millennium, “every knee shall bow,” Isaiah 45:23 & Romans 14:11.
86:17: “holpen me” = “Strengthened” or “supported me.”
CHAPTER EIGHTY-SEVEN
87:4: “Rahab” = Egypt; not Rahab the Harlot of the city of Jericho. The reference here is to the Exodus of the Hebrew people, when God destroyed the power of Egypt (see Psa. 87:4). The “Targum” explains it as, “Rahab or the proud one, this is Pharaoh the wicked.”
87:4 & 6: “this man was born there” = Although possessing patriotism towards the places from which they were “born,” (“I will make mention”), the natives of these lands place their hearts desire in “Zion,” verse 5, and count it a privilege to be considered as citizens of “Zion.”
CHAPTER EIGHTY-EIGHT
88:1: “Mahalath Leannoth” = On “Mahalath,” see Psalm 53:1 Note. “Leannoth” literally means, “for singing.” Thus, the title “Mahalath Leannoth,” may be rendered “concerning sickness, to be sung.” Thus, perhaps this Psalm may have been meant to be sung during sickness.
“Maschil” = See my Psalm 32:1 Note.
88:10-11: “[10] shall the dead arise and praise Thee? Selah. [11] Shall Thy lovingkindness be declared in the grave” = The dead are dead awaiting either the First or Second Resurrection. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER EIGHTY-NINE
89:1: “Maschil” = See my Psalm 32:1 Note.
“Ethan the Ezrahite” = A wise man with whom Solomon is compared to (see 1Ki. 4:31).
89:10: “Rahab” = See my Psalm 87:4 Note.
89:27: “Firstborn” = Messiah is “firstborn” in that He is “first in rank.” The Presidents wife is called the “First Lady.” But surely you do not consider her to be the first woman to ever live!
89:29: “His seed” = Those who accept and believe in Messiah.
89:32: “with stripes” = This is a kind of discipline, not judgment. Our God only chastises those of whom He Loves.
89:34: “nor alter the thing that is gone out of My lips” = See Numbers 23:19; First Samuel 15:29; Psalm 102:27; Ecclesiastes 3:14-15; Malachi 3:6; Hebrews 1:11-12; 13:8; James 1:17; First Peter 1:23.
89:35: “I will not lie” = Interesting statement, considering “God, that cannot lie,” Titus 1:2. Thus, this is just a reassurance message.
CHAPTER NINETY
90:ALL: Popularly known as “The Psalm of Moses.”
90:4: “For a thousand years in Thy sight are but as yesterday when it is past” = See Second Peter 3:8 Note.
90:10: “days of our years” = See my Ezekiel 4:5 Note.
CHAPTER NINETY-ONE
91:ALL: Psalm 91 becomes three dimensional because of verses 14-16 where David transfers to God as being in the first person.
91:7-16: “A thousand” = This must refer to the 144,000 of Revelation, Chapter Seven, Verses 1-5 (see my Bible Commentary there), for no other group has experienced any or all of these applications.
91:11: “to keep thee in all Thy ways” = “When he [Satan] quoted the promise, ‘He shall give His angels charge over Thee,’ he omitted the words, ‘to keep thee in all Thy ways,’ that is, in all the ways of God’s choosing.” 2SAT:219; 4ST:108, 278; RH, May 14, 1908; 2SP:94; DA:125; TA:175; ST Dec. 10, 1902; SW, March 1, 1904.
CHAPTER NINETY-TWO
92:3: “a solemn sound” = See Psalm 9:16 Note.
92:10: “unicorn” = A “rhinoceros.” ST, December 9, 1880. Breaking down the word, “uni” mean “one,” while “corn” is thought to be a “horn.” Therefore, “unicorn” literally means, an animal with “one horn.”
CHAPTER NINETY-FOUR
94:20: “which frameth mischief by a law” = When the wicked have the power, they legislate unrighteous decrees.
CHAPTER NINETY-FIVE
95:3: “gods” = See Psalm 86:8 Note.
CHAPTER NINETY-SIX
96:4: “all gods” = Explained by seeing Psa. 96:5 (the next verse).
CHAPTER NINETY-SEVEN
97:7: “all ye gods” = See Psalm 86:8 note.
97:9: “all gods” = See Psalm 86:8 Note.
CHAPTER NINETY
90:ALL: Popularly known as “The Psalm of Moses.”
90:4: “For a thousand years in Thy sight are but as yesterday when it is past” = Here is my Second Peter 3:8 Note: Most people who argue this verse only state the first part of it. Let’s read the entire passage: “But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.”
Two things stand out. First, our Lord is talking about His perception, not ours. Second, the last part of the verse states, “and a thousand years as one day.” That would cancel out one quoting only the first part of the verse.
The TRUTH is, that this saying of Peter’s is NOT Peter’s at all. It comes from Psalm 90:4: “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” I hope this makes it abundantly clear now.
Notice that this verse does not say that one day “is” a thousand years. It simply says that, with the Lord, one day “is. . . as” a thousand years, and a thousand years “as” one day. Our Lord can and does live in (in the Person of Jesus Christ) and operates on the premises of our time period (keeping in mind that I am not limiting our Lord to our time limitations, as He is or can be outside of them, but that this verse is not discussing time travel, but the remembrances of our Lord to His promises).
The context makes it clear that Peter is not here setting up a prophetic timetable for computing time periods. Verse 7deals with the fact that God is patiently awaiting the Day of Judgment and verse 9 states that He is, “long-suffering to us-ward.” It is important to observe that Peter makes this statement in relation to the promises of our Lord’s Second Coming. Then in verse 8 he emphasizes that even though a thousand years may pass by, the Lord does not forget what He has promised. It is only like a day to Him since He made that promise to mankind. In fact, in the next few verses Peter affirms, “[9] The Lord is not slack concerning His promise as some men count slackness. . . [10] but the Day of the Lord will come.” Second Peter 3:9-10.
Wherefore, let our testimony be the same as David’s: “For a day in Thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.” Psalm 84:10. This verse should not be taken out of context any more than the verse that states that God owns “the cattle upon a thousand hills.” Psalm 50:10. This statement would not make us than presuppose that our Lord does not then own the cattle that are on other hills than these 1,000! By contrast, the verse is obviously insinuating that God owns everything. And in this verses case, that would include all of the aspects of time.
What the text is really implying is that God’s time table is not limited like ours is. His perspective is far superior to ours; just like His owning all of the cattle is far more superior than a human being who may own 1,000 cows. That we will be keeping the Lord’s Seventh-Day Sabbath in Heaven [Isa. 66:23] is a clear indication to me that God will not mess with our time table.
90:9: “tale” = The Hebrew is “hegeh,” meaning, “moan; moaning.”
