Psalm chapter 69
This psalm gives extensive expression to one of the major themes of the psalms: undeserved suffering. In this case,
the suffering has come largely from the psalmist's steadfastness in his commitment to the Lord. Because of this
popular and needed motif, the psalm became a favorite of the New Testament writers who quote it frequently: verse 4
(John 15:25), verse 9 (John 2:17; Romans 15:3), verses 22 and 23 (Romans 11:9, 10), verse 25 (Acts 1:20). The
content of the psalm itself may best be viewed topically. It contains David's lament (verses 1-4, 10-12, 19-21), his
protestation of innocence (verses 5-9), his petition (verses 13-18, 22-29), and his vow of thanksgiving to be offered
upon deliverance (verses 30-36).
Psalm chapter 70
This psalm has apparently been detached from the end of Psalm 40 where it appears as verses 13-17. Perhaps the
motive behind this was for separate use in the temple worship, just as one might take part of a hymn today and use it
as a chorus. There is a tremendous not of urgency in the psalm, with a total of 10 petitions in five verses. David asks
simply for deliverance for himself and retribution for his enemies.
Psalm chapter 71
This psalm is clearly the prayer of an elderly man threatened by his enemies (verses 9, 18). Before expressing his
petition proper, the psalmist first states a brief introduction to his petition (verses 1-4). He reinforces these words with
a marvelous statement of his lifelong trust in the Lord (verses 5-8). This section is rich with expression of trust and
communion with God: thou art my hope (verse 5), thou art my trust (verse 5), thou art he (verse 6), thou art my strong
refuge (verse 7), thy praise and...thy honor (verse 8). The impression is left that the psalmist is a mature man of faith
who reacts to his troubles with implicit trust in God. His actual petition and lament are now given (verses 9-13). It is a
prayer for help for himself and judgment for his enemies. Further, he expresses his confidence in being answered
(verses 14-21), and his consequent praise (verses 22-24).
Psalm chapter 72
This psalm is the first of only two authored by Solomon. (See also chapter 127.) It is a royal psalm that constitutes a
prayer for the new king. The psalm contains a very idealistic tone that could never be realized in a sinful human being.
Its aspirations become messianic in nature and point to Christ who alone an fulfill this ideal kingship. The petitions of
the psalm may be summarized as follows: a petition for the king to bring justice (verse 1-4), to bring about prosperity
and peace (verse 5-7), to increase his own dominion (verse 8-11), to help the poor and needy (verses 12-14), and to
bring about, in general, a golden age (verses 15-17). The psalm then closes the second book of the Psalter with the
characteristic doxology (verses 18-20).
Psalm chapter 73
This psalm is another dealing with the problem of the prosperity of the wicked. Unlike Psalm 37, however, it does not
emphasize the brevity of that prosperity. The author observes that sometimes the bounty achieved by the wicked does
in fact last throughout life (verse 4). He emphasizes every believer's need to test his own personal relationship with
God. That alone provides the ultimate satisfaction available to the believer who witnesses the affluence of the wicked.
The psalm contains two key parts: first, the psalmist describes the problem of the wicked's prosperity (verses 1-16).
Not only is it an objective fact (verses 4-12), but it almost caused him to stumble spiritually and lose his faith (verse
1-3, 13-16). The second part of the psalm is prompted by the content of verse 17. Not until the psalmist entered God's
sanctuary and received a divine perspective on the wicked's prosperity did he find his answer to the problem (verses
17-28). He saw the destiny of the wicked (verses 17-20); therefore, he repented of his foolishness (verses 21, 22) and
found his happiness solely in a warm and growing relationship with God (verses 23-28). The point of the psalm is
driven home even more dramatically when remembering that Asaph, the author, was a spiritual man who grew up with
deeply religious training (1 Chronicles 15:16-19; 16:4-7; 2 Chronicles 5:12; 29:30).
Psalm chapter 74
Psalm 74 Though the psalms contains no historical superscription, the content reveals that it was written when an
enemy had invaded the temple (verse 3) and buried it (verse 7). The occasion certainly seems to be the destruction
of Jerusalem by Nebuchadnezzar and the beginning of the Babylonian exile. The speaker in this psalm is the nation
itself, making it a national lament psalm. There are two distinct parts to the psalm: first, the lament of the present
destruction is stated (verses 1-11); then, introduced by the word For (verse 12), the hope of the psalmist is voiced
(verses 12-23). His confidence is based on the Lord's past interventions (verses 12-17) and issues in the psalmist's
current petition (verses 18-23).
