Psalm chapter 120
This psalm is the first of 15 that are called in the superscription A song of degrees (better: "A Song of Ascents:").
Four suggestions have been made as to the meaning and application of the word ascents. (1) It refers to ascending
from Babylon to Jerusalem after the Captivity (Ezra 7:9 for such usage). (2) It refers to 15 steps from the temple on
which worshipers sang these hymns. (3) It is a literary reference, that is, these psalms are written in well-denoted
ascending moods or thoughts. (4) It refers to the thrice-yearly trip that every male made to Jerusalem for the three
great annual feasts of Passover, Pentecost, and Tabernacles (Deuteronomy 16:16). In this last view the "ascending"
is a physical ascension to Jerusalem. This view has the most to commend it, and thus these psalms have become
known as the "Pilgrim Psalms," sung by pilgrims on their way to Jerusalem. Psalm 120 itself is a prayer of a man living
in spiritual exile (verse 5). He is a man of peace in a warring community. The psalm includes the prayer of a psalmist
(verses 1, 2), the punishment of the liar who has spoken falsehood (verses 3, 4) and the predicament of the psalmist
(verses 5-7).
Psalm chapter 121
This psalm fits well against the backdrop of a pilgrimage for it is concerned with the uncertainties one faces on such a
journey. It moves naturally from the need for help (verses 1, 2) to the promise God's protection (verses 3-8). Verse
1b should probably be retranslated as a question, which is quite permissible. The psalmist is not looking at the hills
as a source of help but as a source of threat or harm. Then he raises the question: From whence cometh my help?
Verse 2 is his immediate answer.
Psalm chapter 122
The end of a pilgrimage to Jerusalem was probably the occasion of this psalm. It contains a recollection of the
pilgrimage (verses 1, 2), praise for Jerusalem (verses 3-5), and a prayer for Jerusalem (verse 6-9).
Psalm chapter 123
This psalm express first the trusting attitude of the psalmist (verses 1, 2), then his petition offered from a distressing
situation (verses 3, 4).
Psalm chapter 124
This psalm reflects on deliverance from danger. From a realization of the Lord's help (verses 1-5), the psalmist
moves to the appropriate response to the Lord's help (verses 6-8).
Psalm chapter 125
Security in the Lord is the keynote of this psalm, an appropriate theme for pilgrims. It includes a description of
security (verses 1-3), a prayer for prosperity (verse 4), and a warning of judgment.
Psalm chapter 126
At first glance the setting of this psalm appears to be the return from the Babylonian exile. However, the description is
so general that it could refer to any number of events recorded in the historical books in which Israel was under
pressure from foreign powers. In fact, two captives seem to be in view in this psalm: one that was ended by God's
intervention (verses 1-3), and the present one, the subject of the psalmist' s petition (verse 4). The psalm may be
thus outlined: praise for restoration at the present (verse 4), and confidence in restoration in the future (verses 5, 6).
Psalm chapter 127
The principle of this psalm is that all human efforts are in vain unless they have God’s blessing. This principle is
applied to four areas: building a house (verse 1a), guarding a city (verse 1b), working long hours (verse 2), and
having children (verses 3-5). It is possible to accomplish all of these things without God’s blessing, but it is not
possible to accomplish them purposefully and with eternal value without God’s blessing. The psalm includes,
incidentally, two practical reasons for having children: they bring you joy and they protect you (verse 5).
Psalm chapter 128
The message of this psalm is that one is never truly happy until he is truly holy. It begins with a pronouncement of
blessing (or happiness) on a certain kind of man –a man who fears the Lord (verses 1-4). It concludes with a prayer
for blessing (verses 5, 6).
Psalm chapter 129
This psalm grows out of a situation of conflict. The psalmist looks back at the record of the past: though he was
afflicted, God delivered him (verses 1-4). The he sets forth a prayer for the future: let God confound the enemies
and bless His people (verses 5, 8).
Psalm chapter 130
The first four words for this psalm would form an appropriate title: Out of the depths, and that is the title by which it is
known in Latin (De Profundis). This is the initial position of the psalmist as he offers his petition to the Lord for
deliverance (verses 1-4). He then quickly moves to an expression of expectation (verses 5, 6) and ends with an
outward focus consisting of exhortation to others to hope in the Lord (verses 7, 8).