90:10: “days of our years” = See my Ezekiel 4:5 Note.
CHAPTER NINETY-ONE
91:ALL: Psalm 91 becomes three dimensional because of verses 14-16, where David transfers his dissertation to God as being in the first person.
91:7-16: “A thousand” = This must refer to the 144,000 of Revelation, Chapter Seven, Verses 1-5 (see my Bible Commentary there), for no other group has experienced any or all of these applications.
91:11: “to keep thee in all Thy ways” = “When he [Satan] quoted the promise, ‘He shall give His angels charge over Thee,’ he omitted the words, ‘to keep thee in all Thy ways,’ that is, in all the ways of God’s choosing.” 2SAT:219; 4ST:108, 278; RH, May 14, 1908; 2SP:94; DA:125; TA:175; ST Dec. 10, 1902; SW, March 1, 1904.
CHAPTER NINETY-TWO
92:ALL: “Yehovah” is used seven times in this Psalm.
92:3: “a solemn sound” = See my Psalm 9:16 Note.
92:7: “they shall be destroyed for ever” = Not burning “for ever.” See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
92:10: “unicorn” = A “rhinoceros.” ST, December 9, 1880. Breaking down the word, “uni” mean “one,” while “corn” is thought to be a “horn.” Therefore, “unicorn” literally means, an animal with “one horn.”
92:12: “palm tree” = Palm trees in the Scriptures have always been an emblem of “victory.” See John 12:13.
“cedar” = Connotes “strength.”
CHAPTER NINETY- THREE
93:2: “established of old: Thou art from everlasting” = A great text to use to prove that there NEVER was a time when our God did not exist.
CHAPTER NINETY-FOUR
94:17: “my soul had almost dwelt in silence” = See Ecclesiastes 9:5-6.
94:20: “which frameth mischief by a law” = When the wicked have the power, they legislate unrighteous decrees.
CHAPTER NINETY-FIVE
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95:ALL: According to Hebrews 3:7, “the Holy Ghost spoke,” or better, wrote this Psalm.
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95:3: “gods” = See my Psalm 86:8 Note.
95:10: “they have not known My ways” = Don’t let God say that of you. The opposite would be Matthew 7:23.
CHAPTER NINETY-SIX
96:4: “all gods” = Explained by seeing Psalm 96:5 (the next verse).
CHAPTER NINETY-SEVEN
97:7: “all ye gods” = See my Psalm 86:8 Note and Psalm 96:4-5.
97:9: “all gods” = See Psalm my 86:8 Note and Psalm 96:4-5.
CHAPTER NINETY-EIGHT
98:ALL: This is the Psalm that inspired Isaac Watts to compose, “Joy To The World.” However, he misunderstood the Psalm as applying to Jesus as a baby in the manger. Whereas, it is actually speaking of the Messianic Kingdom to come; as spelled out in verse 12; Second Coming language; not First Coming language.
CHAPTER NINETY-NINE
99:6: “Moses and Aaron among His priests” = Moses was not a “priest.” However, when he had to step between God’s anger at His people, he was as it were, a “high priest.”
“The position of Joshua differed in some respects from that of Moses. Not only was the latter a prophet and a ruler in Israel, but he officiated in the capacity of high priest, and asked counsel directly of God Himself. But after Moses, neither Joshua nor any other of the rulers of Israel was permitted to come to the Lord except through the high priest.” ST January 13, 1881, paragraph 8.”
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CHAPTER ONE HUNDRED
100:ALL: This Psalm is entitled in the Hebrew “mizmor lethodah,” and is not, “A Psalm of Praise,” as we have it, but rather, “A Psalm for the confession,” or “for the confession-offering.” It is very properly translated by the Chaldee: “shibcha al kurban todetha,” meaning, “Praise for the sacrifice [or offering] of confession.” The Vulgate, Septuagint, and Ethiopic versions have followed this sense. The Arabic version attributes this Psalm to David. The Syriac version has the following prefixed: “Without a name,” which refers to and concerning Joshua the son of Nun when he had ended the war with the Ammonites.
CHAPTER ONE HUNDRED AND ONE
101:4: “I will not know a wicked person” = See my Bible Study: “NON-ASSOCIATES.”
101:5: “will not I suffer” = See my Bible Study: “NON-ASSOCIATES.”
101:7: “He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight” = See my Bible Study: “NON-ASSOCIATES.”
CHAPTER ONE HUNDRED AND TWO
102:10: “Thine indignation and Thy wrath” = The Father hates sin. And when Messiah took sin upon Himself, that’s what brought out the Father’s “indignation” and “wrath.” Why did He do this? Because of Hebrews 12:2.
102:18: “and the people which shall be created shall praise the LORD” = Revivals of religion not only cause great joy to those who are immediately concerned in them, but they give encouragement and delight to the people of God long after.
102:27: “Thou art the same” = See Numbers 23:19; First Samuel 15:29; Psalm 89:34; Ecclesiastes 3:14-15; Malachi 3:6; Hebrews 1:11-12 & 13:8; James 1:17; First Peter 1:23.
CHAPTER ONE HUNDRED AND THREE
103:1: “all that is within me” = It is because of this verse that the Jews pray for a blessing of each meal both before and after the meal.
103:10: “He hath not dealt with us” = My second favorite verse in the Bible. See also Ezra 9:13 & Job 11:6 & 13. Remember the tea kettle. It doesn’t sing its best song until it’s up to its neck in hot water.
103:12: “As far as the east is from the west” = Had he said from the North to the South it could have been measured. But from “east” to “west” cannot be measured; meaning infinity.
103:18: “to do Them” = Once again over and over and over, proving ALL promise are conditional upon obedience. You cannot avoid sin; but when it comes you can learn how to deal with it. Notice that ALL the Heavenly angels “do His Commandments,” verse 20.
103:20: “His angels, that excel in strength” = This may or may not be an all-inclusive expression given to “all” of the angelic host, as evidenced by Revelation 5:2.
CHAPTER ONE HUNDRED AND FOUR
104:ALL: Verses that are parallels to creation week are:
Day One = 1-2;
Day Two = 2-4;
Day Three = 5-18;
Day Four = 19-23;
Day Five = 25-26;
Day Six = 27-30;
Day Seven = 31-36.
104:2: “Who coverest Thyself with light” = Here is my Genesis 2:25 Note: “naked” = What is interesting here, is that the Hebrew word used for “naked” is “H6174; arom,” which means “naked, either partially or totally nude.” However, after the couple sinned, the Hebrew word used for their nakedness is “H5903; cyrom/crom,” meaning, “nudity; neakedness,” in Genesis 3:7 & 10 & 11. That both words can mean partially, see Deuteronomy 28:48 for “crom,” depending upon the context. My point is, I believe Adam and Eve were clothed in a circle of light. It is not as if they did not know they were “naked” within the covering of the light. But when their light coving left them, they were totally exposed.