Psalm chapter 75
The message of the psalm is summarized in verse 7: God is the judge. Consequently the psalm may be outlined as
follows: thanksgiving for God' s presence and work (verse 1), promise of God's judgment (verses 2-5), explanation of
God's judgment (verses 6-8), and confidence in God's judgment (verses 9-10).
Psalm chapter 76
Verses 3-9 indicate that the psalm was written on the occasion of a miraculous deliverance of Jerusalem (called Salem
in verse 2), perhaps from Sennacherib (2 Kings 19:32-35). In any case, the psalm contains a narrative of deliverance
(verses 1-9) and a call to all peoples to submit to the Lord's sovereignty (verses 10-12).
Psalm chapter 77
The psalm is the voice of an individual, but since he speaks on behalf of the nation, the psalm may best be called a
national lament psalm. The six rhetorical questions of verses 7-9 reveal that the psalm was written at a time when God
had apparently withheld His compassion from His people, though no specific details are given. In any case, the
remedy for the situation is the same for both nation and individual: remembrance of God's mighty deeds in the past.
Therefore, after expressing his lament (verses 1-9), the psalmist recalls that human opposition could not withstand
God's mighty deliverance at the time of Exodus (verses 10-15); neither could natural powers stay His hand when He
decided to act (verses 16-20). The latter verses are a poetic description of the reaction of nature when the Israelites
crossed the Red Sea.
Psalm chapter 78
One of two historical psalms (see also 105), this psalm traces the history of God's mighty acts on behalf of Israel. This
psalm begins with a call to learn from the nation's mistakes in the past (verses 1-11). Verse 7 especially expresses the
main point of the psalm: That they might set their hope in God, and not forget the works of God. Besides a general
appeal, the psalmist cites an example of Ephraim (verses 9-11), the most important tribe from the time of Joshua to
the accession of Saul (Judges 3:27; 7:24; 8:1, 2; 10:9). Ephraim had failed in the day of battle, not because of a lack
of weapons, bu because of their forgetfulness of God's law and works. The specific occasion is not given. The next 57
verses contain three cycles of God's wonders and the people's unbelief. The Lord wrought miracles at the time of the
Exodus (verses 12-16), but the people refused to believe in His sufficiency in the desert (verses 17-22); the Lord
provided miraculously for them in the desert (verses 23-31), but they still languished in unbelief (verses 32-42); the
Lord destroyed their enemies and brought them into Canaan (verses 43-55), but they still turned against Him (verses
56-58). Because of these repeated acts of unbelief and faithlessness, God punished His people (verses 59-64).
Finally, He rejected the house of Saul and instituted a man of His own choosing, David, of the line of Judah (verses
65-72). The moral of the psalm for Israel and for believers today is simple: forgetfulness of God's deeds and law is
disobedience and leads only to defeat.
Psalm chapter 79
A companion poem to Psalm 74, this psalm laments the destruction of Jerusalem at the time of the Babylonian
captivity. The psalm has two distinct parts: expression of the lament to God (verses 1-5) and petition to God for
deliverance of His people and retribution on their enemies (verses 6-13). Three motives for God to act are cited: the
misery God's people are experiencing (verses 1-4), the tender mercies of God Himself (verse 8), and the humiliation
brought to His name (verse 10). Unlike psalm 137, which seems to have been written during the Captivity, this psalm
was apparently written by eyewitnesses of the desolation in Jerusalem.
