Psa 92:1

SUPERSCRIPTION: “A PSALM. A SONG. FOR THE SABBATH DAY.” The official Temple psalm for the sabbath day, “because” — quoting Maimonides — “the sabbath was symbolic of the millennial kingdom… when the Lord would reign over all, and His glory and service would fill the earth with thanksgiving” (Eder). The Talmud says this is ‘a song for the future age of the Messiah, all of which will be sabbath.’ The aptness of this psalm to the Sabbath Day is emphasized by: (a) a seven-fold use of the Covenant Name: Yahweh, ie “the LORD” (vv 1,4,5,8,9,13,15); (b) repeated mention of God’s “work” and “works”, after which God (ie the angels: Exo 31:17) “rests”, ie desists from special and open activity. But the character of the psalm suggests that it was orig framed for one particular Sabbath (“the Sabbath day”), not just for use on any and every Sabbath Day. Considering its placement, WK suggests that Psa 92 describes the “sabbath rest” of God’s Israel when they finally enter the Land of Promise (Psa 91) after the struggles of a wilderness pilgrimage (Psa 90).

Poss personal application to Hezekiah and his special deliverance?

Psa 92:2

The regular daily sacrifices, every morning and every evening (Exo 29:38,39; 30:7,8).

Psa 92:3

Cp Hezekiah’s enthusiasm: Isa 38:20. The mention of an “instrument of TEN strings” together with “psaltery” and “harp” (AV) (TWO other instruments) might be a sym allusion to Hezekiah’s great effort to gather the TEN tribes and the TWO tribes into a single harmonious unit.

Psa 92:4

The great rejoicing at the revival of Passover observance (2Ch 30:21,26), and also triumphant deliverance from the Assyrian invasion (v 11 here).

(NT) A song of thanksgiving on emerging from the fetters of death (cp Psa 31:5; 59:16).

Psa 92:5

God moves in a mysterious way. Consider the remarkable extremes of blessing and affliction which were concentrated into that critical period of Hezekiah’s reign, esp his sickness and recovery, the devastation of the Land, and the destruction of the invaders.

GREAT… .PROFOUND: “Deep” and “high” (AV) — Isa 55:8,9 — the two ideas are by no means exclusive of one another! Cp also Psa 36:6; 40:5; 139:17; Rom 11:33. And ct Rev 2:24: “the depths of Satan”: adversaries of the Truth taking pride in the profundity of their own wisdom (cp the “wisdom” of all modern universities!) — which is the most utter foolishness with God (1Co 1:18-29).

Psa 92:6

Vv 6,7: A “senseless” man (that is, “dull” — like a beast)… a fool… “the wicked”… “evildoers”. Special ref first of all to Rabshakeh, a renegade Jew, and the spearhead of Sennacherib’s propaganda onslaught on Jerusalem. Then secondly, to all of his fellow-workers of iniquity in the Assyrian encampment. Rabshakeh was, in the worldly sense, ever so wise — but in the divine sense he was as stupid and senseless as the beasts that perish (Psa 49:10,12,20; 73:22; 94:8). What does such a man not know? that he will perish forever.

Psa 92:7

FLOURISH: Sw vv 12,13 — but with what a ct! The wicked “flourish”, but only as the “grass” — notoriously short-lived; the righteous, on the other hand, “flourish” as the long-lived (almost “immortal”) cedars (cp Psa 1:3; Isa 61:3; 65:22)! [But even those who think they are flourishing as “trees” (Psa 37:35,36; Luk 13:7-9) can be “marked out” for destruction (Mat 3:10; 7:19).]

Psa 92:9

The repetition is very effective, for there was an utterly complete fulfillment in Isa 37:36. The Assyrians were Yahweh’s enemies, coveting His Land, and making confident and persistent attempts to break Israel’s confidence in their God (Isa 36:7,15,18; 37:10,16-20). (NT) Cited by Christ the Judge in the LD: “ye workers of iniquity” (Mat 7:23); “But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me” (Luk 19:27).

Psa 92:10

YOU HAVE EXALTED MY HORN LIKE THAT OF A WILD OX: Cp Psa 75:10; 89:17,24; 132:17; 1Sa 2:10; Lam 2:17; Luk 1:69. All such refs are allusions to the ox-figures of the cherubim in the sanctuary; ref to the cherubim is prominent in Hezekiah’s prayer on the occasion of Sennacherib’s invasion (Isa 37:16).

The AV translation of “unicorn” is clearly fanciful; it cannot refer to the mythological beast that we associate with the term. The Heb is “reym”, which seems to refer to the ox, with emphasis on its strength (Num 23:22; 24:8; Deu 33:17) and untamable nature (Job 39:9,10). Cp also Psa 22:21; 29:6; Isa 34:7.

FINE OILS HAVE BEEN POURED UPON ME: The king, healed of his leprosy, went up to the house of the Lord on the third day (2Ki 20:5,8) (for priestly inspection: Lev 14:2), and on the seventh day (Lev 14:9) was shaved and pronounced clean and anointed with oil (Lev 14:14-16).

FINE OILS: “Fresh oil” (AV) is lit “green oil” — which either means simply that which is fresh, or that which is made from green or unripe olives. Olive oil was used for light in the sanctuary (Exo 27:20). So, in Psa 92, there are three trees alluded to: the olive (sym light: cp Psa 52:8n); the palm (sym fruit), and the cedar (sym strength and permanence).

Psa 92:11

“Mine eyes also shall see MY DESIRE on mine enemies, and mine ears shall hear MY DESIRE on the wicked that rise up against me” (AV). Notice the italics in the AV: Jesus, like his Father, does not desire that any should perish; but in the absence of repentance and faith men will perish, and the Lord the Righteous Judge of all mankind will not shirk to carry out such judgments at the appointed time.

Psa 92:12

Vv 12-15: (NT) The blessedness of those in Christ as they rejoice in their association with a new temple of the Lord. (In the first place, “he” — v 12 — is Christ, and then — in v 13 — “those” who are in him share the same blessings. The “he” contrasts with the plural “they” descriptive of the wicked in v 7.) These do not have to wait for the Kingdom to experience Christ’s “sabbath rest”. Release from the burden of having to earn salvation through “justification by works” is in itself a great rest and relaxation, even now (Heb 4:9-11).

PALM: A sym of Gentile believers (Exo 15:27; Num 33:9), as is the cedar of those native to the Land.

Psa 92:13

There were no trees planted in the court of the temple, at least insofar as is known today. But palm trees and cedars (vv 10,12) were prob present in earlier sanctuaries in Israel, and they were pictorially represented even in the temple of Solomon itself (1Ki 6:18,35). For the idea, cp Eph 3:16,17.