The proof of this is when we look at Genesis 3:11, when Adam tells God he is “naked.” But at this point Adam had covered himself up with “fig leaves,” Genesis 3:7. Thus, some other covering must had hid his nakedness prior to this.
Also, according to Genesis 1:26, mankind is made after the image of God. Then if we go to Psalm 104:2, we find that God “coverest Thyself with light as with a garment” And if you read the context of Psalm 104, it is covering the creation account. The Hebrew word for “light” is “H216; or,” which is the same as used in Genesis 1:3 & 4 & 5 & 18. See Revelation 16:15.
“A beautiful soft light, the light of God, enshrouded the holy pair. This robe of light was a symbol of their spiritual garments of heavenly innocence. Had they remained true to God it would ever have continued to enshroud them.” COL:310.4; ST, January 28, 1897, paragraph 1.
“The sinless pair wore no artificial garments; they were clothed with a covering of light and glory, such as the angels wear. So long as they lived in obedience to God, this robe of light continued to enshroud them.” PP:45.3.
“Who stretchest out the heavens” = This helps to explain how we can see the light of stars light-years away. See also Job 9:8; Isaiah 40:22; Jeremiah 10:12; Zechariah 12:1.
104:3: “Who layeth the beams of His chambers in the waters” = I believe these “waters” to be above the “clouds,” later on mentioned in this verse, which are pavement for our Lord’s “chariot.” This leads again to the conclusion that these “waters” are above the “clouds.” See my Psalm 148:4 Note, for more clarification.
“Who maketh the clouds His chariot” = According to Psalm 68:14: “The chariots of God are twenty thousand, even thousands of angels.”
104:4: “Who maketh His angels spirits” = Literally, “Who maketh His angels like the wind,” which better goes along with the second part of this verse.
104:5: “the foundations of the earth, that it should not be removed” = There will be a New Heaven and a new earth,” Revelation 21:1, but because of this verse we can know that the new earth will be built upon this earth’s “foundation.”
People for centuries used this verse to prove the earth does not rotate, nor move around the sun. Compare with Job 38:4. By contrast, the meaning is that the earth will “not be removed” from its position in the universe. In the line of argument that the Hebrew word “H4349; makon,” meaning “foundation; base; fixed place,” proving that the earth has a “base” that it sits upon; isn’t it interesting that they do not argue that the moon, sun, or any stars have such a “base.” Thus, the earth sits in the universe just as all the other entities.
104:15: “wine” = The Hebrew word used for “wine” here is, “yayin.” Therefore, the proper meaning for this Hebrew word is, “of the intoxicating kind.” Everything in moderation. See Deuteronomy 14:26 and my Bible Study, “WINE, BIBLICALLY ACCEPTABLE.”
104:25: “He turned their heart” = God is frequently described in Scripture as doing that which He does not prevent. See Second Samuel 12:11; 16:22; 24:1; First Kings 12:15.
104:29: “Thou takest away their breath, they die” = No going to Heaven of hell at death. See my Bible Study: DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER ONE HUNDRED AND FIVE
105:8: “the Word” = In Exodus 20:1 and Deuteronomy 5:22, the Hebrew for “words” is, “Strong’s Concordance, “H1697,” equaling, “Dabar.” What is interesting, in Deuteronomy 4:13, the same Hebrew word “Dabar” is translated as “Ten Commandments,” staying in context. And when we go to Psalm 105:8, where it is translated as, “the word,” it should have been (could have been) translated as “Ten Commandments,” because our Hebrew word “Dabar” is used there.
105:13: “nation to another, from one kingdom” = Here is my First Kings 18:10 Note: What is the difference between a “nation or” a “kingdom?” I believe our Lord is attempting to point out something very important here and everywhere else He mentions a “nation or kingdom” in the same sentence or phrase. When God mentions “nation” in this phrase He is meaning those composed of mankind. By contrast, when He mentions “kingdom” in the same phrase, He means the spiritual realm which is composed of those who Satan drew away from God and those who are loyal to God. In fact, when speaking of “nations,” God’s Word is not nor ever referring to the spiritual realm of God. By contrast, when speaking of “kingdoms” the Word of God often refers to the spiritual realm of Deity. Examples would be, “Kingdom of God,” Matthew 6:33; 12:28; 19:24; 21:31 & 43; Mark 1:14 & 15; 4:11; etcetera, etcetera. Which side will you choose?
105:18: “Whose feet they hurt with fetters: he was laid in iron” = This was not given to us in the Genesis account.
105:19: “the Word of the LORD tried him” = God tested Joseph prior to exalting him. Are you going through such a time as time? Stop complaining and get to work; being about the LORD’S business.
105:28: “they” = That is, Moses and Aaron; “they” did as they were bidden.
105:45: “That they might observe His Statutes, and keep His Laws.” Take special note: Here is the reason why God wanted Israel to possess their own land.
CHAPTER ONE HUNDRED AND SIX
106:8: “He saved them for His Name’s sake” = Any time you think this is all about your salvation, consider this verse.
106:11: “there was not one of them left” = Interesting that all went in. But then again, as soldiers, all obey orders. If only so-called Christians would obey their orders.
106:16: “Aaron the saint” = Upon reading the Bible through for the first time I didn’t think of Aaron this way until this verse.
106:28: “ate the sacrifices of the dead” = They do this in Numbers 25:2.
106:34-42: These verses are a poetic paraphrase of Judges 2:11-15.
106:44: “when He heard their cry” = Our “cry” is First John 1:9.
CHAPTER ONE HUNDRED AND SEVEN
107:18: “Their soul abhorreth all manner of meat” = That is, “because of their iniquities” and “transgression,” verse 17, they indulged themselves, which brought diseases upon them, which caused them to loath food in general, as is common. In other words, appetite departs from men when they are sick: the best of food is nauseous to them and their stomach turns against it.
CHAPTER ONE HUNDRED AND EIGHT
108:9: “over Edom will I cast out my shoe” = According to the Bible Commentary, “The Treasury Of David,” “It shall be as the floor upon which the bather throws his sandals, it shall lie beneath his foot, subject to his will and altogether his own.”
See my Psalm 60:8 Notes.
CHAPTER ONE HUNDRED AND NINE
109:ALL: This Psalm is known as the “Judas Psalm” because of Peter’s mentioning of it in his discourse, as found in Acts 1:20.
109:4: “For my love they are my adversaries” = They hate me because I love them; confirmed in verse 5. However, the following verses (6-15) are not the type of “love” that we would want our Lord to display to us. This is a perfect example of the lack of patience in human “love.” Let me fall into the hands of God’s “Love,” and not man’s “love.”