Psalm chapter 80
This psalm is concerned in its entirety with Israel, the northern kingdom. It seems to refer to the fall of Samaria, the
capital, in 722 B.C. and constitutes a prayer that the Lord would restore to His people. The mention of Joseph (verse
1), Ephraim, and Manasseh (verse 2) makes it clear that Israel is in view rather than Judah. Benjamin however is also
mentioned (verse 2) because this tribe was often linked with the 10 northern tribes. At other times, nevertheless, it is
associated with Judah in the south. The psalm is in essence a prayer for a fallen kingdom to be restored. This fact is
revealed by both the opening (verses 1-3) and closing (verse 19) petitions and by two rounds of lament (verses 4-6,
12, 13), petition (verses 7, 14-17), and motivation (verses 8-11, 18). The motivations cites for God's intervention are
instructive: because He has acted on their behalf in the past (verses 8-11) and because they promise loyalty for the
future (verse 18). The change in the divine name reveals an increasing urgency on the psalmist's part for God's
intervention: O God (verse 3), O God of hosts (verse 7), O Lord God of hosts (verse 19). The word hosts is a military
term meaning "armies" and refers to God's sovereignty over all powers, earthly and heavenly.
Psalm chapter 81
The background of the psalm appears to be the Feast of Tabernacles (Leviticus 23:34-44) which reminded the people
of God's law and also constituted the feast of ingathering (Exodus 23:16). The psalm is composed of three distinct
parts. First, a hymn (verses 1-5a) calls the people to praise God and reminds them of the ordination of the Feast of
Tabernacles and its relationship to the Exodus (verses 3-5). Next, an abrupt change in verse 5b seems to introduce a
prophetic oracle into the psalm. A prophet may well have come forward at this point in the ceremony and delivered the
oracle contained in verses 6-16. It recalls the miraculous deliverance at the Exodus (verses 6-12) and applies its
significance to the present: trust the Lord and see His deliverance (verses 13-16). The verbs of this latter section
should be retranslated to reflect a wish for the future, not for the past: "Oh that my people would hearken unto me,"
and so on.
Psalm chapter 82
Like Psalm 58, this psalm is concerned with the problem of unjust judges. The content of the psalm may be analyzed
as follows: God Himself arrives for the hearing (verse 1), the accusations are delivered (verses 2-5), God sets forth
His verdict (verses 6, 7), and the psalmist presents a petition for God's judgment over the entire earth (verse 8).
Judges are called elohim, "gods," in verse 6 because of their responsibility to represent God (John 10:34 where Jesus
quotes this verse to support His deity).
Psalm chapter 83
The ominous background of this psalm of national lament lies in the threatening confederacy of almost all of Israel's
hostile neighbors (verse 5-8). Nowhere in the Old Testament is there such an assortment of enemies arrayed against
the nation, with the possible exception of a similar group that opposed Jehoshaphat (2 Chronicles 20:1-12). In answer
to this situation the psalmist offers an initial petition (verse 1), expresses his lament (verses 2-8), and then renews his
petition for the Lord's intervention (verses 9-18, citing both His deliverance in the past (verses 9-11) and His
reputation at stake in the present crisis (verses 16-18)
Psalm chapter 84
Clearly a Song of Zion, this psalm expresses the rejoicing of a pilgrim who has made his way to the temple in
Jerusalem. The psalm contains three key notes: the blessedness of those who dwell at the temple (verse 1-4), the
blessedness of those who come to the temple (verses 5-7), and the blessedness of all who trust in the Lord (verse
8-12). Baca (verse 6) appears to refer to a shrub that grows in arid places and thus points to the hardship endured by
the pilgrim on his way to the Holy City.
Psalm chapter 85
From the petition of verses 4-7 we learn that the occasion of this psalm was a time of national humiliation. Details are
lacking but the people ask for God's anger to cease, for national revival, and for a new display of His mercy. This
petition is preceded by a remembrance of the Lord's past favors (verses 1-3) and succeeded by a statement of the
psalmist's certainty of impending deliverance (verses 8-13).
Psalm chapter 86
This is one of the five psalms called prayers (see also chapters 17, 90, 102, 142). The spontaneous nature does not
lend itself to a logical structure. The psalm actually constitutes a mosaic arrangement of quotations and allusions to
other psalms (especially chapters 25-28; 54-57) and other books (Exodus, Deuteronomy, Isaiah, and Jeremiah).
There is a brief reference to David's enemies (verse 14), but no specific historical situation is suggested. As a prayer,
the psalm partakes of all the elements normally associated with prayer: petition (verses 1-7, 11, 14-17), adoration
(verses 8-10) , and thanksgiving (verses 12-13). In addition, the petitions are often backed up with motivations that
encourage God to intervene. These range from the psalmist's innocence (verse 2) to God's gracious attributes (verse
15).
