Psalms 119

Psalms 119:1

The Extend of the Affliction

Heman goes on to tell God why he calls to Him, which we see by the word “for” (Psalms 88:3). He is not satisfied with the good that God has promised to those who serve Him, but with “troubles”. “Enough” means: nothing more can be added; he has reached the breaking point. To emphasize this we are given a list of synonyms in these verses to describe how the water has come to his lips. He is not connected to life, but to death. He is, as it were, living dead. Through all the affliction his “life has drawn near to Sheol”.

He is already “reckoned among those who go down to the pit” (Psalms 88:4). He sees himself as doomed. This is the perspective that he also has in mind according to those around him: not life, but the pit, the grave, death. His fate is like that of all people whose life is over. There is no strength in him to resist this descent. He has “become like a man without strength”. Affliction has robbed him of his strength and made him powerless, he is literally deadly tired.

That he says of himself that he is “forsaken among the dead” (Psalms 88:5) – literally free among the dead – means that he is free from the disciplining hand of God like all the other dead. This thought is confirmed by the second sentence of this verse. He sees himself “like the slain who lie in the grave”. ‘Slain’ brings to mind those who have died in war. By this he means a mass grave where he is not given a tomb and cannot be identified. He has become an anonymous victim, a number. The psalmist here means a senseless death, a dishonorable death.

He adds that God no longer thinks about them, that God no longer has any concern for them as the living. “They are cut off from Your hand.” With a dead person God can no longer deal like He does with a living one. Of course He also has authority over the dead, but this is about His dealings with people living on earth. For the New Testament believer it is different. He knows that after his death he will praise the Lord in paradise.

He tells God that He has “put” him “in the lowest pit” (Psalms 88:6). Putting into a pit is done to a wicked person (Psalms 94:13), for the greatest wicked person the deepest (lowest) pit is dug. The complaint of Psa 88:3-4 now turns into an accusation against God. ‘You have done this, You have rejected and forsaken me.’ In doing so he acknowledges God’s dealings with him. In the same way, further on in the psalm, he attributes everything to God’s actions. He continually says what God does to him.

This action presses very hard on him. He describes the lowest pit as “dark places” and “depths”. It is, as it were, a superlative of the realm of the dead, the deepest realm of the dead (cf. Psalms 86:13b). We would say in ordinary language, not just dead, but ‘stone dead’. All around him is darkness. He cannot look upward, to the light, because he is so deeply mired in afflicted.

He tells God that His wrath “has rested upon” him (Psalms 88:7). “Rested upon” is literally “rests on” in the sense of “crushing”. The meaning is: ‘Your wrath/grimness/poison crushes me’. It is as if God’s wrath is put to rest by crushing him, that much he feels himself the target of that wrath.

He is “afflicted” with all God’s waves. This reminds one of the Lord Jesus, but His suffering goes far beyond that. On the cross, in the three hours of darkness, He received all the waves of God’s wrath upon Him because of the sins of His own that were laid upon Him. That is not the case with Heman. The waves of affliction come only upon him and only affect him. It is God’s discipline or education to draw His own to Himself. Heman here is a type of the remnant of Israel in the end time. This is the teaching that the maskilim will receive and pass on to others.

This distress also concerns his loneliness and rejection by his “acquaintances” (Psalms 88:8; Psalms 88:18). This is what Job also experienced (Job 19:13-14). He tells God that He has “removed” them far from him. And as if that weren’t bad enough, He has also made him “an object of loathing to them”. Not only has he been abandoned, but his acquaintances give him a wide berth. To them he is like a leper, someone with a contagious, stinking disease, from whom one must stay away (cf. Leviticus 13:46). We also see this with the Lord Jesus (Psalms 102:6-7).

Thus the psalmist is “shut up” in his own situation. This is the condition of a leper (Leviticus 13:46). We would say today – we write April 2020, during the corona crisis – ‘he is quarantined’. In his affliction he is also isolated in solitude. Heman himself has no strength to get out of his affliction and suffering. Around him there is no one to look after him and give him any help or comfort. He feels like Job, who complains that God has blocked his way and therefore he cannot come to the light (Job 3:23).

His eye, which looks out to God for deliverance from his affliction, “has wasted away because of affliction” (Psalms 88:9). He finds himself in bitter misery. He cries “every day” to the “LORD”, the God of the covenant. Surely God will not forget that He made a covenant with His people, to which he belongs, to bless them, will He? Heman, as a picture of total helplessness, spreads out his hands to Him. To whom else can he spread out his hands? He knows that only God can help him. If only God will take his spread out hand, he will be set free.

Psalms 119:2

The Extend of the Affliction

Heman goes on to tell God why he calls to Him, which we see by the word “for” (Psalms 88:3). He is not satisfied with the good that God has promised to those who serve Him, but with “troubles”. “Enough” means: nothing more can be added; he has reached the breaking point. To emphasize this we are given a list of synonyms in these verses to describe how the water has come to his lips. He is not connected to life, but to death. He is, as it were, living dead. Through all the affliction his “life has drawn near to Sheol”.

He is already “reckoned among those who go down to the pit” (Psalms 88:4). He sees himself as doomed. This is the perspective that he also has in mind according to those around him: not life, but the pit, the grave, death. His fate is like that of all people whose life is over. There is no strength in him to resist this descent. He has “become like a man without strength”. Affliction has robbed him of his strength and made him powerless, he is literally deadly tired.

That he says of himself that he is “forsaken among the dead” (Psalms 88:5) – literally free among the dead – means that he is free from the disciplining hand of God like all the other dead. This thought is confirmed by the second sentence of this verse. He sees himself “like the slain who lie in the grave”. ‘Slain’ brings to mind those who have died in war. By this he means a mass grave where he is not given a tomb and cannot be identified. He has become an anonymous victim, a number. The psalmist here means a senseless death, a dishonorable death.

He adds that God no longer thinks about them, that God no longer has any concern for them as the living. “They are cut off from Your hand.” With a dead person God can no longer deal like He does with a living one. Of course He also has authority over the dead, but this is about His dealings with people living on earth. For the New Testament believer it is different. He knows that after his death he will praise the Lord in paradise.

He tells God that He has “put” him “in the lowest pit” (Psalms 88:6). Putting into a pit is done to a wicked person (Psalms 94:13), for the greatest wicked person the deepest (lowest) pit is dug. The complaint of Psa 88:3-4 now turns into an accusation against God. ‘You have done this, You have rejected and forsaken me.’ In doing so he acknowledges God’s dealings with him. In the same way, further on in the psalm, he attributes everything to God’s actions. He continually says what God does to him.

This action presses very hard on him. He describes the lowest pit as “dark places” and “depths”. It is, as it were, a superlative of the realm of the dead, the deepest realm of the dead (cf. Psalms 86:13b). We would say in ordinary language, not just dead, but ‘stone dead’. All around him is darkness. He cannot look upward, to the light, because he is so deeply mired in afflicted.

He tells God that His wrath “has rested upon” him (Psalms 88:7). “Rested upon” is literally “rests on” in the sense of “crushing”. The meaning is: ‘Your wrath/grimness/poison crushes me’. It is as if God’s wrath is put to rest by crushing him, that much he feels himself the target of that wrath.

He is “afflicted” with all God’s waves. This reminds one of the Lord Jesus, but His suffering goes far beyond that. On the cross, in the three hours of darkness, He received all the waves of God’s wrath upon Him because of the sins of His own that were laid upon Him. That is not the case with Heman. The waves of affliction come only upon him and only affect him. It is God’s discipline or education to draw His own to Himself. Heman here is a type of the remnant of Israel in the end time. This is the teaching that the maskilim will receive and pass on to others.

This distress also concerns his loneliness and rejection by his “acquaintances” (Psalms 88:8; Psalms 88:18). This is what Job also experienced (Job 19:13-14). He tells God that He has “removed” them far from him. And as if that weren’t bad enough, He has also made him “an object of loathing to them”. Not only has he been abandoned, but his acquaintances give him a wide berth. To them he is like a leper, someone with a contagious, stinking disease, from whom one must stay away (cf. Leviticus 13:46). We also see this with the Lord Jesus (Psalms 102:6-7).

Thus the psalmist is “shut up” in his own situation. This is the condition of a leper (Leviticus 13:46). We would say today – we write April 2020, during the corona crisis – ‘he is quarantined’. In his affliction he is also isolated in solitude. Heman himself has no strength to get out of his affliction and suffering. Around him there is no one to look after him and give him any help or comfort. He feels like Job, who complains that God has blocked his way and therefore he cannot come to the light (Job 3:23).

His eye, which looks out to God for deliverance from his affliction, “has wasted away because of affliction” (Psalms 88:9). He finds himself in bitter misery. He cries “every day” to the “LORD”, the God of the covenant. Surely God will not forget that He made a covenant with His people, to which he belongs, to bless them, will He? Heman, as a picture of total helplessness, spreads out his hands to Him. To whom else can he spread out his hands? He knows that only God can help him. If only God will take his spread out hand, he will be set free.

Psalms 119:3

The Extend of the Affliction

Heman goes on to tell God why he calls to Him, which we see by the word “for” (Psalms 88:3). He is not satisfied with the good that God has promised to those who serve Him, but with “troubles”. “Enough” means: nothing more can be added; he has reached the breaking point. To emphasize this we are given a list of synonyms in these verses to describe how the water has come to his lips. He is not connected to life, but to death. He is, as it were, living dead. Through all the affliction his “life has drawn near to Sheol”.

He is already “reckoned among those who go down to the pit” (Psalms 88:4). He sees himself as doomed. This is the perspective that he also has in mind according to those around him: not life, but the pit, the grave, death. His fate is like that of all people whose life is over. There is no strength in him to resist this descent. He has “become like a man without strength”. Affliction has robbed him of his strength and made him powerless, he is literally deadly tired.

That he says of himself that he is “forsaken among the dead” (Psalms 88:5) – literally free among the dead – means that he is free from the disciplining hand of God like all the other dead. This thought is confirmed by the second sentence of this verse. He sees himself “like the slain who lie in the grave”. ‘Slain’ brings to mind those who have died in war. By this he means a mass grave where he is not given a tomb and cannot be identified. He has become an anonymous victim, a number. The psalmist here means a senseless death, a dishonorable death.

He adds that God no longer thinks about them, that God no longer has any concern for them as the living. “They are cut off from Your hand.” With a dead person God can no longer deal like He does with a living one. Of course He also has authority over the dead, but this is about His dealings with people living on earth. For the New Testament believer it is different. He knows that after his death he will praise the Lord in paradise.

He tells God that He has “put” him “in the lowest pit” (Psalms 88:6). Putting into a pit is done to a wicked person (Psalms 94:13), for the greatest wicked person the deepest (lowest) pit is dug. The complaint of Psa 88:3-4 now turns into an accusation against God. ‘You have done this, You have rejected and forsaken me.’ In doing so he acknowledges God’s dealings with him. In the same way, further on in the psalm, he attributes everything to God’s actions. He continually says what God does to him.

This action presses very hard on him. He describes the lowest pit as “dark places” and “depths”. It is, as it were, a superlative of the realm of the dead, the deepest realm of the dead (cf. Psalms 86:13b). We would say in ordinary language, not just dead, but ‘stone dead’. All around him is darkness. He cannot look upward, to the light, because he is so deeply mired in afflicted.

He tells God that His wrath “has rested upon” him (Psalms 88:7). “Rested upon” is literally “rests on” in the sense of “crushing”. The meaning is: ‘Your wrath/grimness/poison crushes me’. It is as if God’s wrath is put to rest by crushing him, that much he feels himself the target of that wrath.

He is “afflicted” with all God’s waves. This reminds one of the Lord Jesus, but His suffering goes far beyond that. On the cross, in the three hours of darkness, He received all the waves of God’s wrath upon Him because of the sins of His own that were laid upon Him. That is not the case with Heman. The waves of affliction come only upon him and only affect him. It is God’s discipline or education to draw His own to Himself. Heman here is a type of the remnant of Israel in the end time. This is the teaching that the maskilim will receive and pass on to others.

This distress also concerns his loneliness and rejection by his “acquaintances” (Psalms 88:8; Psalms 88:18). This is what Job also experienced (Job 19:13-14). He tells God that He has “removed” them far from him. And as if that weren’t bad enough, He has also made him “an object of loathing to them”. Not only has he been abandoned, but his acquaintances give him a wide berth. To them he is like a leper, someone with a contagious, stinking disease, from whom one must stay away (cf. Leviticus 13:46). We also see this with the Lord Jesus (Psalms 102:6-7).

Thus the psalmist is “shut up” in his own situation. This is the condition of a leper (Leviticus 13:46). We would say today – we write April 2020, during the corona crisis – ‘he is quarantined’. In his affliction he is also isolated in solitude. Heman himself has no strength to get out of his affliction and suffering. Around him there is no one to look after him and give him any help or comfort. He feels like Job, who complains that God has blocked his way and therefore he cannot come to the light (Job 3:23).

His eye, which looks out to God for deliverance from his affliction, “has wasted away because of affliction” (Psalms 88:9). He finds himself in bitter misery. He cries “every day” to the “LORD”, the God of the covenant. Surely God will not forget that He made a covenant with His people, to which he belongs, to bless them, will He? Heman, as a picture of total helplessness, spreads out his hands to Him. To whom else can he spread out his hands? He knows that only God can help him. If only God will take his spread out hand, he will be set free.

Psalms 119:4

The Extend of the Affliction

Heman goes on to tell God why he calls to Him, which we see by the word “for” (Psalms 88:3). He is not satisfied with the good that God has promised to those who serve Him, but with “troubles”. “Enough” means: nothing more can be added; he has reached the breaking point. To emphasize this we are given a list of synonyms in these verses to describe how the water has come to his lips. He is not connected to life, but to death. He is, as it were, living dead. Through all the affliction his “life has drawn near to Sheol”.

He is already “reckoned among those who go down to the pit” (Psalms 88:4). He sees himself as doomed. This is the perspective that he also has in mind according to those around him: not life, but the pit, the grave, death. His fate is like that of all people whose life is over. There is no strength in him to resist this descent. He has “become like a man without strength”. Affliction has robbed him of his strength and made him powerless, he is literally deadly tired.

That he says of himself that he is “forsaken among the dead” (Psalms 88:5) – literally free among the dead – means that he is free from the disciplining hand of God like all the other dead. This thought is confirmed by the second sentence of this verse. He sees himself “like the slain who lie in the grave”. ‘Slain’ brings to mind those who have died in war. By this he means a mass grave where he is not given a tomb and cannot be identified. He has become an anonymous victim, a number. The psalmist here means a senseless death, a dishonorable death.

He adds that God no longer thinks about them, that God no longer has any concern for them as the living. “They are cut off from Your hand.” With a dead person God can no longer deal like He does with a living one. Of course He also has authority over the dead, but this is about His dealings with people living on earth. For the New Testament believer it is different. He knows that after his death he will praise the Lord in paradise.

He tells God that He has “put” him “in the lowest pit” (Psalms 88:6). Putting into a pit is done to a wicked person (Psalms 94:13), for the greatest wicked person the deepest (lowest) pit is dug. The complaint of Psa 88:3-4 now turns into an accusation against God. ‘You have done this, You have rejected and forsaken me.’ In doing so he acknowledges God’s dealings with him. In the same way, further on in the psalm, he attributes everything to God’s actions. He continually says what God does to him.

This action presses very hard on him. He describes the lowest pit as “dark places” and “depths”. It is, as it were, a superlative of the realm of the dead, the deepest realm of the dead (cf. Psalms 86:13b). We would say in ordinary language, not just dead, but ‘stone dead’. All around him is darkness. He cannot look upward, to the light, because he is so deeply mired in afflicted.

He tells God that His wrath “has rested upon” him (Psalms 88:7). “Rested upon” is literally “rests on” in the sense of “crushing”. The meaning is: ‘Your wrath/grimness/poison crushes me’. It is as if God’s wrath is put to rest by crushing him, that much he feels himself the target of that wrath.

He is “afflicted” with all God’s waves. This reminds one of the Lord Jesus, but His suffering goes far beyond that. On the cross, in the three hours of darkness, He received all the waves of God’s wrath upon Him because of the sins of His own that were laid upon Him. That is not the case with Heman. The waves of affliction come only upon him and only affect him. It is God’s discipline or education to draw His own to Himself. Heman here is a type of the remnant of Israel in the end time. This is the teaching that the maskilim will receive and pass on to others.

This distress also concerns his loneliness and rejection by his “acquaintances” (Psalms 88:8; Psalms 88:18). This is what Job also experienced (Job 19:13-14). He tells God that He has “removed” them far from him. And as if that weren’t bad enough, He has also made him “an object of loathing to them”. Not only has he been abandoned, but his acquaintances give him a wide berth. To them he is like a leper, someone with a contagious, stinking disease, from whom one must stay away (cf. Leviticus 13:46). We also see this with the Lord Jesus (Psalms 102:6-7).

Thus the psalmist is “shut up” in his own situation. This is the condition of a leper (Leviticus 13:46). We would say today – we write April 2020, during the corona crisis – ‘he is quarantined’. In his affliction he is also isolated in solitude. Heman himself has no strength to get out of his affliction and suffering. Around him there is no one to look after him and give him any help or comfort. He feels like Job, who complains that God has blocked his way and therefore he cannot come to the light (Job 3:23).

His eye, which looks out to God for deliverance from his affliction, “has wasted away because of affliction” (Psalms 88:9). He finds himself in bitter misery. He cries “every day” to the “LORD”, the God of the covenant. Surely God will not forget that He made a covenant with His people, to which he belongs, to bless them, will He? Heman, as a picture of total helplessness, spreads out his hands to Him. To whom else can he spread out his hands? He knows that only God can help him. If only God will take his spread out hand, he will be set free.

Psalms 119:5

The Extend of the Affliction

Heman goes on to tell God why he calls to Him, which we see by the word “for” (Psalms 88:3). He is not satisfied with the good that God has promised to those who serve Him, but with “troubles”. “Enough” means: nothing more can be added; he has reached the breaking point. To emphasize this we are given a list of synonyms in these verses to describe how the water has come to his lips. He is not connected to life, but to death. He is, as it were, living dead. Through all the affliction his “life has drawn near to Sheol”.

He is already “reckoned among those who go down to the pit” (Psalms 88:4). He sees himself as doomed. This is the perspective that he also has in mind according to those around him: not life, but the pit, the grave, death. His fate is like that of all people whose life is over. There is no strength in him to resist this descent. He has “become like a man without strength”. Affliction has robbed him of his strength and made him powerless, he is literally deadly tired.

That he says of himself that he is “forsaken among the dead” (Psalms 88:5) – literally free among the dead – means that he is free from the disciplining hand of God like all the other dead. This thought is confirmed by the second sentence of this verse. He sees himself “like the slain who lie in the grave”. ‘Slain’ brings to mind those who have died in war. By this he means a mass grave where he is not given a tomb and cannot be identified. He has become an anonymous victim, a number. The psalmist here means a senseless death, a dishonorable death.

He adds that God no longer thinks about them, that God no longer has any concern for them as the living. “They are cut off from Your hand.” With a dead person God can no longer deal like He does with a living one. Of course He also has authority over the dead, but this is about His dealings with people living on earth. For the New Testament believer it is different. He knows that after his death he will praise the Lord in paradise.

He tells God that He has “put” him “in the lowest pit” (Psalms 88:6). Putting into a pit is done to a wicked person (Psalms 94:13), for the greatest wicked person the deepest (lowest) pit is dug. The complaint of Psa 88:3-4 now turns into an accusation against God. ‘You have done this, You have rejected and forsaken me.’ In doing so he acknowledges God’s dealings with him. In the same way, further on in the psalm, he attributes everything to God’s actions. He continually says what God does to him.

This action presses very hard on him. He describes the lowest pit as “dark places” and “depths”. It is, as it were, a superlative of the realm of the dead, the deepest realm of the dead (cf. Psalms 86:13b). We would say in ordinary language, not just dead, but ‘stone dead’. All around him is darkness. He cannot look upward, to the light, because he is so deeply mired in afflicted.

He tells God that His wrath “has rested upon” him (Psalms 88:7). “Rested upon” is literally “rests on” in the sense of “crushing”. The meaning is: ‘Your wrath/grimness/poison crushes me’. It is as if God’s wrath is put to rest by crushing him, that much he feels himself the target of that wrath.

He is “afflicted” with all God’s waves. This reminds one of the Lord Jesus, but His suffering goes far beyond that. On the cross, in the three hours of darkness, He received all the waves of God’s wrath upon Him because of the sins of His own that were laid upon Him. That is not the case with Heman. The waves of affliction come only upon him and only affect him. It is God’s discipline or education to draw His own to Himself. Heman here is a type of the remnant of Israel in the end time. This is the teaching that the maskilim will receive and pass on to others.

This distress also concerns his loneliness and rejection by his “acquaintances” (Psalms 88:8; Psalms 88:18). This is what Job also experienced (Job 19:13-14). He tells God that He has “removed” them far from him. And as if that weren’t bad enough, He has also made him “an object of loathing to them”. Not only has he been abandoned, but his acquaintances give him a wide berth. To them he is like a leper, someone with a contagious, stinking disease, from whom one must stay away (cf. Leviticus 13:46). We also see this with the Lord Jesus (Psalms 102:6-7).

Thus the psalmist is “shut up” in his own situation. This is the condition of a leper (Leviticus 13:46). We would say today – we write April 2020, during the corona crisis – ‘he is quarantined’. In his affliction he is also isolated in solitude. Heman himself has no strength to get out of his affliction and suffering. Around him there is no one to look after him and give him any help or comfort. He feels like Job, who complains that God has blocked his way and therefore he cannot come to the light (Job 3:23).

His eye, which looks out to God for deliverance from his affliction, “has wasted away because of affliction” (Psalms 88:9). He finds himself in bitter misery. He cries “every day” to the “LORD”, the God of the covenant. Surely God will not forget that He made a covenant with His people, to which he belongs, to bless them, will He? Heman, as a picture of total helplessness, spreads out his hands to Him. To whom else can he spread out his hands? He knows that only God can help him. If only God will take his spread out hand, he will be set free.

Psalms 119:6

The Extend of the Affliction

Heman goes on to tell God why he calls to Him, which we see by the word “for” (Psalms 88:3). He is not satisfied with the good that God has promised to those who serve Him, but with “troubles”. “Enough” means: nothing more can be added; he has reached the breaking point. To emphasize this we are given a list of synonyms in these verses to describe how the water has come to his lips. He is not connected to life, but to death. He is, as it were, living dead. Through all the affliction his “life has drawn near to Sheol”.

He is already “reckoned among those who go down to the pit” (Psalms 88:4). He sees himself as doomed. This is the perspective that he also has in mind according to those around him: not life, but the pit, the grave, death. His fate is like that of all people whose life is over. There is no strength in him to resist this descent. He has “become like a man without strength”. Affliction has robbed him of his strength and made him powerless, he is literally deadly tired.

That he says of himself that he is “forsaken among the dead” (Psalms 88:5) – literally free among the dead – means that he is free from the disciplining hand of God like all the other dead. This thought is confirmed by the second sentence of this verse. He sees himself “like the slain who lie in the grave”. ‘Slain’ brings to mind those who have died in war. By this he means a mass grave where he is not given a tomb and cannot be identified. He has become an anonymous victim, a number. The psalmist here means a senseless death, a dishonorable death.

He adds that God no longer thinks about them, that God no longer has any concern for them as the living. “They are cut off from Your hand.” With a dead person God can no longer deal like He does with a living one. Of course He also has authority over the dead, but this is about His dealings with people living on earth. For the New Testament believer it is different. He knows that after his death he will praise the Lord in paradise.

He tells God that He has “put” him “in the lowest pit” (Psalms 88:6). Putting into a pit is done to a wicked person (Psalms 94:13), for the greatest wicked person the deepest (lowest) pit is dug. The complaint of Psa 88:3-4 now turns into an accusation against God. ‘You have done this, You have rejected and forsaken me.’ In doing so he acknowledges God’s dealings with him. In the same way, further on in the psalm, he attributes everything to God’s actions. He continually says what God does to him.

This action presses very hard on him. He describes the lowest pit as “dark places” and “depths”. It is, as it were, a superlative of the realm of the dead, the deepest realm of the dead (cf. Psalms 86:13b). We would say in ordinary language, not just dead, but ‘stone dead’. All around him is darkness. He cannot look upward, to the light, because he is so deeply mired in afflicted.

He tells God that His wrath “has rested upon” him (Psalms 88:7). “Rested upon” is literally “rests on” in the sense of “crushing”. The meaning is: ‘Your wrath/grimness/poison crushes me’. It is as if God’s wrath is put to rest by crushing him, that much he feels himself the target of that wrath.

He is “afflicted” with all God’s waves. This reminds one of the Lord Jesus, but His suffering goes far beyond that. On the cross, in the three hours of darkness, He received all the waves of God’s wrath upon Him because of the sins of His own that were laid upon Him. That is not the case with Heman. The waves of affliction come only upon him and only affect him. It is God’s discipline or education to draw His own to Himself. Heman here is a type of the remnant of Israel in the end time. This is the teaching that the maskilim will receive and pass on to others.

This distress also concerns his loneliness and rejection by his “acquaintances” (Psalms 88:8; Psalms 88:18). This is what Job also experienced (Job 19:13-14). He tells God that He has “removed” them far from him. And as if that weren’t bad enough, He has also made him “an object of loathing to them”. Not only has he been abandoned, but his acquaintances give him a wide berth. To them he is like a leper, someone with a contagious, stinking disease, from whom one must stay away (cf. Leviticus 13:46). We also see this with the Lord Jesus (Psalms 102:6-7).

Thus the psalmist is “shut up” in his own situation. This is the condition of a leper (Leviticus 13:46). We would say today – we write April 2020, during the corona crisis – ‘he is quarantined’. In his affliction he is also isolated in solitude. Heman himself has no strength to get out of his affliction and suffering. Around him there is no one to look after him and give him any help or comfort. He feels like Job, who complains that God has blocked his way and therefore he cannot come to the light (Job 3:23).

His eye, which looks out to God for deliverance from his affliction, “has wasted away because of affliction” (Psalms 88:9). He finds himself in bitter misery. He cries “every day” to the “LORD”, the God of the covenant. Surely God will not forget that He made a covenant with His people, to which he belongs, to bless them, will He? Heman, as a picture of total helplessness, spreads out his hands to Him. To whom else can he spread out his hands? He knows that only God can help him. If only God will take his spread out hand, he will be set free.

Psalms 119:7

Questions

Heman goes on to ask the LORD a number of questions. These are questions that impose themselves on him while he stands on the brink of death. They are questions about the praise of God that is not done by the dead, but by the living (cf. Isaiah 38:18-19). They are not questions of unbelief, but questions that arise from a limited knowledge of God as a result of extreme affliction and despair, which obscures the view of Him and His actions. There is also faith in them.

His first question echoes the idea that God can “perform wonders for the dead” (Psalms 88:10). In his second question, he says it more specifically and asks if those who have died would rise to praise Him. Among Old Testament believers there is the idea that praise, – and the LORD is enthroned upon the praises of Israel (Psalms 22:3) – is only possible through living people (Psalms 6:5; cf. Psalms 30:9; Psalms 115:17).

The condition of those who have died is hidden from them. They connect the praise of God and the speaking of His lovingkindness with life on earth (Psalms 88:11). That can be before their death and in the resurrection after their death. Of the situation “in the grave” and “in Abaddon”, which refers to the body, they have no understanding. [Note: The Lord Jesus did go to the grave, but His body did not see decay (Psalms 16:10; Acts 2:24-27).]

Therefore Heman wishes that God would deliver him out of his affliction. How then will he tell of His lovingkindness and faithfulness! We know that the faithful who have fallen asleep in Christ are with Christ, are with Him in paradise, where they praise and glorify Him continually (Luke 23:43; Philippians 1:23).

For the Old Testament believer, death is associated with “darkness” (Psalms 88:12). No light is present. Only in the light God’s wonders are known. For him, death is being “in the land of forgetfulness”. The land of oblivion is the land where the dead are no longer thought of. Righteousness is not made known there.

The New Testament believer lives in the light and in full remembrance of the righteousness of God which he has received through faith in Christ. He will daily praise God for it and make known its wonder in the darkness of the world in which he lives. If he has died and is with the Lord, it will be by virtue of that righteousness. That will be the occasion for praising Him eternally.

Psalms 119:8

Questions

Heman goes on to ask the LORD a number of questions. These are questions that impose themselves on him while he stands on the brink of death. They are questions about the praise of God that is not done by the dead, but by the living (cf. Isaiah 38:18-19). They are not questions of unbelief, but questions that arise from a limited knowledge of God as a result of extreme affliction and despair, which obscures the view of Him and His actions. There is also faith in them.

His first question echoes the idea that God can “perform wonders for the dead” (Psalms 88:10). In his second question, he says it more specifically and asks if those who have died would rise to praise Him. Among Old Testament believers there is the idea that praise, – and the LORD is enthroned upon the praises of Israel (Psalms 22:3) – is only possible through living people (Psalms 6:5; cf. Psalms 30:9; Psalms 115:17).

The condition of those who have died is hidden from them. They connect the praise of God and the speaking of His lovingkindness with life on earth (Psalms 88:11). That can be before their death and in the resurrection after their death. Of the situation “in the grave” and “in Abaddon”, which refers to the body, they have no understanding. [Note: The Lord Jesus did go to the grave, but His body did not see decay (Psalms 16:10; Acts 2:24-27).]

Therefore Heman wishes that God would deliver him out of his affliction. How then will he tell of His lovingkindness and faithfulness! We know that the faithful who have fallen asleep in Christ are with Christ, are with Him in paradise, where they praise and glorify Him continually (Luke 23:43; Philippians 1:23).

For the Old Testament believer, death is associated with “darkness” (Psalms 88:12). No light is present. Only in the light God’s wonders are known. For him, death is being “in the land of forgetfulness”. The land of oblivion is the land where the dead are no longer thought of. Righteousness is not made known there.

The New Testament believer lives in the light and in full remembrance of the righteousness of God which he has received through faith in Christ. He will daily praise God for it and make known its wonder in the darkness of the world in which he lives. If he has died and is with the Lord, it will be by virtue of that righteousness. That will be the occasion for praising Him eternally.

Psalms 119:9

Questions

Heman goes on to ask the LORD a number of questions. These are questions that impose themselves on him while he stands on the brink of death. They are questions about the praise of God that is not done by the dead, but by the living (cf. Isaiah 38:18-19). They are not questions of unbelief, but questions that arise from a limited knowledge of God as a result of extreme affliction and despair, which obscures the view of Him and His actions. There is also faith in them.

His first question echoes the idea that God can “perform wonders for the dead” (Psalms 88:10). In his second question, he says it more specifically and asks if those who have died would rise to praise Him. Among Old Testament believers there is the idea that praise, – and the LORD is enthroned upon the praises of Israel (Psalms 22:3) – is only possible through living people (Psalms 6:5; cf. Psalms 30:9; Psalms 115:17).

The condition of those who have died is hidden from them. They connect the praise of God and the speaking of His lovingkindness with life on earth (Psalms 88:11). That can be before their death and in the resurrection after their death. Of the situation “in the grave” and “in Abaddon”, which refers to the body, they have no understanding. [Note: The Lord Jesus did go to the grave, but His body did not see decay (Psalms 16:10; Acts 2:24-27).]

Therefore Heman wishes that God would deliver him out of his affliction. How then will he tell of His lovingkindness and faithfulness! We know that the faithful who have fallen asleep in Christ are with Christ, are with Him in paradise, where they praise and glorify Him continually (Luke 23:43; Philippians 1:23).

For the Old Testament believer, death is associated with “darkness” (Psalms 88:12). No light is present. Only in the light God’s wonders are known. For him, death is being “in the land of forgetfulness”. The land of oblivion is the land where the dead are no longer thought of. Righteousness is not made known there.

The New Testament believer lives in the light and in full remembrance of the righteousness of God which he has received through faith in Christ. He will daily praise God for it and make known its wonder in the darkness of the world in which he lives. If he has died and is with the Lord, it will be by virtue of that righteousness. That will be the occasion for praising Him eternally.

Psalms 119:10

Rejected

With the word “but” (Psalms 88:13) Heman indicates the contrast with the hereafter. After his questions about the hereafter and his depiction of the situation there, he lets it be known by his calling that he is still in the land of the living. In the realm of the dead is silence, darkness and oblivion, but he is not silent. He cries out to the LORD, for he is still in affliction.

The psalmist’s prayer is now not about the question of salvation, but about why he is still in affliction. He does not understand the ways of God. His ways are so high, he cannot understand them. The psalmist and later, in the end time, the remnant and the maskilim wrestle with this question.

In the New Testament the believer, having come to know the love of God in the Lord Jesus, can say in faith: “We know that to those who love God all things work together for good” (Romans 8:28). He can say: “I can do all things through Him who strengthens me” (Philippians 4:13).

He has already said that he calls to God “by day and in the night” (Psalms 88:1b) and that he calls to God “every day” (Psalms 88:9). Now he says that his prayer “in the morning” “comes before” God. This is a wonderful way for him to indicate that he wants to have an encounter with God in his prayer, early in the morning, right after he wakes up. He continues to pray even though he gets no answer.

He feels rejected by the LORD (Psalms 88:14). But “why” does He reject him, he asks. He sees no reason why He has rejected him, yet He has done so. Heman continues to plead with the LORD, even though he feels rejected. Because he keeps pressing, but God doesn’t answer, he asks his second ‘why question’. That is why God hides His face from him. He doesn’t understand it all. He loves God and wants to be in His presence, but God does not let Himself be found.

This fills him with despair (Psalms 88:15). We see the same wrestling in Job. He is in such a miserable state. “From” his “youth on” he has had to deal with suffering as a committed believer (cf. Psalms 129:1). He is familiar with it. From his youth he has put his trust in the LORD and has never been ashamed of it (cf. Psalms 71:5), but now this trust does not seem to be working.

He does not bear God’s favor, but His threats. Thereby he is “overcome”, or: embarrassed. He does not know what to do anymore. There is no question of rebellion, but he no longer understands. How can it be that God, whom he loves so much, behaves toward him as if He were his enemy (cf. Job 30:21).

The affliction in which Heman finds himself, he experiences as the “burning anger” of God passing over him (Psalms 88:16). They are God’s “terrors”, terrors that emanate from God. How will he be able to resist them? That is impossible. The only effect they have is that they “destroy” him. God’s terrors mean death for him.

They surround him without a moment’s pause “like water all day long” (Psalms 88:17). He cannot catch his breath and is in danger of drowning in it. “They have encompassed” him, “altogether”. They are like an army that God has set up against him and whose every soldier, without exception, has the arrow pointed at him. So did Job express himself about the terrors that had come upon him (Job 6:4; Job 27:20).

Heman concludes his maskil or teaching by pointing out once more the great loneliness into which God has brought him (Psalms 88:18; Psalms 88:8). God hides Himself from him and He has also “removed” his “lover and friend” far from him. He is all alone in his suffering. His “acquaintances” are not in darkness [in does not belong to the original text, as shown by the square brackets], but they “are darkness” themselves.

The last word of Heman is ‘darkness’. With this, the psalm seems to have reached an absolute and hopeless low point. Many psalms go from darkness to light. That is not the case here. Yet the end does not speak of despair. Heman has turned to God. God will answer his cry. He will do so in His time. When it is new moon, when the moon no longer shows a single ray of light, when there is deep darkness, this is at the same time the start of the run to the full moon.

Thus it may be in the life of a believer that all hope of salvation is gone. However, this does not mean that all prayers have been in vain. Sometimes we have to reach such a low point to come to complete surrender and resignation. Then we see that God is going to work.

Ultimately, the psalmist will have to learn that Christ’s path to glory is through suffering. This is why the Lord announced His suffering three times (Luke 9:22-27; 43b-45; Luke 18:31-34) and taught the Emmaus disciples: “Was it not necessary for the Christ to suffer these things and to enter into His glory?” (Luke 24:26). A similar lesson must be learned by the remnant; a similar lesson must be learned by us today (Romans 8:17b).

Psalms 119:11

Rejected

With the word “but” (Psalms 88:13) Heman indicates the contrast with the hereafter. After his questions about the hereafter and his depiction of the situation there, he lets it be known by his calling that he is still in the land of the living. In the realm of the dead is silence, darkness and oblivion, but he is not silent. He cries out to the LORD, for he is still in affliction.

The psalmist’s prayer is now not about the question of salvation, but about why he is still in affliction. He does not understand the ways of God. His ways are so high, he cannot understand them. The psalmist and later, in the end time, the remnant and the maskilim wrestle with this question.

In the New Testament the believer, having come to know the love of God in the Lord Jesus, can say in faith: “We know that to those who love God all things work together for good” (Romans 8:28). He can say: “I can do all things through Him who strengthens me” (Philippians 4:13).

He has already said that he calls to God “by day and in the night” (Psalms 88:1b) and that he calls to God “every day” (Psalms 88:9). Now he says that his prayer “in the morning” “comes before” God. This is a wonderful way for him to indicate that he wants to have an encounter with God in his prayer, early in the morning, right after he wakes up. He continues to pray even though he gets no answer.

He feels rejected by the LORD (Psalms 88:14). But “why” does He reject him, he asks. He sees no reason why He has rejected him, yet He has done so. Heman continues to plead with the LORD, even though he feels rejected. Because he keeps pressing, but God doesn’t answer, he asks his second ‘why question’. That is why God hides His face from him. He doesn’t understand it all. He loves God and wants to be in His presence, but God does not let Himself be found.

This fills him with despair (Psalms 88:15). We see the same wrestling in Job. He is in such a miserable state. “From” his “youth on” he has had to deal with suffering as a committed believer (cf. Psalms 129:1). He is familiar with it. From his youth he has put his trust in the LORD and has never been ashamed of it (cf. Psalms 71:5), but now this trust does not seem to be working.

He does not bear God’s favor, but His threats. Thereby he is “overcome”, or: embarrassed. He does not know what to do anymore. There is no question of rebellion, but he no longer understands. How can it be that God, whom he loves so much, behaves toward him as if He were his enemy (cf. Job 30:21).

The affliction in which Heman finds himself, he experiences as the “burning anger” of God passing over him (Psalms 88:16). They are God’s “terrors”, terrors that emanate from God. How will he be able to resist them? That is impossible. The only effect they have is that they “destroy” him. God’s terrors mean death for him.

They surround him without a moment’s pause “like water all day long” (Psalms 88:17). He cannot catch his breath and is in danger of drowning in it. “They have encompassed” him, “altogether”. They are like an army that God has set up against him and whose every soldier, without exception, has the arrow pointed at him. So did Job express himself about the terrors that had come upon him (Job 6:4; Job 27:20).

Heman concludes his maskil or teaching by pointing out once more the great loneliness into which God has brought him (Psalms 88:18; Psalms 88:8). God hides Himself from him and He has also “removed” his “lover and friend” far from him. He is all alone in his suffering. His “acquaintances” are not in darkness [in does not belong to the original text, as shown by the square brackets], but they “are darkness” themselves.

The last word of Heman is ‘darkness’. With this, the psalm seems to have reached an absolute and hopeless low point. Many psalms go from darkness to light. That is not the case here. Yet the end does not speak of despair. Heman has turned to God. God will answer his cry. He will do so in His time. When it is new moon, when the moon no longer shows a single ray of light, when there is deep darkness, this is at the same time the start of the run to the full moon.

Thus it may be in the life of a believer that all hope of salvation is gone. However, this does not mean that all prayers have been in vain. Sometimes we have to reach such a low point to come to complete surrender and resignation. Then we see that God is going to work.

Ultimately, the psalmist will have to learn that Christ’s path to glory is through suffering. This is why the Lord announced His suffering three times (Luke 9:22-27; 43b-45; Luke 18:31-34) and taught the Emmaus disciples: “Was it not necessary for the Christ to suffer these things and to enter into His glory?” (Luke 24:26). A similar lesson must be learned by the remnant; a similar lesson must be learned by us today (Romans 8:17b).

Psalms 119:12

Rejected

With the word “but” (Psalms 88:13) Heman indicates the contrast with the hereafter. After his questions about the hereafter and his depiction of the situation there, he lets it be known by his calling that he is still in the land of the living. In the realm of the dead is silence, darkness and oblivion, but he is not silent. He cries out to the LORD, for he is still in affliction.

The psalmist’s prayer is now not about the question of salvation, but about why he is still in affliction. He does not understand the ways of God. His ways are so high, he cannot understand them. The psalmist and later, in the end time, the remnant and the maskilim wrestle with this question.

In the New Testament the believer, having come to know the love of God in the Lord Jesus, can say in faith: “We know that to those who love God all things work together for good” (Romans 8:28). He can say: “I can do all things through Him who strengthens me” (Philippians 4:13).

He has already said that he calls to God “by day and in the night” (Psalms 88:1b) and that he calls to God “every day” (Psalms 88:9). Now he says that his prayer “in the morning” “comes before” God. This is a wonderful way for him to indicate that he wants to have an encounter with God in his prayer, early in the morning, right after he wakes up. He continues to pray even though he gets no answer.

He feels rejected by the LORD (Psalms 88:14). But “why” does He reject him, he asks. He sees no reason why He has rejected him, yet He has done so. Heman continues to plead with the LORD, even though he feels rejected. Because he keeps pressing, but God doesn’t answer, he asks his second ‘why question’. That is why God hides His face from him. He doesn’t understand it all. He loves God and wants to be in His presence, but God does not let Himself be found.

This fills him with despair (Psalms 88:15). We see the same wrestling in Job. He is in such a miserable state. “From” his “youth on” he has had to deal with suffering as a committed believer (cf. Psalms 129:1). He is familiar with it. From his youth he has put his trust in the LORD and has never been ashamed of it (cf. Psalms 71:5), but now this trust does not seem to be working.

He does not bear God’s favor, but His threats. Thereby he is “overcome”, or: embarrassed. He does not know what to do anymore. There is no question of rebellion, but he no longer understands. How can it be that God, whom he loves so much, behaves toward him as if He were his enemy (cf. Job 30:21).

The affliction in which Heman finds himself, he experiences as the “burning anger” of God passing over him (Psalms 88:16). They are God’s “terrors”, terrors that emanate from God. How will he be able to resist them? That is impossible. The only effect they have is that they “destroy” him. God’s terrors mean death for him.

They surround him without a moment’s pause “like water all day long” (Psalms 88:17). He cannot catch his breath and is in danger of drowning in it. “They have encompassed” him, “altogether”. They are like an army that God has set up against him and whose every soldier, without exception, has the arrow pointed at him. So did Job express himself about the terrors that had come upon him (Job 6:4; Job 27:20).

Heman concludes his maskil or teaching by pointing out once more the great loneliness into which God has brought him (Psalms 88:18; Psalms 88:8). God hides Himself from him and He has also “removed” his “lover and friend” far from him. He is all alone in his suffering. His “acquaintances” are not in darkness [in does not belong to the original text, as shown by the square brackets], but they “are darkness” themselves.

The last word of Heman is ‘darkness’. With this, the psalm seems to have reached an absolute and hopeless low point. Many psalms go from darkness to light. That is not the case here. Yet the end does not speak of despair. Heman has turned to God. God will answer his cry. He will do so in His time. When it is new moon, when the moon no longer shows a single ray of light, when there is deep darkness, this is at the same time the start of the run to the full moon.

Thus it may be in the life of a believer that all hope of salvation is gone. However, this does not mean that all prayers have been in vain. Sometimes we have to reach such a low point to come to complete surrender and resignation. Then we see that God is going to work.

Ultimately, the psalmist will have to learn that Christ’s path to glory is through suffering. This is why the Lord announced His suffering three times (Luke 9:22-27; 43b-45; Luke 18:31-34) and taught the Emmaus disciples: “Was it not necessary for the Christ to suffer these things and to enter into His glory?” (Luke 24:26). A similar lesson must be learned by the remnant; a similar lesson must be learned by us today (Romans 8:17b).

Psalms 119:13

Rejected

With the word “but” (Psalms 88:13) Heman indicates the contrast with the hereafter. After his questions about the hereafter and his depiction of the situation there, he lets it be known by his calling that he is still in the land of the living. In the realm of the dead is silence, darkness and oblivion, but he is not silent. He cries out to the LORD, for he is still in affliction.

The psalmist’s prayer is now not about the question of salvation, but about why he is still in affliction. He does not understand the ways of God. His ways are so high, he cannot understand them. The psalmist and later, in the end time, the remnant and the maskilim wrestle with this question.

In the New Testament the believer, having come to know the love of God in the Lord Jesus, can say in faith: “We know that to those who love God all things work together for good” (Romans 8:28). He can say: “I can do all things through Him who strengthens me” (Philippians 4:13).

He has already said that he calls to God “by day and in the night” (Psalms 88:1b) and that he calls to God “every day” (Psalms 88:9). Now he says that his prayer “in the morning” “comes before” God. This is a wonderful way for him to indicate that he wants to have an encounter with God in his prayer, early in the morning, right after he wakes up. He continues to pray even though he gets no answer.

He feels rejected by the LORD (Psalms 88:14). But “why” does He reject him, he asks. He sees no reason why He has rejected him, yet He has done so. Heman continues to plead with the LORD, even though he feels rejected. Because he keeps pressing, but God doesn’t answer, he asks his second ‘why question’. That is why God hides His face from him. He doesn’t understand it all. He loves God and wants to be in His presence, but God does not let Himself be found.

This fills him with despair (Psalms 88:15). We see the same wrestling in Job. He is in such a miserable state. “From” his “youth on” he has had to deal with suffering as a committed believer (cf. Psalms 129:1). He is familiar with it. From his youth he has put his trust in the LORD and has never been ashamed of it (cf. Psalms 71:5), but now this trust does not seem to be working.

He does not bear God’s favor, but His threats. Thereby he is “overcome”, or: embarrassed. He does not know what to do anymore. There is no question of rebellion, but he no longer understands. How can it be that God, whom he loves so much, behaves toward him as if He were his enemy (cf. Job 30:21).

The affliction in which Heman finds himself, he experiences as the “burning anger” of God passing over him (Psalms 88:16). They are God’s “terrors”, terrors that emanate from God. How will he be able to resist them? That is impossible. The only effect they have is that they “destroy” him. God’s terrors mean death for him.

They surround him without a moment’s pause “like water all day long” (Psalms 88:17). He cannot catch his breath and is in danger of drowning in it. “They have encompassed” him, “altogether”. They are like an army that God has set up against him and whose every soldier, without exception, has the arrow pointed at him. So did Job express himself about the terrors that had come upon him (Job 6:4; Job 27:20).

Heman concludes his maskil or teaching by pointing out once more the great loneliness into which God has brought him (Psalms 88:18; Psalms 88:8). God hides Himself from him and He has also “removed” his “lover and friend” far from him. He is all alone in his suffering. His “acquaintances” are not in darkness [in does not belong to the original text, as shown by the square brackets], but they “are darkness” themselves.

The last word of Heman is ‘darkness’. With this, the psalm seems to have reached an absolute and hopeless low point. Many psalms go from darkness to light. That is not the case here. Yet the end does not speak of despair. Heman has turned to God. God will answer his cry. He will do so in His time. When it is new moon, when the moon no longer shows a single ray of light, when there is deep darkness, this is at the same time the start of the run to the full moon.

Thus it may be in the life of a believer that all hope of salvation is gone. However, this does not mean that all prayers have been in vain. Sometimes we have to reach such a low point to come to complete surrender and resignation. Then we see that God is going to work.

Ultimately, the psalmist will have to learn that Christ’s path to glory is through suffering. This is why the Lord announced His suffering three times (Luke 9:22-27; 43b-45; Luke 18:31-34) and taught the Emmaus disciples: “Was it not necessary for the Christ to suffer these things and to enter into His glory?” (Luke 24:26). A similar lesson must be learned by the remnant; a similar lesson must be learned by us today (Romans 8:17b).

Psalms 119:14

Rejected

With the word “but” (Psalms 88:13) Heman indicates the contrast with the hereafter. After his questions about the hereafter and his depiction of the situation there, he lets it be known by his calling that he is still in the land of the living. In the realm of the dead is silence, darkness and oblivion, but he is not silent. He cries out to the LORD, for he is still in affliction.

The psalmist’s prayer is now not about the question of salvation, but about why he is still in affliction. He does not understand the ways of God. His ways are so high, he cannot understand them. The psalmist and later, in the end time, the remnant and the maskilim wrestle with this question.

In the New Testament the believer, having come to know the love of God in the Lord Jesus, can say in faith: “We know that to those who love God all things work together for good” (Romans 8:28). He can say: “I can do all things through Him who strengthens me” (Philippians 4:13).

He has already said that he calls to God “by day and in the night” (Psalms 88:1b) and that he calls to God “every day” (Psalms 88:9). Now he says that his prayer “in the morning” “comes before” God. This is a wonderful way for him to indicate that he wants to have an encounter with God in his prayer, early in the morning, right after he wakes up. He continues to pray even though he gets no answer.

He feels rejected by the LORD (Psalms 88:14). But “why” does He reject him, he asks. He sees no reason why He has rejected him, yet He has done so. Heman continues to plead with the LORD, even though he feels rejected. Because he keeps pressing, but God doesn’t answer, he asks his second ‘why question’. That is why God hides His face from him. He doesn’t understand it all. He loves God and wants to be in His presence, but God does not let Himself be found.

This fills him with despair (Psalms 88:15). We see the same wrestling in Job. He is in such a miserable state. “From” his “youth on” he has had to deal with suffering as a committed believer (cf. Psalms 129:1). He is familiar with it. From his youth he has put his trust in the LORD and has never been ashamed of it (cf. Psalms 71:5), but now this trust does not seem to be working.

He does not bear God’s favor, but His threats. Thereby he is “overcome”, or: embarrassed. He does not know what to do anymore. There is no question of rebellion, but he no longer understands. How can it be that God, whom he loves so much, behaves toward him as if He were his enemy (cf. Job 30:21).

The affliction in which Heman finds himself, he experiences as the “burning anger” of God passing over him (Psalms 88:16). They are God’s “terrors”, terrors that emanate from God. How will he be able to resist them? That is impossible. The only effect they have is that they “destroy” him. God’s terrors mean death for him.

They surround him without a moment’s pause “like water all day long” (Psalms 88:17). He cannot catch his breath and is in danger of drowning in it. “They have encompassed” him, “altogether”. They are like an army that God has set up against him and whose every soldier, without exception, has the arrow pointed at him. So did Job express himself about the terrors that had come upon him (Job 6:4; Job 27:20).

Heman concludes his maskil or teaching by pointing out once more the great loneliness into which God has brought him (Psalms 88:18; Psalms 88:8). God hides Himself from him and He has also “removed” his “lover and friend” far from him. He is all alone in his suffering. His “acquaintances” are not in darkness [in does not belong to the original text, as shown by the square brackets], but they “are darkness” themselves.

The last word of Heman is ‘darkness’. With this, the psalm seems to have reached an absolute and hopeless low point. Many psalms go from darkness to light. That is not the case here. Yet the end does not speak of despair. Heman has turned to God. God will answer his cry. He will do so in His time. When it is new moon, when the moon no longer shows a single ray of light, when there is deep darkness, this is at the same time the start of the run to the full moon.

Thus it may be in the life of a believer that all hope of salvation is gone. However, this does not mean that all prayers have been in vain. Sometimes we have to reach such a low point to come to complete surrender and resignation. Then we see that God is going to work.

Ultimately, the psalmist will have to learn that Christ’s path to glory is through suffering. This is why the Lord announced His suffering three times (Luke 9:22-27; 43b-45; Luke 18:31-34) and taught the Emmaus disciples: “Was it not necessary for the Christ to suffer these things and to enter into His glory?” (Luke 24:26). A similar lesson must be learned by the remnant; a similar lesson must be learned by us today (Romans 8:17b).

Psalms 119:15

Rejected

With the word “but” (Psalms 88:13) Heman indicates the contrast with the hereafter. After his questions about the hereafter and his depiction of the situation there, he lets it be known by his calling that he is still in the land of the living. In the realm of the dead is silence, darkness and oblivion, but he is not silent. He cries out to the LORD, for he is still in affliction.

The psalmist’s prayer is now not about the question of salvation, but about why he is still in affliction. He does not understand the ways of God. His ways are so high, he cannot understand them. The psalmist and later, in the end time, the remnant and the maskilim wrestle with this question.

In the New Testament the believer, having come to know the love of God in the Lord Jesus, can say in faith: “We know that to those who love God all things work together for good” (Romans 8:28). He can say: “I can do all things through Him who strengthens me” (Philippians 4:13).

He has already said that he calls to God “by day and in the night” (Psalms 88:1b) and that he calls to God “every day” (Psalms 88:9). Now he says that his prayer “in the morning” “comes before” God. This is a wonderful way for him to indicate that he wants to have an encounter with God in his prayer, early in the morning, right after he wakes up. He continues to pray even though he gets no answer.

He feels rejected by the LORD (Psalms 88:14). But “why” does He reject him, he asks. He sees no reason why He has rejected him, yet He has done so. Heman continues to plead with the LORD, even though he feels rejected. Because he keeps pressing, but God doesn’t answer, he asks his second ‘why question’. That is why God hides His face from him. He doesn’t understand it all. He loves God and wants to be in His presence, but God does not let Himself be found.

This fills him with despair (Psalms 88:15). We see the same wrestling in Job. He is in such a miserable state. “From” his “youth on” he has had to deal with suffering as a committed believer (cf. Psalms 129:1). He is familiar with it. From his youth he has put his trust in the LORD and has never been ashamed of it (cf. Psalms 71:5), but now this trust does not seem to be working.

He does not bear God’s favor, but His threats. Thereby he is “overcome”, or: embarrassed. He does not know what to do anymore. There is no question of rebellion, but he no longer understands. How can it be that God, whom he loves so much, behaves toward him as if He were his enemy (cf. Job 30:21).

The affliction in which Heman finds himself, he experiences as the “burning anger” of God passing over him (Psalms 88:16). They are God’s “terrors”, terrors that emanate from God. How will he be able to resist them? That is impossible. The only effect they have is that they “destroy” him. God’s terrors mean death for him.

They surround him without a moment’s pause “like water all day long” (Psalms 88:17). He cannot catch his breath and is in danger of drowning in it. “They have encompassed” him, “altogether”. They are like an army that God has set up against him and whose every soldier, without exception, has the arrow pointed at him. So did Job express himself about the terrors that had come upon him (Job 6:4; Job 27:20).

Heman concludes his maskil or teaching by pointing out once more the great loneliness into which God has brought him (Psalms 88:18; Psalms 88:8). God hides Himself from him and He has also “removed” his “lover and friend” far from him. He is all alone in his suffering. His “acquaintances” are not in darkness [in does not belong to the original text, as shown by the square brackets], but they “are darkness” themselves.

The last word of Heman is ‘darkness’. With this, the psalm seems to have reached an absolute and hopeless low point. Many psalms go from darkness to light. That is not the case here. Yet the end does not speak of despair. Heman has turned to God. God will answer his cry. He will do so in His time. When it is new moon, when the moon no longer shows a single ray of light, when there is deep darkness, this is at the same time the start of the run to the full moon.

Thus it may be in the life of a believer that all hope of salvation is gone. However, this does not mean that all prayers have been in vain. Sometimes we have to reach such a low point to come to complete surrender and resignation. Then we see that God is going to work.

Ultimately, the psalmist will have to learn that Christ’s path to glory is through suffering. This is why the Lord announced His suffering three times (Luke 9:22-27; 43b-45; Luke 18:31-34) and taught the Emmaus disciples: “Was it not necessary for the Christ to suffer these things and to enter into His glory?” (Luke 24:26). A similar lesson must be learned by the remnant; a similar lesson must be learned by us today (Romans 8:17b).

Psalms 119:17

Introduction

Psalms 88 and Psalms 89 belong together. Together they form the closing part of the third book of Psalms. Both writers of these psalms, Heman (Psalms 88) and Ethan (Psalms 89) are Ezrahites (Psalms 88:1; Psalms 89:1). They both wrote only one psalm under their names. They also both wrote a maskil, a teaching, in view of the maskilim, that is, a teaching on the ways of God in the end time to gain insight into it.

The first psalm of the third book of Psalms, Psalms 73, indicates that the psalmist did not understand the ways of God (Psalms 73:16) with the people. The solution is that only in the sanctuary we do learn the ways of God (Psalms 73:17). Now the third book of Psalms is pre-eminently the book of the sanctuary, it is the ‘Leviticus book’ of Psalms.

In Psalms 74-87 we see prophetically the experiences and spiritual exercises of the faithful remnant, both of the two and of the ten tribes. They will undergo a terrible suffering, a suffering that will result in their purification.

Psalms 88 and Psalms 89 then summarize these ways of God together in two maskil-psalms.

The hallmark of Psalm 89 is trust in God on the basis of His promises. This trust speaks all the more because outward circumstances give no basis for the fulfillment of those promises. This means that their fulfillment is based on grace. That grace takes shape in Christ, in Whom all the promises of God are yes and amen (2 Corinthians 1:20). He will fulfill them, yes, He is the fulfillment.

Psalms 89 consists of two parts: 1. Psalms 89:1b-37 contain a description of the covenant. 2. Psalms 89:38-51 describe the connection between the covenant and suffering. The teaching of Psalm 89 is that suffering does not contradict God’s faithfulness to His covenant. On the contrary, this psalm is a thanksgiving for the faithfulness of God right through suffering!

Psalms 89:1a is the title and Psalms 89:52 the conclusion of the psalm and the conclusion of the third book of Psalms.

God’s Lovingkindness and Faithfulness

For “a maskil” see at Psalms 32:1.

The psalm is “of Ethan the Ezrahite”. It is the only psalm of him under this name in Psalms. Ethan is a wise, a Levite, and a singer (1 Kings 4:31; 1 Chronicles 15:17; 19). In 1 Chronicles 6 we find Heman, Asaph, and Ethan side by side (1 Chronicles 6:34-47). All three are Levites: Heman of Kohath, Asaph of Gersom, and Ethan of Merari.

The psalmist, in whom we hear the spirit of the remnant speaking, is deeply impressed by “the lovingkindness of the LORD” (Psalms 89:1b). This refers, as Psalms 89:3-4 show, to the LORD’s lovingkindness toward David in making him king over His people. Even greater expressions of lovingkindness are attached to the great Son of David, through Whom God’s lovingkindness flows to the entire world. Of this lovingkindness, he says, he will sing “forever”.

Inseparable from these expressions of lovingkindness is God’s “faithfulness”. God will faithfully fulfill all the promises He has made to David and the Son of David. He has recorded these in a covenant that He made with David. These covenant promises Ethan will “make known” “to all generations” with his “mouth”. He turns them into a psalm that can be sung to the glory of God throughout all generations.

This psalm is about the lovingkindness, Adonai, which is the covenant faithfulness of the LORD toward the faithful remnant. Psalms 88 is about the suffering of the remnant and the suffering of Christ. Psalms 89 makes it clear that God can only give His blessing through His covenant along the way of suffering. Christ had to suffer, the blood of the new covenant had to be poured out, to prove the lovingkindness of God.

Such are the ways of God. The foundation of God’s blessings is the suffering of Christ. Receiving these blessings is through the suffering of believers, in this case the remnant of Israel. For us too, it applies that “if indeed we suffer with [Him] so that we may also be glorified with [Him]” (Romans 8:17).

What matters is that the LORD is to be trusted or reliable concerning His covenant. He remembers the covenant He made with Abraham forever (Psalms 105:8-9). It is noteworthy in this context that the name Ethan means: enduring, steadfast. God’s covenant is enduring. Not without reason does the LORD give the guarantee further on in the psalm: “Nor deal falsely in My faithfulness” (Psalms 89:33). The word ‘faithful’, which is ‘reliable’, occurs seven times in this psalm. This is unique and endorses the importance of this word as the theme of this psalm.

Ethan speaks with great assurance – “I have said” – of “lovingkindness” and “Your faithfulness”. They are unshakable attributes of God. He has said to God: “Your lovingkindness will be built up forever” (Psalms 89:2). His lovingkindness toward David is presented as a house that will be “built up forever”. The LORD Himself builds this house for David (2 Samuel 7:11). Therefore, it is a house with a permanence without end date, imperishable, eternal. His lovingkindness endures forever.

As for God’s faithfulness, the same applies, for “in the heavens You will establish Your faithfulness”. Just as the heavenly bodies are fixed and continuous in the sky, so His faithfulness is fixed. Nothing changes in His faithfulness, just as the sun, the moon, and the stars do not change their positions. Everything that happens on earth, where so many things change, cannot diminish His faithfulness in the least (Jeremiah 33:20-21).

Then Ethan tells what God’s lovingkindness and faithfulness refer to: to “a covenant” that God has made “with My chosen” (Psalms 89:3; cf. Psalms 78:70-71). God gave to David unconditional and eternal covenant promises (2 Samuel 7:11-16; Isaiah 55:3). Those promises are firm and sure. God even ratified His covenant with the swearing of an oath.

It is a covenant of which God alone takes all obligations upon Himself. David is God’s chosen one (1 Chronicles 28:4). Regardless of any conditions, God has sworn to His servant David: “I will establish your seed forever” (Psalms 89:4; cf. 2 Samuel 7:12-13).

There is talk of the covenant of God with Abraham, with Israel, and with David. The covenant was also made with David, the man after God’s heart. This is emphasized in this psalm. In 2 Samuel 7 we find the background to this psalm (2 Samuel 7:8-17). David is the anointed chosen by God (Psalms 89:3; 20). Yet this anointed is rejected and despised by God Himself (Psalms 89:38).

In this he is a type of the One who is more than David, the Son of David Who is also the Lord of David. He is the Chosen, the Anointed, the Christ. But … the Christ had to suffer this and so enter His glory (Luke 24:26). The difference is that David was rejected – by his son Absalom seizing power and driving him out – because of his own sins, while Christ was rejected because of the sins of others. His suffering is substitutional for the remnant (Isaiah 53:1-12).

God solemnly promises that a descendant of David will always sit on the throne. He will build his “throne to all generations” (cf. Luke 1:31-33). He will not fail in this, even if it sometimes appears so, as we read later in the psalm. God’s promise is just as unchanging as His lovingkindness and His faithfulness. Who this God is Who can make such unconditional promises, is impressively presented in the following verses.

Psalms 119:18

Introduction

Psalms 88 and Psalms 89 belong together. Together they form the closing part of the third book of Psalms. Both writers of these psalms, Heman (Psalms 88) and Ethan (Psalms 89) are Ezrahites (Psalms 88:1; Psalms 89:1). They both wrote only one psalm under their names. They also both wrote a maskil, a teaching, in view of the maskilim, that is, a teaching on the ways of God in the end time to gain insight into it.

The first psalm of the third book of Psalms, Psalms 73, indicates that the psalmist did not understand the ways of God (Psalms 73:16) with the people. The solution is that only in the sanctuary we do learn the ways of God (Psalms 73:17). Now the third book of Psalms is pre-eminently the book of the sanctuary, it is the ‘Leviticus book’ of Psalms.

In Psalms 74-87 we see prophetically the experiences and spiritual exercises of the faithful remnant, both of the two and of the ten tribes. They will undergo a terrible suffering, a suffering that will result in their purification.

Psalms 88 and Psalms 89 then summarize these ways of God together in two maskil-psalms.

The hallmark of Psalm 89 is trust in God on the basis of His promises. This trust speaks all the more because outward circumstances give no basis for the fulfillment of those promises. This means that their fulfillment is based on grace. That grace takes shape in Christ, in Whom all the promises of God are yes and amen (2 Corinthians 1:20). He will fulfill them, yes, He is the fulfillment.

Psalms 89 consists of two parts: 1. Psalms 89:1b-37 contain a description of the covenant. 2. Psalms 89:38-51 describe the connection between the covenant and suffering. The teaching of Psalm 89 is that suffering does not contradict God’s faithfulness to His covenant. On the contrary, this psalm is a thanksgiving for the faithfulness of God right through suffering!

Psalms 89:1a is the title and Psalms 89:52 the conclusion of the psalm and the conclusion of the third book of Psalms.

God’s Lovingkindness and Faithfulness

For “a maskil” see at Psalms 32:1.

The psalm is “of Ethan the Ezrahite”. It is the only psalm of him under this name in Psalms. Ethan is a wise, a Levite, and a singer (1 Kings 4:31; 1 Chronicles 15:17; 19). In 1 Chronicles 6 we find Heman, Asaph, and Ethan side by side (1 Chronicles 6:34-47). All three are Levites: Heman of Kohath, Asaph of Gersom, and Ethan of Merari.

The psalmist, in whom we hear the spirit of the remnant speaking, is deeply impressed by “the lovingkindness of the LORD” (Psalms 89:1b). This refers, as Psalms 89:3-4 show, to the LORD’s lovingkindness toward David in making him king over His people. Even greater expressions of lovingkindness are attached to the great Son of David, through Whom God’s lovingkindness flows to the entire world. Of this lovingkindness, he says, he will sing “forever”.

Inseparable from these expressions of lovingkindness is God’s “faithfulness”. God will faithfully fulfill all the promises He has made to David and the Son of David. He has recorded these in a covenant that He made with David. These covenant promises Ethan will “make known” “to all generations” with his “mouth”. He turns them into a psalm that can be sung to the glory of God throughout all generations.

This psalm is about the lovingkindness, Adonai, which is the covenant faithfulness of the LORD toward the faithful remnant. Psalms 88 is about the suffering of the remnant and the suffering of Christ. Psalms 89 makes it clear that God can only give His blessing through His covenant along the way of suffering. Christ had to suffer, the blood of the new covenant had to be poured out, to prove the lovingkindness of God.

Such are the ways of God. The foundation of God’s blessings is the suffering of Christ. Receiving these blessings is through the suffering of believers, in this case the remnant of Israel. For us too, it applies that “if indeed we suffer with [Him] so that we may also be glorified with [Him]” (Romans 8:17).

What matters is that the LORD is to be trusted or reliable concerning His covenant. He remembers the covenant He made with Abraham forever (Psalms 105:8-9). It is noteworthy in this context that the name Ethan means: enduring, steadfast. God’s covenant is enduring. Not without reason does the LORD give the guarantee further on in the psalm: “Nor deal falsely in My faithfulness” (Psalms 89:33). The word ‘faithful’, which is ‘reliable’, occurs seven times in this psalm. This is unique and endorses the importance of this word as the theme of this psalm.

Ethan speaks with great assurance – “I have said” – of “lovingkindness” and “Your faithfulness”. They are unshakable attributes of God. He has said to God: “Your lovingkindness will be built up forever” (Psalms 89:2). His lovingkindness toward David is presented as a house that will be “built up forever”. The LORD Himself builds this house for David (2 Samuel 7:11). Therefore, it is a house with a permanence without end date, imperishable, eternal. His lovingkindness endures forever.

As for God’s faithfulness, the same applies, for “in the heavens You will establish Your faithfulness”. Just as the heavenly bodies are fixed and continuous in the sky, so His faithfulness is fixed. Nothing changes in His faithfulness, just as the sun, the moon, and the stars do not change their positions. Everything that happens on earth, where so many things change, cannot diminish His faithfulness in the least (Jeremiah 33:20-21).

Then Ethan tells what God’s lovingkindness and faithfulness refer to: to “a covenant” that God has made “with My chosen” (Psalms 89:3; cf. Psalms 78:70-71). God gave to David unconditional and eternal covenant promises (2 Samuel 7:11-16; Isaiah 55:3). Those promises are firm and sure. God even ratified His covenant with the swearing of an oath.