109:8-9: “(8) let another take his office. (9) Let his children be fatherless, and his wife a widow” = This text is quoted by Peter when speaking of Judas (Acts 1:20). Thus, we can know from verse 9 that Judas was married.
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CHAPTER ONE HUNDRED AND TEN
110:ALL: Psalm 110 is the most quoted Psalm in the New Testament; mostly in the Book of Hebrews. Anyone arguing that this Psalm and others is “about David,” needs to go to the Hebrew rendition to see that it states, “of David,” not “about David.” Verse One (1) is quoted 25 times in the New Testament. Verse Four (4) is quoted 4 times in the New Testament. The Book of Hebrews quotes or alludes to Psalm 110, Ten (10) times.
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110:1: “The LORD said. . .” = This particular verse is quoted 25 times in the New Testament; which is more than any other verse in the Book of Psalms. Of particular interest is when the Pharisees attempted to trap Jesus with “What think ye of Christ?,” Matthew 22:42, Jesus baffled them with His quoting of this verse in Matthew 22:44; leaving them speechless, because they couldn’t determine Who the other “Lord” was; particularly as being their Coming Messiah. When you are in the denial of the truth, especially when it is standing and staring right in front of you, understanding and common sense have left the building.
“unto my Lord” = The Hebrew for this phrase is “adon.” Some would suggest that “adon” only is translated in Scripture as “master,” or small “lord.” Thus, this cannot be referring to Christ, the Messiah. Examples being Genesis 18:12; 23:11; etcetera. However, this flies against the context, in that this “Lord” sits (or will sit) at the “right hand” of “The LORD,” making David’s “my Lord” Divine.
However, I will grant that “Lord” should or could be properly translated as “lord,” small “l.” By contrast, staying in context and understanding that when we get to verse 5, we understand that this is the same Personage being referred to. And in verse 5, the Hebrew for “The Lord” is, “adonay,” which is clearly a Divine Personage. And since in verses 1 and 4, “The LORD” in Hebrew is “Yehovah,” this second “Lord” can only be referring to the Messiah. And in verse 5, this “Lord,” that is sitting “at the right hand,” meaning the same “Lord” as in verse 1, will now be attributed as performing Divine acts. Plus, the Only “Priest” that lives “for ever,” verse 4, at this point in time, is the Messiah. Therefore, The Father said to The Son. . .
As Christians, we clearly understand this “Lord” as being the Messiah, because Jesus cleared it up for us in Matthew 22:41-46. But Hebrew apologists claim that the Greek that Jesus is using is not the small Hebrew “lord.” And in the Greek, the Large “L” “LORD” and the small “l” “Lord,” has no distinction. Therefore, Jesus was pulling a trick on them and promoting Himself as this “Lord” in Hebrew; but He shouldn’t be allowed to get away with it in the Greek.
However, Jesus is not attempting to prove that He is the Hebrew “Yehovah” of Psalm 110. But that the “Lord” of Psalm 110 is the Messiah. And whether or not it is translated in Hebrew, Greek, Latin, Swedish, or whatever language, “the Lord” in Psalm 110, is the Messiah. And just as they did not believe Jesus to be the Messiah, so the same objective personalities will not believe this Psalm to be referring to the Messiah.
Most Rabbis agree that this is a Messianic Psalm and ties in with Psalm 132:11; referencing back to First Chronicles 17:11-13a and Psalm 2:7.
110:4: “Thou art a Priest for ever after the order of Melchizedek” = The Book of Hebrews spends three Chapters attempting to have us understand this statement of identification. Suffice it to say, Melchizedek was both a king and a priest, just as Messiah (future here; past tense there), will be.
CHAPTER ONE HUNDRED AND ELEVEN
111:7: “verity” = The Hebrew is “emeth,” which has many meanings. The “KJV” translators chose “verity” when they could have chosen “truth.” They must have reasoned that “verity” would bring more power to the thought process of “truth.” But “truth” would have been clear enough.
111:9: “Holy and reverend is His Name” = “Never should His Name be spoken lightly or thoughtlessly. Angels, as they speak it, veil their faces. With what reverence should we, who are fallen and sinful, take it upon our lips!” PK:236 & 49.
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111:10: “The fear of the LORD is the beginning of wisdom” = When you reject the Bible you shut off any proper avenue for you to acquire a correct assessment of your own knowledge. A correct understanding of “fear” is “Awe of the Lord.” In reality, it is the “fear” of being separated from Him.
CHAPTER ONE HUNDRED AND TWELVE
112:1: “delighteth greatly in His Commandments” = Obeying is one thing. But to then “delighteth greatly,” we must ask if we do or not.
112:9: “horn” = Alluding to a implement of His authority.
112:10: “the wicked shall perish” = Be no more forever. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER ONE HUNDRED AND THIRTEEN
113:9: “He maketh the barren woman to keep house and to be a joyful mother of children.” = In eastern culture, barren women were not supposed to have a house until they had children; but in certain cases where women were childless, our Lord visited them in mercy, and made them not only to have a house, but to keep it. And in other cases, they were blessed with ministering to children also.
CHAPTER ONE HUNDRED AND FOURTEEN
114:7: “Tremble” = Even the elements know enough to ‘Tremble” at the presence of the Lord. Do you?
CHAPTER ONE HUNDRED AND FIFTEEN
115:2: “Where is now their God?” = When Christians (Jewish people) are in a though place, it is then that the heathen mock. But see Isaiah 44:14-17.
115:8: “They that make them are like unto them” = It has always been a marvel to me that the one accusing another of doing or being something is actually that which they are accusing of. If you “worship” the world, you will be like the world (earth dwellers). If you “worship” Christ you will become like Christ (Heavenly dwellers). Thus, we become like what we “worship.”
115:16: “the earth hath He given to the children of men” = But we turned it over to Satan. And lest you think you did not take part in that giving over of it, your sin says differently.
115:17: “The dead praise not the LORD, neither any that go down into silence” = No going to Heaven or Hell at death. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
CHAPTER ONE HUNDRED AND SIXTEEN
116:2: “Because He hath inclined His ear unto me” = See my Bible Study: “PRAYER, PREREQUISITES FOR ANSWERED.”
116:3: “death. . . and. . . hell” = Here is my Revelation 20:14 Note: “death and hell were cast into the lake of fire. This is the second death” = Temporal death does not hinder eternal life; for all die (= “death”). However, those who die without loving God (= “death and [those who will go to] hell”) will be “cast into the lake of fire,” verse 15, which means they will experience “the second death,” equaling never to live again. Yes, they will have torment in the “lake of fire,” but will eventually turn to ashes (Mal. 4:3).