Psalm chapter 87
This Song of Zion speaks prophetically of the time when Zion really will be the center of the universal kingdom of the
Messiah. Zion is God's elect city (verses 1-3), a place where even the Gentiles are gathered (verses 4-6), and the
source of new life in God's kingdom (verse 7).
Psalm chapter 88
Certainly the gloomiest psalm in the entire collection, this psalm fails of the slightest ray of hope. Perhaps the author
had experienced a tragedy like that of Job for which he had no explanation. In any case, the lack of hope is not
because the psalmist has not prayed; rather, he has prayed earnestly and reminds the Lord that he has done so
(verses 1, 2, 9, 13). The elements of the psalm consist of petition (verses 1, 2), lament (verses 3-9, 15-18), and a
motivation for God to act (verses 10-14). In this last section eight rhetorical questions are addressed to God to
reinforce the fact that the psalmist can only praise Him in this life. His death will serve no purpose.
Psalm chapter 89
Like Psalm 73, which opens the third book of the psalms, this psalm also struggles with a universal problem among
believers. Whereas Psalm 73 dealt with the prosperity of the wicked, Psalm 89 wrestles with the faithfulness of God to
His promises. In particular, the promise in view is that of the Davidic covenant (2 Samuel 7:12-16), which the psalm
mentions early (verses 3, 4) but later alleges that the Lord seems to have forgotten (verse 39). There are three
distinct sections to the psalm: a review of God's past blessing and promise (verses 1-38), the lament of the present
situation when God seems to have forsaken His Word (verse 39-47), and a petition that God would once again
remember His covenant (verses 48-51). The third book psalms closes appropriately with a doxology (verse 52).
Psalm chapter 90
This psalm is the only one written by Moses and thus is the oldest in the Psalter. From verses 7-12 we may judge that
it was written at the end of the 38 years of wandering in the wilderness. It is a prayer for the new generation of
Israelites who will enter the Promised Land. There are four parts to its message. First, Moses describes the eternality
of God (verses 1,2). Then, in contrast, explores the brevity of man before God (verses 3-6). Four key comparisons
are used: (1) A thousand years are like one day to God. (2) A thousand years are like a watch in the night (three
hours). The implication of these comparisons is simple is simple: if a thousand years to God are like a day or a
nightwatch, man's life is like a vapor. (3) Your life is like a particle swept away by a flood. (4) Your life is like a blade of
grass that sprouts, fades, withers, and dies in a day. Moses was most qualified to speak of death, since he witnessed
an entire generation perish in the wilderness. The third part of the psalm may be described as the condemnation of
man (verses 7-10). Moses speaks here of the wilderness experience. Finally, he concludes with a petition (verses
11-17) in which he asks the Lord that the Israelites might be given God's work to do one more time, that is, the work of
taking the Promised Land.
Psalm chapter 91
The key word to describe this psalm is security. There are two distinct voices in the psalm, and each speaks to the
trusting believer in the Lord. The first voice assures the faithful of God's protection (verses 1-13). The second voice is
that of the Lord Himself who likewise pledges His watchcare (verses 14-16). An important caution is necessary here.
The great promises of verses 3-13 should not be taken in absolute sense. One may not be presumptuous in applying
them--satan has already suggested that (Matthew 4:6, 7). Rather, the believer must recall that deliverance still has to
be the will of God and that even if harm should come, he can still be secure (Luke 21:16 with 21:18 and Romans 8:28
with 8:35).
Psalm chapter 92
This one of the few psalms with a liturgical superscription. Its specific connection with the Sabbath day is not
explained, but it probably lies in its picture of the wicked vanquished (verses 4-9) and the righteous exalted (verses
10-15), a harbinger of an eternal Sabbath rest (Hebrews 4:9-11). The introduction is a call to praise the Lord, both
morning and evening (verses 1-3).
Psalm chapter 93
This second psalm of the divine kingdom (47; 96-99) speaks prophetically of the time when the Lord will rule on the
earth in the person of the Messiah. The Lord's kingship is described (verses 1, 2), revealed in nature (verses 3, 4)
and present in His house, the temple (verse 5).