Psa 92:14

Now childless Hezekiah could look forward to fathering a family: his only son Manasseh was born three years after these events (2Ki 21:1; cp the relevant psalms, Psa 127:3-5; 128:3-6).

Psa 93:1

HISTORICAL CONTEXT: Many details link with the days of Hezekiah. Even the allusions to the Song of Moses at the Red Sea (Exo 15) are appropriate as recalling the close resemblances between that first Passover deliverance and the Passover deliverance of Jerusalem from the Assyrians. (Psa 93 was appointed by the Jews for use in the Temple on Passover.)

(NT) The feeding of the 5,000. The multitude sought to make Jesus king (Joh 6:15), but he refused. This brought an acute crisis in the loyalty of the Twelve. So that night Jesus came to them, walking on the stormy waters (Joh 6:18,19) — thus asserting his own power to fulfill Psa 65:7; 77:19; 93:3,4. But the latter context is: “The Lord is King” (v 1). And so Peter was the first to respond to this slowly dawning, but as yet unspoken, truth — that Jesus was the Holy One, the Son of the living God (Joh 6:69, RV; Mat 14:28).

THE LORD REIGNS: Cp Isa 52:7, which primarily concerns the salvation of God coming to Jerusalem in Isaiah’s day. So also Isa 24:23 similarly. Even more impressive is Psa 47:7,8, since Psa 46-48 are unquestionably “Sennacherib” psalms.

HE IS ROBED IN MAJESTY: Suggesting Isa 6:1: “His train filled the temple.”

(NT) Official coronation ceremony. While God has always reigned in the general sense, this psalm suggests a formal undertaking of something new: ie the Kingdom of God upon earth once again! And certainly it will be a new undertaking for Christ!

ARMED WITH STRENGTH: A mighty man preparing himself for battle.

STRENGTH: Along with “established” (v 2), allusions to “Boaz” (Strength) and “Jachin” (Established), the great brazen pillars of the temple (1Ki 7:21). Cp Psa 90:17; 96:10. The pillars, in turn, are emblematic of those who are firmly grounded “in Christ” (Gal 2:9; Rev 3:12).

THE WORLD IS FIRMLY ESTABLISHED; IT CANNOT BE MOVED: Ct Psa 82:5 (from the same period). Hezekiah’s world had apparently crumbled into ruin, but now with God’s authority asserted, all is well.

Psa 93:2

The language of 2Sa 7:16 (hence the phrase “long ago” in v 2).

Psa 93:3

THE SEAS…: Isa language for the Assyrian army (Isa 8:7,8; 17:12,13; 27:1). “Nachar” three times in this v — means a great river, one which can overflow its banks.

THE SEAS HAVE LIFTED UP THEIR POUNDING WAVES: “The floods have lifted up their voice” (AV). A fig allusion to the boastful Assyrian propaganda in Isa 36; 37.

Yahweh’s victory over the “sea”, is compared to Canaanite sea myths: see Lesson, Leviathan.

Psa 93:4

“The Lord on high is mightier than the noise (thunder: NIV, RSV) of many waters” (Psa 89:9). This represents the contest which went on between the gods of Assyria and the God of Israel: Isa 36:18-20; 38:16,17,20.

(NT) This, with v 1, is quoted in Rev 19:6 — at the beginning of Messiah’s reign.

Psa 93:5

FIRM: More exactly, made sure, verified. Isaiah’s repeated declarations of a divine salvation were fully confirmed by experience: Isa 8:2 (sw); Isa 19:20; 43:9,10; 44:8,9; 55:4.

HOLINESS ADORNS YOUR HOUSE: “We must be solid and consistent from outer surface to inner core. If we relax into foolishness or fleshiness in our non-ecclesial activities, our ‘holiness’ is a sham and a delusion. True saints are saints at all times, under all circumstances, or they are not saints at all. Holiness cannot be donned or shed at whim or convenience” (GVG).

(NT) “We must be solid and consistent from outer surface to inner core. If we relax into foolishness or fleshiness in our non-ecclesial activities, our ‘holiness’ is a sham and a delusion. True saints are saints at all times, under all circumstances, or they are not saints at all. Holiness cannot be donned or shed at whim or convenience” (GVG).

Thus Isa 6:3 is brought to fruition: “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.”

When Yahweh truly reigns (v 1), then all will be holiness to Him (v 5; Zec 14:20,21; cp Psa 97:12; 99:9). But it is also true that, even now, God’s spiritual House is — or should be — holy (1Co 3:17).

Psa 94:1

HISTORICAL BACKGROUND: Psa 94, like Psa 132 and a few others, is a fusion of two psalms: (a) Vv 1-15 are very appropriate to the times of Hezekiah, and (b) Vv 16-23 read like a psalm of David in the time of his persecution by Saul. In this section nearly every phrase can be matched to other psalms of that period. This combination of psalms is readily understood, for as David was the Lord’s Anointed who at last came through to a settled kingdom and prosperity, so also was Hezekiah. It is just poss that the whole psalm was David’s originally, but that Hezekiah added certain features here and there — esp in the first part — to mirror his own unique experiences, which were at the same time not that far removed from those of his illustrious ancestor.

Vv 1-4: There is considerable agitation here; the sentences are jerky, and characterized by omission of phrases. The writer is clearly uneasy, and worried and distracted.

O LORD… SHINE FORTH: The acuteness of the crisis when Assyrians besieged Jerusalem demanded a theophany. While the AV has: “shew thyself”, the AV mg and RSV have: “Shine forth”, which describes what happened (Isa 37:36; cp Psa 93:1; 50:2,3). The wicked are proud because their triumph seems inevitable; they are coarse of speech and boastful; they slaughter indiscriminately, and are contemptuous of the power of the LORD. It is a perfect picture of the Sennacherib situation.

Psa 94:3

HOW LONG?: (NT) The constant anxious cry of the Lord’s afflicted (Psa 13:1; 74:10; 79:5; 89:46; etc). These will not avenge themselves, but they desperately desire that God will avenge them (v 1).

Psa 94:6

See Exo 22:22; 23:9; Lev 19:9,15,33,34; Isa 1:17; Jam 1:27. Such a detail here suggests a Davidic authorship — even for the first part of the psalm.

Psa 94:7

Psa 10:4,6,11,13; 12:4; 13:1,2; 50:21. But “they” are the ones who cannot “see”. And the Almighty is the One who can see (v 9 here)!

Psa 94:8

YOU FOOLS, WHEN WILL YOU BECOME WISE?: Implies repeated opportunities to understand God’s purposes, but all of them neglected. There is also, perhaps, an echo of this v in Christ’s words to the two disciples on the road to Emmaus: “How foolish you are, and how slow of heart to believe all that the prophets have spoken!” (Luk 24:25).

