Psalms 90–106

The content and structure of this wisdom psalm at glance:

Superscript

I. Doxology: 1–2

II. Lament: 3–10

A. The Brevity of All Humans: 3–6

1. In Contrast to the Eternal: 3–4

2. In Comparison to Grass: 5–6

B. God’s Anger against Israel’s Sin: 7–10

1. Sin and Death: 7–8

2. Sin and Chastened Lives: 9–10

III. Hinge: Petition to Gain Wisdom: 11–12

IV. Benedictory Petitions: 13–17

A. Have Pity: 13

B. Benedictory Blessings: 14–17

1. To Rejoice in the LORD’s Steadfast Love: 14–15

2. To Participate in Salvation History: 16–17

“A Prayer (see Ps 17: superscript) of Moses (cf. Exod 32:11–13; Num 14:13–19), the man of God” (i.e., a prophet).³¹⁶

Moses gives voice to corporate Israel, probably the youthful generation that survived the Wilderness (cf. Deut 1:22–39).

The suppliants’ doxology lays the theological foundation for their prayer. By framing the psalm with addresses to “Lord of All” (90:1, 17) and referring to themselves as “your servants” (or “your slaves” [see 89:4; Ps 18: superscript; Ps 86: superscript]), they acknowledge the LORD as their Owner and Master.

In the following stanza (90:3–10), they lament God’s awful death sentence against sinful humanity (90:3–6) and against Israel in particular (90:7–10). In the final stanza (90:13–17), they petition God for a renewal of their life. They base their petition that God change from anger to mercy on the psalm’s hinge—their petition that they be changed by making them know “the fear due to the LORD” and so get wisdom (90:12). Verses 11–12 are the psalm’s key verses and message.

The penitents pray for the renewal of the prodigal nation, not for personal immortality (1Cor 15:58), albeit that hope is in embryo (see 90:14). Christ through the gospel gave birth to it (cf. 2Tim 1:10).

The metaphor “you have been our dwelling place” signifies that their Master provides and protects them. Dwelling in him entails faith in him and obedience to him (John 15:4–11). “You are God” confesses their hope in his transcendence (see 16:1). “In all generations” (see 90:16) includes our own generation as well as theirs (Gal 3:29; Eph 3:6). The Creator is likened to a birthing mother: “before the mountains”—the oldest and most enduring parts of the earth—”you brought forth (NIV) the land (or “earth”) and the earth-disc” (translation mine) from the primordial abyss (see 24:1).

The Brevity of All Humans: 3–6

In Contrast to the Eternal: 3–4

“You return (frail) man to dust. And say, ‘Return, O descendants of Adam’” (CSB), a reprise of God’s death sentence against the archetypical Adam (Gen 3:19). The enormity of the discrepancy between God’s time and ours—”a thousand years . . . night” (four hours)—is historically conditioned by the Fall, not by the original creation. Adam was created a mortal with the potential for unending life, but his sin transmogrified him into realized mortality.

In Comparison to Grass: 5–6

That all die is science; that “you sweep them away” is theology. The simile “like grass . . . withers” evokes feelings of sorrow.

God’s Anger against Israel’s Sin: 7–10

Sin and Death: 7–8

The focus now narrows to Israel. The penitents confess they deserve death. “By your anger” is due to “you have set our iniquities before you” (see 25:11). You set “our secret sins (cf. 1Cor 4:5) in light of your presence” implies the righting of every wrong by absolute justice (see Rom 2:6).

Sin and Chastened Lives: 9–10

“We . . . sigh” connotes that their lives end in futility and in unrealized expectations. The specification of the brevity of “our life” as “seventy” years (or 25,575 days), “or even by reason of strength eighty” years (or 29,225 days), enables us to count our fleeting days (90:12). Compared to eternal death, the ten or more years (or 3,675 days) added by modern medicine make little difference. “Yet their span is but toil (i.e., burdened with grief) and trouble” (better, “futility”), two additional notions to “they are soon gone. And we fly away” connotes the finality of death and the futility of life.

The catchword yāda‘ (“know” [see 1:6])—translated in ESV by “consider” (90:11a) and “teach” (90:12a)—forms the psalm’s hinge. The catch terms “anger”/“wrath” (90:11a) and “days” (90:12a) screw one flange (90:11) into the lament (see 90:7, 9); the logic that “wisdom” is the way of life screws the other flange into the petitions for the renewal of life.

The question “who knows the vehemence of your anger” (translation mine; see 90:7) against sin expects the answer “few” (cf. Prov 31:10) or “none” (normal meaning; cf. Ps 35:10), including the suppliants. Moreover, few or none knows “your wrath according to the fear due to you,” meaning God’s wrath is as absolute (i.e., without qualification) as the fear that is due to him (see 19:9).³⁶²

“In numbering our days” will enable the faithful to grasp what few or none knows (cf. Rom 6:23). “In this way, cause [us] to know” (translation mine³⁶³) the connection between morality and mortality. The penitents ask this in order “that we,” collectively and individually, “may get a heart of wisdom” (i.e., the skill of living in the way of abundant life), whose foundation is to know the fear of the LORD (see 90:11b; cf. Prov 1:7; 9:10).

Have Pity: 13

“Return” (see 90:3) now refers to the “LORD” returning to the faithful nation with his benedictory presence. “How long” invests “have pity” with urgency (see 89:46).

Benedictory Blessings: 14–17

To Rejoice in the LORD’s Steadfast Love: 14–15

“Satisfy us” means to answer in a full and consummate measure the petitions. “In the morning” takes up what was part of the image for death (see 90:5b–6) and uses it as an image of new life. They count on this because of “your steadfast love” That we may rejoice and be glad” may assume a liturgical setting. “All our days” changes the days under God’s wrath to days under his mercy and love. They transform their desire into an imperative: “make us glad” and explain all our days to mean “as many years as we have seen evil.” This equilibrium does not entail the end of days of gladness; rather, it appeals for justice—that is to say: as God has severely punished evil with death, may he fully reward their wisdom with life.

To Participate in Salvation History: 16–17

“Let your work” (or “deeds”) refers to salvation history. “Will be shown” signifies to participate in that history in which was shown “your glorious power” (e.g., the exodus, manna, and water from the rock). Moreover, they want “their children”—viewed synchronically and diachronically—to participate in that history (see 90:1). “Let the favor (lit. “beauty”) of the Lord our God (see 90:1) be upon us” will come to pass in answer to their prayer, to wit, “establish the work of our hands,” which entails their participation in salvation history, and so end the futility of all toil apart from the Eternal (see 90:10).

The content and structure of this royal psalm at a glance:

Superscript

I. King Speaks: Confession of Faith in Most High: 1–2

II. Prophet Speaks: Assurances to the King: 3–13

A. First Cycle: 3–8

1. Protected from Peril: 3–4

2. Not to Fear Round-the-Clock Perils: 5–6

3. Gaze on Destruction of the Wicked: 7–8

B. Second Cycle: 9–13

1. Introduction: King’s Faith in God’s Protection: 9–10

2. Angelic Enablement: 11–12

3. Enemy Trampled Underfoot: 13

III. God Speaks: Assurances to His King: 14–16

A. The King’s Love of God and God’s Protection: 14

B. More than Answered Prayer: 15–16

1. Answered Prayer: 15

2. Longevity and Salvation: 16

“A song, a psalm by David”³⁶⁴ (LXX³⁶⁵).

Psalm 91 assures the king of God’s protection in his fierce battle to trample God’s spiritual and political enemies underfoot (91:13). Martial language—apt for a king—pervades the psalm: “arrows fly by day” (91:5b) and thousands fall at his side (91:7). This is no ordinary king; he is invulnerable, invincible, no evil befalls him, and angels guard him (91:10f.). In other words, this King is the Messiah. The Lord Jesus Christ instantiates the psalm’s promises prior to his death when he laid down his life of his own accord (cf. Matt 2:1–13; 26:53; Mark 1:12; 4:37–39; John 10:18). The New Testament assumes its Messianic interpretation (Luke 4:9–1; 10:19).

The poet presents his audience with different voices in different directions. Semantic pertinence demands that the implied antecedent of “I” (91:2), of “you” (91:3–13), and of “he” (91:14–15) is the King. Accordingly, the King expresses his trust in God in verses 1–2; David, a prophet, assures him with promises in verses 3–13; and God assures him in verses 14–15. The historically conditioned poet represents the Messiah in the language of David’s world.

Verse 14 is the psalm’s key verse. Because the King clings to the Most High, God will answer his prayers in distress. That message emboldens the church to trust their Lord as their refuge, assured that God is with them until they trample the Serpent under their feet (Rom 16:20).

“As one who . . . I say to the LORD” (translation mine). Symbolic of his trust, the king “dwells (by faith) in the secret place” (KJV), a metonymy for God’s residence, signifying a place of intimacy not accessible to those not chosen. “Most High” (Gen 14:18) and “Almighty” (Gen 17:1; šadday, meaning uncertain) are the patriarchs’ titles for God and so may allude to God’s protection of his covenant people when they were few in number. “I say” (cf. 31:14; 102:24) customarily and publicly “my God in whom I trust (13:6). My fortress” refers to a stronghold built on cliff-like heights. The threefold repetition of “my” emphasizes the King’s intimate relationship with God.

The change of pronouns for God to “he” and for the king to “you” infers a new speaker, presumably the psalmist. He is a prophet, for he gives assurances to the King that only God can give. By repeating the assurances in an alternating pattern, their certainty is underscored.

First Cycle: 3–8

Protected from Peril: 3–4

“From the snare of the fowler” pictures the enemy as concealing a trap to take the King as victim by surprise and to hold him fast until they can do as they will to their powerless victim (cf. Luke 20:20–26). “From the deadly pestilence” refers to a bubonic plague, another danger of the battlefield. “Under his wings” may refer to the wings of the cherubim that protect God’s throne. The hen’s warm protectiveness of her defenseless chick gives way to the hard metaphors of “a shield” that protects the entire body “and a protective wall” (NET). The metaphors signify his “faithfulness.”

Not to Fear Round-the-Clock Perils: 5–6

“Night” and “day” signify 24/7 protection. “The terror of the night” may refer to a surprise attack at night or to the bubonic plague. “The arrow that flies” has long range, is lightning quick, and has unseen qualities, making it a weapon to be feared. The poet personifies “the pestilence” as a person who “walks” by foot through the camp in the gloomy “darkness” of night but then escalates it to “rushes [in force] at noonday” (translation mine), an apt figure of the plague becoming a pandemic.

Gaze on Destruction of the Wicked: 7–8

The king’s protection from the plague segues into its destruction of the enemy (91:7–8). “A thousand,” a military unit, is escalated to “ten thousand,” an indeterminate large amount, who “will fall (violently) at your side.” Through a bubonic plague, God slew in one night 185,000 soldiers of Sennacherib’s army.³⁶⁶ Though close at hand, “it (the plague) will not come near you. You will only look with your eyes”—without raising a hand—”and see the wicked paid back” (NET) in slain corpses for the harm they intended for God’s King (cf. Matt 24).

Second Cycle: 9–13

Introduction: King’s Faith in God’s Protection: 9–10

“Because you have made the LORD your dwelling place” (91:9) and “no evil will be allowed” (91:10) reprises verses 1–2 and 3–8, respectively.

Angelic Enablement: 11–12

The motif of advancing movement of “way” (91:11), “foot” (91:12), and “trample” (91:13) forms a triplet.

“Under [the Most High’s] wings” and “night and day” protection (91:3–4) is escalated to “he will command his angels (plural of mal’āk, “messenger”³⁶⁷) to guard you in all your ways” (cf. Exod 23:20; Matt 26:53; Mark 1:12) until the mission is accomplished. “On the (palms of) their hands” escalates the mother bird’s pinions (Ps 91:4). And “they will bear you up, lest you strike your foot against a stone” (cf. Luke 4:9–12) escalates the bird-trap deliverance (Ps 91:3).

Enemy Trampled Underfoot: 13

We are now told his mission. “You will tread”—escalated to “trample”—”the lion” (šaḥal)—escalated to “the (hungry) young lion.” “The cobra”³⁶⁸ (NIV)—escalated to “serpent” (tannîn, “sea monster”). These zoomorphic images may connote demonic forces (cf. 22:12–13, 16), for it is unlikely angels come to the aid of God’s King so that he can tread upon a literal lion and snake.

The King’s Love of God and God’s Protection: 14

“Because he . . . I will . . .” reprises 91:1–4, 9–10. “He holds fast to me” speaks of attraction. The King’s inner, spiritual purity enables him to see what is truly beautiful. “I will protect him, because he knows my name” means the name to call upon in prayer.

More Than Answered Prayer: 15–16

Answered Prayer: 15

“When he calls to me” concretizes his faith in God. “I will answer him” explains the circumstances of God’s protection.

Longevity and Salvation: 16

The Hebrew term translated here as “with long life” is translated “forever” in Psalm 23:6. “I will satisfy him” suggests “forever.” Desire for food can be satisfied temporarily, but not the desire for life.

The content and chiastic structure of this mixed psalm at a glance:

Superscript

A. King Proclaims God’s Steadfast Love and Great Works: 1–4

B. Praise of God’s Great Work and Profound Thoughts: 5–6

C. Evildoers Flourish for a Moment but Are Eliminated Forever (tricolon): 7

X. Center Line: LORD On High Forever: 8

C’. All Evildoers “Scattered” (tricolon): 9

B’. King Rejoices in Victory over Ambushers: 10–11

A’. Righteous Flourish to Proclaim God Is Upright: 12–16

“A psalm. A Song for the Sabbath.”³⁶⁹ The anonymous poet is a king (see 92:9–10).

Psalm 92 is mixture of a hymn: summons (92:1–3), reason (92:4–8); and of an individual grateful song of praise: report of deliverance (92:9–11), reflection (92:12–14), and praise (92:15).

In striking contrast to the lengthy surrounding tricolon, a terse center line, the key verse, divides these two types of praise into two equal parts, each of seven verses, the numeral symbolizing divine perfection. Verse 8 reads word for word, “You on-high forever LORD.” Two references to God frame two core words predicating his transcendence over space and time, respectively. In this transcendent realm, where God lives, he plans and works out on earth his profound plan of salvation history. That plan dupes fools into thinking the wicked prosper, while in truth their unjust prosperity leads to their death (92:7, 9; cf. Rom 6:23; 1Cor 2:8–9). That plan is worked out through his king, whom the king’s assailants ambush, but in the end the king gazes triumphantly on their elimination (92:10–11; cf. 91:8). His victory is an earnest of the ultimate triumph of the righteous (92:12–14). In this way the Triune God proves his steadfast love and justice. This is a God worthy of tireless praise (92:1–4). The righteous flourish in the temple as they proclaim the LORD is upright (92:15).

The king’s narrative is a type of Christ’s death and triumphant resurrection and ascension, an earnest of his final elimination of the wicked at his Parousia.

Instead of the typical summons to praise, praise is commended: “it is good to give grateful praise to the LORD” (92:1a), elaborated in verse 2: “to declare your steadfast love (see 5:7).” “In the morning” (i.e., daybreak) and “during the night” (NET) is a merism for all the time. “To make music in praise” (92:1b, translation mine) is elaborated in verse 3 by naming the “lute and lyre.” This song, sometimes addressed to the congregation and deliciously overheard by the LORD (92:1a), and other times addressed directly to him (92:1b), functions as a libretto to the praise sacrifices being offered on the temple altar. “To your name” (see 5:7), “the LORD,” is repeated seven times, a number symbolizing divine perfection: three times before and three times after the center line, and once within it. “For . . . by your work” (see 92:10–11), which is part of “the works” (i.e., salvation history [“historical facts interpreted as God’s saving deeds”]). “Your hand” symbolizes God’s power and control.