It is a covenant of which God alone takes all obligations upon Himself. David is God’s chosen one (1 Chronicles 28:4). Regardless of any conditions, God has sworn to His servant David: “I will establish your seed forever” (Psalms 89:4; cf. 2 Samuel 7:12-13).

There is talk of the covenant of God with Abraham, with Israel, and with David. The covenant was also made with David, the man after God’s heart. This is emphasized in this psalm. In 2 Samuel 7 we find the background to this psalm (2 Samuel 7:8-17). David is the anointed chosen by God (Psalms 89:3; 20). Yet this anointed is rejected and despised by God Himself (Psalms 89:38).

In this he is a type of the One who is more than David, the Son of David Who is also the Lord of David. He is the Chosen, the Anointed, the Christ. But … the Christ had to suffer this and so enter His glory (Luke 24:26). The difference is that David was rejected – by his son Absalom seizing power and driving him out – because of his own sins, while Christ was rejected because of the sins of others. His suffering is substitutional for the remnant (Isaiah 53:1-12).

God solemnly promises that a descendant of David will always sit on the throne. He will build his “throne to all generations” (cf. Luke 1:31-33). He will not fail in this, even if it sometimes appears so, as we read later in the psalm. God’s promise is just as unchanging as His lovingkindness and His faithfulness. Who this God is Who can make such unconditional promises, is impressively presented in the following verses.

Psalms 119:19

Introduction

Psalms 88 and Psalms 89 belong together. Together they form the closing part of the third book of Psalms. Both writers of these psalms, Heman (Psalms 88) and Ethan (Psalms 89) are Ezrahites (Psalms 88:1; Psalms 89:1). They both wrote only one psalm under their names. They also both wrote a maskil, a teaching, in view of the maskilim, that is, a teaching on the ways of God in the end time to gain insight into it.

The first psalm of the third book of Psalms, Psalms 73, indicates that the psalmist did not understand the ways of God (Psalms 73:16) with the people. The solution is that only in the sanctuary we do learn the ways of God (Psalms 73:17). Now the third book of Psalms is pre-eminently the book of the sanctuary, it is the ‘Leviticus book’ of Psalms.

In Psalms 74-87 we see prophetically the experiences and spiritual exercises of the faithful remnant, both of the two and of the ten tribes. They will undergo a terrible suffering, a suffering that will result in their purification.

Psalms 88 and Psalms 89 then summarize these ways of God together in two maskil-psalms.

The hallmark of Psalm 89 is trust in God on the basis of His promises. This trust speaks all the more because outward circumstances give no basis for the fulfillment of those promises. This means that their fulfillment is based on grace. That grace takes shape in Christ, in Whom all the promises of God are yes and amen (2 Corinthians 1:20). He will fulfill them, yes, He is the fulfillment.

Psalms 89 consists of two parts: 1. Psalms 89:1b-37 contain a description of the covenant. 2. Psalms 89:38-51 describe the connection between the covenant and suffering. The teaching of Psalm 89 is that suffering does not contradict God’s faithfulness to His covenant. On the contrary, this psalm is a thanksgiving for the faithfulness of God right through suffering!

Psalms 89:1a is the title and Psalms 89:52 the conclusion of the psalm and the conclusion of the third book of Psalms.

God’s Lovingkindness and Faithfulness

For “a maskil” see at Psalms 32:1.

The psalm is “of Ethan the Ezrahite”. It is the only psalm of him under this name in Psalms. Ethan is a wise, a Levite, and a singer (1 Kings 4:31; 1 Chronicles 15:17; 19). In 1 Chronicles 6 we find Heman, Asaph, and Ethan side by side (1 Chronicles 6:34-47). All three are Levites: Heman of Kohath, Asaph of Gersom, and Ethan of Merari.

The psalmist, in whom we hear the spirit of the remnant speaking, is deeply impressed by “the lovingkindness of the LORD” (Psalms 89:1b). This refers, as Psalms 89:3-4 show, to the LORD’s lovingkindness toward David in making him king over His people. Even greater expressions of lovingkindness are attached to the great Son of David, through Whom God’s lovingkindness flows to the entire world. Of this lovingkindness, he says, he will sing “forever”.

Inseparable from these expressions of lovingkindness is God’s “faithfulness”. God will faithfully fulfill all the promises He has made to David and the Son of David. He has recorded these in a covenant that He made with David. These covenant promises Ethan will “make known” “to all generations” with his “mouth”. He turns them into a psalm that can be sung to the glory of God throughout all generations.

This psalm is about the lovingkindness, Adonai, which is the covenant faithfulness of the LORD toward the faithful remnant. Psalms 88 is about the suffering of the remnant and the suffering of Christ. Psalms 89 makes it clear that God can only give His blessing through His covenant along the way of suffering. Christ had to suffer, the blood of the new covenant had to be poured out, to prove the lovingkindness of God.

Such are the ways of God. The foundation of God’s blessings is the suffering of Christ. Receiving these blessings is through the suffering of believers, in this case the remnant of Israel. For us too, it applies that “if indeed we suffer with [Him] so that we may also be glorified with [Him]” (Romans 8:17).

What matters is that the LORD is to be trusted or reliable concerning His covenant. He remembers the covenant He made with Abraham forever (Psalms 105:8-9). It is noteworthy in this context that the name Ethan means: enduring, steadfast. God’s covenant is enduring. Not without reason does the LORD give the guarantee further on in the psalm: “Nor deal falsely in My faithfulness” (Psalms 89:33). The word ‘faithful’, which is ‘reliable’, occurs seven times in this psalm. This is unique and endorses the importance of this word as the theme of this psalm.

Ethan speaks with great assurance – “I have said” – of “lovingkindness” and “Your faithfulness”. They are unshakable attributes of God. He has said to God: “Your lovingkindness will be built up forever” (Psalms 89:2). His lovingkindness toward David is presented as a house that will be “built up forever”. The LORD Himself builds this house for David (2 Samuel 7:11). Therefore, it is a house with a permanence without end date, imperishable, eternal. His lovingkindness endures forever.

As for God’s faithfulness, the same applies, for “in the heavens You will establish Your faithfulness”. Just as the heavenly bodies are fixed and continuous in the sky, so His faithfulness is fixed. Nothing changes in His faithfulness, just as the sun, the moon, and the stars do not change their positions. Everything that happens on earth, where so many things change, cannot diminish His faithfulness in the least (Jeremiah 33:20-21).

Then Ethan tells what God’s lovingkindness and faithfulness refer to: to “a covenant” that God has made “with My chosen” (Psalms 89:3; cf. Psalms 78:70-71). God gave to David unconditional and eternal covenant promises (2 Samuel 7:11-16; Isaiah 55:3). Those promises are firm and sure. God even ratified His covenant with the swearing of an oath.

It is a covenant of which God alone takes all obligations upon Himself. David is God’s chosen one (1 Chronicles 28:4). Regardless of any conditions, God has sworn to His servant David: “I will establish your seed forever” (Psalms 89:4; cf. 2 Samuel 7:12-13).

There is talk of the covenant of God with Abraham, with Israel, and with David. The covenant was also made with David, the man after God’s heart. This is emphasized in this psalm. In 2 Samuel 7 we find the background to this psalm (2 Samuel 7:8-17). David is the anointed chosen by God (Psalms 89:3; 20). Yet this anointed is rejected and despised by God Himself (Psalms 89:38).

In this he is a type of the One who is more than David, the Son of David Who is also the Lord of David. He is the Chosen, the Anointed, the Christ. But … the Christ had to suffer this and so enter His glory (Luke 24:26). The difference is that David was rejected – by his son Absalom seizing power and driving him out – because of his own sins, while Christ was rejected because of the sins of others. His suffering is substitutional for the remnant (Isaiah 53:1-12).

God solemnly promises that a descendant of David will always sit on the throne. He will build his “throne to all generations” (cf. Luke 1:31-33). He will not fail in this, even if it sometimes appears so, as we read later in the psalm. God’s promise is just as unchanging as His lovingkindness and His faithfulness. Who this God is Who can make such unconditional promises, is impressively presented in the following verses.

Psalms 119:20

Introduction

Psalms 88 and Psalms 89 belong together. Together they form the closing part of the third book of Psalms. Both writers of these psalms, Heman (Psalms 88) and Ethan (Psalms 89) are Ezrahites (Psalms 88:1; Psalms 89:1). They both wrote only one psalm under their names. They also both wrote a maskil, a teaching, in view of the maskilim, that is, a teaching on the ways of God in the end time to gain insight into it.

The first psalm of the third book of Psalms, Psalms 73, indicates that the psalmist did not understand the ways of God (Psalms 73:16) with the people. The solution is that only in the sanctuary we do learn the ways of God (Psalms 73:17). Now the third book of Psalms is pre-eminently the book of the sanctuary, it is the ‘Leviticus book’ of Psalms.

In Psalms 74-87 we see prophetically the experiences and spiritual exercises of the faithful remnant, both of the two and of the ten tribes. They will undergo a terrible suffering, a suffering that will result in their purification.

Psalms 88 and Psalms 89 then summarize these ways of God together in two maskil-psalms.

The hallmark of Psalm 89 is trust in God on the basis of His promises. This trust speaks all the more because outward circumstances give no basis for the fulfillment of those promises. This means that their fulfillment is based on grace. That grace takes shape in Christ, in Whom all the promises of God are yes and amen (2 Corinthians 1:20). He will fulfill them, yes, He is the fulfillment.

Psalms 89 consists of two parts: 1. Psalms 89:1b-37 contain a description of the covenant. 2. Psalms 89:38-51 describe the connection between the covenant and suffering. The teaching of Psalm 89 is that suffering does not contradict God’s faithfulness to His covenant. On the contrary, this psalm is a thanksgiving for the faithfulness of God right through suffering!

Psalms 89:1a is the title and Psalms 89:52 the conclusion of the psalm and the conclusion of the third book of Psalms.

God’s Lovingkindness and Faithfulness

For “a maskil” see at Psalms 32:1.

The psalm is “of Ethan the Ezrahite”. It is the only psalm of him under this name in Psalms. Ethan is a wise, a Levite, and a singer (1 Kings 4:31; 1 Chronicles 15:17; 19). In 1 Chronicles 6 we find Heman, Asaph, and Ethan side by side (1 Chronicles 6:34-47). All three are Levites: Heman of Kohath, Asaph of Gersom, and Ethan of Merari.

The psalmist, in whom we hear the spirit of the remnant speaking, is deeply impressed by “the lovingkindness of the LORD” (Psalms 89:1b). This refers, as Psalms 89:3-4 show, to the LORD’s lovingkindness toward David in making him king over His people. Even greater expressions of lovingkindness are attached to the great Son of David, through Whom God’s lovingkindness flows to the entire world. Of this lovingkindness, he says, he will sing “forever”.

Inseparable from these expressions of lovingkindness is God’s “faithfulness”. God will faithfully fulfill all the promises He has made to David and the Son of David. He has recorded these in a covenant that He made with David. These covenant promises Ethan will “make known” “to all generations” with his “mouth”. He turns them into a psalm that can be sung to the glory of God throughout all generations.

This psalm is about the lovingkindness, Adonai, which is the covenant faithfulness of the LORD toward the faithful remnant. Psalms 88 is about the suffering of the remnant and the suffering of Christ. Psalms 89 makes it clear that God can only give His blessing through His covenant along the way of suffering. Christ had to suffer, the blood of the new covenant had to be poured out, to prove the lovingkindness of God.

Such are the ways of God. The foundation of God’s blessings is the suffering of Christ. Receiving these blessings is through the suffering of believers, in this case the remnant of Israel. For us too, it applies that “if indeed we suffer with [Him] so that we may also be glorified with [Him]” (Romans 8:17).

What matters is that the LORD is to be trusted or reliable concerning His covenant. He remembers the covenant He made with Abraham forever (Psalms 105:8-9). It is noteworthy in this context that the name Ethan means: enduring, steadfast. God’s covenant is enduring. Not without reason does the LORD give the guarantee further on in the psalm: “Nor deal falsely in My faithfulness” (Psalms 89:33). The word ‘faithful’, which is ‘reliable’, occurs seven times in this psalm. This is unique and endorses the importance of this word as the theme of this psalm.

Ethan speaks with great assurance – “I have said” – of “lovingkindness” and “Your faithfulness”. They are unshakable attributes of God. He has said to God: “Your lovingkindness will be built up forever” (Psalms 89:2). His lovingkindness toward David is presented as a house that will be “built up forever”. The LORD Himself builds this house for David (2 Samuel 7:11). Therefore, it is a house with a permanence without end date, imperishable, eternal. His lovingkindness endures forever.

As for God’s faithfulness, the same applies, for “in the heavens You will establish Your faithfulness”. Just as the heavenly bodies are fixed and continuous in the sky, so His faithfulness is fixed. Nothing changes in His faithfulness, just as the sun, the moon, and the stars do not change their positions. Everything that happens on earth, where so many things change, cannot diminish His faithfulness in the least (Jeremiah 33:20-21).

Then Ethan tells what God’s lovingkindness and faithfulness refer to: to “a covenant” that God has made “with My chosen” (Psalms 89:3; cf. Psalms 78:70-71). God gave to David unconditional and eternal covenant promises (2 Samuel 7:11-16; Isaiah 55:3). Those promises are firm and sure. God even ratified His covenant with the swearing of an oath.

It is a covenant of which God alone takes all obligations upon Himself. David is God’s chosen one (1 Chronicles 28:4). Regardless of any conditions, God has sworn to His servant David: “I will establish your seed forever” (Psalms 89:4; cf. 2 Samuel 7:12-13).

There is talk of the covenant of God with Abraham, with Israel, and with David. The covenant was also made with David, the man after God’s heart. This is emphasized in this psalm. In 2 Samuel 7 we find the background to this psalm (2 Samuel 7:8-17). David is the anointed chosen by God (Psalms 89:3; 20). Yet this anointed is rejected and despised by God Himself (Psalms 89:38).

In this he is a type of the One who is more than David, the Son of David Who is also the Lord of David. He is the Chosen, the Anointed, the Christ. But … the Christ had to suffer this and so enter His glory (Luke 24:26). The difference is that David was rejected – by his son Absalom seizing power and driving him out – because of his own sins, while Christ was rejected because of the sins of others. His suffering is substitutional for the remnant (Isaiah 53:1-12).

God solemnly promises that a descendant of David will always sit on the throne. He will build his “throne to all generations” (cf. Luke 1:31-33). He will not fail in this, even if it sometimes appears so, as we read later in the psalm. God’s promise is just as unchanging as His lovingkindness and His faithfulness. Who this God is Who can make such unconditional promises, is impressively presented in the following verses.

Psalms 119:21

Who Is Like God?

God, Who assures David of an eternal throne, is Himself seated on the throne from which He governs the universe. He is the Object of the praise of heaven, which by the mouth of the inhabitants of heaven praises His wonders (Psalms 89:5; cf. Luke 2:13-14). His “faithfulness” is praised on earth “in the assembly of the holy ones”, whereby we can think of the assembly of God’s people, i.e. the remnant. In Psalms 89:1b the LORD is made great by the psalmist. From Psalms 89:5 we see the response of heaven, which also starts to praise the LORD.

The question “who in the skies is comparable to the LORD?” (Psalms 89:6), includes the answer. Of course there is no one who can measure up to Him, not in wisdom and understanding and not in strength. This also applies to the question of “who among the sons of the mighty is like the LORD”, which are the angelic princes. Of course, no one is like Him.

The reality is that God is “greatly feared in the council of the holy ones” (Psalms 89:7). His power, His holiness, His righteousness, it fills everyone with great awe, even the angels, who far exceed man in strength. Angels stand and go at His command (cf. 1 Kings 22:19-22). He is “awesome above all those who are around Him”. He is surrounded by countless angels, but is not part of a circle of which He is said to be the principal. He is exalted far above the angels (Hebrews 1:5-13). He is the Creator and they are but creatures, the work of His hands, ministering spirits whom He may send forth (Hebrews 1:14).

Deeply impressed by God’s great exaltation, Ethan cries out: “O LORD God of hosts, who is like You?” (Psalms 89:8). He calls God the “God of hosts” because God is above all earthly and heavenly hosts. All the powers, whether good or bad, are subject to Him, and He commands them (cf. 1 Kings 22:20-23). No host can go its own way.

God is the “mighty LORD”. No one is equal to Him in power, no one can be compared to Him (Isaiah 40:25). He is the “LORD”, the God of the covenant with David. He is not a God of arbitrariness, but of faithfulness. His faithfulness “surrounds” Him; it belongs to His nature and becomes visible in His actions. He is completely trustworthy in His promises. All His actions result from His faithfulness. He is mighty, He is faithful. This means that whatever He has promised in His covenant, He is also able to fulfil. His omnipotence and faithfulness are evident from the following passage.

Psalms 119:22

Who Is Like God?

God, Who assures David of an eternal throne, is Himself seated on the throne from which He governs the universe. He is the Object of the praise of heaven, which by the mouth of the inhabitants of heaven praises His wonders (Psalms 89:5; cf. Luke 2:13-14). His “faithfulness” is praised on earth “in the assembly of the holy ones”, whereby we can think of the assembly of God’s people, i.e. the remnant. In Psalms 89:1b the LORD is made great by the psalmist. From Psalms 89:5 we see the response of heaven, which also starts to praise the LORD.

The question “who in the skies is comparable to the LORD?” (Psalms 89:6), includes the answer. Of course there is no one who can measure up to Him, not in wisdom and understanding and not in strength. This also applies to the question of “who among the sons of the mighty is like the LORD”, which are the angelic princes. Of course, no one is like Him.

The reality is that God is “greatly feared in the council of the holy ones” (Psalms 89:7). His power, His holiness, His righteousness, it fills everyone with great awe, even the angels, who far exceed man in strength. Angels stand and go at His command (cf. 1 Kings 22:19-22). He is “awesome above all those who are around Him”. He is surrounded by countless angels, but is not part of a circle of which He is said to be the principal. He is exalted far above the angels (Hebrews 1:5-13). He is the Creator and they are but creatures, the work of His hands, ministering spirits whom He may send forth (Hebrews 1:14).

Deeply impressed by God’s great exaltation, Ethan cries out: “O LORD God of hosts, who is like You?” (Psalms 89:8). He calls God the “God of hosts” because God is above all earthly and heavenly hosts. All the powers, whether good or bad, are subject to Him, and He commands them (cf. 1 Kings 22:20-23). No host can go its own way.

God is the “mighty LORD”. No one is equal to Him in power, no one can be compared to Him (Isaiah 40:25). He is the “LORD”, the God of the covenant with David. He is not a God of arbitrariness, but of faithfulness. His faithfulness “surrounds” Him; it belongs to His nature and becomes visible in His actions. He is completely trustworthy in His promises. All His actions result from His faithfulness. He is mighty, He is faithful. This means that whatever He has promised in His covenant, He is also able to fulfil. His omnipotence and faithfulness are evident from the following passage.

Psalms 119:23

Who Is Like God?

God, Who assures David of an eternal throne, is Himself seated on the throne from which He governs the universe. He is the Object of the praise of heaven, which by the mouth of the inhabitants of heaven praises His wonders (Psalms 89:5; cf. Luke 2:13-14). His “faithfulness” is praised on earth “in the assembly of the holy ones”, whereby we can think of the assembly of God’s people, i.e. the remnant. In Psalms 89:1b the LORD is made great by the psalmist. From Psalms 89:5 we see the response of heaven, which also starts to praise the LORD.

The question “who in the skies is comparable to the LORD?” (Psalms 89:6), includes the answer. Of course there is no one who can measure up to Him, not in wisdom and understanding and not in strength. This also applies to the question of “who among the sons of the mighty is like the LORD”, which are the angelic princes. Of course, no one is like Him.

The reality is that God is “greatly feared in the council of the holy ones” (Psalms 89:7). His power, His holiness, His righteousness, it fills everyone with great awe, even the angels, who far exceed man in strength. Angels stand and go at His command (cf. 1 Kings 22:19-22). He is “awesome above all those who are around Him”. He is surrounded by countless angels, but is not part of a circle of which He is said to be the principal. He is exalted far above the angels (Hebrews 1:5-13). He is the Creator and they are but creatures, the work of His hands, ministering spirits whom He may send forth (Hebrews 1:14).

Deeply impressed by God’s great exaltation, Ethan cries out: “O LORD God of hosts, who is like You?” (Psalms 89:8). He calls God the “God of hosts” because God is above all earthly and heavenly hosts. All the powers, whether good or bad, are subject to Him, and He commands them (cf. 1 Kings 22:20-23). No host can go its own way.

God is the “mighty LORD”. No one is equal to Him in power, no one can be compared to Him (Isaiah 40:25). He is the “LORD”, the God of the covenant with David. He is not a God of arbitrariness, but of faithfulness. His faithfulness “surrounds” Him; it belongs to His nature and becomes visible in His actions. He is completely trustworthy in His promises. All His actions result from His faithfulness. He is mighty, He is faithful. This means that whatever He has promised in His covenant, He is also able to fulfil. His omnipotence and faithfulness are evident from the following passage.

Psalms 119:24

Who Is Like God?

God, Who assures David of an eternal throne, is Himself seated on the throne from which He governs the universe. He is the Object of the praise of heaven, which by the mouth of the inhabitants of heaven praises His wonders (Psalms 89:5; cf. Luke 2:13-14). His “faithfulness” is praised on earth “in the assembly of the holy ones”, whereby we can think of the assembly of God’s people, i.e. the remnant. In Psalms 89:1b the LORD is made great by the psalmist. From Psalms 89:5 we see the response of heaven, which also starts to praise the LORD.

The question “who in the skies is comparable to the LORD?” (Psalms 89:6), includes the answer. Of course there is no one who can measure up to Him, not in wisdom and understanding and not in strength. This also applies to the question of “who among the sons of the mighty is like the LORD”, which are the angelic princes. Of course, no one is like Him.

The reality is that God is “greatly feared in the council of the holy ones” (Psalms 89:7). His power, His holiness, His righteousness, it fills everyone with great awe, even the angels, who far exceed man in strength. Angels stand and go at His command (cf. 1 Kings 22:19-22). He is “awesome above all those who are around Him”. He is surrounded by countless angels, but is not part of a circle of which He is said to be the principal. He is exalted far above the angels (Hebrews 1:5-13). He is the Creator and they are but creatures, the work of His hands, ministering spirits whom He may send forth (Hebrews 1:14).

Deeply impressed by God’s great exaltation, Ethan cries out: “O LORD God of hosts, who is like You?” (Psalms 89:8). He calls God the “God of hosts” because God is above all earthly and heavenly hosts. All the powers, whether good or bad, are subject to Him, and He commands them (cf. 1 Kings 22:20-23). No host can go its own way.

God is the “mighty LORD”. No one is equal to Him in power, no one can be compared to Him (Isaiah 40:25). He is the “LORD”, the God of the covenant with David. He is not a God of arbitrariness, but of faithfulness. His faithfulness “surrounds” Him; it belongs to His nature and becomes visible in His actions. He is completely trustworthy in His promises. All His actions result from His faithfulness. He is mighty, He is faithful. This means that whatever He has promised in His covenant, He is also able to fulfil. His omnipotence and faithfulness are evident from the following passage.

Psalms 119:25

Proofs of God’s Omnipotence

God has proved in the past what He is capable of, whatever the circumstances. He “rules the swelling of the sea”, and “when its waves rise” He “stills them” (Psalms 89:9; Psalms 107:29). There is scarcely anything from which God’s power and dominion over all things is more evident than in His authority over the sea and the waves. As powerless as man is in the face of a storm, a hurricane, or a tsunami, He rules over them with mastery and calm (Job 38:8-11). The Lord Jesus also has that authority, which proves that He is God (Mark 4:39).

The overconfident brimming sea is a picture of the God-hating nations over which He also rules (Isaiah 17:12-13). An example of His reign over the overconfidence of the sea is that He “crushed Rahab like one who is slain” (Psalms 89:10). He, emphatically, He and no one else, did that. Rahab stands for Egypt, but then presented in such a way as to reveal the evil power behind it (Isaiah 30:7; Isaiah 51:9-10; cf. Revelation 13:1-18). What He has done with Egypt, He has done with all His enemies. He scattered them with His strong arm.

“The heavens” are His and “the earth also” is His (Psalms 89:11). Firstly, this is so because He created the heavens and the earth; He has right to the heavens and the earth as its Creator (Psalms 24:1-2). However, the created heavens are defiled by the presence of evil powers and the earth by the Fall. One day the heavens will be cleansed from the presence of these evil powers, and the earth will also be subject to God. Secondly, this can happen because the Creator has also become the Redeemer. He, as the Redeemer, will again take possession of creation (Revelation 5:1-10; Revelation 10:2).

Heaven, of course, belongs to Him; there He dwells. Of the earth, this does not seem to be the case at the moment, given the sin that reigns there. Yet faith says affirmatively: “The earth is Yours.” “The world and all that it contains” is His because He has “founded them” (cf. Psalms 24:1-2).

His dominion concerns “the north and the south”, for they were created by Him (Psalms 89:12). The north is what is hidden or dark, where it is cold. The south is what is in the light, where it is warm. Nothing is hidden from Him, for He has made everything. “He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22). Where it is light, it is because of His presence.

The mountains “Tabor and Hermon” rise above the landscape. They are in their splendor and grandeur as it were the mouth of the earth that opens to sing joyfully to God’s Name. The Tabor is a mountain west of the Jordan, and the Hermon east of it. This means that God created all the earth, in four directions, and that by the conspicuous appearance of Tabor and Hermon, the creation, as it were, rejoices in the Name of the LORD.

All that He has created reveals His omnipotence, His supreme power. He has “a strong arm” (Psalms 89:13). His “hand is mighty”. With His hand He works what He wants. His “right hand is exalted”. What He does is beyond the thinking and the power of man. God works out His plans in situations where everything is hopeless for mankind.

The “foundation of Your throne”, the throne on which He sits and from which He governs all and reigns over all, are “righteousness and justice” (Psalms 89:14). He deals in perfect justice with everything and everyone and does justice to everything and everyone. Thereby “lovingkindness and truth” go before Him. They are, as it were, His heralds who proclaim that He is coming with His blessing. They hold out the prospect of His revelation as love and light (1 John 4:8; 16; 1 John 1:5). The way He goes on earth and all His works bear the stamp of Who He is in lovingkindness and faithfulness.

In this world there is a saying: power corrupts, and absolute power corrupts absolute. This is why the French philosopher Montesquieu devised the ‘trias politica’. The trias politica – the theory of three powers or the separation of powers – is a theory of the constitution in which the state is divided into three bodies which monitor each other’s functioning. This is not how it is with God. He has absolute power, He is the Almighty (Psalms 89:13) and He combines that with absolute justice, lovingkindness and faithfulness (Psalms 89:14).

Psalms 119:26

Proofs of God’s Omnipotence

God has proved in the past what He is capable of, whatever the circumstances. He “rules the swelling of the sea”, and “when its waves rise” He “stills them” (Psalms 89:9; Psalms 107:29). There is scarcely anything from which God’s power and dominion over all things is more evident than in His authority over the sea and the waves. As powerless as man is in the face of a storm, a hurricane, or a tsunami, He rules over them with mastery and calm (Job 38:8-11). The Lord Jesus also has that authority, which proves that He is God (Mark 4:39).

The overconfident brimming sea is a picture of the God-hating nations over which He also rules (Isaiah 17:12-13). An example of His reign over the overconfidence of the sea is that He “crushed Rahab like one who is slain” (Psalms 89:10). He, emphatically, He and no one else, did that. Rahab stands for Egypt, but then presented in such a way as to reveal the evil power behind it (Isaiah 30:7; Isaiah 51:9-10; cf. Revelation 13:1-18). What He has done with Egypt, He has done with all His enemies. He scattered them with His strong arm.

“The heavens” are His and “the earth also” is His (Psalms 89:11). Firstly, this is so because He created the heavens and the earth; He has right to the heavens and the earth as its Creator (Psalms 24:1-2). However, the created heavens are defiled by the presence of evil powers and the earth by the Fall. One day the heavens will be cleansed from the presence of these evil powers, and the earth will also be subject to God. Secondly, this can happen because the Creator has also become the Redeemer. He, as the Redeemer, will again take possession of creation (Revelation 5:1-10; Revelation 10:2).

Heaven, of course, belongs to Him; there He dwells. Of the earth, this does not seem to be the case at the moment, given the sin that reigns there. Yet faith says affirmatively: “The earth is Yours.” “The world and all that it contains” is His because He has “founded them” (cf. Psalms 24:1-2).

His dominion concerns “the north and the south”, for they were created by Him (Psalms 89:12). The north is what is hidden or dark, where it is cold. The south is what is in the light, where it is warm. Nothing is hidden from Him, for He has made everything. “He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22). Where it is light, it is because of His presence.

The mountains “Tabor and Hermon” rise above the landscape. They are in their splendor and grandeur as it were the mouth of the earth that opens to sing joyfully to God’s Name. The Tabor is a mountain west of the Jordan, and the Hermon east of it. This means that God created all the earth, in four directions, and that by the conspicuous appearance of Tabor and Hermon, the creation, as it were, rejoices in the Name of the LORD.

All that He has created reveals His omnipotence, His supreme power. He has “a strong arm” (Psalms 89:13). His “hand is mighty”. With His hand He works what He wants. His “right hand is exalted”. What He does is beyond the thinking and the power of man. God works out His plans in situations where everything is hopeless for mankind.

The “foundation of Your throne”, the throne on which He sits and from which He governs all and reigns over all, are “righteousness and justice” (Psalms 89:14). He deals in perfect justice with everything and everyone and does justice to everything and everyone. Thereby “lovingkindness and truth” go before Him. They are, as it were, His heralds who proclaim that He is coming with His blessing. They hold out the prospect of His revelation as love and light (1 John 4:8; 16; 1 John 1:5). The way He goes on earth and all His works bear the stamp of Who He is in lovingkindness and faithfulness.

In this world there is a saying: power corrupts, and absolute power corrupts absolute. This is why the French philosopher Montesquieu devised the ‘trias politica’. The trias politica – the theory of three powers or the separation of powers – is a theory of the constitution in which the state is divided into three bodies which monitor each other’s functioning. This is not how it is with God. He has absolute power, He is the Almighty (Psalms 89:13) and He combines that with absolute justice, lovingkindness and faithfulness (Psalms 89:14).

Psalms 119:27

Proofs of God’s Omnipotence

God has proved in the past what He is capable of, whatever the circumstances. He “rules the swelling of the sea”, and “when its waves rise” He “stills them” (Psalms 89:9; Psalms 107:29). There is scarcely anything from which God’s power and dominion over all things is more evident than in His authority over the sea and the waves. As powerless as man is in the face of a storm, a hurricane, or a tsunami, He rules over them with mastery and calm (Job 38:8-11). The Lord Jesus also has that authority, which proves that He is God (Mark 4:39).

The overconfident brimming sea is a picture of the God-hating nations over which He also rules (Isaiah 17:12-13). An example of His reign over the overconfidence of the sea is that He “crushed Rahab like one who is slain” (Psalms 89:10). He, emphatically, He and no one else, did that. Rahab stands for Egypt, but then presented in such a way as to reveal the evil power behind it (Isaiah 30:7; Isaiah 51:9-10; cf. Revelation 13:1-18). What He has done with Egypt, He has done with all His enemies. He scattered them with His strong arm.

“The heavens” are His and “the earth also” is His (Psalms 89:11). Firstly, this is so because He created the heavens and the earth; He has right to the heavens and the earth as its Creator (Psalms 24:1-2). However, the created heavens are defiled by the presence of evil powers and the earth by the Fall. One day the heavens will be cleansed from the presence of these evil powers, and the earth will also be subject to God. Secondly, this can happen because the Creator has also become the Redeemer. He, as the Redeemer, will again take possession of creation (Revelation 5:1-10; Revelation 10:2).

Heaven, of course, belongs to Him; there He dwells. Of the earth, this does not seem to be the case at the moment, given the sin that reigns there. Yet faith says affirmatively: “The earth is Yours.” “The world and all that it contains” is His because He has “founded them” (cf. Psalms 24:1-2).

His dominion concerns “the north and the south”, for they were created by Him (Psalms 89:12). The north is what is hidden or dark, where it is cold. The south is what is in the light, where it is warm. Nothing is hidden from Him, for He has made everything. “He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22). Where it is light, it is because of His presence.

The mountains “Tabor and Hermon” rise above the landscape. They are in their splendor and grandeur as it were the mouth of the earth that opens to sing joyfully to God’s Name. The Tabor is a mountain west of the Jordan, and the Hermon east of it. This means that God created all the earth, in four directions, and that by the conspicuous appearance of Tabor and Hermon, the creation, as it were, rejoices in the Name of the LORD.

All that He has created reveals His omnipotence, His supreme power. He has “a strong arm” (Psalms 89:13). His “hand is mighty”. With His hand He works what He wants. His “right hand is exalted”. What He does is beyond the thinking and the power of man. God works out His plans in situations where everything is hopeless for mankind.

The “foundation of Your throne”, the throne on which He sits and from which He governs all and reigns over all, are “righteousness and justice” (Psalms 89:14). He deals in perfect justice with everything and everyone and does justice to everything and everyone. Thereby “lovingkindness and truth” go before Him. They are, as it were, His heralds who proclaim that He is coming with His blessing. They hold out the prospect of His revelation as love and light (1 John 4:8; 16; 1 John 1:5). The way He goes on earth and all His works bear the stamp of Who He is in lovingkindness and faithfulness.

In this world there is a saying: power corrupts, and absolute power corrupts absolute. This is why the French philosopher Montesquieu devised the ‘trias politica’. The trias politica – the theory of three powers or the separation of powers – is a theory of the constitution in which the state is divided into three bodies which monitor each other’s functioning. This is not how it is with God. He has absolute power, He is the Almighty (Psalms 89:13) and He combines that with absolute justice, lovingkindness and faithfulness (Psalms 89:14).

Psalms 119:28

Proofs of God’s Omnipotence

God has proved in the past what He is capable of, whatever the circumstances. He “rules the swelling of the sea”, and “when its waves rise” He “stills them” (Psalms 89:9; Psalms 107:29). There is scarcely anything from which God’s power and dominion over all things is more evident than in His authority over the sea and the waves. As powerless as man is in the face of a storm, a hurricane, or a tsunami, He rules over them with mastery and calm (Job 38:8-11). The Lord Jesus also has that authority, which proves that He is God (Mark 4:39).

The overconfident brimming sea is a picture of the God-hating nations over which He also rules (Isaiah 17:12-13). An example of His reign over the overconfidence of the sea is that He “crushed Rahab like one who is slain” (Psalms 89:10). He, emphatically, He and no one else, did that. Rahab stands for Egypt, but then presented in such a way as to reveal the evil power behind it (Isaiah 30:7; Isaiah 51:9-10; cf. Revelation 13:1-18). What He has done with Egypt, He has done with all His enemies. He scattered them with His strong arm.

“The heavens” are His and “the earth also” is His (Psalms 89:11). Firstly, this is so because He created the heavens and the earth; He has right to the heavens and the earth as its Creator (Psalms 24:1-2). However, the created heavens are defiled by the presence of evil powers and the earth by the Fall. One day the heavens will be cleansed from the presence of these evil powers, and the earth will also be subject to God. Secondly, this can happen because the Creator has also become the Redeemer. He, as the Redeemer, will again take possession of creation (Revelation 5:1-10; Revelation 10:2).

Heaven, of course, belongs to Him; there He dwells. Of the earth, this does not seem to be the case at the moment, given the sin that reigns there. Yet faith says affirmatively: “The earth is Yours.” “The world and all that it contains” is His because He has “founded them” (cf. Psalms 24:1-2).

His dominion concerns “the north and the south”, for they were created by Him (Psalms 89:12). The north is what is hidden or dark, where it is cold. The south is what is in the light, where it is warm. Nothing is hidden from Him, for He has made everything. “He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22). Where it is light, it is because of His presence.

The mountains “Tabor and Hermon” rise above the landscape. They are in their splendor and grandeur as it were the mouth of the earth that opens to sing joyfully to God’s Name. The Tabor is a mountain west of the Jordan, and the Hermon east of it. This means that God created all the earth, in four directions, and that by the conspicuous appearance of Tabor and Hermon, the creation, as it were, rejoices in the Name of the LORD.

All that He has created reveals His omnipotence, His supreme power. He has “a strong arm” (Psalms 89:13). His “hand is mighty”. With His hand He works what He wants. His “right hand is exalted”. What He does is beyond the thinking and the power of man. God works out His plans in situations where everything is hopeless for mankind.

The “foundation of Your throne”, the throne on which He sits and from which He governs all and reigns over all, are “righteousness and justice” (Psalms 89:14). He deals in perfect justice with everything and everyone and does justice to everything and everyone. Thereby “lovingkindness and truth” go before Him. They are, as it were, His heralds who proclaim that He is coming with His blessing. They hold out the prospect of His revelation as love and light (1 John 4:8; 16; 1 John 1:5). The way He goes on earth and all His works bear the stamp of Who He is in lovingkindness and faithfulness.

In this world there is a saying: power corrupts, and absolute power corrupts absolute. This is why the French philosopher Montesquieu devised the ‘trias politica’. The trias politica – the theory of three powers or the separation of powers – is a theory of the constitution in which the state is divided into three bodies which monitor each other’s functioning. This is not how it is with God. He has absolute power, He is the Almighty (Psalms 89:13) and He combines that with absolute justice, lovingkindness and faithfulness (Psalms 89:14).

Psalms 119:29

Proofs of God’s Omnipotence

God has proved in the past what He is capable of, whatever the circumstances. He “rules the swelling of the sea”, and “when its waves rise” He “stills them” (Psalms 89:9; Psalms 107:29). There is scarcely anything from which God’s power and dominion over all things is more evident than in His authority over the sea and the waves. As powerless as man is in the face of a storm, a hurricane, or a tsunami, He rules over them with mastery and calm (Job 38:8-11). The Lord Jesus also has that authority, which proves that He is God (Mark 4:39).

The overconfident brimming sea is a picture of the God-hating nations over which He also rules (Isaiah 17:12-13). An example of His reign over the overconfidence of the sea is that He “crushed Rahab like one who is slain” (Psalms 89:10). He, emphatically, He and no one else, did that. Rahab stands for Egypt, but then presented in such a way as to reveal the evil power behind it (Isaiah 30:7; Isaiah 51:9-10; cf. Revelation 13:1-18). What He has done with Egypt, He has done with all His enemies. He scattered them with His strong arm.

“The heavens” are His and “the earth also” is His (Psalms 89:11). Firstly, this is so because He created the heavens and the earth; He has right to the heavens and the earth as its Creator (Psalms 24:1-2). However, the created heavens are defiled by the presence of evil powers and the earth by the Fall. One day the heavens will be cleansed from the presence of these evil powers, and the earth will also be subject to God. Secondly, this can happen because the Creator has also become the Redeemer. He, as the Redeemer, will again take possession of creation (Revelation 5:1-10; Revelation 10:2).

Heaven, of course, belongs to Him; there He dwells. Of the earth, this does not seem to be the case at the moment, given the sin that reigns there. Yet faith says affirmatively: “The earth is Yours.” “The world and all that it contains” is His because He has “founded them” (cf. Psalms 24:1-2).

His dominion concerns “the north and the south”, for they were created by Him (Psalms 89:12). The north is what is hidden or dark, where it is cold. The south is what is in the light, where it is warm. Nothing is hidden from Him, for He has made everything. “He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22). Where it is light, it is because of His presence.

The mountains “Tabor and Hermon” rise above the landscape. They are in their splendor and grandeur as it were the mouth of the earth that opens to sing joyfully to God’s Name. The Tabor is a mountain west of the Jordan, and the Hermon east of it. This means that God created all the earth, in four directions, and that by the conspicuous appearance of Tabor and Hermon, the creation, as it were, rejoices in the Name of the LORD.

All that He has created reveals His omnipotence, His supreme power. He has “a strong arm” (Psalms 89:13). His “hand is mighty”. With His hand He works what He wants. His “right hand is exalted”. What He does is beyond the thinking and the power of man. God works out His plans in situations where everything is hopeless for mankind.

The “foundation of Your throne”, the throne on which He sits and from which He governs all and reigns over all, are “righteousness and justice” (Psalms 89:14). He deals in perfect justice with everything and everyone and does justice to everything and everyone. Thereby “lovingkindness and truth” go before Him. They are, as it were, His heralds who proclaim that He is coming with His blessing. They hold out the prospect of His revelation as love and light (1 John 4:8; 16; 1 John 1:5). The way He goes on earth and all His works bear the stamp of Who He is in lovingkindness and faithfulness.

In this world there is a saying: power corrupts, and absolute power corrupts absolute. This is why the French philosopher Montesquieu devised the ‘trias politica’. The trias politica – the theory of three powers or the separation of powers – is a theory of the constitution in which the state is divided into three bodies which monitor each other’s functioning. This is not how it is with God. He has absolute power, He is the Almighty (Psalms 89:13) and He combines that with absolute justice, lovingkindness and faithfulness (Psalms 89:14).

Psalms 119:30

Proofs of God’s Omnipotence

God has proved in the past what He is capable of, whatever the circumstances. He “rules the swelling of the sea”, and “when its waves rise” He “stills them” (Psalms 89:9; Psalms 107:29). There is scarcely anything from which God’s power and dominion over all things is more evident than in His authority over the sea and the waves. As powerless as man is in the face of a storm, a hurricane, or a tsunami, He rules over them with mastery and calm (Job 38:8-11). The Lord Jesus also has that authority, which proves that He is God (Mark 4:39).

The overconfident brimming sea is a picture of the God-hating nations over which He also rules (Isaiah 17:12-13). An example of His reign over the overconfidence of the sea is that He “crushed Rahab like one who is slain” (Psalms 89:10). He, emphatically, He and no one else, did that. Rahab stands for Egypt, but then presented in such a way as to reveal the evil power behind it (Isaiah 30:7; Isaiah 51:9-10; cf. Revelation 13:1-18). What He has done with Egypt, He has done with all His enemies. He scattered them with His strong arm.

“The heavens” are His and “the earth also” is His (Psalms 89:11). Firstly, this is so because He created the heavens and the earth; He has right to the heavens and the earth as its Creator (Psalms 24:1-2). However, the created heavens are defiled by the presence of evil powers and the earth by the Fall. One day the heavens will be cleansed from the presence of these evil powers, and the earth will also be subject to God. Secondly, this can happen because the Creator has also become the Redeemer. He, as the Redeemer, will again take possession of creation (Revelation 5:1-10; Revelation 10:2).

Heaven, of course, belongs to Him; there He dwells. Of the earth, this does not seem to be the case at the moment, given the sin that reigns there. Yet faith says affirmatively: “The earth is Yours.” “The world and all that it contains” is His because He has “founded them” (cf. Psalms 24:1-2).

His dominion concerns “the north and the south”, for they were created by Him (Psalms 89:12). The north is what is hidden or dark, where it is cold. The south is what is in the light, where it is warm. Nothing is hidden from Him, for He has made everything. “He knows what is in the darkness, and the light dwells with Him” (Daniel 2:22). Where it is light, it is because of His presence.

The mountains “Tabor and Hermon” rise above the landscape. They are in their splendor and grandeur as it were the mouth of the earth that opens to sing joyfully to God’s Name. The Tabor is a mountain west of the Jordan, and the Hermon east of it. This means that God created all the earth, in four directions, and that by the conspicuous appearance of Tabor and Hermon, the creation, as it were, rejoices in the Name of the LORD.

All that He has created reveals His omnipotence, His supreme power. He has “a strong arm” (Psalms 89:13). His “hand is mighty”. With His hand He works what He wants. His “right hand is exalted”. What He does is beyond the thinking and the power of man. God works out His plans in situations where everything is hopeless for mankind.

The “foundation of Your throne”, the throne on which He sits and from which He governs all and reigns over all, are “righteousness and justice” (Psalms 89:14). He deals in perfect justice with everything and everyone and does justice to everything and everyone. Thereby “lovingkindness and truth” go before Him. They are, as it were, His heralds who proclaim that He is coming with His blessing. They hold out the prospect of His revelation as love and light (1 John 4:8; 16; 1 John 1:5). The way He goes on earth and all His works bear the stamp of Who He is in lovingkindness and faithfulness.

In this world there is a saying: power corrupts, and absolute power corrupts absolute. This is why the French philosopher Montesquieu devised the ‘trias politica’. The trias politica – the theory of three powers or the separation of powers – is a theory of the constitution in which the state is divided into three bodies which monitor each other’s functioning. This is not how it is with God. He has absolute power, He is the Almighty (Psalms 89:13) and He combines that with absolute justice, lovingkindness and faithfulness (Psalms 89:14).

Psalms 119:31

The People of That God

The description of God’s exaltation is followed by the happy praise of the people who know that God as their LORD (Psalms 89:15). This people know “the joyful sound” of the trumpet (cf. Numbers 23:21b). This is reminiscent of the Feast of the blowing of the Trumpets, which is celebrated when it is new moon (Leviticus 23:24; Numbers 29:1). This feast points to the restoration of the relationship between God and His people. Here the emphasis is on the blowing of the trumpet as the starting signal to sing praises to the LORD (Psalms 89:16) and to walk confidently in the light of His presence (Psalms 89:17-18).

In Israel the month always begins with new moon. On the fifteenth of the month, the beginning of the Feast of Booths, it is full moon. Then the moon, which receives its light from the sun, reflects the light of the sun. On the first day nothing of this can be seen. In picture this indicates that the testimony of Israel has been obscured. At the same time, this is also the turning point toward the time when the moon will begin to shine again. In spiritual terms, Israel will have a full moon – that is, the beginning of the Feast of Booths – when the church is caught up. The light that Israel will once again receive comes from God. God will deliver His people from their enemies (Psalms 81:4).

When they are delivered from their enemies, they will again “walk in the light of Your countenance”. They do not even have to wait until their enemies are defeated, for they can already rejoice in the LORD by faith. We too can already know that we are more than conquerors in Him Who loves us. This means that they live in His favor and in the awareness of His attention, that He looks after them again. God, Who had to hide His face from them for so long, has turned back to them in grace.

This walking in the light causes joy: “In Your name they rejoice all the day” (Psalms 89:16). A people who have such a King are filled with great joy. Their joy concerns Him; they are grateful to Him for the change He has wrought in their need. They find their happiness in Him, in Who He is, in His government and protection. This is so “all the day”. This refers to the period of the millennial realm of peace. God, their King, is always the same. Therefore their joy is always present. This joy can also be always present with us (Philippians 4:4).

He has lifted them up from the dust. They are no longer the tail of the nations, but God has exalted them by His “righteousness” and made them the head of the nations (Proverbs 14:34). They certainly owe their exalted position to His grace. But it is grace based on righteousness, for the Lord Jesus did the necessary work for it on the cross of Calvary.

They glorify God for what He has done to and for them (Psalms 89:17). They attribute everything to Him. He is “the glory of their strength”. What they are, they are through Him. Of that strength nothing can be seen now, but they know and say in faith: “By Your favor our horn” – the horn is a picture of strength – “is exalted.” He will give them their exalted position of dominion as proof of His good pleasure in them. They have not deserved it, but He gives it by grace.

They realize that they are protected by their King, which is the Messiah (Psalms 89:18). He is their “shield” which “belongs to the LORD”, He has given Him to them as their shield. They call Him “our king” Whom they have received from “the Holy One of Israel”. This again refers above all to the Lord Jesus. He has been given by God to His people as King. He will reign on behalf of God, “the Holy One of Israel”, and then do so in perfect accordance with God’s holiness.

“The Holy One of Israel” is the title of God in the book of Isaiah. Isaiah uses that title 25 times for the God Who appeared to him as the three times Holy God (Isaiah 6:1). Israel has taunted and tested and limited Him each time (Psalms 78:40-41). Yet this same God will protect them.

Psalms 119:32

The People of That God

The description of God’s exaltation is followed by the happy praise of the people who know that God as their LORD (Psalms 89:15). This people know “the joyful sound” of the trumpet (cf. Numbers 23:21b). This is reminiscent of the Feast of the blowing of the Trumpets, which is celebrated when it is new moon (Leviticus 23:24; Numbers 29:1). This feast points to the restoration of the relationship between God and His people. Here the emphasis is on the blowing of the trumpet as the starting signal to sing praises to the LORD (Psalms 89:16) and to walk confidently in the light of His presence (Psalms 89:17-18).

In Israel the month always begins with new moon. On the fifteenth of the month, the beginning of the Feast of Booths, it is full moon. Then the moon, which receives its light from the sun, reflects the light of the sun. On the first day nothing of this can be seen. In picture this indicates that the testimony of Israel has been obscured. At the same time, this is also the turning point toward the time when the moon will begin to shine again. In spiritual terms, Israel will have a full moon – that is, the beginning of the Feast of Booths – when the church is caught up. The light that Israel will once again receive comes from God. God will deliver His people from their enemies (Psalms 81:4).

When they are delivered from their enemies, they will again “walk in the light of Your countenance”. They do not even have to wait until their enemies are defeated, for they can already rejoice in the LORD by faith. We too can already know that we are more than conquerors in Him Who loves us. This means that they live in His favor and in the awareness of His attention, that He looks after them again. God, Who had to hide His face from them for so long, has turned back to them in grace.

This walking in the light causes joy: “In Your name they rejoice all the day” (Psalms 89:16). A people who have such a King are filled with great joy. Their joy concerns Him; they are grateful to Him for the change He has wrought in their need. They find their happiness in Him, in Who He is, in His government and protection. This is so “all the day”. This refers to the period of the millennial realm of peace. God, their King, is always the same. Therefore their joy is always present. This joy can also be always present with us (Philippians 4:4).

He has lifted them up from the dust. They are no longer the tail of the nations, but God has exalted them by His “righteousness” and made them the head of the nations (Proverbs 14:34). They certainly owe their exalted position to His grace. But it is grace based on righteousness, for the Lord Jesus did the necessary work for it on the cross of Calvary.

They glorify God for what He has done to and for them (Psalms 89:17). They attribute everything to Him. He is “the glory of their strength”. What they are, they are through Him. Of that strength nothing can be seen now, but they know and say in faith: “By Your favor our horn” – the horn is a picture of strength – “is exalted.” He will give them their exalted position of dominion as proof of His good pleasure in them. They have not deserved it, but He gives it by grace.

They realize that they are protected by their King, which is the Messiah (Psalms 89:18). He is their “shield” which “belongs to the LORD”, He has given Him to them as their shield. They call Him “our king” Whom they have received from “the Holy One of Israel”. This again refers above all to the Lord Jesus. He has been given by God to His people as King. He will reign on behalf of God, “the Holy One of Israel”, and then do so in perfect accordance with God’s holiness.

“The Holy One of Israel” is the title of God in the book of Isaiah. Isaiah uses that title 25 times for the God Who appeared to him as the three times Holy God (Isaiah 6:1). Israel has taunted and tested and limited Him each time (Psalms 78:40-41). Yet this same God will protect them.

Psalms 119:33

The People of That God

The description of God’s exaltation is followed by the happy praise of the people who know that God as their LORD (Psalms 89:15). This people know “the joyful sound” of the trumpet (cf. Numbers 23:21b). This is reminiscent of the Feast of the blowing of the Trumpets, which is celebrated when it is new moon (Leviticus 23:24; Numbers 29:1). This feast points to the restoration of the relationship between God and His people. Here the emphasis is on the blowing of the trumpet as the starting signal to sing praises to the LORD (Psalms 89:16) and to walk confidently in the light of His presence (Psalms 89:17-18).

In Israel the month always begins with new moon. On the fifteenth of the month, the beginning of the Feast of Booths, it is full moon. Then the moon, which receives its light from the sun, reflects the light of the sun. On the first day nothing of this can be seen. In picture this indicates that the testimony of Israel has been obscured. At the same time, this is also the turning point toward the time when the moon will begin to shine again. In spiritual terms, Israel will have a full moon – that is, the beginning of the Feast of Booths – when the church is caught up. The light that Israel will once again receive comes from God. God will deliver His people from their enemies (Psalms 81:4).

When they are delivered from their enemies, they will again “walk in the light of Your countenance”. They do not even have to wait until their enemies are defeated, for they can already rejoice in the LORD by faith. We too can already know that we are more than conquerors in Him Who loves us. This means that they live in His favor and in the awareness of His attention, that He looks after them again. God, Who had to hide His face from them for so long, has turned back to them in grace.

This walking in the light causes joy: “In Your name they rejoice all the day” (Psalms 89:16). A people who have such a King are filled with great joy. Their joy concerns Him; they are grateful to Him for the change He has wrought in their need. They find their happiness in Him, in Who He is, in His government and protection. This is so “all the day”. This refers to the period of the millennial realm of peace. God, their King, is always the same. Therefore their joy is always present. This joy can also be always present with us (Philippians 4:4).

He has lifted them up from the dust. They are no longer the tail of the nations, but God has exalted them by His “righteousness” and made them the head of the nations (Proverbs 14:34). They certainly owe their exalted position to His grace. But it is grace based on righteousness, for the Lord Jesus did the necessary work for it on the cross of Calvary.

They glorify God for what He has done to and for them (Psalms 89:17). They attribute everything to Him. He is “the glory of their strength”. What they are, they are through Him. Of that strength nothing can be seen now, but they know and say in faith: “By Your favor our horn” – the horn is a picture of strength – “is exalted.” He will give them their exalted position of dominion as proof of His good pleasure in them. They have not deserved it, but He gives it by grace.

They realize that they are protected by their King, which is the Messiah (Psalms 89:18). He is their “shield” which “belongs to the LORD”, He has given Him to them as their shield. They call Him “our king” Whom they have received from “the Holy One of Israel”. This again refers above all to the Lord Jesus. He has been given by God to His people as King. He will reign on behalf of God, “the Holy One of Israel”, and then do so in perfect accordance with God’s holiness.

“The Holy One of Israel” is the title of God in the book of Isaiah. Isaiah uses that title 25 times for the God Who appeared to him as the three times Holy God (Isaiah 6:1). Israel has taunted and tested and limited Him each time (Psalms 78:40-41). Yet this same God will protect them.

Psalms 119:34

The People of That God

The description of God’s exaltation is followed by the happy praise of the people who know that God as their LORD (Psalms 89:15). This people know “the joyful sound” of the trumpet (cf. Numbers 23:21b). This is reminiscent of the Feast of the blowing of the Trumpets, which is celebrated when it is new moon (Leviticus 23:24; Numbers 29:1). This feast points to the restoration of the relationship between God and His people. Here the emphasis is on the blowing of the trumpet as the starting signal to sing praises to the LORD (Psalms 89:16) and to walk confidently in the light of His presence (Psalms 89:17-18).

In Israel the month always begins with new moon. On the fifteenth of the month, the beginning of the Feast of Booths, it is full moon. Then the moon, which receives its light from the sun, reflects the light of the sun. On the first day nothing of this can be seen. In picture this indicates that the testimony of Israel has been obscured. At the same time, this is also the turning point toward the time when the moon will begin to shine again. In spiritual terms, Israel will have a full moon – that is, the beginning of the Feast of Booths – when the church is caught up. The light that Israel will once again receive comes from God. God will deliver His people from their enemies (Psalms 81:4).

When they are delivered from their enemies, they will again “walk in the light of Your countenance”. They do not even have to wait until their enemies are defeated, for they can already rejoice in the LORD by faith. We too can already know that we are more than conquerors in Him Who loves us. This means that they live in His favor and in the awareness of His attention, that He looks after them again. God, Who had to hide His face from them for so long, has turned back to them in grace.

This walking in the light causes joy: “In Your name they rejoice all the day” (Psalms 89:16). A people who have such a King are filled with great joy. Their joy concerns Him; they are grateful to Him for the change He has wrought in their need. They find their happiness in Him, in Who He is, in His government and protection. This is so “all the day”. This refers to the period of the millennial realm of peace. God, their King, is always the same. Therefore their joy is always present. This joy can also be always present with us (Philippians 4:4).

He has lifted them up from the dust. They are no longer the tail of the nations, but God has exalted them by His “righteousness” and made them the head of the nations (Proverbs 14:34). They certainly owe their exalted position to His grace. But it is grace based on righteousness, for the Lord Jesus did the necessary work for it on the cross of Calvary.

They glorify God for what He has done to and for them (Psalms 89:17). They attribute everything to Him. He is “the glory of their strength”. What they are, they are through Him. Of that strength nothing can be seen now, but they know and say in faith: “By Your favor our horn” – the horn is a picture of strength – “is exalted.” He will give them their exalted position of dominion as proof of His good pleasure in them. They have not deserved it, but He gives it by grace.

They realize that they are protected by their King, which is the Messiah (Psalms 89:18). He is their “shield” which “belongs to the LORD”, He has given Him to them as their shield. They call Him “our king” Whom they have received from “the Holy One of Israel”. This again refers above all to the Lord Jesus. He has been given by God to His people as King. He will reign on behalf of God, “the Holy One of Israel”, and then do so in perfect accordance with God’s holiness.

“The Holy One of Israel” is the title of God in the book of Isaiah. Isaiah uses that title 25 times for the God Who appeared to him as the three times Holy God (Isaiah 6:1). Israel has taunted and tested and limited Him each time (Psalms 78:40-41). Yet this same God will protect them.

Psalms 119:35

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:36

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:37

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:38

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:39

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:40

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:41

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:42

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:43

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:44

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:45

The Covenant With David

So far we have seen two things: firstly, that God, the Holy One of Israel, is King (Psalms 89:18), and secondly, that God made a covenant with David, His chosen one (Psalms 89:3-4). These two things are now further clarified.

Ethan reminds God of what He said about the covenant with David. The first announcement of this He made “in vision” (Psalms 89:19). Nothing else is known about this vision. It may have to do with what Samuel says to Saul, that he will no longer be king and God has chosen David as a man after His heart (1 Samuel 13:14). Samuel may be saying this to Saul because God somehow made this clear to him, perhaps in a vision. Or that when David had to be anointed, God made it clear to Samuel in a vision that David was the one to anoint (1 Samuel 16:6-13).

The psalmist speaks to God of David as “Your holy one” [Darby Translation], who is the “exalted one chosen from the people”. First the LORD called Himself “the Holy One of Israel” (Psalms 89:18), He Who sanctified Himself for the sake of Israel (cf. John 17:19). And now the LORD speaks through the psalmist of David as “Your holy one”, that is, He has set apart David, He has anointed him (Psalms 89:20), to be king (cf. John 17:17).

God calls David “one who is mighty”. He is not mighty by himself, but because God “strengthened him” (cf. Genesis 49:24). God has given him help to be mighty. David’s strength is his care for the sheep, which he protected from the lion and the bear. He himself says of this: “The LORD who delivered me from the paw of the lion and from the paw of the bear” (1 Samuel 17:34-37).

This shepherd boy, who by God’s strength is mighty, is by God “one chosen from the people”. The election of David is entirely God’s business. David’s humble origins and simple profession make it all the more clear that God has exalted him and given him that high position (2 Samuel 7:8; Psalms 78:70-72).

God has chosen David. At the same time, God has searched for someone to serve Him as a servant (Psalms 89:20; Acts 13:22). He found that man in David, whom He calls “My servant”. David is not only a servant when he becomes king, but he is already a servant when he is feeding and tending sheep. In that work he has shown qualities that are of special value to God in ruling as His representative over His people.

We hear the joy in the voice of God when He says: “With My holy oil I have anointed him.” Ethan called David “Your holy one” (Psalms 89:18) and God anointed David with “My holy oil”. He did so by the hand of Samuel (1 Samuel 16:13). Everything at the calling of David bears the mark of holiness.

God finds great joy in David. David is called the anointed one and “My servant”. In both he is a type of Christ, the Anointed Who is pre-eminently called the Servant of the LORD. The Servant of the LORD (Isaiah 52:13) is the Anointed of the LORD (Isaiah 61:1). Of the Lord Jesus it is written that God anointed Him – He is the Christ, meaning the Anointed – with the oil of joy above His fellows (Psalms 45:6-7).

Anointing is done in view of a service to be performed. Anointing is the initiation of someone into that ministry. The anointing speaks for us of the Holy Spirit, with Whom every believer is anointed (1 John 2:20). By the Spirit we can be a joy to God’s heart. This is so, if we let ourselves be led by the Spirit. With the Lord Jesus this was always and perfectly the case on earth. That is why He has always been a joy to God’s heart.

God promises that during his service to Him, He will establish David by His hand (Psalms 89:21). He guarantees the success of his service because He will protect and defend him. With His hand He is always with him. David will be able to perform his service because God’s arm “will strengthen him”. Here again God’s “hand” and God’s “arm” are mentioned (cf. Psalms 89:13).

God, Who is the Almighty God, empowers David. Thus all the attributes of God mentioned earlier in this psalm are now used in the service of David. God’s hand and arm are as firmly attached to him as his own hand and arm are to his body. Everything happens through Him. He works out His covenant and fulfills it. Consequently, failure is out of the question.

David is the forerunner of Him Who is both the Son and Lord of David, the Christ of God, the Chosen One, the Servant of the LORD, Who had to go through suffering in order to be glorified afterwards (Philippians 2:5-11).

Because the LORD is his shield, there is no hostile power that will be able to pressure David or overpower him (Psalms 89:22). In fact, going up against David is going up against the Almighty. And who will be able go up against the Almighty with any chance of success? The very assumption shows great folly. Also, there is no “son of wickedness” who will “afflict him”. God will see to it that David does not fall into his hands.

The God Who crushed Rahab in the past (Psalms 89:10) will show His great power before the eyes of His chosen king by “crushing his adversaries before him” (Psalms 89:23). He need not fear any opponent, for God will take care of him. Even “those who hate him” God will “strike” with deadly plagues. No one will have a chance to do God’s anointed king any harm because God protects him with His power.

The protection of God consists of His “faithfulness” and His “lovingkindness” (Psalms 89:24). These attributes of God, which we have considered at length at Psalms 89:14b, are, so to speak, the protectors of His covenant. They will be with him, his chosen king. In His faithfulness He will keep David from harm and in His lovingkindness He will guide him. The horn, which symbolizes the power of the king, will be lifted up by David “in My name” (cf. Psalms 89:17). His power lies in the Name of God, which is all that God is and has said.

Everything in and about the king refers to God, the God Who rules over the swelling of the sea (Psalms 89:9). Therefore, a vast territory is subject to his rule. Because God rules his hand, he will “set his hand on the sea” and “his right hand on the rivers” (Psalms 89:25). This indicates his general rule, which will have its full fulfillment in the unlimited rule of the Messiah – that is, the Christ, Who is both Lord and Son of David.

God proves His preference for David not only by giving him a large territory to rule over it. Above all, He brought David into a personal relationship with Himself (Psalms 89:26). The relationship between David and God is that of a son to his father (cf. 2 Samuel 7:14). This is true in a perfect sense of the Lord Jesus (Hebrews 1:5).

That David will cry out to God “You are my Father” means that he acknowledges God as the origin of his kingship. In this sense God is also the Father of His people, He is their origin (Deuteronomy 32:6b). David could not say “Abba, Father”, which the New Testament believer can say through the Holy Spirit dwelling in him (Romans 8:15-16; Galatians 4:5-6). The Holy Spirit works in David, but does not dwell in him. The Holy Spirit did work on the earth in the Old Testament, but did not yet dwell on it. He came to dwell on earth only after the Lord Jesus returned to God after His work on the cross (John 7:37-39; John 14:16-17; John 15:26; John 16:13-14).

David also calls God “my God, and the rock of my salvation”. In his personal relationship with God, “my God”, he knows Him as “the rock of my salvation”. David is secure in the cleft of the rock, the rock that is struck; the rock is Christ (1 Corinthians 10:4). By this he expresses that his God is his only confidence and hope in all times. God is the unshakable rock that will bring him to the full salvation.

God’s grace goes even further. David is made by God His “firstborn” (Psalms 89:27) and thus heir. David is not the firstborn son of Jesse. He is the youngest son. ‘Firstborn’ therefore does not indicate the order of birth, but a place of honor above others. God makes him “the highest of the kings of the earth”. Both names again apply especially to the Lord Jesus, the King of kings (cf. Colossians 1:15; 18; Romans 8:29; Revelation 1:5).

Nothing can put an end to God’s lovingkindness as a result of His faithfulness to His covenant for David (Psalms 89:28). He will “keep” His lovingkindness for him “forever”. God made His covenant with David not on the basis of the law, but on the basis of the blood of the new covenant shed by the Mediator. That new covenant “shall be confirmed to him”. Nothing can make Him unfaithful to that covenant. He will, without fail, fulfill everything He has committed Himself to in that covenant.

God “will establish his descendants forever” (Psalms 89:29). Here we may think especially of the Lord Jesus, the Son of David. It is Him Whom God has in mind. The Messiah will sit on “his throne” in the realm of peace. His government will be “as the days of heaven”. In His government He will bring heaven to earth, making the days on earth like the days of heaven (cf. Deuteronomy 11:21; Isaiah 66:22).

Psalms 119:46

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:47

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:48

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:49

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:50

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:51

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:52

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:53

If … Then … But

The covenant with David, that is, the old covenant, means that his sons cannot “forsake” God’s “law” with impunity (Psalms 89:30). The law is the expression of God’s will for their entire social and religious life. If they forsake the law, they do not walk in God’s “judgments” that He has given for certain aspects of their lives.

Nor can they “violate” [literally: profane] His “statutes”, His rules for dealing with Him and with one another, without consequences (Psalms 89:31). If they violate or profane them, that is, see them as ordinary, human statutes that they can willfully ignore, they will be punished. Likewise, the failure to keep God’s “commandments” will bring God’s punishment upon them. His commandments are an explicit expression of His will.

If David’s descendants do not heed all these different manifestations of God’s will, He will “punish their transgression with the rod and their iniquity with stripes” (Psalms 89:32; cf. Isaiah 10:5). God has done this by having the Assyrians and the Babylonians remove respectively the ten tribes and the two tribes from the land. He used these nations to punish and strike His people with the rod.

In spite of this, He did not “break off” His “lovingkindness from” David (Psalms 89:33). It is impossible that He will fail in His faithfulness to His covenant. God has not made a final end to His disobedient people. He is not embarrassed by their unfaithfulness. God always keeps for the fulfillment of His covenant a remnant according to the election of grace (Romans 9:27-29; Romans 11:5).

This grace is possible because Christ, as Mediator of the new covenant, took upon Himself the curse of the first or old covenant. God could not, of course, act contrary to the content of the covenant, that is, God had to punish the sin and failure of the people. Yet if God were to achieve His purpose, Christ had to undergo the people’s punishment, or the covenant would be nullified.

In strong terms, God declares the firmness of His covenant (Psalms 89:34). He calls it “My covenant”. He has made it and guaranteed its fulfillment. Therefore He will “not violate” [literally: not profane] it by not acting upon it. What has come from His lips are not thoughtless statements, as is often the case with us. He does not change what He has said, He does not alter the conditions, but keeps His original agreement.

What He has said, He has sworn (Psalms 89:35). It is the most powerful way of promising something, which with Him at the same time implies absolute fulfillment in the right time and manner. He has sworn “by My holiness”. He does not profane His covenant, as He said in Psalms 89:34, because it is contrary to His holiness. He is perfectly holy, fully separated from evil and sin.

God says all this in this way in order to convince His weak, often doubting people that He is fulfilling His promises. As an additional confirmation, He says: “I will not lie to David” (cf. Hebrews 6:17-18). It is impossible for God to lie, for He cannot lie (Titus 1:2; Numbers 23:19). Lying is completely foreign to His nature.