Psa 94:9

HE WHO IMPLANTED THE EAR: Seems to imply that instruction brings growth. Shall the Author of every sense be Himself senseless? He who planted the ear and formed the eye can surely teach man all knowledge (cp Exo 4:11). The sw (as “planted”) occurs in Gen 2:8 — this planting also is to bring forth fruit, as in Act 6:7. In this v fill in the ellipsis thus: Shall he not hear…. the cry of v 3?… Shall he not see… the affliction of vv 5-7?

Psa 94:12

Pro 3:11,12; Heb 12:5-11. Hezekiah certainly saw his own sickness and the great Assyrian tribulation in precisely this light — as the chastening of the Lord.

Psa 94:16

Vv 16-19: These vv are very appropriate to the time of David’s outlaw life, when in one crisis after another Saul’s persecution seemed likely to overwhelm him. In these times David depended on God in a very real sense. “Who will rise up for me?” (v 16) is answered by “The Lord (is) my help” (v 17). In many a place “Your mercy/love” (v 18) means God’s Promises. Even in the evil times David knew himself to be the Lord’s Anointed (1Sa 16:12,13).

Vv 16-23: (NT) Jesus in Gethsemane?

Psa 94:18

This is Peter attempting to walk on the water (Mat 14:30,31; cp Psa 73:2).

Psa 94:20

A CORRUPT THRONE: Describes Saul’s reign readily enough. To whom else could these words apply so well?

(NT) The throne is not Pilate’s, nor Herod’s, but rather that of Annas — who wielded enormous power. What fellowship did he have with the God he pretended to serve? “How can darkness fellowship with light? Darkness must beget darkness, and end in the darkness of the pit” (NPH).

ONE THAT BRINGS ON MISERY BY ITS DECREES: The mischief-maker has the authority (and power) of the Law behind him. So Saul could get away with it when he declared all friends of David to be enemies of the king.

(NT) “It is better for you that one man die for the people than that the whole nation perish” (Joh 11:48-54). “We have a law, and according to that law he must die, because he claimed to be the Son of God” (Joh 19:7).

Psa 94:21

THE INNOCENT: = David (1Sa 19:5).

(NT) “Innocent blood” (AV) is, in Heb, “naqiy dam”. To a Jewish ear this echoes the essentially Greek name Nicodemus. This secret disciple chastised the Sanhedrin for “judging” the innocent man Jesus without so much as a hearing (Joh 7:50-52)!

Psa 95:1

TITLE: The LXX fills in the blank with “By David” (and cp Heb 4:7). But LXX psalms titles are not necessarily to be relied upon: All the psalms from 94 to 99 have the addition “By David”, but the psalms themselves do not always validate such an ascription. And “in David” (not “by David”) in Heb 4:7 may merely be a shorthand way of saying “in the Book of Psalms” — because David was a chief writer of Psalms. (In like manner, “the Psalms” is used in the NT as a synonym for all of the poetic Writings of Scripture: Luk 24:44.)

HISTORICAL SETTING: Like most other untitled psalms, prob a Hezekiah setting. The exhortation of vv 1,2 to come before Yahweh in worship matches Hezekiah’s strong appeal made to the northern tribes, as well as to his own kingdom, to renew observance of the Passover (2Ch 30:5-13).

ROCK: “Tsur”. Psa 89:26; 94:22; Exo 17:6,7; Deu 32:15.

Psa 95:2

WITH MUSIC AND SONG: Hezekiah’s psalms in Isa 38:20, and poss in Isa 30:29 — where the night of a holy feast = the Passover.

Psa 95:3

ABOVE ALL GODS: The “gods” of Egypt. Here is an allusion back to the first Passover (Exo 12:12). The ten plagues seem to have been designed by God as direct attacks upon specific “gods” of the Egyptians, to show that their “power” was no match for His.

ABOVE ALL GODS: A double meaning: God is above both all human rulers (as in Psa 82:1,6) and above all man-made “gods” (Isa 40:18-20; 45:21,22; etc.).

Psa 95:4

To God belong both the “depths” and the “heights” (RSV) — and so we should rejoice in both trials and blessings. And if the greatest extremes (both of the physical creation and of the lives of His children) belong to God, then of course everything else between those extremes likewise belongs to Him.

THE DEPTHS OF THE EARTH: An allusion to the conduit of Hezekiah leading to Siloam.

THE MOUNTAIN PEAKS: “The strength of the hills” (AV) points to the special Rock of sacrifice on the temple mount.

Psa 95:5

THE SEA… THE DRY LAND: Ref the crossing of the Red Sea.

Psa 95:6

THE LORD OUR MAKER: The words imply a New Creation of men and women. This theme recurs in prophecies and psalms of this period: Psa 145:9,10; 100:3; Isa 29:23; 43:21; cp also Col 1:15,16.

Psa 95:7

THE PEOPLE OF HIS PASTURE: Cp Psa 100:3. Another wilderness allusion, to Israel as God’s “flock” in Sinai (Psa 80:1, notes).

TODAY, IF YOU HEAR HIS VOICE: A ref to Hezekiah’s appeal to the ten tribes by messengers and letters — the kind of response which is summed up in 2Ch 30:10,11. “His voice” is God’s voice. So the directive concerning this reformation came from Him (through one of His prophets), and not merely from the king.

Psa 95:8

DO NOT HARDEN YOUR HEARTS: As did Pharaoh (Exo 7:14; 8:15,32; 9:7,34; 10:1). Learn from him!

Hard-heartedness is first seen in Pharaoh (Exo 4:21; 7:3,13; 8:15,32; 9:12,34; 10:1,20,27; 11:10; 14:4,8). So when this description is used of anyone in Israel, it is very pointed: ‘You are being like the oppressing Egyptians from whom I have delivered you!’ Cp Deu 15:7; 2Ch 36:13; Psa 95:8; Isa 63:17; Mark 10:5; 16:14; John 12:40; Rom 2:5.

MERIBAH… MASSAH: See Exo 17:7; Num 20:13,24. The beginning and end of wilderness provocation and disloyalty. Both incidents concerned the miraculous provision of water from a Rock (cp v 1 here; 1Co 10:4).

Psa 95:11

See Num. 14:28-30.

As to Hezekiah’s day: The northern kingdom had already been devastated by the Assyrians. Their only hope was salvation through God’s king in Jerusalem.

MY REST: The “rest” which God enjoys and also the “rest” which He is glad to share: Deu 12:9; Num 10:33; 1Ch 28:2; 1Ki 8:56; Mic 2:10; Psa 132:8-14; Isa 66:1; Mat 11:28,29. “Rest” has connection with the “sabbath rest” — as in Heb 3; 4 — and the place where His Ark resides (eg 2Ch 6:41).