Once again, a summary statement (92:5) is elaborated in the next two verses (92:6–7). The song begins with the exclamation “How great are your works. Your thoughts” (i.e., a creative plan to achieve a goal) are “very deep” (i.e., inaccessible to fools). “A brutish man” (KJV) lacks the moral rationality that should distinguish humankind from animals, so “he cannot . . . understand this” (i.e., 92:7).

“When the wicked flourish . . ..” Hossfeld and Zenger comment, “The wicked are like the grass that shoot up so bravely in the steppe after the late rains of spring, covering everything, but then break down just as fast beneath the hot desert wind or sun, dry out, and vanish.”³⁷⁰ “It leads to their being exterminated forever” (translation mine). Their brief prosperity by taking advantage of others is like drinking delectable poison.

See above.

“For . . . your enemies . . . scattered”—that is to say, their community is broken up so it can no longer reproduce itself in the next generation.

The king now narrates what God did for him. “You exalted” points to God as the ultimate Agent and the king as his immediate agent that routs the wicked. “My horn” symbolizes dignity and deadly strength. “Which I rubbed with oil” (translation mine³⁷¹), thus making the horn’s goring more effective and making it “gleam with virility and strength.”³⁷² The king both saw his triumph and will hear of it: “my eyes gazed in triumph at those who tried to ambush me (NET). My ears will hear of the destruction of the wicked who attacked me” (translation mine³⁷³). The report of his triumph continues into an indefinite future.

The arboreal image signifies the splendor of the righteous. The stately and regal-in-appearance palm tree grows as tall as sixty or seventy feet and has plume-like foliage only at the top; the cedar may grow as high as 120 feet.

The arboreal image now turns to the source of their vitality. The righteous “are planted in the house of the LORD”—that is to say, they find their source of life in their worship at the temple. In an Assyrian relief a river flows at a 45-degree angle from the temple on top of a mountain and divides into channels of waters that nourish the trees on the slope around the temple (see 36:8–9; 46:4; cf. 1:1–2).

The arboreal image also signifies longevity. “They . . . green” (better, “thick with leaves”). Palm trees can be as much as 200 years old, and the cedar still produces seed at the age of 3,000 years! The imagery of vitality and fertility into old age is pregnant with the revelation of eternal life brought to birth through the gospel (1Tim 1:1; cf. John 11:24–26; 1Cor 15).

The song of grateful praise climaxes in the thriving righteous proclaiming “that the LORD is upright,” meaning “there is no unrighteousness in him”. The king pictures the LORD as “my rock,” His reliability and justice are as imperious as a rock and so never fail.

This hymn’s content and structure at a glance:

Superscript

Proclamation: The LORD Reigns: 1aα

I. The LORD Established the Earth-Disc³⁷⁴ and His Throne Forever: 1aβ–2

A. He Established the Earth-Disc Forever: 1aβ–1b

B. The Eternal Established His Throne Forever: 2

II. The LORD Is Mightier than the Ocean’s Crashing Waves: 3–4

III. The LORD’s Laws and Temple Endure Forever: 5

“For the day before the Sabbath, when the earth was inhabited. The praise of a song by David” (LXX).³⁷⁵

The proclamation “the LORD reigns” praises his rule, symbolized by his heavenly throne (93:2, the key verse). Defensively, he rules in strength over forces hostile to him, symbolized by the primordial oceans. Offensively, he expresses his rule in his laws and in his holy temple. Here is a God who can be relied upon. Today, Christ’s church expresses his rule, and no evil will topple it.

The king’s functions as warrior and builder are developed in verses 1–4, and the third, as administrator of justice, in verse 5. He is invested with the first two because of his mighty strength; and with the third, because of his holiness.

He Established the Earth-Disc Forever: 1aβ–1b

His roles as warrior and builder are fused in his establishing “the earth disc that cannot be toppled” (translation mine). Anthropomorphically, “is clothed with majesty (NKJ) . . . girded” from waist to thigh “with strength” (CJB).

The Eternal Established His Throne Forever: 2

“Your throne is established from old,” when he created the earth-disc, implying it shares in the throne’s stability and endurance. “You are eternal” signifies God existed before he manifested his rule through creating the earth-disc.

The poet now alludes to pagan battle myths in which the god who made the earth-disc did so by defeating the opposing sea-god. “The floods (i.e., the primordial ocean currents) . . . have lifted up their voice” (i.e., “thunder”) and still do: “the floods lift up their (pounding) waves” (NJV).

“Your stipulations are totally trustworthy”—a synonym and inclusio with “established” (93:1)—”holiness (see 11:8) aptly adorns your house for endless days” (translation mine).

The content and structure of this mixed psalm of complaint and trust at a glance:

Superscript (LXX, not MT)

I. A Complaint Psalm: 1–7

A. Confidence God Avenges Wrong: 1

B. Address to God and Petition to Punish the Wicked Immediately: 2–3

C. Complaint: Arrogant Blasphemers Crush God’s People: 4–7

II. Consolations: 8–23

A. General Revelation Teaches the Wicked Will Be Punished: 8–11

B. Special Revelation Teaches Blessedness of Covenant Keepers: 12–15

C. Psalmist Praises the LORD for Past Deliverance: 16–19

D. Psalmist Exemplifies Trusting the LORD for Divine Retribution: 20–23

“A psalm of David. For the fourth day of the week” (LXX). The attribution to David may be original, but the liturgical addition is probably secondary.

As in Psalm 91, the temple leader assumes different perspectives: the boldness of a prophet (94:8–11), the wisdom of a sage (94:12–15), and a worshiper full of grateful praise (94:16–19). He shifts addressees seamlessly: to the congregation (94:1), to the LORD (94:2–7), to the wicked (94:8–11), and back and forth between God and the congregation.

The psalm infers a scenario of tyrants either home-born or foreign, possibly quislings, who deride God’s people (see 94:4–7). In the second stanza (94:8–23) in four strophes of four verses each, he gives God’s persecuted people, of whom he is one (see “our God” [94:23]), four truths to console them and to nerve them to fidelity (see II.). A selah (LXX) at the end (94:15) separates the truths known by revelation (II. A. B.) from the psalmist’s testimony and example (II. C. D.) The theme of divine retribution, entailing the deliverance of God’s people, informs the whole; the inclusio, “pay back/bring back” and “avenge” (94:2, 22, 23), frames the psalm. Verse 23 is the key verse and encapsulates the psalm’s message: the LORD will wipe out the wicked.

The threat of divine retribution is universally true (cf. 1Thes 4:6; Rev 6:9–11), but the Church knows that this is not the age of vengeance and that she must wait for ultimate justice until the Parousia. But she has even more certainty of divine retribution and of her deliverance. If the psalmist’s grateful praise to God for holding him back from Sheol consoles and nerves to fidelity the saints of the old dispensation, how much more the resurrection of the Lord Jesus Christ from the dead functions in the same ways in the new age (see Ps 16).

By putting the motif of confidence (94:1) before the typical introductory motifs of address to God and petition, the poet colors his psalm with his trust in “the LORD (as) a God who avenges” (NIV; see 18:47; 79:10). That tone fits well the collection of psalms that praise God’s rule (Pss 92–100).

Address to God and Petition to Punish the Wicked Immediately: 2–3

He now addresses God as “O Judge,” who delivers the oppressed and punishes the oppressor. The addition “of the earth” fits foreign rulers. He petitions the Judge: “shine forth” in a theophany that manifests his glorious presence and dispels the darkness of the despicable rule of the wicked (see 50:2). “Rise up” and get involved, “Repay to the proud,” who vaunt themselves above Israel’s God (see 94:4, 7), “what they deserve.” Since they crush God’s people (see 94:5), they merit being wiped out (94:23). He complains “how long “(see 4:2), venting his exasperation that God delays to give the urgently needed deliverance. “Shall the wicked (see 1:1) exult” entails their successful crushing of God’s people. The rhetorical question is a segue into the next stanza that aims to arouse God to exact justice.

Complaint: Arrogant Blasphemers Crush God’s People: 4–7

Framing the tyrant’s vile deeds (94:5–6) are their arrogant words that reveal their proud hearts, which prompt their foul deeds, namely, boasting of themselves (94:4) and belittling God (94:7). “They pour out” without the control of wisdom “their arrogant (i.e., impudent and insolent) words” that show no respect for authority (cf. 73:8). “All the evildoers (see 14:4) boast” to one another. They boast of their reprehensible deeds: “they crush your people (i.e., the family you adopted as your children), and afflict” (i.e., to oppress and cause to feel dependent) your heritage” (see 2:8), a metonymy for all Israel (see 2:8) or just its covenant-keepers. The tyrants “kill”—escalated to “murder”—those too poor and weak to defend themselves: “the widow . . . the landless immigrant (see Ps 39:13³⁷⁶), and the fatherless.” Their crimes go hand in hand with their cynical atheism: “And they say, the . . . God of Jacob does not take note” (NIV; see 14:1) The title “God of Jacob” suggests the venal rulers are not of Jacob (see 114:7).

The motif of the psalmist’s confession of confidence in God is transformed into a didactic form to inspire others to trust God.

General Revelation Teaches the Wicked Will Be Punished: 8–11

Imagining the proud evildoers as present, in apostrophe the psalmist with the boldness of a prophet polemicizes against their practical atheism. He throws their taunt back at them: You “take note, you dumb brutes (translation mine, see 92:6) among the people. Fools (i.e., blockheads, deaf to wisdom, from their distorted moral vision, of which they are cocksure), when will you be wise” (i.e., understand the danger, find a solution to the danger, and act accordingly)? He confronts them with the reality of God. “Does he who fashioned the ear not hear? Does he who formed the eye not see” (NIV)? The logic that every effect must have a sufficient cause demands an emphatic affirmative answer. “He who disciplines (to communicate knowledge to achieve a specific objective) the nations (cf. 2:10; 59:5), he who teaches knowledge to humankind, does he not chastise” or punish (NRS; cf. Prov 8:15, 20)? “The LORD,” who sees and hears (cf. Exod 2:24ff), “knows the thoughts (i.e., the creative plans to achieve a goal of tyranny) of mankind (cf. Ps 139:6); he knows that” in contrast to God’s plans to punish evildoers their plans “are a puff of wind” (translation mine) and will come to nothing.

Special Revelation Teaches the Blessedness of Covenant Keepers: 12–15

The catchwords “discipline” and “teach” are repeated but now with reference to:

1. The “blessed person” (i.e., God’s people), not the nations.
2. Special, not common, revelation.
3. The salvation of the righteous, more than retribution of the wicked.

Addressing God, the sage-like psalmist pronounces “blessed (see 1:1; Job 5:17) . . . rest” within and without, not immunity, “from days of trouble” by keeping your law “until a pit is dug for the wicked” at payback time. The psalmist now addresses God’s covenant people: “For the LORD will not forsake his people” (cf. Rom 11:1ff). Ultimately, personified “justice will return to the righteous and likewise³⁷⁷ to the upright in heart” (see Ps 7:11). Selah (LXX).

Psalmist Praises the LORD for Past Deliverance: 16–19

The psalmist begins his grateful praise in media res: “Who of humankind,” he had asked in his distress, “rises up for me against those who harm/hurt others” (translation mine)? The rhetorical question calls for an emphatic negative: “No one!” Then he reports the LORD’s deliverance: “Unless the LORD had given me help, I would soon have dwelt in the land of silence” (NIV) where none give praise, a metonymy for Sheol (cf. 115:17). But now he lives to praise God and in so doing spiritually fortify the congregation. “When I thought, ‘My foot slips,” and about to fall headlong into calamity, “your steadfast love (see 5:7), O LORD, held me up (ESV). When anxiety was great within me, your consolations brought me joy’” (NIV).

Psalmist Exemplifies Trusting the LORD for Divine Retribution: 20–23

The last stanza infers that God consoled him in the past, as he does now, with the notions of this stanza. Addressing God, he knows by God’s Word and Spirit that God is not on the side of the wicked rulers. “Can a corrupt throne be allied with you—a throne that brings on misery by its decrees (NIV)?” The rhetorical question demands an emphatic negative response: “It cannot!” The psalmist again documents the ruler’s heinous injustice: “They band together (i.e., the rulers, judges, and the rich) against the life of the righteous and condemn the innocent to death.” Addressing the congregation, he exemplifies how to respond to unjust rulers. Rather than avenging himself (cf. Rom 12:19), he finds a secure refuge in the LORD who will avenge him (see Ps 94:1). “The LORD has become . . . the rock of my refuge” (see 92:15). The Avenger “will bring back on them their iniquity and wipe them out . . .”

The content and structure of this mixed psalm of praise and prophecy at a glance:

Superscript (LXX, not MT)

I. A Hymn: 1–7a

A. Worship the Creator and Owner of the Earth: 1–5

1. Summons to Worship: 1–2

2. Confession: The LORD Is above All Gods: 3

3. Confession Validated: 4–5

B. Worship the Maker and Owner of Israel: 6–7a

1. Summons to Praise: 6

2. Reason for Praise: 7a

II. A Threatening Oracle: 7b–11

A. Introduction: 7b

B. Warning: Do Not Test the LORD: 8–9

C. Threat: Will Not Enter the Rest of the LORD: 10–11

“A song of praise by David” (LXX; see Heb 4:7).³⁷⁸

Psalm 95 consists of a hymn (95:1–7a) and a threatening oracle (95:7b–11). A janus (95:7) links the two genres: verse 7a ends the hymn, and verse 7b introduces the oracle.

The psalm is a sober warning to persevere in praise of the LORD in all circumstances (cf. Luke 4:9–12; 1Cor 10:1–13; Heb 3:7–4:13). Verse 8 is the key verse.

The memory of the LORD’s making the earth and of his awesome deeds in making Israel is sufficient reason to praise him, even in distress, without demanding that he prove himself worthy of praise by salvific miracles in each crisis (cf. Matt 12:39; 1Cor 10:6). Whoever refuses to praise him in all circumstances will not enter the rest of the “Promised Land.” The Church’s memory now includes the gospel of Jesus Christ (1Cor 15:1–8), the Acts of the Apostles, and church history.

The hymn consists of two alternating stanzas (95:1–5, 6–7):

Worship the Creator and Owner of the earth: 1–5

Psalm 100 is like this stanza in structure and content.

Summons to Worship: 1–2

“Come” (lit. “walk,” 95:1) . . .! Let us “come into his presence” energizes the pilgrims to move from the base of Mount Zion into the holy presence of the LORD on its top (cf. Ps 92:14). They are to do so enthusiastically: “let us make a joyful noise” and “with thanksgiving” (see 9:2). “The Rock” (see 92:15) provides their “salvation” from any and all adversity (see 3:7).

Confession: The LORD Is above All Gods: 3

The confession “the LORD is God” (see 16:1) and the “great King above all gods” (see 47:2) is a center line and a janus of the first stanza (95:1–5): “for” looks back to verses 1–2, and verses 4–5 validate the confession of his greatness.

Confession Validated: 4–5

The vertical merism of “depths . . . and the mountain peaks” (NIV) symbolizes alienation from God and closeness to him; likewise, the horizontal merism of “the sea” and “the dry land.”

Worship the Maker and Owner of Israel: 6–7a

Summons to Praise: 6

Now at the temple, the people are summoned to worship in extreme reverence: “prostrate ourselves, kneel, get on our knees” (translation mine).

Reason for Praise: 7a

Three catchwords identify the Creator of the earth as Israel’s Maker: “God” (95:3, 7), made/”Maker” (95:5, 6), and “hand” (95:5, 7).