He has said that David’s descendants shall endure forever, therefore they will remain forever (Psalms 89:36). There will always be someone from his descendants sitting on his throne. This is none other than the Messiah, the Son of David and also the Son of God. His throne “as the sun before Me” means that God always sees that throne. Here is a government that perfectly and continuously answers to His holiness. Therefore, that throne is as fixed “as the sun” is fixed in the sky.

The reign of the Messiah “shall be established forever like the moon” (Psalms 89:37). The moon is connected to the sun; it derives its light from the sun. The sun stands firm, the moon endures forever. Both symbolize the reign of light in the realm of peace (Genesis 1:14-16). Both the position and the duration of the reign are unchanging. The kingdom of the Messiah will endure forever (Daniel 2:44).

The moon is “the witness in the sky”. This witness “is faithful”. The moon has changes in her appearance. She goes in a cycle from new moon to full moon and from full moon to new moon. Although there are changes, there is no surprise. It is a faithful image that returns every month. In this way God points to His faithfulness, which always remains, even though it is more noticeable to man at one moment than at another.

Psalms 119:54

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:55

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:56

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:57

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:58

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:59

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:60

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:61

Cast Off and Rejected

The current situation is at odds with the firmness and fulfillment of the covenant and is reminiscent of new moon. It is night, without the light of the moon. David, the chosen king, has been cast off and rejected by God (Psalms 89:38). David is rejected through his own fault. His descendants, the people of Israel, have also been cast off by their own sins. Christ, the Lord and the Son of David, was also cast off and rejected. However, this is not because of His own fault, but because He has become the guilt offering (Isaiah 53:10). This made it possible for God to show lovingkindness to David and his descendants.

We are in the time immediately preceding the fulfillment of the promise, the time of the great tribulation. God has become wrathful toward His people and the descendants of His anointed king because they have become unfaithful to Him. In the opinion of the believing remnant, God has nullified the old covenant with His servant (Psalms 89:39). God has “profaned his crown in the dust”, his crown of royal dignity. There is nothing left of the former greatness and honor.

The city of God, the city of David, has become a ruin (Psalms 89:40). The city has become freely accessible through the breaches in the walls. The defenses are down, the fortifications are in ruins. Ethan attributes it to the actions of God.

With the removal of protection, the city of David has been plundered by those “who pass along the way” (Psalms 89:41). Nor is there any respect left for the city. To “his neighbors”, the neighboring peoples, “he has become a reproach”.

God has not only given the adversaries access to the city, but also “exalted the right hand of his adversaries” (Psalms 89:42). He has given them the strength for it and given them power over His people. Thereby He has “made all his enemies rejoice”, but in the sense of gloating.

In contrast, He has turned the sword of His people against themselves (Psalms 89:43). He has withheld His power from them and thereby has not made them stand in the battle. They are defeated, perished, scattered, carried away or fled.

He has made the splendor of the king to cease, there is nothing left of it (Psalms 89:44). All the splendor that marked his kingship is gone. Of his dominion nothing remains either, for He has “cast his throne to the ground”. There is nothing left to rule, because the people have been scattered over the surrounding countries or taken into exile.

The glorious reign of David and of his first successor, his son Solomon, lasted but a short time. Because of Solomon’s unfaithfulness, God “shortened the days of his youth”, that is, of the kingdom of Israel (Psalms 89:45). Things went from bad to worse. God was unable to prolong the days of prosperity and youthful beauty. He has had to give His throne to the nations and “covered” His people “with shame”.

Psalms 119:62

How long?

The remnant again asks “how long” that situation is to last (Psalms 89:46; Psalms 13:1b-2). Now it is a question of desperation regarding the circumstances. They experience God hiding Himself from them. Will He do so “forever” (cf. Psalms 77:7-9)? At the same time, the question “how long” is also a question in which the hope that the suffering will come to an end is resounding. But for how long will God’s “wrath burn like fire?”

The question is how long God’s faithfulness to His covenant, how long His lovingkindness, remains invisible. The psalmist puts his trust in the LORD, but the need is great. If the time is not shortened, none of the remnant will remain alive (cf. Matthew 24:22). What then about the LORD’s lovingkindness and faithfulness?

The first reason for the questions is the high need (Psalms 89:46-48). The second reason is that lovingkindness and faithfulness of the LORD are at stake (Psalms 89:49), the covenant that He has spoken on oath. Finally, the third reason is the reproach that will come upon the remnant and with it upon the honor of the Name of God and of His Christ, His Anointed (Psalms 89:50-51). This is why the Lord Jesus teaches the remnant to pray: “Hallowed be Your name” (Matthew 6:9b).

They ask God to remember what their “span of life is” (Psalms 89:47). If He still wants to fulfill something of His covenant, let Him do so quickly, or their lives will be over. “For what vanity You have created all the sons of men”, if He is going to let them live for such a short time and then also make it so difficult for them? Eventually, every human being dies (Psalms 89:48). Nobody escapes because nobody can “deliver his soul from the power of Sheol”.

Then comes the question to the “Lord”, Adonai, where His “former lovingkindnesses” are (Psalms 89:49). Where have they gone? Yet He “swore to David” in His “faithfulness”. But there is nothing of it now. Has God forgotten that He swore by His faithfulness?

Another aspect that brings the remnant before God is the reproach that His servants suffer (Psalms 89:50). Is the Lord thinking about that? “All the many peoples” reproach them. They do not shake off the reproach, but carry it around in their bosom, in their heart. All the reproach touches them deeply and remains as long as there is no outcome, no answer, no fulfillment of the covenant.

Finally, they point out to the LORD that the enemies are not their enemies, but His, “Your enemies” (Psalms 89:51). His enemies also do not primarily reproach their doings, but “the footsteps of Your anointed”. God’s anointed is David and above him the Messiah.

The enemies of Christ have reproach and mocked Him as ‘the King of the Jews’. They have reproached the way of God that He has gone with the Messiah. That God’s King was born as a Baby into a carpenter’s family and lived His life in humiliation is cause for unbelief to reproach Him. All mockers will see Him again to their dismay, then as Judge.

Psalms 119:63

How long?

The remnant again asks “how long” that situation is to last (Psalms 89:46; Psalms 13:1b-2). Now it is a question of desperation regarding the circumstances. They experience God hiding Himself from them. Will He do so “forever” (cf. Psalms 77:7-9)? At the same time, the question “how long” is also a question in which the hope that the suffering will come to an end is resounding. But for how long will God’s “wrath burn like fire?”

The question is how long God’s faithfulness to His covenant, how long His lovingkindness, remains invisible. The psalmist puts his trust in the LORD, but the need is great. If the time is not shortened, none of the remnant will remain alive (cf. Matthew 24:22). What then about the LORD’s lovingkindness and faithfulness?

The first reason for the questions is the high need (Psalms 89:46-48). The second reason is that lovingkindness and faithfulness of the LORD are at stake (Psalms 89:49), the covenant that He has spoken on oath. Finally, the third reason is the reproach that will come upon the remnant and with it upon the honor of the Name of God and of His Christ, His Anointed (Psalms 89:50-51). This is why the Lord Jesus teaches the remnant to pray: “Hallowed be Your name” (Matthew 6:9b).

They ask God to remember what their “span of life is” (Psalms 89:47). If He still wants to fulfill something of His covenant, let Him do so quickly, or their lives will be over. “For what vanity You have created all the sons of men”, if He is going to let them live for such a short time and then also make it so difficult for them? Eventually, every human being dies (Psalms 89:48). Nobody escapes because nobody can “deliver his soul from the power of Sheol”.

Then comes the question to the “Lord”, Adonai, where His “former lovingkindnesses” are (Psalms 89:49). Where have they gone? Yet He “swore to David” in His “faithfulness”. But there is nothing of it now. Has God forgotten that He swore by His faithfulness?

Another aspect that brings the remnant before God is the reproach that His servants suffer (Psalms 89:50). Is the Lord thinking about that? “All the many peoples” reproach them. They do not shake off the reproach, but carry it around in their bosom, in their heart. All the reproach touches them deeply and remains as long as there is no outcome, no answer, no fulfillment of the covenant.

Finally, they point out to the LORD that the enemies are not their enemies, but His, “Your enemies” (Psalms 89:51). His enemies also do not primarily reproach their doings, but “the footsteps of Your anointed”. God’s anointed is David and above him the Messiah.

The enemies of Christ have reproach and mocked Him as ‘the King of the Jews’. They have reproached the way of God that He has gone with the Messiah. That God’s King was born as a Baby into a carpenter’s family and lived His life in humiliation is cause for unbelief to reproach Him. All mockers will see Him again to their dismay, then as Judge.

Psalms 119:64

How long?

The remnant again asks “how long” that situation is to last (Psalms 89:46; Psalms 13:1b-2). Now it is a question of desperation regarding the circumstances. They experience God hiding Himself from them. Will He do so “forever” (cf. Psalms 77:7-9)? At the same time, the question “how long” is also a question in which the hope that the suffering will come to an end is resounding. But for how long will God’s “wrath burn like fire?”

The question is how long God’s faithfulness to His covenant, how long His lovingkindness, remains invisible. The psalmist puts his trust in the LORD, but the need is great. If the time is not shortened, none of the remnant will remain alive (cf. Matthew 24:22). What then about the LORD’s lovingkindness and faithfulness?

The first reason for the questions is the high need (Psalms 89:46-48). The second reason is that lovingkindness and faithfulness of the LORD are at stake (Psalms 89:49), the covenant that He has spoken on oath. Finally, the third reason is the reproach that will come upon the remnant and with it upon the honor of the Name of God and of His Christ, His Anointed (Psalms 89:50-51). This is why the Lord Jesus teaches the remnant to pray: “Hallowed be Your name” (Matthew 6:9b).

They ask God to remember what their “span of life is” (Psalms 89:47). If He still wants to fulfill something of His covenant, let Him do so quickly, or their lives will be over. “For what vanity You have created all the sons of men”, if He is going to let them live for such a short time and then also make it so difficult for them? Eventually, every human being dies (Psalms 89:48). Nobody escapes because nobody can “deliver his soul from the power of Sheol”.

Then comes the question to the “Lord”, Adonai, where His “former lovingkindnesses” are (Psalms 89:49). Where have they gone? Yet He “swore to David” in His “faithfulness”. But there is nothing of it now. Has God forgotten that He swore by His faithfulness?

Another aspect that brings the remnant before God is the reproach that His servants suffer (Psalms 89:50). Is the Lord thinking about that? “All the many peoples” reproach them. They do not shake off the reproach, but carry it around in their bosom, in their heart. All the reproach touches them deeply and remains as long as there is no outcome, no answer, no fulfillment of the covenant.

Finally, they point out to the LORD that the enemies are not their enemies, but His, “Your enemies” (Psalms 89:51). His enemies also do not primarily reproach their doings, but “the footsteps of Your anointed”. God’s anointed is David and above him the Messiah.

The enemies of Christ have reproach and mocked Him as ‘the King of the Jews’. They have reproached the way of God that He has gone with the Messiah. That God’s King was born as a Baby into a carpenter’s family and lived His life in humiliation is cause for unbelief to reproach Him. All mockers will see Him again to their dismay, then as Judge.

Psalms 119:65

How long?

The remnant again asks “how long” that situation is to last (Psalms 89:46; Psalms 13:1b-2). Now it is a question of desperation regarding the circumstances. They experience God hiding Himself from them. Will He do so “forever” (cf. Psalms 77:7-9)? At the same time, the question “how long” is also a question in which the hope that the suffering will come to an end is resounding. But for how long will God’s “wrath burn like fire?”

The question is how long God’s faithfulness to His covenant, how long His lovingkindness, remains invisible. The psalmist puts his trust in the LORD, but the need is great. If the time is not shortened, none of the remnant will remain alive (cf. Matthew 24:22). What then about the LORD’s lovingkindness and faithfulness?

The first reason for the questions is the high need (Psalms 89:46-48). The second reason is that lovingkindness and faithfulness of the LORD are at stake (Psalms 89:49), the covenant that He has spoken on oath. Finally, the third reason is the reproach that will come upon the remnant and with it upon the honor of the Name of God and of His Christ, His Anointed (Psalms 89:50-51). This is why the Lord Jesus teaches the remnant to pray: “Hallowed be Your name” (Matthew 6:9b).

They ask God to remember what their “span of life is” (Psalms 89:47). If He still wants to fulfill something of His covenant, let Him do so quickly, or their lives will be over. “For what vanity You have created all the sons of men”, if He is going to let them live for such a short time and then also make it so difficult for them? Eventually, every human being dies (Psalms 89:48). Nobody escapes because nobody can “deliver his soul from the power of Sheol”.

Then comes the question to the “Lord”, Adonai, where His “former lovingkindnesses” are (Psalms 89:49). Where have they gone? Yet He “swore to David” in His “faithfulness”. But there is nothing of it now. Has God forgotten that He swore by His faithfulness?

Another aspect that brings the remnant before God is the reproach that His servants suffer (Psalms 89:50). Is the Lord thinking about that? “All the many peoples” reproach them. They do not shake off the reproach, but carry it around in their bosom, in their heart. All the reproach touches them deeply and remains as long as there is no outcome, no answer, no fulfillment of the covenant.

Finally, they point out to the LORD that the enemies are not their enemies, but His, “Your enemies” (Psalms 89:51). His enemies also do not primarily reproach their doings, but “the footsteps of Your anointed”. God’s anointed is David and above him the Messiah.

The enemies of Christ have reproach and mocked Him as ‘the King of the Jews’. They have reproached the way of God that He has gone with the Messiah. That God’s King was born as a Baby into a carpenter’s family and lived His life in humiliation is cause for unbelief to reproach Him. All mockers will see Him again to their dismay, then as Judge.

Psalms 119:66

How long?

The remnant again asks “how long” that situation is to last (Psalms 89:46; Psalms 13:1b-2). Now it is a question of desperation regarding the circumstances. They experience God hiding Himself from them. Will He do so “forever” (cf. Psalms 77:7-9)? At the same time, the question “how long” is also a question in which the hope that the suffering will come to an end is resounding. But for how long will God’s “wrath burn like fire?”

The question is how long God’s faithfulness to His covenant, how long His lovingkindness, remains invisible. The psalmist puts his trust in the LORD, but the need is great. If the time is not shortened, none of the remnant will remain alive (cf. Matthew 24:22). What then about the LORD’s lovingkindness and faithfulness?

The first reason for the questions is the high need (Psalms 89:46-48). The second reason is that lovingkindness and faithfulness of the LORD are at stake (Psalms 89:49), the covenant that He has spoken on oath. Finally, the third reason is the reproach that will come upon the remnant and with it upon the honor of the Name of God and of His Christ, His Anointed (Psalms 89:50-51). This is why the Lord Jesus teaches the remnant to pray: “Hallowed be Your name” (Matthew 6:9b).

They ask God to remember what their “span of life is” (Psalms 89:47). If He still wants to fulfill something of His covenant, let Him do so quickly, or their lives will be over. “For what vanity You have created all the sons of men”, if He is going to let them live for such a short time and then also make it so difficult for them? Eventually, every human being dies (Psalms 89:48). Nobody escapes because nobody can “deliver his soul from the power of Sheol”.

Then comes the question to the “Lord”, Adonai, where His “former lovingkindnesses” are (Psalms 89:49). Where have they gone? Yet He “swore to David” in His “faithfulness”. But there is nothing of it now. Has God forgotten that He swore by His faithfulness?

Another aspect that brings the remnant before God is the reproach that His servants suffer (Psalms 89:50). Is the Lord thinking about that? “All the many peoples” reproach them. They do not shake off the reproach, but carry it around in their bosom, in their heart. All the reproach touches them deeply and remains as long as there is no outcome, no answer, no fulfillment of the covenant.

Finally, they point out to the LORD that the enemies are not their enemies, but His, “Your enemies” (Psalms 89:51). His enemies also do not primarily reproach their doings, but “the footsteps of Your anointed”. God’s anointed is David and above him the Messiah.

The enemies of Christ have reproach and mocked Him as ‘the King of the Jews’. They have reproached the way of God that He has gone with the Messiah. That God’s King was born as a Baby into a carpenter’s family and lived His life in humiliation is cause for unbelief to reproach Him. All mockers will see Him again to their dismay, then as Judge.

Psalms 119:67

How long?

The remnant again asks “how long” that situation is to last (Psalms 89:46; Psalms 13:1b-2). Now it is a question of desperation regarding the circumstances. They experience God hiding Himself from them. Will He do so “forever” (cf. Psalms 77:7-9)? At the same time, the question “how long” is also a question in which the hope that the suffering will come to an end is resounding. But for how long will God’s “wrath burn like fire?”

The question is how long God’s faithfulness to His covenant, how long His lovingkindness, remains invisible. The psalmist puts his trust in the LORD, but the need is great. If the time is not shortened, none of the remnant will remain alive (cf. Matthew 24:22). What then about the LORD’s lovingkindness and faithfulness?

The first reason for the questions is the high need (Psalms 89:46-48). The second reason is that lovingkindness and faithfulness of the LORD are at stake (Psalms 89:49), the covenant that He has spoken on oath. Finally, the third reason is the reproach that will come upon the remnant and with it upon the honor of the Name of God and of His Christ, His Anointed (Psalms 89:50-51). This is why the Lord Jesus teaches the remnant to pray: “Hallowed be Your name” (Matthew 6:9b).

They ask God to remember what their “span of life is” (Psalms 89:47). If He still wants to fulfill something of His covenant, let Him do so quickly, or their lives will be over. “For what vanity You have created all the sons of men”, if He is going to let them live for such a short time and then also make it so difficult for them? Eventually, every human being dies (Psalms 89:48). Nobody escapes because nobody can “deliver his soul from the power of Sheol”.

Then comes the question to the “Lord”, Adonai, where His “former lovingkindnesses” are (Psalms 89:49). Where have they gone? Yet He “swore to David” in His “faithfulness”. But there is nothing of it now. Has God forgotten that He swore by His faithfulness?

Another aspect that brings the remnant before God is the reproach that His servants suffer (Psalms 89:50). Is the Lord thinking about that? “All the many peoples” reproach them. They do not shake off the reproach, but carry it around in their bosom, in their heart. All the reproach touches them deeply and remains as long as there is no outcome, no answer, no fulfillment of the covenant.

Finally, they point out to the LORD that the enemies are not their enemies, but His, “Your enemies” (Psalms 89:51). His enemies also do not primarily reproach their doings, but “the footsteps of Your anointed”. God’s anointed is David and above him the Messiah.

The enemies of Christ have reproach and mocked Him as ‘the King of the Jews’. They have reproached the way of God that He has gone with the Messiah. That God’s King was born as a Baby into a carpenter’s family and lived His life in humiliation is cause for unbelief to reproach Him. All mockers will see Him again to their dismay, then as Judge.

Psalms 119:68

Amen and Amen

Even though Ethan talks about God not showing Himself, he believes that God is there and will fulfill all His promises. That is why he says: “Blessed be the LORD forever.” The LORD is enthroned on the praises of Israel (Psalms 22:3). Victory is achieved when we begin to praise the LORD (2 Chronicles 20:21-22), so too here in the third book of Psalms. Ethan underscores his praise with a confident “amen and amen”. It is sure and certain.

The psalmist in Psalms 73, the first psalm of the third book of Psalms, goes into the sanctuary (Psalms 73:17), where the LORD is praised forever. He does that also and especially in times of trial, in times of difficulty here in the last psalm of this third book. Faith that is purified answers with “Amen and Amen” and magnifies the Name of the LORD.

Thus faith triumphs over circumstances. Through the darkness, the believer sees the light of hope. This hope is the trust in Him Who will fulfill His covenant promises, even though everything seems to prevent its fulfillment.

Psalms 119:70

Introduction

Psalms 90 is the first psalm of the fourth book of Psalms which includes Psalms 90-106. We can compare Book 4 to the book of Numbers, the fourth book of the Pentateuch, the five books of Moses. Numbers is about the journey of the people of God through the wilderness. This is also the subject of this fourth book of Psalms and is expressed in this psalm in a special way.

It is the only psalm that is mentioned as having been written by Moses. Consequently, it is also the oldest psalm. It is recognizably related to the song of Moses (Deuteronomy 32:1-40). Moses, the leader of Israel during the wilderness journey between Egypt and the promised land, is used here by the Holy Spirit as the first author of the series of psalms describing the wilderness journey in this fourth book of Psalms. In it he is also the voice of the faithful remnant in the end time. The wilderness journey is a picture of the purifying of the people (Psalms 90) resulting in the faithful remnant who will inherit the land (Psalms 91).

It is quite possible that Moses wrote this psalm toward the end of the wilderness journey. A whole generation had left Egypt, all of whom over the age of twenty – with the exception of Joshua and Caleb – had died. Miriam, who became a leper, also died, as did Aaron. Moses was the last one left, and he was denied entry into the promised land.

We can imagine Moses being deeply impressed both by the perishableness of man and by the greatness and eternal attributes of his God. About both he writes in this psalm. He has recorded in it this prayer which testifies of a profound insight in the relationship between a perishable, void man and the great God of eternity.

In Psalms 91 we see, in contrast to puny, perishable man, the dependent Man, Christ. This contrast is an instruction and an example for the faithful remnant in the end time, the characteristics of which we also find in Psalms 91. As an introduction to Book 4, these two psalms speak respectively of darkness and death (Psalms 90) and light and life (Psalms 91). Psalms 90 is about the first man, Psalms 91 about the second Man, Christ, as Example for the faithful remnant of Israel.

As in Psalms 1, these two psalms are about the two paths that a person can take: the path of man without God in Psalms 90 and the path of the second Man, Christ, in Psalms 91. That they belong together is also seen at the beginning and end of both psalms. They both begin with “dwelling (place)” (Psalms 90:1; Psalms 91:1) and both end with “satisfy” (Psalms 90:14; Psalms 91:16).

Division of the Psalms 1. Introduction: Who God is (Psalms 90:1-2). 2. What God does (3x “You”: Psalms 90:3; 5; 8) (Psalms 90:3-10). 3. Teaching for mortal man (Psalms 90:11-12). 4. Prayer (Psalms 90:13-17).

The Eternal God

This psalm is a prayer of Moses (Psalms 90:1a). It is a prayer because he addresses God throughout the psalm. It is the only psalm of his in Psalms and therefore the oldest psalm. He is called “the man of God” here (cf. Deuteronomy 33:1; Joshua 14:6; 1 Chronicles 23:14; 2 Chronicles 30:16; Ezra 3:2). “Man of God” is an expression used in the books of Samuel, Kings, and Chronicles to designate a seer or prophet.

Moses here represents the voice of the whole people of God, which is evident from the use of the words “our” and “we”. Thereby we must remember that God’s people are the God-fearing part of them, the part that God acknowledges in His rights and wants to uphold these rights in the midst of an apostate people. This is what characterizes a man of God.

When Moses wrote the psalm is not known. When we read the psalm, we get the impression that he is speaking about the wilderness journey. It is plausible that he wrote the psalm at the end of it. During the journey through the wilderness, an entire generation perished, though God remained the dwelling place or refuge for His people.

Psalms 90:1b-2 form the introduction to the psalm. In these verses, we read the confession Who God is. It begins in Psalms 90:1b with “Lord, You have been …” and ends in Psalms 90:2 with “… You are God”. Moses in his prayer addresses the “Lord”, Adonai, the sovereign Ruler of the universe. He acknowledges that the Lord has “been a dwelling place” to His people (Psalms 90:1b). The word for “refuge” or “shelter” [that is how the Septuagint translates the Hebrew word] is here translated as “dwelling place”.

When we think of the word “dwelling place” we can think of safety and protection (Deuteronomy 33:27a). A dwelling place is a refuge. The verse from Deuteronomy 33 is among the last words of Moses, spoken just before his death. This underscores the close connection between the prayer of Psalm 90, the song of Deuteronomy 32, and the blessing of Deuteronomy 33.

The Lord has not only been a refuge for His people as a whole, but also “in all generation” (Deuteronomy 32:7). Each generation has its own difficulties, but the Lord, Adonai, has always been there for them. He is the same refuge for each generation, no matter how different the circumstances may be for a subsequent generation. One generation goes and another comes, but God does not change. Therefore, no generation is without Him as its refuge.

The God of the generations is the eternal God (Psalms 90:2). He has no beginning. Everything outside of Him has a beginning. That beginning was brought about by Him. “Apart from Him nothing came into being that has come into being” (John 1:3). “Before the mountains were born”, that is, had risen from the earth, He was there, for the mountains were made by Him. He was there because He “gave birth to the earth and the world” (cf. Proverbs 8:22-26). “The earth” is mentioned in distinction from the heavens and the sea. By “the world” is meant the part of creation where people live.

“Even from everlasting to everlasting” He is God. He was and is and will be eternally God. He is the Eternal, the eternally Being, the I AM. There is no period of time that can be imagined when He was not there. Nor is it possible to think of a period when He will not be there. He is always the Present One. This is beyond our human thinking.

The creation of the universe has not changed or limited Him in any way. Even if the old creation will perish by fire, that will not change or limit Him in any way. That there is an eternal, unchanging God gives man the only and at the same time all stability in a changing world and changing generations.

Psalms 119:71

Introduction

Psalms 90 is the first psalm of the fourth book of Psalms which includes Psalms 90-106. We can compare Book 4 to the book of Numbers, the fourth book of the Pentateuch, the five books of Moses. Numbers is about the journey of the people of God through the wilderness. This is also the subject of this fourth book of Psalms and is expressed in this psalm in a special way.

It is the only psalm that is mentioned as having been written by Moses. Consequently, it is also the oldest psalm. It is recognizably related to the song of Moses (Deuteronomy 32:1-40). Moses, the leader of Israel during the wilderness journey between Egypt and the promised land, is used here by the Holy Spirit as the first author of the series of psalms describing the wilderness journey in this fourth book of Psalms. In it he is also the voice of the faithful remnant in the end time. The wilderness journey is a picture of the purifying of the people (Psalms 90) resulting in the faithful remnant who will inherit the land (Psalms 91).

It is quite possible that Moses wrote this psalm toward the end of the wilderness journey. A whole generation had left Egypt, all of whom over the age of twenty – with the exception of Joshua and Caleb – had died. Miriam, who became a leper, also died, as did Aaron. Moses was the last one left, and he was denied entry into the promised land.

We can imagine Moses being deeply impressed both by the perishableness of man and by the greatness and eternal attributes of his God. About both he writes in this psalm. He has recorded in it this prayer which testifies of a profound insight in the relationship between a perishable, void man and the great God of eternity.

In Psalms 91 we see, in contrast to puny, perishable man, the dependent Man, Christ. This contrast is an instruction and an example for the faithful remnant in the end time, the characteristics of which we also find in Psalms 91. As an introduction to Book 4, these two psalms speak respectively of darkness and death (Psalms 90) and light and life (Psalms 91). Psalms 90 is about the first man, Psalms 91 about the second Man, Christ, as Example for the faithful remnant of Israel.

As in Psalms 1, these two psalms are about the two paths that a person can take: the path of man without God in Psalms 90 and the path of the second Man, Christ, in Psalms 91. That they belong together is also seen at the beginning and end of both psalms. They both begin with “dwelling (place)” (Psalms 90:1; Psalms 91:1) and both end with “satisfy” (Psalms 90:14; Psalms 91:16).

Division of the Psalms 1. Introduction: Who God is (Psalms 90:1-2). 2. What God does (3x “You”: Psalms 90:3; 5; 8) (Psalms 90:3-10). 3. Teaching for mortal man (Psalms 90:11-12). 4. Prayer (Psalms 90:13-17).

The Eternal God

This psalm is a prayer of Moses (Psalms 90:1a). It is a prayer because he addresses God throughout the psalm. It is the only psalm of his in Psalms and therefore the oldest psalm. He is called “the man of God” here (cf. Deuteronomy 33:1; Joshua 14:6; 1 Chronicles 23:14; 2 Chronicles 30:16; Ezra 3:2). “Man of God” is an expression used in the books of Samuel, Kings, and Chronicles to designate a seer or prophet.

Moses here represents the voice of the whole people of God, which is evident from the use of the words “our” and “we”. Thereby we must remember that God’s people are the God-fearing part of them, the part that God acknowledges in His rights and wants to uphold these rights in the midst of an apostate people. This is what characterizes a man of God.

When Moses wrote the psalm is not known. When we read the psalm, we get the impression that he is speaking about the wilderness journey. It is plausible that he wrote the psalm at the end of it. During the journey through the wilderness, an entire generation perished, though God remained the dwelling place or refuge for His people.

Psalms 90:1b-2 form the introduction to the psalm. In these verses, we read the confession Who God is. It begins in Psalms 90:1b with “Lord, You have been …” and ends in Psalms 90:2 with “… You are God”. Moses in his prayer addresses the “Lord”, Adonai, the sovereign Ruler of the universe. He acknowledges that the Lord has “been a dwelling place” to His people (Psalms 90:1b). The word for “refuge” or “shelter” [that is how the Septuagint translates the Hebrew word] is here translated as “dwelling place”.

When we think of the word “dwelling place” we can think of safety and protection (Deuteronomy 33:27a). A dwelling place is a refuge. The verse from Deuteronomy 33 is among the last words of Moses, spoken just before his death. This underscores the close connection between the prayer of Psalm 90, the song of Deuteronomy 32, and the blessing of Deuteronomy 33.

The Lord has not only been a refuge for His people as a whole, but also “in all generation” (Deuteronomy 32:7). Each generation has its own difficulties, but the Lord, Adonai, has always been there for them. He is the same refuge for each generation, no matter how different the circumstances may be for a subsequent generation. One generation goes and another comes, but God does not change. Therefore, no generation is without Him as its refuge.

The God of the generations is the eternal God (Psalms 90:2). He has no beginning. Everything outside of Him has a beginning. That beginning was brought about by Him. “Apart from Him nothing came into being that has come into being” (John 1:3). “Before the mountains were born”, that is, had risen from the earth, He was there, for the mountains were made by Him. He was there because He “gave birth to the earth and the world” (cf. Proverbs 8:22-26). “The earth” is mentioned in distinction from the heavens and the sea. By “the world” is meant the part of creation where people live.

“Even from everlasting to everlasting” He is God. He was and is and will be eternally God. He is the Eternal, the eternally Being, the I AM. There is no period of time that can be imagined when He was not there. Nor is it possible to think of a period when He will not be there. He is always the Present One. This is beyond our human thinking.

The creation of the universe has not changed or limited Him in any way. Even if the old creation will perish by fire, that will not change or limit Him in any way. That there is an eternal, unchanging God gives man the only and at the same time all stability in a changing world and changing generations.

Psalms 119:72

Mortal Man Versus God

We see another particular construction of the psalm: Psalms 90:3 “You”… Psalms 90:4 “for”… Psalms 90:5 “You”… Psalms 90:7 “for”… Psalms 90:8 “You”… Psalms 90:9 “for”… That is, Psalms 90:4 gives the reason for Psalms 90:3 and so on.

In great contrast to the everlasting, unchanging, unlimited God stands man with his limited life span. Because of man’s sin, death has entered the world. The judgment of God is that He causes “man” to “turn … into dust”. Man has no “authority over the day of death” (Ecclesiastes 8:8). That control only God has. Man who recognizes that and accepts God’s judgment, who acknowledges that he is dust, will live (Genesis 18:27; Job 42:6).

The word “dust” here is not the same as in Genesis 3 (Genesis 3:19). Here it means “grit”, something that is pulverized. It says something not only about the matter, that it is dust, but also about the way it is nullified, pulverized, and that as a result of sin. It underscores the temporality and volatility of the life of a perishable human being.

God has pronounced the death sentence. He acts accordingly when He says: “Return, O children of men” (Genesis 3:19; Ecclesiastes 3:20; Ecclesiastes 12:7; Psalms 104:29). This command is heard at every death since the statement in paradise after the Fall: “For you are dust, and to dust you shall return” (Genesis 3:19). It applies without exception to all children of men. A person may have reached the highest position in the world, may be so proud of his achievements, or may have looked so beautiful, but the day is fast approaching when he will return to his origin: the dust from which he was made.

The command “return” means that man, created by God – not evolved – will one day have to return to his Maker to give account before Him. Hence this call. Adam left his dwelling with God (Psalms 90:1) and thus became a mortal man (Psalms 90:3). He sinned, and “the wages of sin is death” (Romans 6:23a). To restore this situation, God had to send His Son as the second Man. We see this in Psalms 91.

No one escapes that return. There is no doubt about that (Hebrews 9:27). That Enoch and Elijah escaped it is because God withdrew them from this judgment by taking them to Himself alive. In this we see an example of the taking up to heaven of the believers, that is, the taking up to heaven of the believers who are living on earth at that time. At the coming of the Lord for His church, they will be changed, while those who have fallen asleep in Christ will be raised (1 Thessalonians 4:14-18).

At creation God instituted units of time like years and days for man (Psalms 90:4). Man is bound to time. He Himself does not have this bondage or limitation. He is above time, He is not bound to it, we are. With Him one day is a thousand years and vice versa (2 Peter 3:8). To Him, “a thousand years … are like yesterday when it passes by”. One day passes quickly. It is like “a watch in the night” – a watch is only four hours (cf. Judges 7:19; Lamentations 2:19a). Those four hours of sleep are passed by in no time. God’s doing is not determined by time, but He Himself determines the time of everything (cf. Ecclesiastes 3:1). He Himself is the eternal Unchangeable One of Israel (1 Samuel 15:29).

People’s lives are swept away by God like flood, like they fall asleep (Psalms 90:5). When a man sleeps, he has no sense of time. When he wakes up, several hours have passed, without him noticing and without him accomplishing anything. That is how fleeting, empty, void his life is. He can be so active outwardly, but his life is dragged along and swept away, leaving behind nothing substantial. It is all in vain, it dissolves into nothingness. Thus man’s life passes like a vapor without him realizing its brevity.

Another picture is that of the grass sprouting anew. When people wake up in the morning, they are like the grass that sprouts anew. During the course of the day, the grass grows and blooms. When evening comes, “it fades and withers away” (Psalms 90:6). This picture is taken from the condition of the grass in the Middle East. When the chamsin, that is the hot wilderness wind, blows during the day, the grass dries up in no time. In this respect man is no different than grass: his life is short (Psalms 103:15-16; Isaiah 40:6-8; 1 Peter 1:24).

Psalms 119:73

Mortal Man Versus God

We see another particular construction of the psalm: Psalms 90:3 “You”… Psalms 90:4 “for”… Psalms 90:5 “You”… Psalms 90:7 “for”… Psalms 90:8 “You”… Psalms 90:9 “for”… That is, Psalms 90:4 gives the reason for Psalms 90:3 and so on.

In great contrast to the everlasting, unchanging, unlimited God stands man with his limited life span. Because of man’s sin, death has entered the world. The judgment of God is that He causes “man” to “turn … into dust”. Man has no “authority over the day of death” (Ecclesiastes 8:8). That control only God has. Man who recognizes that and accepts God’s judgment, who acknowledges that he is dust, will live (Genesis 18:27; Job 42:6).

The word “dust” here is not the same as in Genesis 3 (Genesis 3:19). Here it means “grit”, something that is pulverized. It says something not only about the matter, that it is dust, but also about the way it is nullified, pulverized, and that as a result of sin. It underscores the temporality and volatility of the life of a perishable human being.

God has pronounced the death sentence. He acts accordingly when He says: “Return, O children of men” (Genesis 3:19; Ecclesiastes 3:20; Ecclesiastes 12:7; Psalms 104:29). This command is heard at every death since the statement in paradise after the Fall: “For you are dust, and to dust you shall return” (Genesis 3:19). It applies without exception to all children of men. A person may have reached the highest position in the world, may be so proud of his achievements, or may have looked so beautiful, but the day is fast approaching when he will return to his origin: the dust from which he was made.

The command “return” means that man, created by God – not evolved – will one day have to return to his Maker to give account before Him. Hence this call. Adam left his dwelling with God (Psalms 90:1) and thus became a mortal man (Psalms 90:3). He sinned, and “the wages of sin is death” (Romans 6:23a). To restore this situation, God had to send His Son as the second Man. We see this in Psalms 91.

No one escapes that return. There is no doubt about that (Hebrews 9:27). That Enoch and Elijah escaped it is because God withdrew them from this judgment by taking them to Himself alive. In this we see an example of the taking up to heaven of the believers, that is, the taking up to heaven of the believers who are living on earth at that time. At the coming of the Lord for His church, they will be changed, while those who have fallen asleep in Christ will be raised (1 Thessalonians 4:14-18).

At creation God instituted units of time like years and days for man (Psalms 90:4). Man is bound to time. He Himself does not have this bondage or limitation. He is above time, He is not bound to it, we are. With Him one day is a thousand years and vice versa (2 Peter 3:8). To Him, “a thousand years … are like yesterday when it passes by”. One day passes quickly. It is like “a watch in the night” – a watch is only four hours (cf. Judges 7:19; Lamentations 2:19a). Those four hours of sleep are passed by in no time. God’s doing is not determined by time, but He Himself determines the time of everything (cf. Ecclesiastes 3:1). He Himself is the eternal Unchangeable One of Israel (1 Samuel 15:29).

People’s lives are swept away by God like flood, like they fall asleep (Psalms 90:5). When a man sleeps, he has no sense of time. When he wakes up, several hours have passed, without him noticing and without him accomplishing anything. That is how fleeting, empty, void his life is. He can be so active outwardly, but his life is dragged along and swept away, leaving behind nothing substantial. It is all in vain, it dissolves into nothingness. Thus man’s life passes like a vapor without him realizing its brevity.

Another picture is that of the grass sprouting anew. When people wake up in the morning, they are like the grass that sprouts anew. During the course of the day, the grass grows and blooms. When evening comes, “it fades and withers away” (Psalms 90:6). This picture is taken from the condition of the grass in the Middle East. When the chamsin, that is the hot wilderness wind, blows during the day, the grass dries up in no time. In this respect man is no different than grass: his life is short (Psalms 103:15-16; Isaiah 40:6-8; 1 Peter 1:24).

Psalms 119:74

Mortal Man Versus God

We see another particular construction of the psalm: Psalms 90:3 “You”… Psalms 90:4 “for”… Psalms 90:5 “You”… Psalms 90:7 “for”… Psalms 90:8 “You”… Psalms 90:9 “for”… That is, Psalms 90:4 gives the reason for Psalms 90:3 and so on.

In great contrast to the everlasting, unchanging, unlimited God stands man with his limited life span. Because of man’s sin, death has entered the world. The judgment of God is that He causes “man” to “turn … into dust”. Man has no “authority over the day of death” (Ecclesiastes 8:8). That control only God has. Man who recognizes that and accepts God’s judgment, who acknowledges that he is dust, will live (Genesis 18:27; Job 42:6).

The word “dust” here is not the same as in Genesis 3 (Genesis 3:19). Here it means “grit”, something that is pulverized. It says something not only about the matter, that it is dust, but also about the way it is nullified, pulverized, and that as a result of sin. It underscores the temporality and volatility of the life of a perishable human being.

God has pronounced the death sentence. He acts accordingly when He says: “Return, O children of men” (Genesis 3:19; Ecclesiastes 3:20; Ecclesiastes 12:7; Psalms 104:29). This command is heard at every death since the statement in paradise after the Fall: “For you are dust, and to dust you shall return” (Genesis 3:19). It applies without exception to all children of men. A person may have reached the highest position in the world, may be so proud of his achievements, or may have looked so beautiful, but the day is fast approaching when he will return to his origin: the dust from which he was made.

The command “return” means that man, created by God – not evolved – will one day have to return to his Maker to give account before Him. Hence this call. Adam left his dwelling with God (Psalms 90:1) and thus became a mortal man (Psalms 90:3). He sinned, and “the wages of sin is death” (Romans 6:23a). To restore this situation, God had to send His Son as the second Man. We see this in Psalms 91.

No one escapes that return. There is no doubt about that (Hebrews 9:27). That Enoch and Elijah escaped it is because God withdrew them from this judgment by taking them to Himself alive. In this we see an example of the taking up to heaven of the believers, that is, the taking up to heaven of the believers who are living on earth at that time. At the coming of the Lord for His church, they will be changed, while those who have fallen asleep in Christ will be raised (1 Thessalonians 4:14-18).

At creation God instituted units of time like years and days for man (Psalms 90:4). Man is bound to time. He Himself does not have this bondage or limitation. He is above time, He is not bound to it, we are. With Him one day is a thousand years and vice versa (2 Peter 3:8). To Him, “a thousand years … are like yesterday when it passes by”. One day passes quickly. It is like “a watch in the night” – a watch is only four hours (cf. Judges 7:19; Lamentations 2:19a). Those four hours of sleep are passed by in no time. God’s doing is not determined by time, but He Himself determines the time of everything (cf. Ecclesiastes 3:1). He Himself is the eternal Unchangeable One of Israel (1 Samuel 15:29).

People’s lives are swept away by God like flood, like they fall asleep (Psalms 90:5). When a man sleeps, he has no sense of time. When he wakes up, several hours have passed, without him noticing and without him accomplishing anything. That is how fleeting, empty, void his life is. He can be so active outwardly, but his life is dragged along and swept away, leaving behind nothing substantial. It is all in vain, it dissolves into nothingness. Thus man’s life passes like a vapor without him realizing its brevity.

Another picture is that of the grass sprouting anew. When people wake up in the morning, they are like the grass that sprouts anew. During the course of the day, the grass grows and blooms. When evening comes, “it fades and withers away” (Psalms 90:6). This picture is taken from the condition of the grass in the Middle East. When the chamsin, that is the hot wilderness wind, blows during the day, the grass dries up in no time. In this respect man is no different than grass: his life is short (Psalms 103:15-16; Isaiah 40:6-8; 1 Peter 1:24).

Psalms 119:75

Mortal Man Versus God

We see another particular construction of the psalm: Psalms 90:3 “You”… Psalms 90:4 “for”… Psalms 90:5 “You”… Psalms 90:7 “for”… Psalms 90:8 “You”… Psalms 90:9 “for”… That is, Psalms 90:4 gives the reason for Psalms 90:3 and so on.

In great contrast to the everlasting, unchanging, unlimited God stands man with his limited life span. Because of man’s sin, death has entered the world. The judgment of God is that He causes “man” to “turn … into dust”. Man has no “authority over the day of death” (Ecclesiastes 8:8). That control only God has. Man who recognizes that and accepts God’s judgment, who acknowledges that he is dust, will live (Genesis 18:27; Job 42:6).

The word “dust” here is not the same as in Genesis 3 (Genesis 3:19). Here it means “grit”, something that is pulverized. It says something not only about the matter, that it is dust, but also about the way it is nullified, pulverized, and that as a result of sin. It underscores the temporality and volatility of the life of a perishable human being.

God has pronounced the death sentence. He acts accordingly when He says: “Return, O children of men” (Genesis 3:19; Ecclesiastes 3:20; Ecclesiastes 12:7; Psalms 104:29). This command is heard at every death since the statement in paradise after the Fall: “For you are dust, and to dust you shall return” (Genesis 3:19). It applies without exception to all children of men. A person may have reached the highest position in the world, may be so proud of his achievements, or may have looked so beautiful, but the day is fast approaching when he will return to his origin: the dust from which he was made.

The command “return” means that man, created by God – not evolved – will one day have to return to his Maker to give account before Him. Hence this call. Adam left his dwelling with God (Psalms 90:1) and thus became a mortal man (Psalms 90:3). He sinned, and “the wages of sin is death” (Romans 6:23a). To restore this situation, God had to send His Son as the second Man. We see this in Psalms 91.

No one escapes that return. There is no doubt about that (Hebrews 9:27). That Enoch and Elijah escaped it is because God withdrew them from this judgment by taking them to Himself alive. In this we see an example of the taking up to heaven of the believers, that is, the taking up to heaven of the believers who are living on earth at that time. At the coming of the Lord for His church, they will be changed, while those who have fallen asleep in Christ will be raised (1 Thessalonians 4:14-18).

At creation God instituted units of time like years and days for man (Psalms 90:4). Man is bound to time. He Himself does not have this bondage or limitation. He is above time, He is not bound to it, we are. With Him one day is a thousand years and vice versa (2 Peter 3:8). To Him, “a thousand years … are like yesterday when it passes by”. One day passes quickly. It is like “a watch in the night” – a watch is only four hours (cf. Judges 7:19; Lamentations 2:19a). Those four hours of sleep are passed by in no time. God’s doing is not determined by time, but He Himself determines the time of everything (cf. Ecclesiastes 3:1). He Himself is the eternal Unchangeable One of Israel (1 Samuel 15:29).

People’s lives are swept away by God like flood, like they fall asleep (Psalms 90:5). When a man sleeps, he has no sense of time. When he wakes up, several hours have passed, without him noticing and without him accomplishing anything. That is how fleeting, empty, void his life is. He can be so active outwardly, but his life is dragged along and swept away, leaving behind nothing substantial. It is all in vain, it dissolves into nothingness. Thus man’s life passes like a vapor without him realizing its brevity.

Another picture is that of the grass sprouting anew. When people wake up in the morning, they are like the grass that sprouts anew. During the course of the day, the grass grows and blooms. When evening comes, “it fades and withers away” (Psalms 90:6). This picture is taken from the condition of the grass in the Middle East. When the chamsin, that is the hot wilderness wind, blows during the day, the grass dries up in no time. In this respect man is no different than grass: his life is short (Psalms 103:15-16; Isaiah 40:6-8; 1 Peter 1:24).

Psalms 119:76

Life Passes Quickly

Death is a natural process, but not as God intended during creation. It is God’s judgment (Psalms 90:7) on sin (Psalms 90:8). Death came into the world through sin and is the reward God has attached to sin (Romans 5:12; Romans 6:23; Genesis 2:17). Moses, throughout the wilderness journey of forty years, saw all die who were twenty years and older at the exodus, except Joshua and Caleb. This included Miriam and Aaron. And also Moses himself was not allowed to enter the promised land because of his sin.

Because of God’s anger over their unbelief, they have been consumed (Psalms 90:7; Numbers 14:28-29). It has been a long, terrible journey, with a number of deaths each day. Each death is a demonstration of God’s wrath, that dismayed them. The issue is not how long a person lives, but that his end is the result of God’s wrath. This is true for everyone (cf. Romans 3:23), but especially for the people during the wilderness journey.

Every death has reminded them of their “iniquities” (Psalms 90:8). They say of them that God puts them before His eyes as the reason for His death sentence. God cannot pretend that no sin has been committed. He constantly sees them and deals with them according to the requirement of His holiness. Even their hidden sins He puts in the light of His presence. Nothing is hidden from Him (Jeremiah 16:17; Hebrews 4:13). His light reveals everything; nothing can hide from it. When the Lord Jesus returns to earth as Judge, “His eyes” will be like “a flame of fire” looking right through every person (Revelation 1:14b).

Psalms 90:7 and Psalms 90:9 run parallel. As a result, Psalms 90:7-9 form a pyramid, with Psalms 90:8 being the climax. This is a literary help to underscore and emphasize Psalms 90:8. The message is clear: our momentary life must awaken us so that we may become aware of our sinfulness, including sins done in secret, for nothing is hidden from God.

Thus all their days pass because of God’s fury (Psalms 90:9). All their days, not a day excepted, they bear God’s wrath because of their iniquities. They spend their years with the speed of “a sigh”. This is the short-lived, miserable life of mortal man who is aware that he is human and that God alone is God. The word “sigh” means groan, it does not only mean ‘momentary’, it also means to grow weary, yes despondent. A sigh of despondency is given. It is as Jacob says to Pharaoh: “Few and unpleasant have been the years of my life” (Genesis 47:9).

The concatenation of days continues for man for an average of “seventy years” (Psalms 90:10). Psalms 90:10 is an underlining of Psa 90:9. Both verses are about “days” and “years”: “days” emphasize the brevity of life, “years” emphasize the prolonged travails of life. After seventy years, the curtain falls for man. “If due to strength”, he may even live on for a few more days, so that he may live “eighty years”.

Seventy years is not a long time and the extra ten years is not an eternity either. He is doing his best to enjoy the years he has been given. But in the end, what does it bring? The honest conclusion must be: even “their pride is [but] labor and sorrow”. The “pride” are the things from which he has still had some pleasure, whatever that may be, but from which he has never experienced real satisfaction.

Then suddenly it is over, finished, “soon it is gone”. “And we fly away” means that life has flown away as if it were chaff blown away by the wind. If you ask an elderly person what his or her life has been like, you will in general get the same answer: soon it is over.

The Preacher depicts life as a precious golden bowl suspended from heaven with a silver cord (Ecclesiastes 12:6). It is connected with above, with heaven. Life is connected with God. He has given man his breath of life. However, when the silver cord is removed, when it breaks, the golden bowl collapses to the earth and is shattered beyond repair. The light of life is completely extinguished. After the end of life comes the encounter with God. Man is called to prepare for it: “Prepare to meet your God” (Amos 4:12).

Before the psalmist continues with the final section, his prayer to God to confirm the work of his hands (Psalms 90:13-17), he first draws the lesson and conclusion from what he has seen from God in Psalms 90:11-12. This holds an important lesson for us, that before we can pray according to the will of God, we must first come to know Him.

Who “understands the power” of God’s “anger and … fury” with which he ends people’s lives, whether they are strong or weak, lonely or numerous, poor or rich (Psalms 90:11)? No man understands it. The same answer applies to the question whether anyone understands “the fear that is due” God. No man understands. Or at least Someone does, namely the Lord Jesus. He has experienced the anger and fury from God as the judgment on the sins of all who believe in Him. He has been in the fire of God’s judgment, yet without being consumed by it.

The purpose of these questions is to cause man to think. He is to contemplate his futility and the emptiness of his life. As a result, he should come to the awareness that during his short and difficult life he lives under the judgment and anger of God on sin. He must come to see the connection that exists between sin and mortality. This should drive him toward God, to seek Him and be ready to meet Him, his Creator.

It demonstrates the foolishness of man. Those who know the power of God’s anger and fury will immediately repent of their sins to God. God’s anger against sin is great. Those who realize this, will realize how much God is to be feared. And therein lies the beginning of wisdom (Proverbs 1:7; Proverbs 9:10), a wisdom that bows to the righteous anger and fury of God over sin.

A fool says in his heart: There is no God (Psalms 14:1a). This does not mean that he is an atheist; it does mean that in the practice of his life he does not take into account the living God. Moses is not a fool. He is wise; he has a wise heart. He fears God. He asks God to teach His people to number their days in such a way that they become aware of how fast their days are passing (Psalms 90:12).

God alone can give that teaching so that they can get the right view, His view, of life, which is so short. It accentuates the vast difference between the eternal God and finite man. Those who become aware of this gain “a heart of wisdom”. A heart of wisdom focuses on God, Who is busy with His care for him every day (cf. Matthew 28:20).

Psalms 119:77

Life Passes Quickly

Death is a natural process, but not as God intended during creation. It is God’s judgment (Psalms 90:7) on sin (Psalms 90:8). Death came into the world through sin and is the reward God has attached to sin (Romans 5:12; Romans 6:23; Genesis 2:17). Moses, throughout the wilderness journey of forty years, saw all die who were twenty years and older at the exodus, except Joshua and Caleb. This included Miriam and Aaron. And also Moses himself was not allowed to enter the promised land because of his sin.

Because of God’s anger over their unbelief, they have been consumed (Psalms 90:7; Numbers 14:28-29). It has been a long, terrible journey, with a number of deaths each day. Each death is a demonstration of God’s wrath, that dismayed them. The issue is not how long a person lives, but that his end is the result of God’s wrath. This is true for everyone (cf. Romans 3:23), but especially for the people during the wilderness journey.

Every death has reminded them of their “iniquities” (Psalms 90:8). They say of them that God puts them before His eyes as the reason for His death sentence. God cannot pretend that no sin has been committed. He constantly sees them and deals with them according to the requirement of His holiness. Even their hidden sins He puts in the light of His presence. Nothing is hidden from Him (Jeremiah 16:17; Hebrews 4:13). His light reveals everything; nothing can hide from it. When the Lord Jesus returns to earth as Judge, “His eyes” will be like “a flame of fire” looking right through every person (Revelation 1:14b).

Psalms 90:7 and Psalms 90:9 run parallel. As a result, Psalms 90:7-9 form a pyramid, with Psalms 90:8 being the climax. This is a literary help to underscore and emphasize Psalms 90:8. The message is clear: our momentary life must awaken us so that we may become aware of our sinfulness, including sins done in secret, for nothing is hidden from God.

Thus all their days pass because of God’s fury (Psalms 90:9). All their days, not a day excepted, they bear God’s wrath because of their iniquities. They spend their years with the speed of “a sigh”. This is the short-lived, miserable life of mortal man who is aware that he is human and that God alone is God. The word “sigh” means groan, it does not only mean ‘momentary’, it also means to grow weary, yes despondent. A sigh of despondency is given. It is as Jacob says to Pharaoh: “Few and unpleasant have been the years of my life” (Genesis 47:9).

The concatenation of days continues for man for an average of “seventy years” (Psalms 90:10). Psalms 90:10 is an underlining of Psa 90:9. Both verses are about “days” and “years”: “days” emphasize the brevity of life, “years” emphasize the prolonged travails of life. After seventy years, the curtain falls for man. “If due to strength”, he may even live on for a few more days, so that he may live “eighty years”.

Seventy years is not a long time and the extra ten years is not an eternity either. He is doing his best to enjoy the years he has been given. But in the end, what does it bring? The honest conclusion must be: even “their pride is [but] labor and sorrow”. The “pride” are the things from which he has still had some pleasure, whatever that may be, but from which he has never experienced real satisfaction.

Then suddenly it is over, finished, “soon it is gone”. “And we fly away” means that life has flown away as if it were chaff blown away by the wind. If you ask an elderly person what his or her life has been like, you will in general get the same answer: soon it is over.

The Preacher depicts life as a precious golden bowl suspended from heaven with a silver cord (Ecclesiastes 12:6). It is connected with above, with heaven. Life is connected with God. He has given man his breath of life. However, when the silver cord is removed, when it breaks, the golden bowl collapses to the earth and is shattered beyond repair. The light of life is completely extinguished. After the end of life comes the encounter with God. Man is called to prepare for it: “Prepare to meet your God” (Amos 4:12).

Before the psalmist continues with the final section, his prayer to God to confirm the work of his hands (Psalms 90:13-17), he first draws the lesson and conclusion from what he has seen from God in Psalms 90:11-12. This holds an important lesson for us, that before we can pray according to the will of God, we must first come to know Him.

Who “understands the power” of God’s “anger and … fury” with which he ends people’s lives, whether they are strong or weak, lonely or numerous, poor or rich (Psalms 90:11)? No man understands it. The same answer applies to the question whether anyone understands “the fear that is due” God. No man understands. Or at least Someone does, namely the Lord Jesus. He has experienced the anger and fury from God as the judgment on the sins of all who believe in Him. He has been in the fire of God’s judgment, yet without being consumed by it.

The purpose of these questions is to cause man to think. He is to contemplate his futility and the emptiness of his life. As a result, he should come to the awareness that during his short and difficult life he lives under the judgment and anger of God on sin. He must come to see the connection that exists between sin and mortality. This should drive him toward God, to seek Him and be ready to meet Him, his Creator.

It demonstrates the foolishness of man. Those who know the power of God’s anger and fury will immediately repent of their sins to God. God’s anger against sin is great. Those who realize this, will realize how much God is to be feared. And therein lies the beginning of wisdom (Proverbs 1:7; Proverbs 9:10), a wisdom that bows to the righteous anger and fury of God over sin.

A fool says in his heart: There is no God (Psalms 14:1a). This does not mean that he is an atheist; it does mean that in the practice of his life he does not take into account the living God. Moses is not a fool. He is wise; he has a wise heart. He fears God. He asks God to teach His people to number their days in such a way that they become aware of how fast their days are passing (Psalms 90:12).

God alone can give that teaching so that they can get the right view, His view, of life, which is so short. It accentuates the vast difference between the eternal God and finite man. Those who become aware of this gain “a heart of wisdom”. A heart of wisdom focuses on God, Who is busy with His care for him every day (cf. Matthew 28:20).

Psalms 119:78

Life Passes Quickly

Death is a natural process, but not as God intended during creation. It is God’s judgment (Psalms 90:7) on sin (Psalms 90:8). Death came into the world through sin and is the reward God has attached to sin (Romans 5:12; Romans 6:23; Genesis 2:17). Moses, throughout the wilderness journey of forty years, saw all die who were twenty years and older at the exodus, except Joshua and Caleb. This included Miriam and Aaron. And also Moses himself was not allowed to enter the promised land because of his sin.

Because of God’s anger over their unbelief, they have been consumed (Psalms 90:7; Numbers 14:28-29). It has been a long, terrible journey, with a number of deaths each day. Each death is a demonstration of God’s wrath, that dismayed them. The issue is not how long a person lives, but that his end is the result of God’s wrath. This is true for everyone (cf. Romans 3:23), but especially for the people during the wilderness journey.

Every death has reminded them of their “iniquities” (Psalms 90:8). They say of them that God puts them before His eyes as the reason for His death sentence. God cannot pretend that no sin has been committed. He constantly sees them and deals with them according to the requirement of His holiness. Even their hidden sins He puts in the light of His presence. Nothing is hidden from Him (Jeremiah 16:17; Hebrews 4:13). His light reveals everything; nothing can hide from it. When the Lord Jesus returns to earth as Judge, “His eyes” will be like “a flame of fire” looking right through every person (Revelation 1:14b).

Psalms 90:7 and Psalms 90:9 run parallel. As a result, Psalms 90:7-9 form a pyramid, with Psalms 90:8 being the climax. This is a literary help to underscore and emphasize Psalms 90:8. The message is clear: our momentary life must awaken us so that we may become aware of our sinfulness, including sins done in secret, for nothing is hidden from God.

Thus all their days pass because of God’s fury (Psalms 90:9). All their days, not a day excepted, they bear God’s wrath because of their iniquities. They spend their years with the speed of “a sigh”. This is the short-lived, miserable life of mortal man who is aware that he is human and that God alone is God. The word “sigh” means groan, it does not only mean ‘momentary’, it also means to grow weary, yes despondent. A sigh of despondency is given. It is as Jacob says to Pharaoh: “Few and unpleasant have been the years of my life” (Genesis 47:9).

The concatenation of days continues for man for an average of “seventy years” (Psalms 90:10). Psalms 90:10 is an underlining of Psa 90:9. Both verses are about “days” and “years”: “days” emphasize the brevity of life, “years” emphasize the prolonged travails of life. After seventy years, the curtain falls for man. “If due to strength”, he may even live on for a few more days, so that he may live “eighty years”.

Seventy years is not a long time and the extra ten years is not an eternity either. He is doing his best to enjoy the years he has been given. But in the end, what does it bring? The honest conclusion must be: even “their pride is [but] labor and sorrow”. The “pride” are the things from which he has still had some pleasure, whatever that may be, but from which he has never experienced real satisfaction.

Then suddenly it is over, finished, “soon it is gone”. “And we fly away” means that life has flown away as if it were chaff blown away by the wind. If you ask an elderly person what his or her life has been like, you will in general get the same answer: soon it is over.

The Preacher depicts life as a precious golden bowl suspended from heaven with a silver cord (Ecclesiastes 12:6). It is connected with above, with heaven. Life is connected with God. He has given man his breath of life. However, when the silver cord is removed, when it breaks, the golden bowl collapses to the earth and is shattered beyond repair. The light of life is completely extinguished. After the end of life comes the encounter with God. Man is called to prepare for it: “Prepare to meet your God” (Amos 4:12).

Before the psalmist continues with the final section, his prayer to God to confirm the work of his hands (Psalms 90:13-17), he first draws the lesson and conclusion from what he has seen from God in Psalms 90:11-12. This holds an important lesson for us, that before we can pray according to the will of God, we must first come to know Him.

Who “understands the power” of God’s “anger and … fury” with which he ends people’s lives, whether they are strong or weak, lonely or numerous, poor or rich (Psalms 90:11)? No man understands it. The same answer applies to the question whether anyone understands “the fear that is due” God. No man understands. Or at least Someone does, namely the Lord Jesus. He has experienced the anger and fury from God as the judgment on the sins of all who believe in Him. He has been in the fire of God’s judgment, yet without being consumed by it.

The purpose of these questions is to cause man to think. He is to contemplate his futility and the emptiness of his life. As a result, he should come to the awareness that during his short and difficult life he lives under the judgment and anger of God on sin. He must come to see the connection that exists between sin and mortality. This should drive him toward God, to seek Him and be ready to meet Him, his Creator.

It demonstrates the foolishness of man. Those who know the power of God’s anger and fury will immediately repent of their sins to God. God’s anger against sin is great. Those who realize this, will realize how much God is to be feared. And therein lies the beginning of wisdom (Proverbs 1:7; Proverbs 9:10), a wisdom that bows to the righteous anger and fury of God over sin.

A fool says in his heart: There is no God (Psalms 14:1a). This does not mean that he is an atheist; it does mean that in the practice of his life he does not take into account the living God. Moses is not a fool. He is wise; he has a wise heart. He fears God. He asks God to teach His people to number their days in such a way that they become aware of how fast their days are passing (Psalms 90:12).

God alone can give that teaching so that they can get the right view, His view, of life, which is so short. It accentuates the vast difference between the eternal God and finite man. Those who become aware of this gain “a heart of wisdom”. A heart of wisdom focuses on God, Who is busy with His care for him every day (cf. Matthew 28:20).

Psalms 119:79

Life Passes Quickly

Death is a natural process, but not as God intended during creation. It is God’s judgment (Psalms 90:7) on sin (Psalms 90:8). Death came into the world through sin and is the reward God has attached to sin (Romans 5:12; Romans 6:23; Genesis 2:17). Moses, throughout the wilderness journey of forty years, saw all die who were twenty years and older at the exodus, except Joshua and Caleb. This included Miriam and Aaron. And also Moses himself was not allowed to enter the promised land because of his sin.

Because of God’s anger over their unbelief, they have been consumed (Psalms 90:7; Numbers 14:28-29). It has been a long, terrible journey, with a number of deaths each day. Each death is a demonstration of God’s wrath, that dismayed them. The issue is not how long a person lives, but that his end is the result of God’s wrath. This is true for everyone (cf. Romans 3:23), but especially for the people during the wilderness journey.

Every death has reminded them of their “iniquities” (Psalms 90:8). They say of them that God puts them before His eyes as the reason for His death sentence. God cannot pretend that no sin has been committed. He constantly sees them and deals with them according to the requirement of His holiness. Even their hidden sins He puts in the light of His presence. Nothing is hidden from Him (Jeremiah 16:17; Hebrews 4:13). His light reveals everything; nothing can hide from it. When the Lord Jesus returns to earth as Judge, “His eyes” will be like “a flame of fire” looking right through every person (Revelation 1:14b).

Psalms 90:7 and Psalms 90:9 run parallel. As a result, Psalms 90:7-9 form a pyramid, with Psalms 90:8 being the climax. This is a literary help to underscore and emphasize Psalms 90:8. The message is clear: our momentary life must awaken us so that we may become aware of our sinfulness, including sins done in secret, for nothing is hidden from God.

Thus all their days pass because of God’s fury (Psalms 90:9). All their days, not a day excepted, they bear God’s wrath because of their iniquities. They spend their years with the speed of “a sigh”. This is the short-lived, miserable life of mortal man who is aware that he is human and that God alone is God. The word “sigh” means groan, it does not only mean ‘momentary’, it also means to grow weary, yes despondent. A sigh of despondency is given. It is as Jacob says to Pharaoh: “Few and unpleasant have been the years of my life” (Genesis 47:9).

The concatenation of days continues for man for an average of “seventy years” (Psalms 90:10). Psalms 90:10 is an underlining of Psa 90:9. Both verses are about “days” and “years”: “days” emphasize the brevity of life, “years” emphasize the prolonged travails of life. After seventy years, the curtain falls for man. “If due to strength”, he may even live on for a few more days, so that he may live “eighty years”.

Seventy years is not a long time and the extra ten years is not an eternity either. He is doing his best to enjoy the years he has been given. But in the end, what does it bring? The honest conclusion must be: even “their pride is [but] labor and sorrow”. The “pride” are the things from which he has still had some pleasure, whatever that may be, but from which he has never experienced real satisfaction.

Then suddenly it is over, finished, “soon it is gone”. “And we fly away” means that life has flown away as if it were chaff blown away by the wind. If you ask an elderly person what his or her life has been like, you will in general get the same answer: soon it is over.

The Preacher depicts life as a precious golden bowl suspended from heaven with a silver cord (Ecclesiastes 12:6). It is connected with above, with heaven. Life is connected with God. He has given man his breath of life. However, when the silver cord is removed, when it breaks, the golden bowl collapses to the earth and is shattered beyond repair. The light of life is completely extinguished. After the end of life comes the encounter with God. Man is called to prepare for it: “Prepare to meet your God” (Amos 4:12).

Before the psalmist continues with the final section, his prayer to God to confirm the work of his hands (Psalms 90:13-17), he first draws the lesson and conclusion from what he has seen from God in Psalms 90:11-12. This holds an important lesson for us, that before we can pray according to the will of God, we must first come to know Him.

Who “understands the power” of God’s “anger and … fury” with which he ends people’s lives, whether they are strong or weak, lonely or numerous, poor or rich (Psalms 90:11)? No man understands it. The same answer applies to the question whether anyone understands “the fear that is due” God. No man understands. Or at least Someone does, namely the Lord Jesus. He has experienced the anger and fury from God as the judgment on the sins of all who believe in Him. He has been in the fire of God’s judgment, yet without being consumed by it.

The purpose of these questions is to cause man to think. He is to contemplate his futility and the emptiness of his life. As a result, he should come to the awareness that during his short and difficult life he lives under the judgment and anger of God on sin. He must come to see the connection that exists between sin and mortality. This should drive him toward God, to seek Him and be ready to meet Him, his Creator.

It demonstrates the foolishness of man. Those who know the power of God’s anger and fury will immediately repent of their sins to God. God’s anger against sin is great. Those who realize this, will realize how much God is to be feared. And therein lies the beginning of wisdom (Proverbs 1:7; Proverbs 9:10), a wisdom that bows to the righteous anger and fury of God over sin.

A fool says in his heart: There is no God (Psalms 14:1a). This does not mean that he is an atheist; it does mean that in the practice of his life he does not take into account the living God. Moses is not a fool. He is wise; he has a wise heart. He fears God. He asks God to teach His people to number their days in such a way that they become aware of how fast their days are passing (Psalms 90:12).

God alone can give that teaching so that they can get the right view, His view, of life, which is so short. It accentuates the vast difference between the eternal God and finite man. Those who become aware of this gain “a heart of wisdom”. A heart of wisdom focuses on God, Who is busy with His care for him every day (cf. Matthew 28:20).

Psalms 119:80

Life Passes Quickly

Death is a natural process, but not as God intended during creation. It is God’s judgment (Psalms 90:7) on sin (Psalms 90:8). Death came into the world through sin and is the reward God has attached to sin (Romans 5:12; Romans 6:23; Genesis 2:17). Moses, throughout the wilderness journey of forty years, saw all die who were twenty years and older at the exodus, except Joshua and Caleb. This included Miriam and Aaron. And also Moses himself was not allowed to enter the promised land because of his sin.

Because of God’s anger over their unbelief, they have been consumed (Psalms 90:7; Numbers 14:28-29). It has been a long, terrible journey, with a number of deaths each day. Each death is a demonstration of God’s wrath, that dismayed them. The issue is not how long a person lives, but that his end is the result of God’s wrath. This is true for everyone (cf. Romans 3:23), but especially for the people during the wilderness journey.