Psa 96:1

HISTORICAL SETTING: The mighty “Theophany” in Hezekiah’s reign.

V 1: Cp Psa 33:3; 40:3; 98:1; 144:9; 149:1; Isa 42:10. This v matches Isa 38:20. Note also the marked similarities between Psa 96 and Isa 42:10-12 (and v 9 suggests that the great divine deliverance will have its greater future counterpart).

A NEW SONG: (NT) The song of the 144,000 (Rev 14:1-3), the new song of a New Creation.

ALL THE EARTH: “All the Land!”: Hezekiah’s appeal to all 12 tribes.

Psa 96:4

Vv 4,5: Scornful expressions about idols, because the Assyrian siege of Jerusalem was essentially a challenge to Jehovah by the “gods” of Nineveh (Isa 36; 37). The outcome was foreordained: Jehovah is to be feared above all gods.

Psa 96:5

FOR ALL THE GODS OF THE NATIONS ARE IDOLS: There is a marvelous play on words here: “gods”/”idols” = elohim/elilim. Elilim is a pun and parody on Elohim; the word means “worthless” or “useless” (Job 13:4; Jer 14:14, sw). So Paul writes that “an idol is nothing” (1Co 8:4). Psa 96:13 is cited by Paul on Mars’ Hill (Act 17:31). There the main thrust of his discourse was to undermine the supposed authority of the many idols in Athens — so this psalm (and esp v 5 here) would naturally come to mind.

THE LORD MADE THE HEAVENS: That is, even the sun, moon and stars which the heathen invaders worshiped. Not only was He greater than the other “gods”; He MADE the other “gods”! And He “will make” the “heavens”!: see Isa. 65:17,18; cp Isa 51:16; 66:20,22; Rev 3:12; 21:2,10; Heb 12:22,23; 2Pe 2:13.

Psa 96:8

ASCRIBE TO THE LORD THE GLORY DUE HIS NAME: “To divest ourselves of all pride of achievement and to humble ourselves before the Father is a prerequisite to worshipping Him; for this ought to be our first reason for praying to Him. The scientists who unravel some of the secrets of the molecule and the genes; the astronomer who peers out into frighteningly vast space; and the astronauts who photograph the beauties of nature’s colours on earth, all proclaim the wondrous and mighty works of God. They unfold for us a multitude of reasons for our humble worship of the Father and the Psalms must often put into words for us what we feel about His Majesty” (TNL 94).

Psa 96:10

SAY AMONG THE NATIONS, ‘THE LORD REIGNS’: The destruction of Sennacherib’s army made a mighty impact on surrounding nations (2Ch 32:23). And they had good reason to rejoice (v 11) when the threat of Assyrian domination was swept away (cp Psa 67:2,7; 76:11,12).

Psa 96:11

LET THE HEAVENS REJOICE, LET THE EARTH BE GLAD: In Heb, this reads something like: Yismehu Hashshamayim Wethagel Ha’arez (“Rejoice, heavens; be glad, the earth”). The Massoretes have pointed out that the first letters of these four words form the Tetragrammaton YHWH. Not counting this v, the Covenant Name occurs 11 times in Psa 96 (vv 1,1,2,4,5,7,7,8,9,10,13); counting it, the Name occurs a much more satisfying 12 times!

LET THE SEA RESOUND, AND ALL THAT IS IN IT: Cp Psa 98:7-9, but altogether at variance — as a figure of speech — with the more common usage of Psa 93:3,4; 46:3; Isa 5:30; 57:20; Jer 50:42; and Luk 21:25. Here (and in Psa 98) the roaring sea is a picture of great rejoicing, but elsewhere it is a picture of turmoil and war and revolution.

Psa 96:12

This figurative language is almost literal — the God-given fruitfulness of the Year of Jubilee which God had promised to the wasted Land (Isa 35:1,6,7; 41:18; 43:19; 44:23; 55:12,13; cp Psa 67:6; 81:16; 85:12; 107:35-38; 147:8,9).

Psa 96:13

HE COMES, HE COMES: The repetition (as of “sing” in v 1) suggests a second — and greater — fulfillment. The repetition also suggests an eager expectation — a stretching out, or longing (of the new “Creation”) — for the coming redemption (Rom 8:22). Note the same urgent, almost breathless repetition of “Come” in Rev 22:17,20.

HE WILL JUDGE THE WORLD IN RIGHTEOUSNESS: Quoted by Paul on Mars’ Hill (Act 17:31). But those “clever” Athenians would not even be able to recognize the quotation!

TO JUDGE THE EARTH: Very evident in the great destruction of the 185,000 troops in Isa 37:36.

Psa 97:1

HISTORICAL SETTING: The times of Hezekiah. The psalm refs esp to the great “Theophany” at Jerusalem which brought the destruction of Sennacherib’s army (Isa 17:12-14; 29:5,6; 30:30-33; 31:8,9; 37:36). Also, the brief but vigorous onslaught against the “gods” of the heathen (vv 7,9) is an apt rejoinder to the scorn with which the Assyrian enemy derided the nation’s trust in the Lord (Isa 36:7,15,18; 37:10-17). Note also: “A fire… burneth up his enemies round about” (that is, round about Jerusalem) (v 3). And v 8 is a straight quotation of Psa 48:11, which is undoubtedly a Hezekiah/Sennacherib psalm. Also, there are marked similarities with Psa 96: eg the tirade against idols (Psa 96:4,5 = Psa 97:7); the praise of the Lord (Psa 96:1,4-9 = Psa 97:1,8,9,12); and the heavens “speaking” (Psa 96:11 = Psa 97:6). In Psa 97:8, the daughters of Zion rejoice because of God’s judgments — naturally, for otherwise what would have happened to them?

LET THE DISTANT SHORES REJOICE: “Coastlands” (RSV). A favorite Isaiah term (Isa 24:15; 40:15; 41:5; 42:4; etc).

Psa 97:2

Clouds suggest the Shekinah Glory of the Almighty. In the OT God consistently manifested Himself to Israel in the cloud and the fire (Exo 13:21,22; 14:19,20,24; 16:10; 19:16-19; 20:18; 24:15-19; 33:18-21 with Exo 34:4-7; 40:34-38; Num 10:34; 12:5,10; 14:9,10,14,21,22; Deu 31:14,15; Psa 104:3; 105:39; 1Co 10:1,2). In such He appeared also to David (Psa 18:6-15); Ezekiel (Eze 1:4; 10:4); Elijah (1Ki 19:11-13); Solomon (1Ki 8:10,11); Job (Job 38:1); and the apostles (Luk 9:34,35). The clouds of glory are associated with the judgments of God (Joe 2:2; Zep 1:15; Eze 30:3; Isa 19:1; 25:5). As Jesus ascended in such clouds (Act 1:9), so he will return in clouds (Act 1:11; Luk 21:27; Mat 26:64; Rev 1:7; 14:14-16; Dan 7:13).