Introduction: 7b

The shift from “us” to you betrays the psalmist’s shift from singer to prophet. “Hear his voice” refers to verses 8–10. The psalmist becomes the voice of God. “Today” probably referred originally to the fall New Year festival, but in its canonical context it presses for a decision in the present moment (Heb 3:7–13).

Warning: Do Not Test the LORD: 8–9

“Do not harden your hearts” (see 7:10) means to display a harsh refusal to change in interaction with others. If “as at Meribah” (“the Place of Quarreling”) refers to the incidents there in the first year of the Exodus (Exod 17:1–7) and in the fortieth year (Num 20:1–13), the inclusio sketches the exodus generation’s unbelief “in the Wilderness. They tested me” means they put him on trial to prove him worthy of trust (see Ps 78:18). Scripture forbids this (Deut 6:16; 9:22; 33:8; Matt 16:4; 1Cor 10:9).

Threat: Will Not Enter Rest of the LORD: 10–11

The numeral “forty” symbolizes affliction and punishment before effecting the new (e.g., Gen 7:4; Exod 16:35; Jonah 3:4; Luke 4:1–2). “I loathed that generation” echoes Leviticus 20:2. “I said”—only God can judge people’s motives—”they . . . go astray (see Ps 119:110), and they have not known (experientially) my ways” of grace (see 51:13). God’s oath, “I swore,” is irrevocable (Heb 6:13–17; cf. Jer 18:5–10).³⁷⁹ “They will not enter into my rest” originally referred to the peace and security in Canaan (Deut 12:9), but today to the present life in Christ and to the hope of the new earth.

The content and structure of this hymn psalm at a glance:

Superscript (LXX, not MT)

I. First Stanza: 1–6

A. Summons to All the Earth to Sing a New Song to the LORD: 1–3

B. For the LORD Is above All Gods: 4–6

1. He Made the Heavens: 4–5

2. Splendor and Beauty Fill His Sanctuary: 6

II. Second Stanza: 7–10

A. Summons to All Clans to Worship the LORD: 7–9

B. For the LORD Is King: 10

III. Third Stanza: 11–13

A. Summons to All Creation to Praise the LORD: 11–12

B. For the LORD Is Coming to Judge: 13

“A Song of David” (LXX³⁸⁰).³⁸¹

The alternating motifs of a hymn, “summons to praise” and “reason to praise,” demarcate the psalm’s three stanzas. In the first stanza the summons and reason are each three verses in length. The second and third stanzas also are three verses, apart from the isolated verse 10, its key verse, which climaxes verses 1–9; from it flows the climatic end: “He will judge the world in righteousness” (96:13)

The key verse, “the LORD reigns,” found its fulfillment in the new dispensation inaugurated by Jesus Christ (cf. Isa 9:2; Matt 2:11; Luke 19:37; Acts of the Apostles; and church history) and will be consummated at the Parousia (cf. Phil 2:9–11).

Summons to All the Earth to Sing a New Song to the LORD: 1–3

“Sing . . . a new song” refers to this hymn (33:3). “Proclaim the good news of his salvation” (KJV) in apposition to “bless his name” (34:1) identifies God as the originator of the good news. The universal spatial perspective of “all the earth” (96:1b; see 47:5) and “among the nations” (96:3) is balanced by the universal temporal perspective “from day to day” (96:2b). “Declare his glory (see 19:1) . . . his marvelous works” or “miracles” (see 9:2).

For the LORD Is above All Gods: 4–6

He Made the Heavens: 4–5

“Great” ( = highest in rank) matches “above all the gods.” “To be praised” signifies public proclamation of bestowing social honor on God. “To be feared” denotes emotional fear (see “tremble” [96:9]), cognitive awe, and reverent worship. “All the gods of the nations are (worthless) idols” is an exemplary, not politically correct, statement. “The heavens” (i.e., the dome-like sky) is a real place (cf. John 14:2–3) but symbolic of a spiritual realm.

Splendor and Beauty Fill His Sanctuary: 6

“Splendor and majesty” designate eminent royalty. “Strength” denotes having prevailing power and/or solid protection. “Beauty” qualifies it. “Before him” infers these divine attributes are personified as throne attendants (cf. Ps 78:61).

Summons to All Clans to Worship the LORD: 7–9

The collocation “ascribes glory (see 96:3) and strength” means to publicly acknowledge his strength that he uses for his glory. “Bring an offering” refers to a gift of such quantity and quality that it honors and pleases God. “Worship the LORD” (see 95:6). “In holy majesty” suffuses the prostrate worshipers before him with numinous dread at his moral purity and awesome strength.

For The LORD Is King: 10

“Say among the nations, ‘The LORD reigns (i.e., “is king”)’” as Creator and as Lord of history (see above). “The earth-disc stands firm; it can never be toppled” (translation mine; see 93:1–2) gives assurance that as Lord of history he “will judge the peoples (see 96:3) with equity” (i.e., according to the fixed order; see 96:13).

Summons to All Creation to Praise the LORD: 11–12

Finally, the whole creation is called upon to praise the King (cf. Isa 35:1–3; 65:12–13). “Let the heavens (see 96:6).” “The earth” refers to “the dry ground/land” (Gen 1:10), and “the sea” (see Ps 93:4) refers to the oceans that encircle it. Its “roar” is now heard as loud rejoicing, not as a menacing threat (cf. 93:3–4). “All that fills it” (NIV) includes the dreaded sea monster, Leviathan (see Ps 8:9; 74:13ff; Isa 27:1). “Fields and all that is in it” includes all sorts of vegetation, herds and flocks, and wild animals. “Then” throws particular emphasis on “all the trees,” high and the low, the green and the dry (Ezek 17:24); “of the forest” underscores their innumerable number. Though the poet figuratively personifies the creation rejoicing “before the LORD” as in a temple, he represents the reality of the creation loosed from its bondage due to sin (Rom 8:22–25).

For the LORD Is Coming to Judge: 13

“He is coming” refers to an imminent epiphany, fulfilled in the birth of Jesus Christ. “He will judge the earth,” however, refers to his Parousia. Nevertheless, in the interim that was unknown to the old dispensation, the church lives according to the eternal righteous order. The restoration of community order is not a one-time act but a continuous activity, and so “judge” means “to govern, rule” “in righteousness,” showing no partiality (Lev 19:15; Deut 1:17).

The content and structure of this hymn at a glance:

Superscript (LXX, not MT)

I. Earth Summoned to Rejoice in Divine Warrior’s Theophany: 1–9

A. All the Earth Summoned to Rejoice: 1

B. The Divine Warrior’s Theophany and Significance: 2–6

1. Description of the Theophany in a Storm Cloud: 2–3

2. Report of Theophany and Significance: 4–6

C. Contrary Responses of Idolaters and of Judah to Theophany: 7–9

1. Idol Shamed: 7

2. Zion Rejoices: 8–9

II. Admonitions to the Righteous: 10–12

A. Hate Evil, for the LORD Saves: 10

B. Rejoice in the LORD, for Righteous Rewarded with Light and Joy: 11–12

“By David, when his land is established” (LXX).³⁸²

This hymn validates the proclamation “The LORD Reigns” (see 93:1; 96:10) by reporting a theophany. The Divine Warrior appeared, riding into battle in the dark clouds of a violent thunderstorm (see 18:6–19). Shooting down bolts of lightning from the dark thundercloud that veils his throne, he burns up his adversaries who aim to set up a rival kingdom (97:1–6). Upon his return from battle to his temple, the poet reports to him that Judah responded in praise for his righteous judgment (97:7–9).

This report of victory segues into the psalmist’s sagacious admonitions to the faithful. The manifestation of the righteous LORD’s sovereignty over all the earth (97:9, the key verse) nerves the faithful to persevere in hating evil (97:10) and gives them reason to rejoice and praise him (97:11–12). This is the psalm’s message.

The song begins with a summons to the Gentiles to rejoice (97:1) and ends with a command to the faithful to rejoice in the LORD (97:12).

Today, the Father wants to be known through his Son, the King of kings (see Ps 2), who conquered even death by his resurrection from the grave.

The chiastically structured catchwords “rejoice” and “be glad” frame the stanza (97:1, 8ff).

All the Earth Summoned to Rejoice: 1

“The LORD reigns.” After this proclamation, the hymn typically begins with a summons: “Let the many coastlands” of the Mediterranean, a synecdoche and a metonymy for all peoples (see 47:5), “be glad.” Schadenfreude is right and good when the LORD eliminates self-serving rulers.

The Divine Warrior’s Theophany and Significance: 2–6

The reason to celebrate follows in the description of the LORD’s theophany in storm cloud and its significance.

Description of the Theophany: 2–3

Paradoxically, “clouds and thick darkness (see cf. Isa 19:1–2) . . . all around him” hide him but also mark his ominous presence. The collocation “righteousness and justice” signifies that he saves the oppressed by judging the oppressor according to his law. On this “foundation, his” throne, the symbol of his rule, cannot be toppled. Inferentially, he is sitting on his throne in the thick darkness of the storm cloud (see 18:9–15), even as he does in the Most Holy Place (1Kgs 8:6–12). “Fire,” often God’s instrument of judicial punishment (e.g., Gen 19:24; Lev 10:1–2; 2Thes 1:7), “goes before him and burns up his adversaries all around” in a scorched-earth policy.

Report of Theophany and Significance: 4–6

The poet now reports the battle. “His lightning bolts (see 18:12) lit up the earth-disc; the (personified) earth saw and writhed” (translation mine), reprising the crossing of the Red Sea (77:18) “The mountains melted like wax . . . at the presence of the Lord (i.e., Sovereign) of all the earth” (JPS). The dramaturge-poet brings his depiction of the theophany to a dramatic conclusion. “The (personified) heavens proclaimed” as the LORD’s heralds his “righteousness (see 97:2), and all the peoples saw his glory” (JPS; i.e., the visible manifestation of his splendor in the theophany).

Contrary Responses of Idolaters and of Judah to the Theophany: 7–9

Idols Shamed: 7

The scene now shifts to the idolaters’ temples. “All worshipers (lit. “who serve in the cult [e.g., offer sacrifices]”) of images are put to shame.” This so because the idols they boasted of with excessive pride and self-satisfaction to give them victory proved “worthless;” the defeated idols are commanded to “worship (i.e., prostrate themselves before) the LORD.”

Zion Rejoices: 8–9

The poet now reports Zion’s response directly to the LORD, to the delight of the congregation. When “Zion” (see 2:6)—a metonymy of the temple worshipers—“heard” the report of the theophany, she “was glad, and the daughters (i.e., the other cities) of Judah rejoiced because of your judgments” (see 97:2). The LORD triumphed, “for you . . . gods.”

Hate Evil, for the LORD Saves: 10

“O you who love (see 4:2) the LORD (see 97:9) hate evil” is tautological, for love of the LORD entails hating evil. So the command encourages fidelity to the LORD. The reason is, “He preserves the lives of his faithful ones” (NIV; see 4:3).

Rejoice in the LORD, for Righteous Rewarded with Light and Joy: 11–12

The metaphor “light,” and its parallel “joy, is sown” signifies that this preservation and deliverance is the resplendent fruit of God’s grace “for the righteous (see 1:5), the upright in heart” (see 7:11). So the poet commands to bring that fruit: “rejoice” and “give grateful praise” (translation mine).

The content and structure of this hymn at a glance:

Superscript (MT and LXX)

I. Address to Israel: 1–3

A. Summons: Sing a New Song to the LORD: 1aα

B. Reason: Victory Revealed His Righteousness and Love to the Nations: 1aβ–3

II. Address to All the Earth: 4–6

A. Summons: Make Jubilant Music to the LORD: 4

B. Musical Instruments to Be Played before the King: 5–6

III. Address to Cosmic Elements: 7–9

A. Summons: Roar with Rejoicing before the LORD: 7–9aα

B. Reason: He Comes to Judge the Earth with Righteousness: 9aβ–b

“A psalm. The LXX adds by David.”³⁸³

This jubilant hymn consists of three stanzas, demarcated by its three summons to praise the LORD. In the stanzas’ expanding horizons and escalating volume, the psalmist first calls upon Israel to sing and shout a new song to the LORD as the Divine Warrior; then he summons the nations to add accompanying music; and finally, he calls in the entire creation to roar with applause.

The “new song” is a victory song, celebrating the noble qualities and astonishing salvation of Israel’s God as the Divine Warrior. Through his extraordinary deliverance of Israel, he made the nations know his strength (98:1), his righteousness (98:2), and his unfailing love for Israel (98:3). The nations are even summoned to join Israel’s Levitical musicians in praising the victorious Divine Warrior. Finally, the whole creation joins in the song, for the historic victory is on the trajectory of his final victory, when he will judge the peoples with equity, and the creation will no longer groan in bondage caused by peoples’ injustice (see 96:13).

But this past victory is only a rehearsal of God’s real victory, when his Son, the Lord Jesus Christ, triumphed over Satan, sin, and death. Through the church’s proclamation of the gospel, God now makes his salvation known to the ends of the earth (Acts 1:8); and the Gentiles who believe in the Son become with Israel a kingdom of priests (1Pet 2:9), offering the sacrifice of grateful praise (Heb 13:15).

Summons: Sing a New Song to the LORD: 1aα

“Sing to the LORD a new song” (see 96:1) is addressed to the Levitical choirs, the experts in music.

Reason: Victory Revealed His Righteousness and Love to the Nations: 1aβ–3

The summary statement, “for he has done marvelous things” (9:2; 96:3), is unpacked in the following details of his salvation. “His right hand (see 91:7) and his holy (see 11:8) arm”—anthropomorphic symbols of his warring power (cf. Exod 15:6–12; Lam 2:3)—”have won him victory” (CJB; or “salvation” [ESV]). “The LORD has . . . revealed his righteousness (see Ps 5:8) to the nations”—that is to say, his victory is so extraordinary that the nations recognize the LORD’s righteousness. “He has remembered (see 9:11) his . . . faithfulness” (see 25:11), metonymies of his covenants, “for the House of Israel. All the ends of the earth have seen” segues into the next stanza.

Summons: Make Jubilant Music to the LORD: 4

The poet summons “all the earth,” a metonymy for its people, to provide the orchestral accompaniment. As the inclusio of the Hebrew word yš‘ (“victory/salvation”) framed the first stanza, so “make a joyful noise” frames the second.

Musical Instruments to Be Played before the King: 5–6

The anadiplosis, “sing praises” with instrumental accompaniment (98:4b, 5a), sounds the stanza’s theme, developed by naming the instruments (98:5–6). “The LORD” is mentioned in every verse of this stanza. His title, “King” (see 95:3), infers the reason for praise.

Summons: Roar with Rejoicing before the LORD: 7–9aα

Using the merism on the horizontal axis, “the sea” and the “earth-disc” (“world”; ESV), and on the vertical axis, the “rivers” (better, “ocean currents” [see 66:6]) and “hills” (better, “mountains”), the poet summons the whole creation to praise the LORD.

Reason: He Comes to Judge the Earth with Righteousness: 9aβ–b

The reason essentially repeats 98:13.