Every death has reminded them of their “iniquities” (Psalms 90:8). They say of them that God puts them before His eyes as the reason for His death sentence. God cannot pretend that no sin has been committed. He constantly sees them and deals with them according to the requirement of His holiness. Even their hidden sins He puts in the light of His presence. Nothing is hidden from Him (Jeremiah 16:17; Hebrews 4:13). His light reveals everything; nothing can hide from it. When the Lord Jesus returns to earth as Judge, “His eyes” will be like “a flame of fire” looking right through every person (Revelation 1:14b).

Psalms 90:7 and Psalms 90:9 run parallel. As a result, Psalms 90:7-9 form a pyramid, with Psalms 90:8 being the climax. This is a literary help to underscore and emphasize Psalms 90:8. The message is clear: our momentary life must awaken us so that we may become aware of our sinfulness, including sins done in secret, for nothing is hidden from God.

Thus all their days pass because of God’s fury (Psalms 90:9). All their days, not a day excepted, they bear God’s wrath because of their iniquities. They spend their years with the speed of “a sigh”. This is the short-lived, miserable life of mortal man who is aware that he is human and that God alone is God. The word “sigh” means groan, it does not only mean ‘momentary’, it also means to grow weary, yes despondent. A sigh of despondency is given. It is as Jacob says to Pharaoh: “Few and unpleasant have been the years of my life” (Genesis 47:9).

The concatenation of days continues for man for an average of “seventy years” (Psalms 90:10). Psalms 90:10 is an underlining of Psa 90:9. Both verses are about “days” and “years”: “days” emphasize the brevity of life, “years” emphasize the prolonged travails of life. After seventy years, the curtain falls for man. “If due to strength”, he may even live on for a few more days, so that he may live “eighty years”.

Seventy years is not a long time and the extra ten years is not an eternity either. He is doing his best to enjoy the years he has been given. But in the end, what does it bring? The honest conclusion must be: even “their pride is [but] labor and sorrow”. The “pride” are the things from which he has still had some pleasure, whatever that may be, but from which he has never experienced real satisfaction.

Then suddenly it is over, finished, “soon it is gone”. “And we fly away” means that life has flown away as if it were chaff blown away by the wind. If you ask an elderly person what his or her life has been like, you will in general get the same answer: soon it is over.

The Preacher depicts life as a precious golden bowl suspended from heaven with a silver cord (Ecclesiastes 12:6). It is connected with above, with heaven. Life is connected with God. He has given man his breath of life. However, when the silver cord is removed, when it breaks, the golden bowl collapses to the earth and is shattered beyond repair. The light of life is completely extinguished. After the end of life comes the encounter with God. Man is called to prepare for it: “Prepare to meet your God” (Amos 4:12).

Before the psalmist continues with the final section, his prayer to God to confirm the work of his hands (Psalms 90:13-17), he first draws the lesson and conclusion from what he has seen from God in Psalms 90:11-12. This holds an important lesson for us, that before we can pray according to the will of God, we must first come to know Him.

Who “understands the power” of God’s “anger and … fury” with which he ends people’s lives, whether they are strong or weak, lonely or numerous, poor or rich (Psalms 90:11)? No man understands it. The same answer applies to the question whether anyone understands “the fear that is due” God. No man understands. Or at least Someone does, namely the Lord Jesus. He has experienced the anger and fury from God as the judgment on the sins of all who believe in Him. He has been in the fire of God’s judgment, yet without being consumed by it.

The purpose of these questions is to cause man to think. He is to contemplate his futility and the emptiness of his life. As a result, he should come to the awareness that during his short and difficult life he lives under the judgment and anger of God on sin. He must come to see the connection that exists between sin and mortality. This should drive him toward God, to seek Him and be ready to meet Him, his Creator.

It demonstrates the foolishness of man. Those who know the power of God’s anger and fury will immediately repent of their sins to God. God’s anger against sin is great. Those who realize this, will realize how much God is to be feared. And therein lies the beginning of wisdom (Proverbs 1:7; Proverbs 9:10), a wisdom that bows to the righteous anger and fury of God over sin.

A fool says in his heart: There is no God (Psalms 14:1a). This does not mean that he is an atheist; it does mean that in the practice of his life he does not take into account the living God. Moses is not a fool. He is wise; he has a wise heart. He fears God. He asks God to teach His people to number their days in such a way that they become aware of how fast their days are passing (Psalms 90:12).

God alone can give that teaching so that they can get the right view, His view, of life, which is so short. It accentuates the vast difference between the eternal God and finite man. Those who become aware of this gain “a heart of wisdom”. A heart of wisdom focuses on God, Who is busy with His care for him every day (cf. Matthew 28:20).

Psalms 119:81

Life Passes Quickly

Death is a natural process, but not as God intended during creation. It is God’s judgment (Psalms 90:7) on sin (Psalms 90:8). Death came into the world through sin and is the reward God has attached to sin (Romans 5:12; Romans 6:23; Genesis 2:17). Moses, throughout the wilderness journey of forty years, saw all die who were twenty years and older at the exodus, except Joshua and Caleb. This included Miriam and Aaron. And also Moses himself was not allowed to enter the promised land because of his sin.

Because of God’s anger over their unbelief, they have been consumed (Psalms 90:7; Numbers 14:28-29). It has been a long, terrible journey, with a number of deaths each day. Each death is a demonstration of God’s wrath, that dismayed them. The issue is not how long a person lives, but that his end is the result of God’s wrath. This is true for everyone (cf. Romans 3:23), but especially for the people during the wilderness journey.

Every death has reminded them of their “iniquities” (Psalms 90:8). They say of them that God puts them before His eyes as the reason for His death sentence. God cannot pretend that no sin has been committed. He constantly sees them and deals with them according to the requirement of His holiness. Even their hidden sins He puts in the light of His presence. Nothing is hidden from Him (Jeremiah 16:17; Hebrews 4:13). His light reveals everything; nothing can hide from it. When the Lord Jesus returns to earth as Judge, “His eyes” will be like “a flame of fire” looking right through every person (Revelation 1:14b).

Psalms 90:7 and Psalms 90:9 run parallel. As a result, Psalms 90:7-9 form a pyramid, with Psalms 90:8 being the climax. This is a literary help to underscore and emphasize Psalms 90:8. The message is clear: our momentary life must awaken us so that we may become aware of our sinfulness, including sins done in secret, for nothing is hidden from God.

Thus all their days pass because of God’s fury (Psalms 90:9). All their days, not a day excepted, they bear God’s wrath because of their iniquities. They spend their years with the speed of “a sigh”. This is the short-lived, miserable life of mortal man who is aware that he is human and that God alone is God. The word “sigh” means groan, it does not only mean ‘momentary’, it also means to grow weary, yes despondent. A sigh of despondency is given. It is as Jacob says to Pharaoh: “Few and unpleasant have been the years of my life” (Genesis 47:9).

The concatenation of days continues for man for an average of “seventy years” (Psalms 90:10). Psalms 90:10 is an underlining of Psa 90:9. Both verses are about “days” and “years”: “days” emphasize the brevity of life, “years” emphasize the prolonged travails of life. After seventy years, the curtain falls for man. “If due to strength”, he may even live on for a few more days, so that he may live “eighty years”.

Seventy years is not a long time and the extra ten years is not an eternity either. He is doing his best to enjoy the years he has been given. But in the end, what does it bring? The honest conclusion must be: even “their pride is [but] labor and sorrow”. The “pride” are the things from which he has still had some pleasure, whatever that may be, but from which he has never experienced real satisfaction.

Then suddenly it is over, finished, “soon it is gone”. “And we fly away” means that life has flown away as if it were chaff blown away by the wind. If you ask an elderly person what his or her life has been like, you will in general get the same answer: soon it is over.

The Preacher depicts life as a precious golden bowl suspended from heaven with a silver cord (Ecclesiastes 12:6). It is connected with above, with heaven. Life is connected with God. He has given man his breath of life. However, when the silver cord is removed, when it breaks, the golden bowl collapses to the earth and is shattered beyond repair. The light of life is completely extinguished. After the end of life comes the encounter with God. Man is called to prepare for it: “Prepare to meet your God” (Amos 4:12).

Before the psalmist continues with the final section, his prayer to God to confirm the work of his hands (Psalms 90:13-17), he first draws the lesson and conclusion from what he has seen from God in Psalms 90:11-12. This holds an important lesson for us, that before we can pray according to the will of God, we must first come to know Him.

Who “understands the power” of God’s “anger and … fury” with which he ends people’s lives, whether they are strong or weak, lonely or numerous, poor or rich (Psalms 90:11)? No man understands it. The same answer applies to the question whether anyone understands “the fear that is due” God. No man understands. Or at least Someone does, namely the Lord Jesus. He has experienced the anger and fury from God as the judgment on the sins of all who believe in Him. He has been in the fire of God’s judgment, yet without being consumed by it.

The purpose of these questions is to cause man to think. He is to contemplate his futility and the emptiness of his life. As a result, he should come to the awareness that during his short and difficult life he lives under the judgment and anger of God on sin. He must come to see the connection that exists between sin and mortality. This should drive him toward God, to seek Him and be ready to meet Him, his Creator.

It demonstrates the foolishness of man. Those who know the power of God’s anger and fury will immediately repent of their sins to God. God’s anger against sin is great. Those who realize this, will realize how much God is to be feared. And therein lies the beginning of wisdom (Proverbs 1:7; Proverbs 9:10), a wisdom that bows to the righteous anger and fury of God over sin.

A fool says in his heart: There is no God (Psalms 14:1a). This does not mean that he is an atheist; it does mean that in the practice of his life he does not take into account the living God. Moses is not a fool. He is wise; he has a wise heart. He fears God. He asks God to teach His people to number their days in such a way that they become aware of how fast their days are passing (Psalms 90:12).

God alone can give that teaching so that they can get the right view, His view, of life, which is so short. It accentuates the vast difference between the eternal God and finite man. Those who become aware of this gain “a heart of wisdom”. A heart of wisdom focuses on God, Who is busy with His care for him every day (cf. Matthew 28:20).

Psalms 119:82

Confirm the Work of Our Hands

Moses is the voice of the remnant who learned the lesson of life. Moses learned the lesson during the forty-year wilderness journey and became wise. The faithful remnant of Israel will learn that lesson during the great tribulation by the antichrist and the disciplining of God through the prophetic Assyrian that follows.

Moses has become wise and so he boldly prays to the “LORD” and asks Him: “Do return” (Psalms 90:13). It is the call to the LORD for mercy. This is the opposite of what God said to the children of men in Psalms 90:3. True wisdom appeals to God to return in grace from His death judgment and to return in grace to His people. It is precisely the mortality of the people that makes it necessary for God to commit Himself to them. Otherwise there is no hope.

The remnant has repented, they have returned to God. Therefore, they can ask God if He will return to them now. This is consistent with the promise God gives in Zechariah 1: “The LORD was very angry with your fathers. Therefore say to them, ‘Thus says the LORD of hosts, “Return to Me,” declares the LORD of hosts, “that I may return to you,” says the LORD of hosts”” (Zechariah 1:2-3).

This hope of return is echoed in the question “how long [will it be]?” It has been so long that God has – rightly – withdrawn from His people. Moses, in great humility and at the same time with great urgency, asks if God will be sorry for the judgment He had to bring upon His servants. To be sorry here means that God will repent in regard to or will go back on His decision to exterminate the people (Exodus 32:10). The pleading ground is what the LORD Himself said (Deuteronomy 32:36; cf. Psalms 135:14). They are “Your servants”, aren’t they? That indicates how much they are dependent on Him and also that they have become willing to serve Him.

Next, Moses asks if the LORD will allow a new day in their history to dawn for the people (Psalms 90:14). That day is to begin with the “lovingkindness” of the LORD. Lovingkindness, Adonai, refers to the LORD’s faithfulness to His covenant, the blessings He gives by virtue of that covenant. He cannot give them on the basis of the old covenant, that is, on the basis of works of the law. He can only give them on the basis of the new covenant, that is, on the basis of the shed blood of Christ, the blood of the new covenant. That blood is so rich that its blessings flow not only to Israel but also to New Testament believers, the church of the living God (2 Corinthians 3:6-18).

When the remnant is satisfied by Him with the blessings of the new covenant “in the morning” – that is, when a new day has dawned, the day of the realm of peace – it will remain so throughout the day or throughout all the time of the realm of peace. It will be like the manna that the people also received every morning in the wilderness as food for the whole day and of which they were allowed to eat to satiety (Exodus 16:21a).

As a result, they will “sing for joy and be glad” during “all our days”. This is contrasted with “all our days” declining because of the fury of God (Psalms 90:9). Every day of life will then be filled with rejoicing and gladness over all of God’s favors. As in Psalms 90:9-10, there is talk of “days” and “years” here. Days speak of quantity and years speak of quality.

Moses asks God to make them glad according to the days He has afflicted them (Psalms 90:15). The affliction under which they have groaned has been brought upon them by God. Moses knows and acknowledges that. God alone can change that. Therefore, he asks if God will offset the years of evil He has brought upon them with years of joy. The days and years of joy must come from God just as much as the days of tribulation have come from Him.

Moses here asks in humility. What God gives far exceeds what He asks. What He gives, let the days of tribulation and the years of evil be forgotten, no more will be thought of them (Isaiah 65:17). We see in Job, for example, that after his suffering he receives back double what he lost (Job 42:10; 12; Job 1:3; cf. Isaiah 61:7; Zechariah 9:12). For us, everything is even richer. We may know that the “momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Corinthians 4:17; Romans 8:18).

Moses’ final questions to God are about God’s work, “Your work”, and their work, “the work of our hands”. He begins with God’s work on His servants (Psalms 90:16). God is constantly forming His servants. His goal is that He recognizes Himself in them. Where God’s work is seen, His glory is seen. Moses asks if the “majesty” of the LORD will also be seen over “their children”, that is, the next generation.

For that to happen, everything must be removed from the lives of the servants and their children that prevents Him from being visible in their lives. He will confirm that work. The result will be visible to all when He sends the Lord Jesus and all His own with Him to the earth (Philippians 1:6; 10-11).

In asking that “the favor of the Lord our God” will be upon them, Moses is asking about the coming of the Messiah (Psalms 90:17). At His coming, not only does God’s work become visible, but “the favor of the Lord” comes upon His people. God’s favor is not only something to rejoice in, but is also a powerful motive to work for Him. God’s response is found in Psalms 91.

When we consider all that He has done for us, we will do everything He asks of us and involve Him in everything we do. We will ask Him for His blessing on our work as confirmation of His approval of it. At the same time, this involves the realization that what we do is good only if God confirms the work of our hands (Psalms 127:1).

We will also realize that the works we may do are works He has “prepared beforehand so that we would walk in them” (Ephesians 2:10). This awareness and desire for His confirmation is so great that the request for confirmation is repeated, the repetition being preceded by an emphatic “yes”.

Psalms 119:83

Confirm the Work of Our Hands

Moses is the voice of the remnant who learned the lesson of life. Moses learned the lesson during the forty-year wilderness journey and became wise. The faithful remnant of Israel will learn that lesson during the great tribulation by the antichrist and the disciplining of God through the prophetic Assyrian that follows.

Moses has become wise and so he boldly prays to the “LORD” and asks Him: “Do return” (Psalms 90:13). It is the call to the LORD for mercy. This is the opposite of what God said to the children of men in Psalms 90:3. True wisdom appeals to God to return in grace from His death judgment and to return in grace to His people. It is precisely the mortality of the people that makes it necessary for God to commit Himself to them. Otherwise there is no hope.

The remnant has repented, they have returned to God. Therefore, they can ask God if He will return to them now. This is consistent with the promise God gives in Zechariah 1: “The LORD was very angry with your fathers. Therefore say to them, ‘Thus says the LORD of hosts, “Return to Me,” declares the LORD of hosts, “that I may return to you,” says the LORD of hosts”” (Zechariah 1:2-3).

This hope of return is echoed in the question “how long [will it be]?” It has been so long that God has – rightly – withdrawn from His people. Moses, in great humility and at the same time with great urgency, asks if God will be sorry for the judgment He had to bring upon His servants. To be sorry here means that God will repent in regard to or will go back on His decision to exterminate the people (Exodus 32:10). The pleading ground is what the LORD Himself said (Deuteronomy 32:36; cf. Psalms 135:14). They are “Your servants”, aren’t they? That indicates how much they are dependent on Him and also that they have become willing to serve Him.

Next, Moses asks if the LORD will allow a new day in their history to dawn for the people (Psalms 90:14). That day is to begin with the “lovingkindness” of the LORD. Lovingkindness, Adonai, refers to the LORD’s faithfulness to His covenant, the blessings He gives by virtue of that covenant. He cannot give them on the basis of the old covenant, that is, on the basis of works of the law. He can only give them on the basis of the new covenant, that is, on the basis of the shed blood of Christ, the blood of the new covenant. That blood is so rich that its blessings flow not only to Israel but also to New Testament believers, the church of the living God (2 Corinthians 3:6-18).

When the remnant is satisfied by Him with the blessings of the new covenant “in the morning” – that is, when a new day has dawned, the day of the realm of peace – it will remain so throughout the day or throughout all the time of the realm of peace. It will be like the manna that the people also received every morning in the wilderness as food for the whole day and of which they were allowed to eat to satiety (Exodus 16:21a).

As a result, they will “sing for joy and be glad” during “all our days”. This is contrasted with “all our days” declining because of the fury of God (Psalms 90:9). Every day of life will then be filled with rejoicing and gladness over all of God’s favors. As in Psalms 90:9-10, there is talk of “days” and “years” here. Days speak of quantity and years speak of quality.

Moses asks God to make them glad according to the days He has afflicted them (Psalms 90:15). The affliction under which they have groaned has been brought upon them by God. Moses knows and acknowledges that. God alone can change that. Therefore, he asks if God will offset the years of evil He has brought upon them with years of joy. The days and years of joy must come from God just as much as the days of tribulation have come from Him.

Moses here asks in humility. What God gives far exceeds what He asks. What He gives, let the days of tribulation and the years of evil be forgotten, no more will be thought of them (Isaiah 65:17). We see in Job, for example, that after his suffering he receives back double what he lost (Job 42:10; 12; Job 1:3; cf. Isaiah 61:7; Zechariah 9:12). For us, everything is even richer. We may know that the “momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Corinthians 4:17; Romans 8:18).

Moses’ final questions to God are about God’s work, “Your work”, and their work, “the work of our hands”. He begins with God’s work on His servants (Psalms 90:16). God is constantly forming His servants. His goal is that He recognizes Himself in them. Where God’s work is seen, His glory is seen. Moses asks if the “majesty” of the LORD will also be seen over “their children”, that is, the next generation.

For that to happen, everything must be removed from the lives of the servants and their children that prevents Him from being visible in their lives. He will confirm that work. The result will be visible to all when He sends the Lord Jesus and all His own with Him to the earth (Philippians 1:6; 10-11).

In asking that “the favor of the Lord our God” will be upon them, Moses is asking about the coming of the Messiah (Psalms 90:17). At His coming, not only does God’s work become visible, but “the favor of the Lord” comes upon His people. God’s favor is not only something to rejoice in, but is also a powerful motive to work for Him. God’s response is found in Psalms 91.

When we consider all that He has done for us, we will do everything He asks of us and involve Him in everything we do. We will ask Him for His blessing on our work as confirmation of His approval of it. At the same time, this involves the realization that what we do is good only if God confirms the work of our hands (Psalms 127:1).

We will also realize that the works we may do are works He has “prepared beforehand so that we would walk in them” (Ephesians 2:10). This awareness and desire for His confirmation is so great that the request for confirmation is repeated, the repetition being preceded by an emphatic “yes”.

Psalms 119:84

Confirm the Work of Our Hands

Moses is the voice of the remnant who learned the lesson of life. Moses learned the lesson during the forty-year wilderness journey and became wise. The faithful remnant of Israel will learn that lesson during the great tribulation by the antichrist and the disciplining of God through the prophetic Assyrian that follows.

Moses has become wise and so he boldly prays to the “LORD” and asks Him: “Do return” (Psalms 90:13). It is the call to the LORD for mercy. This is the opposite of what God said to the children of men in Psalms 90:3. True wisdom appeals to God to return in grace from His death judgment and to return in grace to His people. It is precisely the mortality of the people that makes it necessary for God to commit Himself to them. Otherwise there is no hope.

The remnant has repented, they have returned to God. Therefore, they can ask God if He will return to them now. This is consistent with the promise God gives in Zechariah 1: “The LORD was very angry with your fathers. Therefore say to them, ‘Thus says the LORD of hosts, “Return to Me,” declares the LORD of hosts, “that I may return to you,” says the LORD of hosts”” (Zechariah 1:2-3).

This hope of return is echoed in the question “how long [will it be]?” It has been so long that God has – rightly – withdrawn from His people. Moses, in great humility and at the same time with great urgency, asks if God will be sorry for the judgment He had to bring upon His servants. To be sorry here means that God will repent in regard to or will go back on His decision to exterminate the people (Exodus 32:10). The pleading ground is what the LORD Himself said (Deuteronomy 32:36; cf. Psalms 135:14). They are “Your servants”, aren’t they? That indicates how much they are dependent on Him and also that they have become willing to serve Him.

Next, Moses asks if the LORD will allow a new day in their history to dawn for the people (Psalms 90:14). That day is to begin with the “lovingkindness” of the LORD. Lovingkindness, Adonai, refers to the LORD’s faithfulness to His covenant, the blessings He gives by virtue of that covenant. He cannot give them on the basis of the old covenant, that is, on the basis of works of the law. He can only give them on the basis of the new covenant, that is, on the basis of the shed blood of Christ, the blood of the new covenant. That blood is so rich that its blessings flow not only to Israel but also to New Testament believers, the church of the living God (2 Corinthians 3:6-18).

When the remnant is satisfied by Him with the blessings of the new covenant “in the morning” – that is, when a new day has dawned, the day of the realm of peace – it will remain so throughout the day or throughout all the time of the realm of peace. It will be like the manna that the people also received every morning in the wilderness as food for the whole day and of which they were allowed to eat to satiety (Exodus 16:21a).

As a result, they will “sing for joy and be glad” during “all our days”. This is contrasted with “all our days” declining because of the fury of God (Psalms 90:9). Every day of life will then be filled with rejoicing and gladness over all of God’s favors. As in Psalms 90:9-10, there is talk of “days” and “years” here. Days speak of quantity and years speak of quality.

Moses asks God to make them glad according to the days He has afflicted them (Psalms 90:15). The affliction under which they have groaned has been brought upon them by God. Moses knows and acknowledges that. God alone can change that. Therefore, he asks if God will offset the years of evil He has brought upon them with years of joy. The days and years of joy must come from God just as much as the days of tribulation have come from Him.

Moses here asks in humility. What God gives far exceeds what He asks. What He gives, let the days of tribulation and the years of evil be forgotten, no more will be thought of them (Isaiah 65:17). We see in Job, for example, that after his suffering he receives back double what he lost (Job 42:10; 12; Job 1:3; cf. Isaiah 61:7; Zechariah 9:12). For us, everything is even richer. We may know that the “momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Corinthians 4:17; Romans 8:18).

Moses’ final questions to God are about God’s work, “Your work”, and their work, “the work of our hands”. He begins with God’s work on His servants (Psalms 90:16). God is constantly forming His servants. His goal is that He recognizes Himself in them. Where God’s work is seen, His glory is seen. Moses asks if the “majesty” of the LORD will also be seen over “their children”, that is, the next generation.

For that to happen, everything must be removed from the lives of the servants and their children that prevents Him from being visible in their lives. He will confirm that work. The result will be visible to all when He sends the Lord Jesus and all His own with Him to the earth (Philippians 1:6; 10-11).

In asking that “the favor of the Lord our God” will be upon them, Moses is asking about the coming of the Messiah (Psalms 90:17). At His coming, not only does God’s work become visible, but “the favor of the Lord” comes upon His people. God’s favor is not only something to rejoice in, but is also a powerful motive to work for Him. God’s response is found in Psalms 91.

When we consider all that He has done for us, we will do everything He asks of us and involve Him in everything we do. We will ask Him for His blessing on our work as confirmation of His approval of it. At the same time, this involves the realization that what we do is good only if God confirms the work of our hands (Psalms 127:1).

We will also realize that the works we may do are works He has “prepared beforehand so that we would walk in them” (Ephesians 2:10). This awareness and desire for His confirmation is so great that the request for confirmation is repeated, the repetition being preceded by an emphatic “yes”.

Psalms 119:85

Confirm the Work of Our Hands

Moses is the voice of the remnant who learned the lesson of life. Moses learned the lesson during the forty-year wilderness journey and became wise. The faithful remnant of Israel will learn that lesson during the great tribulation by the antichrist and the disciplining of God through the prophetic Assyrian that follows.

Moses has become wise and so he boldly prays to the “LORD” and asks Him: “Do return” (Psalms 90:13). It is the call to the LORD for mercy. This is the opposite of what God said to the children of men in Psalms 90:3. True wisdom appeals to God to return in grace from His death judgment and to return in grace to His people. It is precisely the mortality of the people that makes it necessary for God to commit Himself to them. Otherwise there is no hope.

The remnant has repented, they have returned to God. Therefore, they can ask God if He will return to them now. This is consistent with the promise God gives in Zechariah 1: “The LORD was very angry with your fathers. Therefore say to them, ‘Thus says the LORD of hosts, “Return to Me,” declares the LORD of hosts, “that I may return to you,” says the LORD of hosts”” (Zechariah 1:2-3).

This hope of return is echoed in the question “how long [will it be]?” It has been so long that God has – rightly – withdrawn from His people. Moses, in great humility and at the same time with great urgency, asks if God will be sorry for the judgment He had to bring upon His servants. To be sorry here means that God will repent in regard to or will go back on His decision to exterminate the people (Exodus 32:10). The pleading ground is what the LORD Himself said (Deuteronomy 32:36; cf. Psalms 135:14). They are “Your servants”, aren’t they? That indicates how much they are dependent on Him and also that they have become willing to serve Him.

Next, Moses asks if the LORD will allow a new day in their history to dawn for the people (Psalms 90:14). That day is to begin with the “lovingkindness” of the LORD. Lovingkindness, Adonai, refers to the LORD’s faithfulness to His covenant, the blessings He gives by virtue of that covenant. He cannot give them on the basis of the old covenant, that is, on the basis of works of the law. He can only give them on the basis of the new covenant, that is, on the basis of the shed blood of Christ, the blood of the new covenant. That blood is so rich that its blessings flow not only to Israel but also to New Testament believers, the church of the living God (2 Corinthians 3:6-18).

When the remnant is satisfied by Him with the blessings of the new covenant “in the morning” – that is, when a new day has dawned, the day of the realm of peace – it will remain so throughout the day or throughout all the time of the realm of peace. It will be like the manna that the people also received every morning in the wilderness as food for the whole day and of which they were allowed to eat to satiety (Exodus 16:21a).

As a result, they will “sing for joy and be glad” during “all our days”. This is contrasted with “all our days” declining because of the fury of God (Psalms 90:9). Every day of life will then be filled with rejoicing and gladness over all of God’s favors. As in Psalms 90:9-10, there is talk of “days” and “years” here. Days speak of quantity and years speak of quality.

Moses asks God to make them glad according to the days He has afflicted them (Psalms 90:15). The affliction under which they have groaned has been brought upon them by God. Moses knows and acknowledges that. God alone can change that. Therefore, he asks if God will offset the years of evil He has brought upon them with years of joy. The days and years of joy must come from God just as much as the days of tribulation have come from Him.

Moses here asks in humility. What God gives far exceeds what He asks. What He gives, let the days of tribulation and the years of evil be forgotten, no more will be thought of them (Isaiah 65:17). We see in Job, for example, that after his suffering he receives back double what he lost (Job 42:10; 12; Job 1:3; cf. Isaiah 61:7; Zechariah 9:12). For us, everything is even richer. We may know that the “momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Corinthians 4:17; Romans 8:18).

Moses’ final questions to God are about God’s work, “Your work”, and their work, “the work of our hands”. He begins with God’s work on His servants (Psalms 90:16). God is constantly forming His servants. His goal is that He recognizes Himself in them. Where God’s work is seen, His glory is seen. Moses asks if the “majesty” of the LORD will also be seen over “their children”, that is, the next generation.

For that to happen, everything must be removed from the lives of the servants and their children that prevents Him from being visible in their lives. He will confirm that work. The result will be visible to all when He sends the Lord Jesus and all His own with Him to the earth (Philippians 1:6; 10-11).

In asking that “the favor of the Lord our God” will be upon them, Moses is asking about the coming of the Messiah (Psalms 90:17). At His coming, not only does God’s work become visible, but “the favor of the Lord” comes upon His people. God’s favor is not only something to rejoice in, but is also a powerful motive to work for Him. God’s response is found in Psalms 91.

When we consider all that He has done for us, we will do everything He asks of us and involve Him in everything we do. We will ask Him for His blessing on our work as confirmation of His approval of it. At the same time, this involves the realization that what we do is good only if God confirms the work of our hands (Psalms 127:1).

We will also realize that the works we may do are works He has “prepared beforehand so that we would walk in them” (Ephesians 2:10). This awareness and desire for His confirmation is so great that the request for confirmation is repeated, the repetition being preceded by an emphatic “yes”.

Psalms 119:86

Confirm the Work of Our Hands

Moses is the voice of the remnant who learned the lesson of life. Moses learned the lesson during the forty-year wilderness journey and became wise. The faithful remnant of Israel will learn that lesson during the great tribulation by the antichrist and the disciplining of God through the prophetic Assyrian that follows.

Moses has become wise and so he boldly prays to the “LORD” and asks Him: “Do return” (Psalms 90:13). It is the call to the LORD for mercy. This is the opposite of what God said to the children of men in Psalms 90:3. True wisdom appeals to God to return in grace from His death judgment and to return in grace to His people. It is precisely the mortality of the people that makes it necessary for God to commit Himself to them. Otherwise there is no hope.

The remnant has repented, they have returned to God. Therefore, they can ask God if He will return to them now. This is consistent with the promise God gives in Zechariah 1: “The LORD was very angry with your fathers. Therefore say to them, ‘Thus says the LORD of hosts, “Return to Me,” declares the LORD of hosts, “that I may return to you,” says the LORD of hosts”” (Zechariah 1:2-3).

This hope of return is echoed in the question “how long [will it be]?” It has been so long that God has – rightly – withdrawn from His people. Moses, in great humility and at the same time with great urgency, asks if God will be sorry for the judgment He had to bring upon His servants. To be sorry here means that God will repent in regard to or will go back on His decision to exterminate the people (Exodus 32:10). The pleading ground is what the LORD Himself said (Deuteronomy 32:36; cf. Psalms 135:14). They are “Your servants”, aren’t they? That indicates how much they are dependent on Him and also that they have become willing to serve Him.

Next, Moses asks if the LORD will allow a new day in their history to dawn for the people (Psalms 90:14). That day is to begin with the “lovingkindness” of the LORD. Lovingkindness, Adonai, refers to the LORD’s faithfulness to His covenant, the blessings He gives by virtue of that covenant. He cannot give them on the basis of the old covenant, that is, on the basis of works of the law. He can only give them on the basis of the new covenant, that is, on the basis of the shed blood of Christ, the blood of the new covenant. That blood is so rich that its blessings flow not only to Israel but also to New Testament believers, the church of the living God (2 Corinthians 3:6-18).

When the remnant is satisfied by Him with the blessings of the new covenant “in the morning” – that is, when a new day has dawned, the day of the realm of peace – it will remain so throughout the day or throughout all the time of the realm of peace. It will be like the manna that the people also received every morning in the wilderness as food for the whole day and of which they were allowed to eat to satiety (Exodus 16:21a).

As a result, they will “sing for joy and be glad” during “all our days”. This is contrasted with “all our days” declining because of the fury of God (Psalms 90:9). Every day of life will then be filled with rejoicing and gladness over all of God’s favors. As in Psalms 90:9-10, there is talk of “days” and “years” here. Days speak of quantity and years speak of quality.

Moses asks God to make them glad according to the days He has afflicted them (Psalms 90:15). The affliction under which they have groaned has been brought upon them by God. Moses knows and acknowledges that. God alone can change that. Therefore, he asks if God will offset the years of evil He has brought upon them with years of joy. The days and years of joy must come from God just as much as the days of tribulation have come from Him.

Moses here asks in humility. What God gives far exceeds what He asks. What He gives, let the days of tribulation and the years of evil be forgotten, no more will be thought of them (Isaiah 65:17). We see in Job, for example, that after his suffering he receives back double what he lost (Job 42:10; 12; Job 1:3; cf. Isaiah 61:7; Zechariah 9:12). For us, everything is even richer. We may know that the “momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison” (2 Corinthians 4:17; Romans 8:18).

Moses’ final questions to God are about God’s work, “Your work”, and their work, “the work of our hands”. He begins with God’s work on His servants (Psalms 90:16). God is constantly forming His servants. His goal is that He recognizes Himself in them. Where God’s work is seen, His glory is seen. Moses asks if the “majesty” of the LORD will also be seen over “their children”, that is, the next generation.

For that to happen, everything must be removed from the lives of the servants and their children that prevents Him from being visible in their lives. He will confirm that work. The result will be visible to all when He sends the Lord Jesus and all His own with Him to the earth (Philippians 1:6; 10-11).

In asking that “the favor of the Lord our God” will be upon them, Moses is asking about the coming of the Messiah (Psalms 90:17). At His coming, not only does God’s work become visible, but “the favor of the Lord” comes upon His people. God’s favor is not only something to rejoice in, but is also a powerful motive to work for Him. God’s response is found in Psalms 91.

When we consider all that He has done for us, we will do everything He asks of us and involve Him in everything we do. We will ask Him for His blessing on our work as confirmation of His approval of it. At the same time, this involves the realization that what we do is good only if God confirms the work of our hands (Psalms 127:1).

We will also realize that the works we may do are works He has “prepared beforehand so that we would walk in them” (Ephesians 2:10). This awareness and desire for His confirmation is so great that the request for confirmation is repeated, the repetition being preceded by an emphatic “yes”.

Psalms 119:88

Introduction

The New Testament quotation of Psa 91:11-12 shows that this psalm is about the Lord Jesus (Matthew 4:5-6). The previous psalm, Psalms 90, describes the perishableness of the first man in contrast to the eternal God. This is depicted by the dying of the people of Israel in the wilderness. Psalms 91 describes the complete surrender to God of the Lord Jesus, the second Man. He is the true Joshua, Who brings the remnant into the promised land.

After the weak, mortal man of Psalm 90 on whom the anger of God rests, we see in this psalm the perfect Man at whom God looks with great joy. Christ is the fully dependent second Man in contrast to the perishable man. In this He is an example for the remnant who will be spared during the great tribulation and during the judgment and wrath of God.

In Psalms 91:1-13, the psalmist and the remnant are speaking alternately. This is evident from the alternation of the person forms first, second and third person: Psalms 91:1 The psalmist. Psalms 91:2 The Messiah as Example for the remnant. Psalms 91:3-8 The psalmist speaks to the Messiah. Psalms 91:9a The Messiah as Example for the remnant. Psalms 91:9b-13 The psalmist. Psalms 91:14-16 The LORD about the Messiah.

Dwelling Place and Shadow

The psalm begins with a beautiful statement by the psalmist that sounds like a confession of faith. It is a truth that we see in the life of Christ and that also applies to the believing remnant who have Christ as their Example and follow Him. This confession of faith also indicates the theme of this psalm. The remnant is safe and sealed, as it were, in the midst of the dangers of the great tribulation and the judgments of God.

God is represented here as “the Most High” and “the Almighty”. The name “Most High” is the name of God in the realm of peace. We have a picture of this in Melchizedek’s encounter with Abraham (Genesis 14:18-22). What will then be seen by all is already true for the believer who is going through a time of severe trial. Therefore, he “dwells in the shelter of the Most High”.

God is also ‘the Almighty’, which means the guarantee that He will fulfill all His promises. With that name He made known Himself to Abraham, Isaac and Jacob, to whom He made His promises (Genesis 17:1; Genesis 28:3; Genesis 35:11; Exodus 6:2). Not much seems to come of the fulfillment of the promises. However, those who abide “in the shadow of the Almighty” do not doubt for a moment that fulfillment will come.

The great assurance of this first verse applies to every believer without exception. Every believer who does this will experience it. It applies in fullness to the Lord Jesus as Man on earth. He dwelt “in the shelter of the Most High”. ‘Dwell’ denotes rest, feeling at home. He thereby spent the night, in which the world had sunk “in the shadow of the Almighty”.

The believing remnant will have this experience in the great tribulation. We New Testament believers, in whom the Spirit of Jesus dwells, may know God as Father. As Father, He is to us the Most High and Almighty. We may take refuge with the Father from danger and spend day and night in His shadow in the darkness in which the world is enveloped.

A “shelter” provides protection from a variety of dangers. Here the emphasis is on the hostile environment. The “shadow” brings close to the Person of Whom the shadow is. ‘Shadow’ is a Hebrew expression for ‘protection’ (cf. Lamentations 4:20). ‘The shadow’ we also see in the wing of a bird under which it hides and keeps warm its young (Psalms 91:3-4; cf. Psalms 17:8; Psalms 36:7; Psalms 57:1b; Psalms 63:7). Here the thought of the Protector and His care for His own is more prominent. Those who abide in the shelter of the Most High may say to God: “My God” (Psalms 91:2).

The great encouragement of this verse is an introduction to the entire psalm. The psalm will illustrate this encouragement in more detail. It describes the circumstances that lead the believer to seek shelter with the Most High and experience the shadow of the Almighty.

Psalms 119:89

Protection in Danger

In Psalms 91:2 we hear a Person, namely Christ Himself, Who personally answers what the psalmist says in Psalms 91:1. Following Him, each individual believer of the remnant of Israel will so answer. Also, the writers and the reader of this commentary will each have to give this answer personally.

It begins with the utterance of an open confession, a statement spoken aloud. It is the expression of what is in the heart. The believer says “to the LORD, “My refuge and my fortress, my God, in whom I trust!”” Those who can say this with all their heart will, as it were automatically, gain the experience of Psa 91:1.

It is personal, first person singular, “my” and “I”. This is perfectly true with Christ. He is an example in this both for the faithful remnant of Israel in the future and for us. The teaching of faith trust is never collective, but personal. We see it, for example, in the parable of the five wise and five foolish virgins: you cannot give oil to another (Matthew 25:1-11). Likewise, in terms of faith, you cannot rely on the faith of another.

Three times he uses the word “my”. This speaks of a personal relationship with “the LORD”, Yahweh, the God of the covenant with His people. He is, he says, “my refuge and my fortress”. A “refuge” is a temporary shelter from immediate danger for the time it lasts (cf. 1 Samuel 22:3-4). A “fortress” is a place of refuge because of constant danger. The Hebrew word matsuda refers to a safe place among rocks. This is not a particular structure that you can defend. It is a natural mountain fortress (cf. Psalms 71:3). The two shelters reinforce each other. They represent the impenetrable protection and invincible strength against the attack of any enemy.

This is “my God, in Whom I trust”. What peace and safe security speaks from this confession. We may well speak of an open proclamation of God’s protective power in the face of all possible enemies and trials. There is no stronger protection, rest and safety imaginable than to be aware of a personal relationship with God in complete trust in Him. What could still confuse or despair someone living in this relationship?

Also Psalms 91:2, like Psalms 91:1, is perfectly true of the Lord Jesus during His entire life on earth. He came to earth to be accepted as Messiah by His people. But He was hated and rejected. His response to that is what this verse says. He says as a Man to the LORD, Yahweh, that He is His refuge and His fortress. He says to God “My God”, He lives in close fellowship with His God. He knows God as the One in Whom He can completely trust in all that He does.

We hear the Lord Jesus as Messiah of His earthly people speaking to the LORD as His God. We hear the faithful remnant speaking to the LORD in imitation of Him. We who are the New Testament people of God, the church, speak to the Father. We also do so in imitation of the Lord Jesus, for He is also the Son of the Father. He has brought us into that relationship through His work on the cross (John 20:17). Who God is as the LORD to His earthly people, God is as Father to His heavenly people.

Beginning in Psalms 91:3, we hear the answer to the trust the Messiah expressed in His God. The answer is an enumeration of protection from all kinds of evil. The LORD Himself – “He”, emphatically – will “deliver” Him “from the snare of the trapper” (Psalms 91:3). This response also applies to the believer who has made this statement. In particular, this section is meant to encourage the remnant of Israel who will have to go through a very difficult period and severe persecution during the last year week spoken of by Daniel (Daniel 9:27).

That this is specifically about the Messiah is evident from what is said in Psalms 91:11-12. How often, under the devil’s instigation, men have tried to catch Him like a bird in a snare (Matthew 22:15; Mark 12:13; Luke 20:26). It all failed because He trusted in His God.

That He was finally captured and even killed has nothing to do with a failure of protection, but with the plan of God. That plan continues, precisely through the capture and killing of the Messiah. God’s purposes for His own can never be undone by any snare. It is a trap, a net using a lure (cf. Amos 3:5). It is treacherous, but the LORD gives deliverance even from this dangerous trap (Psalms 124:7-8).

In the same way, He will save the believer from people who are out to eliminate him (cf. Psalms 38:12). God ensures that the testimony concerning Him continues by protecting His own. Even if they are taken captive, they are not prey to the enemy. He can bind their hands, but not the Word of God (2 Timothy 2:9). God delivers from the snare of evil intentions. People can harm and even kill the body, but not destroy God’s plan. Against their will, they help to fulfill that.

God also saved Him “from the deadly pestilence”. The pestilence – a highly contagious, life-threatening disease – is given by God as a judgment to people who rebel against Him. This invisible judgment is at the same time a call from God to return to Him.

But God preserved the Messiah from the deadly pestilence because He trusted in Him. Likewise, God is always near the believer when the “deadly pestilence” threatens him. Again, although a person may be felled by a severe disease, this in no way thwarts God’s purposes.

The Lord Jesus healed the sick and thereby He took that sickness upon Himself. He was not sick, but He did identify Himself with the sick (Matthew 25:36a; 40). In doing so, He carried out God’s plan, for in that way He fulfilled one of the prophecies about Him (Matthew 8:16-17). The source of it, sin, He removed on the cross by being made sin. The consequences of sin, including sickness, He sometimes takes away or He helps us bear.

God’s protection of His chosen Messiah and also of His chosen people is compared to a bird that shelters her young under her wings from imminent danger (Psalms 91:4). To that shelter the Messiah and His own take refuge. They take refuge under His protective wings (cf. Rth 2:12; Matthew 23:37). His protection consists of “His faithfulness”. He is faithful to His covenant. For the believing remnant, and for us, His faithfulness is based on the blood of the new covenant. God is faithful on the basis of the work of Christ (cf. 1 John 1:9).

Every attack by the enemy is intended to lead the believer to question God’s faithfulness, or trustworthiness, or truth. Since Paradise that has always been the enemy’s tactic. He succeeded in doing so with Eve, and that is how sin came into the world.

However, whoever has taken refuge under God’s wings will not doubt His faithfulness for a moment. God’s soft wings under which he dwells secure, safe and warm, have against the attacks of the enemy the power of “a shield and bulwark”. They are impervious to his infiltrations, whether cunning or violent. The shield is not a small shield, but a large shield behind which your body is safe. The bulwark is more of a surrounding shelter, a safe and secure area where you are communally safe.

Psalms 91:5-6 deal with various parts of the day. It talks about the night, the day, darkness and noon. It covers a twenty-four hour period and means always. We don’t have to be afraid of the unknown for a moment of the day or the night, of what awaits us, what may happen to us in terms of suffering and sorrow. In the night you have to deal with invisible dangers, during the day with visible dangers (Psalms 91:5). Pestilence is invisible, while destruction is visible through its ravages (Psalms 91:6).

The night makes everything unrecognizable and has something frightening. Those who have to go out in the night are afraid of the dangers hidden in the dark. Those who are under God’s wings receive the assurance that they will not fear what is hidden in the future. Those who trust in God walk in the light, while in the world it is night.

It is not only the night that harbors suddenly emerging suffering. In application, we can think of slander spread about us behind our backs. Visible things can also happen during the day that damage us. For example, there is “the arrow that flies by day”. Here we can think of a sudden confrontation with someone who accuses us of something to which we have no part. Those who take refuge in God do not need to be afraid of this. God is there and therefore they do not get excited or upset. They surrender it to God with confidence. He hears and will deal with it justly in His time (1 Peter 2:23b).

Then again “the pestilence” is mentioned (Psalms 91:6; Psalms 91:3), now as a disease “that goes around in the dark”. From this a threat emanates. It is present, but it is unknown when it will strike. There is also the threat of “destruction that lays waste at noon”. This is an overt, visible threat. These two threats will not frighten them because they trust in God.

What can also cause fear is mass deaths of people immediately around them (Psalms 91:7). As the next verse says, these are wicked people. This is about the disciplining hand of God over Israel when the antichrist is in power. When the wicked are punished by God with all kinds of plagues, there is the assurance that this calamity will not come to the sealed God-fearing ones. They remain unharmed (cf. Revelation 7:3). This magnifies the wonder of God’s protection.

Only their eyes will partake of it, for they will see it (Psalms 91:8; cf. Isaiah 66:24). In the plagues that kill the wicked, they see God’s recompense to them (cf. Psalms 37:34). God retaliates to the wicked for what they deserve because of their wicked behavior. It may seem so now, that the wicked can go about their business undisturbed and are not punished. Those who trust in God know that the moment of recompense will come when God will judge righteously (cf. Revelation 6:10-11).

Psalms 119:90

Protection in Danger

In Psalms 91:2 we hear a Person, namely Christ Himself, Who personally answers what the psalmist says in Psalms 91:1. Following Him, each individual believer of the remnant of Israel will so answer. Also, the writers and the reader of this commentary will each have to give this answer personally.

It begins with the utterance of an open confession, a statement spoken aloud. It is the expression of what is in the heart. The believer says “to the LORD, “My refuge and my fortress, my God, in whom I trust!”” Those who can say this with all their heart will, as it were automatically, gain the experience of Psa 91:1.

It is personal, first person singular, “my” and “I”. This is perfectly true with Christ. He is an example in this both for the faithful remnant of Israel in the future and for us. The teaching of faith trust is never collective, but personal. We see it, for example, in the parable of the five wise and five foolish virgins: you cannot give oil to another (Matthew 25:1-11). Likewise, in terms of faith, you cannot rely on the faith of another.

Three times he uses the word “my”. This speaks of a personal relationship with “the LORD”, Yahweh, the God of the covenant with His people. He is, he says, “my refuge and my fortress”. A “refuge” is a temporary shelter from immediate danger for the time it lasts (cf. 1 Samuel 22:3-4). A “fortress” is a place of refuge because of constant danger. The Hebrew word matsuda refers to a safe place among rocks. This is not a particular structure that you can defend. It is a natural mountain fortress (cf. Psalms 71:3). The two shelters reinforce each other. They represent the impenetrable protection and invincible strength against the attack of any enemy.

This is “my God, in Whom I trust”. What peace and safe security speaks from this confession. We may well speak of an open proclamation of God’s protective power in the face of all possible enemies and trials. There is no stronger protection, rest and safety imaginable than to be aware of a personal relationship with God in complete trust in Him. What could still confuse or despair someone living in this relationship?

Also Psalms 91:2, like Psalms 91:1, is perfectly true of the Lord Jesus during His entire life on earth. He came to earth to be accepted as Messiah by His people. But He was hated and rejected. His response to that is what this verse says. He says as a Man to the LORD, Yahweh, that He is His refuge and His fortress. He says to God “My God”, He lives in close fellowship with His God. He knows God as the One in Whom He can completely trust in all that He does.

We hear the Lord Jesus as Messiah of His earthly people speaking to the LORD as His God. We hear the faithful remnant speaking to the LORD in imitation of Him. We who are the New Testament people of God, the church, speak to the Father. We also do so in imitation of the Lord Jesus, for He is also the Son of the Father. He has brought us into that relationship through His work on the cross (John 20:17). Who God is as the LORD to His earthly people, God is as Father to His heavenly people.

Beginning in Psalms 91:3, we hear the answer to the trust the Messiah expressed in His God. The answer is an enumeration of protection from all kinds of evil. The LORD Himself – “He”, emphatically – will “deliver” Him “from the snare of the trapper” (Psalms 91:3). This response also applies to the believer who has made this statement. In particular, this section is meant to encourage the remnant of Israel who will have to go through a very difficult period and severe persecution during the last year week spoken of by Daniel (Daniel 9:27).

That this is specifically about the Messiah is evident from what is said in Psalms 91:11-12. How often, under the devil’s instigation, men have tried to catch Him like a bird in a snare (Matthew 22:15; Mark 12:13; Luke 20:26). It all failed because He trusted in His God.

That He was finally captured and even killed has nothing to do with a failure of protection, but with the plan of God. That plan continues, precisely through the capture and killing of the Messiah. God’s purposes for His own can never be undone by any snare. It is a trap, a net using a lure (cf. Amos 3:5). It is treacherous, but the LORD gives deliverance even from this dangerous trap (Psalms 124:7-8).

In the same way, He will save the believer from people who are out to eliminate him (cf. Psalms 38:12). God ensures that the testimony concerning Him continues by protecting His own. Even if they are taken captive, they are not prey to the enemy. He can bind their hands, but not the Word of God (2 Timothy 2:9). God delivers from the snare of evil intentions. People can harm and even kill the body, but not destroy God’s plan. Against their will, they help to fulfill that.

God also saved Him “from the deadly pestilence”. The pestilence – a highly contagious, life-threatening disease – is given by God as a judgment to people who rebel against Him. This invisible judgment is at the same time a call from God to return to Him.

But God preserved the Messiah from the deadly pestilence because He trusted in Him. Likewise, God is always near the believer when the “deadly pestilence” threatens him. Again, although a person may be felled by a severe disease, this in no way thwarts God’s purposes.

The Lord Jesus healed the sick and thereby He took that sickness upon Himself. He was not sick, but He did identify Himself with the sick (Matthew 25:36a; 40). In doing so, He carried out God’s plan, for in that way He fulfilled one of the prophecies about Him (Matthew 8:16-17). The source of it, sin, He removed on the cross by being made sin. The consequences of sin, including sickness, He sometimes takes away or He helps us bear.

God’s protection of His chosen Messiah and also of His chosen people is compared to a bird that shelters her young under her wings from imminent danger (Psalms 91:4). To that shelter the Messiah and His own take refuge. They take refuge under His protective wings (cf. Rth 2:12; Matthew 23:37). His protection consists of “His faithfulness”. He is faithful to His covenant. For the believing remnant, and for us, His faithfulness is based on the blood of the new covenant. God is faithful on the basis of the work of Christ (cf. 1 John 1:9).

Every attack by the enemy is intended to lead the believer to question God’s faithfulness, or trustworthiness, or truth. Since Paradise that has always been the enemy’s tactic. He succeeded in doing so with Eve, and that is how sin came into the world.

However, whoever has taken refuge under God’s wings will not doubt His faithfulness for a moment. God’s soft wings under which he dwells secure, safe and warm, have against the attacks of the enemy the power of “a shield and bulwark”. They are impervious to his infiltrations, whether cunning or violent. The shield is not a small shield, but a large shield behind which your body is safe. The bulwark is more of a surrounding shelter, a safe and secure area where you are communally safe.

Psalms 91:5-6 deal with various parts of the day. It talks about the night, the day, darkness and noon. It covers a twenty-four hour period and means always. We don’t have to be afraid of the unknown for a moment of the day or the night, of what awaits us, what may happen to us in terms of suffering and sorrow. In the night you have to deal with invisible dangers, during the day with visible dangers (Psalms 91:5). Pestilence is invisible, while destruction is visible through its ravages (Psalms 91:6).

The night makes everything unrecognizable and has something frightening. Those who have to go out in the night are afraid of the dangers hidden in the dark. Those who are under God’s wings receive the assurance that they will not fear what is hidden in the future. Those who trust in God walk in the light, while in the world it is night.

It is not only the night that harbors suddenly emerging suffering. In application, we can think of slander spread about us behind our backs. Visible things can also happen during the day that damage us. For example, there is “the arrow that flies by day”. Here we can think of a sudden confrontation with someone who accuses us of something to which we have no part. Those who take refuge in God do not need to be afraid of this. God is there and therefore they do not get excited or upset. They surrender it to God with confidence. He hears and will deal with it justly in His time (1 Peter 2:23b).

Then again “the pestilence” is mentioned (Psalms 91:6; Psalms 91:3), now as a disease “that goes around in the dark”. From this a threat emanates. It is present, but it is unknown when it will strike. There is also the threat of “destruction that lays waste at noon”. This is an overt, visible threat. These two threats will not frighten them because they trust in God.

What can also cause fear is mass deaths of people immediately around them (Psalms 91:7). As the next verse says, these are wicked people. This is about the disciplining hand of God over Israel when the antichrist is in power. When the wicked are punished by God with all kinds of plagues, there is the assurance that this calamity will not come to the sealed God-fearing ones. They remain unharmed (cf. Revelation 7:3). This magnifies the wonder of God’s protection.

Only their eyes will partake of it, for they will see it (Psalms 91:8; cf. Isaiah 66:24). In the plagues that kill the wicked, they see God’s recompense to them (cf. Psalms 37:34). God retaliates to the wicked for what they deserve because of their wicked behavior. It may seem so now, that the wicked can go about their business undisturbed and are not punished. Those who trust in God know that the moment of recompense will come when God will judge righteously (cf. Revelation 6:10-11).

Psalms 119:91

Protection in Danger

In Psalms 91:2 we hear a Person, namely Christ Himself, Who personally answers what the psalmist says in Psalms 91:1. Following Him, each individual believer of the remnant of Israel will so answer. Also, the writers and the reader of this commentary will each have to give this answer personally.

It begins with the utterance of an open confession, a statement spoken aloud. It is the expression of what is in the heart. The believer says “to the LORD, “My refuge and my fortress, my God, in whom I trust!”” Those who can say this with all their heart will, as it were automatically, gain the experience of Psa 91:1.

It is personal, first person singular, “my” and “I”. This is perfectly true with Christ. He is an example in this both for the faithful remnant of Israel in the future and for us. The teaching of faith trust is never collective, but personal. We see it, for example, in the parable of the five wise and five foolish virgins: you cannot give oil to another (Matthew 25:1-11). Likewise, in terms of faith, you cannot rely on the faith of another.

Three times he uses the word “my”. This speaks of a personal relationship with “the LORD”, Yahweh, the God of the covenant with His people. He is, he says, “my refuge and my fortress”. A “refuge” is a temporary shelter from immediate danger for the time it lasts (cf. 1 Samuel 22:3-4). A “fortress” is a place of refuge because of constant danger. The Hebrew word matsuda refers to a safe place among rocks. This is not a particular structure that you can defend. It is a natural mountain fortress (cf. Psalms 71:3). The two shelters reinforce each other. They represent the impenetrable protection and invincible strength against the attack of any enemy.

This is “my God, in Whom I trust”. What peace and safe security speaks from this confession. We may well speak of an open proclamation of God’s protective power in the face of all possible enemies and trials. There is no stronger protection, rest and safety imaginable than to be aware of a personal relationship with God in complete trust in Him. What could still confuse or despair someone living in this relationship?

Also Psalms 91:2, like Psalms 91:1, is perfectly true of the Lord Jesus during His entire life on earth. He came to earth to be accepted as Messiah by His people. But He was hated and rejected. His response to that is what this verse says. He says as a Man to the LORD, Yahweh, that He is His refuge and His fortress. He says to God “My God”, He lives in close fellowship with His God. He knows God as the One in Whom He can completely trust in all that He does.

We hear the Lord Jesus as Messiah of His earthly people speaking to the LORD as His God. We hear the faithful remnant speaking to the LORD in imitation of Him. We who are the New Testament people of God, the church, speak to the Father. We also do so in imitation of the Lord Jesus, for He is also the Son of the Father. He has brought us into that relationship through His work on the cross (John 20:17). Who God is as the LORD to His earthly people, God is as Father to His heavenly people.

Beginning in Psalms 91:3, we hear the answer to the trust the Messiah expressed in His God. The answer is an enumeration of protection from all kinds of evil. The LORD Himself – “He”, emphatically – will “deliver” Him “from the snare of the trapper” (Psalms 91:3). This response also applies to the believer who has made this statement. In particular, this section is meant to encourage the remnant of Israel who will have to go through a very difficult period and severe persecution during the last year week spoken of by Daniel (Daniel 9:27).

That this is specifically about the Messiah is evident from what is said in Psalms 91:11-12. How often, under the devil’s instigation, men have tried to catch Him like a bird in a snare (Matthew 22:15; Mark 12:13; Luke 20:26). It all failed because He trusted in His God.

That He was finally captured and even killed has nothing to do with a failure of protection, but with the plan of God. That plan continues, precisely through the capture and killing of the Messiah. God’s purposes for His own can never be undone by any snare. It is a trap, a net using a lure (cf. Amos 3:5). It is treacherous, but the LORD gives deliverance even from this dangerous trap (Psalms 124:7-8).

In the same way, He will save the believer from people who are out to eliminate him (cf. Psalms 38:12). God ensures that the testimony concerning Him continues by protecting His own. Even if they are taken captive, they are not prey to the enemy. He can bind their hands, but not the Word of God (2 Timothy 2:9). God delivers from the snare of evil intentions. People can harm and even kill the body, but not destroy God’s plan. Against their will, they help to fulfill that.

God also saved Him “from the deadly pestilence”. The pestilence – a highly contagious, life-threatening disease – is given by God as a judgment to people who rebel against Him. This invisible judgment is at the same time a call from God to return to Him.

But God preserved the Messiah from the deadly pestilence because He trusted in Him. Likewise, God is always near the believer when the “deadly pestilence” threatens him. Again, although a person may be felled by a severe disease, this in no way thwarts God’s purposes.

The Lord Jesus healed the sick and thereby He took that sickness upon Himself. He was not sick, but He did identify Himself with the sick (Matthew 25:36a; 40). In doing so, He carried out God’s plan, for in that way He fulfilled one of the prophecies about Him (Matthew 8:16-17). The source of it, sin, He removed on the cross by being made sin. The consequences of sin, including sickness, He sometimes takes away or He helps us bear.

God’s protection of His chosen Messiah and also of His chosen people is compared to a bird that shelters her young under her wings from imminent danger (Psalms 91:4). To that shelter the Messiah and His own take refuge. They take refuge under His protective wings (cf. Rth 2:12; Matthew 23:37). His protection consists of “His faithfulness”. He is faithful to His covenant. For the believing remnant, and for us, His faithfulness is based on the blood of the new covenant. God is faithful on the basis of the work of Christ (cf. 1 John 1:9).

Every attack by the enemy is intended to lead the believer to question God’s faithfulness, or trustworthiness, or truth. Since Paradise that has always been the enemy’s tactic. He succeeded in doing so with Eve, and that is how sin came into the world.

However, whoever has taken refuge under God’s wings will not doubt His faithfulness for a moment. God’s soft wings under which he dwells secure, safe and warm, have against the attacks of the enemy the power of “a shield and bulwark”. They are impervious to his infiltrations, whether cunning or violent. The shield is not a small shield, but a large shield behind which your body is safe. The bulwark is more of a surrounding shelter, a safe and secure area where you are communally safe.

Psalms 91:5-6 deal with various parts of the day. It talks about the night, the day, darkness and noon. It covers a twenty-four hour period and means always. We don’t have to be afraid of the unknown for a moment of the day or the night, of what awaits us, what may happen to us in terms of suffering and sorrow. In the night you have to deal with invisible dangers, during the day with visible dangers (Psalms 91:5). Pestilence is invisible, while destruction is visible through its ravages (Psalms 91:6).

The night makes everything unrecognizable and has something frightening. Those who have to go out in the night are afraid of the dangers hidden in the dark. Those who are under God’s wings receive the assurance that they will not fear what is hidden in the future. Those who trust in God walk in the light, while in the world it is night.

It is not only the night that harbors suddenly emerging suffering. In application, we can think of slander spread about us behind our backs. Visible things can also happen during the day that damage us. For example, there is “the arrow that flies by day”. Here we can think of a sudden confrontation with someone who accuses us of something to which we have no part. Those who take refuge in God do not need to be afraid of this. God is there and therefore they do not get excited or upset. They surrender it to God with confidence. He hears and will deal with it justly in His time (1 Peter 2:23b).

Then again “the pestilence” is mentioned (Psalms 91:6; Psalms 91:3), now as a disease “that goes around in the dark”. From this a threat emanates. It is present, but it is unknown when it will strike. There is also the threat of “destruction that lays waste at noon”. This is an overt, visible threat. These two threats will not frighten them because they trust in God.

What can also cause fear is mass deaths of people immediately around them (Psalms 91:7). As the next verse says, these are wicked people. This is about the disciplining hand of God over Israel when the antichrist is in power. When the wicked are punished by God with all kinds of plagues, there is the assurance that this calamity will not come to the sealed God-fearing ones. They remain unharmed (cf. Revelation 7:3). This magnifies the wonder of God’s protection.

Only their eyes will partake of it, for they will see it (Psalms 91:8; cf. Isaiah 66:24). In the plagues that kill the wicked, they see God’s recompense to them (cf. Psalms 37:34). God retaliates to the wicked for what they deserve because of their wicked behavior. It may seem so now, that the wicked can go about their business undisturbed and are not punished. Those who trust in God know that the moment of recompense will come when God will judge righteously (cf. Revelation 6:10-11).

Psalms 119:92

Protection in Danger

In Psalms 91:2 we hear a Person, namely Christ Himself, Who personally answers what the psalmist says in Psalms 91:1. Following Him, each individual believer of the remnant of Israel will so answer. Also, the writers and the reader of this commentary will each have to give this answer personally.

It begins with the utterance of an open confession, a statement spoken aloud. It is the expression of what is in the heart. The believer says “to the LORD, “My refuge and my fortress, my God, in whom I trust!”” Those who can say this with all their heart will, as it were automatically, gain the experience of Psa 91:1.

It is personal, first person singular, “my” and “I”. This is perfectly true with Christ. He is an example in this both for the faithful remnant of Israel in the future and for us. The teaching of faith trust is never collective, but personal. We see it, for example, in the parable of the five wise and five foolish virgins: you cannot give oil to another (Matthew 25:1-11). Likewise, in terms of faith, you cannot rely on the faith of another.

Three times he uses the word “my”. This speaks of a personal relationship with “the LORD”, Yahweh, the God of the covenant with His people. He is, he says, “my refuge and my fortress”. A “refuge” is a temporary shelter from immediate danger for the time it lasts (cf. 1 Samuel 22:3-4). A “fortress” is a place of refuge because of constant danger. The Hebrew word matsuda refers to a safe place among rocks. This is not a particular structure that you can defend. It is a natural mountain fortress (cf. Psalms 71:3). The two shelters reinforce each other. They represent the impenetrable protection and invincible strength against the attack of any enemy.

This is “my God, in Whom I trust”. What peace and safe security speaks from this confession. We may well speak of an open proclamation of God’s protective power in the face of all possible enemies and trials. There is no stronger protection, rest and safety imaginable than to be aware of a personal relationship with God in complete trust in Him. What could still confuse or despair someone living in this relationship?

Also Psalms 91:2, like Psalms 91:1, is perfectly true of the Lord Jesus during His entire life on earth. He came to earth to be accepted as Messiah by His people. But He was hated and rejected. His response to that is what this verse says. He says as a Man to the LORD, Yahweh, that He is His refuge and His fortress. He says to God “My God”, He lives in close fellowship with His God. He knows God as the One in Whom He can completely trust in all that He does.

We hear the Lord Jesus as Messiah of His earthly people speaking to the LORD as His God. We hear the faithful remnant speaking to the LORD in imitation of Him. We who are the New Testament people of God, the church, speak to the Father. We also do so in imitation of the Lord Jesus, for He is also the Son of the Father. He has brought us into that relationship through His work on the cross (John 20:17). Who God is as the LORD to His earthly people, God is as Father to His heavenly people.

Beginning in Psalms 91:3, we hear the answer to the trust the Messiah expressed in His God. The answer is an enumeration of protection from all kinds of evil. The LORD Himself – “He”, emphatically – will “deliver” Him “from the snare of the trapper” (Psalms 91:3). This response also applies to the believer who has made this statement. In particular, this section is meant to encourage the remnant of Israel who will have to go through a very difficult period and severe persecution during the last year week spoken of by Daniel (Daniel 9:27).

That this is specifically about the Messiah is evident from what is said in Psalms 91:11-12. How often, under the devil’s instigation, men have tried to catch Him like a bird in a snare (Matthew 22:15; Mark 12:13; Luke 20:26). It all failed because He trusted in His God.

That He was finally captured and even killed has nothing to do with a failure of protection, but with the plan of God. That plan continues, precisely through the capture and killing of the Messiah. God’s purposes for His own can never be undone by any snare. It is a trap, a net using a lure (cf. Amos 3:5). It is treacherous, but the LORD gives deliverance even from this dangerous trap (Psalms 124:7-8).

In the same way, He will save the believer from people who are out to eliminate him (cf. Psalms 38:12). God ensures that the testimony concerning Him continues by protecting His own. Even if they are taken captive, they are not prey to the enemy. He can bind their hands, but not the Word of God (2 Timothy 2:9). God delivers from the snare of evil intentions. People can harm and even kill the body, but not destroy God’s plan. Against their will, they help to fulfill that.

God also saved Him “from the deadly pestilence”. The pestilence – a highly contagious, life-threatening disease – is given by God as a judgment to people who rebel against Him. This invisible judgment is at the same time a call from God to return to Him.

But God preserved the Messiah from the deadly pestilence because He trusted in Him. Likewise, God is always near the believer when the “deadly pestilence” threatens him. Again, although a person may be felled by a severe disease, this in no way thwarts God’s purposes.

The Lord Jesus healed the sick and thereby He took that sickness upon Himself. He was not sick, but He did identify Himself with the sick (Matthew 25:36a; 40). In doing so, He carried out God’s plan, for in that way He fulfilled one of the prophecies about Him (Matthew 8:16-17). The source of it, sin, He removed on the cross by being made sin. The consequences of sin, including sickness, He sometimes takes away or He helps us bear.

God’s protection of His chosen Messiah and also of His chosen people is compared to a bird that shelters her young under her wings from imminent danger (Psalms 91:4). To that shelter the Messiah and His own take refuge. They take refuge under His protective wings (cf. Rth 2:12; Matthew 23:37). His protection consists of “His faithfulness”. He is faithful to His covenant. For the believing remnant, and for us, His faithfulness is based on the blood of the new covenant. God is faithful on the basis of the work of Christ (cf. 1 John 1:9).

Every attack by the enemy is intended to lead the believer to question God’s faithfulness, or trustworthiness, or truth. Since Paradise that has always been the enemy’s tactic. He succeeded in doing so with Eve, and that is how sin came into the world.

However, whoever has taken refuge under God’s wings will not doubt His faithfulness for a moment. God’s soft wings under which he dwells secure, safe and warm, have against the attacks of the enemy the power of “a shield and bulwark”. They are impervious to his infiltrations, whether cunning or violent. The shield is not a small shield, but a large shield behind which your body is safe. The bulwark is more of a surrounding shelter, a safe and secure area where you are communally safe.

Psalms 91:5-6 deal with various parts of the day. It talks about the night, the day, darkness and noon. It covers a twenty-four hour period and means always. We don’t have to be afraid of the unknown for a moment of the day or the night, of what awaits us, what may happen to us in terms of suffering and sorrow. In the night you have to deal with invisible dangers, during the day with visible dangers (Psalms 91:5). Pestilence is invisible, while destruction is visible through its ravages (Psalms 91:6).