Psa 97:6

Cp, for example, Mat 24:30.

Psa 97:7

Here is the abolition of all false “gods”, not just the ancient variety (which “died out” long ago in many countries), but also the profusion of modern “deities” — materialism, pleasure-seeking, science, communism, socialism, humanism, and the like.

ALL YOU GODS: “Elohim” is used of human rulers in Exo 7:1; 21:6; 22:8,9,28; 23:20,21; 1Sa 2:25; 28:13; Psa 82:1,6; 138:1.

Psa 97:8

THE VILLAGES OF JUDAH: “Daughters of Judah” (AV) (cp Psa 48:11). The smaller cities of Judah are called “daughters” because they are the smaller satellites of the “mother” Jerusalem (this figure of speech is quite common: Psa 87:2-6; Isa 54:1-5; 66:7,8,13; Gal 4:26). Psa 9:14 refs to the “gates” of the “daughter” of Zion — clearly indicating a town of some sort (cp Isa 10:32; Jos 15:45,47, etc — where “towns” is literally “daughters”).

Psa 97:9

FOR YOU, O LORD, ARE THE MOST HIGH: “Most High” = Elyon. In Psa 89:27 this describes the Messiah, son of David: “My firstborn, higher (Elyon) than the kings of the earth.”

YOU ARE EXALTED FAR ABOVE ALL GODS: “Elohim”. This is Phi 2:9; Eph 4:10 and esp Eph 1:21.

Psa 97:10

LET THOSE WHO LOVE THE LORD HATE EVIL: “We are often reminded that one of the most straightforward ways to show our love for God is to develop along with Him a hatred for evil. This is very hard to do as we are so inextricably tied up with evil in all our natural ways, but it is presented as being possible — so it gives us something to strive for” (PC).

Psa 97:11

LIGHT IS SHED: Or “Light is sown” (AV). An unusual phrase. Is this an allusion to the High Priest withdrawing Urim (lights) and Thummim (perfection) from his breastplate, the action being somewhat like that of a man taking seed out of a pouch and sowing it broadcast? In Christ’s parable of the Sower, the seed represents the “word of the kingdom” — which is of course the “light” of truth (Mat 13:19). The end result of its sowing is that, after the “harvest”, the fruit of that seed will be the righteous, who “shine forth as the sun in the kingdom of their Father” (Mat 13:43). The RSV has, by a slight change (favored by some texts): “Light dawns” — this is the dawn of a new morning after the great storm (vv 2-5) has swept away all vestiges of wickedness. “Dawn” also sym resurrection (Psa 110:3; Isa 26:19).

Psa 98:1

A PSALM: This is the only psalm with such an abbreviated title — so that it is sometimes called “the orphan psalm”. Doubtless this title once had special significance, but today nobody knows what that was. Most likely the author is Isaiah. There are such marked resemblances that this psalm might well be termed a mosaic of Isaiah’s phrasing.

HISTORICAL SETTING: A dramatic ct between the misery occasioned by the Assyrian invasion on the one hand, and on the other the great salvation brought by the Angel of the Lord. This salvation leads on to a matchless Year of Jubilee and a period of unexampled prosperity and blessing, and imparts a unique reality to the phrasing of the psalm.

A NEW SONG: The situation calls for a new song (cp Psa 33:3; 40:3; 96:1; 98:1; 144:9; 149:1), for nothing like it had happened since Israel’s deliverance from Egypt (hence the frequent reference in Isaiah to that salvation); cp the language of Exo 15:1,2,6,7.

(NT) Echoed time and again in the Apocalypse (Rev 5:9-14; 11:16,17; 14:1-3; 19:4-8).

MARVELOUS THINGS: Cp Psa 106:7); “the standard term for the miraculous interventions of God” (Kidner).

HIS HOLY ARM: (NT) His holy arm, shown in power (Isa 59:16; 63:5), is Jesus, now glorified (Isa 53:1).

Psa 98:3

HE HAS REMEMBERED HIS LOVE AND HIS FAITHFULNESS TO THE HOUSE OF ISRAEL: (NT) Both Mary and Zacharias went instinctively to these words when contemplating the fulfillment of the great Messianic purpose through Jesus and John (Luk 1:54,72). Mary’s Song, esp, contains a number of connections with this psalm. The Covenants of Promise: Mic 7:21. “Mercy”, because freely given to sinners irrespective of merit. “Truth”, because the fulfillment of God’s Promises is absolutely certain.

ALL THE ENDS OF THE EARTH: Or “the Land”. Hezekiah’s appeal had gone a long way towards reuniting the nation (2Ch 30:5-11).

THE SALVATION OF OUR GOD: Literally seen in the mighty theophany described in Psa 97:1-5; Isa 37:36.

Psa 98:5

Vv 5,6: This suggests a special service of praise in the Temple, in thanksgiving for a great deliverance.

Psa 98:6

TRUMPETS: Associated with resurrection (1Co 15:52; 1Th 4:16; Rev 11:15-18). Trumpets also signaled the coronation or approach of a king (1Ki 1:34,39; 2Ki 9:13; 11:12,14), and therefore accompanied the Ark to Zion (1Ch 15:24,28; 16:6,42) — because it represented the real presence of God, the true King of Israel.

Psa 99:1

HISTORICAL SETTING: Like the others in this group, the awe-inspiring theophany in Hezekiah’s reign, a manifestation which destroyed Sennacherib’s army and saved Jerusalem.

THE LORD REIGNS: Psa 93:1; 97:1. Despite the boastful blasphemy of Rabshakeh, Yahweh (and not Sennacherib) is the great King.

LET THE NATIONS TREMBLE: Not only Assyrians, but “sinners in Zion” were afraid of the majesty of the Lord (Isa 33:14).

(NT) How many prophecies of the kingdom have terrifying pictures of earthquakes (Isa 2:10,19; Zec 14:4; Rev 6:12; 11:19; 16:18)!

HE SITS ENTHRONED BETWEEN THE CHERUBIM: “He sitteth above (not ‘between’) the cherubim” (AV) (Psa 80:1; cp Exo 25:21,22; Lev 16:2; 2Ch 7:1,2; Isa 37:16), as described in Eze 1:26-28; the ark of the covenant was his footstool (v 5). “He sits enthroned upon the cherubim” (RSV).

LET THE EARTH SHAKE: “The Lord of all the earth” is a title of God esp connected with the Cherubim (see on Psa 97:5). Evidently the great deliverance was also associated with earthquake (Psa 18:7,10; 97:4; Isa 6:4).