The content and structure of this hymn at a glance:

Superscript (LXX, not MT)

I. Call to Exalt the LORD: The Strong and Righteous King: 1–5

A. All Peoples to Exalt the LORD: The Fearsome King over Them: 1–3

B. Exalt the LORD: The Strong and Righteous King in Jacob: 4–5

1. The King Has Done What Is Right in Jacob: 4

2. Exalt the LORD, for He Is Holy: 5

II. Call to Exalt the LORD: He Answers Prayer: 6–9

A. Answered Prayers of Covenant-Keepers: 6–8

B. Exalt the LORD, for He Is Holy: 9

“A psalm by David” (LXX).³⁸⁴

A closing refrain “Exalt the LORD . . . holy” (99:5, 9), the key verse, demarcates the hymn’s stanzas (99:1–5, 6–9). The refrain “he is holy” (99:3, 5) divides the first stanza into two strophes (99:1–3, 4–5). In sum, there are three units of reasons for praise with a summons to praise the LORD (99:1–3, 4–5, 6–9). All peoples are to exalt him because he rules them (99:2), a prolepsis of his final victory over them (99:1–3), and because he is strong and righteous in Jacob (99:4–5). Israel should exalt him because he promoted righteous in answer to the prayers of covenant-keepers (99:6–9).

The New Testament further reveals the Father exalted his Son as King with authority over the nations (see 99:2; Matt 28:18–20; 1Cor 15:27) and who, after destroying every other power, will deliver the kingdom to his Father (1Cor 15:24–26).

The two cherubim upholding the throne (99:1) and the footstool beneath the throne (99:5) are essential parts of the King’s throne and so frame this stanza that proclaims the LORD is King.

All Peoples to Exalt the LORD: The Fearsome King over Them: 1–3

“The LORD reigns (see 98:1).” “The cherubim,” two “sphinxlike” sculptures, symbolize the highest creaturely powers of strength, swiftness, and intelligence and protect God’s sanctity. “The peoples tremble (NET; see 97:4) . . . the earth quakes” (NAB), manifesting the effects of God’s fearsome holiness. “The LORD is great (see 96:4) in Zion (see 2:6; cf. Heb 12:22–24); he is exalted” in his sole majesty “over all the peoples (99:5; see 98:9). Let them praise (with peace offerings) his great and fearsome name” (CJB) for his saving acts. “Holy (i.e., sanctified by his numinous power and moral perfection) is he!”

Exalt the LORD: The Strong and Righteous King in Jacob: 4–5

“The King is strong, he loves (see 97:10) justice” (NET; see 1:5). “Justice without might is helpless; might without justice is tyrannical” (Pascal).³⁸⁵ As the King fixed the unmovable earth-disc amidst the surging sea (93:1–4), “he established equity” amidst social chaos. “He promoted justice and righteousness (NET; see 97:2) in Jacob” by avenging them (99:8). “Exalt” (i.e., elevate psychologically the social status and authority to the reality of the LORD’s exalted position [99:2]). The LORD sits enthroned above his throne’s footstool. “Worship (better, “prostrate yourselves”; see 95:7) at his footstool,” a metonymy of the ark (1Chr 28:2) that symbolizes his lordship.

Answered Prayers of Covenant-Keepers: 6–8

“Moses,” “a proto-priest,”³⁸⁶ “and Aaron among his priests” are a microcosm of Israel as a kingdom of priests (Exod 19:6). Priests mediate and intercede between God and the people (cf. Exod 17:11ff; 32:11–14; Num 12:13; 16:47). “Samuel also (cf. 1Sam 7:9; 2:23) was among those who called upon his name” (cf. Josh 10:12–14; Judg 15:1; 16:28). The chiastically structured you/”he answered them” (Ps 99:6b, 8a) frames the parenthesis that qualifies these prayers, represented by Moses and Aaron, as those “who kept . . . his statutes that he gave them when in the pillar of the cloud he spoke to them (Exod 33:9ff). You were a forgiving (lit. “one who lifts up” [see Ps 25:18]) God to them and an avenger of the wrongs done to them” (translation mine;³⁸⁷ see 79:10) implies they had asked to be forgiven and to be avenged.

Exalt the LORD, for He Is Holy: 9

See verse 5.

The content and structure of this hymn at a glance:

Superscript

I. Summons to Worship the LORD: 1–2

II. Command to Know Israel’s Confession of Faith: 3

III. Summons to Enter the Temple with Reasons: 4–5

“A psalm. For giving grateful praise” (NIV).³⁸⁸

As in Psalm 95, a parallel to Psalm 100, a summons to enter the temple of the LORD and worship him (100:2, 4; cf. 95:2, 5) is interrupted by a confession about the LORD and Israel (100:3; 95:3–5). But whereas in Psalm 95 Israel is summoned, in Psalm 100 all nations are summoned; and whereas in Psalm 95 Israel confesses their God is a great King above all gods and their identity as his people, in Psalm 100 all nations are commanded to know Israel’s confession. The center line (100:3) is the key verse.

Today, God the Father wants to be known and worshiped in the name of the LORD Jesus Christ, God the Son (John 14:13ff; Acts 4:12; Col 3:17) and is indeed, through the outpouring of the Holy Spirit, worshiped by nations around the world. Today, Jesus Christ chooses his Church to be “the sheep of his pasture” (John 10:16).

“Shout for joy . . . (NIV; see 95:1) all the earth (see 117:1).” “Serve”—either a comprehensive, ethical term for one’s whole life (Josh 24:14) or a temple-ritual term like the other six imperatives calling for praise. “With gladness” (i.e., spontaneously and enthusiastically). A life of praise to the LORD is organized differently than a self-grounded life.

The command “to know” in the heart—not as demons know (cf. Jas 2:19)—”that the LORD . . . is (the living) God” and that “we (i.e., faithful Israel) are his people” (100:3) gives reason to praise (100:1–2) and restricts the nations who may enter the temple to those who made a decision to dethrone and nullify every other claimant. To know that he “made us (see 95:6) and we are his people,” the family he adopted to be a kingdom of priests (Exod 4:22ff; 19:6; Rom 9:4), entails ordering life around God’s covenants with Israel.

“Enter his gates” into the temple courtyards by offering “grateful praise” (see superscript) includes grateful praise sacrifices (cf. Heb 13:15). They are motivated to “bless his name” (see Ps 34:1) because he is “good” (see 25:7); “his steadfast love . . . and his faithfulness” (see 98:3) endure “to all generations.”

The content and structure of this royal psalm at a glance:

Superscript

I. Introduction to the King’s Song: 1–2a

A. Praises the LORD’s Steadfast Love and Justice: 1

B. Ponders the Way of Integrity: 2aα

C. Yearns for God to Come to Him: 2aβ

II. First Cycle: King Resolves to Maintain Integrity: 2b–5

A. Walks (in the way of, 2a) Integrity: 2b

B. No Devilish Deeds before His Eyes; Tolerates No Perverse Heart: 3–4

C. Destroys Whoever Slanders, Whoever Is Proud: 5

III. Second Cycle: Kings Resolves to Maintain Integrity: 6–8

A. Ministers Walk in the Way of Integrity: 6

B. Liars Not Tolerated before His Eyes: 7

C. Destroys All . . . All Evildoers: 8

“A Psalm of David.”

David’s cry “when will you come to me?” (101:2aβ) may refer to the incident when the LORD struck down irreverent Uzzah and stopped David from bringing up the ark to Jerusalem. David angrily responded, “how can the ark of the LORD come to me” and three months later brought the ark to the house of Obed-Edom the Gittite (2Sam 6:1–12), During that three-month interval, he may have composed this song. He desired the ark to come to Jerusalem because of God’s promise to come to Israel and bless her in every place he caused his name to be remembered or called upon (Exod 20:24). If this scenario is true, the psalm expresses David’s resolution to prepare himself and his city as worthy for the LORD to come there (John 14:23).³⁸⁹ This ideal is the psalm’s message, and verse 2 is its key verse.

The psalm’s introduction lays down the foundations for the king’s song: God himself models “steadfast love and justice.” The king ponders the way of integrity (see 41:12) and yearns for God to come to him (101:2a; see above). He presents his bona fide resolutions that make him worthy to be God’s vice-regent on earth in two alternating cycles, marked out by catchwords (see outline). He begins each cycle with behavior he approves (101:2b, 6), followed by behavior he repudiates (101:3–4, 7), and ends with the resolve to purge his kingdom of evil (101:5, 8).

His inspired model of an ideal ruler is perfectly realized in Jesus Christ and challenges the church to choose similar leaders (cf. 2Cor 4:1–5; 1Tim 3:1–13; 2Tim 2:15).

Praises the LORD’s Steadfast Love and Justice: 1

“I will (volitional) sing of steadfast love (see 5:7) and justice (see 1:5).” “Make music” is a metonymy of praise.

Ponders the Way of Integrity: 2aα

“I will pay attention to the way (see 1:1) of integrity” (CSB; see 41:12).

Yearns for God to Come to Him: 2aβ

“Oh when . . . come to me?”

1. FIRST CYCLE: KING RESOLVES TO MAINTAIN INTEGRITY: 2b–5

Walks (in the way of, 2a) Integrity: 2b

“I will walk”—a metaphor for a style of life—”with integrity of heart (see 7:10) within” the privacy of “my house” and so without hypocrisy.

No Devilish Deeds before His Eyes; Tolerates No Perverse Heart: 3–4

“I will not set before my eyes” as an example to imitate “any devilish thing (translation mine³⁹⁰) . . . Who fall away (or, “who swerve [from the right]”) . . . shall not cling to me,” if it seized him unaware, “I will know nothing of (better, “will not be involved with” [CSB]) evil.”

Destroys Whoever Slanders, Whoever Is Proud: 5

“I will not endure” (better, “not tolerate” [NIV]).

Ministers Walk in the Way of Integrity: 6

“Way that is blameless” (better, “way of integrity” [CSB]).

Liars Not Tolerated before His Eyes: 7

Destroys All . . . All Evildoers: 8

“Morning,” when the king held court (see 88:13).

The content and structure of this lament psalm at a glance:

Superscript

I. Introductory Petitions: To Be Heard: 1–2

II. Lament/Complaint: 3–11

A. Self: Physical and Psychological Disintegration: 3–5

B. Enemies (Social Distress): 6–8

C. God (Spiritual Distress): 9–11

III. Confidence: God Hears Prayer and Rebuilds Zion: 12–17

A. Enthroned in Heaven: 12

B. Takes Pity on Zion in Response to Prayer: 13–14

C. Nations Fear the LORD for Answered Prayer: 15–17

IV. Praise: The LORD Will Be Praised in Zion: 18–22

Introduction: Praise Prophesied: 18

A’. The LORD in Holy Heaven Took Notice: 19

B’. Freed Captives Praise the LORD in Zion: 20–21

C’. Kingdoms Gather in Zion to Serve the LORD: 22

V. Recapitulation of the Prayer of the Afflicted: 23–28

A. Complaint: Premature Death: 23

B. Petition: Not to Die Prematurely: 24

C. Confidence and Praise: 25–28

1. The LORD of Salvation History Is Unchanging and Eternal: 25–27

2. God’s People Dwell Secure before Him: 28

“A prayer for the afflicted (i.e., of diminished strength due to social oppression) . . . and pour out” as from a libation bowl “their complaint (or “troubled thoughts”) before the LORD.”

A pious exile at the edge of the grave prays to be spared from death (102:1–11). He explicates his distress in three triplets of verses with reference to self (102:3–5), his enemies (102:6–8), and the LORD (102:9–11). When the psalm is read holistically, his deliverance is implicitly bound-up with the soon restoration of Zion (102:13); and so, inferentially, his personal feelings of distress are those of Zion as well.

The italics in the outline of “at a glance” mark out the typical motifs of a lament psalm. The lament motif itself has the typical elements of that motif in three triplets of verses: self, the enemy, and God (102:3–5, 6–8, 9–11). The confidence (102:12–17) and praise motifs (102:18–22) have an alternating structure:

A/A’ The LORD enthroned on high (102:12, 19)

B/B’ takes action on behalf of Zion (102:13–14, 20–21)

C/C’ evoking the nations to fear the LORD and worship him in Zion (102:15–17, 22)

The confidence motif pertains to the near future; the praise motif to generations yet to be created. The psalmist is so confident that the LORD answers prayer that he represents the future praise of the LORD as the fulfillment of a prophecy. The true significance of the rebuilding of Zion was not realized until people yet to be created worship him there (cf. Heb 12:22–24). The psalmist’s confidence is based on the LORD’s eternal (102:12) and unchanging nature, guaranteeing the fulfillment of his purpose in salvation history (102:25–27) that his people, ultimately including the Gentiles, will endure forever, even beyond the deconstruction of the cosmos (102:28), presumably in a new heaven and earth (Rev 21).

The psalmist’s bold faith that the LORD hears this prayer of the afflicted is the psalm’s message, and verse 17 is the key verse. In sum, by pouring out his troubled spirit to the LORD in faith, he moved God to rebuild Zion, where the kingdoms of the world come to worship the LORD. Similarly, provoked by Peninnah, Hannah poured out her troubled spirit before the LORD, and the LORD answered her prayer by her conceiving Samuel, who saved Israel from the Philistines (1Sam 2:15).

The psalm has a prosopological Messianic dimension, On the one hand, the suffering and the divine deliverance of this afflicted saint leading to universal salvation is a mock-up model of the passions and of the resurrection and Parousia of Jesus Christ bringing salvation to the whole world. As a type, the psalmist’s prayer to God is also that of the Antitype (i.e., Jesus Christ) and his Church to the Father. On the other hand, the writer of Hebrews equates the LORD, whose word established the cosmos (102:25–27), with the Lord Jesus Christ (Heb 1:10–12; cf. John 1:1–3). So inferentially, the Lord Jesus Christ rebuilds Zion in answer to the psalmist’s prayer (cf. Matt 16:18).

The psalmist asks God both to hear his prayer and to see his distress. “Hear,” entailing a favorable response, “my prayer (see 17:1), O LORD . . .. Do not hide your face (see 13:1) . . .. Answer me (see 3:4) speedily”—for often God delays (cf. 94:3).

An initial “my days” (102:3, 11) frames the lament/complaint motif featuring his brief and tenuous existence.

Self: Physical and Psychological Disintegration: 3–5

Vivid images (vanishing smoke, a fiery mass, withering grass singed by the sun, emaciation) depict the psalmist’s total (bones, heart, flesh) disintegration due to his grief over imminent death and, reading the psalm holistically, Zion’s end. “My days pass away (i.e., “come to end”) like smoke” evokes the feeling that his life is ephemeral and meaningless (see 37:20; cf. Jas 4:14). “And my bones burn like a furnace” (or “a burning mass”) adds to that the feeling of a painful end as punishment. “My heart (see 7:10) is struck down like grass” signifies his loss of all vitality. “I forget to eat my bread” (cf. 1Sam 1:7; 2Sam 12:17; Job 33:20) and “because of my loud groaning” are metonymies of extreme grief that causes “my bones (to) cling to my flesh,” an expression of extreme emaciation.

Enemies (Social Distress): 6–8

Striking images of solitary birds—”desert owl of the wilderness, an owl of the waste places, and a lonely sparrow on the housetop”—depict his feelings of social isolation. “I lie awake” in grief like an owl, alienated from the rest of society that sleeps peacefully (contra. 3:5ff; 4:8; 127:2). Moreover, his enemies regard him as cursed. “Those who deride me use my name for a curse”—that is to say, they consider the psalmist as cursed and say to their enemies, “may you become like X (the one named) is” (cf. Jer 29:22).

God (Spiritual Distress): 9–11

The dining metaphor “for I eat . . . drink” signifies mourning due to “your indignation . . .; for . . . thrown me down” (better, “cast me aside” [51:11]). His confession highlights God’s sovereignty, not his sin. “My days are like an evening shadow” “about to disappear altogether as the sun sinks below the horizon.”³⁹¹ “I wither away like grass” completes the frame of the lament (102:4).