The night makes everything unrecognizable and has something frightening. Those who have to go out in the night are afraid of the dangers hidden in the dark. Those who are under God’s wings receive the assurance that they will not fear what is hidden in the future. Those who trust in God walk in the light, while in the world it is night.

It is not only the night that harbors suddenly emerging suffering. In application, we can think of slander spread about us behind our backs. Visible things can also happen during the day that damage us. For example, there is “the arrow that flies by day”. Here we can think of a sudden confrontation with someone who accuses us of something to which we have no part. Those who take refuge in God do not need to be afraid of this. God is there and therefore they do not get excited or upset. They surrender it to God with confidence. He hears and will deal with it justly in His time (1 Peter 2:23b).

Then again “the pestilence” is mentioned (Psalms 91:6; Psalms 91:3), now as a disease “that goes around in the dark”. From this a threat emanates. It is present, but it is unknown when it will strike. There is also the threat of “destruction that lays waste at noon”. This is an overt, visible threat. These two threats will not frighten them because they trust in God.

What can also cause fear is mass deaths of people immediately around them (Psalms 91:7). As the next verse says, these are wicked people. This is about the disciplining hand of God over Israel when the antichrist is in power. When the wicked are punished by God with all kinds of plagues, there is the assurance that this calamity will not come to the sealed God-fearing ones. They remain unharmed (cf. Revelation 7:3). This magnifies the wonder of God’s protection.

Only their eyes will partake of it, for they will see it (Psalms 91:8; cf. Isaiah 66:24). In the plagues that kill the wicked, they see God’s recompense to them (cf. Psalms 37:34). God retaliates to the wicked for what they deserve because of their wicked behavior. It may seem so now, that the wicked can go about their business undisturbed and are not punished. Those who trust in God know that the moment of recompense will come when God will judge righteously (cf. Revelation 6:10-11).

Psalms 119:93

Protection in Danger

In Psalms 91:2 we hear a Person, namely Christ Himself, Who personally answers what the psalmist says in Psalms 91:1. Following Him, each individual believer of the remnant of Israel will so answer. Also, the writers and the reader of this commentary will each have to give this answer personally.

It begins with the utterance of an open confession, a statement spoken aloud. It is the expression of what is in the heart. The believer says “to the LORD, “My refuge and my fortress, my God, in whom I trust!”” Those who can say this with all their heart will, as it were automatically, gain the experience of Psa 91:1.

It is personal, first person singular, “my” and “I”. This is perfectly true with Christ. He is an example in this both for the faithful remnant of Israel in the future and for us. The teaching of faith trust is never collective, but personal. We see it, for example, in the parable of the five wise and five foolish virgins: you cannot give oil to another (Matthew 25:1-11). Likewise, in terms of faith, you cannot rely on the faith of another.

Three times he uses the word “my”. This speaks of a personal relationship with “the LORD”, Yahweh, the God of the covenant with His people. He is, he says, “my refuge and my fortress”. A “refuge” is a temporary shelter from immediate danger for the time it lasts (cf. 1 Samuel 22:3-4). A “fortress” is a place of refuge because of constant danger. The Hebrew word matsuda refers to a safe place among rocks. This is not a particular structure that you can defend. It is a natural mountain fortress (cf. Psalms 71:3). The two shelters reinforce each other. They represent the impenetrable protection and invincible strength against the attack of any enemy.

This is “my God, in Whom I trust”. What peace and safe security speaks from this confession. We may well speak of an open proclamation of God’s protective power in the face of all possible enemies and trials. There is no stronger protection, rest and safety imaginable than to be aware of a personal relationship with God in complete trust in Him. What could still confuse or despair someone living in this relationship?

Also Psalms 91:2, like Psalms 91:1, is perfectly true of the Lord Jesus during His entire life on earth. He came to earth to be accepted as Messiah by His people. But He was hated and rejected. His response to that is what this verse says. He says as a Man to the LORD, Yahweh, that He is His refuge and His fortress. He says to God “My God”, He lives in close fellowship with His God. He knows God as the One in Whom He can completely trust in all that He does.

We hear the Lord Jesus as Messiah of His earthly people speaking to the LORD as His God. We hear the faithful remnant speaking to the LORD in imitation of Him. We who are the New Testament people of God, the church, speak to the Father. We also do so in imitation of the Lord Jesus, for He is also the Son of the Father. He has brought us into that relationship through His work on the cross (John 20:17). Who God is as the LORD to His earthly people, God is as Father to His heavenly people.

Beginning in Psalms 91:3, we hear the answer to the trust the Messiah expressed in His God. The answer is an enumeration of protection from all kinds of evil. The LORD Himself – “He”, emphatically – will “deliver” Him “from the snare of the trapper” (Psalms 91:3). This response also applies to the believer who has made this statement. In particular, this section is meant to encourage the remnant of Israel who will have to go through a very difficult period and severe persecution during the last year week spoken of by Daniel (Daniel 9:27).

That this is specifically about the Messiah is evident from what is said in Psalms 91:11-12. How often, under the devil’s instigation, men have tried to catch Him like a bird in a snare (Matthew 22:15; Mark 12:13; Luke 20:26). It all failed because He trusted in His God.

That He was finally captured and even killed has nothing to do with a failure of protection, but with the plan of God. That plan continues, precisely through the capture and killing of the Messiah. God’s purposes for His own can never be undone by any snare. It is a trap, a net using a lure (cf. Amos 3:5). It is treacherous, but the LORD gives deliverance even from this dangerous trap (Psalms 124:7-8).

In the same way, He will save the believer from people who are out to eliminate him (cf. Psalms 38:12). God ensures that the testimony concerning Him continues by protecting His own. Even if they are taken captive, they are not prey to the enemy. He can bind their hands, but not the Word of God (2 Timothy 2:9). God delivers from the snare of evil intentions. People can harm and even kill the body, but not destroy God’s plan. Against their will, they help to fulfill that.

God also saved Him “from the deadly pestilence”. The pestilence – a highly contagious, life-threatening disease – is given by God as a judgment to people who rebel against Him. This invisible judgment is at the same time a call from God to return to Him.

But God preserved the Messiah from the deadly pestilence because He trusted in Him. Likewise, God is always near the believer when the “deadly pestilence” threatens him. Again, although a person may be felled by a severe disease, this in no way thwarts God’s purposes.

The Lord Jesus healed the sick and thereby He took that sickness upon Himself. He was not sick, but He did identify Himself with the sick (Matthew 25:36a; 40). In doing so, He carried out God’s plan, for in that way He fulfilled one of the prophecies about Him (Matthew 8:16-17). The source of it, sin, He removed on the cross by being made sin. The consequences of sin, including sickness, He sometimes takes away or He helps us bear.

God’s protection of His chosen Messiah and also of His chosen people is compared to a bird that shelters her young under her wings from imminent danger (Psalms 91:4). To that shelter the Messiah and His own take refuge. They take refuge under His protective wings (cf. Rth 2:12; Matthew 23:37). His protection consists of “His faithfulness”. He is faithful to His covenant. For the believing remnant, and for us, His faithfulness is based on the blood of the new covenant. God is faithful on the basis of the work of Christ (cf. 1 John 1:9).

Every attack by the enemy is intended to lead the believer to question God’s faithfulness, or trustworthiness, or truth. Since Paradise that has always been the enemy’s tactic. He succeeded in doing so with Eve, and that is how sin came into the world.

However, whoever has taken refuge under God’s wings will not doubt His faithfulness for a moment. God’s soft wings under which he dwells secure, safe and warm, have against the attacks of the enemy the power of “a shield and bulwark”. They are impervious to his infiltrations, whether cunning or violent. The shield is not a small shield, but a large shield behind which your body is safe. The bulwark is more of a surrounding shelter, a safe and secure area where you are communally safe.

Psalms 91:5-6 deal with various parts of the day. It talks about the night, the day, darkness and noon. It covers a twenty-four hour period and means always. We don’t have to be afraid of the unknown for a moment of the day or the night, of what awaits us, what may happen to us in terms of suffering and sorrow. In the night you have to deal with invisible dangers, during the day with visible dangers (Psalms 91:5). Pestilence is invisible, while destruction is visible through its ravages (Psalms 91:6).

The night makes everything unrecognizable and has something frightening. Those who have to go out in the night are afraid of the dangers hidden in the dark. Those who are under God’s wings receive the assurance that they will not fear what is hidden in the future. Those who trust in God walk in the light, while in the world it is night.

It is not only the night that harbors suddenly emerging suffering. In application, we can think of slander spread about us behind our backs. Visible things can also happen during the day that damage us. For example, there is “the arrow that flies by day”. Here we can think of a sudden confrontation with someone who accuses us of something to which we have no part. Those who take refuge in God do not need to be afraid of this. God is there and therefore they do not get excited or upset. They surrender it to God with confidence. He hears and will deal with it justly in His time (1 Peter 2:23b).

Then again “the pestilence” is mentioned (Psalms 91:6; Psalms 91:3), now as a disease “that goes around in the dark”. From this a threat emanates. It is present, but it is unknown when it will strike. There is also the threat of “destruction that lays waste at noon”. This is an overt, visible threat. These two threats will not frighten them because they trust in God.

What can also cause fear is mass deaths of people immediately around them (Psalms 91:7). As the next verse says, these are wicked people. This is about the disciplining hand of God over Israel when the antichrist is in power. When the wicked are punished by God with all kinds of plagues, there is the assurance that this calamity will not come to the sealed God-fearing ones. They remain unharmed (cf. Revelation 7:3). This magnifies the wonder of God’s protection.

Only their eyes will partake of it, for they will see it (Psalms 91:8; cf. Isaiah 66:24). In the plagues that kill the wicked, they see God’s recompense to them (cf. Psalms 37:34). God retaliates to the wicked for what they deserve because of their wicked behavior. It may seem so now, that the wicked can go about their business undisturbed and are not punished. Those who trust in God know that the moment of recompense will come when God will judge righteously (cf. Revelation 6:10-11).

Psalms 119:94

Protection in Danger

In Psalms 91:2 we hear a Person, namely Christ Himself, Who personally answers what the psalmist says in Psalms 91:1. Following Him, each individual believer of the remnant of Israel will so answer. Also, the writers and the reader of this commentary will each have to give this answer personally.

It begins with the utterance of an open confession, a statement spoken aloud. It is the expression of what is in the heart. The believer says “to the LORD, “My refuge and my fortress, my God, in whom I trust!”” Those who can say this with all their heart will, as it were automatically, gain the experience of Psa 91:1.

It is personal, first person singular, “my” and “I”. This is perfectly true with Christ. He is an example in this both for the faithful remnant of Israel in the future and for us. The teaching of faith trust is never collective, but personal. We see it, for example, in the parable of the five wise and five foolish virgins: you cannot give oil to another (Matthew 25:1-11). Likewise, in terms of faith, you cannot rely on the faith of another.

Three times he uses the word “my”. This speaks of a personal relationship with “the LORD”, Yahweh, the God of the covenant with His people. He is, he says, “my refuge and my fortress”. A “refuge” is a temporary shelter from immediate danger for the time it lasts (cf. 1 Samuel 22:3-4). A “fortress” is a place of refuge because of constant danger. The Hebrew word matsuda refers to a safe place among rocks. This is not a particular structure that you can defend. It is a natural mountain fortress (cf. Psalms 71:3). The two shelters reinforce each other. They represent the impenetrable protection and invincible strength against the attack of any enemy.

This is “my God, in Whom I trust”. What peace and safe security speaks from this confession. We may well speak of an open proclamation of God’s protective power in the face of all possible enemies and trials. There is no stronger protection, rest and safety imaginable than to be aware of a personal relationship with God in complete trust in Him. What could still confuse or despair someone living in this relationship?

Also Psalms 91:2, like Psalms 91:1, is perfectly true of the Lord Jesus during His entire life on earth. He came to earth to be accepted as Messiah by His people. But He was hated and rejected. His response to that is what this verse says. He says as a Man to the LORD, Yahweh, that He is His refuge and His fortress. He says to God “My God”, He lives in close fellowship with His God. He knows God as the One in Whom He can completely trust in all that He does.

We hear the Lord Jesus as Messiah of His earthly people speaking to the LORD as His God. We hear the faithful remnant speaking to the LORD in imitation of Him. We who are the New Testament people of God, the church, speak to the Father. We also do so in imitation of the Lord Jesus, for He is also the Son of the Father. He has brought us into that relationship through His work on the cross (John 20:17). Who God is as the LORD to His earthly people, God is as Father to His heavenly people.

Beginning in Psalms 91:3, we hear the answer to the trust the Messiah expressed in His God. The answer is an enumeration of protection from all kinds of evil. The LORD Himself – “He”, emphatically – will “deliver” Him “from the snare of the trapper” (Psalms 91:3). This response also applies to the believer who has made this statement. In particular, this section is meant to encourage the remnant of Israel who will have to go through a very difficult period and severe persecution during the last year week spoken of by Daniel (Daniel 9:27).

That this is specifically about the Messiah is evident from what is said in Psalms 91:11-12. How often, under the devil’s instigation, men have tried to catch Him like a bird in a snare (Matthew 22:15; Mark 12:13; Luke 20:26). It all failed because He trusted in His God.

That He was finally captured and even killed has nothing to do with a failure of protection, but with the plan of God. That plan continues, precisely through the capture and killing of the Messiah. God’s purposes for His own can never be undone by any snare. It is a trap, a net using a lure (cf. Amos 3:5). It is treacherous, but the LORD gives deliverance even from this dangerous trap (Psalms 124:7-8).

In the same way, He will save the believer from people who are out to eliminate him (cf. Psalms 38:12). God ensures that the testimony concerning Him continues by protecting His own. Even if they are taken captive, they are not prey to the enemy. He can bind their hands, but not the Word of God (2 Timothy 2:9). God delivers from the snare of evil intentions. People can harm and even kill the body, but not destroy God’s plan. Against their will, they help to fulfill that.

God also saved Him “from the deadly pestilence”. The pestilence – a highly contagious, life-threatening disease – is given by God as a judgment to people who rebel against Him. This invisible judgment is at the same time a call from God to return to Him.

But God preserved the Messiah from the deadly pestilence because He trusted in Him. Likewise, God is always near the believer when the “deadly pestilence” threatens him. Again, although a person may be felled by a severe disease, this in no way thwarts God’s purposes.

The Lord Jesus healed the sick and thereby He took that sickness upon Himself. He was not sick, but He did identify Himself with the sick (Matthew 25:36a; 40). In doing so, He carried out God’s plan, for in that way He fulfilled one of the prophecies about Him (Matthew 8:16-17). The source of it, sin, He removed on the cross by being made sin. The consequences of sin, including sickness, He sometimes takes away or He helps us bear.

God’s protection of His chosen Messiah and also of His chosen people is compared to a bird that shelters her young under her wings from imminent danger (Psalms 91:4). To that shelter the Messiah and His own take refuge. They take refuge under His protective wings (cf. Rth 2:12; Matthew 23:37). His protection consists of “His faithfulness”. He is faithful to His covenant. For the believing remnant, and for us, His faithfulness is based on the blood of the new covenant. God is faithful on the basis of the work of Christ (cf. 1 John 1:9).

Every attack by the enemy is intended to lead the believer to question God’s faithfulness, or trustworthiness, or truth. Since Paradise that has always been the enemy’s tactic. He succeeded in doing so with Eve, and that is how sin came into the world.

However, whoever has taken refuge under God’s wings will not doubt His faithfulness for a moment. God’s soft wings under which he dwells secure, safe and warm, have against the attacks of the enemy the power of “a shield and bulwark”. They are impervious to his infiltrations, whether cunning or violent. The shield is not a small shield, but a large shield behind which your body is safe. The bulwark is more of a surrounding shelter, a safe and secure area where you are communally safe.

Psalms 91:5-6 deal with various parts of the day. It talks about the night, the day, darkness and noon. It covers a twenty-four hour period and means always. We don’t have to be afraid of the unknown for a moment of the day or the night, of what awaits us, what may happen to us in terms of suffering and sorrow. In the night you have to deal with invisible dangers, during the day with visible dangers (Psalms 91:5). Pestilence is invisible, while destruction is visible through its ravages (Psalms 91:6).

The night makes everything unrecognizable and has something frightening. Those who have to go out in the night are afraid of the dangers hidden in the dark. Those who are under God’s wings receive the assurance that they will not fear what is hidden in the future. Those who trust in God walk in the light, while in the world it is night.

It is not only the night that harbors suddenly emerging suffering. In application, we can think of slander spread about us behind our backs. Visible things can also happen during the day that damage us. For example, there is “the arrow that flies by day”. Here we can think of a sudden confrontation with someone who accuses us of something to which we have no part. Those who take refuge in God do not need to be afraid of this. God is there and therefore they do not get excited or upset. They surrender it to God with confidence. He hears and will deal with it justly in His time (1 Peter 2:23b).

Then again “the pestilence” is mentioned (Psalms 91:6; Psalms 91:3), now as a disease “that goes around in the dark”. From this a threat emanates. It is present, but it is unknown when it will strike. There is also the threat of “destruction that lays waste at noon”. This is an overt, visible threat. These two threats will not frighten them because they trust in God.

What can also cause fear is mass deaths of people immediately around them (Psalms 91:7). As the next verse says, these are wicked people. This is about the disciplining hand of God over Israel when the antichrist is in power. When the wicked are punished by God with all kinds of plagues, there is the assurance that this calamity will not come to the sealed God-fearing ones. They remain unharmed (cf. Revelation 7:3). This magnifies the wonder of God’s protection.

Only their eyes will partake of it, for they will see it (Psalms 91:8; cf. Isaiah 66:24). In the plagues that kill the wicked, they see God’s recompense to them (cf. Psalms 37:34). God retaliates to the wicked for what they deserve because of their wicked behavior. It may seem so now, that the wicked can go about their business undisturbed and are not punished. Those who trust in God know that the moment of recompense will come when God will judge righteously (cf. Revelation 6:10-11).

Psalms 119:95

Protection in Danger

In Psalms 91:2 we hear a Person, namely Christ Himself, Who personally answers what the psalmist says in Psalms 91:1. Following Him, each individual believer of the remnant of Israel will so answer. Also, the writers and the reader of this commentary will each have to give this answer personally.

It begins with the utterance of an open confession, a statement spoken aloud. It is the expression of what is in the heart. The believer says “to the LORD, “My refuge and my fortress, my God, in whom I trust!”” Those who can say this with all their heart will, as it were automatically, gain the experience of Psa 91:1.

It is personal, first person singular, “my” and “I”. This is perfectly true with Christ. He is an example in this both for the faithful remnant of Israel in the future and for us. The teaching of faith trust is never collective, but personal. We see it, for example, in the parable of the five wise and five foolish virgins: you cannot give oil to another (Matthew 25:1-11). Likewise, in terms of faith, you cannot rely on the faith of another.

Three times he uses the word “my”. This speaks of a personal relationship with “the LORD”, Yahweh, the God of the covenant with His people. He is, he says, “my refuge and my fortress”. A “refuge” is a temporary shelter from immediate danger for the time it lasts (cf. 1 Samuel 22:3-4). A “fortress” is a place of refuge because of constant danger. The Hebrew word matsuda refers to a safe place among rocks. This is not a particular structure that you can defend. It is a natural mountain fortress (cf. Psalms 71:3). The two shelters reinforce each other. They represent the impenetrable protection and invincible strength against the attack of any enemy.

This is “my God, in Whom I trust”. What peace and safe security speaks from this confession. We may well speak of an open proclamation of God’s protective power in the face of all possible enemies and trials. There is no stronger protection, rest and safety imaginable than to be aware of a personal relationship with God in complete trust in Him. What could still confuse or despair someone living in this relationship?

Also Psalms 91:2, like Psalms 91:1, is perfectly true of the Lord Jesus during His entire life on earth. He came to earth to be accepted as Messiah by His people. But He was hated and rejected. His response to that is what this verse says. He says as a Man to the LORD, Yahweh, that He is His refuge and His fortress. He says to God “My God”, He lives in close fellowship with His God. He knows God as the One in Whom He can completely trust in all that He does.

We hear the Lord Jesus as Messiah of His earthly people speaking to the LORD as His God. We hear the faithful remnant speaking to the LORD in imitation of Him. We who are the New Testament people of God, the church, speak to the Father. We also do so in imitation of the Lord Jesus, for He is also the Son of the Father. He has brought us into that relationship through His work on the cross (John 20:17). Who God is as the LORD to His earthly people, God is as Father to His heavenly people.

Beginning in Psalms 91:3, we hear the answer to the trust the Messiah expressed in His God. The answer is an enumeration of protection from all kinds of evil. The LORD Himself – “He”, emphatically – will “deliver” Him “from the snare of the trapper” (Psalms 91:3). This response also applies to the believer who has made this statement. In particular, this section is meant to encourage the remnant of Israel who will have to go through a very difficult period and severe persecution during the last year week spoken of by Daniel (Daniel 9:27).

That this is specifically about the Messiah is evident from what is said in Psalms 91:11-12. How often, under the devil’s instigation, men have tried to catch Him like a bird in a snare (Matthew 22:15; Mark 12:13; Luke 20:26). It all failed because He trusted in His God.

That He was finally captured and even killed has nothing to do with a failure of protection, but with the plan of God. That plan continues, precisely through the capture and killing of the Messiah. God’s purposes for His own can never be undone by any snare. It is a trap, a net using a lure (cf. Amos 3:5). It is treacherous, but the LORD gives deliverance even from this dangerous trap (Psalms 124:7-8).

In the same way, He will save the believer from people who are out to eliminate him (cf. Psalms 38:12). God ensures that the testimony concerning Him continues by protecting His own. Even if they are taken captive, they are not prey to the enemy. He can bind their hands, but not the Word of God (2 Timothy 2:9). God delivers from the snare of evil intentions. People can harm and even kill the body, but not destroy God’s plan. Against their will, they help to fulfill that.

God also saved Him “from the deadly pestilence”. The pestilence – a highly contagious, life-threatening disease – is given by God as a judgment to people who rebel against Him. This invisible judgment is at the same time a call from God to return to Him.

But God preserved the Messiah from the deadly pestilence because He trusted in Him. Likewise, God is always near the believer when the “deadly pestilence” threatens him. Again, although a person may be felled by a severe disease, this in no way thwarts God’s purposes.

The Lord Jesus healed the sick and thereby He took that sickness upon Himself. He was not sick, but He did identify Himself with the sick (Matthew 25:36a; 40). In doing so, He carried out God’s plan, for in that way He fulfilled one of the prophecies about Him (Matthew 8:16-17). The source of it, sin, He removed on the cross by being made sin. The consequences of sin, including sickness, He sometimes takes away or He helps us bear.

God’s protection of His chosen Messiah and also of His chosen people is compared to a bird that shelters her young under her wings from imminent danger (Psalms 91:4). To that shelter the Messiah and His own take refuge. They take refuge under His protective wings (cf. Rth 2:12; Matthew 23:37). His protection consists of “His faithfulness”. He is faithful to His covenant. For the believing remnant, and for us, His faithfulness is based on the blood of the new covenant. God is faithful on the basis of the work of Christ (cf. 1 John 1:9).

Every attack by the enemy is intended to lead the believer to question God’s faithfulness, or trustworthiness, or truth. Since Paradise that has always been the enemy’s tactic. He succeeded in doing so with Eve, and that is how sin came into the world.

However, whoever has taken refuge under God’s wings will not doubt His faithfulness for a moment. God’s soft wings under which he dwells secure, safe and warm, have against the attacks of the enemy the power of “a shield and bulwark”. They are impervious to his infiltrations, whether cunning or violent. The shield is not a small shield, but a large shield behind which your body is safe. The bulwark is more of a surrounding shelter, a safe and secure area where you are communally safe.

Psalms 91:5-6 deal with various parts of the day. It talks about the night, the day, darkness and noon. It covers a twenty-four hour period and means always. We don’t have to be afraid of the unknown for a moment of the day or the night, of what awaits us, what may happen to us in terms of suffering and sorrow. In the night you have to deal with invisible dangers, during the day with visible dangers (Psalms 91:5). Pestilence is invisible, while destruction is visible through its ravages (Psalms 91:6).

The night makes everything unrecognizable and has something frightening. Those who have to go out in the night are afraid of the dangers hidden in the dark. Those who are under God’s wings receive the assurance that they will not fear what is hidden in the future. Those who trust in God walk in the light, while in the world it is night.

It is not only the night that harbors suddenly emerging suffering. In application, we can think of slander spread about us behind our backs. Visible things can also happen during the day that damage us. For example, there is “the arrow that flies by day”. Here we can think of a sudden confrontation with someone who accuses us of something to which we have no part. Those who take refuge in God do not need to be afraid of this. God is there and therefore they do not get excited or upset. They surrender it to God with confidence. He hears and will deal with it justly in His time (1 Peter 2:23b).

Then again “the pestilence” is mentioned (Psalms 91:6; Psalms 91:3), now as a disease “that goes around in the dark”. From this a threat emanates. It is present, but it is unknown when it will strike. There is also the threat of “destruction that lays waste at noon”. This is an overt, visible threat. These two threats will not frighten them because they trust in God.

What can also cause fear is mass deaths of people immediately around them (Psalms 91:7). As the next verse says, these are wicked people. This is about the disciplining hand of God over Israel when the antichrist is in power. When the wicked are punished by God with all kinds of plagues, there is the assurance that this calamity will not come to the sealed God-fearing ones. They remain unharmed (cf. Revelation 7:3). This magnifies the wonder of God’s protection.

Only their eyes will partake of it, for they will see it (Psalms 91:8; cf. Isaiah 66:24). In the plagues that kill the wicked, they see God’s recompense to them (cf. Psalms 37:34). God retaliates to the wicked for what they deserve because of their wicked behavior. It may seem so now, that the wicked can go about their business undisturbed and are not punished. Those who trust in God know that the moment of recompense will come when God will judge righteously (cf. Revelation 6:10-11).

Psalms 119:96

Protection of the Messiah

This section is particularly about the Messiah. First we hear the Messiah speak to the LORD (Psalms 91:9a). Then the psalmist speaks to the Messiah (Psalms 91:9b-13). This is evident from the fact, as mentioned in the introduction, that the devil quoted and applied these verses to Christ during the temptation in the wilderness. This section deals specifically with the Messiah, but it also applies to the faithful remnant of Israel and we can apply it to ourselves as well.

With the word “for” with which Psalms 91:9 begins, this verse connects to the previous section and transitions to the next section. Because the LORD is His refuge (Psalms 91:2), He is protected from all the dangers mentioned in the previous section. This new section also begins with the LORD being His refuge. It is a repetition of Psa 91:2, and like that verse, it is an introduction to the section that follows. Because the LORD is His refuge, He is also protected from the dangers mentioned in this section. The LORD is always with Him for protection and safety. This is the secret to a life without fear and anxiety for every believer.

As mentioned above, in Psalms 91:9b the speaker changes. The Messiah is no longer speaking, but the psalmist who, through the Spirit of Christ, passes on to the Messiah promises of God. It is a repetition and summary of previous promises of Psa 91:3-8. With “the Most High” is not only a refuge for the Messiah (Psalms 91:1), but He has made “the Most High” Himself His “dwelling place”. There He finds not only protection, but a home. It speaks of complete and undisturbed rest. That is what the Most High is for Him.

Therefore, the assurance can be expressed that “no evil” will befall Him and not “any plague” will come near His tent (Psalms 91:10). His “tent” speaks of His temporary stay on earth. He “dwelt” on earth in a body (John 1:14), which literally means “tabernacled”, that is, dwelt in a tent.

He is untouchable during His life as a Man on earth from any evil and any plague because He has full rest in God. We see an example in the storm on the lake. He can sleep peacefully during the storm (Mark 4:36-38). He is not in the storm but in the Most High as His dwelling place, where no storm can come, where is perfect rest.

Psalms 91:11-12 are quoted by the devil in one of his temptations of the Lord Jesus. This is when he takes the Lord to the pinnacle of the temple (Matthew 4:5-6; Luke 4:9-12). As the Lord stands on the pinnacle of the temple, the devil tells Him to prove now that He is the Son of God by throwing Himself down from the pinnacle.

Psalms 91:11 begins with the word “for”, then is told how the Messiah will be kept from evil and plague. For God will give His angels charge to guard Him in all His ways. Those ways are the ways that God wants Him to go. On those ways God assures Him of His protection through His angels. God gives them charge to bear Him up in their hands, so that He will not strike His foot against a stone (Psalms 91:12).

The word “strike” means “to be crushed” (cf. Psalms 89:23). It is not just stubbing your toe against something and getting a bruise, but stumbling on a dangerous mountainside with the result that you are crushed by the fall. Therefore, we see the devil’s application of that verse to throw Himself down from the pinnacle of the temple. The pinnacle of the temple is the highest eave of the colonnade that lies over a deep abyss. From there the Lord should throw Himself down and thus demonstrate to the Jews that He is the promised Messiah. After all, “Jews ask for signs” (1 Corinthians 1:22).

If He is truly God’s Son, the devil challenges Him, according to these verses from Psalms 91, God will give His angels charge to guard Him. Is He not the object of the angels’ worship? The Lord does not deny that these verses are about Him. He also knows that He can ask His Father for angels, as He says on another occasion (Matthew 26:53).

But the Lord sees through the true meaning of this temptation. It is in reality a temptation to self-exaltation in the things that God has given. However, there is no seeking of Himself with the Lord Jesus. He knows the Word too, and perfectly, for He has given it. He dwells, as this same psalm says, in the shelter of the Most High (Psalms 91:1). That is the place He occupies and therefore there is no thought in Him to tempt God. He trusts God completely. There is no need for Him to test God as to whether His words are true.

Added to this, as always, the devil is selective in his quoting of the Bible. The devil knows the Bible. He quotes from Psalms 91. However, we can be sure that when quoting from the Bible he always distorts verses or quotes only partially. Here he deliberately leaves out the words “in all your ways”. The devil does not speak of the ways of the Lord, for He goes His way in obedience to God.

The nature of this temptation is to make the Lord doubt the faithfulness of God. It is a test of whether God will do what He has said in His Word. In the answer the Lord gives – which, as with the other temptations, comes from Scripture (Deuteronomy 6:16) – His complete trust in God is evident. The Lord resists the temptation with the Scripture that warns against tempting the LORD, His God. It is an insult to God if we do not trust Him in His Word, no matter how perhaps the circumstances may seem to indicate that God could not be trusted.

The devil does not quote Psalms 91:13 of this psalm. This is because that verse is about him and his utter and humiliating elimination by the Messiah. The devil or satan is “the lion and cobra” and “the young lion and the serpent”. He is the roaring lion who wants to impress and devour by force and he is the cunning serpent who wants to cunningly deceive and kill (John 8:44; 1 Peter 5:8; 2 Corinthians 11:3; 14; Revelation 12:9).

The lion and the cobra are life-threatening animals that attack from their hiding place. Unexpectedly, they attack you. One will tear you apart and the other will poison you. One does it with violence and the other with depravity. These are the two characteristics of this world of old: “Now the earth was corrupt in the sight of God, and the earth was filled with violence” (Genesis 6:11).

The Messiah not only survives, He overcomes. This also applies to all who follow Him in His example to resist the devil. He who follows His example not only escapes the raw violence and deadly poison of the adversary, but subdues him. We see the end result when the Lord Jesus casts the devil without trial first into the abyss and then into hell (Revelation 20:1-3; 10). The followers of the Lord Jesus are involved in the execution of this judgment. God will “soon crush satan under” their “feet” (Romans 16:20).

Psalms 119:97

Protection of the Messiah

This section is particularly about the Messiah. First we hear the Messiah speak to the LORD (Psalms 91:9a). Then the psalmist speaks to the Messiah (Psalms 91:9b-13). This is evident from the fact, as mentioned in the introduction, that the devil quoted and applied these verses to Christ during the temptation in the wilderness. This section deals specifically with the Messiah, but it also applies to the faithful remnant of Israel and we can apply it to ourselves as well.

With the word “for” with which Psalms 91:9 begins, this verse connects to the previous section and transitions to the next section. Because the LORD is His refuge (Psalms 91:2), He is protected from all the dangers mentioned in the previous section. This new section also begins with the LORD being His refuge. It is a repetition of Psa 91:2, and like that verse, it is an introduction to the section that follows. Because the LORD is His refuge, He is also protected from the dangers mentioned in this section. The LORD is always with Him for protection and safety. This is the secret to a life without fear and anxiety for every believer.

As mentioned above, in Psalms 91:9b the speaker changes. The Messiah is no longer speaking, but the psalmist who, through the Spirit of Christ, passes on to the Messiah promises of God. It is a repetition and summary of previous promises of Psa 91:3-8. With “the Most High” is not only a refuge for the Messiah (Psalms 91:1), but He has made “the Most High” Himself His “dwelling place”. There He finds not only protection, but a home. It speaks of complete and undisturbed rest. That is what the Most High is for Him.

Therefore, the assurance can be expressed that “no evil” will befall Him and not “any plague” will come near His tent (Psalms 91:10). His “tent” speaks of His temporary stay on earth. He “dwelt” on earth in a body (John 1:14), which literally means “tabernacled”, that is, dwelt in a tent.

He is untouchable during His life as a Man on earth from any evil and any plague because He has full rest in God. We see an example in the storm on the lake. He can sleep peacefully during the storm (Mark 4:36-38). He is not in the storm but in the Most High as His dwelling place, where no storm can come, where is perfect rest.

Psalms 91:11-12 are quoted by the devil in one of his temptations of the Lord Jesus. This is when he takes the Lord to the pinnacle of the temple (Matthew 4:5-6; Luke 4:9-12). As the Lord stands on the pinnacle of the temple, the devil tells Him to prove now that He is the Son of God by throwing Himself down from the pinnacle.

Psalms 91:11 begins with the word “for”, then is told how the Messiah will be kept from evil and plague. For God will give His angels charge to guard Him in all His ways. Those ways are the ways that God wants Him to go. On those ways God assures Him of His protection through His angels. God gives them charge to bear Him up in their hands, so that He will not strike His foot against a stone (Psalms 91:12).

The word “strike” means “to be crushed” (cf. Psalms 89:23). It is not just stubbing your toe against something and getting a bruise, but stumbling on a dangerous mountainside with the result that you are crushed by the fall. Therefore, we see the devil’s application of that verse to throw Himself down from the pinnacle of the temple. The pinnacle of the temple is the highest eave of the colonnade that lies over a deep abyss. From there the Lord should throw Himself down and thus demonstrate to the Jews that He is the promised Messiah. After all, “Jews ask for signs” (1 Corinthians 1:22).

If He is truly God’s Son, the devil challenges Him, according to these verses from Psalms 91, God will give His angels charge to guard Him. Is He not the object of the angels’ worship? The Lord does not deny that these verses are about Him. He also knows that He can ask His Father for angels, as He says on another occasion (Matthew 26:53).

But the Lord sees through the true meaning of this temptation. It is in reality a temptation to self-exaltation in the things that God has given. However, there is no seeking of Himself with the Lord Jesus. He knows the Word too, and perfectly, for He has given it. He dwells, as this same psalm says, in the shelter of the Most High (Psalms 91:1). That is the place He occupies and therefore there is no thought in Him to tempt God. He trusts God completely. There is no need for Him to test God as to whether His words are true.

Added to this, as always, the devil is selective in his quoting of the Bible. The devil knows the Bible. He quotes from Psalms 91. However, we can be sure that when quoting from the Bible he always distorts verses or quotes only partially. Here he deliberately leaves out the words “in all your ways”. The devil does not speak of the ways of the Lord, for He goes His way in obedience to God.

The nature of this temptation is to make the Lord doubt the faithfulness of God. It is a test of whether God will do what He has said in His Word. In the answer the Lord gives – which, as with the other temptations, comes from Scripture (Deuteronomy 6:16) – His complete trust in God is evident. The Lord resists the temptation with the Scripture that warns against tempting the LORD, His God. It is an insult to God if we do not trust Him in His Word, no matter how perhaps the circumstances may seem to indicate that God could not be trusted.

The devil does not quote Psalms 91:13 of this psalm. This is because that verse is about him and his utter and humiliating elimination by the Messiah. The devil or satan is “the lion and cobra” and “the young lion and the serpent”. He is the roaring lion who wants to impress and devour by force and he is the cunning serpent who wants to cunningly deceive and kill (John 8:44; 1 Peter 5:8; 2 Corinthians 11:3; 14; Revelation 12:9).

The lion and the cobra are life-threatening animals that attack from their hiding place. Unexpectedly, they attack you. One will tear you apart and the other will poison you. One does it with violence and the other with depravity. These are the two characteristics of this world of old: “Now the earth was corrupt in the sight of God, and the earth was filled with violence” (Genesis 6:11).

The Messiah not only survives, He overcomes. This also applies to all who follow Him in His example to resist the devil. He who follows His example not only escapes the raw violence and deadly poison of the adversary, but subdues him. We see the end result when the Lord Jesus casts the devil without trial first into the abyss and then into hell (Revelation 20:1-3; 10). The followers of the Lord Jesus are involved in the execution of this judgment. God will “soon crush satan under” their “feet” (Romans 16:20).

Psalms 119:98

Protection of the Messiah

This section is particularly about the Messiah. First we hear the Messiah speak to the LORD (Psalms 91:9a). Then the psalmist speaks to the Messiah (Psalms 91:9b-13). This is evident from the fact, as mentioned in the introduction, that the devil quoted and applied these verses to Christ during the temptation in the wilderness. This section deals specifically with the Messiah, but it also applies to the faithful remnant of Israel and we can apply it to ourselves as well.

With the word “for” with which Psalms 91:9 begins, this verse connects to the previous section and transitions to the next section. Because the LORD is His refuge (Psalms 91:2), He is protected from all the dangers mentioned in the previous section. This new section also begins with the LORD being His refuge. It is a repetition of Psa 91:2, and like that verse, it is an introduction to the section that follows. Because the LORD is His refuge, He is also protected from the dangers mentioned in this section. The LORD is always with Him for protection and safety. This is the secret to a life without fear and anxiety for every believer.

As mentioned above, in Psalms 91:9b the speaker changes. The Messiah is no longer speaking, but the psalmist who, through the Spirit of Christ, passes on to the Messiah promises of God. It is a repetition and summary of previous promises of Psa 91:3-8. With “the Most High” is not only a refuge for the Messiah (Psalms 91:1), but He has made “the Most High” Himself His “dwelling place”. There He finds not only protection, but a home. It speaks of complete and undisturbed rest. That is what the Most High is for Him.

Therefore, the assurance can be expressed that “no evil” will befall Him and not “any plague” will come near His tent (Psalms 91:10). His “tent” speaks of His temporary stay on earth. He “dwelt” on earth in a body (John 1:14), which literally means “tabernacled”, that is, dwelt in a tent.

He is untouchable during His life as a Man on earth from any evil and any plague because He has full rest in God. We see an example in the storm on the lake. He can sleep peacefully during the storm (Mark 4:36-38). He is not in the storm but in the Most High as His dwelling place, where no storm can come, where is perfect rest.

Psalms 91:11-12 are quoted by the devil in one of his temptations of the Lord Jesus. This is when he takes the Lord to the pinnacle of the temple (Matthew 4:5-6; Luke 4:9-12). As the Lord stands on the pinnacle of the temple, the devil tells Him to prove now that He is the Son of God by throwing Himself down from the pinnacle.

Psalms 91:11 begins with the word “for”, then is told how the Messiah will be kept from evil and plague. For God will give His angels charge to guard Him in all His ways. Those ways are the ways that God wants Him to go. On those ways God assures Him of His protection through His angels. God gives them charge to bear Him up in their hands, so that He will not strike His foot against a stone (Psalms 91:12).

The word “strike” means “to be crushed” (cf. Psalms 89:23). It is not just stubbing your toe against something and getting a bruise, but stumbling on a dangerous mountainside with the result that you are crushed by the fall. Therefore, we see the devil’s application of that verse to throw Himself down from the pinnacle of the temple. The pinnacle of the temple is the highest eave of the colonnade that lies over a deep abyss. From there the Lord should throw Himself down and thus demonstrate to the Jews that He is the promised Messiah. After all, “Jews ask for signs” (1 Corinthians 1:22).

If He is truly God’s Son, the devil challenges Him, according to these verses from Psalms 91, God will give His angels charge to guard Him. Is He not the object of the angels’ worship? The Lord does not deny that these verses are about Him. He also knows that He can ask His Father for angels, as He says on another occasion (Matthew 26:53).

But the Lord sees through the true meaning of this temptation. It is in reality a temptation to self-exaltation in the things that God has given. However, there is no seeking of Himself with the Lord Jesus. He knows the Word too, and perfectly, for He has given it. He dwells, as this same psalm says, in the shelter of the Most High (Psalms 91:1). That is the place He occupies and therefore there is no thought in Him to tempt God. He trusts God completely. There is no need for Him to test God as to whether His words are true.

Added to this, as always, the devil is selective in his quoting of the Bible. The devil knows the Bible. He quotes from Psalms 91. However, we can be sure that when quoting from the Bible he always distorts verses or quotes only partially. Here he deliberately leaves out the words “in all your ways”. The devil does not speak of the ways of the Lord, for He goes His way in obedience to God.

The nature of this temptation is to make the Lord doubt the faithfulness of God. It is a test of whether God will do what He has said in His Word. In the answer the Lord gives – which, as with the other temptations, comes from Scripture (Deuteronomy 6:16) – His complete trust in God is evident. The Lord resists the temptation with the Scripture that warns against tempting the LORD, His God. It is an insult to God if we do not trust Him in His Word, no matter how perhaps the circumstances may seem to indicate that God could not be trusted.

The devil does not quote Psalms 91:13 of this psalm. This is because that verse is about him and his utter and humiliating elimination by the Messiah. The devil or satan is “the lion and cobra” and “the young lion and the serpent”. He is the roaring lion who wants to impress and devour by force and he is the cunning serpent who wants to cunningly deceive and kill (John 8:44; 1 Peter 5:8; 2 Corinthians 11:3; 14; Revelation 12:9).

The lion and the cobra are life-threatening animals that attack from their hiding place. Unexpectedly, they attack you. One will tear you apart and the other will poison you. One does it with violence and the other with depravity. These are the two characteristics of this world of old: “Now the earth was corrupt in the sight of God, and the earth was filled with violence” (Genesis 6:11).

The Messiah not only survives, He overcomes. This also applies to all who follow Him in His example to resist the devil. He who follows His example not only escapes the raw violence and deadly poison of the adversary, but subdues him. We see the end result when the Lord Jesus casts the devil without trial first into the abyss and then into hell (Revelation 20:1-3; 10). The followers of the Lord Jesus are involved in the execution of this judgment. God will “soon crush satan under” their “feet” (Romans 16:20).

Psalms 119:99

Protection of the Messiah

This section is particularly about the Messiah. First we hear the Messiah speak to the LORD (Psalms 91:9a). Then the psalmist speaks to the Messiah (Psalms 91:9b-13). This is evident from the fact, as mentioned in the introduction, that the devil quoted and applied these verses to Christ during the temptation in the wilderness. This section deals specifically with the Messiah, but it also applies to the faithful remnant of Israel and we can apply it to ourselves as well.

With the word “for” with which Psalms 91:9 begins, this verse connects to the previous section and transitions to the next section. Because the LORD is His refuge (Psalms 91:2), He is protected from all the dangers mentioned in the previous section. This new section also begins with the LORD being His refuge. It is a repetition of Psa 91:2, and like that verse, it is an introduction to the section that follows. Because the LORD is His refuge, He is also protected from the dangers mentioned in this section. The LORD is always with Him for protection and safety. This is the secret to a life without fear and anxiety for every believer.

As mentioned above, in Psalms 91:9b the speaker changes. The Messiah is no longer speaking, but the psalmist who, through the Spirit of Christ, passes on to the Messiah promises of God. It is a repetition and summary of previous promises of Psa 91:3-8. With “the Most High” is not only a refuge for the Messiah (Psalms 91:1), but He has made “the Most High” Himself His “dwelling place”. There He finds not only protection, but a home. It speaks of complete and undisturbed rest. That is what the Most High is for Him.

Therefore, the assurance can be expressed that “no evil” will befall Him and not “any plague” will come near His tent (Psalms 91:10). His “tent” speaks of His temporary stay on earth. He “dwelt” on earth in a body (John 1:14), which literally means “tabernacled”, that is, dwelt in a tent.

He is untouchable during His life as a Man on earth from any evil and any plague because He has full rest in God. We see an example in the storm on the lake. He can sleep peacefully during the storm (Mark 4:36-38). He is not in the storm but in the Most High as His dwelling place, where no storm can come, where is perfect rest.

Psalms 91:11-12 are quoted by the devil in one of his temptations of the Lord Jesus. This is when he takes the Lord to the pinnacle of the temple (Matthew 4:5-6; Luke 4:9-12). As the Lord stands on the pinnacle of the temple, the devil tells Him to prove now that He is the Son of God by throwing Himself down from the pinnacle.

Psalms 91:11 begins with the word “for”, then is told how the Messiah will be kept from evil and plague. For God will give His angels charge to guard Him in all His ways. Those ways are the ways that God wants Him to go. On those ways God assures Him of His protection through His angels. God gives them charge to bear Him up in their hands, so that He will not strike His foot against a stone (Psalms 91:12).

The word “strike” means “to be crushed” (cf. Psalms 89:23). It is not just stubbing your toe against something and getting a bruise, but stumbling on a dangerous mountainside with the result that you are crushed by the fall. Therefore, we see the devil’s application of that verse to throw Himself down from the pinnacle of the temple. The pinnacle of the temple is the highest eave of the colonnade that lies over a deep abyss. From there the Lord should throw Himself down and thus demonstrate to the Jews that He is the promised Messiah. After all, “Jews ask for signs” (1 Corinthians 1:22).

If He is truly God’s Son, the devil challenges Him, according to these verses from Psalms 91, God will give His angels charge to guard Him. Is He not the object of the angels’ worship? The Lord does not deny that these verses are about Him. He also knows that He can ask His Father for angels, as He says on another occasion (Matthew 26:53).

But the Lord sees through the true meaning of this temptation. It is in reality a temptation to self-exaltation in the things that God has given. However, there is no seeking of Himself with the Lord Jesus. He knows the Word too, and perfectly, for He has given it. He dwells, as this same psalm says, in the shelter of the Most High (Psalms 91:1). That is the place He occupies and therefore there is no thought in Him to tempt God. He trusts God completely. There is no need for Him to test God as to whether His words are true.

Added to this, as always, the devil is selective in his quoting of the Bible. The devil knows the Bible. He quotes from Psalms 91. However, we can be sure that when quoting from the Bible he always distorts verses or quotes only partially. Here he deliberately leaves out the words “in all your ways”. The devil does not speak of the ways of the Lord, for He goes His way in obedience to God.

The nature of this temptation is to make the Lord doubt the faithfulness of God. It is a test of whether God will do what He has said in His Word. In the answer the Lord gives – which, as with the other temptations, comes from Scripture (Deuteronomy 6:16) – His complete trust in God is evident. The Lord resists the temptation with the Scripture that warns against tempting the LORD, His God. It is an insult to God if we do not trust Him in His Word, no matter how perhaps the circumstances may seem to indicate that God could not be trusted.

The devil does not quote Psalms 91:13 of this psalm. This is because that verse is about him and his utter and humiliating elimination by the Messiah. The devil or satan is “the lion and cobra” and “the young lion and the serpent”. He is the roaring lion who wants to impress and devour by force and he is the cunning serpent who wants to cunningly deceive and kill (John 8:44; 1 Peter 5:8; 2 Corinthians 11:3; 14; Revelation 12:9).

The lion and the cobra are life-threatening animals that attack from their hiding place. Unexpectedly, they attack you. One will tear you apart and the other will poison you. One does it with violence and the other with depravity. These are the two characteristics of this world of old: “Now the earth was corrupt in the sight of God, and the earth was filled with violence” (Genesis 6:11).

The Messiah not only survives, He overcomes. This also applies to all who follow Him in His example to resist the devil. He who follows His example not only escapes the raw violence and deadly poison of the adversary, but subdues him. We see the end result when the Lord Jesus casts the devil without trial first into the abyss and then into hell (Revelation 20:1-3; 10). The followers of the Lord Jesus are involved in the execution of this judgment. God will “soon crush satan under” their “feet” (Romans 16:20).

Psalms 119:100

Protection of the Messiah

This section is particularly about the Messiah. First we hear the Messiah speak to the LORD (Psalms 91:9a). Then the psalmist speaks to the Messiah (Psalms 91:9b-13). This is evident from the fact, as mentioned in the introduction, that the devil quoted and applied these verses to Christ during the temptation in the wilderness. This section deals specifically with the Messiah, but it also applies to the faithful remnant of Israel and we can apply it to ourselves as well.

With the word “for” with which Psalms 91:9 begins, this verse connects to the previous section and transitions to the next section. Because the LORD is His refuge (Psalms 91:2), He is protected from all the dangers mentioned in the previous section. This new section also begins with the LORD being His refuge. It is a repetition of Psa 91:2, and like that verse, it is an introduction to the section that follows. Because the LORD is His refuge, He is also protected from the dangers mentioned in this section. The LORD is always with Him for protection and safety. This is the secret to a life without fear and anxiety for every believer.

As mentioned above, in Psalms 91:9b the speaker changes. The Messiah is no longer speaking, but the psalmist who, through the Spirit of Christ, passes on to the Messiah promises of God. It is a repetition and summary of previous promises of Psa 91:3-8. With “the Most High” is not only a refuge for the Messiah (Psalms 91:1), but He has made “the Most High” Himself His “dwelling place”. There He finds not only protection, but a home. It speaks of complete and undisturbed rest. That is what the Most High is for Him.

Therefore, the assurance can be expressed that “no evil” will befall Him and not “any plague” will come near His tent (Psalms 91:10). His “tent” speaks of His temporary stay on earth. He “dwelt” on earth in a body (John 1:14), which literally means “tabernacled”, that is, dwelt in a tent.

He is untouchable during His life as a Man on earth from any evil and any plague because He has full rest in God. We see an example in the storm on the lake. He can sleep peacefully during the storm (Mark 4:36-38). He is not in the storm but in the Most High as His dwelling place, where no storm can come, where is perfect rest.

Psalms 91:11-12 are quoted by the devil in one of his temptations of the Lord Jesus. This is when he takes the Lord to the pinnacle of the temple (Matthew 4:5-6; Luke 4:9-12). As the Lord stands on the pinnacle of the temple, the devil tells Him to prove now that He is the Son of God by throwing Himself down from the pinnacle.

Psalms 91:11 begins with the word “for”, then is told how the Messiah will be kept from evil and plague. For God will give His angels charge to guard Him in all His ways. Those ways are the ways that God wants Him to go. On those ways God assures Him of His protection through His angels. God gives them charge to bear Him up in their hands, so that He will not strike His foot against a stone (Psalms 91:12).

The word “strike” means “to be crushed” (cf. Psalms 89:23). It is not just stubbing your toe against something and getting a bruise, but stumbling on a dangerous mountainside with the result that you are crushed by the fall. Therefore, we see the devil’s application of that verse to throw Himself down from the pinnacle of the temple. The pinnacle of the temple is the highest eave of the colonnade that lies over a deep abyss. From there the Lord should throw Himself down and thus demonstrate to the Jews that He is the promised Messiah. After all, “Jews ask for signs” (1 Corinthians 1:22).

If He is truly God’s Son, the devil challenges Him, according to these verses from Psalms 91, God will give His angels charge to guard Him. Is He not the object of the angels’ worship? The Lord does not deny that these verses are about Him. He also knows that He can ask His Father for angels, as He says on another occasion (Matthew 26:53).

But the Lord sees through the true meaning of this temptation. It is in reality a temptation to self-exaltation in the things that God has given. However, there is no seeking of Himself with the Lord Jesus. He knows the Word too, and perfectly, for He has given it. He dwells, as this same psalm says, in the shelter of the Most High (Psalms 91:1). That is the place He occupies and therefore there is no thought in Him to tempt God. He trusts God completely. There is no need for Him to test God as to whether His words are true.

Added to this, as always, the devil is selective in his quoting of the Bible. The devil knows the Bible. He quotes from Psalms 91. However, we can be sure that when quoting from the Bible he always distorts verses or quotes only partially. Here he deliberately leaves out the words “in all your ways”. The devil does not speak of the ways of the Lord, for He goes His way in obedience to God.

The nature of this temptation is to make the Lord doubt the faithfulness of God. It is a test of whether God will do what He has said in His Word. In the answer the Lord gives – which, as with the other temptations, comes from Scripture (Deuteronomy 6:16) – His complete trust in God is evident. The Lord resists the temptation with the Scripture that warns against tempting the LORD, His God. It is an insult to God if we do not trust Him in His Word, no matter how perhaps the circumstances may seem to indicate that God could not be trusted.

The devil does not quote Psalms 91:13 of this psalm. This is because that verse is about him and his utter and humiliating elimination by the Messiah. The devil or satan is “the lion and cobra” and “the young lion and the serpent”. He is the roaring lion who wants to impress and devour by force and he is the cunning serpent who wants to cunningly deceive and kill (John 8:44; 1 Peter 5:8; 2 Corinthians 11:3; 14; Revelation 12:9).

The lion and the cobra are life-threatening animals that attack from their hiding place. Unexpectedly, they attack you. One will tear you apart and the other will poison you. One does it with violence and the other with depravity. These are the two characteristics of this world of old: “Now the earth was corrupt in the sight of God, and the earth was filled with violence” (Genesis 6:11).

The Messiah not only survives, He overcomes. This also applies to all who follow Him in His example to resist the devil. He who follows His example not only escapes the raw violence and deadly poison of the adversary, but subdues him. We see the end result when the Lord Jesus casts the devil without trial first into the abyss and then into hell (Revelation 20:1-3; 10). The followers of the Lord Jesus are involved in the execution of this judgment. God will “soon crush satan under” their “feet” (Romans 16:20).

Psalms 119:101

What God Will Do

In this section, God speaks to the Messiah. He guarantees that He will reward the Messiah’s trust in a mighty way. He makes eight promises to Him for this purpose. This section also applies to all who are joined to Christ by faith.

“Has loved” and “known My Name” (Psalms 91:14) form the basis of the eight promises of God. “Has loved” is one word, chasaq, and means dedicated.

1. God will “deliver him” because the Messiah loves Him (Psalms 91:14a). The expression “has loved” implies the power of the love that Messiah has for His God and that He trusts in Him alone. In that expression, therefore, the thought of “adhering to, clinging to Him” is present. It indicates the great confidence that the Messiah has in His God, Whom He loves. Therefore God will deliver Him from every danger that threatens Him and fulfill His promises to Him.

2. God will “set him [securely] on high” and gives as the reason “because he has known My name” (Psalms 91:14b). After deliverance, He sets Him securely on high, making Him invulnerable to attack. This is primarily about the name Yahweh, the covenant name of God. That means an intimate relationship based on Who He is and what He has promised and done as expressed in the covenant. That the Messiah knows His Name means that He knows Who God is in the fullness of His attributes. It points to an intimate knowledge through fellowship with Him (Matthew 11:27a).

3. God will “answer him”, for He “will call upon Me” (Psalms 91:15a; Psalms 50:15). Because of that intimate fellowship, of knowing His Name, the Messiah will call upon Him. He will call to no one else, for the One to Whom He calls will answer Him. We can apply this to the calling of Messiah in Gethsemane. And He was answered because of His piety (Hebrews 5:7).

4. God will “be with him in trouble” (Psalms 91:15b). This is a precious promise for the Messiah, and for all who are in trouble, but have their refuge in God. God does not leave Him, but is with Him, stands beside Him. He is not alone. That God is with Him ensures that trouble does not become suffocation. We can apply this to Gethsemane as well.

5. God will “rescue him” (Psalms 91:15c). God is not only with Him, but helps Him out of the trouble. Not only is His presence in the trouble a pledge, but God also pledges His help to rescue Him. We can apply this to the resurrection of the Lord Jesus.

6. God will “honor him” (Psalms 91:15d). This is what God has done after Christ has risen. He has taken Him up in glory and crowned Him with glory and honor (John 13:31-32; Hebrews 2:9).

7. “With a long life” God “will satisfy him” (Psalms 91:16a). The Lord Jesus has risen into an indestructible life (Hebrews 7:16). He has conquered death and will never see it again. On the contrary, God gives Him as a reward “a long life”, that is, a life to which there is no end.

8. God says He will “let him see My salvation” (Psalms 91:16b). This refers to the end result of God’s ways with the Messiah on earth in the realm of peace. Then God’s salvation on earth will be a fact. This salvation will be seen by the Messiah and distributed to all who partake of it through faith in Him.

This is how Psalms 91 ends in response to the problem in Psalms 90. In Psalms 90 we see the volatility of life and the trouble and suffering under the anger of God during the wilderness journey and the great tribulation. In Psalms 91, the volatility of life changes to being satisfied with a long life, and the trouble and suffering change to seeing the salvation of the LORD.

We can also see in these eight promises the course of the life of the Lord Jesus, from His coming on earth to His glorification in heaven and His reign in the realm of peace. At the same time, this is the path that every believer walks because of his connection with Him. He first went that way so that every believer can go that way too. The secret of the blessing of that way we see in Him: complete trust in God (cf. Isaiah 7:9b) with Whom He lived as Man on earth in an intimate relationship.

Psalms 119:102

What God Will Do

In this section, God speaks to the Messiah. He guarantees that He will reward the Messiah’s trust in a mighty way. He makes eight promises to Him for this purpose. This section also applies to all who are joined to Christ by faith.

“Has loved” and “known My Name” (Psalms 91:14) form the basis of the eight promises of God. “Has loved” is one word, chasaq, and means dedicated.

1. God will “deliver him” because the Messiah loves Him (Psalms 91:14a). The expression “has loved” implies the power of the love that Messiah has for His God and that He trusts in Him alone. In that expression, therefore, the thought of “adhering to, clinging to Him” is present. It indicates the great confidence that the Messiah has in His God, Whom He loves. Therefore God will deliver Him from every danger that threatens Him and fulfill His promises to Him.

2. God will “set him [securely] on high” and gives as the reason “because he has known My name” (Psalms 91:14b). After deliverance, He sets Him securely on high, making Him invulnerable to attack. This is primarily about the name Yahweh, the covenant name of God. That means an intimate relationship based on Who He is and what He has promised and done as expressed in the covenant. That the Messiah knows His Name means that He knows Who God is in the fullness of His attributes. It points to an intimate knowledge through fellowship with Him (Matthew 11:27a).

3. God will “answer him”, for He “will call upon Me” (Psalms 91:15a; Psalms 50:15). Because of that intimate fellowship, of knowing His Name, the Messiah will call upon Him. He will call to no one else, for the One to Whom He calls will answer Him. We can apply this to the calling of Messiah in Gethsemane. And He was answered because of His piety (Hebrews 5:7).

4. God will “be with him in trouble” (Psalms 91:15b). This is a precious promise for the Messiah, and for all who are in trouble, but have their refuge in God. God does not leave Him, but is with Him, stands beside Him. He is not alone. That God is with Him ensures that trouble does not become suffocation. We can apply this to Gethsemane as well.

5. God will “rescue him” (Psalms 91:15c). God is not only with Him, but helps Him out of the trouble. Not only is His presence in the trouble a pledge, but God also pledges His help to rescue Him. We can apply this to the resurrection of the Lord Jesus.

6. God will “honor him” (Psalms 91:15d). This is what God has done after Christ has risen. He has taken Him up in glory and crowned Him with glory and honor (John 13:31-32; Hebrews 2:9).

7. “With a long life” God “will satisfy him” (Psalms 91:16a). The Lord Jesus has risen into an indestructible life (Hebrews 7:16). He has conquered death and will never see it again. On the contrary, God gives Him as a reward “a long life”, that is, a life to which there is no end.

8. God says He will “let him see My salvation” (Psalms 91:16b). This refers to the end result of God’s ways with the Messiah on earth in the realm of peace. Then God’s salvation on earth will be a fact. This salvation will be seen by the Messiah and distributed to all who partake of it through faith in Him.

This is how Psalms 91 ends in response to the problem in Psalms 90. In Psalms 90 we see the volatility of life and the trouble and suffering under the anger of God during the wilderness journey and the great tribulation. In Psalms 91, the volatility of life changes to being satisfied with a long life, and the trouble and suffering change to seeing the salvation of the LORD.

We can also see in these eight promises the course of the life of the Lord Jesus, from His coming on earth to His glorification in heaven and His reign in the realm of peace. At the same time, this is the path that every believer walks because of his connection with Him. He first went that way so that every believer can go that way too. The secret of the blessing of that way we see in Him: complete trust in God (cf. Isaiah 7:9b) with Whom He lived as Man on earth in an intimate relationship.

Psalms 119:103

What God Will Do

In this section, God speaks to the Messiah. He guarantees that He will reward the Messiah’s trust in a mighty way. He makes eight promises to Him for this purpose. This section also applies to all who are joined to Christ by faith.

“Has loved” and “known My Name” (Psalms 91:14) form the basis of the eight promises of God. “Has loved” is one word, chasaq, and means dedicated.

1. God will “deliver him” because the Messiah loves Him (Psalms 91:14a). The expression “has loved” implies the power of the love that Messiah has for His God and that He trusts in Him alone. In that expression, therefore, the thought of “adhering to, clinging to Him” is present. It indicates the great confidence that the Messiah has in His God, Whom He loves. Therefore God will deliver Him from every danger that threatens Him and fulfill His promises to Him.

2. God will “set him [securely] on high” and gives as the reason “because he has known My name” (Psalms 91:14b). After deliverance, He sets Him securely on high, making Him invulnerable to attack. This is primarily about the name Yahweh, the covenant name of God. That means an intimate relationship based on Who He is and what He has promised and done as expressed in the covenant. That the Messiah knows His Name means that He knows Who God is in the fullness of His attributes. It points to an intimate knowledge through fellowship with Him (Matthew 11:27a).

3. God will “answer him”, for He “will call upon Me” (Psalms 91:15a; Psalms 50:15). Because of that intimate fellowship, of knowing His Name, the Messiah will call upon Him. He will call to no one else, for the One to Whom He calls will answer Him. We can apply this to the calling of Messiah in Gethsemane. And He was answered because of His piety (Hebrews 5:7).

4. God will “be with him in trouble” (Psalms 91:15b). This is a precious promise for the Messiah, and for all who are in trouble, but have their refuge in God. God does not leave Him, but is with Him, stands beside Him. He is not alone. That God is with Him ensures that trouble does not become suffocation. We can apply this to Gethsemane as well.

5. God will “rescue him” (Psalms 91:15c). God is not only with Him, but helps Him out of the trouble. Not only is His presence in the trouble a pledge, but God also pledges His help to rescue Him. We can apply this to the resurrection of the Lord Jesus.

6. God will “honor him” (Psalms 91:15d). This is what God has done after Christ has risen. He has taken Him up in glory and crowned Him with glory and honor (John 13:31-32; Hebrews 2:9).

7. “With a long life” God “will satisfy him” (Psalms 91:16a). The Lord Jesus has risen into an indestructible life (Hebrews 7:16). He has conquered death and will never see it again. On the contrary, God gives Him as a reward “a long life”, that is, a life to which there is no end.

8. God says He will “let him see My salvation” (Psalms 91:16b). This refers to the end result of God’s ways with the Messiah on earth in the realm of peace. Then God’s salvation on earth will be a fact. This salvation will be seen by the Messiah and distributed to all who partake of it through faith in Him.

This is how Psalms 91 ends in response to the problem in Psalms 90. In Psalms 90 we see the volatility of life and the trouble and suffering under the anger of God during the wilderness journey and the great tribulation. In Psalms 91, the volatility of life changes to being satisfied with a long life, and the trouble and suffering change to seeing the salvation of the LORD.

We can also see in these eight promises the course of the life of the Lord Jesus, from His coming on earth to His glorification in heaven and His reign in the realm of peace. At the same time, this is the path that every believer walks because of his connection with Him. He first went that way so that every believer can go that way too. The secret of the blessing of that way we see in Him: complete trust in God (cf. Isaiah 7:9b) with Whom He lived as Man on earth in an intimate relationship.

Psalms 119:105

Introduction

Those who have seen the perishableness of man (Psalms 90) and have been given an eye for the Messiah (Psalms 91), for that man the Sabbath rest dawns (Psalms 92). About the meaning of the Sabbath rest we read in Hebrews 3 and 4. On that day he praises the lovingkindness, Adonai, and faithfulness of the LORD. Psalms 92 shows us prophetically what is found in the heart of the believing remnant. They are “the ones who follow the Lamb wherever He goes” (Revelation 14:4). They have seen Christ in Psalms 91 and have become followers of Him, just like the Lord’s disciples in the Gospels.

Division of the psalm

The psalm has the stylistic figure of a chiasm, which is a stylistic figure consisting of a repetition with a reversal. This chiasm – we can also speak of a ‘pyramid form’ – at the same time gives the layout of the psalm:

A. The work of redemption is accomplished (Psalms 92:1b-4). —B. The consequences for the antichrist and his followers (Psalms 92:5-7). ——C. The Most High is the eternal LORD (Psalms 92:8). —B. The consequences for the hostile nations (Psalms 92:9-11). A. The consequences of the work of redemption for the believers (Psalms 92:12-15).

We see that through this figure of speech, attention falls on the middle verse: “But You, O LORD, are on high forever” (Psalms 92:8). The glorification of God is the purpose of creation. Because of sin, man falls short of the glory of God (Romans 3:23). Salvation results in God being glorified beyond measure!

It Is Good to Give Thanks to the LORD

This “psalm” is also “a song”, which underscores its character as a song of giving thanks. It is impossible to view the glory of the Lord Jesus in a cold, sober, distant manner. Every aspect of God’s glory that is taken into the heart will bring thanksgiving and worship. We see that here with the faithful remnant of Israel. See also at Psalms 65:1.

It is the only psalm that has in its heading “for the Sabbath day”. The Sabbath is the weekly day of rest (Exodus 20:8-11). God gave that day to His people to remember especially on that day that He rested from His work of creation (Genesis 2:2) and that redemption is also entirely His work (Deuteronomy 5:12-15). The Sabbath day is the day of rest of God’s creation work. Its full realization is the thousand-year realm of peace, which is the Sabbath of God’s work of redemption (Hebrews 4:9).

Resting on the Sabbath day means acknowledging that God is the origin of all things. Then the God-fearing Jew renounces all his own interests to think only of God and give thanks to Him for Who He is and what He has done. This will be the occupation in the realm of peace, which may well be called the millennial Sabbath.

The Sabbath is not meant to be a day of rest only in the sense that no work is done. Rest does not mean doing nothing. Rest means that the work is accomplished and as a result there is praise, giving thanks and worship. God also wants His people to praise Him on that day and also come together for it (Leviticus 23:3). According to God’s original intention, the Sabbath is not a burden, but a delight. That intention will be enjoyed by God’s people in the realm of peace.

The writer of the letter to the Hebrews makes it clear to the Jewish believers, who are a type of the faithful remnant, that for the people of God the Sabbath rest means entering into the rest of God. To enter into the rest of God requires obedience of faith (Hebrews 3:18-19). Looking to the Lord Jesus gives so much comfort and encouragement that the believing remnant praises and give thanks to the LORD. In the realm of peace they will have entered into the rest of God.