116:17: “I will offer to Thee the sacrifice of thanksgiving” = God can punish us as parents punish a child. But a child that does not return gratitude for the help of their upbringing is as us when we do not express gratitude to our Heavenly Father. It is actually the worst and most hurting of all sins. Just ask a parent.
CHAPTER ONE HUNDRED AND SEVENTEEN
117:ALL: The shortest of all the Psalms. It is also the shortest Chapter in all of Scripture.
CHAPTER ONE HUNDRED AND EIGHTEEN
118:18: “not given Me over unto death” = Meaning, the “second death.”
118:22: “The Stone” = The Messiah. Quoted many times in the New Testament. See First Peter 2:6-8 as an example.
118:24: “This is the day which the Lord hath made” = Here is my Luke 19:38-40 Note: “rebuke Thy disciples” = Compare with Matthew 21:9 and verse 38 here. What is being quoted is Psalm 118:24-26. In Psalm 118, we tend to think of “This is the day” as any day. But in reality, what the Pharisees understood, and why they were asking our Lord to “rebuke” His “disciples,” was because they understood the “This is the day” as referring to the Messiah Who would be fulfilling this prophecy. Thus, by accepting this worship, the “disciples” were, to the Pharisees, giving credit to Jesus as being the Messiah, and as such, the “disciples” were, to the Pharisees, committing blasphemy. See Luke 19:44.
Many apply this to every day is the Lord’s. Although that is correct, this “prophecy” is more towards what we find in Luke 19:42-44, specifically in verses 42 and 44: “If thou hadst known. . . this thy day. . . because thou knewest not the time of the visitation.” They were supposed to know when Messiah would appear from the time-line given to Daniel, giving prophetically the exact date of Jesus’ crucifixion (31 A.D.; Daniel 9:24-27).
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CHAPTER ONE HUNDRED AND NINETEEN
119:ALL: There is no greater Chapter in the entire Bible that brings out the Majesty; Power; Grace; Obedience; and any other admonition you can think of or dream up then the Exaltation of [all of] God’s Ten Commandments.
Psalm 119 has 22 sections for each Hebrew letter of the alphabet, with each section, 16 lines in 8 couplets, each couplet (a couplet meaning a verse) beginning with the same Hebrew letter. Example being, the first 8 verses, each verse, begins with the first letter of the Hebrew alphabet. While the next 8 verses (verses 9-16) begin with the second letter of the Hebrew alphabet. And so on, covering all 22 letters of the Hebrew alphabet. Design or chance?
“YHWH” is mentioned 22 times in this Psalm. Most Bible scholars believe that this is a Psalm written by king David. See Charles Spurgeon, in his work, “Treasury of David,” and Herbert Lockyer, in his work, “Psalms.” Very few think it could have been Jeremiah, see Warren Wiersbe, in his commentary on the Book of Psalms. Still others think of a 2nd Temple priest during the Babylonian captivity.
119:1: “ALEPH” = Meaning, “the FIRST part.” This is the FIRST letter of the Hebrew alphabet. It is nearly soundless itself and best represented, as in the Encyclopedia, by smooth breathing; but it is the direct ancestor of the Greek, Latin, and English “a,” as in “father.” Each verse, verses 1-8, starts with the letter, “ALEPH.” Design or coincidence?
“in the way” = “the Law of the LORD.”
119:4: “diligently” = Many cannot say they do this.
119:9: “BETH” = Meaning, “the SECOND part.” The SECOND letter of the Hebrew alphabet. It also came to be used for the number two (2) and as a divider between the number 2 and other things (example: 2,000). However, the Hebrew word “Beth” means “house.” An example would be “Bethlehem,” meaning, “House of bread.” The concept in the Psalm is, “To make your heart a home” of God’s Commandments. Again, each verse, verses 9-16, begins with the letter, “BETH.” Design or coincidence?
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119:11: “Thy Word have I hid in mine heart” = How important is Scripture? His “Word” is His character. But get this. The Hebrew for “Word” is “H565; ‘imrah/’emrah’,” meaning “utterance, speech, Word of God, Torah, Commandment.” God’s Word ultimately should be always understood as His “Commandment.” See Deuteronomy 32:2-3.
This verse is widely used to promote memorization of the Scriptures, and rightly so.
119:17: “GIMEL” = Meaning, “the THIRD part.” The THIRD letter of the Hebrew alphabet. It came also to be used for the number three (3) and, like “BETH,” as a divider between the number 3 and other things (example: 3,000).
119:19: “a stranger in the earth” = Are you an earth dweller or a Heavenly seeker?
119:25: “DALETH” = Meaning, “the FOURTH part.” The FOURTH letter of the Hebrew alphabet. It came also to be used for the number four (4), and as a divider between the number 4 and other things (example: 4,000). With the apostrophe, it is sometimes used as an abbreviation for a “Tetragrammaton,” which is the Hebrew word for God consisting of the four letters, “yod, he, vav, he,” equaling, “YHVH.”
Psalm 119:33: “HE” = Meaning, “the FIFTH part.” The FIFTH letter of the Hebrew alphabet. It came also to be used for the number five (5), and as a divider between the number 5 and other things (example: 5,000). “HE” is an outbreathing. It is a way of pronouncing these words with a heavy breath beforehand. Suh as “How; Here; Hey; Heck; Horn; Home; Help;” all with sounding air in your “H.”
Martin Luther’s summery of these 5 verses are:
33 = Point out to me.
34 = Explain to me.
35 = Lead me.
36 = Incline or bend me or my heart.
40 = Quicken me in Thy righteousness.
119:35: “path” = The concept here is that “path” is a narrow way, a “path less traveled;” whereas “way” in verse 33, is a public road.
119:41: “VAU” = Meaning, “the SIXTH part.” This word also has multiple meanings. If something else were ascribed here other than the SIXTH part, it would be the SIXTH letter of the Hebrew alphabet. But since it is not, it is believed to be a “connector.”
119:45: “I will walk at liberty” = The “walk” in the ways of God’s Law is to literally be “free.” Free of condemnation; free of a concerned conscience; free of worry; etcetera. God’s Law is not restrictive; It is not a burden; It is not to be feared; etcetera.
119:49: “ZAIN” = Most likely “Zayin” is meant here, which is the SEVENTH letter of the Hebrew alphabet. It came also to be used for the number seven (7), and as a divider between the number 7 and other things (example: 7,000). Zain means, “hope in affliction.” The word “Remember” is used three times in this section, and gives the consequences of “remembering.”
119:57: “CHETH” = Meaning, “the EIGHT part.” Also the TENTH letter of the Hebrew alphabet. “CHETH”
means, “God our portion.” This is designed such that it expands the explanations of the previous 8 verses (49-56).
119:60: “made haste” = Duty discovered should be instantly {hastily) discharged. “Therefore to him that knoweth to do good, and doeth it not, to him it is sin.” James 4:17.