The lament motif (102:3–11) featured the mortality and brevity of saints; the confidence motif (102:12–17) highlights the enduring reign of the LORD, entailing the realization of his purpose to reign universally. The LORD’s awesome deliverance of Zion evokes nations to fear him (see 72:8–14; 87:4–6; Rom 9:23–26). So the afflictions of the pious play a crucial role in salvation history (cf. 22:26–31).

Enthroned in Heaven: 12

The term “but you, O LORD” commonly introduces the motif of confidence (see 3:3). “Are enthroned” refers to God’s kingship, the central theme of Book IV. “Forever” is explicated by “you are remembered” and invoked “throughout all generations” (cf. Exod 3:15). God’s eternal nature secures the success of his eternal purpose to establish his kingdom universally.

Takes Pity on Zion in Response to Prayer: 13–14

“You will arise to do battle (see 3:7) and have pity on Zion” by rebuilding her (102:16). “It is the time to favor her” (cf. Isa 40:1–11; Hab 2:3) alludes to the expiration of the seventy years prophesied by Jeremiah (Pss 25:11ff; 29:10; cf. Dan 9:2). “For” explains that God’s fixed time for Zion’s salvation occurs in response to his saint’s tender feelings for Zion: “your servants (see Ps 18: superscript) take delight in her stones,” a synecdoche for Zion’s greatness, the symbol of God’s rule on earth; “and feel compassion for the dust of her ruins” (NET), a synecdoche for Zion’s humiliation. Their love for Zion finds expression in their prayer for her restoration (102:17). Similarly, though there is a fixed time for Christ’s Parousia (Matt 24:36), the saints can hasten it (2Pet 3:12).

Nations Fear the LORD for Answered Prayer: 15–17

The effect of this salvation is felt worldwide. “Nations will fear the name”—a surrogate of God himself—”of the LORD.” This “fear” is a response to God’s great deeds (Exod 14:31; Josh 4:23–24) and expresses itself subjectively in awe and adoration and objectively in obedience to his Law (Deut 10:12–13). “And all . . . glory,” a metonymy of his great deed, “the LORD builds up Zion;” and in that connection “he appears in his glory.” That God answers the psalmist’s prayer, regarded as a fait accompli, shows that “he (God) regards . . . prayer.”

Introduction: Praise Prophesied: 18

The psalmist’s prayer “let this be recorded for a generation to come” happened because the addressee(s) preserved his prayer as divinely inspired, even as a prophet’s disciples preserved their master’s oracles (cf. Isa 8:1ff, 16; Jer 36:1–18; Hab 2:2ff). The psalmist wants this written commemoration “so that a people yet to be created” in the distant future “may (read it and) praise the LORD” (see Ps 22:30ff) for both having answered the prayer and having fulfilled the prophecy. They will be the beneficiaries of this written apology for faith in the living God. (cf. Isa 41:21–24).

The LORD in Holy Heaven Took Notice: 19

They will see “that he looked down from his holy (see 2:6) height (see 92:8); from heaven” (cf. Deut 26:15).

Freed Captives Praise the LORD in Zion: 20–21

Infinitives specify the praise: “to hear (see 102:1) the groans (102:5) of the prisoners” (see 79:11), as Israel was in Egypt and is now in Babylon; and “to set free those who were doomed to die,” as Zion’s enemies intended for the kingdom of God. Instead of realizing this intent, however, the LORD rebuilt Zion “so that they (the restored exiles) may declare in Zion the name of the LORD.”

Kingdoms Gather in Zion to Serve the LORD: 22

Their praise expands to include “when peoples,” who formerly rebelled against the LORD (Ps 2), “gather together, and kingdoms, to worship (lit. “to serve”) the LORD” (cf. Pss 67; 68:32; 100; 117), coincident with they fear the name of the LORD (102:14). Implicitly, the nations will make pilgrimage to Mount Zion along with Israel (cf. Isa 2:1–4; 60; Mic 4:1–4) as the center of the world’s worship. This hope found fulfillment in Christ’s ascension to heavenly Mount Zion (Heb 12:22–24).

The recapitulation of the prayer progresses from God’s shortening the saint’s life (102:23) to his establishing his saints forever (102:28) through their prayers for preservation to him (102:24a) who is unchanging and spans the ages (102:24b–27).

Complaint: Premature Death: 23

The psalmist speaks as in corporate solidarity with Zion. “He has broken my strength in midcourse” (lit. “in the way,” a figure of the course of life).

Petition: Not to Die Prematurely: 24

“O my God”—an address indicating his close relationship to God—“I say, ‘take me not away in the midst of my days (i.e., when they are half done, a hyperbole of premature death [Isa 38:10])—you whose years endure throughout all generations!’” The psalmist naturally clings to life, but more than that, he wants to participate in God’s future salvation history.

Confidence and Praise: 25–28

The LORD of Salvation History Is Unchanging and Eternal: 25–27

This future salvation is certain because God is eternal; he exists unchanged from before creation until beyond its end. “Of old you”—identified as the Lord Jesus Christ in Hebrews 1:10–12—”laid . . . hands” (see 95:4, 7). The merism of “the earth and the heavens” signifies the whole cosmos (see 33:6; cf. John 1:1–3, 10; 1Cor 8:6; Col 1:16). “They will perish (cf. 2Pet 3:10), but you will remain; they will all wear out . . ..” God does not grow weary; he will achieve the aim of salvation history: “the children of your servants,” including the Gentiles who will also serve him (102:22), “shall dwell secure” in the Promised Land; “their offspring”—of those formerly banished (Jer 7:15)—”shall be established before you.”

God’s People Dwell Secure before Him: 28

“The children . . . will be established forever.”

The content and structure of this hymn at a glance:

Superscript

I. Address to Self: 1–5

A. Summons to Praise: 1–2

B. Cause for Praise: 3–5

II. Address to Israel (Cause for Praise): 6–19

A. The LORD’s Righteousness: 6

B. The LORD’s Steadfast Love and Mercy: 7–18

1. Confession of the LORD’s Mercy and Love: 7–8

2. Contrast of the LORD’s Limited Anger with His Unlimited Love: 9–12

a. LORD’s Anger Limited: 9–10

b. LORD’s Steadfast Love Unlimited: 11–12

3. The LORD’s Compassion for Mortals: 13–18

a. LORD’s Compassion for His Children: 13–14

b. Contrast of the Mortal’s Brevity with the LORD’s Everlasting Love: 15–18

C. The LORD’s Sovereignty: 19

III. Address to Everything (Call to Praise): 20–22

A. To Angels: 20–21

B. To Everything Everywhere: 22a

C. To Self: 22b

“A psalm of David” (LXX).³⁹²

The twenty-two verses of this hymn match the number of letters in the Hebrew alphabet. An inclusio, “bless the LORD, my soul” (103:1, 22), frames it. The poet widens the circle of praise from “my soul” (103:1–5), to Israelites who fear God (103:6–19), to everything, including the angelic, heavenly host (103:20–22). The first stanza consists of both a summons to praise (103:1–2) and a cause for praise (103:3–5); the second, of only the cause; and the third, of only summons. Verse 6 segues the first stanza into the second, and verse 19 segues the second stanza into the third.

As for the cause for praise, the poet reflects upon the LORD’s benevolent attributes, especially his steadfast love (103:7–17), which informs his benefits, especially his forgiveness and healing (103:3). God’s amazing grace to penitent sinners, who deserve death (103:10), is truly worthy of praise by the whole creation. There is no God who pardons iniquity like him (Mic 7:18)! Their penitence can be inferred by their identification as those “who obey him” (103:11, 13, 18). Verse 4 is the key verse, for it unites God’s benevolences with his benefits, both of which the rest of the psalm rhapsodizes.

The hymnist escalates the amount and duration of the LORD’s benevolent attributes and of his benefits by ending the first two stanzas with his climatic gift of unending life: of the psalmist’s (his “youth is renewed like the eagles” [103:5]), and of God-fearers’ (“the steadfast love of the LORD is from everlasting to everlasting” [103:17]).

The death of Jesus Christ for sinners satisfies the justice of the pardoning God (Rom 3:26), and the resurrection of Christ, at birth a weak mortal, fulfills the promise to all God-fearers that the LORD “heals all your diseases” (103:3).

Summons to Praise: 1–2

Hymns typically begin with a summons to praise. Here the poet summons himself (traditionally “my soul” [see 6:3]) with an emphatic threefold anaphora to “bless the LORD” (see 16:7) and with a negative command: “forget not all his benefits” (lit. “deeds”). The rest of the psalm explicates his deeds. His abrupt summons awakens him from his apathy and negligence. His soliloquy is meant to be heard by the whole congregation at the temple (note “us” [103:10]) for their benefit.

Cause for Praise: 3–5

Typically, reasons for praise follow the summons, and the two are commonly connected by the relative pronoun “who” added to God’s name.³⁹³ “Forgives” (sālaḥ, “to stop feeling anger toward an offender and to forgo punishing them”) always has God as subject, for only the Lawgiver can pardon breaking his Law (cf. 51:4; Mark 2:7). “All” encompasses the past, present, and future, and “iniquities” is the most comprehensive term in the semantic domain of “sin” (see ‘awôn; 25:11). The pronoun “your” entails the psalmist’s repentance for his iniquities and his faith in God’s grace to forgive all of them. “Who heals all your diseases” (i.e., physical maladies) implies that his infirmities were caused by sin (103:6, 38, 130; cf. 32:1–5) and that forgiveness entails healing. But not all maladies are due to a specific sin (see 44:22; cf. Job). “All” entails an eschatological dimension (cf. 2Cor 12:7–10; 1Tim 5:23; 2Tim 4:20), and so does “who redeems (see 19:5) your life from the pit. Who crowns” you, as with a wreathe for public honor, “with steadfast love (see 5:7) and mercy” (see 25:6) are metonymies for the LORD’s benefits such as healing and redemption from death. “Who satisfies you,” to the full measure of your capacity, “with good” (see 100:5), which is so great “that your youth is renewed like the eagle’s,” whose life span is about thirty years, compared to the two to five years of the average bird. Adult eagle’s molt at least once a year.

Mention of the LORD’s righteousness frames the stanza (103:6, 19).

The LORD’s Righteousness: 6

Another benevolence and benefit is that “the LORD works righteousness (see 5:18) and justice (see 1:5) for all”—a segue connecting the stanzas—”who are oppressed” (see 72:4), as Israel was in Egypt and in Babylon (see 102:20).

The LORD’s Steadfast Love and Mercy: 7–18

Confession of the LORD’s Mercy and Steadfast Love: 7–8

“He made known his ways (see 103:8) to Moses” alludes to Moses’s prayer: “show me your ways” (Exod 33:13), “. . . to the people of Israel” (i.e., the patriarchs’ organized descendants). “The LORD is merciful . . . love” (see 86:15).

Contrast of the LORD’s Limited Anger with His Unlimited Love: 9–12

LORD’s Anger Limited: 9–10

“He will not accuse (i.e., make a complaint against the party held responsible for a grievance to reclaim one’s rights) forever (neṣaḥ, “in perpetuity”; translation mine) . . . nor will he keep his anger forever” (‘ôlām, “the remote, unrestricted future”). The sentence “he does not . . . repay us according to our iniquities” defines the term “grace.”

LORD’s Steadfast Love Unlimited: 11–12

“For” introduces the explanation that his steadfast love restricts his anger. As for the vast amount of “his steadfast love” (103:5), appealing to the vertical axis, “as high as the heavens are above the earth his steadfast love towers of those who fear him” (translation mine; see 22:22). As for the totality of his forgiveness, now appealing to the horizontal axis, “as . . . transgressions (i.e., “willful rebellion”) from us.”

The LORD’s Compassion for Mortals: 13–18

LORD’s Compassion for His Children: 13–14

As for the amount of his mercy, “as a father shows compassion to his children, . . . to those who fear him” (see 103:11). The explanation “for . . . he remembers that we are dust” (see 22:29) suggests the poet has in mind that his mercy informs “he heals all your diseases” (103:3b).

Contrast of the Mortal’s Brevity with the LORD’s Everlasting Love: 15–18

As for the infinite duration of his steadfast love, the poet contrasts it with the brevity and ephemeral nature of the mortal’s existence. “As for man (‘ənôš, humankind in its weakness), his days are like grass . . .” (see 90:5–6; 102:11).

“But the steadfast love . . . children.” The poet defines “those who fear him” as “those who keep his covenant,” mediated at Sinai by Moses, “and remember to do his commandments” (103:17).

The LORD’s Sovereignty: 19

“The LORD . . . rules over all.” Addressed to Israel, verse 19 belongs with the second stanza; but both its reference to God’s throne in heaven, matching the (heavenly host in 103:20–21 and the inclusio “rules” (māšālâ, 103:19‎) and “rule” (məšālâ, 103:22) connect it to the third stanza. The reference to God’s throne picks up the central theme of Book IV (102:12, 19).

To Angels: 20–21

“Bless the LORD, O you his angels (or [heavenly] messengers]).” “You mighty ones” (gibbōrîm, in contrast to ‘ənôš [103:15]) connotes that they presently tower over mortals and exemplify what forgiven and healed God-fearers will become. The qualification of the angelic host as those “who do his word, obeying the voice of his word” also makes them a model for “those who fear the LORD.” “Bless the LORD (ESV) you armies of angels who serve him and do his will” (NLT) is probably a non-restrictive relative clause—that is to say, these obedient angels are not being contrasted with fallen angels.

To Everything Everywhere: 22a

“Bless the LORD . . . his dominion” refers to the Messiah, as can be inferred from the writer of Hebrews (see 102:25–27)

To Self: 22b

“Bless the LORD, O my soul” completes the hymn’s frame (see 103:1).

The content and structure of this hymn at a glance:

Superscript (LXX and Qumran, not MT)

I. Summons to Self to Bless the LORD: 1a

II. Seven-Fold Cause to Praise the LORD: 1b–32

A. Great in the Heavens: 1b–4

1. Great and Clothed in Stately Splendor: 1b–2

2. Built His Heavenly Temple on Water and Rides the Clouds: 3–4

B. Supreme over the Earth: 5–9

1. Established the Earth: 5

2. Fixed the Sea: 6–9

C. Giver of Life-Sustaining Waters: 10–18

1. Water from Below: Habitation for Beasts and Birds: 10–12

2. Water from Above: Vegetation for Livestock and Mankind: 13–15

3. Protective Habitat for Birds and Vulnerable Animals: 16–18

D. Maker of Time for Everything: 19–23

1. The Moon and the Sun: 19

2. Darkness of Night When Predators Are Fed: 20–21

3. Light of Day When Mankind Works: 22–23

Janus: In Wisdom God Makes All Creatures: 24

E. Maker of the Sea and Its Creatures: 25–26

F. Creator and Sustainer of All Creatures: 27–30

1. Their Food: 27–28

2. Their Breath: 29–30

G. The LORD’s Glory and Joy: 31–32

1. Prayer for the LORD’s Glory and Joy: 31

2. Powerful Sovereign Can Undo the Creation: 32

III. Conclusion: 33–35

A. Contribution Formula: 33–34

B. Prayer: Let Sinners Vanish: 35a

C. Summons to Self and Others to Praise the LORD: 35b, c

“By David” (LXX and Qumran, not MT).³⁹⁴

The psalmist’s “meditation” (104:34) has a hymnic form. Summons to praise the LORD (104:1a, 35b) frame reasons to praise him (104:1b–32). “Bless the LORD, my soul” occurs only in the frames of 104:1, 35 and 103:1, 22. The concluding summons to a congregation to “praise the LORD” points to a liturgical setting.

