Psalm Chapter 94
This psalm is a prayer for God's judgment to fall. It is in the spirit of the petition, "Thy kingdom come," a cry that
God's righteous rule be established over all men, especially the wicked. The introduction (verses 1, 2) briefly sets
forth the psalmist's desire; the lament (verses 3-7) describes how the wicked are acting; the appeal (verses 8-11) is
offered directly to the wicked for their self-correction; and finally, the confidence section (verses 12-23) expresses
the psalmist's trust and certainty that the Lord will in fact judge.
Psalm chapter 95
The change of voice in verse 7 may well indicate that this psalm was sun antiphonally. First, the people offer a
hymn that serves as a call to worship and prayer (vv. 1-7a); then the priest or prophet answers with a warning that
the worshipers must not fall prey to hardness of heart as did their ancestors (vv. 7b-11). This ever-present
tendency to harden one’s heart is likewise applicable to God’s revelation in Christ, as the author of Hebrews
observed (Heb. 3:7-11).
Psalm chapter 96
Psalms 96-99 are linked together with the expression the Lord reigneth, except for Psalm 98 which has “the Lord,
the King” (v. 6). As such, they conclude the body of the divine kingdom psalms (see also 47, 93) which speak of
Messiah’s reign over all the earth. The use of a similar expression, “Thy God reigneth,” in Isaiah 52:7 shows that
the time of fulfillment for this prophecy is when Isaiah’s “Servant of the Lord” is exalted. This can
take place only during the reign of Christ on the earth. This particular psalm, apart from the description of the King
in verses 4-6, is composed of three calls: two calls for universal submission to the Lord’s kingship (vv. 1-3, 7-10)
and one call to creation to praise the Lord (vv. 11-13).
Psalm chapter 97
This enthronement psalm reveals the Lord’s kingship (vv. 1-6) and enunciates its effect on both the wicked (v.7)
and righteous (vv. 8-12).
Psalm chapter 98
The coming reign of the Lord on the earth is here celebrated as an event of great joy. Therefore, three groups are
called upon to rejoice: God’s people (vv. 1-3), the whole earth (vv. 4-6), and all of nature (vv. 7-9).
Psalm chapter 99
The final psalm of the divine kingdom is composed of three stanzas, each followed by a call to worship (vv. 3,5,9).
The first stanza describes the King’s greatness (vv. 1,2); the second, His justice (v. 4); and the third, His
forgiveness (vv. 6-8).
Psalm chapter 100
The word praise in the superscription is actually the word thanksgiving or, more specifically, thank-offering. It was
one psalm that accompanied a "thank-offering" (Leviticus 7:12) that one presented when God has especially
answered a prayer or given a great deliverance. The psalm contains a command to serve (verses 1-3) and a
command to praise (verses 4, 5). Each section is in turn divided into three calls and three causes. There are three
calls to serve, make a joyful noise (verse 1), serve the Lord (verse 2), and come before (verse 2); and three
causes for serving, the Lord is God, he hath made us, we are his people (verse 3). Likewise, there are three calls
to praise, enter his gates, be thankful, bless his name (verse 4), followed by three causes for praise, the Lord is
good, his mercy is everlasting, his truth endureth (verse 5).
Psalm chapter 101
This psalm describes the perfect king. It expresses David's own aims but, at the same time, is a picture of Christ,
his descendant, who will in fact fulfill this ideal picture. The ideal king sings to the Lord (verse 1), keeps his
personal life pure (verses 2-4), and administers social justice (verses 5-8).
Psalm 102
Though the author of this psalm is anonymous, he speaks for the afflicted of all ages who must rely totally on God
for relief. The answer to the psalmist's grief is not, in this case, direct divine intervention to alter his situation;
rather, the psalmist's own reflection on the unchanging nature of God in His dealings with men soothes his troubled
mind. After his introductory petition (verses 1, 2), the psalmist voices his lament (verses 3-11). His relief comes
when he begins verse 12 dramatically with the words but thou, O Lord, then expounds on the immutability and
compassion of the Lord (verses 12-22). Finally, the remaining section heightens the contrast between frail men and
unchanging God by bringing both themes together (verses 23-28). These statements about God's unchanging
nature can just as easily be applied to the Lord Jesus Christ, the believer's refuge today, as the author of the Book
of Hebrews applies them (Hebrews 1:10-12).
Psalm chapter 105
105- One of two historical psalms (see ch. 78), this psalm traces the history of Israel for its didactic value in the
psalmist’s own day. It could also be classified as a hymn of praise since it includes the characteristic threefold
content: a call to praise (vv. 1-6), a cause for praise (vv. 7-41), and a conclusion (vv. 42-45). The call to praise is
unmistakable with its talk, and so on. The cause for praise constitutes a brief historical survey of what the Lord did
for Israel in the past: He made an unconditional covenant with Abraham and reaffirmed it to Isaac and Jacob (vv. 7-
11). He protected Joseph and used him to sustain His people (vv. 12-22). He delivered His people from Egypt (vv.