It is not just right or justified, but “it is good to give thanks to the LORD” (Psalms 92:1b). Literally it says: “Good it is to give thanks to the LORD.” This makes it clear that the emphasis is on the word “good”. This is consistent with what the Lord Jesus says in John 4: “The true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers” (John 4:23b). Good also implies lovely and pleasing (Psalms 147:1).

It is a good activity and it has a good effect. Thanksgiving is to the glory of God and makes us happy and gives us peace. It is not only an obligation, but a desire. Above all, there is the desire of God Himself to be given thanks and praised. He is enthroned upon the praises of Israel (Psalms 22:3). The LORD is worthy of being given thanks; He has done countless things worthy of thanksgiving. Who He is and what He has done gives abundant reason to praise Him.

His “name” expresses fully Who He is. As we see more of that – for us to that the Father name is added – we will sing praises to that “name”. The name “Most High” is God’s name, or the name of the Messiah, in the realm of peace, where He will reign as the Most High over all the works of God’s hands. That great Sabbath will be full of the singing of psalms to His glory because He has fulfilled all His promises.

It is good at the beginning of each new day or new period, “in the morning”, to “declare” God’s “lovingkindness” (Psalms 92:2). “In the morning” we can apply to the realm of peace. It is the “morning without clouds” of which David speaks (2 Samuel 23:4). The morning is the end of the night. Here it speaks of the new covenant on the basis of the blood of Christ, the blood of the new covenant (Matthew 26:28). That is the foundation of the lovingkindness of God, the rich blessing of God on the basis of the covenant love of God.

All the mercy, love, care, all His wonders and all His acts in favor of them in the past will be declared, or proclaimed, throughout the Sabbath of the realm of peace (Psalms 136:1-26). We can also apply this to our lives, in which that morning has arrived through the coming of the Lord Jesus into our lives. We can continually sing of His lovingkindness, Adonai, of His favors (Psalms 89:1b).

When the morning has passed and the day is over, evening falls and night comes. We look back on the day and can then praise His faithfulness. At the end of the day we will testify to the faithfulness of God, Who has not been unfaithful for a moment. The thanksgiving takes place throughout the day. In the sacrifices it is expressed by the daily burnt offering which is offered twice a day: in the morning and in the evening (Exodus 29:38-42).

If we apply the night to our lives, there can be nights in life, times when everything seems dark and hopeless. Then it is good to think of His faithfulness. He is and remains faithful even when we are going through a difficult time. When we think of His faithfulness, a song of thanksgiving comes into our hearts in the midst of the difficulties.

When giving thanks, singing psalms and declaring, various musical instruments are used (Psalms 92:3). They do not drown out the singing, but accompany the singing with melodious music. It is not about the melody but about the words (cf. Ephesians 5:19; Colossians 3:16).

What the LORD has done is a continual source of joy (Psalms 92:4). By this, above all, are meant His deeds in redemption. As a result, entering into His rest has become possible. When we see that, it makes us rejoice. The same applies to the “works of Your hands”. Except in the work of redemption, we also see them in creation as a whole. We see them in all His ordinances, everything He instituted at creation, such as marriage and the family. He upholds it. About that we may sing joyfully.

We come to the exclamation: “How great are Your works, O LORD!” (Psalms 92:5; cf. Isaiah 28:29; Romans 11:33-34). His works are the outworking of His thoughts. His works make His thoughts known. We see this in the work of redemption and in the work of judgment that He exercises over the wicked and the antichrist.

All His deeds and works refer to Him, Who with all His deeds and works carries out a plan devised by Him. His thoughts are unfathomable by man, for they “are very deep” (cf. Job 11:7; Psalms 40:5; 1 Corinthians 2:11b). We, New Testament believers, can come to know His thoughts through His Spirit Whom He has given us (1 Corinthians 2:9-10; 12).

Psalms 119:106

Introduction

Those who have seen the perishableness of man (Psalms 90) and have been given an eye for the Messiah (Psalms 91), for that man the Sabbath rest dawns (Psalms 92). About the meaning of the Sabbath rest we read in Hebrews 3 and 4. On that day he praises the lovingkindness, Adonai, and faithfulness of the LORD. Psalms 92 shows us prophetically what is found in the heart of the believing remnant. They are “the ones who follow the Lamb wherever He goes” (Revelation 14:4). They have seen Christ in Psalms 91 and have become followers of Him, just like the Lord’s disciples in the Gospels.

Division of the psalm

The psalm has the stylistic figure of a chiasm, which is a stylistic figure consisting of a repetition with a reversal. This chiasm – we can also speak of a ‘pyramid form’ – at the same time gives the layout of the psalm:

A. The work of redemption is accomplished (Psalms 92:1b-4). —B. The consequences for the antichrist and his followers (Psalms 92:5-7). ——C. The Most High is the eternal LORD (Psalms 92:8). —B. The consequences for the hostile nations (Psalms 92:9-11). A. The consequences of the work of redemption for the believers (Psalms 92:12-15).

We see that through this figure of speech, attention falls on the middle verse: “But You, O LORD, are on high forever” (Psalms 92:8). The glorification of God is the purpose of creation. Because of sin, man falls short of the glory of God (Romans 3:23). Salvation results in God being glorified beyond measure!

It Is Good to Give Thanks to the LORD

This “psalm” is also “a song”, which underscores its character as a song of giving thanks. It is impossible to view the glory of the Lord Jesus in a cold, sober, distant manner. Every aspect of God’s glory that is taken into the heart will bring thanksgiving and worship. We see that here with the faithful remnant of Israel. See also at Psalms 65:1.

It is the only psalm that has in its heading “for the Sabbath day”. The Sabbath is the weekly day of rest (Exodus 20:8-11). God gave that day to His people to remember especially on that day that He rested from His work of creation (Genesis 2:2) and that redemption is also entirely His work (Deuteronomy 5:12-15). The Sabbath day is the day of rest of God’s creation work. Its full realization is the thousand-year realm of peace, which is the Sabbath of God’s work of redemption (Hebrews 4:9).

Resting on the Sabbath day means acknowledging that God is the origin of all things. Then the God-fearing Jew renounces all his own interests to think only of God and give thanks to Him for Who He is and what He has done. This will be the occupation in the realm of peace, which may well be called the millennial Sabbath.

The Sabbath is not meant to be a day of rest only in the sense that no work is done. Rest does not mean doing nothing. Rest means that the work is accomplished and as a result there is praise, giving thanks and worship. God also wants His people to praise Him on that day and also come together for it (Leviticus 23:3). According to God’s original intention, the Sabbath is not a burden, but a delight. That intention will be enjoyed by God’s people in the realm of peace.

The writer of the letter to the Hebrews makes it clear to the Jewish believers, who are a type of the faithful remnant, that for the people of God the Sabbath rest means entering into the rest of God. To enter into the rest of God requires obedience of faith (Hebrews 3:18-19). Looking to the Lord Jesus gives so much comfort and encouragement that the believing remnant praises and give thanks to the LORD. In the realm of peace they will have entered into the rest of God.

It is not just right or justified, but “it is good to give thanks to the LORD” (Psalms 92:1b). Literally it says: “Good it is to give thanks to the LORD.” This makes it clear that the emphasis is on the word “good”. This is consistent with what the Lord Jesus says in John 4: “The true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers” (John 4:23b). Good also implies lovely and pleasing (Psalms 147:1).

It is a good activity and it has a good effect. Thanksgiving is to the glory of God and makes us happy and gives us peace. It is not only an obligation, but a desire. Above all, there is the desire of God Himself to be given thanks and praised. He is enthroned upon the praises of Israel (Psalms 22:3). The LORD is worthy of being given thanks; He has done countless things worthy of thanksgiving. Who He is and what He has done gives abundant reason to praise Him.

His “name” expresses fully Who He is. As we see more of that – for us to that the Father name is added – we will sing praises to that “name”. The name “Most High” is God’s name, or the name of the Messiah, in the realm of peace, where He will reign as the Most High over all the works of God’s hands. That great Sabbath will be full of the singing of psalms to His glory because He has fulfilled all His promises.

It is good at the beginning of each new day or new period, “in the morning”, to “declare” God’s “lovingkindness” (Psalms 92:2). “In the morning” we can apply to the realm of peace. It is the “morning without clouds” of which David speaks (2 Samuel 23:4). The morning is the end of the night. Here it speaks of the new covenant on the basis of the blood of Christ, the blood of the new covenant (Matthew 26:28). That is the foundation of the lovingkindness of God, the rich blessing of God on the basis of the covenant love of God.

All the mercy, love, care, all His wonders and all His acts in favor of them in the past will be declared, or proclaimed, throughout the Sabbath of the realm of peace (Psalms 136:1-26). We can also apply this to our lives, in which that morning has arrived through the coming of the Lord Jesus into our lives. We can continually sing of His lovingkindness, Adonai, of His favors (Psalms 89:1b).

When the morning has passed and the day is over, evening falls and night comes. We look back on the day and can then praise His faithfulness. At the end of the day we will testify to the faithfulness of God, Who has not been unfaithful for a moment. The thanksgiving takes place throughout the day. In the sacrifices it is expressed by the daily burnt offering which is offered twice a day: in the morning and in the evening (Exodus 29:38-42).

If we apply the night to our lives, there can be nights in life, times when everything seems dark and hopeless. Then it is good to think of His faithfulness. He is and remains faithful even when we are going through a difficult time. When we think of His faithfulness, a song of thanksgiving comes into our hearts in the midst of the difficulties.

When giving thanks, singing psalms and declaring, various musical instruments are used (Psalms 92:3). They do not drown out the singing, but accompany the singing with melodious music. It is not about the melody but about the words (cf. Ephesians 5:19; Colossians 3:16).

What the LORD has done is a continual source of joy (Psalms 92:4). By this, above all, are meant His deeds in redemption. As a result, entering into His rest has become possible. When we see that, it makes us rejoice. The same applies to the “works of Your hands”. Except in the work of redemption, we also see them in creation as a whole. We see them in all His ordinances, everything He instituted at creation, such as marriage and the family. He upholds it. About that we may sing joyfully.

We come to the exclamation: “How great are Your works, O LORD!” (Psalms 92:5; cf. Isaiah 28:29; Romans 11:33-34). His works are the outworking of His thoughts. His works make His thoughts known. We see this in the work of redemption and in the work of judgment that He exercises over the wicked and the antichrist.

All His deeds and works refer to Him, Who with all His deeds and works carries out a plan devised by Him. His thoughts are unfathomable by man, for they “are very deep” (cf. Job 11:7; Psalms 40:5; 1 Corinthians 2:11b). We, New Testament believers, can come to know His thoughts through His Spirit Whom He has given us (1 Corinthians 2:9-10; 12).

Psalms 119:107

Introduction

Those who have seen the perishableness of man (Psalms 90) and have been given an eye for the Messiah (Psalms 91), for that man the Sabbath rest dawns (Psalms 92). About the meaning of the Sabbath rest we read in Hebrews 3 and 4. On that day he praises the lovingkindness, Adonai, and faithfulness of the LORD. Psalms 92 shows us prophetically what is found in the heart of the believing remnant. They are “the ones who follow the Lamb wherever He goes” (Revelation 14:4). They have seen Christ in Psalms 91 and have become followers of Him, just like the Lord’s disciples in the Gospels.

Division of the psalm

The psalm has the stylistic figure of a chiasm, which is a stylistic figure consisting of a repetition with a reversal. This chiasm – we can also speak of a ‘pyramid form’ – at the same time gives the layout of the psalm:

A. The work of redemption is accomplished (Psalms 92:1b-4). —B. The consequences for the antichrist and his followers (Psalms 92:5-7). ——C. The Most High is the eternal LORD (Psalms 92:8). —B. The consequences for the hostile nations (Psalms 92:9-11). A. The consequences of the work of redemption for the believers (Psalms 92:12-15).

We see that through this figure of speech, attention falls on the middle verse: “But You, O LORD, are on high forever” (Psalms 92:8). The glorification of God is the purpose of creation. Because of sin, man falls short of the glory of God (Romans 3:23). Salvation results in God being glorified beyond measure!

It Is Good to Give Thanks to the LORD

This “psalm” is also “a song”, which underscores its character as a song of giving thanks. It is impossible to view the glory of the Lord Jesus in a cold, sober, distant manner. Every aspect of God’s glory that is taken into the heart will bring thanksgiving and worship. We see that here with the faithful remnant of Israel. See also at Psalms 65:1.

It is the only psalm that has in its heading “for the Sabbath day”. The Sabbath is the weekly day of rest (Exodus 20:8-11). God gave that day to His people to remember especially on that day that He rested from His work of creation (Genesis 2:2) and that redemption is also entirely His work (Deuteronomy 5:12-15). The Sabbath day is the day of rest of God’s creation work. Its full realization is the thousand-year realm of peace, which is the Sabbath of God’s work of redemption (Hebrews 4:9).

Resting on the Sabbath day means acknowledging that God is the origin of all things. Then the God-fearing Jew renounces all his own interests to think only of God and give thanks to Him for Who He is and what He has done. This will be the occupation in the realm of peace, which may well be called the millennial Sabbath.

The Sabbath is not meant to be a day of rest only in the sense that no work is done. Rest does not mean doing nothing. Rest means that the work is accomplished and as a result there is praise, giving thanks and worship. God also wants His people to praise Him on that day and also come together for it (Leviticus 23:3). According to God’s original intention, the Sabbath is not a burden, but a delight. That intention will be enjoyed by God’s people in the realm of peace.

The writer of the letter to the Hebrews makes it clear to the Jewish believers, who are a type of the faithful remnant, that for the people of God the Sabbath rest means entering into the rest of God. To enter into the rest of God requires obedience of faith (Hebrews 3:18-19). Looking to the Lord Jesus gives so much comfort and encouragement that the believing remnant praises and give thanks to the LORD. In the realm of peace they will have entered into the rest of God.

It is not just right or justified, but “it is good to give thanks to the LORD” (Psalms 92:1b). Literally it says: “Good it is to give thanks to the LORD.” This makes it clear that the emphasis is on the word “good”. This is consistent with what the Lord Jesus says in John 4: “The true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers” (John 4:23b). Good also implies lovely and pleasing (Psalms 147:1).

It is a good activity and it has a good effect. Thanksgiving is to the glory of God and makes us happy and gives us peace. It is not only an obligation, but a desire. Above all, there is the desire of God Himself to be given thanks and praised. He is enthroned upon the praises of Israel (Psalms 22:3). The LORD is worthy of being given thanks; He has done countless things worthy of thanksgiving. Who He is and what He has done gives abundant reason to praise Him.

His “name” expresses fully Who He is. As we see more of that – for us to that the Father name is added – we will sing praises to that “name”. The name “Most High” is God’s name, or the name of the Messiah, in the realm of peace, where He will reign as the Most High over all the works of God’s hands. That great Sabbath will be full of the singing of psalms to His glory because He has fulfilled all His promises.

It is good at the beginning of each new day or new period, “in the morning”, to “declare” God’s “lovingkindness” (Psalms 92:2). “In the morning” we can apply to the realm of peace. It is the “morning without clouds” of which David speaks (2 Samuel 23:4). The morning is the end of the night. Here it speaks of the new covenant on the basis of the blood of Christ, the blood of the new covenant (Matthew 26:28). That is the foundation of the lovingkindness of God, the rich blessing of God on the basis of the covenant love of God.

All the mercy, love, care, all His wonders and all His acts in favor of them in the past will be declared, or proclaimed, throughout the Sabbath of the realm of peace (Psalms 136:1-26). We can also apply this to our lives, in which that morning has arrived through the coming of the Lord Jesus into our lives. We can continually sing of His lovingkindness, Adonai, of His favors (Psalms 89:1b).

When the morning has passed and the day is over, evening falls and night comes. We look back on the day and can then praise His faithfulness. At the end of the day we will testify to the faithfulness of God, Who has not been unfaithful for a moment. The thanksgiving takes place throughout the day. In the sacrifices it is expressed by the daily burnt offering which is offered twice a day: in the morning and in the evening (Exodus 29:38-42).

If we apply the night to our lives, there can be nights in life, times when everything seems dark and hopeless. Then it is good to think of His faithfulness. He is and remains faithful even when we are going through a difficult time. When we think of His faithfulness, a song of thanksgiving comes into our hearts in the midst of the difficulties.

When giving thanks, singing psalms and declaring, various musical instruments are used (Psalms 92:3). They do not drown out the singing, but accompany the singing with melodious music. It is not about the melody but about the words (cf. Ephesians 5:19; Colossians 3:16).

What the LORD has done is a continual source of joy (Psalms 92:4). By this, above all, are meant His deeds in redemption. As a result, entering into His rest has become possible. When we see that, it makes us rejoice. The same applies to the “works of Your hands”. Except in the work of redemption, we also see them in creation as a whole. We see them in all His ordinances, everything He instituted at creation, such as marriage and the family. He upholds it. About that we may sing joyfully.

We come to the exclamation: “How great are Your works, O LORD!” (Psalms 92:5; cf. Isaiah 28:29; Romans 11:33-34). His works are the outworking of His thoughts. His works make His thoughts known. We see this in the work of redemption and in the work of judgment that He exercises over the wicked and the antichrist.

All His deeds and works refer to Him, Who with all His deeds and works carries out a plan devised by Him. His thoughts are unfathomable by man, for they “are very deep” (cf. Job 11:7; Psalms 40:5; 1 Corinthians 2:11b). We, New Testament believers, can come to know His thoughts through His Spirit Whom He has given us (1 Corinthians 2:9-10; 12).

Psalms 119:108

Introduction

Those who have seen the perishableness of man (Psalms 90) and have been given an eye for the Messiah (Psalms 91), for that man the Sabbath rest dawns (Psalms 92). About the meaning of the Sabbath rest we read in Hebrews 3 and 4. On that day he praises the lovingkindness, Adonai, and faithfulness of the LORD. Psalms 92 shows us prophetically what is found in the heart of the believing remnant. They are “the ones who follow the Lamb wherever He goes” (Revelation 14:4). They have seen Christ in Psalms 91 and have become followers of Him, just like the Lord’s disciples in the Gospels.

Division of the psalm

The psalm has the stylistic figure of a chiasm, which is a stylistic figure consisting of a repetition with a reversal. This chiasm – we can also speak of a ‘pyramid form’ – at the same time gives the layout of the psalm:

A. The work of redemption is accomplished (Psalms 92:1b-4). —B. The consequences for the antichrist and his followers (Psalms 92:5-7). ——C. The Most High is the eternal LORD (Psalms 92:8). —B. The consequences for the hostile nations (Psalms 92:9-11). A. The consequences of the work of redemption for the believers (Psalms 92:12-15).

We see that through this figure of speech, attention falls on the middle verse: “But You, O LORD, are on high forever” (Psalms 92:8). The glorification of God is the purpose of creation. Because of sin, man falls short of the glory of God (Romans 3:23). Salvation results in God being glorified beyond measure!

It Is Good to Give Thanks to the LORD

This “psalm” is also “a song”, which underscores its character as a song of giving thanks. It is impossible to view the glory of the Lord Jesus in a cold, sober, distant manner. Every aspect of God’s glory that is taken into the heart will bring thanksgiving and worship. We see that here with the faithful remnant of Israel. See also at Psalms 65:1.

It is the only psalm that has in its heading “for the Sabbath day”. The Sabbath is the weekly day of rest (Exodus 20:8-11). God gave that day to His people to remember especially on that day that He rested from His work of creation (Genesis 2:2) and that redemption is also entirely His work (Deuteronomy 5:12-15). The Sabbath day is the day of rest of God’s creation work. Its full realization is the thousand-year realm of peace, which is the Sabbath of God’s work of redemption (Hebrews 4:9).

Resting on the Sabbath day means acknowledging that God is the origin of all things. Then the God-fearing Jew renounces all his own interests to think only of God and give thanks to Him for Who He is and what He has done. This will be the occupation in the realm of peace, which may well be called the millennial Sabbath.

The Sabbath is not meant to be a day of rest only in the sense that no work is done. Rest does not mean doing nothing. Rest means that the work is accomplished and as a result there is praise, giving thanks and worship. God also wants His people to praise Him on that day and also come together for it (Leviticus 23:3). According to God’s original intention, the Sabbath is not a burden, but a delight. That intention will be enjoyed by God’s people in the realm of peace.

The writer of the letter to the Hebrews makes it clear to the Jewish believers, who are a type of the faithful remnant, that for the people of God the Sabbath rest means entering into the rest of God. To enter into the rest of God requires obedience of faith (Hebrews 3:18-19). Looking to the Lord Jesus gives so much comfort and encouragement that the believing remnant praises and give thanks to the LORD. In the realm of peace they will have entered into the rest of God.

It is not just right or justified, but “it is good to give thanks to the LORD” (Psalms 92:1b). Literally it says: “Good it is to give thanks to the LORD.” This makes it clear that the emphasis is on the word “good”. This is consistent with what the Lord Jesus says in John 4: “The true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers” (John 4:23b). Good also implies lovely and pleasing (Psalms 147:1).

It is a good activity and it has a good effect. Thanksgiving is to the glory of God and makes us happy and gives us peace. It is not only an obligation, but a desire. Above all, there is the desire of God Himself to be given thanks and praised. He is enthroned upon the praises of Israel (Psalms 22:3). The LORD is worthy of being given thanks; He has done countless things worthy of thanksgiving. Who He is and what He has done gives abundant reason to praise Him.

His “name” expresses fully Who He is. As we see more of that – for us to that the Father name is added – we will sing praises to that “name”. The name “Most High” is God’s name, or the name of the Messiah, in the realm of peace, where He will reign as the Most High over all the works of God’s hands. That great Sabbath will be full of the singing of psalms to His glory because He has fulfilled all His promises.

It is good at the beginning of each new day or new period, “in the morning”, to “declare” God’s “lovingkindness” (Psalms 92:2). “In the morning” we can apply to the realm of peace. It is the “morning without clouds” of which David speaks (2 Samuel 23:4). The morning is the end of the night. Here it speaks of the new covenant on the basis of the blood of Christ, the blood of the new covenant (Matthew 26:28). That is the foundation of the lovingkindness of God, the rich blessing of God on the basis of the covenant love of God.

All the mercy, love, care, all His wonders and all His acts in favor of them in the past will be declared, or proclaimed, throughout the Sabbath of the realm of peace (Psalms 136:1-26). We can also apply this to our lives, in which that morning has arrived through the coming of the Lord Jesus into our lives. We can continually sing of His lovingkindness, Adonai, of His favors (Psalms 89:1b).

When the morning has passed and the day is over, evening falls and night comes. We look back on the day and can then praise His faithfulness. At the end of the day we will testify to the faithfulness of God, Who has not been unfaithful for a moment. The thanksgiving takes place throughout the day. In the sacrifices it is expressed by the daily burnt offering which is offered twice a day: in the morning and in the evening (Exodus 29:38-42).

If we apply the night to our lives, there can be nights in life, times when everything seems dark and hopeless. Then it is good to think of His faithfulness. He is and remains faithful even when we are going through a difficult time. When we think of His faithfulness, a song of thanksgiving comes into our hearts in the midst of the difficulties.

When giving thanks, singing psalms and declaring, various musical instruments are used (Psalms 92:3). They do not drown out the singing, but accompany the singing with melodious music. It is not about the melody but about the words (cf. Ephesians 5:19; Colossians 3:16).

What the LORD has done is a continual source of joy (Psalms 92:4). By this, above all, are meant His deeds in redemption. As a result, entering into His rest has become possible. When we see that, it makes us rejoice. The same applies to the “works of Your hands”. Except in the work of redemption, we also see them in creation as a whole. We see them in all His ordinances, everything He instituted at creation, such as marriage and the family. He upholds it. About that we may sing joyfully.

We come to the exclamation: “How great are Your works, O LORD!” (Psalms 92:5; cf. Isaiah 28:29; Romans 11:33-34). His works are the outworking of His thoughts. His works make His thoughts known. We see this in the work of redemption and in the work of judgment that He exercises over the wicked and the antichrist.

All His deeds and works refer to Him, Who with all His deeds and works carries out a plan devised by Him. His thoughts are unfathomable by man, for they “are very deep” (cf. Job 11:7; Psalms 40:5; 1 Corinthians 2:11b). We, New Testament believers, can come to know His thoughts through His Spirit Whom He has given us (1 Corinthians 2:9-10; 12).

Psalms 119:109

Introduction

Those who have seen the perishableness of man (Psalms 90) and have been given an eye for the Messiah (Psalms 91), for that man the Sabbath rest dawns (Psalms 92). About the meaning of the Sabbath rest we read in Hebrews 3 and 4. On that day he praises the lovingkindness, Adonai, and faithfulness of the LORD. Psalms 92 shows us prophetically what is found in the heart of the believing remnant. They are “the ones who follow the Lamb wherever He goes” (Revelation 14:4). They have seen Christ in Psalms 91 and have become followers of Him, just like the Lord’s disciples in the Gospels.

Division of the psalm

The psalm has the stylistic figure of a chiasm, which is a stylistic figure consisting of a repetition with a reversal. This chiasm – we can also speak of a ‘pyramid form’ – at the same time gives the layout of the psalm:

A. The work of redemption is accomplished (Psalms 92:1b-4). —B. The consequences for the antichrist and his followers (Psalms 92:5-7). ——C. The Most High is the eternal LORD (Psalms 92:8). —B. The consequences for the hostile nations (Psalms 92:9-11). A. The consequences of the work of redemption for the believers (Psalms 92:12-15).

We see that through this figure of speech, attention falls on the middle verse: “But You, O LORD, are on high forever” (Psalms 92:8). The glorification of God is the purpose of creation. Because of sin, man falls short of the glory of God (Romans 3:23). Salvation results in God being glorified beyond measure!

It Is Good to Give Thanks to the LORD

This “psalm” is also “a song”, which underscores its character as a song of giving thanks. It is impossible to view the glory of the Lord Jesus in a cold, sober, distant manner. Every aspect of God’s glory that is taken into the heart will bring thanksgiving and worship. We see that here with the faithful remnant of Israel. See also at Psalms 65:1.

It is the only psalm that has in its heading “for the Sabbath day”. The Sabbath is the weekly day of rest (Exodus 20:8-11). God gave that day to His people to remember especially on that day that He rested from His work of creation (Genesis 2:2) and that redemption is also entirely His work (Deuteronomy 5:12-15). The Sabbath day is the day of rest of God’s creation work. Its full realization is the thousand-year realm of peace, which is the Sabbath of God’s work of redemption (Hebrews 4:9).

Resting on the Sabbath day means acknowledging that God is the origin of all things. Then the God-fearing Jew renounces all his own interests to think only of God and give thanks to Him for Who He is and what He has done. This will be the occupation in the realm of peace, which may well be called the millennial Sabbath.

The Sabbath is not meant to be a day of rest only in the sense that no work is done. Rest does not mean doing nothing. Rest means that the work is accomplished and as a result there is praise, giving thanks and worship. God also wants His people to praise Him on that day and also come together for it (Leviticus 23:3). According to God’s original intention, the Sabbath is not a burden, but a delight. That intention will be enjoyed by God’s people in the realm of peace.

The writer of the letter to the Hebrews makes it clear to the Jewish believers, who are a type of the faithful remnant, that for the people of God the Sabbath rest means entering into the rest of God. To enter into the rest of God requires obedience of faith (Hebrews 3:18-19). Looking to the Lord Jesus gives so much comfort and encouragement that the believing remnant praises and give thanks to the LORD. In the realm of peace they will have entered into the rest of God.

It is not just right or justified, but “it is good to give thanks to the LORD” (Psalms 92:1b). Literally it says: “Good it is to give thanks to the LORD.” This makes it clear that the emphasis is on the word “good”. This is consistent with what the Lord Jesus says in John 4: “The true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers” (John 4:23b). Good also implies lovely and pleasing (Psalms 147:1).

It is a good activity and it has a good effect. Thanksgiving is to the glory of God and makes us happy and gives us peace. It is not only an obligation, but a desire. Above all, there is the desire of God Himself to be given thanks and praised. He is enthroned upon the praises of Israel (Psalms 22:3). The LORD is worthy of being given thanks; He has done countless things worthy of thanksgiving. Who He is and what He has done gives abundant reason to praise Him.

His “name” expresses fully Who He is. As we see more of that – for us to that the Father name is added – we will sing praises to that “name”. The name “Most High” is God’s name, or the name of the Messiah, in the realm of peace, where He will reign as the Most High over all the works of God’s hands. That great Sabbath will be full of the singing of psalms to His glory because He has fulfilled all His promises.

It is good at the beginning of each new day or new period, “in the morning”, to “declare” God’s “lovingkindness” (Psalms 92:2). “In the morning” we can apply to the realm of peace. It is the “morning without clouds” of which David speaks (2 Samuel 23:4). The morning is the end of the night. Here it speaks of the new covenant on the basis of the blood of Christ, the blood of the new covenant (Matthew 26:28). That is the foundation of the lovingkindness of God, the rich blessing of God on the basis of the covenant love of God.

All the mercy, love, care, all His wonders and all His acts in favor of them in the past will be declared, or proclaimed, throughout the Sabbath of the realm of peace (Psalms 136:1-26). We can also apply this to our lives, in which that morning has arrived through the coming of the Lord Jesus into our lives. We can continually sing of His lovingkindness, Adonai, of His favors (Psalms 89:1b).

When the morning has passed and the day is over, evening falls and night comes. We look back on the day and can then praise His faithfulness. At the end of the day we will testify to the faithfulness of God, Who has not been unfaithful for a moment. The thanksgiving takes place throughout the day. In the sacrifices it is expressed by the daily burnt offering which is offered twice a day: in the morning and in the evening (Exodus 29:38-42).

If we apply the night to our lives, there can be nights in life, times when everything seems dark and hopeless. Then it is good to think of His faithfulness. He is and remains faithful even when we are going through a difficult time. When we think of His faithfulness, a song of thanksgiving comes into our hearts in the midst of the difficulties.

When giving thanks, singing psalms and declaring, various musical instruments are used (Psalms 92:3). They do not drown out the singing, but accompany the singing with melodious music. It is not about the melody but about the words (cf. Ephesians 5:19; Colossians 3:16).

What the LORD has done is a continual source of joy (Psalms 92:4). By this, above all, are meant His deeds in redemption. As a result, entering into His rest has become possible. When we see that, it makes us rejoice. The same applies to the “works of Your hands”. Except in the work of redemption, we also see them in creation as a whole. We see them in all His ordinances, everything He instituted at creation, such as marriage and the family. He upholds it. About that we may sing joyfully.

We come to the exclamation: “How great are Your works, O LORD!” (Psalms 92:5; cf. Isaiah 28:29; Romans 11:33-34). His works are the outworking of His thoughts. His works make His thoughts known. We see this in the work of redemption and in the work of judgment that He exercises over the wicked and the antichrist.

All His deeds and works refer to Him, Who with all His deeds and works carries out a plan devised by Him. His thoughts are unfathomable by man, for they “are very deep” (cf. Job 11:7; Psalms 40:5; 1 Corinthians 2:11b). We, New Testament believers, can come to know His thoughts through His Spirit Whom He has given us (1 Corinthians 2:9-10; 12).

Psalms 119:110

God’s Enemies Perish

“A senseless man”, the man who does not know God, as the animals do not know God, “has no knowledge” (Psalms 92:6). “Nor does a stupid man”, or a fool, the man who says there is no God, “understand this.” Here we are talking about the antichrist, the man who exalts himself as god (2 Thessalonians 2:4). He is the senseless man (singular) and the stupid man. Such a man is blind to all the deeds and works of God. He, in his senselessness and stupidness, passes them by carelessly and even mockingly, while the God-fearing one is deeply impressed by them and praises God for them.

Those who lack the fear, the awe, for God, lack the understanding of God’s actions. This is what the wicked, that are the followers of the antichrist, will experience first hand (Psalms 92:7). They seem to prosper, they “sprouted up like grass and all who did iniquity flourished” (cf. Psalms 90:5-6; Psalms 73:3-12). They do not know and do not understand that the only thing that wrongdoing ends in is to “be destroyed forevermore” (1 Thessalonians 5:3). Their prosperity in this life will not continue into eternity, but will undergo a dramatic change (Psalms 73:18-19).

Opposed to the senseless man, the stupid man, and the wicked, all of whom will be swept away forever after a brief sojourn on earth, is “the LORD … on high forever” (Psalms 92:8). “On high” here is the translation of marom, which means exalted, that is, in heaven. His supreme authority never comes to an end. Always He will maintain His place as the Most High. This verse is the climax of the psalm.

This will be demonstrated, among other things, by the perishing of hostile nations (Psalms 92:9). The God-fearing one points out to the LORD His enemies. Twice the psalmist says to the LORD “for, behold, Your enemies”, which prophetically are the Assyrians (Isaiah 10:5) led by the king of the North. They live in rebellion against God and want to harm His people. There is no doubt in his mind that they will perish. They will have no chance to disrupt God’s plans (Psalms 2:4).

Also, God will everywhere scatter “all who do iniquity”. Here we see God acting. He scatters the wrongdoers, He chases them on the run, everywhere. They often operate in gangs and then feel capable of doing great things. But they will be defeated and dispersed in all directions and come to places in solitude where they will perish in their misery.

Psalms 92:10 begins with the word “but”, indicating that a contrast with the preceding follows. How very different are God’s dealings with the God-fearing. The God-fearing is aware of this. He says in faith: “You have exalted my horn like [that of] the wild ox.” The horn is a symbol of strength (Psalms 89:17). The wild ox (Psalms 22:21) is also known for its indomitable strength (Job 39:10-13). It is an empowering picture of the power God gives to the righteous. It points to the exalted place of the righteous: he will no longer be trampled, but will reign (cf. Zechariah 12:5-6).

The righteous adds that he “has been anointed [or has become moist] with fresh oil”. There is an abundance of oil. He is not merely anointed with oil (Psalms 23:5), but poured over with it (cf. Isaiah 32:15). It is also “fresh” oil. It speaks of a renewal, of a new position and a new situation. It also speaks of purity and brilliance. The whole appearance is beneficent to behold. In doing so, the focus is not on the righteous, but on Him from Whom the oil comes: God.

Oil is a picture of the Holy Spirit (1 John 2:20; 28). Fresh oil – that is, the pure, first-pressed oil, also called anointing oil, used to anoint the high priest and priests, kings and prophets, and for sacrifices – reminds us of the “renewing by the Holy Spirit” (Titus 3:6). The outward power (the horn and the wild ox) comes from within, where renewal has taken place. The renewal of the Holy Spirit means the renewal because of the Holy Spirit, the renewal that emanates from Him and is wrought by Him (cf. Ezekiel 36:25-27).

From that new position, the righteous will see the fall of his foes, or those who lie in wait for him (Psalms 92:11; Isaiah 66:24). The foes are people who, from an invisible place, are stalking him in order to attack him unexpectedly as soon as they see an opportunity to do so. The roles will be reversed and he will see how they fall. He will also hear with his ears what happens to the evildoers. God will deal with his foes and evildoers.

Psalms 119:111

God’s Enemies Perish

“A senseless man”, the man who does not know God, as the animals do not know God, “has no knowledge” (Psalms 92:6). “Nor does a stupid man”, or a fool, the man who says there is no God, “understand this.” Here we are talking about the antichrist, the man who exalts himself as god (2 Thessalonians 2:4). He is the senseless man (singular) and the stupid man. Such a man is blind to all the deeds and works of God. He, in his senselessness and stupidness, passes them by carelessly and even mockingly, while the God-fearing one is deeply impressed by them and praises God for them.

Those who lack the fear, the awe, for God, lack the understanding of God’s actions. This is what the wicked, that are the followers of the antichrist, will experience first hand (Psalms 92:7). They seem to prosper, they “sprouted up like grass and all who did iniquity flourished” (cf. Psalms 90:5-6; Psalms 73:3-12). They do not know and do not understand that the only thing that wrongdoing ends in is to “be destroyed forevermore” (1 Thessalonians 5:3). Their prosperity in this life will not continue into eternity, but will undergo a dramatic change (Psalms 73:18-19).

Opposed to the senseless man, the stupid man, and the wicked, all of whom will be swept away forever after a brief sojourn on earth, is “the LORD … on high forever” (Psalms 92:8). “On high” here is the translation of marom, which means exalted, that is, in heaven. His supreme authority never comes to an end. Always He will maintain His place as the Most High. This verse is the climax of the psalm.

This will be demonstrated, among other things, by the perishing of hostile nations (Psalms 92:9). The God-fearing one points out to the LORD His enemies. Twice the psalmist says to the LORD “for, behold, Your enemies”, which prophetically are the Assyrians (Isaiah 10:5) led by the king of the North. They live in rebellion against God and want to harm His people. There is no doubt in his mind that they will perish. They will have no chance to disrupt God’s plans (Psalms 2:4).

Also, God will everywhere scatter “all who do iniquity”. Here we see God acting. He scatters the wrongdoers, He chases them on the run, everywhere. They often operate in gangs and then feel capable of doing great things. But they will be defeated and dispersed in all directions and come to places in solitude where they will perish in their misery.

Psalms 92:10 begins with the word “but”, indicating that a contrast with the preceding follows. How very different are God’s dealings with the God-fearing. The God-fearing is aware of this. He says in faith: “You have exalted my horn like [that of] the wild ox.” The horn is a symbol of strength (Psalms 89:17). The wild ox (Psalms 22:21) is also known for its indomitable strength (Job 39:10-13). It is an empowering picture of the power God gives to the righteous. It points to the exalted place of the righteous: he will no longer be trampled, but will reign (cf. Zechariah 12:5-6).

The righteous adds that he “has been anointed [or has become moist] with fresh oil”. There is an abundance of oil. He is not merely anointed with oil (Psalms 23:5), but poured over with it (cf. Isaiah 32:15). It is also “fresh” oil. It speaks of a renewal, of a new position and a new situation. It also speaks of purity and brilliance. The whole appearance is beneficent to behold. In doing so, the focus is not on the righteous, but on Him from Whom the oil comes: God.

Oil is a picture of the Holy Spirit (1 John 2:20; 28). Fresh oil – that is, the pure, first-pressed oil, also called anointing oil, used to anoint the high priest and priests, kings and prophets, and for sacrifices – reminds us of the “renewing by the Holy Spirit” (Titus 3:6). The outward power (the horn and the wild ox) comes from within, where renewal has taken place. The renewal of the Holy Spirit means the renewal because of the Holy Spirit, the renewal that emanates from Him and is wrought by Him (cf. Ezekiel 36:25-27).

From that new position, the righteous will see the fall of his foes, or those who lie in wait for him (Psalms 92:11; Isaiah 66:24). The foes are people who, from an invisible place, are stalking him in order to attack him unexpectedly as soon as they see an opportunity to do so. The roles will be reversed and he will see how they fall. He will also hear with his ears what happens to the evildoers. God will deal with his foes and evildoers.

Psalms 119:112

God’s Enemies Perish

“A senseless man”, the man who does not know God, as the animals do not know God, “has no knowledge” (Psalms 92:6). “Nor does a stupid man”, or a fool, the man who says there is no God, “understand this.” Here we are talking about the antichrist, the man who exalts himself as god (2 Thessalonians 2:4). He is the senseless man (singular) and the stupid man. Such a man is blind to all the deeds and works of God. He, in his senselessness and stupidness, passes them by carelessly and even mockingly, while the God-fearing one is deeply impressed by them and praises God for them.

Those who lack the fear, the awe, for God, lack the understanding of God’s actions. This is what the wicked, that are the followers of the antichrist, will experience first hand (Psalms 92:7). They seem to prosper, they “sprouted up like grass and all who did iniquity flourished” (cf. Psalms 90:5-6; Psalms 73:3-12). They do not know and do not understand that the only thing that wrongdoing ends in is to “be destroyed forevermore” (1 Thessalonians 5:3). Their prosperity in this life will not continue into eternity, but will undergo a dramatic change (Psalms 73:18-19).

Opposed to the senseless man, the stupid man, and the wicked, all of whom will be swept away forever after a brief sojourn on earth, is “the LORD … on high forever” (Psalms 92:8). “On high” here is the translation of marom, which means exalted, that is, in heaven. His supreme authority never comes to an end. Always He will maintain His place as the Most High. This verse is the climax of the psalm.

This will be demonstrated, among other things, by the perishing of hostile nations (Psalms 92:9). The God-fearing one points out to the LORD His enemies. Twice the psalmist says to the LORD “for, behold, Your enemies”, which prophetically are the Assyrians (Isaiah 10:5) led by the king of the North. They live in rebellion against God and want to harm His people. There is no doubt in his mind that they will perish. They will have no chance to disrupt God’s plans (Psalms 2:4).

Also, God will everywhere scatter “all who do iniquity”. Here we see God acting. He scatters the wrongdoers, He chases them on the run, everywhere. They often operate in gangs and then feel capable of doing great things. But they will be defeated and dispersed in all directions and come to places in solitude where they will perish in their misery.

Psalms 92:10 begins with the word “but”, indicating that a contrast with the preceding follows. How very different are God’s dealings with the God-fearing. The God-fearing is aware of this. He says in faith: “You have exalted my horn like [that of] the wild ox.” The horn is a symbol of strength (Psalms 89:17). The wild ox (Psalms 22:21) is also known for its indomitable strength (Job 39:10-13). It is an empowering picture of the power God gives to the righteous. It points to the exalted place of the righteous: he will no longer be trampled, but will reign (cf. Zechariah 12:5-6).

The righteous adds that he “has been anointed [or has become moist] with fresh oil”. There is an abundance of oil. He is not merely anointed with oil (Psalms 23:5), but poured over with it (cf. Isaiah 32:15). It is also “fresh” oil. It speaks of a renewal, of a new position and a new situation. It also speaks of purity and brilliance. The whole appearance is beneficent to behold. In doing so, the focus is not on the righteous, but on Him from Whom the oil comes: God.

Oil is a picture of the Holy Spirit (1 John 2:20; 28). Fresh oil – that is, the pure, first-pressed oil, also called anointing oil, used to anoint the high priest and priests, kings and prophets, and for sacrifices – reminds us of the “renewing by the Holy Spirit” (Titus 3:6). The outward power (the horn and the wild ox) comes from within, where renewal has taken place. The renewal of the Holy Spirit means the renewal because of the Holy Spirit, the renewal that emanates from Him and is wrought by Him (cf. Ezekiel 36:25-27).

From that new position, the righteous will see the fall of his foes, or those who lie in wait for him (Psalms 92:11; Isaiah 66:24). The foes are people who, from an invisible place, are stalking him in order to attack him unexpectedly as soon as they see an opportunity to do so. The roles will be reversed and he will see how they fall. He will also hear with his ears what happens to the evildoers. God will deal with his foes and evildoers.

Psalms 119:113

God’s Enemies Perish

“A senseless man”, the man who does not know God, as the animals do not know God, “has no knowledge” (Psalms 92:6). “Nor does a stupid man”, or a fool, the man who says there is no God, “understand this.” Here we are talking about the antichrist, the man who exalts himself as god (2 Thessalonians 2:4). He is the senseless man (singular) and the stupid man. Such a man is blind to all the deeds and works of God. He, in his senselessness and stupidness, passes them by carelessly and even mockingly, while the God-fearing one is deeply impressed by them and praises God for them.

Those who lack the fear, the awe, for God, lack the understanding of God’s actions. This is what the wicked, that are the followers of the antichrist, will experience first hand (Psalms 92:7). They seem to prosper, they “sprouted up like grass and all who did iniquity flourished” (cf. Psalms 90:5-6; Psalms 73:3-12). They do not know and do not understand that the only thing that wrongdoing ends in is to “be destroyed forevermore” (1 Thessalonians 5:3). Their prosperity in this life will not continue into eternity, but will undergo a dramatic change (Psalms 73:18-19).

Opposed to the senseless man, the stupid man, and the wicked, all of whom will be swept away forever after a brief sojourn on earth, is “the LORD … on high forever” (Psalms 92:8). “On high” here is the translation of marom, which means exalted, that is, in heaven. His supreme authority never comes to an end. Always He will maintain His place as the Most High. This verse is the climax of the psalm.

This will be demonstrated, among other things, by the perishing of hostile nations (Psalms 92:9). The God-fearing one points out to the LORD His enemies. Twice the psalmist says to the LORD “for, behold, Your enemies”, which prophetically are the Assyrians (Isaiah 10:5) led by the king of the North. They live in rebellion against God and want to harm His people. There is no doubt in his mind that they will perish. They will have no chance to disrupt God’s plans (Psalms 2:4).

Also, God will everywhere scatter “all who do iniquity”. Here we see God acting. He scatters the wrongdoers, He chases them on the run, everywhere. They often operate in gangs and then feel capable of doing great things. But they will be defeated and dispersed in all directions and come to places in solitude where they will perish in their misery.

Psalms 92:10 begins with the word “but”, indicating that a contrast with the preceding follows. How very different are God’s dealings with the God-fearing. The God-fearing is aware of this. He says in faith: “You have exalted my horn like [that of] the wild ox.” The horn is a symbol of strength (Psalms 89:17). The wild ox (Psalms 22:21) is also known for its indomitable strength (Job 39:10-13). It is an empowering picture of the power God gives to the righteous. It points to the exalted place of the righteous: he will no longer be trampled, but will reign (cf. Zechariah 12:5-6).

The righteous adds that he “has been anointed [or has become moist] with fresh oil”. There is an abundance of oil. He is not merely anointed with oil (Psalms 23:5), but poured over with it (cf. Isaiah 32:15). It is also “fresh” oil. It speaks of a renewal, of a new position and a new situation. It also speaks of purity and brilliance. The whole appearance is beneficent to behold. In doing so, the focus is not on the righteous, but on Him from Whom the oil comes: God.

Oil is a picture of the Holy Spirit (1 John 2:20; 28). Fresh oil – that is, the pure, first-pressed oil, also called anointing oil, used to anoint the high priest and priests, kings and prophets, and for sacrifices – reminds us of the “renewing by the Holy Spirit” (Titus 3:6). The outward power (the horn and the wild ox) comes from within, where renewal has taken place. The renewal of the Holy Spirit means the renewal because of the Holy Spirit, the renewal that emanates from Him and is wrought by Him (cf. Ezekiel 36:25-27).

From that new position, the righteous will see the fall of his foes, or those who lie in wait for him (Psalms 92:11; Isaiah 66:24). The foes are people who, from an invisible place, are stalking him in order to attack him unexpectedly as soon as they see an opportunity to do so. The roles will be reversed and he will see how they fall. He will also hear with his ears what happens to the evildoers. God will deal with his foes and evildoers.

Psalms 119:114

God’s Enemies Perish

“A senseless man”, the man who does not know God, as the animals do not know God, “has no knowledge” (Psalms 92:6). “Nor does a stupid man”, or a fool, the man who says there is no God, “understand this.” Here we are talking about the antichrist, the man who exalts himself as god (2 Thessalonians 2:4). He is the senseless man (singular) and the stupid man. Such a man is blind to all the deeds and works of God. He, in his senselessness and stupidness, passes them by carelessly and even mockingly, while the God-fearing one is deeply impressed by them and praises God for them.

Those who lack the fear, the awe, for God, lack the understanding of God’s actions. This is what the wicked, that are the followers of the antichrist, will experience first hand (Psalms 92:7). They seem to prosper, they “sprouted up like grass and all who did iniquity flourished” (cf. Psalms 90:5-6; Psalms 73:3-12). They do not know and do not understand that the only thing that wrongdoing ends in is to “be destroyed forevermore” (1 Thessalonians 5:3). Their prosperity in this life will not continue into eternity, but will undergo a dramatic change (Psalms 73:18-19).

Opposed to the senseless man, the stupid man, and the wicked, all of whom will be swept away forever after a brief sojourn on earth, is “the LORD … on high forever” (Psalms 92:8). “On high” here is the translation of marom, which means exalted, that is, in heaven. His supreme authority never comes to an end. Always He will maintain His place as the Most High. This verse is the climax of the psalm.

This will be demonstrated, among other things, by the perishing of hostile nations (Psalms 92:9). The God-fearing one points out to the LORD His enemies. Twice the psalmist says to the LORD “for, behold, Your enemies”, which prophetically are the Assyrians (Isaiah 10:5) led by the king of the North. They live in rebellion against God and want to harm His people. There is no doubt in his mind that they will perish. They will have no chance to disrupt God’s plans (Psalms 2:4).

Also, God will everywhere scatter “all who do iniquity”. Here we see God acting. He scatters the wrongdoers, He chases them on the run, everywhere. They often operate in gangs and then feel capable of doing great things. But they will be defeated and dispersed in all directions and come to places in solitude where they will perish in their misery.

Psalms 92:10 begins with the word “but”, indicating that a contrast with the preceding follows. How very different are God’s dealings with the God-fearing. The God-fearing is aware of this. He says in faith: “You have exalted my horn like [that of] the wild ox.” The horn is a symbol of strength (Psalms 89:17). The wild ox (Psalms 22:21) is also known for its indomitable strength (Job 39:10-13). It is an empowering picture of the power God gives to the righteous. It points to the exalted place of the righteous: he will no longer be trampled, but will reign (cf. Zechariah 12:5-6).

The righteous adds that he “has been anointed [or has become moist] with fresh oil”. There is an abundance of oil. He is not merely anointed with oil (Psalms 23:5), but poured over with it (cf. Isaiah 32:15). It is also “fresh” oil. It speaks of a renewal, of a new position and a new situation. It also speaks of purity and brilliance. The whole appearance is beneficent to behold. In doing so, the focus is not on the righteous, but on Him from Whom the oil comes: God.

Oil is a picture of the Holy Spirit (1 John 2:20; 28). Fresh oil – that is, the pure, first-pressed oil, also called anointing oil, used to anoint the high priest and priests, kings and prophets, and for sacrifices – reminds us of the “renewing by the Holy Spirit” (Titus 3:6). The outward power (the horn and the wild ox) comes from within, where renewal has taken place. The renewal of the Holy Spirit means the renewal because of the Holy Spirit, the renewal that emanates from Him and is wrought by Him (cf. Ezekiel 36:25-27).

From that new position, the righteous will see the fall of his foes, or those who lie in wait for him (Psalms 92:11; Isaiah 66:24). The foes are people who, from an invisible place, are stalking him in order to attack him unexpectedly as soon as they see an opportunity to do so. The roles will be reversed and he will see how they fall. He will also hear with his ears what happens to the evildoers. God will deal with his foes and evildoers.

Psalms 119:115

God’s Enemies Perish

“A senseless man”, the man who does not know God, as the animals do not know God, “has no knowledge” (Psalms 92:6). “Nor does a stupid man”, or a fool, the man who says there is no God, “understand this.” Here we are talking about the antichrist, the man who exalts himself as god (2 Thessalonians 2:4). He is the senseless man (singular) and the stupid man. Such a man is blind to all the deeds and works of God. He, in his senselessness and stupidness, passes them by carelessly and even mockingly, while the God-fearing one is deeply impressed by them and praises God for them.

Those who lack the fear, the awe, for God, lack the understanding of God’s actions. This is what the wicked, that are the followers of the antichrist, will experience first hand (Psalms 92:7). They seem to prosper, they “sprouted up like grass and all who did iniquity flourished” (cf. Psalms 90:5-6; Psalms 73:3-12). They do not know and do not understand that the only thing that wrongdoing ends in is to “be destroyed forevermore” (1 Thessalonians 5:3). Their prosperity in this life will not continue into eternity, but will undergo a dramatic change (Psalms 73:18-19).

Opposed to the senseless man, the stupid man, and the wicked, all of whom will be swept away forever after a brief sojourn on earth, is “the LORD … on high forever” (Psalms 92:8). “On high” here is the translation of marom, which means exalted, that is, in heaven. His supreme authority never comes to an end. Always He will maintain His place as the Most High. This verse is the climax of the psalm.

This will be demonstrated, among other things, by the perishing of hostile nations (Psalms 92:9). The God-fearing one points out to the LORD His enemies. Twice the psalmist says to the LORD “for, behold, Your enemies”, which prophetically are the Assyrians (Isaiah 10:5) led by the king of the North. They live in rebellion against God and want to harm His people. There is no doubt in his mind that they will perish. They will have no chance to disrupt God’s plans (Psalms 2:4).

Also, God will everywhere scatter “all who do iniquity”. Here we see God acting. He scatters the wrongdoers, He chases them on the run, everywhere. They often operate in gangs and then feel capable of doing great things. But they will be defeated and dispersed in all directions and come to places in solitude where they will perish in their misery.

Psalms 92:10 begins with the word “but”, indicating that a contrast with the preceding follows. How very different are God’s dealings with the God-fearing. The God-fearing is aware of this. He says in faith: “You have exalted my horn like [that of] the wild ox.” The horn is a symbol of strength (Psalms 89:17). The wild ox (Psalms 22:21) is also known for its indomitable strength (Job 39:10-13). It is an empowering picture of the power God gives to the righteous. It points to the exalted place of the righteous: he will no longer be trampled, but will reign (cf. Zechariah 12:5-6).

The righteous adds that he “has been anointed [or has become moist] with fresh oil”. There is an abundance of oil. He is not merely anointed with oil (Psalms 23:5), but poured over with it (cf. Isaiah 32:15). It is also “fresh” oil. It speaks of a renewal, of a new position and a new situation. It also speaks of purity and brilliance. The whole appearance is beneficent to behold. In doing so, the focus is not on the righteous, but on Him from Whom the oil comes: God.

Oil is a picture of the Holy Spirit (1 John 2:20; 28). Fresh oil – that is, the pure, first-pressed oil, also called anointing oil, used to anoint the high priest and priests, kings and prophets, and for sacrifices – reminds us of the “renewing by the Holy Spirit” (Titus 3:6). The outward power (the horn and the wild ox) comes from within, where renewal has taken place. The renewal of the Holy Spirit means the renewal because of the Holy Spirit, the renewal that emanates from Him and is wrought by Him (cf. Ezekiel 36:25-27).

From that new position, the righteous will see the fall of his foes, or those who lie in wait for him (Psalms 92:11; Isaiah 66:24). The foes are people who, from an invisible place, are stalking him in order to attack him unexpectedly as soon as they see an opportunity to do so. The roles will be reversed and he will see how they fall. He will also hear with his ears what happens to the evildoers. God will deal with his foes and evildoers.

Psalms 119:116

Flourishing and Yielding Fruit

When the wicked and enemies are cut down like grass, it is time for blessing for the righteous (Psalms 92:12; Psalms 1:3). In contrast to the wicked who are like grass and have been cut down, he “will flourish like the palm tree”. The branches of the palm tree symbolize victory (Matthew 21:8) and the cedar symbolizes stateliness (Isaiah 37:24). The palm tree and the cedar are stately evergreen trees. The palm tree grows in the wilderness and the cedar in the mountains.

A palm tree grows straight up. Thus, the righteous will flourish and grow up because he has received life from God and has been planted in His house and in the courts thereof (Psalms 92:13; Jeremiah 17:7-8). It is, of course, imagery. It means that the righteous may have daily fellowship with Him Who dwells in His house in the midst of His people. The courts are the places of the temple where the common people may also come. They speak of daily life.

In God’s house there is no aging process. Those planted in it do not cease to yield fruit in old age, but continue to do so (Psalms 92:14; cf. Psalms 52:8). Nor does their fruit wither, but remains fresh and green (cf. Isaiah 40:30-31). They don’t keep telling stories from the old box, but give a new, fresh harvest each time. The outer man is decaying, but the inner man is being renewed day by day (2 Corinthians 4:16).

In the beginning of the psalm, in Psalms 92:2, the psalmist declares the lovingkindness of the LORD in the morning. Here, in his old age, the righteous continues to yield fruit in declaring “that the LORD is upright” (Psalms 92:15). To that end he remains fresh and green. He remains fresh and green because the LORD is his rock, his strength (Deuteronomy 32:4; 15). He confesses that he owes this to Him and His unchanging power.

He declares that “the LORD is upright” and that “there is no unrighteousness in Him”. It is a double declaration of His absolute incorruptibility. Therefore, He is completely trustworthy. ‘True’ in Hebrew is yashar and means upright or right. He is right in His words and His works. He is right regarding His Person. Therefore, there can never be injustice in Him.

Psalms 119:117

Flourishing and Yielding Fruit

When the wicked and enemies are cut down like grass, it is time for blessing for the righteous (Psalms 92:12; Psalms 1:3). In contrast to the wicked who are like grass and have been cut down, he “will flourish like the palm tree”. The branches of the palm tree symbolize victory (Matthew 21:8) and the cedar symbolizes stateliness (Isaiah 37:24). The palm tree and the cedar are stately evergreen trees. The palm tree grows in the wilderness and the cedar in the mountains.

A palm tree grows straight up. Thus, the righteous will flourish and grow up because he has received life from God and has been planted in His house and in the courts thereof (Psalms 92:13; Jeremiah 17:7-8). It is, of course, imagery. It means that the righteous may have daily fellowship with Him Who dwells in His house in the midst of His people. The courts are the places of the temple where the common people may also come. They speak of daily life.

In God’s house there is no aging process. Those planted in it do not cease to yield fruit in old age, but continue to do so (Psalms 92:14; cf. Psalms 52:8). Nor does their fruit wither, but remains fresh and green (cf. Isaiah 40:30-31). They don’t keep telling stories from the old box, but give a new, fresh harvest each time. The outer man is decaying, but the inner man is being renewed day by day (2 Corinthians 4:16).

In the beginning of the psalm, in Psalms 92:2, the psalmist declares the lovingkindness of the LORD in the morning. Here, in his old age, the righteous continues to yield fruit in declaring “that the LORD is upright” (Psalms 92:15). To that end he remains fresh and green. He remains fresh and green because the LORD is his rock, his strength (Deuteronomy 32:4; 15). He confesses that he owes this to Him and His unchanging power.

He declares that “the LORD is upright” and that “there is no unrighteousness in Him”. It is a double declaration of His absolute incorruptibility. Therefore, He is completely trustworthy. ‘True’ in Hebrew is yashar and means upright or right. He is right in His words and His works. He is right regarding His Person. Therefore, there can never be injustice in Him.

Psalms 119:118

Flourishing and Yielding Fruit

When the wicked and enemies are cut down like grass, it is time for blessing for the righteous (Psalms 92:12; Psalms 1:3). In contrast to the wicked who are like grass and have been cut down, he “will flourish like the palm tree”. The branches of the palm tree symbolize victory (Matthew 21:8) and the cedar symbolizes stateliness (Isaiah 37:24). The palm tree and the cedar are stately evergreen trees. The palm tree grows in the wilderness and the cedar in the mountains.

A palm tree grows straight up. Thus, the righteous will flourish and grow up because he has received life from God and has been planted in His house and in the courts thereof (Psalms 92:13; Jeremiah 17:7-8). It is, of course, imagery. It means that the righteous may have daily fellowship with Him Who dwells in His house in the midst of His people. The courts are the places of the temple where the common people may also come. They speak of daily life.

In God’s house there is no aging process. Those planted in it do not cease to yield fruit in old age, but continue to do so (Psalms 92:14; cf. Psalms 52:8). Nor does their fruit wither, but remains fresh and green (cf. Isaiah 40:30-31). They don’t keep telling stories from the old box, but give a new, fresh harvest each time. The outer man is decaying, but the inner man is being renewed day by day (2 Corinthians 4:16).

In the beginning of the psalm, in Psalms 92:2, the psalmist declares the lovingkindness of the LORD in the morning. Here, in his old age, the righteous continues to yield fruit in declaring “that the LORD is upright” (Psalms 92:15). To that end he remains fresh and green. He remains fresh and green because the LORD is his rock, his strength (Deuteronomy 32:4; 15). He confesses that he owes this to Him and His unchanging power.

He declares that “the LORD is upright” and that “there is no unrighteousness in Him”. It is a double declaration of His absolute incorruptibility. Therefore, He is completely trustworthy. ‘True’ in Hebrew is yashar and means upright or right. He is right in His words and His works. He is right regarding His Person. Therefore, there can never be injustice in Him.

Psalms 119:119

Flourishing and Yielding Fruit

When the wicked and enemies are cut down like grass, it is time for blessing for the righteous (Psalms 92:12; Psalms 1:3). In contrast to the wicked who are like grass and have been cut down, he “will flourish like the palm tree”. The branches of the palm tree symbolize victory (Matthew 21:8) and the cedar symbolizes stateliness (Isaiah 37:24). The palm tree and the cedar are stately evergreen trees. The palm tree grows in the wilderness and the cedar in the mountains.

A palm tree grows straight up. Thus, the righteous will flourish and grow up because he has received life from God and has been planted in His house and in the courts thereof (Psalms 92:13; Jeremiah 17:7-8). It is, of course, imagery. It means that the righteous may have daily fellowship with Him Who dwells in His house in the midst of His people. The courts are the places of the temple where the common people may also come. They speak of daily life.

In God’s house there is no aging process. Those planted in it do not cease to yield fruit in old age, but continue to do so (Psalms 92:14; cf. Psalms 52:8). Nor does their fruit wither, but remains fresh and green (cf. Isaiah 40:30-31). They don’t keep telling stories from the old box, but give a new, fresh harvest each time. The outer man is decaying, but the inner man is being renewed day by day (2 Corinthians 4:16).

In the beginning of the psalm, in Psalms 92:2, the psalmist declares the lovingkindness of the LORD in the morning. Here, in his old age, the righteous continues to yield fruit in declaring “that the LORD is upright” (Psalms 92:15). To that end he remains fresh and green. He remains fresh and green because the LORD is his rock, his strength (Deuteronomy 32:4; 15). He confesses that he owes this to Him and His unchanging power.

He declares that “the LORD is upright” and that “there is no unrighteousness in Him”. It is a double declaration of His absolute incorruptibility. Therefore, He is completely trustworthy. ‘True’ in Hebrew is yashar and means upright or right. He is right in His words and His works. He is right regarding His Person. Therefore, there can never be injustice in Him.

Psalms 119:121

Introduction

Psalms 93 can be seen as the first psalm in a series of psalms (Psalms 93-101) that describe and sing of the kingship of the LORD, Yahweh, that is, the Lord Jesus. At the same time, Psalms 93 is also a continuation of the previous psalms. It is the fulfillment of the promises of the LORD as promised in Psalms 92.

The LORD is now King. In Psalms 93, the faithful remnant sings of the consequences of God’s action in favor of His people. We also see this in Psalms 96, 97 and 99. In the new series of psalms, beginning with Psalms 94, we get a look back at the trials the remnant went through.

The LORD Reigns

The psalm begins with the statement that “the LORD reigns” (Psalms 93:1). Literally it says “the LORD is King”. This is what the people of God who were redeemed after the great tribulation profess (cf. Exodus 15:18). That the LORD reigns means that the Messiah reigns. He has taken His place as King in Jerusalem. He is the Immanuel, the God with us. The Messiah is none other than the LORD, Yahweh, Who has been given government by God because He is the Son of Man (John 5:22; 27).

The LORD has always been King (Exodus 15:18). Yet Israel preferred to choose a man as king (1 Samuel 12:12). In the near future, a man, the antichrist, according to the election of apostate Israel, will be king over Israel. In Psalms 93, the Lord Jesus has taken His rightful place as King (Isaiah 52:7). Its announcement is repeated among the nations in Psalms 96, 97 and 99 (Psalms 96:10; Psalms 97:1; Psalms 99:1).

When the Lord Jesus appears in the world the second time (Hebrews 9:28), it is to reign openly. He also rules now, but in secret, not openly visible to the world. To His own it is visible, namely in faith. His second appearance will be in no way like His first appearance. The first time He appeared as a Baby, wrapped in cloths and lying in a manger. We can also think of the moment when He presents Himself as the rightful King to Israel, on Palm Sunday, seated on the colt of a donkey, the young of a donkey (Zechariah 9:9). At His second appearance, He will come on the clouds of heaven and be “clothed … with strength”. Clothing is part of a person’s being; it shows others who a person is inwardly.

He comes in the clothing appropriate for the occasion. The Messiah “has clothed and girded Himself with strength”. He has not girded Himself with all kinds of weapons, but “with strength” given to Him (cf. Matthew 28:18). This goes far beyond all kinds of means by which He defeats enemies. What He is clothed with figuratively pictures His power and majesty. He appears as King of kings and Lord of lords. ‘Girded’ is a military expression (Isaiah 8:9), in other words, the power with which the Lord Jesus is girded He uses to nullify enemies.

His power is His ability by which He as Creator created all things (Revelation 4:11) and carries all things according to the purpose He has for all that He created (Hebrews 1:3). In this no one can oppose Him. It has seemed that way for a while, but that has been only appearance. Now He is going to carry out His plan, for He is also the Redeemer (Revelation 5:1-14). As Creator and Redeemer, He is the rightful Owner.

The world “is firmly established, it will not be moved”, for He is in power (Psalms 96:10). All the political, economic and spiritual powers that have caused the world to totter have been removed by judgment. Their power is gone forever. Now He rules forever. He does so according to God’s original ordinances, as He established them at creation (Psalms 24:1-2). Therefore, the world stands unshaken (Psalms 104:5).

The throne on which He sits, from which He now exercises His power openly, is not new (Psalms 93:2). It is a throne which “is established from of old”. He is “from everlasting”. Therefore, His power is from eternity. After all, there is no time imaginable when He has not been powerful. His throne stands unshaken from of old, no matter what men and nations on earth may do or think. There is no evil that can ever approach or affect that throne. A throne established from of old refers to it as a kingdom destined from the foundation of the world (Matthew 13:35).

“The floods” (Psalms 93:3) with their powerfully flowing waters are symbols of power systems that determine the thinking and life of human society. Prophetically they are a reference to great powers like Assyria (Isaiah 8:7-10) with its Euphrates, powers that can only be broken down by the LORD himself, the Immanuel. They are influences that “lift up” themselves against God. They “lift up their voice”, indicating that they make themselves heard emphatically.

With their compelling, pernicious teachings, they drown society. They “lift up their pounding waves”. This indicates that they pump their teachings into society with power and violence. We see this in our time in the systematic destruction of marriage and family instituted by God and the difference between man and woman established by God in creation.

The believer responds to this with peace and assurance: “The LORD on high is mighty”, mightier “than the sounds of many waters, [than] the mighty breakers of the sea” (Psalms 93:4). He is untouchable by the mighty nations. The mighty waters of the sea with its mighty waves are a picture of the peoples, the nations (Isaiah 17:12; Revelation 17:15). They feel powerful and fizzle in rebellious pride which is symbolically represented in “the mighty breakers” (Psalms 2:1-3; Job 38:11). God will answer all this pride with mocking laughter and scathing judgment by sending His Son, the Messiah (Psalms 2:4-9; cf. Isaiah 8:7-10).

Psalms 119:122

Introduction

Psalms 93 can be seen as the first psalm in a series of psalms (Psalms 93-101) that describe and sing of the kingship of the LORD, Yahweh, that is, the Lord Jesus. At the same time, Psalms 93 is also a continuation of the previous psalms. It is the fulfillment of the promises of the LORD as promised in Psalms 92.

The LORD is now King. In Psalms 93, the faithful remnant sings of the consequences of God’s action in favor of His people. We also see this in Psalms 96, 97 and 99. In the new series of psalms, beginning with Psalms 94, we get a look back at the trials the remnant went through.

The LORD Reigns

The psalm begins with the statement that “the LORD reigns” (Psalms 93:1). Literally it says “the LORD is King”. This is what the people of God who were redeemed after the great tribulation profess (cf. Exodus 15:18). That the LORD reigns means that the Messiah reigns. He has taken His place as King in Jerusalem. He is the Immanuel, the God with us. The Messiah is none other than the LORD, Yahweh, Who has been given government by God because He is the Son of Man (John 5:22; 27).