Reasons for praise commonly feature God’s sublime attributes in connection with both his works of creation and of redemptive history. Psalm 104 celebrates his exceeding greatness (104:1a) and wisdom (104:24), almost exclusively in connection with his work as Creator and Sustainer of the world and all its creatures. However, it is drawn to conclusion with a prayer that sinners vanish from the earth (104:35a). Psalm 105 celebrates almost exclusively his work of redemptive history.

Following the tripartite cosmology of the ancient world (heavens above, earth, and sea below), our poet meditates upon God’s work of creation in the heavens (104:1–4), the earth (104:5–23), and the sea (104:24–26). Moreover, he roughly follows the sequence of the six days of creation in Genesis 1: “light” (104:2a, day one [Gen 1:3–5]); “heavens” (104:2b–4, day two [Gen 1:6–8]); “the earth” [ = land] as distinct from the “deep” and “water” (104:5–13, day 3 [Gen 1:9–10]); vegetation and trees (104:14–18, day three [Gen 1:11–13]); sun and moon as time-keepers (104:19–24, day four [Gen 1:14]); animals (lion; Gen 1:24–25) and mankind (104:21–24; day six [Gen 1:26–27]); sea creatures (104:25–26, day five [Gen 1:20–23]): provision of food for all (104:27–30, day six [Gen 1:28–31]). The striking reversal of the sequence of land and sea-creatures (days six and five) will be addressed below.

The psalm’s message is a summons to bless the LORD as the Creator and Sustainer of the whole creation and of all its creatures, both what benefits mankind—livestock and cultivated plants (104:14)—and does not benefit them—the darkness of night with lions roaring for prey (104:21) and the vast sea with Leviathan (104:26). The whole creation, including the food chain, coheres in providential harmony. Verse 24 is the key verse. Psalm 8, also built on Genesis 1, features the priority of mankind over other creatures. Mankind is uniquely in God’s image and rules the other creatures. By contrast, Psalm 104 features the common relationship of all creatures to God as their Creator and Sustainer and that he appointed all their time and space without prioritizing one over another.

In striking contrast, The Great Hymn to the Aten (the sun-disc), attributed to Pharaoh Akhenaten (1352–1336 BC), dreads the darkness of night: “When you (Aten, the sun-disc) set in the western light land, earth is in darkness as if in death . . . Every lion comes from its den, all the serpents bite.”³⁹⁵

The psalmist reverses the sequence of days five and six to highlight the sea and Leviathan. The people of the biblical world feared the sea, and especially the mythological Leviathan. But our poet pictures ships sailing safely on the sea’s surface and demythologizes Leviathan to a rubber ducky in a bathtub. He ends his meditation by rejoicing that God feeds by hand, like pets, “all creatures” (104:27), including both the feared lion and dreaded Leviathan. God’s people rejoice in the LORD for all his creatures; they do not annihilate them in anxiety.

The New Testament unveils the Son of God as the Creator and the Sustainer of all things (see 102:25–27).

“Bless the LORD, O my soul” (see 103:1)

Great in the Heavens: 1b–4

Great and Clothed in Stately Splendor: 1b–2

“O LORD my God, you are very great (see 95:3). You are clothed . . . tent.” The collocation “splendor and majesty” is a metonymy of the light and the heavens and signifies eminent royalty (see 96:6), the central theme of Book IV. In other words, the sky and light are like a splendid garment that sets the LORD apart as King of kings. The dazzling light of Jesus on the Mount of Transfiguration set him apart as the Son of God in contrast even to Moses and Elijah (Matt 17:1–8).

Built His Heavenly Temple on Water and Rides the Clouds: 3–4

A king builds temples. The heavenly royal Builder, in the poet’s figurative speech, “lays the beams of his chambers (i.e., “upper rooms”) on the (imagined) waters” above the sky (Gen 1:6–8). Poets imagined these chambers (33:7) as storehouses that held the wind (135:7), snow and hail (Job 38:22), and rain (Ps 104:13). Our poet also figuratively represents God as a Warrior-King. The LORD “makes the (dark storm) clouds his chariot” (see 18:12; 77:17). The Charioteer “rides (lit. “goes to and fro”) on the wings of the wind. He makes his messengers (“his angels” [LXX, Heb 1:7]), (the four) winds, his ministers, a flaming fire” (i.e., bolts of lightning). The figurative language refers to God’s using a lightning storm in holy war.

Supreme over the Earth: 5–9

Established the Earth: 5

The Builder figuratively “set . . . moved” (i.e., toppled off its base [93:1; 96:10]). The figure refers to separating the land from the waters and signifies the earth-disc will continue to exist until the end of history. At the Parousia it will be replaced by a new earth.

Fixed the Sea: 6–9

“You” shifts the perspective to talking to God. “Covered . . . mountains” refers to Noah’s catastrophic flood (Gen 7:11–20). The LORD’s drying up of the flood waters is figuratively represented in two battle scenes that personalize the dreaded deeps as his enemy. The first represents his triumph: “at your rebuke (i.e., “moral indignation”) they fled” in full retreat; “at . . . flight”; but God did not eliminate them. The Lord Jesus wielded the same authority when he rebuked the wind and commanded the sea (Mark 4:39). The second battle scene represents the LORD’s eternal authority over the dreaded deeps: “they flowed (lit. “went up”) over the mountains, they went down into valleys to the place that you assigned them (NIV). You . . . earth” (Gen 9:15).

Giver of Life-sustaining Waters: 10–18

The third strophe or reason to bless the LORD consists of three triplets of verses and pertains to fructifying waters. The outer triplets, pertaining to non-domesticated animals and birds, form a frame around a triplet pertaining to livestock and plants for mankind to cultivate.

Water from Below: Habitation for Beasts and Birds: 10–12

“You make springs” from the subterranean deep “gush forth in the valleys” (better, “wadis”); these gulley-washers “flow . . . donkeys” that run free and cannot be roped (cf. Job 39:5), “quench their thirst. Beside them . . . branches” (or foliage). The poet turns a blind eye to draughts.

Water from Above: Vegetation for Livestock and Mankind: 13–15

“He waters the mountains from his upper chambers (see 3); the earth is satisfied with the fruit of his work” (NIV). He causes “the grass (i.e., “wild growth”) . . . cultivate (cf. Gen 2:5) . . . heart of man” (’ənôš, “frail man”).

Protective Habitat for Birds and Vulnerable Animals: 16–18

“The trees of the LORD (i.e., not planted or cared for by mankind) are watered abundantly, the cedars of Lebanon (92:12) . . . badgers.”

Maker of Time for Everything: 19–23

The Moon and the Sun: 19

In the fourth strophe, “the moon” (104:19a) is associated with night prowlers (104:20–21) and “the sun” (104:19b), with day laborers (104:22–23). The creatio prima (104:19a), “he made the moon to mark the seasons,” is followed by the creatio continua (104:19b): “the sun knows its time for setting.”

Darkness of Night When Predators Are Fed: 20–21

“You make darkness and it is night.” If light provides mankind with life, safety, freedom, and success, then darkness deprives them of these. The LORD harnessed the inexplicable and indeterminate origin of the primeval darkness (Gen 1:2) and made it a part of his harmonious universe. He made darkness to provide the wild animals with the same benefits as he made light for mankind’s benefit. “All the beasts of the forest (freely and safely) prowl” to feed on prey. “The young lions” epitomize the nighttime predators. As man is lord of the day, the ferocious lion is lord of the night. Their “roar for . . . prey” causes mankind to fear (Amos 3:8), but God hears it as a prayer; they are “seeking their food from God.”

Light of Day When Mankind Works: 22–23

“When the sun rises” is ordained of God (104:19b) and refers to the rotating cycle of life. “They steal away and lie down in their dens. Man goes out to his work and to his labor until the evening.”

Janus: In Wisdom God Made All Creatures: 24

Verse 24 is a janus between the land and sea creatures, not a distinct reason for praise. “O LORD, how manifold are your works (i.e., “creatures”)! In wisdom (i.e., “masterful skill”) have you made them all,” without exception; “the earth”—here including the sea—”is full of your creatures.” This key verse highlights the vast quantity of creatures, their common origin in God’s wisdom, and the equality of their relationship to God (see “message” above).

Maker of the Sea and Its Creature: 25–26

The fifth reason:” here is the sea great and wide,” the remnant of the primordial abyss, whose reason for being is inexplicable and whose time of origin indeterminate. Now it “teems with creatures innumerable . . .. There go the ships” may connote mankind’s mastery over it. Isaiah 27:3 describes “Leviathan” as a twisting serpent, a dragon of the sea. The personification “which you formed to play (lit. “to make merry”) in it” points to God’s sovereignty and the dragon’s joie de vivre.

Creator and Sustainer of All Creatures: 27–30

The sixth reason celebrates the food chain as a chain of pray-ers.

Their Food: 27–28

“These all” refers to both the sea-creatures, the nearest antecedent, and to land creatures who return to the dust (104:29). Both “look to you (in prayer), to give them . . . gather it up” morsel by morsel; “when you open your hand”—as people feed their pets—”they are filled” (or “sated”), connoting God’s largess; “with good things” characterizes the food chain as good.

Their Breath: 29–30

“When you ignore them (lit. “hide your face” [to their prayer] in displeasure and so end a relationship), they panic; when you take away their life’s breath (rû^aḥ, cf. Job 27:3), they die and return (see 90:3) to their dust. When you send your life-giving breath (rû^aḥ, cf. Num 16:22), they are created (brought into existence as something new and extraordinary, a sovereign work of God [NET]), and you renew the [sur]face of the ground.” The cycles of life and death are in God’s hands.

The LORD’s Glory and Joy: 31–32

The psalmist climaxes the reasons to bless the LORD by celebrating God’s glory in a benedictory prayer: “may the glory (see 29:1) of the LORD endure forever; may the LORD rejoice in his workings.”

Contribution Formula: 33–34

By “contribution formula” is meant that the singer lays his poem before the LORD in hope of pleasing him. He presents it as a hymn: “I will sing to the LORD as long as I live; I will (volitional) sing (with musical accompaniment) praise to my God (see 100:3) while I have being (cf. 104:31a). May my meditation be pleasing to him, for I rejoice in the LORD” (cf. 104:31b).

Prayer: Let Sinners Vanish: 35a

“Let sinners . . . be no more!” They mar the creation and have no rightful place in it.

Summons to Self and Others to Praise the LORD: 35b, c

First, he summons himself: “Bless the LORD, O my soul” (see 104:1a); then the whole congregation to express publicly their admiration: “Praise the LORD (hall^elûyā)!” This catchword links Psalm 104, praising God as Creator, with Psalm 105, praising God as Redeemer.

The content and structure of this hymn at a glance:

I. Introduction: Exhortations to Chosen People: 1–7

A. Praise the LORD for His Mighty Deeds: 1–3

B. Seek God’s Strength and Remember His Judgments: 4–6

C. Janus: Israel’s Creed: 7

II. Body: Recital of Seven Mighty Deeds of Salvation History: 8–41

A. Covenant to Give Israel the Land of Canaan: 8–11

The Chronicler (fifth century BC) says that on the day David brought the ark into Jerusalem, he “gave in the hand of (i.e., “he made to lead in worship”) Asaph and his relatives” to give grateful praise to the LORD. The Chronicler lists Psalm 105 as one of the psalms used on that occasion. Perhaps, the Chronicler cited those praise psalms appropriate to his generation, namely, 96:1b–13a (1Chr 16:23–33), Psalms 105:1–15 (1Chr 16:4–22), and 106:1, 47–48 (1Chr 16:34–36; see Ps 106).

Psalm 105 calls “the chosen people” to sing the LORD’s praise for his mighty acts (105:1–6). Foundational to these acts is his covenant with the patriarchs, promising to give them the land of Canaan (105:8–11). To that end, the rest of the psalm narrates God’s redemptive history from the time of the patriarchs until the entrance of their descendants into the land of Canaan. No god of other nations proves himself to be the living God by keeping promises and performing extraordinary historical acts. Israel must make the magnalia dei (“wondrous acts of God”) known to the nations.

The psalmist represents Israel as the unconditional beneficiary of the eternal and certain-to-be fulfilled Abrahamic covenant (promised obligations). He gaps the giving of the Law at Sinai and, unlike Psalm 78, turns a blind eye to Israel’s faithlessness.

Our hymnist delights in connecting God’s Word with its prompt fulfillment. He annotates the saving acts with: “the judgements he uttered” (105:5); “the word that he commanded” (105:8); “he summoned a famine” (105:16); “what he had said came to pass” (105:19a); “the word of the LORD proved him true” (105:19b; NIV); “they announced and performed his signs” (105:27³⁹⁶); “they did not rebel against his word” (105:28); “he spoke and there came” (31; cf. 34).

The psalm nerves God’s people to seek his face by remembering this magnalia dei in the words of this song. This is the psalm’s message, and verse 5 is the key verse.

The pattern of humiliation and exaltation exemplified in the Joseph story (105:16–23) and in the Exodus narrative (105:24–41) anticipates its consummate expression in the death, resurrection, and ascension of Jesus Christ (Phil 2:8). The church makes the Lord Jesus Christ known to the nations. Luke alludes to Psalm 105 in Zechariah’s Benedictus (Luke 1:72–73 [Ps 105:8–9]; cf. Acts 7:10 [Ps 105:2–23]).

B. Patriarchs Protected: 12–15

C. Joseph Sent to Prepare for Egypt: 16–23

D. Beginning of Conflict with Egypt: 24–27

E. Plagues in Egypt: 28–36

1. Darkness: 28

2. Waters to Blood: 29

3. Frogs: 30

4. Flies and Gnats: 31

5. Hail: 32–33

6. Locusts: 34–35

7. Killing of Firstborn: 36

F. Israel Brought Out of Egypt with Plunder: 37–38

G. Provisions in the Wilderness: 39–41

1. Cloud for cover; Fire for Light at Night: 39

2. Food and Water: 40–41

III. Conclusion: 42–45

A. Summary of History: 42–43

1. Promise to Abraham Remembered: 42

2. People Brought with Plunder and Rejoicing: 43

B. Land Given to Keep God’s Laws: 44–45b

C. Praise the LORD: 45c

Two sets of exhortations introduce the hymn: a summons to make the magnalia dei known to the nations through this song of grateful praise to him (105:1–3); and an exhortation to continue to seek his face, spiritually fortified to do so by an exhortation to remember the magnalia dei (105:4–6). The catchwords “seek the LORD” (105:3, 4) and “his wondrous works” (105:2, 5) unite the two strophes.

Praise the LORD for His Mighty Deeds: 1–3

The catchwords “his name” and “LORD” frame the first set of seven exhortations (105:1, 3). The first three pertain to the subject of praise: “give thanks (see 9:1) to the LORD” for his glory; “proclaim (cf. 9:2) his name” (NIV; see 5:11)—otherwise, it will die; “make known his deeds among the peoples”—otherwise, how can they believe in him and be saved (see 9:11; cf. Rom 10:14ff)? The next two instruct that they are to do so with emotionally stirring music: “sing (with the voice) to him, sing praises (with musical instruments) to him.” The first of these, the fifth command, develops both the subject and the mood: “tell of (śî^aḥ, “loud, enthusiastic, emotionally laden speech” or “meditate on”) all (i.e., those recounted in this hymn) his wondrous (or “extraordinary”) works!” The sixth and seventh commands further tune the mood: “Glory in (lit. “make yourself praise”) his holy name; let the hearts (7:10) of those who seek the LORD rejoice (better, “be merry”)!”