23-38). He provided for them in the wilderness (vv. 39-41). In light so such a faithful, promise-keeping God, the
psalmist concludes with a summary of God’s blessings (the Abrahamic covenant, the Exodus, and the Conquest)
and an appropriate call to praise (vv. 42-45).
Psalm chapter 106
Psalm 106 This psalm is one of national lament, though it might also be classified as a historical psalm (chapters
78, 105). Like Psalm 105 it traces the history of Israel, but for a different purpose. In the former psalm the emphasis
was on God's grace and faithfulness; in this psalm it is on the people's faithlessness and the Lord's justice.Verse
47 has been interpreted to imply that the setting of the psalm was the Babylonian captivity. This is not necessarily
true, however, because the reference is quite general, and there were many periods when the Israelites were
oppressed by the heathen. The psalm may be divided into three key sections. First, there is a call to praise (verses
1-5). Second, a confession of Israel's past sins (verses 6-46) takes up the bulk of the psalm. In this part, after an
introductory identification of present-day sins with the past (verse 6), the psalmist traces a history of rebellion and
unbelief on the part of God's people. These occasions of disbelief included the Exodus (verses 7-12), the
wanderings in the wilderness (verses 13-23), the events at Kadesh-barnea (verses 24-27; Numbers 13:32; 14:41),
the encampment at Shittim (verses 28-31), and occurrences within the Promised Land itself (verses 32-46). Finally,
the psalmist concludes with a twofold petition, save us...gather us, with a twofold purpose, to give thanks...and to
triumph (verse 47). This last psalm in the fourth book of Psalms ends with the now familiar doxology (verse 48).
Psalm chapter 107
Psalm 107 Verses 2 and 3 need not be taken as a reference to the Babylonian exile. They most likely refer to the
fact that God's people are viewed as collected from all worldly powers into their present position as His chosen
people. The fact that all four directions are mentioned supports this idea, since Babylon itself lay to the east. After
an initial call to praise (verses 1-3), the psalmist lists the various types of distresses from which the Lord rescues
His people (verses 4-32). These include: redemption from wandering (verses 4-9), from prisons (verses 10-16),
from deathly psychological misery (verses 17-22), and from stormy seas (verses 23-32). This survey is punctuated
with a refrain intended to epitomize the reaction these acts of redemption should elicit: Oh that men would praise
the Lord (verses 8, 15, 21, 31). The next section constitutes a miniature survey of Israel's history, though the
allusions are admittedly quite vague (verses 33-41): the desolation of Egypt and the Red Sea (verses 33, 34), the
miraculous provision during the wilderness experience (verse 35), the conquest of Canaan (verses 36-38), and the
vicissitudes of life in the Promised Land (verses 39-41). The purpose of this section is to drive home the truth that
God is faithful and gracious to His people. Finally, the conclusion of the psalm (verses 42, 43) applies the moral of
the story to its readers: a knowledge of God's steadfastness and love will cause rejoicing among the righteous,
silence among the wicked, and meditation among the wise.
Psalm chapter 112
This psalm is another acrostic and is written in the same 10-verse format as the preceding one. The contrast
between the righteous man and the wicked man marks this poem out as a wisdom psalm. Almost all of the problem,
however, is taken up with the good fortunes of the righteous man (verses 1-9), with only one verse dedicated to the
observation of the wicked's destruction (verse 10).
Psalm chapter 113
Psalms 113-118 have been traditionally linked in Jewish worship with the great feasts of Passover and
Tabernacles. At Passover, for example, Psalms 113 and 114 are sung before the meal and 115-118 after it. How
far back these traditions go is unknown, but the connection of such hymns with the Passover is mentioned in the
New Testament (Matthew 26:30; Mark 14:26). The content of Psalm 113 is simple. There is a call to praise the Lord
(verses 1-3) because He is great (verses 4-6) and because He cares for the poor and needy (verses 7-9).
Psalm chapter 114
A highly poetic description of the Exodus, this psalm emphasizes both God's power displayed (verses 3-6) and His
provisions supplied (verse 8). The God of Israel's deliverance (verses 1, 2) is still their God (verse 7), the
implication being that He can still unfurl His power. The world must therefore take notice.
Psalm chapter 115
The note of confidence is so strong in this psalm that is should be classified as a psalm of national confidence. The
message of the psalm could be aptly summarized in three ideas: honor the Lord, because, in contrast to idols, He
alone is God (verses 1-8); trust the Lord, because He will help you (verses 9-11); praise the Lord, because He is
worthy (verses 12-18).