The LORD has always been King (Exodus 15:18). Yet Israel preferred to choose a man as king (1 Samuel 12:12). In the near future, a man, the antichrist, according to the election of apostate Israel, will be king over Israel. In Psalms 93, the Lord Jesus has taken His rightful place as King (Isaiah 52:7). Its announcement is repeated among the nations in Psalms 96, 97 and 99 (Psalms 96:10; Psalms 97:1; Psalms 99:1).

When the Lord Jesus appears in the world the second time (Hebrews 9:28), it is to reign openly. He also rules now, but in secret, not openly visible to the world. To His own it is visible, namely in faith. His second appearance will be in no way like His first appearance. The first time He appeared as a Baby, wrapped in cloths and lying in a manger. We can also think of the moment when He presents Himself as the rightful King to Israel, on Palm Sunday, seated on the colt of a donkey, the young of a donkey (Zechariah 9:9). At His second appearance, He will come on the clouds of heaven and be “clothed … with strength”. Clothing is part of a person’s being; it shows others who a person is inwardly.

He comes in the clothing appropriate for the occasion. The Messiah “has clothed and girded Himself with strength”. He has not girded Himself with all kinds of weapons, but “with strength” given to Him (cf. Matthew 28:18). This goes far beyond all kinds of means by which He defeats enemies. What He is clothed with figuratively pictures His power and majesty. He appears as King of kings and Lord of lords. ‘Girded’ is a military expression (Isaiah 8:9), in other words, the power with which the Lord Jesus is girded He uses to nullify enemies.

His power is His ability by which He as Creator created all things (Revelation 4:11) and carries all things according to the purpose He has for all that He created (Hebrews 1:3). In this no one can oppose Him. It has seemed that way for a while, but that has been only appearance. Now He is going to carry out His plan, for He is also the Redeemer (Revelation 5:1-14). As Creator and Redeemer, He is the rightful Owner.

The world “is firmly established, it will not be moved”, for He is in power (Psalms 96:10). All the political, economic and spiritual powers that have caused the world to totter have been removed by judgment. Their power is gone forever. Now He rules forever. He does so according to God’s original ordinances, as He established them at creation (Psalms 24:1-2). Therefore, the world stands unshaken (Psalms 104:5).

The throne on which He sits, from which He now exercises His power openly, is not new (Psalms 93:2). It is a throne which “is established from of old”. He is “from everlasting”. Therefore, His power is from eternity. After all, there is no time imaginable when He has not been powerful. His throne stands unshaken from of old, no matter what men and nations on earth may do or think. There is no evil that can ever approach or affect that throne. A throne established from of old refers to it as a kingdom destined from the foundation of the world (Matthew 13:35).

“The floods” (Psalms 93:3) with their powerfully flowing waters are symbols of power systems that determine the thinking and life of human society. Prophetically they are a reference to great powers like Assyria (Isaiah 8:7-10) with its Euphrates, powers that can only be broken down by the LORD himself, the Immanuel. They are influences that “lift up” themselves against God. They “lift up their voice”, indicating that they make themselves heard emphatically.

With their compelling, pernicious teachings, they drown society. They “lift up their pounding waves”. This indicates that they pump their teachings into society with power and violence. We see this in our time in the systematic destruction of marriage and family instituted by God and the difference between man and woman established by God in creation.

The believer responds to this with peace and assurance: “The LORD on high is mighty”, mightier “than the sounds of many waters, [than] the mighty breakers of the sea” (Psalms 93:4). He is untouchable by the mighty nations. The mighty waters of the sea with its mighty waves are a picture of the peoples, the nations (Isaiah 17:12; Revelation 17:15). They feel powerful and fizzle in rebellious pride which is symbolically represented in “the mighty breakers” (Psalms 2:1-3; Job 38:11). God will answer all this pride with mocking laughter and scathing judgment by sending His Son, the Messiah (Psalms 2:4-9; cf. Isaiah 8:7-10).

Psalms 119:123

Introduction

Psalms 93 can be seen as the first psalm in a series of psalms (Psalms 93-101) that describe and sing of the kingship of the LORD, Yahweh, that is, the Lord Jesus. At the same time, Psalms 93 is also a continuation of the previous psalms. It is the fulfillment of the promises of the LORD as promised in Psalms 92.

The LORD is now King. In Psalms 93, the faithful remnant sings of the consequences of God’s action in favor of His people. We also see this in Psalms 96, 97 and 99. In the new series of psalms, beginning with Psalms 94, we get a look back at the trials the remnant went through.

The LORD Reigns

The psalm begins with the statement that “the LORD reigns” (Psalms 93:1). Literally it says “the LORD is King”. This is what the people of God who were redeemed after the great tribulation profess (cf. Exodus 15:18). That the LORD reigns means that the Messiah reigns. He has taken His place as King in Jerusalem. He is the Immanuel, the God with us. The Messiah is none other than the LORD, Yahweh, Who has been given government by God because He is the Son of Man (John 5:22; 27).

The LORD has always been King (Exodus 15:18). Yet Israel preferred to choose a man as king (1 Samuel 12:12). In the near future, a man, the antichrist, according to the election of apostate Israel, will be king over Israel. In Psalms 93, the Lord Jesus has taken His rightful place as King (Isaiah 52:7). Its announcement is repeated among the nations in Psalms 96, 97 and 99 (Psalms 96:10; Psalms 97:1; Psalms 99:1).

When the Lord Jesus appears in the world the second time (Hebrews 9:28), it is to reign openly. He also rules now, but in secret, not openly visible to the world. To His own it is visible, namely in faith. His second appearance will be in no way like His first appearance. The first time He appeared as a Baby, wrapped in cloths and lying in a manger. We can also think of the moment when He presents Himself as the rightful King to Israel, on Palm Sunday, seated on the colt of a donkey, the young of a donkey (Zechariah 9:9). At His second appearance, He will come on the clouds of heaven and be “clothed … with strength”. Clothing is part of a person’s being; it shows others who a person is inwardly.

He comes in the clothing appropriate for the occasion. The Messiah “has clothed and girded Himself with strength”. He has not girded Himself with all kinds of weapons, but “with strength” given to Him (cf. Matthew 28:18). This goes far beyond all kinds of means by which He defeats enemies. What He is clothed with figuratively pictures His power and majesty. He appears as King of kings and Lord of lords. ‘Girded’ is a military expression (Isaiah 8:9), in other words, the power with which the Lord Jesus is girded He uses to nullify enemies.

His power is His ability by which He as Creator created all things (Revelation 4:11) and carries all things according to the purpose He has for all that He created (Hebrews 1:3). In this no one can oppose Him. It has seemed that way for a while, but that has been only appearance. Now He is going to carry out His plan, for He is also the Redeemer (Revelation 5:1-14). As Creator and Redeemer, He is the rightful Owner.

The world “is firmly established, it will not be moved”, for He is in power (Psalms 96:10). All the political, economic and spiritual powers that have caused the world to totter have been removed by judgment. Their power is gone forever. Now He rules forever. He does so according to God’s original ordinances, as He established them at creation (Psalms 24:1-2). Therefore, the world stands unshaken (Psalms 104:5).

The throne on which He sits, from which He now exercises His power openly, is not new (Psalms 93:2). It is a throne which “is established from of old”. He is “from everlasting”. Therefore, His power is from eternity. After all, there is no time imaginable when He has not been powerful. His throne stands unshaken from of old, no matter what men and nations on earth may do or think. There is no evil that can ever approach or affect that throne. A throne established from of old refers to it as a kingdom destined from the foundation of the world (Matthew 13:35).

“The floods” (Psalms 93:3) with their powerfully flowing waters are symbols of power systems that determine the thinking and life of human society. Prophetically they are a reference to great powers like Assyria (Isaiah 8:7-10) with its Euphrates, powers that can only be broken down by the LORD himself, the Immanuel. They are influences that “lift up” themselves against God. They “lift up their voice”, indicating that they make themselves heard emphatically.

With their compelling, pernicious teachings, they drown society. They “lift up their pounding waves”. This indicates that they pump their teachings into society with power and violence. We see this in our time in the systematic destruction of marriage and family instituted by God and the difference between man and woman established by God in creation.

The believer responds to this with peace and assurance: “The LORD on high is mighty”, mightier “than the sounds of many waters, [than] the mighty breakers of the sea” (Psalms 93:4). He is untouchable by the mighty nations. The mighty waters of the sea with its mighty waves are a picture of the peoples, the nations (Isaiah 17:12; Revelation 17:15). They feel powerful and fizzle in rebellious pride which is symbolically represented in “the mighty breakers” (Psalms 2:1-3; Job 38:11). God will answer all this pride with mocking laughter and scathing judgment by sending His Son, the Messiah (Psalms 2:4-9; cf. Isaiah 8:7-10).

Psalms 119:124

Introduction

Psalms 93 can be seen as the first psalm in a series of psalms (Psalms 93-101) that describe and sing of the kingship of the LORD, Yahweh, that is, the Lord Jesus. At the same time, Psalms 93 is also a continuation of the previous psalms. It is the fulfillment of the promises of the LORD as promised in Psalms 92.

The LORD is now King. In Psalms 93, the faithful remnant sings of the consequences of God’s action in favor of His people. We also see this in Psalms 96, 97 and 99. In the new series of psalms, beginning with Psalms 94, we get a look back at the trials the remnant went through.

The LORD Reigns

The psalm begins with the statement that “the LORD reigns” (Psalms 93:1). Literally it says “the LORD is King”. This is what the people of God who were redeemed after the great tribulation profess (cf. Exodus 15:18). That the LORD reigns means that the Messiah reigns. He has taken His place as King in Jerusalem. He is the Immanuel, the God with us. The Messiah is none other than the LORD, Yahweh, Who has been given government by God because He is the Son of Man (John 5:22; 27).

The LORD has always been King (Exodus 15:18). Yet Israel preferred to choose a man as king (1 Samuel 12:12). In the near future, a man, the antichrist, according to the election of apostate Israel, will be king over Israel. In Psalms 93, the Lord Jesus has taken His rightful place as King (Isaiah 52:7). Its announcement is repeated among the nations in Psalms 96, 97 and 99 (Psalms 96:10; Psalms 97:1; Psalms 99:1).

When the Lord Jesus appears in the world the second time (Hebrews 9:28), it is to reign openly. He also rules now, but in secret, not openly visible to the world. To His own it is visible, namely in faith. His second appearance will be in no way like His first appearance. The first time He appeared as a Baby, wrapped in cloths and lying in a manger. We can also think of the moment when He presents Himself as the rightful King to Israel, on Palm Sunday, seated on the colt of a donkey, the young of a donkey (Zechariah 9:9). At His second appearance, He will come on the clouds of heaven and be “clothed … with strength”. Clothing is part of a person’s being; it shows others who a person is inwardly.

He comes in the clothing appropriate for the occasion. The Messiah “has clothed and girded Himself with strength”. He has not girded Himself with all kinds of weapons, but “with strength” given to Him (cf. Matthew 28:18). This goes far beyond all kinds of means by which He defeats enemies. What He is clothed with figuratively pictures His power and majesty. He appears as King of kings and Lord of lords. ‘Girded’ is a military expression (Isaiah 8:9), in other words, the power with which the Lord Jesus is girded He uses to nullify enemies.

His power is His ability by which He as Creator created all things (Revelation 4:11) and carries all things according to the purpose He has for all that He created (Hebrews 1:3). In this no one can oppose Him. It has seemed that way for a while, but that has been only appearance. Now He is going to carry out His plan, for He is also the Redeemer (Revelation 5:1-14). As Creator and Redeemer, He is the rightful Owner.

The world “is firmly established, it will not be moved”, for He is in power (Psalms 96:10). All the political, economic and spiritual powers that have caused the world to totter have been removed by judgment. Their power is gone forever. Now He rules forever. He does so according to God’s original ordinances, as He established them at creation (Psalms 24:1-2). Therefore, the world stands unshaken (Psalms 104:5).

The throne on which He sits, from which He now exercises His power openly, is not new (Psalms 93:2). It is a throne which “is established from of old”. He is “from everlasting”. Therefore, His power is from eternity. After all, there is no time imaginable when He has not been powerful. His throne stands unshaken from of old, no matter what men and nations on earth may do or think. There is no evil that can ever approach or affect that throne. A throne established from of old refers to it as a kingdom destined from the foundation of the world (Matthew 13:35).

“The floods” (Psalms 93:3) with their powerfully flowing waters are symbols of power systems that determine the thinking and life of human society. Prophetically they are a reference to great powers like Assyria (Isaiah 8:7-10) with its Euphrates, powers that can only be broken down by the LORD himself, the Immanuel. They are influences that “lift up” themselves against God. They “lift up their voice”, indicating that they make themselves heard emphatically.

With their compelling, pernicious teachings, they drown society. They “lift up their pounding waves”. This indicates that they pump their teachings into society with power and violence. We see this in our time in the systematic destruction of marriage and family instituted by God and the difference between man and woman established by God in creation.

The believer responds to this with peace and assurance: “The LORD on high is mighty”, mightier “than the sounds of many waters, [than] the mighty breakers of the sea” (Psalms 93:4). He is untouchable by the mighty nations. The mighty waters of the sea with its mighty waves are a picture of the peoples, the nations (Isaiah 17:12; Revelation 17:15). They feel powerful and fizzle in rebellious pride which is symbolically represented in “the mighty breakers” (Psalms 2:1-3; Job 38:11). God will answer all this pride with mocking laughter and scathing judgment by sending His Son, the Messiah (Psalms 2:4-9; cf. Isaiah 8:7-10).

Psalms 119:125

Holiness Is an Ornament

The exalted action of God above the nations, the majesty with which He is clothed, and the power with which He is girded, prove that His “testimonies are fully confirmed” (cf. Psalms 19:7b). His testimonies include everything to which He has given testimony. They are all the statements that God has made through His word and through His prophets. It involves everything about Himself, about man, and what He has promised.

His testimonies are His words and therefore “fully confirmed” (cf. 1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11; Titus 1:9; Titus 3:8; Revelation 21:5; Revelation 22:6). Faith rests on this. Faith trusts in the Word of God as in God Himself, not only for the final victory, but also for the way to it.

His testimonies are embedded in His holiness. They focus the heart of the believer on God. The standard of holiness is found in His house, where He dwells and where everything responds to His holiness. His house on earth is the great result of His work of redemption. God did not dwell with Adam or with faithful individual believers. He dwells with a redeemed people (Exodus 29:45-46). This is God’s testimony of holiness on earth.

It is an ornament of His house, for there is nothing of sin or injustice present, defiling it (cf. Ezekiel 43:12). Whatever is not holy does not belong to Him (cf. Revelation 21:27). Nor will this ever change, just as He never changes. This ornament of holiness remains “forevermore”. Everything that belongs to Him bears this mark of holiness. It is sanctified by and for Him, dedicated to Him.

Psalms 119:127

Introduction

In Psalms 94-101 we have a review to the time of the great tribulation, just before the appearing of Christ. It is the time when the antichrist is king in Israel, the Jewish temple is rebuilt, and the believing Jews are persecuted. The remnant suffers greatly from injustice during the reign of the antichrist. They cry out to the LORD for help. Psalms 94 puts into words the feelings of this faithful remnant.

The Lord Jesus describes this situation in Luke 18 in the parable of the unjust judge (Luke 18:1-8). Psalms 94 specifically describes the widow’s request for justice to be done to her (Luke 18:3).

This psalm was sung – according to Jewish tradition – by the priests while Nebuchadnezzar’s soldiers were busy destroying the temple.

Call to Render Recompense

The psalmist cries out to the “God of vengeance” (Psalms 94:1). By “vengeance” we should not think of angry, bitter feelings but of a hunger and thirst for justice (Matthew 5:6; Revelation 6:9-10). Justice means that God must repay the evil deeds of the enemy in order to redeem His people (Psalms 18:47-48). The Hebrew word for vengeance, naqam, means an action in which the victim is protected and the perpetrators are punished. The name “God of vengeance [or: retribution]” occurs twice in this verse to underline it.

The call to the God of vengeance involves asking God to avenge all injustice. It is not a one-time call, but a constant one (cf. Luke 18:1; 7). That God is the God of vengeance also implies that He is the Only One Who has the right to exercise vengeance and no one else (Deuteronomy 32:35; Nahum 1:2; Romans 12:19; 1 Thessalonians 4:6). He can, however, delegate that vengeance, setting the boundaries for it (Numbers 35:19-25; Joshua 20:5; 2 Kings 9:7; Romans 13:4).

The call for vengeance – revenge in the sense of retribution – is appropriate for the God-fearing Jew (cf. Jeremiah 11:20; Revelation 6:9-11). The vengeance of God is the exercise of justice over the injustice that the wicked have done to God and His people. The psalmist calls that God “LORD”, appealing to God’s faithfulness to His covenant with His people Israel. For us who live in the age of grace, we will pray for those who wrong us (Matthew 5:44; Luke 23:34; Acts 7:60; Romans 12:14; 1 Corinthians 4:12).

The psalmist knows that it is not for him to exercise vengeance, but only for God to do so (cf. 1 Samuel 24:13). Therefore, he asks Him. Nor does he seek satisfaction for the injustice suffered, but because vengeance paves the way for the establishment of God’s kingdom on earth. The request of the remnant to “shine forth” is the request to send the Messiah to deliver them from their enemies (Psalms 80:1-3; cf. Deuteronomy 33:2). In the return to earth of His Son, the Messiah Jesus, God will appear shining.

Then the psalmist calls God “Judge of the earth” (Psalms 94:2; Genesis 18:25). The whole earth is under His authority. The “proud” have had their way for too long. Proudness is the sin of the devil (1 Timothy 3:6). The antichrist, called the wicked, is prideful (Psalms 10:2) by exalting himself to a god (2 Thessalonians 2:4). In the pride of Herod we see a type of the pride of the antichrist (Acts 12:22-23). The proud and wicked in Psalms 94:2-3 refer to the antichrist and his followers.

It is high time for the Judge to exalt Himself, to rise up, to show His judicial majesty and “render recompense”. The proud have all along been pretending to be ‘judge of the earth’, denying God (see the explanation at Psalms 82:1). This evil has its own ‘reward’ and that is the judgment of God.

That God will act is not a question for the psalmist. But when will He do so (Psalms 94:3)? “How long” will God tolerate the wicked going about their business undisturbed (cf. Psalms 17:9-14; Psalms 92:7)? It seems as if there is no end to their proud behavior. How long will He just sit and watch? They have all the fun in the world and God does not halt them. How often do we have that thought too?

There is reason enough to give them the deserved reward of judgment. The psalmist points out to God a number of things. First, he points to their mouths. Their mouths “pour forth [words], they speak arrogantly” (Psalms 94:4; cf. Proverbs 15:2b; 28b). They boast of the injustice they do, which allows them to afford the luxurious life they live (Psalms 73:3-12).

He lists some of the acts of injustice they do and points them out to the “LORD”:

1. “They crush Your people” (Psalms 94:5; cf. Matthew 24:9-22). The wicked are violating the people who are His, the people He has chosen to be His people. They crush them, trample them underfoot. And yet they are His people, the people of whom He is King. What king does not stand up for his people?

2. They “afflict Your heritage”. The wicked take away freedom from the LORD’s heritage, from what belongs to Him. A Jew’s possessions, such as the land, are the heritage of the LORD (Leviticus 25:23). “They”, that is prophetically the antichrist and his followers, are oppressing those whom He has delivered from bondage to be His heritage. Why does He allow this to happen without intervening?

3. And surely He must also see what the wicked do to “the widow and the stranger” and the “orphans”: they slay and murder them (Psalms 94:6). These crimes prove a special heartlessness and cruelty. The widow, stranger and orphan are extremely vulnerable people. They often have little more than their lives. Toward them, the wicked prove that they are not only out to increase their possessions, but that they act out of murderous lust.

In this light, what James writes prophetically about them in his letter is appealing: “Pure and undefiled religion in the sight of [our] God and Father is this: to visit orphans and widows in their distress” (James 1:27a). It is not a call to visit them for a chat, but to visit them in view of their needs.

The psalmist’s vexing question in connection with this is: where is the LORD’s care for these defenseless people? After all, He has specifically guaranteed Himself for them (Deuteronomy 10:17-18; Psalms 68:5). However, He seems to be indifferent to what is being done to His people, His property, and the vulnerable groups of people. The wicked can go about their business without any fear of God’s judgment.

Are those wicked people right, then, when they say in their arrogance: “The LORD does not see, nor does the God of Jacob pay heed” (Psalms 94:7; cf. Psalms 73:11)? That the wicked can go about their business undisturbed seems to confirm their words. What can the God-fearing object to this? He does not understand how God can allow this, knowing that God will still uphold His honor. He cannot reconcile this.

In the age of grace in which we live, “he who now restrains” (2 Thessalonians 2:7), that is the Holy Spirit, is still present to stop the full revelation of evil. When soon the church is taken up, the Holy Spirit also no longer dwells on earth. Then evil will be able to run rampant. During that time, the remnant of Israel will be severely persecuted by their own king, the antichrist. It can be compared to David who was persecuted by Saul and later by Absalom.

Psalms 119:128

Introduction

In Psalms 94-101 we have a review to the time of the great tribulation, just before the appearing of Christ. It is the time when the antichrist is king in Israel, the Jewish temple is rebuilt, and the believing Jews are persecuted. The remnant suffers greatly from injustice during the reign of the antichrist. They cry out to the LORD for help. Psalms 94 puts into words the feelings of this faithful remnant.

The Lord Jesus describes this situation in Luke 18 in the parable of the unjust judge (Luke 18:1-8). Psalms 94 specifically describes the widow’s request for justice to be done to her (Luke 18:3).

This psalm was sung – according to Jewish tradition – by the priests while Nebuchadnezzar’s soldiers were busy destroying the temple.

Call to Render Recompense

The psalmist cries out to the “God of vengeance” (Psalms 94:1). By “vengeance” we should not think of angry, bitter feelings but of a hunger and thirst for justice (Matthew 5:6; Revelation 6:9-10). Justice means that God must repay the evil deeds of the enemy in order to redeem His people (Psalms 18:47-48). The Hebrew word for vengeance, naqam, means an action in which the victim is protected and the perpetrators are punished. The name “God of vengeance [or: retribution]” occurs twice in this verse to underline it.

The call to the God of vengeance involves asking God to avenge all injustice. It is not a one-time call, but a constant one (cf. Luke 18:1; 7). That God is the God of vengeance also implies that He is the Only One Who has the right to exercise vengeance and no one else (Deuteronomy 32:35; Nahum 1:2; Romans 12:19; 1 Thessalonians 4:6). He can, however, delegate that vengeance, setting the boundaries for it (Numbers 35:19-25; Joshua 20:5; 2 Kings 9:7; Romans 13:4).

The call for vengeance – revenge in the sense of retribution – is appropriate for the God-fearing Jew (cf. Jeremiah 11:20; Revelation 6:9-11). The vengeance of God is the exercise of justice over the injustice that the wicked have done to God and His people. The psalmist calls that God “LORD”, appealing to God’s faithfulness to His covenant with His people Israel. For us who live in the age of grace, we will pray for those who wrong us (Matthew 5:44; Luke 23:34; Acts 7:60; Romans 12:14; 1 Corinthians 4:12).

The psalmist knows that it is not for him to exercise vengeance, but only for God to do so (cf. 1 Samuel 24:13). Therefore, he asks Him. Nor does he seek satisfaction for the injustice suffered, but because vengeance paves the way for the establishment of God’s kingdom on earth. The request of the remnant to “shine forth” is the request to send the Messiah to deliver them from their enemies (Psalms 80:1-3; cf. Deuteronomy 33:2). In the return to earth of His Son, the Messiah Jesus, God will appear shining.

Then the psalmist calls God “Judge of the earth” (Psalms 94:2; Genesis 18:25). The whole earth is under His authority. The “proud” have had their way for too long. Proudness is the sin of the devil (1 Timothy 3:6). The antichrist, called the wicked, is prideful (Psalms 10:2) by exalting himself to a god (2 Thessalonians 2:4). In the pride of Herod we see a type of the pride of the antichrist (Acts 12:22-23). The proud and wicked in Psalms 94:2-3 refer to the antichrist and his followers.

It is high time for the Judge to exalt Himself, to rise up, to show His judicial majesty and “render recompense”. The proud have all along been pretending to be ‘judge of the earth’, denying God (see the explanation at Psalms 82:1). This evil has its own ‘reward’ and that is the judgment of God.

That God will act is not a question for the psalmist. But when will He do so (Psalms 94:3)? “How long” will God tolerate the wicked going about their business undisturbed (cf. Psalms 17:9-14; Psalms 92:7)? It seems as if there is no end to their proud behavior. How long will He just sit and watch? They have all the fun in the world and God does not halt them. How often do we have that thought too?

There is reason enough to give them the deserved reward of judgment. The psalmist points out to God a number of things. First, he points to their mouths. Their mouths “pour forth [words], they speak arrogantly” (Psalms 94:4; cf. Proverbs 15:2b; 28b). They boast of the injustice they do, which allows them to afford the luxurious life they live (Psalms 73:3-12).

He lists some of the acts of injustice they do and points them out to the “LORD”:

1. “They crush Your people” (Psalms 94:5; cf. Matthew 24:9-22). The wicked are violating the people who are His, the people He has chosen to be His people. They crush them, trample them underfoot. And yet they are His people, the people of whom He is King. What king does not stand up for his people?

2. They “afflict Your heritage”. The wicked take away freedom from the LORD’s heritage, from what belongs to Him. A Jew’s possessions, such as the land, are the heritage of the LORD (Leviticus 25:23). “They”, that is prophetically the antichrist and his followers, are oppressing those whom He has delivered from bondage to be His heritage. Why does He allow this to happen without intervening?

3. And surely He must also see what the wicked do to “the widow and the stranger” and the “orphans”: they slay and murder them (Psalms 94:6). These crimes prove a special heartlessness and cruelty. The widow, stranger and orphan are extremely vulnerable people. They often have little more than their lives. Toward them, the wicked prove that they are not only out to increase their possessions, but that they act out of murderous lust.

In this light, what James writes prophetically about them in his letter is appealing: “Pure and undefiled religion in the sight of [our] God and Father is this: to visit orphans and widows in their distress” (James 1:27a). It is not a call to visit them for a chat, but to visit them in view of their needs.

The psalmist’s vexing question in connection with this is: where is the LORD’s care for these defenseless people? After all, He has specifically guaranteed Himself for them (Deuteronomy 10:17-18; Psalms 68:5). However, He seems to be indifferent to what is being done to His people, His property, and the vulnerable groups of people. The wicked can go about their business without any fear of God’s judgment.

Are those wicked people right, then, when they say in their arrogance: “The LORD does not see, nor does the God of Jacob pay heed” (Psalms 94:7; cf. Psalms 73:11)? That the wicked can go about their business undisturbed seems to confirm their words. What can the God-fearing object to this? He does not understand how God can allow this, knowing that God will still uphold His honor. He cannot reconcile this.

In the age of grace in which we live, “he who now restrains” (2 Thessalonians 2:7), that is the Holy Spirit, is still present to stop the full revelation of evil. When soon the church is taken up, the Holy Spirit also no longer dwells on earth. Then evil will be able to run rampant. During that time, the remnant of Israel will be severely persecuted by their own king, the antichrist. It can be compared to David who was persecuted by Saul and later by Absalom.

Psalms 119:129

Introduction

In Psalms 94-101 we have a review to the time of the great tribulation, just before the appearing of Christ. It is the time when the antichrist is king in Israel, the Jewish temple is rebuilt, and the believing Jews are persecuted. The remnant suffers greatly from injustice during the reign of the antichrist. They cry out to the LORD for help. Psalms 94 puts into words the feelings of this faithful remnant.

The Lord Jesus describes this situation in Luke 18 in the parable of the unjust judge (Luke 18:1-8). Psalms 94 specifically describes the widow’s request for justice to be done to her (Luke 18:3).

This psalm was sung – according to Jewish tradition – by the priests while Nebuchadnezzar’s soldiers were busy destroying the temple.

Call to Render Recompense

The psalmist cries out to the “God of vengeance” (Psalms 94:1). By “vengeance” we should not think of angry, bitter feelings but of a hunger and thirst for justice (Matthew 5:6; Revelation 6:9-10). Justice means that God must repay the evil deeds of the enemy in order to redeem His people (Psalms 18:47-48). The Hebrew word for vengeance, naqam, means an action in which the victim is protected and the perpetrators are punished. The name “God of vengeance [or: retribution]” occurs twice in this verse to underline it.

The call to the God of vengeance involves asking God to avenge all injustice. It is not a one-time call, but a constant one (cf. Luke 18:1; 7). That God is the God of vengeance also implies that He is the Only One Who has the right to exercise vengeance and no one else (Deuteronomy 32:35; Nahum 1:2; Romans 12:19; 1 Thessalonians 4:6). He can, however, delegate that vengeance, setting the boundaries for it (Numbers 35:19-25; Joshua 20:5; 2 Kings 9:7; Romans 13:4).

The call for vengeance – revenge in the sense of retribution – is appropriate for the God-fearing Jew (cf. Jeremiah 11:20; Revelation 6:9-11). The vengeance of God is the exercise of justice over the injustice that the wicked have done to God and His people. The psalmist calls that God “LORD”, appealing to God’s faithfulness to His covenant with His people Israel. For us who live in the age of grace, we will pray for those who wrong us (Matthew 5:44; Luke 23:34; Acts 7:60; Romans 12:14; 1 Corinthians 4:12).

The psalmist knows that it is not for him to exercise vengeance, but only for God to do so (cf. 1 Samuel 24:13). Therefore, he asks Him. Nor does he seek satisfaction for the injustice suffered, but because vengeance paves the way for the establishment of God’s kingdom on earth. The request of the remnant to “shine forth” is the request to send the Messiah to deliver them from their enemies (Psalms 80:1-3; cf. Deuteronomy 33:2). In the return to earth of His Son, the Messiah Jesus, God will appear shining.

Then the psalmist calls God “Judge of the earth” (Psalms 94:2; Genesis 18:25). The whole earth is under His authority. The “proud” have had their way for too long. Proudness is the sin of the devil (1 Timothy 3:6). The antichrist, called the wicked, is prideful (Psalms 10:2) by exalting himself to a god (2 Thessalonians 2:4). In the pride of Herod we see a type of the pride of the antichrist (Acts 12:22-23). The proud and wicked in Psalms 94:2-3 refer to the antichrist and his followers.

It is high time for the Judge to exalt Himself, to rise up, to show His judicial majesty and “render recompense”. The proud have all along been pretending to be ‘judge of the earth’, denying God (see the explanation at Psalms 82:1). This evil has its own ‘reward’ and that is the judgment of God.

That God will act is not a question for the psalmist. But when will He do so (Psalms 94:3)? “How long” will God tolerate the wicked going about their business undisturbed (cf. Psalms 17:9-14; Psalms 92:7)? It seems as if there is no end to their proud behavior. How long will He just sit and watch? They have all the fun in the world and God does not halt them. How often do we have that thought too?

There is reason enough to give them the deserved reward of judgment. The psalmist points out to God a number of things. First, he points to their mouths. Their mouths “pour forth [words], they speak arrogantly” (Psalms 94:4; cf. Proverbs 15:2b; 28b). They boast of the injustice they do, which allows them to afford the luxurious life they live (Psalms 73:3-12).

He lists some of the acts of injustice they do and points them out to the “LORD”:

1. “They crush Your people” (Psalms 94:5; cf. Matthew 24:9-22). The wicked are violating the people who are His, the people He has chosen to be His people. They crush them, trample them underfoot. And yet they are His people, the people of whom He is King. What king does not stand up for his people?

2. They “afflict Your heritage”. The wicked take away freedom from the LORD’s heritage, from what belongs to Him. A Jew’s possessions, such as the land, are the heritage of the LORD (Leviticus 25:23). “They”, that is prophetically the antichrist and his followers, are oppressing those whom He has delivered from bondage to be His heritage. Why does He allow this to happen without intervening?

3. And surely He must also see what the wicked do to “the widow and the stranger” and the “orphans”: they slay and murder them (Psalms 94:6). These crimes prove a special heartlessness and cruelty. The widow, stranger and orphan are extremely vulnerable people. They often have little more than their lives. Toward them, the wicked prove that they are not only out to increase their possessions, but that they act out of murderous lust.

In this light, what James writes prophetically about them in his letter is appealing: “Pure and undefiled religion in the sight of [our] God and Father is this: to visit orphans and widows in their distress” (James 1:27a). It is not a call to visit them for a chat, but to visit them in view of their needs.

The psalmist’s vexing question in connection with this is: where is the LORD’s care for these defenseless people? After all, He has specifically guaranteed Himself for them (Deuteronomy 10:17-18; Psalms 68:5). However, He seems to be indifferent to what is being done to His people, His property, and the vulnerable groups of people. The wicked can go about their business without any fear of God’s judgment.

Are those wicked people right, then, when they say in their arrogance: “The LORD does not see, nor does the God of Jacob pay heed” (Psalms 94:7; cf. Psalms 73:11)? That the wicked can go about their business undisturbed seems to confirm their words. What can the God-fearing object to this? He does not understand how God can allow this, knowing that God will still uphold His honor. He cannot reconcile this.

In the age of grace in which we live, “he who now restrains” (2 Thessalonians 2:7), that is the Holy Spirit, is still present to stop the full revelation of evil. When soon the church is taken up, the Holy Spirit also no longer dwells on earth. Then evil will be able to run rampant. During that time, the remnant of Israel will be severely persecuted by their own king, the antichrist. It can be compared to David who was persecuted by Saul and later by Absalom.

Psalms 119:130

Introduction

In Psalms 94-101 we have a review to the time of the great tribulation, just before the appearing of Christ. It is the time when the antichrist is king in Israel, the Jewish temple is rebuilt, and the believing Jews are persecuted. The remnant suffers greatly from injustice during the reign of the antichrist. They cry out to the LORD for help. Psalms 94 puts into words the feelings of this faithful remnant.

The Lord Jesus describes this situation in Luke 18 in the parable of the unjust judge (Luke 18:1-8). Psalms 94 specifically describes the widow’s request for justice to be done to her (Luke 18:3).

This psalm was sung – according to Jewish tradition – by the priests while Nebuchadnezzar’s soldiers were busy destroying the temple.

Call to Render Recompense

The psalmist cries out to the “God of vengeance” (Psalms 94:1). By “vengeance” we should not think of angry, bitter feelings but of a hunger and thirst for justice (Matthew 5:6; Revelation 6:9-10). Justice means that God must repay the evil deeds of the enemy in order to redeem His people (Psalms 18:47-48). The Hebrew word for vengeance, naqam, means an action in which the victim is protected and the perpetrators are punished. The name “God of vengeance [or: retribution]” occurs twice in this verse to underline it.

The call to the God of vengeance involves asking God to avenge all injustice. It is not a one-time call, but a constant one (cf. Luke 18:1; 7). That God is the God of vengeance also implies that He is the Only One Who has the right to exercise vengeance and no one else (Deuteronomy 32:35; Nahum 1:2; Romans 12:19; 1 Thessalonians 4:6). He can, however, delegate that vengeance, setting the boundaries for it (Numbers 35:19-25; Joshua 20:5; 2 Kings 9:7; Romans 13:4).

The call for vengeance – revenge in the sense of retribution – is appropriate for the God-fearing Jew (cf. Jeremiah 11:20; Revelation 6:9-11). The vengeance of God is the exercise of justice over the injustice that the wicked have done to God and His people. The psalmist calls that God “LORD”, appealing to God’s faithfulness to His covenant with His people Israel. For us who live in the age of grace, we will pray for those who wrong us (Matthew 5:44; Luke 23:34; Acts 7:60; Romans 12:14; 1 Corinthians 4:12).

The psalmist knows that it is not for him to exercise vengeance, but only for God to do so (cf. 1 Samuel 24:13). Therefore, he asks Him. Nor does he seek satisfaction for the injustice suffered, but because vengeance paves the way for the establishment of God’s kingdom on earth. The request of the remnant to “shine forth” is the request to send the Messiah to deliver them from their enemies (Psalms 80:1-3; cf. Deuteronomy 33:2). In the return to earth of His Son, the Messiah Jesus, God will appear shining.

Then the psalmist calls God “Judge of the earth” (Psalms 94:2; Genesis 18:25). The whole earth is under His authority. The “proud” have had their way for too long. Proudness is the sin of the devil (1 Timothy 3:6). The antichrist, called the wicked, is prideful (Psalms 10:2) by exalting himself to a god (2 Thessalonians 2:4). In the pride of Herod we see a type of the pride of the antichrist (Acts 12:22-23). The proud and wicked in Psalms 94:2-3 refer to the antichrist and his followers.

It is high time for the Judge to exalt Himself, to rise up, to show His judicial majesty and “render recompense”. The proud have all along been pretending to be ‘judge of the earth’, denying God (see the explanation at Psalms 82:1). This evil has its own ‘reward’ and that is the judgment of God.

That God will act is not a question for the psalmist. But when will He do so (Psalms 94:3)? “How long” will God tolerate the wicked going about their business undisturbed (cf. Psalms 17:9-14; Psalms 92:7)? It seems as if there is no end to their proud behavior. How long will He just sit and watch? They have all the fun in the world and God does not halt them. How often do we have that thought too?

There is reason enough to give them the deserved reward of judgment. The psalmist points out to God a number of things. First, he points to their mouths. Their mouths “pour forth [words], they speak arrogantly” (Psalms 94:4; cf. Proverbs 15:2b; 28b). They boast of the injustice they do, which allows them to afford the luxurious life they live (Psalms 73:3-12).

He lists some of the acts of injustice they do and points them out to the “LORD”:

1. “They crush Your people” (Psalms 94:5; cf. Matthew 24:9-22). The wicked are violating the people who are His, the people He has chosen to be His people. They crush them, trample them underfoot. And yet they are His people, the people of whom He is King. What king does not stand up for his people?

2. They “afflict Your heritage”. The wicked take away freedom from the LORD’s heritage, from what belongs to Him. A Jew’s possessions, such as the land, are the heritage of the LORD (Leviticus 25:23). “They”, that is prophetically the antichrist and his followers, are oppressing those whom He has delivered from bondage to be His heritage. Why does He allow this to happen without intervening?

3. And surely He must also see what the wicked do to “the widow and the stranger” and the “orphans”: they slay and murder them (Psalms 94:6). These crimes prove a special heartlessness and cruelty. The widow, stranger and orphan are extremely vulnerable people. They often have little more than their lives. Toward them, the wicked prove that they are not only out to increase their possessions, but that they act out of murderous lust.

In this light, what James writes prophetically about them in his letter is appealing: “Pure and undefiled religion in the sight of [our] God and Father is this: to visit orphans and widows in their distress” (James 1:27a). It is not a call to visit them for a chat, but to visit them in view of their needs.

The psalmist’s vexing question in connection with this is: where is the LORD’s care for these defenseless people? After all, He has specifically guaranteed Himself for them (Deuteronomy 10:17-18; Psalms 68:5). However, He seems to be indifferent to what is being done to His people, His property, and the vulnerable groups of people. The wicked can go about their business without any fear of God’s judgment.

Are those wicked people right, then, when they say in their arrogance: “The LORD does not see, nor does the God of Jacob pay heed” (Psalms 94:7; cf. Psalms 73:11)? That the wicked can go about their business undisturbed seems to confirm their words. What can the God-fearing object to this? He does not understand how God can allow this, knowing that God will still uphold His honor. He cannot reconcile this.

In the age of grace in which we live, “he who now restrains” (2 Thessalonians 2:7), that is the Holy Spirit, is still present to stop the full revelation of evil. When soon the church is taken up, the Holy Spirit also no longer dwells on earth. Then evil will be able to run rampant. During that time, the remnant of Israel will be severely persecuted by their own king, the antichrist. It can be compared to David who was persecuted by Saul and later by Absalom.

Psalms 119:131

Introduction

In Psalms 94-101 we have a review to the time of the great tribulation, just before the appearing of Christ. It is the time when the antichrist is king in Israel, the Jewish temple is rebuilt, and the believing Jews are persecuted. The remnant suffers greatly from injustice during the reign of the antichrist. They cry out to the LORD for help. Psalms 94 puts into words the feelings of this faithful remnant.

The Lord Jesus describes this situation in Luke 18 in the parable of the unjust judge (Luke 18:1-8). Psalms 94 specifically describes the widow’s request for justice to be done to her (Luke 18:3).

This psalm was sung – according to Jewish tradition – by the priests while Nebuchadnezzar’s soldiers were busy destroying the temple.

Call to Render Recompense

The psalmist cries out to the “God of vengeance” (Psalms 94:1). By “vengeance” we should not think of angry, bitter feelings but of a hunger and thirst for justice (Matthew 5:6; Revelation 6:9-10). Justice means that God must repay the evil deeds of the enemy in order to redeem His people (Psalms 18:47-48). The Hebrew word for vengeance, naqam, means an action in which the victim is protected and the perpetrators are punished. The name “God of vengeance [or: retribution]” occurs twice in this verse to underline it.

The call to the God of vengeance involves asking God to avenge all injustice. It is not a one-time call, but a constant one (cf. Luke 18:1; 7). That God is the God of vengeance also implies that He is the Only One Who has the right to exercise vengeance and no one else (Deuteronomy 32:35; Nahum 1:2; Romans 12:19; 1 Thessalonians 4:6). He can, however, delegate that vengeance, setting the boundaries for it (Numbers 35:19-25; Joshua 20:5; 2 Kings 9:7; Romans 13:4).

The call for vengeance – revenge in the sense of retribution – is appropriate for the God-fearing Jew (cf. Jeremiah 11:20; Revelation 6:9-11). The vengeance of God is the exercise of justice over the injustice that the wicked have done to God and His people. The psalmist calls that God “LORD”, appealing to God’s faithfulness to His covenant with His people Israel. For us who live in the age of grace, we will pray for those who wrong us (Matthew 5:44; Luke 23:34; Acts 7:60; Romans 12:14; 1 Corinthians 4:12).

The psalmist knows that it is not for him to exercise vengeance, but only for God to do so (cf. 1 Samuel 24:13). Therefore, he asks Him. Nor does he seek satisfaction for the injustice suffered, but because vengeance paves the way for the establishment of God’s kingdom on earth. The request of the remnant to “shine forth” is the request to send the Messiah to deliver them from their enemies (Psalms 80:1-3; cf. Deuteronomy 33:2). In the return to earth of His Son, the Messiah Jesus, God will appear shining.

Then the psalmist calls God “Judge of the earth” (Psalms 94:2; Genesis 18:25). The whole earth is under His authority. The “proud” have had their way for too long. Proudness is the sin of the devil (1 Timothy 3:6). The antichrist, called the wicked, is prideful (Psalms 10:2) by exalting himself to a god (2 Thessalonians 2:4). In the pride of Herod we see a type of the pride of the antichrist (Acts 12:22-23). The proud and wicked in Psalms 94:2-3 refer to the antichrist and his followers.

It is high time for the Judge to exalt Himself, to rise up, to show His judicial majesty and “render recompense”. The proud have all along been pretending to be ‘judge of the earth’, denying God (see the explanation at Psalms 82:1). This evil has its own ‘reward’ and that is the judgment of God.

That God will act is not a question for the psalmist. But when will He do so (Psalms 94:3)? “How long” will God tolerate the wicked going about their business undisturbed (cf. Psalms 17:9-14; Psalms 92:7)? It seems as if there is no end to their proud behavior. How long will He just sit and watch? They have all the fun in the world and God does not halt them. How often do we have that thought too?

There is reason enough to give them the deserved reward of judgment. The psalmist points out to God a number of things. First, he points to their mouths. Their mouths “pour forth [words], they speak arrogantly” (Psalms 94:4; cf. Proverbs 15:2b; 28b). They boast of the injustice they do, which allows them to afford the luxurious life they live (Psalms 73:3-12).

He lists some of the acts of injustice they do and points them out to the “LORD”:

1. “They crush Your people” (Psalms 94:5; cf. Matthew 24:9-22). The wicked are violating the people who are His, the people He has chosen to be His people. They crush them, trample them underfoot. And yet they are His people, the people of whom He is King. What king does not stand up for his people?

2. They “afflict Your heritage”. The wicked take away freedom from the LORD’s heritage, from what belongs to Him. A Jew’s possessions, such as the land, are the heritage of the LORD (Leviticus 25:23). “They”, that is prophetically the antichrist and his followers, are oppressing those whom He has delivered from bondage to be His heritage. Why does He allow this to happen without intervening?

3. And surely He must also see what the wicked do to “the widow and the stranger” and the “orphans”: they slay and murder them (Psalms 94:6). These crimes prove a special heartlessness and cruelty. The widow, stranger and orphan are extremely vulnerable people. They often have little more than their lives. Toward them, the wicked prove that they are not only out to increase their possessions, but that they act out of murderous lust.

In this light, what James writes prophetically about them in his letter is appealing: “Pure and undefiled religion in the sight of [our] God and Father is this: to visit orphans and widows in their distress” (James 1:27a). It is not a call to visit them for a chat, but to visit them in view of their needs.

The psalmist’s vexing question in connection with this is: where is the LORD’s care for these defenseless people? After all, He has specifically guaranteed Himself for them (Deuteronomy 10:17-18; Psalms 68:5). However, He seems to be indifferent to what is being done to His people, His property, and the vulnerable groups of people. The wicked can go about their business without any fear of God’s judgment.

Are those wicked people right, then, when they say in their arrogance: “The LORD does not see, nor does the God of Jacob pay heed” (Psalms 94:7; cf. Psalms 73:11)? That the wicked can go about their business undisturbed seems to confirm their words. What can the God-fearing object to this? He does not understand how God can allow this, knowing that God will still uphold His honor. He cannot reconcile this.

In the age of grace in which we live, “he who now restrains” (2 Thessalonians 2:7), that is the Holy Spirit, is still present to stop the full revelation of evil. When soon the church is taken up, the Holy Spirit also no longer dwells on earth. Then evil will be able to run rampant. During that time, the remnant of Israel will be severely persecuted by their own king, the antichrist. It can be compared to David who was persecuted by Saul and later by Absalom.

Psalms 119:132

Introduction

In Psalms 94-101 we have a review to the time of the great tribulation, just before the appearing of Christ. It is the time when the antichrist is king in Israel, the Jewish temple is rebuilt, and the believing Jews are persecuted. The remnant suffers greatly from injustice during the reign of the antichrist. They cry out to the LORD for help. Psalms 94 puts into words the feelings of this faithful remnant.

The Lord Jesus describes this situation in Luke 18 in the parable of the unjust judge (Luke 18:1-8). Psalms 94 specifically describes the widow’s request for justice to be done to her (Luke 18:3).

This psalm was sung – according to Jewish tradition – by the priests while Nebuchadnezzar’s soldiers were busy destroying the temple.

Call to Render Recompense

The psalmist cries out to the “God of vengeance” (Psalms 94:1). By “vengeance” we should not think of angry, bitter feelings but of a hunger and thirst for justice (Matthew 5:6; Revelation 6:9-10). Justice means that God must repay the evil deeds of the enemy in order to redeem His people (Psalms 18:47-48). The Hebrew word for vengeance, naqam, means an action in which the victim is protected and the perpetrators are punished. The name “God of vengeance [or: retribution]” occurs twice in this verse to underline it.

The call to the God of vengeance involves asking God to avenge all injustice. It is not a one-time call, but a constant one (cf. Luke 18:1; 7). That God is the God of vengeance also implies that He is the Only One Who has the right to exercise vengeance and no one else (Deuteronomy 32:35; Nahum 1:2; Romans 12:19; 1 Thessalonians 4:6). He can, however, delegate that vengeance, setting the boundaries for it (Numbers 35:19-25; Joshua 20:5; 2 Kings 9:7; Romans 13:4).

The call for vengeance – revenge in the sense of retribution – is appropriate for the God-fearing Jew (cf. Jeremiah 11:20; Revelation 6:9-11). The vengeance of God is the exercise of justice over the injustice that the wicked have done to God and His people. The psalmist calls that God “LORD”, appealing to God’s faithfulness to His covenant with His people Israel. For us who live in the age of grace, we will pray for those who wrong us (Matthew 5:44; Luke 23:34; Acts 7:60; Romans 12:14; 1 Corinthians 4:12).

The psalmist knows that it is not for him to exercise vengeance, but only for God to do so (cf. 1 Samuel 24:13). Therefore, he asks Him. Nor does he seek satisfaction for the injustice suffered, but because vengeance paves the way for the establishment of God’s kingdom on earth. The request of the remnant to “shine forth” is the request to send the Messiah to deliver them from their enemies (Psalms 80:1-3; cf. Deuteronomy 33:2). In the return to earth of His Son, the Messiah Jesus, God will appear shining.

Then the psalmist calls God “Judge of the earth” (Psalms 94:2; Genesis 18:25). The whole earth is under His authority. The “proud” have had their way for too long. Proudness is the sin of the devil (1 Timothy 3:6). The antichrist, called the wicked, is prideful (Psalms 10:2) by exalting himself to a god (2 Thessalonians 2:4). In the pride of Herod we see a type of the pride of the antichrist (Acts 12:22-23). The proud and wicked in Psalms 94:2-3 refer to the antichrist and his followers.

It is high time for the Judge to exalt Himself, to rise up, to show His judicial majesty and “render recompense”. The proud have all along been pretending to be ‘judge of the earth’, denying God (see the explanation at Psalms 82:1). This evil has its own ‘reward’ and that is the judgment of God.

That God will act is not a question for the psalmist. But when will He do so (Psalms 94:3)? “How long” will God tolerate the wicked going about their business undisturbed (cf. Psalms 17:9-14; Psalms 92:7)? It seems as if there is no end to their proud behavior. How long will He just sit and watch? They have all the fun in the world and God does not halt them. How often do we have that thought too?

There is reason enough to give them the deserved reward of judgment. The psalmist points out to God a number of things. First, he points to their mouths. Their mouths “pour forth [words], they speak arrogantly” (Psalms 94:4; cf. Proverbs 15:2b; 28b). They boast of the injustice they do, which allows them to afford the luxurious life they live (Psalms 73:3-12).

He lists some of the acts of injustice they do and points them out to the “LORD”:

1. “They crush Your people” (Psalms 94:5; cf. Matthew 24:9-22). The wicked are violating the people who are His, the people He has chosen to be His people. They crush them, trample them underfoot. And yet they are His people, the people of whom He is King. What king does not stand up for his people?

2. They “afflict Your heritage”. The wicked take away freedom from the LORD’s heritage, from what belongs to Him. A Jew’s possessions, such as the land, are the heritage of the LORD (Leviticus 25:23). “They”, that is prophetically the antichrist and his followers, are oppressing those whom He has delivered from bondage to be His heritage. Why does He allow this to happen without intervening?

3. And surely He must also see what the wicked do to “the widow and the stranger” and the “orphans”: they slay and murder them (Psalms 94:6). These crimes prove a special heartlessness and cruelty. The widow, stranger and orphan are extremely vulnerable people. They often have little more than their lives. Toward them, the wicked prove that they are not only out to increase their possessions, but that they act out of murderous lust.

In this light, what James writes prophetically about them in his letter is appealing: “Pure and undefiled religion in the sight of [our] God and Father is this: to visit orphans and widows in their distress” (James 1:27a). It is not a call to visit them for a chat, but to visit them in view of their needs.

The psalmist’s vexing question in connection with this is: where is the LORD’s care for these defenseless people? After all, He has specifically guaranteed Himself for them (Deuteronomy 10:17-18; Psalms 68:5). However, He seems to be indifferent to what is being done to His people, His property, and the vulnerable groups of people. The wicked can go about their business without any fear of God’s judgment.

Are those wicked people right, then, when they say in their arrogance: “The LORD does not see, nor does the God of Jacob pay heed” (Psalms 94:7; cf. Psalms 73:11)? That the wicked can go about their business undisturbed seems to confirm their words. What can the God-fearing object to this? He does not understand how God can allow this, knowing that God will still uphold His honor. He cannot reconcile this.

In the age of grace in which we live, “he who now restrains” (2 Thessalonians 2:7), that is the Holy Spirit, is still present to stop the full revelation of evil. When soon the church is taken up, the Holy Spirit also no longer dwells on earth. Then evil will be able to run rampant. During that time, the remnant of Israel will be severely persecuted by their own king, the antichrist. It can be compared to David who was persecuted by Saul and later by Absalom.

Psalms 119:133

Introduction

In Psalms 94-101 we have a review to the time of the great tribulation, just before the appearing of Christ. It is the time when the antichrist is king in Israel, the Jewish temple is rebuilt, and the believing Jews are persecuted. The remnant suffers greatly from injustice during the reign of the antichrist. They cry out to the LORD for help. Psalms 94 puts into words the feelings of this faithful remnant.

The Lord Jesus describes this situation in Luke 18 in the parable of the unjust judge (Luke 18:1-8). Psalms 94 specifically describes the widow’s request for justice to be done to her (Luke 18:3).

This psalm was sung – according to Jewish tradition – by the priests while Nebuchadnezzar’s soldiers were busy destroying the temple.

Call to Render Recompense

The psalmist cries out to the “God of vengeance” (Psalms 94:1). By “vengeance” we should not think of angry, bitter feelings but of a hunger and thirst for justice (Matthew 5:6; Revelation 6:9-10). Justice means that God must repay the evil deeds of the enemy in order to redeem His people (Psalms 18:47-48). The Hebrew word for vengeance, naqam, means an action in which the victim is protected and the perpetrators are punished. The name “God of vengeance [or: retribution]” occurs twice in this verse to underline it.

The call to the God of vengeance involves asking God to avenge all injustice. It is not a one-time call, but a constant one (cf. Luke 18:1; 7). That God is the God of vengeance also implies that He is the Only One Who has the right to exercise vengeance and no one else (Deuteronomy 32:35; Nahum 1:2; Romans 12:19; 1 Thessalonians 4:6). He can, however, delegate that vengeance, setting the boundaries for it (Numbers 35:19-25; Joshua 20:5; 2 Kings 9:7; Romans 13:4).

The call for vengeance – revenge in the sense of retribution – is appropriate for the God-fearing Jew (cf. Jeremiah 11:20; Revelation 6:9-11). The vengeance of God is the exercise of justice over the injustice that the wicked have done to God and His people. The psalmist calls that God “LORD”, appealing to God’s faithfulness to His covenant with His people Israel. For us who live in the age of grace, we will pray for those who wrong us (Matthew 5:44; Luke 23:34; Acts 7:60; Romans 12:14; 1 Corinthians 4:12).

The psalmist knows that it is not for him to exercise vengeance, but only for God to do so (cf. 1 Samuel 24:13). Therefore, he asks Him. Nor does he seek satisfaction for the injustice suffered, but because vengeance paves the way for the establishment of God’s kingdom on earth. The request of the remnant to “shine forth” is the request to send the Messiah to deliver them from their enemies (Psalms 80:1-3; cf. Deuteronomy 33:2). In the return to earth of His Son, the Messiah Jesus, God will appear shining.

Then the psalmist calls God “Judge of the earth” (Psalms 94:2; Genesis 18:25). The whole earth is under His authority. The “proud” have had their way for too long. Proudness is the sin of the devil (1 Timothy 3:6). The antichrist, called the wicked, is prideful (Psalms 10:2) by exalting himself to a god (2 Thessalonians 2:4). In the pride of Herod we see a type of the pride of the antichrist (Acts 12:22-23). The proud and wicked in Psalms 94:2-3 refer to the antichrist and his followers.

It is high time for the Judge to exalt Himself, to rise up, to show His judicial majesty and “render recompense”. The proud have all along been pretending to be ‘judge of the earth’, denying God (see the explanation at Psalms 82:1). This evil has its own ‘reward’ and that is the judgment of God.

That God will act is not a question for the psalmist. But when will He do so (Psalms 94:3)? “How long” will God tolerate the wicked going about their business undisturbed (cf. Psalms 17:9-14; Psalms 92:7)? It seems as if there is no end to their proud behavior. How long will He just sit and watch? They have all the fun in the world and God does not halt them. How often do we have that thought too?

There is reason enough to give them the deserved reward of judgment. The psalmist points out to God a number of things. First, he points to their mouths. Their mouths “pour forth [words], they speak arrogantly” (Psalms 94:4; cf. Proverbs 15:2b; 28b). They boast of the injustice they do, which allows them to afford the luxurious life they live (Psalms 73:3-12).

He lists some of the acts of injustice they do and points them out to the “LORD”:

1. “They crush Your people” (Psalms 94:5; cf. Matthew 24:9-22). The wicked are violating the people who are His, the people He has chosen to be His people. They crush them, trample them underfoot. And yet they are His people, the people of whom He is King. What king does not stand up for his people?

2. They “afflict Your heritage”. The wicked take away freedom from the LORD’s heritage, from what belongs to Him. A Jew’s possessions, such as the land, are the heritage of the LORD (Leviticus 25:23). “They”, that is prophetically the antichrist and his followers, are oppressing those whom He has delivered from bondage to be His heritage. Why does He allow this to happen without intervening?

3. And surely He must also see what the wicked do to “the widow and the stranger” and the “orphans”: they slay and murder them (Psalms 94:6). These crimes prove a special heartlessness and cruelty. The widow, stranger and orphan are extremely vulnerable people. They often have little more than their lives. Toward them, the wicked prove that they are not only out to increase their possessions, but that they act out of murderous lust.

In this light, what James writes prophetically about them in his letter is appealing: “Pure and undefiled religion in the sight of [our] God and Father is this: to visit orphans and widows in their distress” (James 1:27a). It is not a call to visit them for a chat, but to visit them in view of their needs.

The psalmist’s vexing question in connection with this is: where is the LORD’s care for these defenseless people? After all, He has specifically guaranteed Himself for them (Deuteronomy 10:17-18; Psalms 68:5). However, He seems to be indifferent to what is being done to His people, His property, and the vulnerable groups of people. The wicked can go about their business without any fear of God’s judgment.

Are those wicked people right, then, when they say in their arrogance: “The LORD does not see, nor does the God of Jacob pay heed” (Psalms 94:7; cf. Psalms 73:11)? That the wicked can go about their business undisturbed seems to confirm their words. What can the God-fearing object to this? He does not understand how God can allow this, knowing that God will still uphold His honor. He cannot reconcile this.

In the age of grace in which we live, “he who now restrains” (2 Thessalonians 2:7), that is the Holy Spirit, is still present to stop the full revelation of evil. When soon the church is taken up, the Holy Spirit also no longer dwells on earth. Then evil will be able to run rampant. During that time, the remnant of Israel will be severely persecuted by their own king, the antichrist. It can be compared to David who was persecuted by Saul and later by Absalom.

Psalms 119:134

The LORD Knows Man

The psalmist, the God-fearing, has asked God His questions, questions with which he wrestles. Now he addresses the “senseless among the people” and the “stupid ones” (Psalms 94:8; Psalms 92:7). The people to whom the psalmist is speaking are not using their minds; they are “senseless”. The Hebrew word for senseless, ba’ar, means unwise and boorish. The word can also be translated ‘brute’ (Ezekiel 21:31). In addition, they are foolish, for they say by their way of life that there is no God. These people are not atheists; they do not deny the existence of God, but they have deliberately shut Him out of their lives. They refuse any interference from Him in their lives.

How long will it be before they become understanding? They still can if they pay attention to what he is going to say, if they take it to heart (cf. Isaiah 58:1-12). What he is about to say has undiminished force for all mankind, even today!

They must be well aware that God is present in everything they say, do and think. He leaves no doubt about that (cf. Exodus 2:24-25). He begins with God as the Planter of the ear (Psalms 94:9; cf. Psalms 115:3-8). He planted the ear, reminiscent of digging a hole in the ground to put a plant in it. Thus God made a hole on the side of the head to put in it an ear, that is, the ability to hear.

His question: “He who planted the ear, does He not hear?”, concerns all the words they spoke haughtily. The question means that He of course hears all their words. He Who gives man the ability to hear is the all-hearing God. All that man has and can do are attributes of God which He has given him and which He Himself possesses in an infinitely higher degree.

The same is true of seeing. The question: “He who formed the eye, does He not see?”, concerns all the injustice they do. Of course He, the Former of the eye, sees that. He has artfully formed the eye as a potter artfully forms a pot. The eye is an artifact of God in which His skill and wisdom are expressed. His eyes see all that all the eyes of all men see. Nothing escapes Him from what they do (2 Chronicles 16:9).

God is not only the Planter of the ear and the Former of the eye of individual man. He is also the Chastener of “the nations” (Psalms 94:10). He also controls and checks the nations. He hears their wicked cries and perceives them with His eyes (Genesis 18:20-21). They are rebuked by Him because of their rebellion against Him.

He can do this, for example, through natural disasters or epidemics – such as the current (we write 2020) Covid-19 pandemic – which are at the same time a call to repentance (Isaiah 55:6-7). By doing so, He shows that He is above the nations of the earth. It is His method by which He “teaches man knowledge”. He is the great Teacher Who teaches man about Who He is and who man himself is. He is the Omniscient.

The LORD hears all the words of man. He sees all the deeds of man. Words and deeds are externally perceptible. But it goes even deeper. “The LORD knows” also the hidden “thoughts of man” (Psalms 94:11; Matthew 9:3-4). This is connected to the previous verse. He Who teaches man knowledge is the One Who knows all that man thinks, what is in His heart (Acts 1:24).

With His knowledge, He also gives His judgment of all that man devises. “They are a [mere] breath”, that’s all He says about it. What people can be deeply impressed by God sweeps off the table with one swing. That is how little all their intellectual babbling represents. Breath, in Hebrew hebel, means without substance, vain, insignificant, nonsensical. The book of Ecclesiastes describes in detail the meaning of this word through a large number of examples.

This verse is quoted by Paul to show the value that man’s wisdom has in God’s sight (1 Corinthians 3:20). He thereby makes it clear to the Corinthians, who are impressed with worldly wisdom, that the deliberations of men, even of the wise, are without substance, volatile.

Psalms 119:135

The LORD Knows Man

The psalmist, the God-fearing, has asked God His questions, questions with which he wrestles. Now he addresses the “senseless among the people” and the “stupid ones” (Psalms 94:8; Psalms 92:7). The people to whom the psalmist is speaking are not using their minds; they are “senseless”. The Hebrew word for senseless, ba’ar, means unwise and boorish. The word can also be translated ‘brute’ (Ezekiel 21:31). In addition, they are foolish, for they say by their way of life that there is no God. These people are not atheists; they do not deny the existence of God, but they have deliberately shut Him out of their lives. They refuse any interference from Him in their lives.

How long will it be before they become understanding? They still can if they pay attention to what he is going to say, if they take it to heart (cf. Isaiah 58:1-12). What he is about to say has undiminished force for all mankind, even today!

They must be well aware that God is present in everything they say, do and think. He leaves no doubt about that (cf. Exodus 2:24-25). He begins with God as the Planter of the ear (Psalms 94:9; cf. Psalms 115:3-8). He planted the ear, reminiscent of digging a hole in the ground to put a plant in it. Thus God made a hole on the side of the head to put in it an ear, that is, the ability to hear.

His question: “He who planted the ear, does He not hear?”, concerns all the words they spoke haughtily. The question means that He of course hears all their words. He Who gives man the ability to hear is the all-hearing God. All that man has and can do are attributes of God which He has given him and which He Himself possesses in an infinitely higher degree.

The same is true of seeing. The question: “He who formed the eye, does He not see?”, concerns all the injustice they do. Of course He, the Former of the eye, sees that. He has artfully formed the eye as a potter artfully forms a pot. The eye is an artifact of God in which His skill and wisdom are expressed. His eyes see all that all the eyes of all men see. Nothing escapes Him from what they do (2 Chronicles 16:9).

God is not only the Planter of the ear and the Former of the eye of individual man. He is also the Chastener of “the nations” (Psalms 94:10). He also controls and checks the nations. He hears their wicked cries and perceives them with His eyes (Genesis 18:20-21). They are rebuked by Him because of their rebellion against Him.

He can do this, for example, through natural disasters or epidemics – such as the current (we write 2020) Covid-19 pandemic – which are at the same time a call to repentance (Isaiah 55:6-7). By doing so, He shows that He is above the nations of the earth. It is His method by which He “teaches man knowledge”. He is the great Teacher Who teaches man about Who He is and who man himself is. He is the Omniscient.

The LORD hears all the words of man. He sees all the deeds of man. Words and deeds are externally perceptible. But it goes even deeper. “The LORD knows” also the hidden “thoughts of man” (Psalms 94:11; Matthew 9:3-4). This is connected to the previous verse. He Who teaches man knowledge is the One Who knows all that man thinks, what is in His heart (Acts 1:24).

With His knowledge, He also gives His judgment of all that man devises. “They are a [mere] breath”, that’s all He says about it. What people can be deeply impressed by God sweeps off the table with one swing. That is how little all their intellectual babbling represents. Breath, in Hebrew hebel, means without substance, vain, insignificant, nonsensical. The book of Ecclesiastes describes in detail the meaning of this word through a large number of examples.

This verse is quoted by Paul to show the value that man’s wisdom has in God’s sight (1 Corinthians 3:20). He thereby makes it clear to the Corinthians, who are impressed with worldly wisdom, that the deliberations of men, even of the wise, are without substance, volatile.

Psalms 119:136

The LORD Knows Man

The psalmist, the God-fearing, has asked God His questions, questions with which he wrestles. Now he addresses the “senseless among the people” and the “stupid ones” (Psalms 94:8; Psalms 92:7). The people to whom the psalmist is speaking are not using their minds; they are “senseless”. The Hebrew word for senseless, ba’ar, means unwise and boorish. The word can also be translated ‘brute’ (Ezekiel 21:31). In addition, they are foolish, for they say by their way of life that there is no God. These people are not atheists; they do not deny the existence of God, but they have deliberately shut Him out of their lives. They refuse any interference from Him in their lives.

How long will it be before they become understanding? They still can if they pay attention to what he is going to say, if they take it to heart (cf. Isaiah 58:1-12). What he is about to say has undiminished force for all mankind, even today!

They must be well aware that God is present in everything they say, do and think. He leaves no doubt about that (cf. Exodus 2:24-25). He begins with God as the Planter of the ear (Psalms 94:9; cf. Psalms 115:3-8). He planted the ear, reminiscent of digging a hole in the ground to put a plant in it. Thus God made a hole on the side of the head to put in it an ear, that is, the ability to hear.

His question: “He who planted the ear, does He not hear?”, concerns all the words they spoke haughtily. The question means that He of course hears all their words. He Who gives man the ability to hear is the all-hearing God. All that man has and can do are attributes of God which He has given him and which He Himself possesses in an infinitely higher degree.

The same is true of seeing. The question: “He who formed the eye, does He not see?”, concerns all the injustice they do. Of course He, the Former of the eye, sees that. He has artfully formed the eye as a potter artfully forms a pot. The eye is an artifact of God in which His skill and wisdom are expressed. His eyes see all that all the eyes of all men see. Nothing escapes Him from what they do (2 Chronicles 16:9).

God is not only the Planter of the ear and the Former of the eye of individual man. He is also the Chastener of “the nations” (Psalms 94:10). He also controls and checks the nations. He hears their wicked cries and perceives them with His eyes (Genesis 18:20-21). They are rebuked by Him because of their rebellion against Him.

He can do this, for example, through natural disasters or epidemics – such as the current (we write 2020) Covid-19 pandemic – which are at the same time a call to repentance (Isaiah 55:6-7). By doing so, He shows that He is above the nations of the earth. It is His method by which He “teaches man knowledge”. He is the great Teacher Who teaches man about Who He is and who man himself is. He is the Omniscient.