Seek God’s Strength and Remember His Judgments: 4–6

“Seek the LORD (24:6; 78:34) and his strength” means to pray for deliverance from a distressing situation (Hos 5:15); it entails trust in God and a renunciation of self-reliance; “seek his presence (lit. “face” [in the liturgical worship; Amos 5:4ff]; see 27:8) continually!” “Remember (see 9:12) . . . his miracles (9:2). And the judgments he uttered” may refer to the quoted words and commands within the psalm, but more probably has the same sense as in verse 7. The addressees are further defined: “O offspring of Abraham, his servant” or “slave” (Ps 18: superscript), a high accolade bestowed on few (see 105:26; Isa 42:1; Luke 19:17), “children of Jacob, his chosen ones (Gen 12:1–3; Rom 9:10–24)!” Today, his chosen people include all who have Abraham’s faith (Gal 3:6–29; Eph 4:13–19; 1Pet 2:9ff) and exclude all who do not have his faith, including unbelieving Jews (Rom 9:7; 11:17–19).

Janus: Israel’s Creed: 7

A creedal statement segues the introductory summons into the recital of the magnalia dei (105:1–6). “He is the LORD our God,” an echo of the Shema (Deut 6:4), looks back to his name in verses 1, 3, 4, and “his judgments are in all the earth” looks ahead to the plagues in Egypt. The word “judgments” may allude to “acts of judgment” in Exodus 7:4 (cf. Gen 18:15), a metonymy for the plagues and so looks ahead, especially to 105:28–36.

Covenant to Give Israel the Land of Canaan: 8–11

He remembers (see 9:12) his covenant (i.e., his promised obligation; cf. Lev 26:42) forever. The psalmist frames his narrative within that covenant: its promise (105:8–11) and fulfillment (105:43). The word that he commanded is as certain of happening as those he spoke that brought creation into existence (see 33:9); it does not depend on mankind. That promise extends for a thousand generations (cf. Deut 7:9), an idiom for “forever,” as the parallel an everlasting covenant shows. He made that covenant originally with the three patriarchs: the covenant that he made with Abraham (Gen 15:17–19; 17:7–8), his sworn promise—and so irrevocable (see Ps 89:4; cf. Heb 6:13–18)—to Isaac (Gen 22:15–18; cf. Gen 17:19–21; 26:3–6), which he confirmed to Jacob (Gen 28:13; 35:11) as a statute (see Ps 2:7), the stipulation of verse 11. But he also made the covenant with their future generations; “confirmed to Israel” has its double sense of Jacob and his descendants. The covenant’s stipulation is quoted: “To you (Abraham) I will give the land of Canaan, the land west of the Jordan, as your portion (i.e., “an allotted piece of land” [cf. Deut 32:8ff]) for an inheritance (see 2:8).”

Patriarchs Protected: 12–15

The narrative proper begins in the unpromising situation of the very vulnerable patriarchs. “They were few in number (cf. Gen 34:20), few indeed” and easily counted, “and strangers (better, “landless immigrants” [see 39:12³⁹⁷]; Gen 23:4) in it” (NIV). As they were “wandering . . . to oppress them (cf. 12:2; 20:1; 26:3; 32:5; 35:27); he rebuked (see 6:1) kings on their account (cf. 26:5), saying, ‘Touch not my anointed ones,’” an anachronistic metonymy either for kings, as elsewhere in the Psalter (see 2:2; cf. Gen 17:6, 16), or for prophets, according to the parallel (cf. 1Kgs 19:16). “Do my prophets,” to whom the word of God comes (e.g., Gen 22:1–19), “no harm” (Gen 20:7).

Joseph Sent to Prepare for Egypt: 16–23

God “summoned (or “called for”) a famine on the land” (Gen 41:54) to lead Israel from Canaan to Goshen (Gen 47:1, 6), the “fat” of the land of Egypt (Gen 45:16–17), where they became a great nation and were protected from inter-marriage with the cursed Canaanites (cf. Gen 34; 38; 43:32). The parallel, “broke the whole staff of bread” (KJV), refers to a rod on which bread shaped in rings was hung up to protect it from mice,³⁹⁸ a metonymy of their food supply (cf. ESV). He is a God who redeems a bad situation such as famine: “he had sent a man ahead of them, Joseph” to protect them in the famine. When Jacob sent Joseph to look after the welfare of his brother (cf. Ps 33:13), he had no idea he was participating in God’s sending Joseph to Egypt (Gen 45:5, 150:20) to save Israel. Providence is recognized in hindsight. “Who was sold as a slave (Gen 37:25) is” part of the pattern that God exalts the humble and poor (Gen 45:5), celebrated in Mary’s Magnificat (Luke 1:26–56). The poet replaces the prose abstraction “was bound” (Gen 39:20) with concrete images: “his feet were hurt with fetters (or “crammed his foot into fetters”³⁹⁹) . . . until what he had said came to pass.” The metonymy refers to Joseph’s interpretation of the dreams of Pharaoh’s officers (Gen 40:6–19) that led to his freedom.⁴⁰⁰ “The word of the LORD,” by which Joseph interpreted dreams (Gen 41:16), “proved him (Joseph) true” (NIV; Gen 40:20–23; 41:9–14).) Whereupon “the king sent (Gen 41:14) and released him (cf. 146:7); the ruler . . . house . . .” (Gen 41:40–43), in fulfillment of his interpretation of dreams. “To bind⁴⁰¹ his princes at his (Joseph’s, not Pharaoh’s) pleasure (Gen 41:40, 44) and to teach his elders wisdom” by his wise use of power (Prov 8:15). “Then Israel came to Egypt (Exod 1:1); Jacob sojourned in the land of Ham,” the unblessed son of Noah and father of Egypt and cursed Canaan (Gen 10:6). The allusion to Noah’s curse is a fitting segue to the plagues in Egypt.

Beginning of Conflict with Egypt: 24–27

Verses 24–27 are similar to a historical notice in the superscript before a psalm.

God had also promised Abraham to make him very fruitful and father of kings over nations (Gen 17:6). So “the LORD made his people very fruitful (Exod 1:7) and made them stronger than their” political and military “foes” (Exod 1:9), as Pharaoh feared but is not made explicit in the prose narrative. “He turned their (the foes’) hearts to hate his people (Exod 1:8), to deal craftily” (cf. Exod 1:10). He is a God of intervention, not a God of prevention. “He sent Moses (cf. Exod 3:10), his servant (better “slave”; 105:6; Exod 14:31), and Aaron, whom he had chosen” (Exod 4:14) but not honored by the title “slave.” “They announced and performed his signs” (translation mine)⁴⁰² that validate divine power “among them and miracles (i.e., pledges or attestations of the divine presence and interposition⁴⁰³) in the land of Ham” (see 105:23).

Plagues in Egypt: 28–36

The abstract “signs” and “miracle” of the introduction now give way to the specific plagues, reprising the prose account of the plagues in Exodus 7:14–12:30. The ten plagues in the prose account are reduced in the poetic accounts of Psalms 78 and 105 to seven—the symbolic number of divine perfection—but in different ways (see Ps 78). In Psalm 105 the plagues “on livestock” and “of boils” are omitted, and the plagues of gnats and flies are fused together as one word from God (see 105:31). Shockingly, the plague of darkness, the ninth plague in the prose account—omitted in Psalm 78—is mentioned first. Possibly, the displacement shows the importance of this plague that may have attacked the worship of Re, the Egyptian sun-god. Archie Lee,⁴⁰⁴ however, better explains that the sequence of plagues follows the same literary design of the sequence of days of creation: the heavens (days 1 and 4 [light/luminaries]; 105:28), the waters and fish (days 2 and 5; 105:29), the land and vegetation (day 3; 105:30–31, 32–33); animals and humankind (day 6; 105:36). But Lee misses the psalmist’s intention. By putting darkness first, the psalmist shocks a connoisseur of the Genesis 1 account into the realization that the plague of darkness is a counter-action to the creation of light on the first day (Gen 1:4). By this radical displacement, he signals his meaning, namely, that God is undoing through the plagues his good creation in “the land of Ham” (see below).

Darkness: 28

Moreover, as Lee notes, the Genesis 1 creation account and the plagues of Psalm 105 connect the divine word or initiative with a prompt fulfillment (see above): “he sent darkness, and he made it dark (Exod 10:22). They (the Egyptians) did not rebel against his words” (God’s through Moses and Aaron) also connects God’s word with its realization.⁴⁰⁵

Waters to Blood: 29

“He turned . . . die” (cf. Exod 7:20ff) reverses “let the waters teem with living creatures” (Gen 1:20).

Frogs: 30

In the next two plagues, God disrupts the creation of the “good” land (Gen 1:10) by overwhelming the land with frogs, and with gnats and flies.

“The land . . . kings” (Exod 8:3, 6).

Flies and Gnats: 31

“He spoke (lit. “he said [quote omitted]”); and there came swarms of flies” (vermin in general or horse flies [Exod 8:24]), “and (not in Hebrew) gnats throughout the land” (Exod 8:17).

Hail: 32–33

The next two plagues, hail and locusts, reverse “let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit” (Gen 1:11).

“He gave . . . country” (Exod 9:13–26).

Locusts: 34–35

“He spoke (lit. “He said [quote omitted]”); and the locusts . . . land . . .” (Exod 10:1–18).

Killing of Firstborn: 36

“He struck down all the firstborn (of cattle and humankind) in their land” (see 78:51) reverses the sixth day (Gen 1:26–28). Yet it was a creative-redemptive act, for it led to the exodus of Israel from Egypt.

Israel Brought Out of Egypt with Plunder: 37–38

“Then he brought out Israel with silver and gold . . .” (Exod 12:35–36). “Egypt was glad . . . (Exod 12:37–39), for dread of them had fallen upon it,” a metonymy for the people (cf. Exod 15:16).

Provisions in the Wilderness: 39–41

As God had protected the patriarchs, and had provided for Israel in Egypt, now he protects and provides for Israel in the Wilderness.

Cloud for Cover; Fire for Light at Night: 39

“He spread . . . night” to protect the God’s army from the Egyptian army (Exod 14:19ff; cf. Ps 78:14).

Food and Water: 40–41

“They asked.”⁴⁰⁶ The psalmist turns a blind eye to their murmuring (see “superscript” above). “And he brought . . . abundance.” As for drink, “he opened the rock,” a reference to the incident at Rephidim (Exod 17:5–6).

III. CONCLUSION: 42–45

Summary of History: 42–43

Promise to Abraham Remembered: 42

“For he remembered his holy promise,” not a common human promise, “and Abraham, his servant” or “slave” (see 105:26).

People Brought Out with Plunder and Rejoicing: 43

“So he brought his people out” looks back to the climax of the Egypt narrative (105:37) “his chosen ones,” echoes verse 6, and “with joy . . . with singing” (Exod 15:1), forming a frame with verse 2.

Land Given to Keep God’s Laws: 44–45b

“And he gave them the lands of the nations” (cf. Gen 15:19; 26:4) fulfills the covenant stipulation (105:11). “And they took possession of the fruit of the peoples’ toil” (cf. Deut 6:10–13; Neh 9:22–25). The purpose, not the condition, was “that they might keep” by careful observance “his statutes and observe (i.e., “guard from damage by disobedience”) his laws,” the purpose of Abraham’s call (Gen 18:19) and of God’s sending his Son (Rom 8:4).

Praise the LORD: 45c

“Praise the LORD” connects Psalms 104, 105, 106.

EDITING OF PSALM 105–107

Psalms 105–107 are united by their opening verses: “give grateful praise . . .” Hall^elûyāh (“praise the LORD”) links Psalm 105:45 (cf. 104:35) and 106:1. Both psalms recite the magnalia dei (“God’s wondrous deeds”) but from different perspectives: in praise of the LORD’s covenant fidelity (Ps 105) and in lament for Israel’s covenant infidelity (Ps 106). Nevertheless, the lament also recalls God’s steadfast love and gives it the last word. The penitents’ confidence in his benevolent attributes (106:44–45) is the basis for the petition “gather us from the nations” (106:47), a catch term that links the closing petition of Book IV with the opening grateful praise of Book V (107:3).

David or Asaph (cf. 1Chr 16:35–36) and our psalmist may have independently utilized common liturgical material in the composition of their psalms (cf. 1Chr 16:35–36; Ps 106:1, 47, 48; see Psalm 105). “Give grateful praise . . .” (106:1) commonly occurs elsewhere (cf. Jer 33:11); the doxology (106:48) reprises the doxology that closes Book I (41:13); and the formula “gather us from the nations” may derive from Moses’s predictions of Israel’s exile and restoration (Deut 30:1–3; cf. 1Kgs 8:33–34). Or the psalmist depended on 1 Chronicles 16:35–36 for framing his petition psalm with praise.

The content and structure of this mixed psalm of hymn and of lament-penitence at a glance:

I. Introductory Hymn: 1–3

A. Liturgical Formulas of Praise: 1

B. Summons of Pious to Praise God’s Mighty Deeds: 2–3

II. A Penitential Psalm: 4–47

A. Petition of Psalmist to Participate in Restoration: 4–5

B. Lament for Israel’s Sins, Couched in God’s Saving Deeds: 6–46

1. Confession: 6

2. Egypt to Canaan: 7–33

a. At the Red Sea: Turning Back to Egypt: 7–12

b. At Kibroth-hataavah: Craving Meat: 13–15

c. In the Camp: Revolt of Dathan and Abiram: 16–18

d. At Horeb: Golden Calf Incident: 19–23

e. At Kadesh: Unbelief and Disobedience: 24–27

f. At Baal Peor: Idolatry, Immorality, Phinehas’s Intervention: 28–31

g. At Meribah: LORD’s Anger and Moses’s Trouble: 32–33

3. Sins in Canaan: 34–39

a. Idolatry: 34–36

b. Child Sacrifices: 37–39

4. The LORD’s Responses to Sins in Canaan: 40–46

a. Judicial Sentence: 40–42

b. Center Line Janus: 43

c. Saving Deeds: 44–46

C. Petition of Exiles to Be Restored to the Land: 47

III. Doxology: 48

Inferentially, the psalmist is a worship leader of the Babylonian exiles (c. 560–540 BC), asking that he live long enough to enjoy the restoration (106:4–5) for which the community prays (106:47, the key verse). Their captors had shown them mercy (106:46), as happened when Awel-Marduk exalted Jehoiakin in 561 BC (2Kgs 25:27–29).

The exiles’ political restoration depends on their spiritual restoration, as prescribed by Solomon: “turn back . . . praise . . . and pray” (NIV; 1Kgs 8:33ff). An outer frame of liturgical praise formulae (106:1–3, 48) and an inner frame of petitions (106:4–5, 47) surround the lament (106:6–46).

Israel sinned, the wise psalmist teaches, because they forgot the magnalia dei in Egypt (106:7b 13a; 21–22); that is to say, they did not base their lives on the memory of God’s mighty acts that gave them birth (Deut 32:18). Today, those who base their lives on the memory of God’s raising Christ from the dead are saved (Rom 10:9–10).

Liturgical Formulas of Praise: 1

“Hall^elûyāh” frames the psalm, expanded in verse 1 by “give grateful praise (plural) to the LORD” (see 105:1). Grateful praise sacrifices could not be offered by exiles in Babylon; their words of praise were accepted as a sacrifice (cf. Heb 13:15).

Summons of Pious to Praise God’s Mighty Deeds: 2–3

In Israel’s religion, worshipers of the LORD must be ethically qualified to be countenanced by him (see Ps 15). The rhetorical question “who can utter . . . all his praise” emphasizes that none can. Nevertheless, the sagacious psalmist instructs, “blessed (see 1:1) are they . . . who do righteousness (cf. Prov 21:3; Ezek 18:5–9; 1Jn 2:29) at all times” (2Tim 4:2).