Psa 99:2

The sight of the Shekinah Glory is particularly associated with this period (as with the time of Moses and Aaron): Isa 6:2; 30:30-33; 37:36; 38:8.

Psa 99:3

See Isa 31:8,9. “Terrible” (AV for “awesome”) is certainly the right word!

Psa 99:4

“Strength… establish” are specific allusions, again, to Boaz and Jachin — the twin pillars of the Temple (1Ki 7:21).

Psa 99:5

HIS FOOTSTOOL: The Ark of the Covenant, and the Temple — where the Almighty resides (Psa 132:7; Lam 2:1; 1Ch 28:2; Isa 60:13; 66:1).

HE IS HOLY: “And the four beasts… rest not day and night, saying, ‘Holy, holy, holy (3 times!: cp Psa 99:3,5,9 here), Lord God Almighty, which was, and is, and is to come’ ” (Rev 4:8).

Psa 99:6

MOSES AND AARON… SAMUEL: Moses and Aaron were prophet and priest. Samuel was both. All these offered sacrifice, made a covenant, interceded (Samuel means ‘God hears him’: see v 6), and had experience of the cloudy pillar. And all three knew both the vengeance and the forgiveness of God.

Moses and Samuel are mentioned together again in Jer 15:1, as outstanding examples of intercessors on behalf of Israel; thus, in a slightly more general sense than Aaron, they were both his priests also. This ref to Samuel is appropriate enough, for through his intercession there was more than once a “theophany” and a deliverance of Israel: 1Sa 7:8-10 (and note how v 14 had its counterpart in Hezekiah’s time); 1Sa 8:7; 12:12 (‘the Lord reigneth’), 1Sa 8:19,23 (Samuel’s intercession; cp Hezekiah’s in Isa 37:15-20).

In speaking of these three men together and in this way, the psalmist is demonstrating, almost incidentally, that he believed in the God of the living and not the dead, and that there WILL be a resurrection (cp Mat 22:32; Mar 12:27; Luk 20:38)!

Psa 99:7

HE SPOKE TO THEM FROM THE PILLAR OF CLOUD: Exo 13:21; Num 12:5; 14:14; Deu 31:15. Cp also the description of Christ’s coming, “in the clouds of heaven with power and great glory” (Mat 24:30; see Psa 97:2n). This will be God’s ultimate, and climactic, “speaking” with men!

Psa 99:8

Vengeance and forgiveness were the double experience of Hezekiah’s reign. Vengeance: Isa 8:7; 10:5,6. Forgiveness — shown by the dramatic deliverance. The Name of Yahweh comprehends both awesome judgment and infinite mercy (Exo 34:6,7).

A FORGIVING GOD: (NT) Only poss when God’s people repent: and it will be such a repentance that brings the 2nd Coming (see refs, Psa 81:13,14).

THOUGH YOU PUNISHED THEIR MISDEEDS: (1) of Moses and Aaron’s days: the golden calf; (2) of Samuel’s day: the ark being superstitiously carried into battle. And — of Christ’s day — the various “traditions of men” that nullified the gospel message he preached.

Psa 100:1

SUPERSCRIPTION: “A PSALM. FOR GIVING THANKS.”

SETTING: Here again is Hezekiah’s splendid call to the northern kingdom, lately overrun and desolated by the Assyrians, to renew allegiance to the Lord and His temple at Jerusalem, and to keep once again the Feast of Passover. The parallels with 2Ch 30 are considerable and significant.

THE MESSIAH: Such a psalm as this is, of course, appropriate to the Lord’s people in all ages (“to all generations”: v 5). But what riches of fulfillment there will be in Christ’s kingdom! Consider Rev 5:9,12.

V 1: As in Psa 98:4, the Heb has a plural verb with a singular noun — ie all the earth (eretz). To emphasize individual participation of everyone? So also in Psa 66:1, where v 6 has pointed links with the Passover and with Psa 95:5. Of course, a Messianic fulfillment requires the plural “lands”, now all united in one.

Psa 100:2

WORSHIP THE LORD: It must never be forgotten that a service is that which is offered in humble submission. It is not just a “going through the motions”. So even today, when one comes in “from the field”, it is time to “gird oneself [ie, find those hidden reserves of strength one no longer believes to exist] and serve Him” (Luk 17:7,8). In Exo 12:25,26; 13:5 the sw is used about the Passover.

WITH GLADNESS: “Delight in divine service is a token of acceptance. Those who serve God with a sad countenance, because they do what is unpleasant to them, are not serving Him at all; they bring the form of homage, but the life is absent. Our God requires no slaves to grace His throne; He is the Lord of the empire of love, and would have His servants dressed in the livery of joy. The angels of God serve Him with songs, not with groans; a murmur or a sigh would be a mutiny in their ranks. That obedience which is not voluntary is disobedience, for the Lord looketh at the heart, and if He seeth that we serve Him from force, and not because we love Him, He will reject our offering. Service coupled with cheerfulness is heart-service, and therefore true. Take away joyful willingness from the Christian, and you have removed the test of his sincerity. Cheerfulness is the support of our strength; in the joy of the Lord are we strong. It acts as the remover of difficulties. It is to our service what oil is to the wheels of a railway carriage. Without oil the axle soon grows hot, and accidents occur; and if there be not a holy cheerfulness to oil our wheels, our spirits will be clogged with weariness. The man who is cheerful in his service of God, proves that obedience is his element” (CHS).

“Have one simple aim in life: serve God. This is the key to joy, here and hereafter. This alone has permanence. Natural life is composed of changing conditions and ended dreams — until at last all collapses in death, and the utter emptiness of it all is made pitifully manifest. It looks so interesting and attractive at first: lovely babies, carefree laughing children, active intensely-living young people, successful adults. But what is the point in it all? All ends at last in sickness, senility, death. What a mockery is anything that does not have permanence! Only one thing has permanence. Only one thing will be left when all the glitter of natural life is gone. Only one thing gets better and stronger and more valuable as life ebbs and the inevitable end comes to all. Serve God! Make that the spring of every action. Gradually, logically, methodically eliminate everything else from the spectrum of your supposed ‘interest’ and ‘enjoyment’, for this alone is real and lasting. Everything else in the world will fail you — yea, cruelly mock you — at the end” (GVG).

COME BEFORE HIM WITH JOYFUL SONGS: “Come before his presence (panim = faces) with singing.” The presence, or “faces”, of God suggests, as in Psa 99:1, the Cherubim and the mercy-seat of the Most Holy place.

Psa 100:3

KNOW: Sw Psa 46:10, another Hezekiah psalm: “Be still, and know that I am God.”