Psalm chapter 116
This psalm is one of the most personal of all the tanksgiving psalms (note the many occurrences of the personal
pronoun "I"). The psalm is composed of three distinct parts: frist, a declaration of praise (vv. 1,2)); next the psalmist
recalls his troubles and how the Lord delivered him from them (vv.3-11); finally, he concludes with a description of
what he will offer in thanksgiving for what the Lord has done (vv. 12-19). Note that his thanksgiving will be given
publicly, as the law required.
Psalm chapter 117
Well known as the shortest chapter in the Bible, this little psalm contains a great message. Though some have
denied it an independant existence, attaching it to Psalm 116, Psalm 117 has all three elements of the hymn of
praise: a call to praise (v.1), a cause for praise (v. 2a, b) and a conclusion which, in this case, is a simple praise ye
the Lord (v. 2c). The fact that the nations of people (lit., "peoples") are addressed in verse 1 makes this psalm the
only one in the Psalter addressed in its entirety to the Gentile world. Its evangelistic mood was still baffling to some
of Paul's readers. This is one of four passages that Paul quotes from the Old Testament, in Romans 15, to prove
that God is interested in saving Gentiles.
Psalm chapter 118
This psalm was a particular favorite of Martin Luther. A national psalm of thanksgiving, it apparently accompanied a
procession into the temple, probably that of a thanksgiving offering. The changes of a person in the psalm indicate
that it may have been recited antiphonally, though the following explanation is admittedly conjectural. First, there is
an exchange before the door of the temple (verses 1-20). The first four verses are a sort of invocation, probably
delivered by a priest. Next, in verses 5-8 the king leads the people in worship with himself as the speaker, though
interrupted at times by antiphonal refrains offered by the people (verses 8, 9, 10-12). In verse 19 the king turns to
the doorkeeper and asks for entrance. The doorkeeper responds with a description of those who may enter (verse
20, retranslating as a statement: "This is the gate of the Lord"). The remainder of the psalm takes place within the
temple (verses 21-29). Again there are apparently three speakers. First, the king declares God has saved him
(verse 21). The people respond in a joyful manner to this affirmation (verses 22-24). The employment of the stone
imagery to represent the Davidic king is echoed messianically throughout the New Testament (Matthew 21:42; Mark
12:10, 11; Luke 20:17; Acts 4:11; 1 Peter 2:7). Next, the priests deliver a petition and a blessing (verses 25, 26).
The final three verses portray the presentation of the actual sacrifice: the priests command it (verse 27), the king
responds with praise (verse 28), and the people seal the ceremony with the same liturgical formula with which it
began (verse 29).
Psalm chapter 119
Well known as the longest chapter in the Bible, this psalm is one of the acrostics, which contain only one verse for
each of the 22 Hebrew letters, Psalm 119 includes eight verses for each letter, making a total of 176 verses! Thus
there are 22 stanzas, each containing eight verses beginning with the same Hebrew letter. As with most acrostics,
there is no logical outline or flow of thought discernible, either within a stanza or from one stanza to another. The
best way to study this type of psalm is by topics. There can hardly be any question as to the major topic of Psalm
119, however, since the Word of God is mentioned in all but three verses (vv. 84, 121,122)! The multifaceted
character of God’s Word is revealed by at least eight key synonyms for it in the psalm. (1) Law (torah) is the most
frequent of the words. It comes from a verb meaning “to teach,” and thus came to be applied to a wide range of
revelation, from an individual directive to the entire Pentateuch. It emphasizes that God has taught us in His Word
what He requires of us (2) Testimonies (edot) emphasizes the content of the Word as that which God has testified
of Himself and His will. (3) Precepts (piqudim) refers to instructions from a superior regarding the duties of those
under him, in this, from God to man. (4) Statutes (huqim) is related to a verb meaning “to engrave” and thus implies
permanent and unchangeable regulations. (5) Commandments (mitswot) is a word assuming the authority of the
commander and the inherent necessity of obeying the content of the charge. (6) Judgments (mispatim) or
ordinances refers to decisions God has made as a judge in order to make earthly behavior conform to His heavenly
standard. (7) Word (dabar) is an all-embracing term for God’s revelation in any form. (8) Word (imra) might also be
translated “promise,” though the translation does not distinguish it from the preceding term to whose meaning it
relates closely. It comes from there “to say” and assumes that the content of revelation is from the mouth of God.
Other terms that seem to speak of God’s Word include ways (vv. 3,37), name (v.55), and faithfulness (v. 90). With
these key words to express the substance of God’s revelation, the psalmist explores the entire gamut of human
response to the Word of God: praise and thanksgiving for it, petitions that it may be kept, petitions that the psalmist
may experience its comfort or conviction, confidence that its promises will be fulfilled, prayer for the ability to
understand it, petitions that those who disregard it (the wicked) may be judged, and so on. Because of this
exaltation if the Word of God, this psalmist has sometimes been accused of worshipping the Word itself. However,
his adoration of the Word always leads to its Author who inspired it. All believers should be accused of this kind of
love for the Bible!