Psalm chapter 131
An intensely personal song of humility, this psalm contains David’s declaration of humility (verse 1), declaration of
trust (verse 2), and call for hope (verse 3).
Psalm chapter 132
The author of this psalm realized that belief in God’s promises forms the basis for the saint’s prayer. Because he
believes in those promises, he prays for the current Davidic king. The psalm may be outlined as follows: a petition to
remember David’s oath (verses 1-5), a reference to David’s trouble in bringing the ark to Jerusalem; a resolution to
worship at the tabernacle (verses 6, 7), including the recollection of its retrieval; a petition for the ark and the present
king (verses 8-10); and a reiteration of the Davidic covenant (verses 11-18).
Psalm chapter 137
Containing one of the more graphic imprecatory prayers, this psalm was written during the Babylonian captivity, or
perhaps shortly afterward. It contains a cry in captivity (vv. 1-4), a vow of remembrance (vv. 5, 6), and a prayer for
judgment (vv. 7-9). (On the subject of imprecations, see the not on Ps. 109). The vividness of the final verse is
justified if one remembers a simple fact: baby Babylonians grow up to the bid Babylonians. The hope that their
babies will die is the prayer that no new Babylonian generation will arise seeking worldwide dominion through cruel
oppression.
Psalm chapter 138
This Psalm of thanksgiving begins with individual praise (vv. 1-3), but looks forward to universal praise (vv. 4-6). The
praise offered to God does not change the contemporary troubles, but the psalmist does expect deliverance from
them (vv. 7,8).
Psalm chapter 139
Certainly one of the grandest psalms in all of the Psalter, it is also one of the richest theologically. It combines an
exposition of the greatness of God’s character with the reality of human experience. From verses 19-22 we find that
David wrote the psalm during a time of opposition. It therefore contains truths that were meaningful to him during
these troublesome times. They may be summarized under four key thoughts as David addresses the Lord: You know
me 9vv. 1-6), You are with me (vv. 7-12), You created me (vv. 13-18), and Your cause is my cause (vv. 19-24).
Psalm chapter 140
Psalms 140-143 may be linked together since they all portray, though in different ways, the godly response to trials.
All for are prayers, and all for are written by David, though only Psalm 142 contains a historical notice in the
superscription. The situation underlying Psalm 140 itself is clear from the first verse: David is being threatened by his
enemies. They are quite adequately described in his lament (vv. 1-5), but David turns to God with his petition against
them (vv. 6-11), confident that he will be heard (vv 12, 13).
Psalm chapter 141
The occasion of this psalm may be stated generally as one of sore temptation, both internal (verses 3, 4) and
external (verses 9, 10). The fact that almost every verse contains the vocabulary of petition adds to the urgency of
David's request. Thus, he prays for God's attention (verses 1, 2), for restraint (verses 3-7), and for refuge (verses 8-
10).
Psalm chapter 142
As the superscription indicates, David's distress this time is the dogged pursuit by his enemies. When he was in the
cave could refer to the cave of Adullam (1 Samuel 22:1, 2) or En-gedi (1 Samuel 24:1-7). After present his lament
(verses 1-4), David lifts up his petition (verses 5, 6) and promises his thanksgiving when God answers (verse 7).
Psalm chapter 143
Again David is beset by enemies, and again he knows to whom he must turn. After addressing the Lord (verses 1, 2),
he pours out his lament (verses 3, 6), recalls God's help in former distresses (verse 5), and offers his petition to the
only One who can correct the matter (verses 6-12). The pressing nature of his request is revealed clearly in the 11
entreaties directed to God in the final six verses.
Psalm chapter 144
This royal psalm appears to be a compilation from other psalms (8, 18, 33, 102-104, but mainly 18). This is not
unusual, since a portion from one psalm may be readily excised and adapted for a different usage. In general, the
psalm may be described as the prayer of a king for victory and blessing. The call to God (verses 1-4) expresses both
David's trust (verses 1, 2) and his human weakness (verses 3, 4). Having placed himself in a position of dependency,
he is then prepared to offer his petition for divine retaliation against his enemies (verses 5-8), his own promise of
thanksgiving (verse 9), his petition for victory (verses 10, 11), and his petition for the blessing of the people (verses
12-15).