IT IS HE WHO MADE US: It was at the first Passover that God “made” Israel into His people.

AND WE ARE HIS: Not, “and not we ourselves”, as AV. A confusion between two Heb words which sound the same: lo’, “not”, and lo, “his” or “to him”. Therefore this sb read, as AV mg (and most modern versions): “And we are His.” (The same confusion has arisen in about 14 other passages, including Exo 21:8; Isa 63:9; Ezr 4:2; and 1Sa 2:3. In some of these, AV makes the correction without even a note in the mg.) If “we are HIS”, then v 2: “Serve HIM.” Cp Christ’s “Render unto God the things that are God’s” (Mat 22:21). And Paul’s “We are his workmanship, created… unto good works” (Eph 2:10). And in the NT, cp also Mat 4:10; Jam 1:18; and 1Co 6:19.

HIS: In the OT, cp Isa 43:1,21; 44:5. Israel is God’s “special possession” among all peoples (Exo 19:5; Mal 3:17).

MADE: Psa 119:73; 145:10; and Jer 32:17,18 all have the idea of two “creations” — natural and spiritual.

WE ARE HIS PEOPLE, THE SHEEP OF HIS PASTURE: See Eze 34:31.

Psa 100:4

ENTER HIS GATES WITH THANKSGIVING: Gates which are closed to the unclean (Rev 21:27).

AND HIS COURTS WITH PRAISE: And they are His courts, not ours! This is to be remembered. Note the brusque reminder in Isa 1:12.

Psa 89:1

SUPERSCRIPTION: “A MASKIL OF ETHAN THE EZRAHITE.” See Lesson, Psalms, “Maschil”. Ethan was one of the leading Levites in the sanctuary service, along with Heman and Asaph. The repeated mention of both Ethan and Jeduthun in the same context as Asaph suggests that the two names may identify the same person (1Ch 6:42,44; 15:17,19; 25:1,3,6). Jeduthun (see Psa 38, 61, 76) could well mean “Praising Ethan”, ie the one who had special responsibility in the praise of God (vv 1,15 here). Along with Heman, Ethan is called the Ezrahite, or “Zerahite” (see Psa 88) — which poss means ‘son of Zerah’ (1Ch 6:41,42). Like Heman, Ethan came to be noted for his exceptional wisdom (1Ki 4:31). Apparently he was the father of Obed-edom (1Ch 16:38), who was given care of the ark at the time of the abortive attempt to bring it to Zion.

ETHAN: The mention of a Jeduthun (ie Ethan) in the time of Hezekiah and again in the time of Josiah suggests that this name came to be attached as a title to certain temple offices (2Ch 29:14; 35:15), as certainly was the case re the name Asaph. Cp also Neh 11:17.

Psa 89:3

I HAVE MADE A COVENANT WITH MY CHOSEN ONE, I HAVE SWORN TO DAVID MY SERVANT: This covenant is made not just with David, but through his greater Son, Jesus, and thus also with us: vv 28,34,39, 2Sa 7:10-16; 23:5; Isa 55:3; Jer 33:20,21; Acts 2:30; Heb 7:21.

Psa 89:4

V 4 should end with “…saying…”.

See Lesson, Selah.

Psa 89:5

ASSEMBLY: Heb “kedesh” = the sanctuary.

Psa 89:7

COUNCIL: Heb “cowd”, a gathering in secret to share secrets; a secret council! See Gen 49:6; Job 15:8; Psa 25:14; 64:2; 83:3; 89:7; Pro 3:32; 25:9; Eze 13:9.

Psa 89:9

THE SURGING SEA: Sym the stilling of the great raging army of the Assyrian (Isa 8:7,8; 17:12,13; 37:36; 57:20,21; cp Psa 65:7; 93:3,4; Luk 21:25). (NT) The stilling of the storm on the sea of Galilee (Mar 4:37-41). And of course this is a kind of acted parable of the peace to be imposed by Christ on the troubled nations at his return.

Psa 89:10

RAHAB: Sig lit “pride” or “boasting”. (1) Egypt, in Psa 87:4; 89:10; Isa 30:7. (2) Apparently, a mythological sea-monster in Isa 51:9; Job 9:13; 26:12. Poss ref to the crocodile of the Nile, sym of proud Egypt and her gods. (See Lesson, Rahab (Egypt).) In one v the shattering of the military might of Egypt and Assyria is coolly summarized. Both judgments were the work of God’s angels (Exo 14:19-25; Isa 37:36). This v can be read as an allusion back to Israel’s deliverance from Egypt (“Rahab”: Psa 87:4) under Moses (Psa 77:15,16; Isa 51:9,10; 63:5,11,12). But it may be intended as specific ref to contemporary events — a massive Egyptian army defeated by Sennacherib (cp Isa 30:1-7; 31:1-3; WIsa 232,316), followed by the decimation of the Assyrians by the angel of the Lord at Jerusalem. (Also see Lesson, Leviathan — esp the “Creation”.)

Psa 89:11

Vv 11,12: These vv clearly spell out the creation context of this conflict, as if the destruction of “Rahab” (Egypt) along with Assyria is the beginning of God’s “new creation”!

Psa 89:12

TABOR AND HERMON SING FOR JOY AT YOUR NAME: An easy figure for the northern tribes which, overrun by the Assyrians, showed signs of returning to their former allegiance to the Lord and His temple in Jerusalem (2Ch 30; see Psa 133, notes). These are also the people alluded to in v 15, who know the “joyful sound”. Tabor and Hermon ref, firstly, to the northern tribes joining David, and also Hezekiah. But cp also the northern — that is, Galilean — scope of Christ’s preaching (Isa 9:1; Mat 4:13-23).

Psa 89:15

THOSE WHO HAVE LEARNED TO ACCLAIM YOU: “Who know the joyful sound” (AV), or “festal shout” (RSV). Special Messianic meaning: those who not only hear but also respond readily to the angelic call in Mat 24:31 (ct the foolish virgins in Mat 25:8-13).

WHO WALK IN THE LIGHT OF YOUR PRESENCE, O LORD: A unique Day of Atonement (Num 6:24-26). Ct those who could not face the light of Christ’s countenance (Joh 3:19; cp 2Co 4:6,7).

Psa 89:19

I HAVE EXALTED A YOUNG MAN FROM AMONG THE PEOPLE: Every word here befits Christ perfectly (cp. Phi 2:5-11). What do Trinitarians make of this last phrase? How could an eternally-existent “God the Son” have been chosen out of the people? Christ was first “exalted” by being “lifted up” on the cross (Joh 3:14; 12:32), and then truly exalted by resurrection and glorification (cp the 3-fold “exalted… extolled… very high” of Isa 52:13).