Petition of Psalmist to Participate in Restoration: 4–5

“Remember me” (see 9:12) is reinforced in the parallel by “keep me in mind” (CJB). “When you show favor to your people,” a metonymy for “when you save (3:7) them” (cf. 1Pet 2:9), implies the psalmist’s confidence that God will answer the community’s prayer (106:47). “Your chosen ones” (Exod 19:5) and “your inheritance” (Ps 2:8; 33:12) are metonymies for the parallel “your nation” (cf. Exod 19:5)

Lament for Israel’s Sins, Couched in God’s Saving Deeds: 6–46

Confession: 6

The confession “both we and our fathers have sinned” entails the pious psalmist’s corporate solidarity with Israel (cf. Ezra [9:6–7], Nehemiah [1:6–7; 9:33–34], and Daniel [9:5, 8]).

Egypt to Canaan: 7–33

The catalogue of Israel’s “long record of failure to understand God’s purpose (see Deut 32:28, 29) and resistance to his will”⁴⁰⁷ is divided into two epochs: in the wilderness (106:7–33), and in Canaan (106:34–46). As for the former, the psalmist chose seven incidents (Exod 14:10–Num 25:9). As a poet he felt free to dischronologize some of them, putting the incident of the “golden calf” (106:19–23) at the center.

At the Red Sea: Turning Back to Egypt: 7–12

As for Israel’s rebellion (106:7), see Exodus 14:10–12. “Our fathers,” a catchword with verse 6, “rebelled” (see 5:10), preferring slavery in Egypt to risking their lives in pilgrimage to the Promised Land. They drew back in unbelief because they “did not consider your wondrous works” (see 105:27–38), and “they did not remember” them. If they had, they would have discerned “the abundance of [God’s] steadfast love” (see 106:1, 45) and so would have had sufficient reason to risk their lives on God’s plan of redemption, overcoming justifiable fear.

As for God’s deliverance (106:8–11), see Exodus 14:14–15:1. God’s deliverance is presented in two alternating couplets, involving his salvation (106:8, 10) at the Red Sea (106:9, 11). “He saved them (see 106:4) . . . that he might make known his mighty power” to Israel (Exod 6:7) and to the Egyptians (Exod 7:5; 14:18; 15:14–16). “He rebuked the Red Sea” personifies the Sea as a moral antagonist to God’s plan of redemption. “He led them (Exod 14:29) through the deep”—an allusion to the primordial depths that the Creator conquered (see Ps 93)—”as through a desert,” a poet’s hyperbole. “So he . . . redeemed them,” as their family protector (Lev 25:47–49). “Then,” when they saw his miracles, “they believed his promises (NIV, NET; 14:31); they sang his praise” (Exod 15:1). However, with each new crisis of faith, they demanded a miracle to believe God was with them (see Ps 95:8–9).

At Kibroth-hataavah: Craving Meat: 13–15

See Numbers 11:4–6, 31–32. “But they . . . did not wait for his plan to unfold” (NIV) to bring them to the Promised Land, entailing feeding them in the wilderness (cf. Exod 6:6–9). “Their desires ran wild (NLT; Num 11:4; Exod 16:1).” “And put God to the test” (see 95:9). By contrast, when the LORD Jesus Christ hungered in the wilderness, he chose stones in God’s will to bread outside of it, while feeding on the Word of God (Luke 4:1–4). “He gave them what they asked (i.e., quail [Exod 16:1–3; Num 11:4–6]), but sent a wasting disease among them” (Num 11:32–33). C.S. Lewis commented, “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says in the end, ‘thy will be done.’”⁴⁰⁸

In the Camp: Revolt of Dathan and Abiram: 16–18

See Numbers 16:1–38. “In the camp (250 men) grew envious (of the privileged position) of Moses and Aaron.”

At Horeb: The Golden Calf Incident: 19–23

See Exodus 32:1–14. “They made a calf,” a military figure who leads people into battle.⁴⁰⁹ “In Horeb (aka Sinai) they worshiped a metal image,” a forbidden representation of the transcendent LORD (cf. Deut 4:16–18; 5:8). “They exchanged the glory of God”—perhaps a reference to his glory cloud on Sinai (cf. Exod 16:10; Jer 2:11; Rom 1:23). “They forgot (his) wondrous works (see 106:7) in the land of Ham (see 105:23, 27) and (also his) awesome deeds by the Red Sea” (see 106:7, 9). “Therefore”—for their idolatry—”he said he would destroy them” (Exod 32:9ff). But God does not fulfill his words if the spiritual situation changes.⁴¹⁰ “Had not Moses . . . stood in the breach before him,” an image of risking one’s life to close a gap broken in a wall to bar the invader (Exod 32:11–13; cf. Ezek 22:30).

At Kadesh: Unbelief and Disobedience: 24–27

See Numbers 13:25–14:35; Deuteronomy 1:26–36. “Then they despised (Num 13:31–33) the pleasant land (Num 14:7; cf. Jer 3:19), having no faith in his promise” (Num 14:8; Deut 1:32). “They murmured in their tents” (Deut 1:27), the beginning of rebellion, “and did not obey . . .” (Deut 1:26; 9:23). “Therefore he raised his hand,” a gesture in making an oath (Gen 14:22; Exod 6:8; Ezek 20:5), “and swore to them (at Kadesh) that he would make them (i.e., the parents, not the children) fall in the wilderness” over the next forty years (see Num 14:26–36; 32:10–14; Deut 1:34; 95:11), and forty years later the LORD called heaven and earth to witness that he “would make their offspring fall among the nations” (cf. Deut 30:18ff; 28:36; Lev 26:33; see Ezek 20:13–24).

At Baal Peor: Idolatry, Immorality, Phinehas’s Intervention: 28–31

See Numbers 25:1–13. The metaphor “they yoked themselves to” signifies either “to be (religiously) devoted to”⁴¹¹ or “to bear the yoke of a god, to serve him.”⁴¹² “The Baal of Peor” was the god of the Moabite mountains who took his name from Mount Peor. “And they ate sacrifices offered to the dead,” a metonymy for their gods (Num 25:2; Lev 26:20), as opposed to the living God (Jer 10:9).

“Then Phinehas,” grandson of Aaron (Exod 6:25; 1Chr 7:4, 50; Ezra 7:5), “stood up and intervened⁴¹³ (or “pronounced judgment”⁴¹⁴; or “took responsibility”⁴¹⁵), and the plague was stayed.” Moses had commanded local judges to put the idolaters to death, but only Phinehas acted (Num 25:4–8). “And that was counted to him (by God) as righteousness” (cf. Gen 15:6; Jas 2:24), qualifying his house to serve as a perpetual priesthood at the sanctuary “forever,” as long as the old dispensation endured (Num 25:12–13; cf. Judg 20:28; Ezra 8:2).

At Meribah: Lord’s Anger and Moses’s Trouble: 32–33

See Numbers 20:2–13. “They . . . Meribah (see 95:8), and it went ill with Moses (see Num 20:12), for they aroused his temper, and he spoke rashly” (NET), saying, “shall we (italics mine) bring water for you out of this rock?” (Num 20:10).

In the second portion of the catalog (106:34–46), unlike the first, no places, persons, or scenes are mentioned; but the cycle of sin and salvation continues.

Sins in Canaan: 34–39

Idolatry: 34–36

To protect Israel’s covenant fidelity, Moses repeatedly commanded Israel to destroy totally the Canaanites and their idols (Exod 23:23ff; 34:12–16; esp. Deut 7:2). Instead, “they did not destroy the peoples . . ..” And so, as Moses cautioned against, “they . . . learned to do as they did, namely, they served their idols” (i.e., effigies representing their deities) according to their cultic practices, “which became a snare to them”—a lethal trap from which they could not escape (see 106:37–42).

Child Sacrifice: 37–39

A religion without ethical standards for entering into the cultus escalated the sacrifices—to ward off the deity’s anger and/or to win his favor—to the extreme of offering innocent children. Israel fell into this trap: “they sacrificed their sons and their daughters to the demons (cf. Deut 32:7; 1Cor 10:20) . . . and the land was polluted with (innocent) blood” (see Num 35:33). “Thus they became (ceremonially) unclean . . .” and so forbidden access to the holy God, entailing loss of his provision and protection. And they “played the whore,” a metaphor for their covenant infidelity (see 73:27), “in their deeds,” involving actual prostitution.

The LORD’s Responses to Sins in Canaan: 40–46

Judicial Sentence: 40–42

God responded emotionally with moral anger and with aesthetic disgust. “He abhorred his heritage” (i.e., the land and its people). He mediated his punishment through “those who hated us (cf. Luke 1:71). They . . . under their power,” like the slaves of the infamous Simon Legree in Uncle Tom’s Cabin.

Center Line Janus: 43

A center and janus line, which alludes to the summary of this history in Judges 2:11–19, 34–39, looks ahead to his many saving deeds (106:43a) and back at the cycle of sin and punishment: “Many times he delivered . . . rebellious in their purposes” that were contrary to the LORD’s redemptive purpose (106:13).

Saving Deeds: 44–46

The LORD saved them because of his benevolent attributes toward Israel: mercy and steadfast love (Exod 34:6). “He looked upon” with kindness (cf. Gen 23:32; 1Sam 1:11) “their distress,” a metonymy for deliverance, “when he heard their (shrill piercing) cry” for help (see 17:1). Moreover, “for their sake he remembered his covenant” with the patriarchs (see 105:8–11, 42), “and relented according . . . his steadfast love.” The Sovereign also used the nations to mediate his mercy: “He caused them to be pitied” (1Kgs 8:50).

Petition of Exiles to Be Restored to the Land: 47

“Save us (see 106:4) . . . that we may give grateful praise (translation mine; see 106:1; 107:1–2) to your holy name (5:11) and glory in (or “boast of”⁴¹⁶) your praise” (or “praising you as you deserve”⁴¹⁷).

See 41:13.

361. For a more comprehensive commentary, see PACP, 27–55.

362. Waltke & Houston, PACP, 28, n. 12.

363. Ibid., 29, n. 13.

364. For a more comprehensive commentary, see PACP, 63–97.

365. For credibility of LXX superscripts of Psalms, see PACP, 13–15.

366. PACP, 77, n. 63.

367. Traditionally, mal’āk is translated “messenger” for a human messenger and “angel” for heavenly, spiritual messengers, albeit they may take bodily form (cf. Judg 13:21).

368. The Pharaoh displayed the uraeus (a cobra figure) as part of his crown to symbolize the legitimacy of his rule and of his divine protection (https://search.yahoo.com/search?fr2=p%3ads%2cv%3aomn%2cm%3asa%2cbrws%).

369. For a more comprehensive commentary, see PACP, 98–120.

370. Hossfeld and Zenger, Psalms 2, 439.

371. PACP, 99, n. 15.

372. TLOT, 1,224.

373. PCAP, 100, n. 20.

374. The ancients imagined the earth (i.e., land) where people live as a disc in the midst of the surrounding ocean.

375. For a more comprehensive commentary, see PACP, 131–42.

376. Bruce K. Waltke, “Who Is the Ger (‘Sojourner’),” Scriptures, Scholarship, and the People of God: Essays in Honor of Sven K. Soderlund (Vancouver, B.C.: Regent College, 2021), 38–60.

377. Tate, Psalms 51–100, 485, n. 15b.

378. For a more comprehensive commentary, see PACP, 145–55.

379. Pratt, “Historical Contingency and Biblical Predictions,” 180–203.

380. The LXX adds the chronological anomaly, “when the house was built after the captivity.”

381. For a more comprehensive commentary, see PACP, 164–79, 184–87.

382. For a more comprehensive commentary, see PACP, 188–204, 209–11.

383. For a more comprehensive commentary see PACP, 212–224, 228–229.

384. For a more comprehensive commentary, see PACP, 230–45, 251–53.

385. Thoughts by Blaise Pascal, trans. William Finlayson Trotter, “Justice and the Reason of Effects,” Section V, 298 (https://en.wikisource.org/wiki/Blaise_Pascal/Thoughts/Section_5).

386. Keil and Delitzsch, Psalms, 633.

387. PACP, 231ff, n. 12.

388. For a more comprehensive commentary, see PACP, 254–62, 266–67.

389. Kirkpatrick, Psalms, 589ff.

390. Waltke, Proverbs 1–15, 342ff.

391. Kirkpatrick, Psalms, 595.

392. For a more comprehensive commentary, see PACP, 268–81, 290ff.

393. Gunkel, Introduction, 30ff.

394. For a more comprehensive commentary, see PACP, 292–316, 320–22.

395. COS 1:44–46.

396. Literally, “they performed the words of his signs,” meaning, according to Zenger and Hossfeld (vol. 3.65), “the announced signs and wonders are being carried out” (cf. Exod 7:15–19, 20–21).

397. Bruce K. Waltke, “Who Is the Ger (‘Sojourner’)”, Scriptures, Scholarship, and the People of God: Essays in Honor of Sven K. Soderlund (Vancouver, B.C.: Regent College, 2021), 38–60.

398. HALOT, 573, s.v. maṭṭeh.

399. HALOT, 853. s.v. II. ‘ānâ Piel, entry 2d.

400. Joseph had a gold chain around his neck, not an iron collar, when his brothers bowed down to him in fulfillment of his dream that excited their envy (cf. Gen 37:5–11; 42:6; 43:26).

401. LXX, Syr, Jer (cf. NIV) read ysr “to instruct,” not ’sr (“to bind” [MT]), a better parallel with ḥkm (“to make wise”) and a fitting image for Genesis 41:39ff. But “to bind” is preferable because it is the more difficult reading and a fitting image for Genesis 41:44.

402. Literally, “they performed the words of his signs,” meaning, according to Zenger and Hossfeld [vol. 3.65], “the announced signs and wonders are being carried out” (cf. Exod 7:15–19 and 20–21).

403. BDB, 16, s.v. ’āwâ, entry 4.

404. Archie C. C. Lee, “Genesis 1 and the Plagues Tradition in Psalm CV,” VT 40 (1990), 257–63.

405. The LXX and the Peshitta omit the critical word “not” to harmonize the psalm with Pharaoh’s refusal to let the people go in spite of the darkness (Exod 10:27–28), not to show that Moses and Aaron are not the subject. NIV achieves the same harmonization by reshaping the verse as a question: “for had they not rebelled against his words?” It is harder, however, to explain the addition of “not” in the MT than its omission in the versions. Importantly, the verb is plural. The officials did not refuse God’s word after the historically preceding plague of locusts (10:4), and Pharaoh originally did not refuse after the darkness (10:24). Furthermore, the MT fits the psalmist’s tendency to connect the divine initiative with its prompt fulfillment.

406. So the ancient versions. MT “he asked” is due to haplography.

407. Kirkpatrick, The Book of Psalms, 624.

408. C. S. Lewis, The Great Divorce (San Francisco: HarperOne, 2015), 75.

409. R. Hess, Israelite Religions, 156ff.

410. R. Pratt, “Historical Contingency and Biblical Prediction,” 180–203.

411. BDB. 855, s.v. ṣāmad.

412. Wilhelm Gesenius’ Hebräisches und Aramäisches über Das Alte Testament, in verbindung mit. Zimmern, W. Max Müller, and O. Weber, ed. by Frants Buhl, Unveränderter Neudruck; der 1915 Erschienenen 17. Auflage (Berlin /Gőttingen / Heidelberg, 1962), 686, s.v. ṣāmad Niphal.

413. BDB (“interposed”), 813, s.v. pālal Piel.

414. HALOT, 933, s.v. pll Piel, entry 1.

415. CDCH, 359, s.v. III pll, entry 1.

416. BDB, 986, s.v. II šābaḥ Hithp.

417. HALOT, 1387, s.v. I. šbḥ Hithp.

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