119:65: “TETH” = Meaning, “the Ninth part.” Also, the NINTH letter of the Hebrew alphabet. It came also to be used for the number nine (9), and as a divider between the number 9 and other things (example: 9,000). “TETH” is “A review of Divine Healings.” All these following verses (65-72) begin with a “TETH.”
119:67: “Before I was afflicted I went astray: but now have I kept Thy Word” = Too bad it takes this before we recognize our position (see verses 71 & 75).
119:71: “It is good for me that I have been afflicted” = In order to correct our paths. See my Psalm 119:67 Note.
119:73: “JOD” = Meaning, “the TENTH part.” Also the TENTH letter of the Hebrew alphabet. “JOD” is “The Creature’s appeal to the Creator.” See Matthew 5:18.
119:79: “Let those that fear Thee turn unto me” = WOW! See First Peter 3:15.
119:81: “CAPH” = Meaning, “the ELEVENTH part.” Also the ELEVENTH letter of the Hebrew alphabet. “CAPH” meaning, “Hope in [better; “during”] depression.”
119:83: “like a bottle in the smoke” = The picture here is as an old wineskin hung above the fire and would become parched and crack.
119:89: “LAMED” = Meaning, “the TWELFTH part.” Also the TWELFTH letter of the Hebrew alphabet. It came also to be used for the number 30. “LAMED” also meaning, “The inimitable Word of God.” According to Joseph F. Thrupp, an 18th century expositor discussing the Book of Psalms, the first eleven octaves will have the questions; while the last eleven octaves will have the answers.
119:92: “Unless Thy Law had been my delights, I should then have perished” = All who disregard the Law of God will “perish.”
119:93: “with them Thou hast quickened” = The Hebrew is “H2421; chayah,“ meaning, “to live, have life, remain alive, sustain life, live prosperously, live forever, be quickened, be alive, be restored to life or health.” This should have been translated as, “They give life to me.” This translation better shows that God, Who is “Love,” First John 4:8, and Who is our only salvation, that God’s Law is first, “Love,” which “saves.” Compare with John 14:15. If you “love” Jesus, you “love” His Commandments, which express God’s “Love.”
119:96: “I have seen an end of all perfection” = There is nothing so perfect in earth, in that it all has an end; only God’s Word lasts forever.
119:97: “MEM” = Meaning, “the THIRTEENTH part.” Also the THIRTEENTH letter of the Hebrew alphabet. It came also to be used for the number 40. “MEM” means, “The benefits of pious musing.”
119:100: “I understand more than the ancients” = “[155] In strength of intellect, men who now live can bear no comparison to the ancients. There has been more ancient arts lost that the present generation now possess. For skill and art those living in this degenerate age will not compare with the knowledge [156] possessed by strong men who lived near one thousand years.” 4aSG:155-156.
119:105: “NUN” = Meaning, “the FOURTEENTH part.” Also the FOURTEENTH letter of the Hebrew alphabet. It came also to be used for the number 50. “NUN” means, “Light for a dark landing.”
“a light unto my path” = Keep in mind that with a “lamp” you can only see so far ahead of you. Do not rush ahead where you cannot see the “path.”
119:109: “My soul is continually in my hand” = See Job 13:14; Ezekiel 14:14; Philippians 2:12.
119:113: “SAMECH” = Meaning, “the FIFTEENTH part.” Also the FIFTEENTH letter of the Hebrew alphabet. It came also to be used for the number 60. “SAMECH” meaning, “Human thoughts verses God’s Law.”
119:121: “AIN” = Meaning, “the SIXTEENTH part.” If this word is really, “AYIN,” and it most likely is, because it follows along with the number and lettering sequence, then it is the SIXTEENTH letter of the Hebrew alphabet, so named, most likely because the original form resembled the “eye.” To follow along, it also would mean that it would have been used for the number 70. However, if our word is “AIN,” then it means, “mass; heap; an hour; eye; fountain.” It really has no direct correspondence into the English language, but means “The plea of the oppressed.” In the Greek it is called “The Grieving’s,” in that it expresses the outbreathing’s of the heart and mind.
119:122: “Be surety” = Don’t miss this point and ignore all other [mis-] translations {example, the “NIV” translates it as “Ensure”], that obscure this very important point. By stating this phrase, the Psalmist is asking for someone to take the place of another. In other words, God to take our place!
119:126: “It is time for Thee, Lord, to work” = “David lived many hundreds of years ago, and he thought then that the time had come for God to interfere to vindicate His honor and repress the swelling unrighteousness. Today men have almost filled the cup of their iniquity. The Lord does not execute the death penalty on the transgressors of His Law until they have heard the warning and have been given opportunity to see the fallacy of the doctrines they believe. How wonderful is His forbearance and patience! He is putting a constraint on His Own attributes. Omnipotence is exerted over Omnipotence.” 18MR:188.
119:129: “PE” = Meaning, “the SEVENTEENTH part.” Also the SEVENTEENTH letter of the Hebrew alphabet. It came also to be used for the number 80. “PE” means “Thirst for the Living God.”
119:136: “River of waters run down mine eyes” = If we fail to have pity or compassion for the wicked, we may fail ourselves and be susceptible to their sins. God’s Law begets empathy for the lost.
119:137: “TZADDI” = Meaning, “the EIGHTEENTH part.” Also the EIGHTEENTH letter of the Hebrew alphabet. “TZADDI” means, “God’s righteousness.”
“Righteous art Thou, O LORD, and upright are Thy judgments” = Quoted in “The Decline and Fall of the Roman Empire,” by Edward Gibbon. I’ll save you why. But history once again confirms the Bible.
119:145: “KOPH” = Meaning, “the NINETEENTH part.” Also the NINETEENTH letter of the Hebrew alphabet. It came also to be used for the number 100. “KOPH” means, “The paragraph of the heart-cry.”
119:47: “I prevented” = Better, “I anticipated.”
119:48: “prevent” = Better, “anticipated.”
119:153: “RESH” = Meaning, “the TWENTIETH part.” Also the TWENTIETH letter of the Hebrew alphabet. It came also to be used for the number 200. “RESH” means, “An appeal for consideration.”
119:155: “Salvation is far from the wicked” = Because “they seek not Thy” Laws.
119:156: “quicken me” = Make me alive. Revive me.
119:161: “SCHIN” = Meaning, “the TWENTY-FIRST part.” Also the TWENTY-FIRST letter of the Hebrew alphabet. “SCHIN” means, “A believer’s eulogy on God’s Word.”
119:164: “Seven times a day do I praise Thee” = Do we have a mandate or principle here? Actually, the Hebrew for “Seven times” is, “sheba [or shib’ah],” and really means, “often, many times, beyond what is expected.”