Psa 89:20

DAVID MY SERVANT: “David” means “Beloved”. The true ref is to Jesus, King of the Jews, as in Eze 34:23,24; 37:24; Eph 1:6 (“the Beloved”).

WITH MY SACRED OIL I HAVE ANOINTED HIM: This mention of the holy oil implies priesthood also. So Messiah is to be a king and a priest (Psa 110)!

Psa 89:25

His (left) hand over the sea, his right hand over the rivers (ie great river, Euphrates). This impl Hezekiah is facing north, toward Assyria (Isa 8:7). Here is a picture of surpassing dominion, over all God’s Land (Psa 72:8,17)

Psa 89:26

MY FATHER: (NT) A term used only by Jesus in address to God (Mat 10:32; 20:23; 26:39,42; Luk 22:29; Joh 8:19,28,38,49; etc). All others must pray, collectively, ‘Our Father’ (Mat 6:9; Luk 11:2; Rom 1:7; 1Co 1:3; 2Co 1:2; Phi 4:20; 2Th 1:1; 2:16; etc).

The Virgin Birth in the OT: Psa 71:6; 89:26,27; 110:3, LXX; Gen 3:15; 49:1,25; Isa 7:14; 49:1; Jer 31:22; Mic 5:1,2; 2Sa 7:14.

Psa 89:27

MY FIRSTBORN: This implies other children in God’s spiritual family; but Christ is first of them all, “the beginning of the (New) Creation of God” (Col 1:15-18; Rom 8:29; Heb 1:6; 12:23; Rev 1:5). In Hebrew the term “firstborn” is not so much a designation of natural birth order, as it is a designation of the one who will receive the inheritance. Natural “firstborns” in Scripture almost always failed (Cain, Ishmael, Esau, Reuben, Amnon, etc, etc), and were then replaced by spiritual, and appointed, “firstborns” — to whom glorious promises were given. Israel, God’s “firstborn” nation (Exo 4:24; Hos 11:1; Jer 31:9), failed, but Christ — the true “Israel” — succeeded. The “first Adam” failed, but the “last Adam” succeeded (1Co 15:45; Rom 5:15-19)! And, in his success, many others, through faith, may be called the sons and daughters of God.

So Paul alludes to Psa 89 in 2Co 6:18: ” ‘I will be a Father to you, and you will be my sons and daughters,’ says the Lord Almighty.” And likewise in Gal 3:29: ” If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”

(NT) This proves that Jesus was not the “firstborn” prior to the creation of Gen 1; 2. Rather, Jesus was not to be made firstborn until many years after this psalm was written. So, when Paul uses the term, the “firstborn of all creation” (Col 1:15) is equivalent to “the firstborn from the dead” (Col 1:18); and the “creation” intended by Paul is the “New Creation” of men and women who believe in Christ (Eph 2:10; Col 3:9,10; Gal 6:15; 2Co 5:17; etc).

THE MOST EXALTED OF THE KINGS OF THE EARTH: Psa 2:2 has this very phrase. And “exalted” is Elyon, “Most High” — the divine name used often in a Gentile context. In Rev 1:5 Jesus is described as “the prince of the kings of the earth” — thus establishing (see above and v 37 below) three separate contacts between Psa 89 and Rev 1:5.

Psa 89:30

HIS SONS: (NT) Cp the idiom of Isa 9:6; 53:10,11: Jesus is the “father” of the “ages” (cp v 27 note), who shall have a great “seed” through the travail of his soul. Also cp Isa 8:18 with Heb 2:10-15.

Psa 89:32

This quotes 2Sa 7:14, a part of the Promise which has been a sore trial to many students: eg Clarke, who attempted a rather shaky retranslation: “In his suffering for iniquity, I will chasten him….” This has been adopted (apparently, for want of any better solution) by a number of Christadelphian students. (But there is no OT precedent for adding the word ‘suffering’ in such a context.) Yet here, in the psalm which is a sort of commentary on 2Sa 7, there is the inspired interpretation of this troublesome verse: It is not Christ who will be chastened for his “iniquity”, but rather the ref is to “his seed” (v 29), “his children” (v 30), “they” (v 31), and “their” breaking of his statutes and commandments (v 32). (Note also the refs to “his seed” in Isa 53:8,10; Psa 22:30; and the “stripes” in Isa 53:5.)

Psa 89:37

THE FAITHFUL WITNESS IN THE SKY: the rainbow, the token of God’s faithfulness and the guarantee of His promise not to destroy the earth again by water (Gen 9:14,15; Eze 1:28; Rev 4:3). Thus Christ himself is the faithful witness (Rev 1:5; 3:14; cp Isa 55:4), because through him the Father has guaranteed all His promises and covenants.

See Lesson, Selah.

Psa 89:41

ALL: The word “all” here is expressive and accurate, for nations round about Judah had become allies in Sennacherib’s attack in order to save themselves from being spoiled by his army (Psa 47:3; 48:4; 76:12; 79:6; Isa 5:26,30; 29:7; 30:28; Mic 4:11).

Psa 89:44

SPLENDOR: “Splendor” or “glory” (AV) is really clearness or cleanness or purity. Related words occur numerous times re leprosy in Lev 13; 14. So prob this is related to Hezekiah’s leprosy. (Most translations — including the AV — miss this connection here: for example, the RSV has “scepter” by an emendation.)

Psa 89:45

YOU HAVE CUT SHORT THE DAYS OF HIS YOUTH: Cp vv 47,48. Hezekiah was cut off in the midst of his days (Psa 102:11; Isa 38:10; cp Isa 53:8).

See Lesson, Selah.

Psa 89:48

See Lesson, Selah.

Psa 89:49

In the crucifixion the great Promise to David seemed to come to naught (v 39). And indeed without his resurrection it would have been “void”. Yet throughout 2,000 years David has not lacked a man to sit on his throne (Jer 33:20-22), for ever since the Ascension the Messiah has stood ready to assume his royal dignity. Therefore, “it is not a question of uninterrupted succession; but of the everlasting occupation of the throne according to the covenant. When the time comes for this to be fulfilled, noted by David’s resurrection, from thenceforth shall his son fill the throne of Israel’s kingdom for ever” (Elp 306).

Psa 89:50

HOW I BEAR IN MY HEART: Or “in my bosom” (AV) (cp Psa 79:12). Allusion to Moses’ leprous hand thrust into his bosom and miraculously healed. So also Hezekiah was miraculously healed of the same disease. Also see Isa 40:11. Hezekiah suffered as the representative of his people (Isa 1:5,6; 53:4-6); and so also did Christ: The reproach that belonged most esp to his “sheep” fell also upon him (1Pe 2:21-25), ie into his own bosom.