Psalm chapter 145
This psalm is known for several distinguishing marks: it is the last acrostic psalm, the last Davidic psalm, the only
psalm to be called a praise psalm in the superscription, and the first of six great praise psalms that conclude the
collection. While there is no logical flow of argument running from one psalm to another throughout the Psalter, all
are agreed that Psalm 1 forms a fitting introduction and that these last six psalms constitute the most appropriate
conclusion to the Psalter. After the characteristic call to praise (verses 1, 2), David offers four key reasons to praise
the Lord in the section called the cause for praise (verses 3-20): the Lord is great (verse 3), he is gracious and
merciful (verses 8, 9), He sustains all who fall (verse 14), and He is righteous in his ways and kind in His deeds
(verse 17). The conclusion is a renewal of the call to praise (verse 21).
Psalm chapter 146
The last five psalms stand out quite conspicuously in the Psalter. Each begins and ends with Praise ye the Lord
(Hebrew hallelujah), none contains petition or lament, none contains historical allusion to any large extent, and each
strikes a distinct role note of praise not found in the others. That note in Psalm 146 is a personal one. It is the only
one of the five containing the personal pronoun I (verse 2). Thus, the call to praise (verse 1, 2) is addressed by the
psalmist to himself. Though in the body of the psalm (verses 3-9) he exhorts other pious Israelites to trust in the
Lord's providential care, in the conclusion (verse 10) he envisions an even wider audience.
Psalm chapter 147
If the previous psalm is individualistic, this psalm forms an appropriate contrast with its emphasis on communal
praise. The three sections of the psalm are clearly discernable since each is initiated with a call to praise (verses 1,
7, 12) and then followed by a cause for praise: (1) because the Lord delivers the oppressed (verses 2-6); (2)
because the Lord provides for the faithful (verses 8-11); and (3) because the Lord especially protects Israel (verses
13-20).
Psalm chapter 148
Since nothing in heaven above or on earth below is left out in this praise psalm, it may appropriately be designated
as the psalm of universal praise. Its structure is quite distinct: there are two calls to praise, each ending with a cause
for praise. The psalmist first calls on the heavenly beings and the heavenly bodies to praise the Lord (verses 1-4)
because of His creative power (verses 5, 6). Then the psalmist issues a second call to praise addressed to the
earthly beings and earthly substances (verses 7-12) because of the glory of the Lord and of His people (verses 13,
14).
Psalm chapter 149
149 – The unique aspect of praise highlighted in this Psalm is that praise is related to the kingdom of the Lord.
Though the Psalm begins with the normal call to praise (vv. 1-3), the cause for praise (vv. 4-9) is quite unexpected: it
is because the Lord intends to establish His kingdom on the earth. This kingdom involves both the glorification of the
righteous (vv. 4-6) and the judgment of the wicked (vv. 7-9). This aspect of judgment is apparently to be carried out
by the righteous (vv. 6-9). This passage should be taken in a prophetic sense to refer to the time when God will in
fact establish His kingdom on the earth with His glorified saints right behind him (Rev. 19:11-21). Even in this age of g
believers are instructed to pray “Thy Kingdom come” (Matt 6:10 ), a petition that includes not only the glorification of
the righteous but the destruction of the wicked.
Psalm chapter 150
150- The first psalm contains only six verses and speaks of the man who is blessed. The last Psalm also contains six
verses but speaks of the God who is praised. No more fitting conclusion to the book could have been written. While
the four books of the Psalms end with a brief verse or two of doxology, Psalm 150 in its entirety forms the doxology to
consummate the fifth book. As the final song of praise, it appropriately answers four key questions about praise. (1)
Where should God be praised? Everywhere, from His sanctuary on earth to His heavenly creation (v.1) (2) Why
should God be praised? For His powerful deeds on behalf of men and for His inherent greatness (v. 2). (3) How
should God be praised? With every suitable instrument man can offer with his God given creativity and his artistry (v.
3-5). (4) Who should praise God? Everything that breathes (v. 6). Though every verse of the psalm is cast in the
form of a call to praise, the hymn is certainly prophetic of a day when every creature will in fact bow in praise to the
almighty God (Phil 2:11 , Rev. 5:8-14).