119:165: “nothing shall offend them” = “And nothing shall offend them. . . {That is:} Cause them to stumble.” 1MR:131.
119:169: “TAU” = Meaning, “the TWENTY-SECOND part.” Also the TWENTY-SECOND letter of the Hebrew alphabet. “TAU” means, “A closing appeal.” The Psalmist is in effect praying for his prayer.
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120 & 121:ALL: “He {David} fled to the wilderness of Paran. {After the death of Samuel} It was here that he composed the one hundred and twentieth and twenty-first Psalms.” ST, October 19, 1888; PP:664.
120:4: “with coals of juniper” = This verse may be read as a description of the punishment of the wicked, in reply to the question in verse 3. If so, then it is understood that “juniper” “coals” retain heat for a long period. As a matter of fact, “juniper” makes the bast coals for your barbecues.
120:5: “Mesech, that I dwell in the tents of Kedar” = Mesech is Gentile lands, while Kedar is Arab lands. Tied in with verses 6 & 7, we can see that the Arab nations still hate peace; hating each other almost as much as they hate Israel. See my Chart: “ARABS, GENEALOGY OF.”
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121:1: “the hills, from whence cometh my help” = The “hills” are only the sight-point of his prayer; for he knows where his real “help” comes from (see verse 2). By contrast, some scholars reference this verse as a question, with the answer coming in verse 2. In an interesting fact, no matter which direct you approach the city of Jerusalem from, you must overcome a hill.
121:4: “keepeth Israel” = Conditional. Just as you salvation is. See all my Bible Studies upon Israel.
121:6: “The sun shall not smite thee by day, nor the moon by night” = This is not talking about you getting a sunburn, nor higher tides at night. The false beliefs of a sun god and moon god are what our God is referring to. He promises here to protect us from these false gods if we will submit to Him.
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122:6: “Pray for the peace of Jerusalem” = Conditional. Just as you salvation is. See all my Bible Studies upon Israel.
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123:1: “Thou that dwellest in the heavens” = “Heavens” plural.
123:2: “servants look unto the hand of their masters” = The “master” need not speak in those days. But a mere jester with his hand could he let the “servant” know what was needed. Do we always need God to discipline us first before we know what His Will is? A good “servant” doesn’t just respond to a need, he anticipates the need.
A little worried granddaughter asked her grandfather, “Does God really watch us all the time?” The wise old grandpa responded, “He Loves you so much He cannot take His eyes off of you.”
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124:ALL: The Psalm is sung each December 12th in Geneva, Switzerland, while celebrating their victory over the Romish Duke of Savoy in the Escalade of 1602 A.D.
On August 22nd, 1900, the “American Board of Commissioners for Foreign Missions,” received a cablegram from Che-Foo, in China, about missionaries being massacred there. The cablegram contained a list of those who had escaped coded into the 124th Psalm.
This Psalm is also sung during the “Feast of Purim,” celebrating the deliverance from Haman.
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125:2: “As the mountains are round about Jerusalem” = In an interesting fact, no matter which direct you approach the city of Jerusalem from, you must overcome a hill. Of course, Jerusalem’s, and anyone else’s protection, is Jesus Christ, our Lord.
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126:1: “we were like them that dream” = In other words, “Is this really true?”
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127:ALL: This Psalm was used during the inauguration of President Eisenhower. Two Bibles were used and one of them was George Washington’s Bible, which was opened to Psalm 127.
127:1: “A Song of degrees for Solomon” = This line is left out of the “Septuagint,” leading to all kinds of speculation as to who really wrote the Psalm.
127:2: “He giveth His beloved sleep” = The verse is attempting to explain to us, that it is “vain” for us to worry without putting God in it. Then you can “sleep.”
127:5: “quiver full of them” = Children are the protection of a man in his old age is the flavor of this statement.
“they shall speak with the enemies in the gate” = The gate of a city was the place where questions under dispute would be settled (Gen. 19:1; Isa. 29:21; Amos 5:12). The meaning is brought forth here that with more children is also more witnesses to plead for the defense of the father.
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128:6: “thou shalt see thy children’s children” = Unless one’s home is sanctioned with obedience to God, these children will not mater. However, if one had known how much fun their grandchildren would be they would have had them first.
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129:8: “Neither do they which go by say” = In other words, this custom has stopped. They used to wish the presence and blessing of God with them and upon their laborers, who returned the salutation, as may be seen with Boaz and his reapers (see Ruth 2:4). Or rather more likely, the meaning is that the Psalmist prays that none should use this phrase in regard to all who hate Zion (see verse 5). That they may have no such prosperity. Either way, do not say this. However, the tradition seems to have carried down to Christ’s time, for we have the people saying it to Jesus (Mat. 21:9).
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130:8: “Israel from all his iniquities” = Interesting that here, Israel is referred to as a “his,” instead of a “her.” Israel is usually referred to as a “her” (see Lam. 2:5; Eze. 12:19; 13:16; 33:28; Amos 5:2).
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131:1: “my heart is not haughty” = This is the secret; putting the Lord first over self. See Isaiah 57:15. & James 4:10 And from a humbled disciple, see First Peter 3:4; 5:5.
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132:6: “Ephratah” = Bethlehem.
132:8: “rest” = The Hebrew is “menuchah,” meaning, “resting place.” See Second Chronicles 6:41, where Solomon asks our Lord to come into the Temple, he just built for the Lord to dwell in.
“the Ark of Thy strength” = The “Ark of the Covenant” is God’s “strength,” in that It contained His Will; the Ten Commandments.
132:11: “Of the fruit of thy body will I set upon thy throne” = Messiah. See Jeremiah 3:17.
132:12: “If” = The biggest word in the English (or any) language.
132:17: “horn” = Symbolism of authority.
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133:1: “brethren to dwell together in unity” = Without this a Church cannot flourish.
133:2: “skirts of his garments” = In other words, covering also the breastplate, which symbolized the twelve tribes of Israel.
133:3: “Hermon” = Hermon was a very high hill beyond Jordan; the Sidonians called it Sirion, and the Amorites Shenir, Deuteronomy 3:8. Hence Shenir and Hermon are mentioned together in Song of Solomon 4:8. Sometimes it is mentioned as Sion or Seon, Deuteronomy 4:48. It may be that Zion is intended here, but it is a hundred miles away.
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134:1: “by night” = According to “John Gills Notes on the Bible,” we have this: “according to Kimchi, these were the wise and holy men, that rose from their beds in the night, and went to pray in the temple, and to praise the Lord; and such a holy person was Anna, Luk 2:37; according to R. Obadiah and Arama, they were such who continued in the chambers of the temple in the night season to study in the Law and in the expositions of It: but it is generally interpreted of the priests and Levites, who watched in the Temple by night, that it might not be profaned nor plundered; and they were obliged to stand, for none might sit in the Temple but a king of the house of David.” “Maimon. Beth Habbechirah,” c. 7. s. 6.
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135:5: “all gods” = See my Psalm 86:8 Note.
135:6: “deep places” = Spiritually speaking, into Satan’s realm.
135:18: “They that make them are like unto them” = We become like the things we worship.
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136:ALL: Every verse has the same refrain. This Psalm is designed such that the leader would sing one verse while the listeners would then sing, “for His mercy endureth for ever.” It was sung at the dedication of Solomon’s Temple.
136:6: “earth above the waters” = See my Psalm 24:2 Note.
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137:2: “hanged our harps upon the willows” = This is during the Babylonian captivity. Thus, the meaning is that they had no Temple in which to use them.
137:9: “dasheth thy little ones against the stones” = This is the judgment of Babylon, see Isaiah 13:16, because this is what Babylon did to other nations.
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138:1: “the gods” = See my Psalm 86:8 Note.
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138:2: “Thou hast magnified Thy Word above all Thy Name” = How important is Scripture? His “Word” is His character. But get this. The Hebrew for “Word” is “H565; ‘imrah/’emrah’,” meaning “utterance, speech, Word of God, Torah, Commandment.” God’s Word ultimately should be always understood as His “Commandment.” See Deuteronomy 32:2-3.
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139:ALL: Psalm 139 is a theological Psalm, in that it reveals some things of the attributes of God in relation to His Omniscience (verses 1-6), His Omnipresence (verses 7-12), and His Omnipotence (verses 13-18).
139:15: “lowest parts of the earth” = The Rabis interpret this as, “privately; out of sight.” It may also be an illusion to the earlier part of the verse, “secretly.” However, it works the way it is translated.
139:16: “Thine eyes did see my substance. . . when as yet there was none of them” = In other words, “Before I existed, You knew me.”
139:22: “perfect” = Meaning “complete.”
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140:5: “gin” = The Hebrew is, “mowqesh,” meaning, “a noose (for catching animals), (literally or figuratively). By implication it is a hook (for the nose). All of these expressions design the insidiousness, and the private, the secret, the artful methods, of the enemies of David, and of Christ and His people. The “snare and cords” is set about for the watching of David’s house, laying the “net by the wayside,” or posting themselves at the gates of the city, and surrounding it with the “gins” of spies.
“They have set gins for me” = In other words, “snares, or toils,” such as are set for wild beasts. The meaning is that they had not only made open war upon him, but they had sought to bring him into an ambush; to rush upon him suddenly when he was not on his guard and did not know that danger was near. As Christians, we should always be in constant guard (communion) with our Heavenly Father. This is the only way to walk in safety upon this earth.
140:11: “evil shall hunt the violent man to overthrow” = Evil men attract other evil men and none can trust the other.
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141:3: “before my mouth; keep the door of my lips” = In other words, let not either contradict the other.
141:5: “which shall not break my head” = What he is really saying is, “avoid compromise.” The ship should be in the ocean but it is tragic when the ocean gets in the ship. When we are in trouble our question should not be, “How do I get out of this?” But rather, “What can I learn from this?”
141:9: “gins” = See my Psalm 140:5 Note.
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142:1: “Maschil” = See my Psalm 32:1 Note.
142:7: “Bring my soul out of prison” = The “prison” house of sin. It is difficult, if not impossible, to fully “praise” the Lord when locked in sin.
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143:2: “in Thy sight shall no man living be justified” = See Romans 3:10. Here we are talking about in God’s court of Law. This is why we need “an advocate with the Father, Jesus Christ the righteous,” First John 2:1.
143:3: “For the enemy” = We need to stop continually be blaming Satan for our misbehavior, take responsibility, and repent, overcome repenting, overcome overcoming, then worship the true God.
143:11: “for Thy Name’s sake” = We should always, ALWAYS give God the glory. And believe it or not, He will give it back to us. Amen and Amen!
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144:1: “teacheth my hands to war” = Jesus taught, “When a strong man armed keepeth his palace, his goods are in peace:” Just so the principle here. Always in defense; only in offence after being attacked. See my Bible Study: “WAR, BIBLICALLY JUSTIFIABLE.”
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145:7: “shall sing of Thy righteousness” = There are many Christian songs made; but not enough of our Lords “righteousness.”
145:8: “The LORD is good to all” = See Matthew 5:45.
145:16: “satisfies the desire of every living thing” = See Matthew 5:45.
145:20: “all the wicked will He destroy” = See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
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146:4: “he returneth to his earth; in that very day his thoughts perish” = No going directly to Heaven or to hell. See my Bible Study: “DEATH, THE BIBLICAL TRUTH ABOUT.”
146:7: “The LORD looseth the prisoners” = From sin.
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147:1: “good to sing praises unto our God” = Try it; you’ll like it. See how your mood changes.
147:5: “infinite” = Speaking of God’s Omniscience.
147:10: “He taketh not pleasure in the legs of a man” = Not in the sense that God does not like what He made; but staying in context, that the “strength” in mankind’s legs cannot ever compare to our Lord’s “strength.”
147:16: “hoarfrost” = The Hebrew is “kephor,” meaning, “to cover [such as] frost” on the ground.
147:17: “who can stand before His cold” = When God finally steps into our history to stop massive killings, we can know it. Just ask Hitler’s army when attacking Russia during World War Two.
147:19-20: “[19] His statutes and His judgments unto Israel. [20] He hath not dealt so with any nation” = We are indebted to Israel for the receiving of the Word of God. But for the preservation of it goes to both the Gentiles and Israelis.
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148:2: “all His hosts” = Different than the angels. What else is there? The “ninety and nine,” Matthew 12-13; Luke 15:4; which Jesus left to help us.
148:4: “heaven of heavens” = Paul was taken to the Third Heaven (2Co. 12:2); which would be where God dwells. The Second heaven would be where the stars are. Thus, the First heaven would be where the birds fly. What this verse is speaking of I’ll let you decide.
“and ye waters that be above the heavens” = Most Bible commentators believe these to be the clouds. However, I believe them to be higher than the clouds. Have you ever seen a jet air-liner leaving an ice crystal trail at 40,000 feet or so above the earth? Plus, these waters are “above the heavens,” these “heavens” most likely being understood as the place where the clouds are. See my Psalm 104:3 Note, for more clarification.
148:14: “horn” = Meaning authority. In this case, Jesus, the Christ.
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149:2: “in Him that made Him” = The Father that “made,” in humanity only, “Jesus.”
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150:ALL: In this Psalm is contained 13 Halleluiahs; equaling in English, “Praise ye the LORD.”