The LORD hears all the words of man. He sees all the deeds of man. Words and deeds are externally perceptible. But it goes even deeper. “The LORD knows” also the hidden “thoughts of man” (Psalms 94:11; Matthew 9:3-4). This is connected to the previous verse. He Who teaches man knowledge is the One Who knows all that man thinks, what is in His heart (Acts 1:24).

With His knowledge, He also gives His judgment of all that man devises. “They are a [mere] breath”, that’s all He says about it. What people can be deeply impressed by God sweeps off the table with one swing. That is how little all their intellectual babbling represents. Breath, in Hebrew hebel, means without substance, vain, insignificant, nonsensical. The book of Ecclesiastes describes in detail the meaning of this word through a large number of examples.

This verse is quoted by Paul to show the value that man’s wisdom has in God’s sight (1 Corinthians 3:20). He thereby makes it clear to the Corinthians, who are impressed with worldly wisdom, that the deliberations of men, even of the wise, are without substance, volatile.

Psalms 119:137

The LORD Knows Man

The psalmist, the God-fearing, has asked God His questions, questions with which he wrestles. Now he addresses the “senseless among the people” and the “stupid ones” (Psalms 94:8; Psalms 92:7). The people to whom the psalmist is speaking are not using their minds; they are “senseless”. The Hebrew word for senseless, ba’ar, means unwise and boorish. The word can also be translated ‘brute’ (Ezekiel 21:31). In addition, they are foolish, for they say by their way of life that there is no God. These people are not atheists; they do not deny the existence of God, but they have deliberately shut Him out of their lives. They refuse any interference from Him in their lives.

How long will it be before they become understanding? They still can if they pay attention to what he is going to say, if they take it to heart (cf. Isaiah 58:1-12). What he is about to say has undiminished force for all mankind, even today!

They must be well aware that God is present in everything they say, do and think. He leaves no doubt about that (cf. Exodus 2:24-25). He begins with God as the Planter of the ear (Psalms 94:9; cf. Psalms 115:3-8). He planted the ear, reminiscent of digging a hole in the ground to put a plant in it. Thus God made a hole on the side of the head to put in it an ear, that is, the ability to hear.

His question: “He who planted the ear, does He not hear?”, concerns all the words they spoke haughtily. The question means that He of course hears all their words. He Who gives man the ability to hear is the all-hearing God. All that man has and can do are attributes of God which He has given him and which He Himself possesses in an infinitely higher degree.

The same is true of seeing. The question: “He who formed the eye, does He not see?”, concerns all the injustice they do. Of course He, the Former of the eye, sees that. He has artfully formed the eye as a potter artfully forms a pot. The eye is an artifact of God in which His skill and wisdom are expressed. His eyes see all that all the eyes of all men see. Nothing escapes Him from what they do (2 Chronicles 16:9).

God is not only the Planter of the ear and the Former of the eye of individual man. He is also the Chastener of “the nations” (Psalms 94:10). He also controls and checks the nations. He hears their wicked cries and perceives them with His eyes (Genesis 18:20-21). They are rebuked by Him because of their rebellion against Him.

He can do this, for example, through natural disasters or epidemics – such as the current (we write 2020) Covid-19 pandemic – which are at the same time a call to repentance (Isaiah 55:6-7). By doing so, He shows that He is above the nations of the earth. It is His method by which He “teaches man knowledge”. He is the great Teacher Who teaches man about Who He is and who man himself is. He is the Omniscient.

The LORD hears all the words of man. He sees all the deeds of man. Words and deeds are externally perceptible. But it goes even deeper. “The LORD knows” also the hidden “thoughts of man” (Psalms 94:11; Matthew 9:3-4). This is connected to the previous verse. He Who teaches man knowledge is the One Who knows all that man thinks, what is in His heart (Acts 1:24).

With His knowledge, He also gives His judgment of all that man devises. “They are a [mere] breath”, that’s all He says about it. What people can be deeply impressed by God sweeps off the table with one swing. That is how little all their intellectual babbling represents. Breath, in Hebrew hebel, means without substance, vain, insignificant, nonsensical. The book of Ecclesiastes describes in detail the meaning of this word through a large number of examples.

This verse is quoted by Paul to show the value that man’s wisdom has in God’s sight (1 Corinthians 3:20). He thereby makes it clear to the Corinthians, who are impressed with worldly wisdom, that the deliberations of men, even of the wise, are without substance, volatile.

Psalms 119:138

Chastening, Teaching and Relief

The believing remnant pronounces the “blessed” on “the man whom You chasten, O LORD” (Psalms 94:12). This is a different chastening than the chastening given to the nations. It is given in general terms because it is of general application. This chastening is the portion of the God-fearing: “For those whom the Lord loves He disciplines [or: chastens], and He scourges every son whom He receives” (Hebrews 12:6). God gives that discipline, “so that we may share His holiness” (Hebrews 12:10). It is a necessary chastening given for this purpose.

Whoever undergoes this chastening is not alienated from God as a result, but rather driven out to Him. Such a person is taught by God from His law. It makes someone willing to accept this teaching. He will thereby grow in the knowledge of God and of His ways with him. This leads to the result described in the next verse.

He who appreciates the LORD’s chastening receives from Him “relief from the days of adversity” (Psalms 94:13). The days of adversity are the days of the great tribulation that will come upon the people of God, and especially the believers among them, through “the wicked”, the antichrist. His reign will come to an end (Revelation 19:20), for a pit will be dug for him.

It does not say who digs the pit. Possibly it applies to him, as it did to Haman at the time: “He who digs a pit [for someone else] will fall into it [himself]” (Proverbs 26:27a; cf. Jeremiah 18:20). That pit is his grave. As soon as it is dug, his exercise of power is over. That is what the God-fearing confidently and with peace in his heart looks forward to in the time of the great tribulation.

If we learn to bow under the chastening of God, it will give us peace during the times when we are overwhelmed by difficulties that people put on us. We then experience “the peaceful fruit of righteousness” (Hebrews 12:11). Then we know that the difficulties will end one day. For us, that is not so much the death of the wicked, but the coming of the Lord to take us to Himself. This view keeps us from becoming impatient, lest we think that God does not care about our difficulties.

Psalms 119:139

Chastening, Teaching and Relief

The believing remnant pronounces the “blessed” on “the man whom You chasten, O LORD” (Psalms 94:12). This is a different chastening than the chastening given to the nations. It is given in general terms because it is of general application. This chastening is the portion of the God-fearing: “For those whom the Lord loves He disciplines [or: chastens], and He scourges every son whom He receives” (Hebrews 12:6). God gives that discipline, “so that we may share His holiness” (Hebrews 12:10). It is a necessary chastening given for this purpose.

Whoever undergoes this chastening is not alienated from God as a result, but rather driven out to Him. Such a person is taught by God from His law. It makes someone willing to accept this teaching. He will thereby grow in the knowledge of God and of His ways with him. This leads to the result described in the next verse.

He who appreciates the LORD’s chastening receives from Him “relief from the days of adversity” (Psalms 94:13). The days of adversity are the days of the great tribulation that will come upon the people of God, and especially the believers among them, through “the wicked”, the antichrist. His reign will come to an end (Revelation 19:20), for a pit will be dug for him.

It does not say who digs the pit. Possibly it applies to him, as it did to Haman at the time: “He who digs a pit [for someone else] will fall into it [himself]” (Proverbs 26:27a; cf. Jeremiah 18:20). That pit is his grave. As soon as it is dug, his exercise of power is over. That is what the God-fearing confidently and with peace in his heart looks forward to in the time of the great tribulation.

If we learn to bow under the chastening of God, it will give us peace during the times when we are overwhelmed by difficulties that people put on us. We then experience “the peaceful fruit of righteousness” (Hebrews 12:11). Then we know that the difficulties will end one day. For us, that is not so much the death of the wicked, but the coming of the Lord to take us to Himself. This view keeps us from becoming impatient, lest we think that God does not care about our difficulties.

Psalms 119:140

The LORD Helps

It is clear to faith that “the LORD will not abandon His people” (Psalms 94:14; cf. Romans 11:1), even though it appears that they are in the power of the wicked (Psalms 94:5). He remains faithful. The assurance of this is a comfort in the midst of distress. With the same assurance of faith, the psalmist says that the LORD will not “forsake His inheritance”. His property is His inheritance, which is His precious possession (Exodus 19:5b). Knowing that we are precious to Him quiets the mind.

This comforting assurance flows from the knowledge that “judgment will again be righteous” (Psalms 94:15). Now the judgment pronounced by men and carried out is unjust by sin. That it is unjust now we see in the clearest way in Pilate’s judgment of the Lord Jesus. Pilate passes the most unjust judgment ever. In him and Christ we see the greatest possible contrast between judgment and justice.

When Christ reigns, “judgment will again be righteous” (cf. Isaiah 1:25-26). In Him, judgment and righteousness are in perfect harmony with each other. To that time the God-fearing looks forward. When Christ executes His judgments, He does so completely righteously. No one will dispute that, and “all the upright in heart will follow it”. What they have always believed in their hearts, they will then speak aloud and clear: there is a God Who does justice on earth.

The psalmist, the upright in heart, the God-fearing, expresses the question of who will “stand up for me against evildoers?” (Psalms 94:16). It is a question that arises from the circumstances he has described in the first part of the psalm (Psalms 94:3-6). The same is true of the question: “Who will take his stand for me against those who do wickedness?” Then he expressed his faith in God Who hears all and Who will not forsake His people or forsake His inheritance. He will repay injustice (Psalms 94:1).

He also experienced this during the time when God’s people and inheritance were trampled and oppressed. There was no one to stand up for him against the evildoers and committers of unrighteous. But the LORD was there. He was his Helper and helped him through it. If He had not been his “help”, he “would soon have dwelt in [the abode of] silence” that is in the grave (Psalms 94:17). Then he would not have been able to say a word, for he would have “dwelt in silence”, that is, he would be dead (Psalms 115:17).

He has been at the end of his strength. His foot has slipped (Psalms 94:18). This is what he said to the LORD. And the LORD has helped him. He sustained him with His mercy. Lovingkindness here again is the assurance of God’s faithfulness to His covenant. That faithfulness for us and for the believing remnant is based on the blood of the new covenant. The fact that Christ was raised from the dead gives us the firm assurance that God is for us (Romans 4:24-25; Romans 8:31).

The LORD has given him the consciousness that He loves him, in spite of the trampling and oppression or just during the trampling and oppression. The lovingkindness of God is felt at its deepest when circumstances are full of misery. He does not take away the misery, but comes with His lovingkindness to sustain us (cf. 2 Corinthians 12:7-9).

In a time of severe and hopeless suffering, the thoughts of a believer multiply within him (Psalms 94:19). He asks himself and God countless questions, questions that torment him, but to which there comes no answer. He can’t figure it out. All these questions cause great inner turmoil. Outwardly there is strife, inwardly there is fear (cf. 2 Corinthians 7:5). Then there are God’s consolations. God refreshes the soul of the wrestling believer by His presence. The Hebrew word for consolation, naham, means ‘to sigh deeply with relief’.

When the wrestling soul is led to look away from himself and his problems and to turn his heart to God, the need has not disappeared, but God has joined in it. This can sometimes be a lengthy process. Nevertheless, the believer will finally end up with God. Then when he looks back on that dark period in his life, he will testify that he got through that period because God was his Helper.

Psalms 119:141

The LORD Helps

It is clear to faith that “the LORD will not abandon His people” (Psalms 94:14; cf. Romans 11:1), even though it appears that they are in the power of the wicked (Psalms 94:5). He remains faithful. The assurance of this is a comfort in the midst of distress. With the same assurance of faith, the psalmist says that the LORD will not “forsake His inheritance”. His property is His inheritance, which is His precious possession (Exodus 19:5b). Knowing that we are precious to Him quiets the mind.

This comforting assurance flows from the knowledge that “judgment will again be righteous” (Psalms 94:15). Now the judgment pronounced by men and carried out is unjust by sin. That it is unjust now we see in the clearest way in Pilate’s judgment of the Lord Jesus. Pilate passes the most unjust judgment ever. In him and Christ we see the greatest possible contrast between judgment and justice.

When Christ reigns, “judgment will again be righteous” (cf. Isaiah 1:25-26). In Him, judgment and righteousness are in perfect harmony with each other. To that time the God-fearing looks forward. When Christ executes His judgments, He does so completely righteously. No one will dispute that, and “all the upright in heart will follow it”. What they have always believed in their hearts, they will then speak aloud and clear: there is a God Who does justice on earth.

The psalmist, the upright in heart, the God-fearing, expresses the question of who will “stand up for me against evildoers?” (Psalms 94:16). It is a question that arises from the circumstances he has described in the first part of the psalm (Psalms 94:3-6). The same is true of the question: “Who will take his stand for me against those who do wickedness?” Then he expressed his faith in God Who hears all and Who will not forsake His people or forsake His inheritance. He will repay injustice (Psalms 94:1).

He also experienced this during the time when God’s people and inheritance were trampled and oppressed. There was no one to stand up for him against the evildoers and committers of unrighteous. But the LORD was there. He was his Helper and helped him through it. If He had not been his “help”, he “would soon have dwelt in [the abode of] silence” that is in the grave (Psalms 94:17). Then he would not have been able to say a word, for he would have “dwelt in silence”, that is, he would be dead (Psalms 115:17).

He has been at the end of his strength. His foot has slipped (Psalms 94:18). This is what he said to the LORD. And the LORD has helped him. He sustained him with His mercy. Lovingkindness here again is the assurance of God’s faithfulness to His covenant. That faithfulness for us and for the believing remnant is based on the blood of the new covenant. The fact that Christ was raised from the dead gives us the firm assurance that God is for us (Romans 4:24-25; Romans 8:31).

The LORD has given him the consciousness that He loves him, in spite of the trampling and oppression or just during the trampling and oppression. The lovingkindness of God is felt at its deepest when circumstances are full of misery. He does not take away the misery, but comes with His lovingkindness to sustain us (cf. 2 Corinthians 12:7-9).

In a time of severe and hopeless suffering, the thoughts of a believer multiply within him (Psalms 94:19). He asks himself and God countless questions, questions that torment him, but to which there comes no answer. He can’t figure it out. All these questions cause great inner turmoil. Outwardly there is strife, inwardly there is fear (cf. 2 Corinthians 7:5). Then there are God’s consolations. God refreshes the soul of the wrestling believer by His presence. The Hebrew word for consolation, naham, means ‘to sigh deeply with relief’.

When the wrestling soul is led to look away from himself and his problems and to turn his heart to God, the need has not disappeared, but God has joined in it. This can sometimes be a lengthy process. Nevertheless, the believer will finally end up with God. Then when he looks back on that dark period in his life, he will testify that he got through that period because God was his Helper.

Psalms 119:142

The LORD Helps

It is clear to faith that “the LORD will not abandon His people” (Psalms 94:14; cf. Romans 11:1), even though it appears that they are in the power of the wicked (Psalms 94:5). He remains faithful. The assurance of this is a comfort in the midst of distress. With the same assurance of faith, the psalmist says that the LORD will not “forsake His inheritance”. His property is His inheritance, which is His precious possession (Exodus 19:5b). Knowing that we are precious to Him quiets the mind.

This comforting assurance flows from the knowledge that “judgment will again be righteous” (Psalms 94:15). Now the judgment pronounced by men and carried out is unjust by sin. That it is unjust now we see in the clearest way in Pilate’s judgment of the Lord Jesus. Pilate passes the most unjust judgment ever. In him and Christ we see the greatest possible contrast between judgment and justice.

When Christ reigns, “judgment will again be righteous” (cf. Isaiah 1:25-26). In Him, judgment and righteousness are in perfect harmony with each other. To that time the God-fearing looks forward. When Christ executes His judgments, He does so completely righteously. No one will dispute that, and “all the upright in heart will follow it”. What they have always believed in their hearts, they will then speak aloud and clear: there is a God Who does justice on earth.

The psalmist, the upright in heart, the God-fearing, expresses the question of who will “stand up for me against evildoers?” (Psalms 94:16). It is a question that arises from the circumstances he has described in the first part of the psalm (Psalms 94:3-6). The same is true of the question: “Who will take his stand for me against those who do wickedness?” Then he expressed his faith in God Who hears all and Who will not forsake His people or forsake His inheritance. He will repay injustice (Psalms 94:1).

He also experienced this during the time when God’s people and inheritance were trampled and oppressed. There was no one to stand up for him against the evildoers and committers of unrighteous. But the LORD was there. He was his Helper and helped him through it. If He had not been his “help”, he “would soon have dwelt in [the abode of] silence” that is in the grave (Psalms 94:17). Then he would not have been able to say a word, for he would have “dwelt in silence”, that is, he would be dead (Psalms 115:17).

He has been at the end of his strength. His foot has slipped (Psalms 94:18). This is what he said to the LORD. And the LORD has helped him. He sustained him with His mercy. Lovingkindness here again is the assurance of God’s faithfulness to His covenant. That faithfulness for us and for the believing remnant is based on the blood of the new covenant. The fact that Christ was raised from the dead gives us the firm assurance that God is for us (Romans 4:24-25; Romans 8:31).

The LORD has given him the consciousness that He loves him, in spite of the trampling and oppression or just during the trampling and oppression. The lovingkindness of God is felt at its deepest when circumstances are full of misery. He does not take away the misery, but comes with His lovingkindness to sustain us (cf. 2 Corinthians 12:7-9).

In a time of severe and hopeless suffering, the thoughts of a believer multiply within him (Psalms 94:19). He asks himself and God countless questions, questions that torment him, but to which there comes no answer. He can’t figure it out. All these questions cause great inner turmoil. Outwardly there is strife, inwardly there is fear (cf. 2 Corinthians 7:5). Then there are God’s consolations. God refreshes the soul of the wrestling believer by His presence. The Hebrew word for consolation, naham, means ‘to sigh deeply with relief’.

When the wrestling soul is led to look away from himself and his problems and to turn his heart to God, the need has not disappeared, but God has joined in it. This can sometimes be a lengthy process. Nevertheless, the believer will finally end up with God. Then when he looks back on that dark period in his life, he will testify that he got through that period because God was his Helper.

Psalms 119:143

The LORD Helps

It is clear to faith that “the LORD will not abandon His people” (Psalms 94:14; cf. Romans 11:1), even though it appears that they are in the power of the wicked (Psalms 94:5). He remains faithful. The assurance of this is a comfort in the midst of distress. With the same assurance of faith, the psalmist says that the LORD will not “forsake His inheritance”. His property is His inheritance, which is His precious possession (Exodus 19:5b). Knowing that we are precious to Him quiets the mind.

This comforting assurance flows from the knowledge that “judgment will again be righteous” (Psalms 94:15). Now the judgment pronounced by men and carried out is unjust by sin. That it is unjust now we see in the clearest way in Pilate’s judgment of the Lord Jesus. Pilate passes the most unjust judgment ever. In him and Christ we see the greatest possible contrast between judgment and justice.

When Christ reigns, “judgment will again be righteous” (cf. Isaiah 1:25-26). In Him, judgment and righteousness are in perfect harmony with each other. To that time the God-fearing looks forward. When Christ executes His judgments, He does so completely righteously. No one will dispute that, and “all the upright in heart will follow it”. What they have always believed in their hearts, they will then speak aloud and clear: there is a God Who does justice on earth.

The psalmist, the upright in heart, the God-fearing, expresses the question of who will “stand up for me against evildoers?” (Psalms 94:16). It is a question that arises from the circumstances he has described in the first part of the psalm (Psalms 94:3-6). The same is true of the question: “Who will take his stand for me against those who do wickedness?” Then he expressed his faith in God Who hears all and Who will not forsake His people or forsake His inheritance. He will repay injustice (Psalms 94:1).

He also experienced this during the time when God’s people and inheritance were trampled and oppressed. There was no one to stand up for him against the evildoers and committers of unrighteous. But the LORD was there. He was his Helper and helped him through it. If He had not been his “help”, he “would soon have dwelt in [the abode of] silence” that is in the grave (Psalms 94:17). Then he would not have been able to say a word, for he would have “dwelt in silence”, that is, he would be dead (Psalms 115:17).

He has been at the end of his strength. His foot has slipped (Psalms 94:18). This is what he said to the LORD. And the LORD has helped him. He sustained him with His mercy. Lovingkindness here again is the assurance of God’s faithfulness to His covenant. That faithfulness for us and for the believing remnant is based on the blood of the new covenant. The fact that Christ was raised from the dead gives us the firm assurance that God is for us (Romans 4:24-25; Romans 8:31).

The LORD has given him the consciousness that He loves him, in spite of the trampling and oppression or just during the trampling and oppression. The lovingkindness of God is felt at its deepest when circumstances are full of misery. He does not take away the misery, but comes with His lovingkindness to sustain us (cf. 2 Corinthians 12:7-9).

In a time of severe and hopeless suffering, the thoughts of a believer multiply within him (Psalms 94:19). He asks himself and God countless questions, questions that torment him, but to which there comes no answer. He can’t figure it out. All these questions cause great inner turmoil. Outwardly there is strife, inwardly there is fear (cf. 2 Corinthians 7:5). Then there are God’s consolations. God refreshes the soul of the wrestling believer by His presence. The Hebrew word for consolation, naham, means ‘to sigh deeply with relief’.

When the wrestling soul is led to look away from himself and his problems and to turn his heart to God, the need has not disappeared, but God has joined in it. This can sometimes be a lengthy process. Nevertheless, the believer will finally end up with God. Then when he looks back on that dark period in his life, he will testify that he got through that period because God was his Helper.

Psalms 119:144

The LORD Helps

It is clear to faith that “the LORD will not abandon His people” (Psalms 94:14; cf. Romans 11:1), even though it appears that they are in the power of the wicked (Psalms 94:5). He remains faithful. The assurance of this is a comfort in the midst of distress. With the same assurance of faith, the psalmist says that the LORD will not “forsake His inheritance”. His property is His inheritance, which is His precious possession (Exodus 19:5b). Knowing that we are precious to Him quiets the mind.

This comforting assurance flows from the knowledge that “judgment will again be righteous” (Psalms 94:15). Now the judgment pronounced by men and carried out is unjust by sin. That it is unjust now we see in the clearest way in Pilate’s judgment of the Lord Jesus. Pilate passes the most unjust judgment ever. In him and Christ we see the greatest possible contrast between judgment and justice.

When Christ reigns, “judgment will again be righteous” (cf. Isaiah 1:25-26). In Him, judgment and righteousness are in perfect harmony with each other. To that time the God-fearing looks forward. When Christ executes His judgments, He does so completely righteously. No one will dispute that, and “all the upright in heart will follow it”. What they have always believed in their hearts, they will then speak aloud and clear: there is a God Who does justice on earth.

The psalmist, the upright in heart, the God-fearing, expresses the question of who will “stand up for me against evildoers?” (Psalms 94:16). It is a question that arises from the circumstances he has described in the first part of the psalm (Psalms 94:3-6). The same is true of the question: “Who will take his stand for me against those who do wickedness?” Then he expressed his faith in God Who hears all and Who will not forsake His people or forsake His inheritance. He will repay injustice (Psalms 94:1).

He also experienced this during the time when God’s people and inheritance were trampled and oppressed. There was no one to stand up for him against the evildoers and committers of unrighteous. But the LORD was there. He was his Helper and helped him through it. If He had not been his “help”, he “would soon have dwelt in [the abode of] silence” that is in the grave (Psalms 94:17). Then he would not have been able to say a word, for he would have “dwelt in silence”, that is, he would be dead (Psalms 115:17).

He has been at the end of his strength. His foot has slipped (Psalms 94:18). This is what he said to the LORD. And the LORD has helped him. He sustained him with His mercy. Lovingkindness here again is the assurance of God’s faithfulness to His covenant. That faithfulness for us and for the believing remnant is based on the blood of the new covenant. The fact that Christ was raised from the dead gives us the firm assurance that God is for us (Romans 4:24-25; Romans 8:31).

The LORD has given him the consciousness that He loves him, in spite of the trampling and oppression or just during the trampling and oppression. The lovingkindness of God is felt at its deepest when circumstances are full of misery. He does not take away the misery, but comes with His lovingkindness to sustain us (cf. 2 Corinthians 12:7-9).

In a time of severe and hopeless suffering, the thoughts of a believer multiply within him (Psalms 94:19). He asks himself and God countless questions, questions that torment him, but to which there comes no answer. He can’t figure it out. All these questions cause great inner turmoil. Outwardly there is strife, inwardly there is fear (cf. 2 Corinthians 7:5). Then there are God’s consolations. God refreshes the soul of the wrestling believer by His presence. The Hebrew word for consolation, naham, means ‘to sigh deeply with relief’.

When the wrestling soul is led to look away from himself and his problems and to turn his heart to God, the need has not disappeared, but God has joined in it. This can sometimes be a lengthy process. Nevertheless, the believer will finally end up with God. Then when he looks back on that dark period in his life, he will testify that he got through that period because God was his Helper.

Psalms 119:145

The LORD Helps

It is clear to faith that “the LORD will not abandon His people” (Psalms 94:14; cf. Romans 11:1), even though it appears that they are in the power of the wicked (Psalms 94:5). He remains faithful. The assurance of this is a comfort in the midst of distress. With the same assurance of faith, the psalmist says that the LORD will not “forsake His inheritance”. His property is His inheritance, which is His precious possession (Exodus 19:5b). Knowing that we are precious to Him quiets the mind.

This comforting assurance flows from the knowledge that “judgment will again be righteous” (Psalms 94:15). Now the judgment pronounced by men and carried out is unjust by sin. That it is unjust now we see in the clearest way in Pilate’s judgment of the Lord Jesus. Pilate passes the most unjust judgment ever. In him and Christ we see the greatest possible contrast between judgment and justice.

When Christ reigns, “judgment will again be righteous” (cf. Isaiah 1:25-26). In Him, judgment and righteousness are in perfect harmony with each other. To that time the God-fearing looks forward. When Christ executes His judgments, He does so completely righteously. No one will dispute that, and “all the upright in heart will follow it”. What they have always believed in their hearts, they will then speak aloud and clear: there is a God Who does justice on earth.

The psalmist, the upright in heart, the God-fearing, expresses the question of who will “stand up for me against evildoers?” (Psalms 94:16). It is a question that arises from the circumstances he has described in the first part of the psalm (Psalms 94:3-6). The same is true of the question: “Who will take his stand for me against those who do wickedness?” Then he expressed his faith in God Who hears all and Who will not forsake His people or forsake His inheritance. He will repay injustice (Psalms 94:1).

He also experienced this during the time when God’s people and inheritance were trampled and oppressed. There was no one to stand up for him against the evildoers and committers of unrighteous. But the LORD was there. He was his Helper and helped him through it. If He had not been his “help”, he “would soon have dwelt in [the abode of] silence” that is in the grave (Psalms 94:17). Then he would not have been able to say a word, for he would have “dwelt in silence”, that is, he would be dead (Psalms 115:17).

He has been at the end of his strength. His foot has slipped (Psalms 94:18). This is what he said to the LORD. And the LORD has helped him. He sustained him with His mercy. Lovingkindness here again is the assurance of God’s faithfulness to His covenant. That faithfulness for us and for the believing remnant is based on the blood of the new covenant. The fact that Christ was raised from the dead gives us the firm assurance that God is for us (Romans 4:24-25; Romans 8:31).

The LORD has given him the consciousness that He loves him, in spite of the trampling and oppression or just during the trampling and oppression. The lovingkindness of God is felt at its deepest when circumstances are full of misery. He does not take away the misery, but comes with His lovingkindness to sustain us (cf. 2 Corinthians 12:7-9).

In a time of severe and hopeless suffering, the thoughts of a believer multiply within him (Psalms 94:19). He asks himself and God countless questions, questions that torment him, but to which there comes no answer. He can’t figure it out. All these questions cause great inner turmoil. Outwardly there is strife, inwardly there is fear (cf. 2 Corinthians 7:5). Then there are God’s consolations. God refreshes the soul of the wrestling believer by His presence. The Hebrew word for consolation, naham, means ‘to sigh deeply with relief’.

When the wrestling soul is led to look away from himself and his problems and to turn his heart to God, the need has not disappeared, but God has joined in it. This can sometimes be a lengthy process. Nevertheless, the believer will finally end up with God. Then when he looks back on that dark period in his life, he will testify that he got through that period because God was his Helper.

Psalms 119:146

Injustice Prevails

Surely it cannot be that God made an alliance with the ungodly judges, can it (Psalms 94:20)? This is the question the troubled God-fearing remnant is asking in the time of the great tribulation when the antichrist reigns. He knows that God rules. What he sees is that evil rules. But “a throne of destruction” – that is, the throne of the antichrist – has not made an alliance with God, has it? After all, God does not intervene. Surely God will not ally Himself to “one which devises mischief by decree”, who enacts a law that brings calamity upon His people, will He?

This throne of destruction and the decree which devises mischief are directed “against the life of the righteous” (Psalms 94:21). The antichrist and his followers conspire against him. Their legislation really does establish mischief, for they “condemn the innocent to death”. They are out for the blood of the innocent righteous and for this they modify the legislation and pervert the law.

Psalms 119:147

Injustice Prevails

Surely it cannot be that God made an alliance with the ungodly judges, can it (Psalms 94:20)? This is the question the troubled God-fearing remnant is asking in the time of the great tribulation when the antichrist reigns. He knows that God rules. What he sees is that evil rules. But “a throne of destruction” – that is, the throne of the antichrist – has not made an alliance with God, has it? After all, God does not intervene. Surely God will not ally Himself to “one which devises mischief by decree”, who enacts a law that brings calamity upon His people, will He?

This throne of destruction and the decree which devises mischief are directed “against the life of the righteous” (Psalms 94:21). The antichrist and his followers conspire against him. Their legislation really does establish mischief, for they “condemn the innocent to death”. They are out for the blood of the innocent righteous and for this they modify the legislation and pervert the law.

Psalms 119:148

The LORD Is a Stronghold

The righteous did have to flee from the enemy, but he found in “the LORD” his “stronghold” (Psalms 94:22; cf. Psalms 46:7; 11). The “stronghold” can also be translated “high place”. Safety is found in an exalted place and that is the LORD Himself.

This is the result of all the enemy’s attempts to make life impossible for the righteous. The trust in the LORD is strengthened by it. The personal bond with God, “my God”, becomes closer because of it. Through suffering, the heart comes into closer fellowship with Him. He is “a rock”, unshakable, and “my refuge”, a hiding place.

In that security the believer comes to rest (cf. Psalms 3:6). He surrenders those who wrong him into the hands of God. The wicked will suffer the fate they sought to inflict on the faithful (Psalms 94:23). It will return upon their head. God will put them to death in the wickedness they do. He will do this initially through His disciplinary rod, Assyria (Isaiah 10:5). This is how they will experience what they have sought to do to the righteous. This is how it will be: “The LORD our God will destroy them” (cf. Acts 12:1-4; 21-23; Luke 18:7-8).

Psalms 119:149

The LORD Is a Stronghold

The righteous did have to flee from the enemy, but he found in “the LORD” his “stronghold” (Psalms 94:22; cf. Psalms 46:7; 11). The “stronghold” can also be translated “high place”. Safety is found in an exalted place and that is the LORD Himself.

This is the result of all the enemy’s attempts to make life impossible for the righteous. The trust in the LORD is strengthened by it. The personal bond with God, “my God”, becomes closer because of it. Through suffering, the heart comes into closer fellowship with Him. He is “a rock”, unshakable, and “my refuge”, a hiding place.

In that security the believer comes to rest (cf. Psalms 3:6). He surrenders those who wrong him into the hands of God. The wicked will suffer the fate they sought to inflict on the faithful (Psalms 94:23). It will return upon their head. God will put them to death in the wickedness they do. He will do this initially through His disciplinary rod, Assyria (Isaiah 10:5). This is how they will experience what they have sought to do to the righteous. This is how it will be: “The LORD our God will destroy them” (cf. Acts 12:1-4; 21-23; Luke 18:7-8).

Psalms 119:151

Introduction

Psalms 95 is a song of thanksgiving. In it the people of Israel are prepared for the coming of the Lord Jesus. This song of thanksgiving has its origin in the eternal power and Divine nature of God seen from His works of creation with understanding (Romans 1:20). At the same time, the warning sounds that the people can only enter God’s rest, the realm of peace, by faith. The history of the people’s disobedience in the wilderness is like a warning sign, warning of the danger of unbelief, which is an obstacle to be able to enter.

After this we find a series of psalms with songs of thanksgiving related to the glory of the realm of peace.

The LORD Is a Great God

Here we find the shining forth of the LORD (Psalms 94:1) to take possession of the earth and the sea. In Psalms 95 we find a call to the earth or land – the Hebrew word eretz means both ‘earth’ and ‘land’ – Israel and in Psalms 96 we find a call to the sea, i.e. the nations. In both cases the call is to bow the knee before Him (Isaiah 45:23; Philippians 2:9-11). It is painted this way in Revelation 10: “I saw another strong angel coming down out of heaven, … He placed his right foot on the sea and his left on the land” (Revelation 10:1a; 2b).

The call in Psalms 95:1-2 is to magnify the LORD. The reasons are: 1. He is greater than all idols, gods and powers (Psalms 95:3). 2. He is the Creator and Sustainer of all things (Psalms 95:4-5). 3. He is the Shepherd of His people (Psalms 95:6-7).

It begins with the call to sing joyfully “to the LORD” (Psalms 95:1). Shouts of joy are to be given “to the rock of our salvation”. “Sing for joy” and “shout joyfully” are expressions of a heart that is full of gratitude for Who the LORD is and what He has done. Here the psalmist does not do this individually, but urges the whole people to do so.

The LORD is here the unshakable rock of the people’s salvation. The psalmist does not speak of ‘my salvation’, but of “our salvation”. The rock of salvation (Psalms 18:2) is the struck rock (Exodus 17:5-6). We know that the rock is Christ and the rock “followed” the people, that is, was present with them from the beginning to the end (1 Corinthians 10:4).

The whole people are a redeemed people. The people have been delivered from the bondage of Egypt, from the dangers of the wilderness, from the enemies who oppressed and threatened them in the land. That He is the rock means that salvation is inviolable and eternally certain.

The singing and rejoicing is not to be done personally nor just anywhere, but “before His presence” (Psalms 95:2). There they are “with thanksgiving”, that is, with words in which they express their gratitude to Him. There they are “with psalms”. In the psalms that they sing to Him with joy, they praise Him.

The word “for” with which Psalms 95:3 begins indicates the reason that follows for the call made in the previous verses. There appear to be several reasons. First, “the LORD is a great God”. He towers above everything and encompasses everything. There is also no comparison to anyone or anything (Isaiah 46:9). He is great.

“A great King” is He “above all gods”. That He is a great King means that He is the King of kings. That He is above all gods He has shown in the past by defeating the gods of Egypt (Exodus 15:11). There are some who are called gods (1 Corinthians 8:5). These are dead idols behind which are demonic powers. They are not rivals of Him, but His subjects. God rules over them as “a great King”. He sits on the throne and everyone is subordinate to Him. We do not see this now, but in faith we see Him to Whom all things are subject (Hebrews 2:8b).

Connected to this is a subsequent exaltation of Him that gives cause to rejoice before Him and to sing psalms. The dead idols are local gods, but God is the God of all creation (Psalms 95:4; cf. Isaiah 40:26). Everything in the universe is His possession. No one else can lay claim to it. His right to it is absolute and total.

Just as copyright law provides that the creator of a particular work has a right to the ups and downs of that work, so God as Creator of heaven and earth has a right to His creation (Revelation 4:11). For unbelievers, they must get ready to meet their God (Amos 4:12). Every human being is called to remember his Creator already in his youth (Ecclesiastes 12:1).

This applies to “the depths of the earth” and “the peaks of mountains”. The deepest known place of the earth is the Mariana Trench in the Pacific Ocean with a depth of about eleven kilometers. It is a place of deep darkness, where there has never been any sunlight, but to God it is as light there as it is on earth. Not only can He descend to such deep places, but they are also in His “hand”. That is, He has authority over them, He controls and governs all that is in them.

What is true of the deepest places is also true of the highest places, of “the peaks of the mountains”. These “are His”. He made the mountains; they belong to Him. Their height and power reflect His exaltedness above what is exalted on earth. If the deepest depths and the highest heights are in His hand, everything in between is also in His hand.

“The sea” is also “His, for it was He who made it” (Psalms 95:5). Man has idolized the creation, such as trees and stones, and the creatures, such as animals and even man. The psalmist makes it clear that creation was made and created by God and therefore we must never equate it with God. In the same way, the fourth book of Psalms begins by stating in Psalms 90 that the eternal God brought forth this creation (Psalms 90:2).

Because He, emphatically, He and no one else, made the sea, it is His inalienable property. The same is true of “the dry land”. His hands formed it. There is no question of a development, an ‘evolutionary process’, which would have given the dry land the form it has today after billions of years. No, the dry land is a piece of art that the Creator has formed by His own hands.

Psalms 119:152

Introduction

Psalms 95 is a song of thanksgiving. In it the people of Israel are prepared for the coming of the Lord Jesus. This song of thanksgiving has its origin in the eternal power and Divine nature of God seen from His works of creation with understanding (Romans 1:20). At the same time, the warning sounds that the people can only enter God’s rest, the realm of peace, by faith. The history of the people’s disobedience in the wilderness is like a warning sign, warning of the danger of unbelief, which is an obstacle to be able to enter.

After this we find a series of psalms with songs of thanksgiving related to the glory of the realm of peace.

The LORD Is a Great God

Here we find the shining forth of the LORD (Psalms 94:1) to take possession of the earth and the sea. In Psalms 95 we find a call to the earth or land – the Hebrew word eretz means both ‘earth’ and ‘land’ – Israel and in Psalms 96 we find a call to the sea, i.e. the nations. In both cases the call is to bow the knee before Him (Isaiah 45:23; Philippians 2:9-11). It is painted this way in Revelation 10: “I saw another strong angel coming down out of heaven, … He placed his right foot on the sea and his left on the land” (Revelation 10:1a; 2b).

The call in Psalms 95:1-2 is to magnify the LORD. The reasons are: 1. He is greater than all idols, gods and powers (Psalms 95:3). 2. He is the Creator and Sustainer of all things (Psalms 95:4-5). 3. He is the Shepherd of His people (Psalms 95:6-7).

It begins with the call to sing joyfully “to the LORD” (Psalms 95:1). Shouts of joy are to be given “to the rock of our salvation”. “Sing for joy” and “shout joyfully” are expressions of a heart that is full of gratitude for Who the LORD is and what He has done. Here the psalmist does not do this individually, but urges the whole people to do so.

The LORD is here the unshakable rock of the people’s salvation. The psalmist does not speak of ‘my salvation’, but of “our salvation”. The rock of salvation (Psalms 18:2) is the struck rock (Exodus 17:5-6). We know that the rock is Christ and the rock “followed” the people, that is, was present with them from the beginning to the end (1 Corinthians 10:4).

The whole people are a redeemed people. The people have been delivered from the bondage of Egypt, from the dangers of the wilderness, from the enemies who oppressed and threatened them in the land. That He is the rock means that salvation is inviolable and eternally certain.

The singing and rejoicing is not to be done personally nor just anywhere, but “before His presence” (Psalms 95:2). There they are “with thanksgiving”, that is, with words in which they express their gratitude to Him. There they are “with psalms”. In the psalms that they sing to Him with joy, they praise Him.

The word “for” with which Psalms 95:3 begins indicates the reason that follows for the call made in the previous verses. There appear to be several reasons. First, “the LORD is a great God”. He towers above everything and encompasses everything. There is also no comparison to anyone or anything (Isaiah 46:9). He is great.

“A great King” is He “above all gods”. That He is a great King means that He is the King of kings. That He is above all gods He has shown in the past by defeating the gods of Egypt (Exodus 15:11). There are some who are called gods (1 Corinthians 8:5). These are dead idols behind which are demonic powers. They are not rivals of Him, but His subjects. God rules over them as “a great King”. He sits on the throne and everyone is subordinate to Him. We do not see this now, but in faith we see Him to Whom all things are subject (Hebrews 2:8b).

Connected to this is a subsequent exaltation of Him that gives cause to rejoice before Him and to sing psalms. The dead idols are local gods, but God is the God of all creation (Psalms 95:4; cf. Isaiah 40:26). Everything in the universe is His possession. No one else can lay claim to it. His right to it is absolute and total.

Just as copyright law provides that the creator of a particular work has a right to the ups and downs of that work, so God as Creator of heaven and earth has a right to His creation (Revelation 4:11). For unbelievers, they must get ready to meet their God (Amos 4:12). Every human being is called to remember his Creator already in his youth (Ecclesiastes 12:1).

This applies to “the depths of the earth” and “the peaks of mountains”. The deepest known place of the earth is the Mariana Trench in the Pacific Ocean with a depth of about eleven kilometers. It is a place of deep darkness, where there has never been any sunlight, but to God it is as light there as it is on earth. Not only can He descend to such deep places, but they are also in His “hand”. That is, He has authority over them, He controls and governs all that is in them.

What is true of the deepest places is also true of the highest places, of “the peaks of the mountains”. These “are His”. He made the mountains; they belong to Him. Their height and power reflect His exaltedness above what is exalted on earth. If the deepest depths and the highest heights are in His hand, everything in between is also in His hand.

“The sea” is also “His, for it was He who made it” (Psalms 95:5). Man has idolized the creation, such as trees and stones, and the creatures, such as animals and even man. The psalmist makes it clear that creation was made and created by God and therefore we must never equate it with God. In the same way, the fourth book of Psalms begins by stating in Psalms 90 that the eternal God brought forth this creation (Psalms 90:2).

Because He, emphatically, He and no one else, made the sea, it is His inalienable property. The same is true of “the dry land”. His hands formed it. There is no question of a development, an ‘evolutionary process’, which would have given the dry land the form it has today after billions of years. No, the dry land is a piece of art that the Creator has formed by His own hands.

Psalms 119:153

Introduction

Psalms 95 is a song of thanksgiving. In it the people of Israel are prepared for the coming of the Lord Jesus. This song of thanksgiving has its origin in the eternal power and Divine nature of God seen from His works of creation with understanding (Romans 1:20). At the same time, the warning sounds that the people can only enter God’s rest, the realm of peace, by faith. The history of the people’s disobedience in the wilderness is like a warning sign, warning of the danger of unbelief, which is an obstacle to be able to enter.

After this we find a series of psalms with songs of thanksgiving related to the glory of the realm of peace.

The LORD Is a Great God

Here we find the shining forth of the LORD (Psalms 94:1) to take possession of the earth and the sea. In Psalms 95 we find a call to the earth or land – the Hebrew word eretz means both ‘earth’ and ‘land’ – Israel and in Psalms 96 we find a call to the sea, i.e. the nations. In both cases the call is to bow the knee before Him (Isaiah 45:23; Philippians 2:9-11). It is painted this way in Revelation 10: “I saw another strong angel coming down out of heaven, … He placed his right foot on the sea and his left on the land” (Revelation 10:1a; 2b).

The call in Psalms 95:1-2 is to magnify the LORD. The reasons are: 1. He is greater than all idols, gods and powers (Psalms 95:3). 2. He is the Creator and Sustainer of all things (Psalms 95:4-5). 3. He is the Shepherd of His people (Psalms 95:6-7).

It begins with the call to sing joyfully “to the LORD” (Psalms 95:1). Shouts of joy are to be given “to the rock of our salvation”. “Sing for joy” and “shout joyfully” are expressions of a heart that is full of gratitude for Who the LORD is and what He has done. Here the psalmist does not do this individually, but urges the whole people to do so.

The LORD is here the unshakable rock of the people’s salvation. The psalmist does not speak of ‘my salvation’, but of “our salvation”. The rock of salvation (Psalms 18:2) is the struck rock (Exodus 17:5-6). We know that the rock is Christ and the rock “followed” the people, that is, was present with them from the beginning to the end (1 Corinthians 10:4).

The whole people are a redeemed people. The people have been delivered from the bondage of Egypt, from the dangers of the wilderness, from the enemies who oppressed and threatened them in the land. That He is the rock means that salvation is inviolable and eternally certain.

The singing and rejoicing is not to be done personally nor just anywhere, but “before His presence” (Psalms 95:2). There they are “with thanksgiving”, that is, with words in which they express their gratitude to Him. There they are “with psalms”. In the psalms that they sing to Him with joy, they praise Him.

The word “for” with which Psalms 95:3 begins indicates the reason that follows for the call made in the previous verses. There appear to be several reasons. First, “the LORD is a great God”. He towers above everything and encompasses everything. There is also no comparison to anyone or anything (Isaiah 46:9). He is great.

“A great King” is He “above all gods”. That He is a great King means that He is the King of kings. That He is above all gods He has shown in the past by defeating the gods of Egypt (Exodus 15:11). There are some who are called gods (1 Corinthians 8:5). These are dead idols behind which are demonic powers. They are not rivals of Him, but His subjects. God rules over them as “a great King”. He sits on the throne and everyone is subordinate to Him. We do not see this now, but in faith we see Him to Whom all things are subject (Hebrews 2:8b).

Connected to this is a subsequent exaltation of Him that gives cause to rejoice before Him and to sing psalms. The dead idols are local gods, but God is the God of all creation (Psalms 95:4; cf. Isaiah 40:26). Everything in the universe is His possession. No one else can lay claim to it. His right to it is absolute and total.

Just as copyright law provides that the creator of a particular work has a right to the ups and downs of that work, so God as Creator of heaven and earth has a right to His creation (Revelation 4:11). For unbelievers, they must get ready to meet their God (Amos 4:12). Every human being is called to remember his Creator already in his youth (Ecclesiastes 12:1).

This applies to “the depths of the earth” and “the peaks of mountains”. The deepest known place of the earth is the Mariana Trench in the Pacific Ocean with a depth of about eleven kilometers. It is a place of deep darkness, where there has never been any sunlight, but to God it is as light there as it is on earth. Not only can He descend to such deep places, but they are also in His “hand”. That is, He has authority over them, He controls and governs all that is in them.

What is true of the deepest places is also true of the highest places, of “the peaks of the mountains”. These “are His”. He made the mountains; they belong to Him. Their height and power reflect His exaltedness above what is exalted on earth. If the deepest depths and the highest heights are in His hand, everything in between is also in His hand.

“The sea” is also “His, for it was He who made it” (Psalms 95:5). Man has idolized the creation, such as trees and stones, and the creatures, such as animals and even man. The psalmist makes it clear that creation was made and created by God and therefore we must never equate it with God. In the same way, the fourth book of Psalms begins by stating in Psalms 90 that the eternal God brought forth this creation (Psalms 90:2).

Because He, emphatically, He and no one else, made the sea, it is His inalienable property. The same is true of “the dry land”. His hands formed it. There is no question of a development, an ‘evolutionary process’, which would have given the dry land the form it has today after billions of years. No, the dry land is a piece of art that the Creator has formed by His own hands.

Psalms 119:154

Introduction

Psalms 95 is a song of thanksgiving. In it the people of Israel are prepared for the coming of the Lord Jesus. This song of thanksgiving has its origin in the eternal power and Divine nature of God seen from His works of creation with understanding (Romans 1:20). At the same time, the warning sounds that the people can only enter God’s rest, the realm of peace, by faith. The history of the people’s disobedience in the wilderness is like a warning sign, warning of the danger of unbelief, which is an obstacle to be able to enter.

After this we find a series of psalms with songs of thanksgiving related to the glory of the realm of peace.

The LORD Is a Great God

Here we find the shining forth of the LORD (Psalms 94:1) to take possession of the earth and the sea. In Psalms 95 we find a call to the earth or land – the Hebrew word eretz means both ‘earth’ and ‘land’ – Israel and in Psalms 96 we find a call to the sea, i.e. the nations. In both cases the call is to bow the knee before Him (Isaiah 45:23; Philippians 2:9-11). It is painted this way in Revelation 10: “I saw another strong angel coming down out of heaven, … He placed his right foot on the sea and his left on the land” (Revelation 10:1a; 2b).

The call in Psalms 95:1-2 is to magnify the LORD. The reasons are: 1. He is greater than all idols, gods and powers (Psalms 95:3). 2. He is the Creator and Sustainer of all things (Psalms 95:4-5). 3. He is the Shepherd of His people (Psalms 95:6-7).

It begins with the call to sing joyfully “to the LORD” (Psalms 95:1). Shouts of joy are to be given “to the rock of our salvation”. “Sing for joy” and “shout joyfully” are expressions of a heart that is full of gratitude for Who the LORD is and what He has done. Here the psalmist does not do this individually, but urges the whole people to do so.

The LORD is here the unshakable rock of the people’s salvation. The psalmist does not speak of ‘my salvation’, but of “our salvation”. The rock of salvation (Psalms 18:2) is the struck rock (Exodus 17:5-6). We know that the rock is Christ and the rock “followed” the people, that is, was present with them from the beginning to the end (1 Corinthians 10:4).

The whole people are a redeemed people. The people have been delivered from the bondage of Egypt, from the dangers of the wilderness, from the enemies who oppressed and threatened them in the land. That He is the rock means that salvation is inviolable and eternally certain.

The singing and rejoicing is not to be done personally nor just anywhere, but “before His presence” (Psalms 95:2). There they are “with thanksgiving”, that is, with words in which they express their gratitude to Him. There they are “with psalms”. In the psalms that they sing to Him with joy, they praise Him.

The word “for” with which Psalms 95:3 begins indicates the reason that follows for the call made in the previous verses. There appear to be several reasons. First, “the LORD is a great God”. He towers above everything and encompasses everything. There is also no comparison to anyone or anything (Isaiah 46:9). He is great.

“A great King” is He “above all gods”. That He is a great King means that He is the King of kings. That He is above all gods He has shown in the past by defeating the gods of Egypt (Exodus 15:11). There are some who are called gods (1 Corinthians 8:5). These are dead idols behind which are demonic powers. They are not rivals of Him, but His subjects. God rules over them as “a great King”. He sits on the throne and everyone is subordinate to Him. We do not see this now, but in faith we see Him to Whom all things are subject (Hebrews 2:8b).

Connected to this is a subsequent exaltation of Him that gives cause to rejoice before Him and to sing psalms. The dead idols are local gods, but God is the God of all creation (Psalms 95:4; cf. Isaiah 40:26). Everything in the universe is His possession. No one else can lay claim to it. His right to it is absolute and total.

Just as copyright law provides that the creator of a particular work has a right to the ups and downs of that work, so God as Creator of heaven and earth has a right to His creation (Revelation 4:11). For unbelievers, they must get ready to meet their God (Amos 4:12). Every human being is called to remember his Creator already in his youth (Ecclesiastes 12:1).

This applies to “the depths of the earth” and “the peaks of mountains”. The deepest known place of the earth is the Mariana Trench in the Pacific Ocean with a depth of about eleven kilometers. It is a place of deep darkness, where there has never been any sunlight, but to God it is as light there as it is on earth. Not only can He descend to such deep places, but they are also in His “hand”. That is, He has authority over them, He controls and governs all that is in them.

What is true of the deepest places is also true of the highest places, of “the peaks of the mountains”. These “are His”. He made the mountains; they belong to Him. Their height and power reflect His exaltedness above what is exalted on earth. If the deepest depths and the highest heights are in His hand, everything in between is also in His hand.

“The sea” is also “His, for it was He who made it” (Psalms 95:5). Man has idolized the creation, such as trees and stones, and the creatures, such as animals and even man. The psalmist makes it clear that creation was made and created by God and therefore we must never equate it with God. In the same way, the fourth book of Psalms begins by stating in Psalms 90 that the eternal God brought forth this creation (Psalms 90:2).

Because He, emphatically, He and no one else, made the sea, it is His inalienable property. The same is true of “the dry land”. His hands formed it. There is no question of a development, an ‘evolutionary process’, which would have given the dry land the form it has today after billions of years. No, the dry land is a piece of art that the Creator has formed by His own hands.

Psalms 119:155

Introduction

Psalms 95 is a song of thanksgiving. In it the people of Israel are prepared for the coming of the Lord Jesus. This song of thanksgiving has its origin in the eternal power and Divine nature of God seen from His works of creation with understanding (Romans 1:20). At the same time, the warning sounds that the people can only enter God’s rest, the realm of peace, by faith. The history of the people’s disobedience in the wilderness is like a warning sign, warning of the danger of unbelief, which is an obstacle to be able to enter.

After this we find a series of psalms with songs of thanksgiving related to the glory of the realm of peace.

The LORD Is a Great God

Here we find the shining forth of the LORD (Psalms 94:1) to take possession of the earth and the sea. In Psalms 95 we find a call to the earth or land – the Hebrew word eretz means both ‘earth’ and ‘land’ – Israel and in Psalms 96 we find a call to the sea, i.e. the nations. In both cases the call is to bow the knee before Him (Isaiah 45:23; Philippians 2:9-11). It is painted this way in Revelation 10: “I saw another strong angel coming down out of heaven, … He placed his right foot on the sea and his left on the land” (Revelation 10:1a; 2b).

The call in Psalms 95:1-2 is to magnify the LORD. The reasons are: 1. He is greater than all idols, gods and powers (Psalms 95:3). 2. He is the Creator and Sustainer of all things (Psalms 95:4-5). 3. He is the Shepherd of His people (Psalms 95:6-7).

It begins with the call to sing joyfully “to the LORD” (Psalms 95:1). Shouts of joy are to be given “to the rock of our salvation”. “Sing for joy” and “shout joyfully” are expressions of a heart that is full of gratitude for Who the LORD is and what He has done. Here the psalmist does not do this individually, but urges the whole people to do so.

The LORD is here the unshakable rock of the people’s salvation. The psalmist does not speak of ‘my salvation’, but of “our salvation”. The rock of salvation (Psalms 18:2) is the struck rock (Exodus 17:5-6). We know that the rock is Christ and the rock “followed” the people, that is, was present with them from the beginning to the end (1 Corinthians 10:4).

The whole people are a redeemed people. The people have been delivered from the bondage of Egypt, from the dangers of the wilderness, from the enemies who oppressed and threatened them in the land. That He is the rock means that salvation is inviolable and eternally certain.

The singing and rejoicing is not to be done personally nor just anywhere, but “before His presence” (Psalms 95:2). There they are “with thanksgiving”, that is, with words in which they express their gratitude to Him. There they are “with psalms”. In the psalms that they sing to Him with joy, they praise Him.

The word “for” with which Psalms 95:3 begins indicates the reason that follows for the call made in the previous verses. There appear to be several reasons. First, “the LORD is a great God”. He towers above everything and encompasses everything. There is also no comparison to anyone or anything (Isaiah 46:9). He is great.

“A great King” is He “above all gods”. That He is a great King means that He is the King of kings. That He is above all gods He has shown in the past by defeating the gods of Egypt (Exodus 15:11). There are some who are called gods (1 Corinthians 8:5). These are dead idols behind which are demonic powers. They are not rivals of Him, but His subjects. God rules over them as “a great King”. He sits on the throne and everyone is subordinate to Him. We do not see this now, but in faith we see Him to Whom all things are subject (Hebrews 2:8b).

Connected to this is a subsequent exaltation of Him that gives cause to rejoice before Him and to sing psalms. The dead idols are local gods, but God is the God of all creation (Psalms 95:4; cf. Isaiah 40:26). Everything in the universe is His possession. No one else can lay claim to it. His right to it is absolute and total.

Just as copyright law provides that the creator of a particular work has a right to the ups and downs of that work, so God as Creator of heaven and earth has a right to His creation (Revelation 4:11). For unbelievers, they must get ready to meet their God (Amos 4:12). Every human being is called to remember his Creator already in his youth (Ecclesiastes 12:1).

This applies to “the depths of the earth” and “the peaks of mountains”. The deepest known place of the earth is the Mariana Trench in the Pacific Ocean with a depth of about eleven kilometers. It is a place of deep darkness, where there has never been any sunlight, but to God it is as light there as it is on earth. Not only can He descend to such deep places, but they are also in His “hand”. That is, He has authority over them, He controls and governs all that is in them.

What is true of the deepest places is also true of the highest places, of “the peaks of the mountains”. These “are His”. He made the mountains; they belong to Him. Their height and power reflect His exaltedness above what is exalted on earth. If the deepest depths and the highest heights are in His hand, everything in between is also in His hand.

“The sea” is also “His, for it was He who made it” (Psalms 95:5). Man has idolized the creation, such as trees and stones, and the creatures, such as animals and even man. The psalmist makes it clear that creation was made and created by God and therefore we must never equate it with God. In the same way, the fourth book of Psalms begins by stating in Psalms 90 that the eternal God brought forth this creation (Psalms 90:2).

Because He, emphatically, He and no one else, made the sea, it is His inalienable property. The same is true of “the dry land”. His hands formed it. There is no question of a development, an ‘evolutionary process’, which would have given the dry land the form it has today after billions of years. No, the dry land is a piece of art that the Creator has formed by His own hands.

Psalms 119:156

The Sheep of His Hand

In Psalms 95:6, the psalmist calls upon the faithful remnant to “worship and bow down” before the LORD and “kneel” before Him. This is a repetition and deepening of what we saw in Psalms 95:1-2. It is deepening because it is not just about creation, but about the fact that the LORD formed them as a people (Psalms 95:6) and cared for them as a Shepherd (Psalms 95:7).

Worshiping, bowing down, and kneeling are three postures of deep reverence and awe, where the worshiper makes himself as little as possible before God. True worship is not making a lot of noise, where the heart can be empty, but an attitude that is appropriate toward Him, “our Maker”.

For us, members of God’s heavenly people, the church, it is true that He has acquired the church by the blood of His own [Son] (Acts 20:28). When we are impressed by Him, we are not pushed over, nor do we remain standing, but fall down before Him (Revelation 5:14b).

Again there follows a “for” after which the reason is given for taking this attitude of deep reverence and awe (Psalms 95:7). Now it is not because He is the Creator and sovereign Ruler of all the earth, as in the preceding verses, but because He is the Shepherd of His people (Ezekiel 34:15-16). He is in a special relationship with them.

They call themselves “the people of His pasture and the sheep of His hand” (cf. Psalms 79:13; Psalms 100:3). By this they indicate that they depend on Him like sheep depend on the shepherd. He ensures that they find pasture, that they get food. Thereby He also leads them by His hand. Even more, the expression “sheep of His hand”, or sheep of His caring hand, means that He protects them with His hand. They are secure in His hand (cf. John 10:28-29).

In the last line of Psa 95:7, the LORD, Yahweh, speaks. He does so “today”. He says that here, in the time of the psalmist. He says that to the Hebrews hundreds of years later (Hebrews 3:7). He says that to us, too. Each time He speaks, that He lets His people hear His voice, it is “today”. Again and again He makes His people hear His voice. “Today” refers to those to whom the Word comes at the time He speaks and they hear it in person, while they live. The question is what they do when they hear His voice. ‘Today’ allows no delay to later. It is important to respond to God’s voice immediately in obedience.

God Himself makes clear in the next verse by an example from their history how they responded to His voice in the past. This example contains a serious warning. It presents them with a choice. It also presents us with a choice, because the ‘today’ applies to us now! God also speaks to us ‘today’ and does so through His Word. The Lord Jesus did so, too, when He said to the people: “If you had known in this day, even you, the things which make for peace!” (Luke 19:42).

Psalms 119:157

The Sheep of His Hand

In Psalms 95:6, the psalmist calls upon the faithful remnant to “worship and bow down” before the LORD and “kneel” before Him. This is a repetition and deepening of what we saw in Psalms 95:1-2. It is deepening because it is not just about creation, but about the fact that the LORD formed them as a people (Psalms 95:6) and cared for them as a Shepherd (Psalms 95:7).

Worshiping, bowing down, and kneeling are three postures of deep reverence and awe, where the worshiper makes himself as little as possible before God. True worship is not making a lot of noise, where the heart can be empty, but an attitude that is appropriate toward Him, “our Maker”.

For us, members of God’s heavenly people, the church, it is true that He has acquired the church by the blood of His own [Son] (Acts 20:28). When we are impressed by Him, we are not pushed over, nor do we remain standing, but fall down before Him (Revelation 5:14b).

Again there follows a “for” after which the reason is given for taking this attitude of deep reverence and awe (Psalms 95:7). Now it is not because He is the Creator and sovereign Ruler of all the earth, as in the preceding verses, but because He is the Shepherd of His people (Ezekiel 34:15-16). He is in a special relationship with them.

They call themselves “the people of His pasture and the sheep of His hand” (cf. Psalms 79:13; Psalms 100:3). By this they indicate that they depend on Him like sheep depend on the shepherd. He ensures that they find pasture, that they get food. Thereby He also leads them by His hand. Even more, the expression “sheep of His hand”, or sheep of His caring hand, means that He protects them with His hand. They are secure in His hand (cf. John 10:28-29).

In the last line of Psa 95:7, the LORD, Yahweh, speaks. He does so “today”. He says that here, in the time of the psalmist. He says that to the Hebrews hundreds of years later (Hebrews 3:7). He says that to us, too. Each time He speaks, that He lets His people hear His voice, it is “today”. Again and again He makes His people hear His voice. “Today” refers to those to whom the Word comes at the time He speaks and they hear it in person, while they live. The question is what they do when they hear His voice. ‘Today’ allows no delay to later. It is important to respond to God’s voice immediately in obedience.

God Himself makes clear in the next verse by an example from their history how they responded to His voice in the past. This example contains a serious warning. It presents them with a choice. It also presents us with a choice, because the ‘today’ applies to us now! God also speaks to us ‘today’ and does so through His Word. The Lord Jesus did so, too, when He said to the people: “If you had known in this day, even you, the things which make for peace!” (Luke 19:42).

Psalms 119:158

Warning of Hardening

The warning is: if they hear His voice, they must not harden their hearts (Psalms 95:8). Here God is speaking. Their fathers did harden their hearts in the past, namely “at Meribah, as in the day of Massah in the wilderness”. Meribah – meaning ‘contention’ (about water) or ‘bitterness’ – is a place near Kadesh (Numbers 20:1). It is there that Moses brings forth water from the rock at the end of the forty-year wilderness wanderings (Numbers 20:10-13).

This wilderness place Meribah near Kadesh at the end of the wilderness journey must be distinguished from the place Massah and Meribah in Rafidim (Exodus 17:1). There the murmuring people received water from the rock at the beginning of the wilderness journey. This place is given the double name of Massah and Meribah, meaning ‘temptation’ and ‘strife’ or ‘bitterness’ (Exodus 17:7). Both meanings are echoed in the quotation of this verse in the letter to the Hebrews: “Do not harden your hearts as when they provoked [Meribah] Me, as in the day of trial [Massah] in the wilderness” (Hebrews 3:8).

The people tested God in the wilderness, tried Him or tempted Him (Psalms 95:9). To test Him is to taunt Him, as a whining child does, to see how far they could go in their unbelief. They tested Him, challenged Him, to show whether He is in their midst or not (Exodus 17:7). Such a test can be compared to asking the sun to prove that it is shining, while at the same time we are standing in the full sun. Such a question shows irrefutably that such a person is blind. This is also the case with the people that is testing or trying God. This is evident from the reproach God makes to the people when He says: “They tried Me, though they had seen My work.”

He has ceaselessly proven His presence in their midst. His work is undeniable. They have seen His deliverance from Egypt, they have seen Him make a path through the Red Sea and drown the Egyptians in it. Each day they have seen His care through the manna that was ready for them each morning. It is pure unbelief to challenge God after seeing so many works to show that He is in their midst.

Therefore, the warning to the believing remnant is: Take to heart the warning of your own history. As for man, history teaches that man learns nothing from history. With the believing remnant it must be different, they must not harden their hearts, but put their trust in the LORD.

This attitude of Israel, unfortunately, is not an incident, but has characterized the people throughout their journey through the wilderness. We hear this in God’s words: “For forty years I loathed [that] generation” (Psalms 95:10). For forty years He showed His care for them (Deuteronomy 4:32-35). He has delivered them, led them and cared for them and yet they went right against Him (cf. Deuteronomy 6:16; Deuteronomy 9:22; Deuteronomy 33:8). This strong expression of disgust does indicate how much they dishonored God with their attitude.

We can make the big mistake of thinking that we are better than they are. It is therefore important that we too take this warning to heart (1 Corinthians 10:11; Hebrews 3:14-19; Hebrews 4:1-7). We will do so if we remember that He, Who did not spare even His own Son, but gave Him up for us, will with Him also give us all things (Romans 8:32).

If this is how the people responded to all of God’s care, it is not surprising that He became angry toward this generation. God also indicates the deep cause: to err in their sinful heart. Because their heart has always strayed from God, they have not known His ways. They have understood nothing of His actions, whether He has dealt with them in blessing or in judgment.

Moses did know God’s ways, for God Himself made them known to him (Psalms 103:7) because he feared and loved Him. To know God’s ways it is necessary that we give Him our heart. That is what He asks for (Proverbs 23:26). When we give Him our heart, we are giving Him our whole life, that He may govern it. Then we walk in His way that ends in glory.

It is impossible for God to allow His people, who so err in their heart, to enter into His rest (Psalms 95:11; Numbers 14:21-23). Because they so wander with their heart and are so ignorant of His ways, He cannot but swear in His anger that He will never receive them in His rest. “My rest” is God’s rest. It is the rest He has when He will dwell in the midst of His people. That is the promised land, where the people will live in peace and security, without fear of enemies. This rest will only be experienced in the realm of peace of the Messiah, the great Son of David.

Psalms 119:159

Warning of Hardening

The warning is: if they hear His voice, they must not harden their hearts (Psalms 95:8). Here God is speaking. Their fathers did harden their hearts in the past, namely “at Meribah, as in the day of Massah in the wilderness”. Meribah – meaning ‘contention’ (about water) or ‘bitterness’ – is a place near Kadesh (Numbers 20:1). It is there that Moses brings forth water from the rock at the end of the forty-year wilderness wanderings (Numbers 20:10-13).

This wilderness place Meribah near Kadesh at the end of the wilderness journey must be distinguished from the place Massah and Meribah in Rafidim (Exodus 17:1). There the murmuring people received water from the rock at the beginning of the wilderness journey. This place is given the double name of Massah and Meribah, meaning ‘temptation’ and ‘strife’ or ‘bitterness’ (Exodus 17:7). Both meanings are echoed in the quotation of this verse in the letter to the Hebrews: “Do not harden your hearts as when they provoked [Meribah] Me, as in the day of trial [Massah] in the wilderness” (Hebrews 3:8).

The people tested God in the wilderness, tried Him or tempted Him (Psalms 95:9). To test Him is to taunt Him, as a whining child does, to see how far they could go in their unbelief. They tested Him, challenged Him, to show whether He is in their midst or not (Exodus 17:7). Such a test can be compared to asking the sun to prove that it is shining, while at the same time we are standing in the full sun. Such a question shows irrefutably that such a person is blind. This is also the case with the people that is testing or trying God. This is evident from the reproach God makes to the people when He says: “They tried Me, though they had seen My work.”

He has ceaselessly proven His presence in their midst. His work is undeniable. They have seen His deliverance from Egypt, they have seen Him make a path through the Red Sea and drown the Egyptians in it. Each day they have seen His care through the manna that was ready for them each morning. It is pure unbelief to challenge God after seeing so many works to show that He is in their midst.

Therefore, the warning to the believing remnant is: Take to heart the warning of your own history. As for man, history teaches that man learns nothing from history. With the believing remnant it must be different, they must not harden their hearts, but put their trust in the LORD.

This attitude of Israel, unfortunately, is not an incident, but has characterized the people throughout their journey through the wilderness. We hear this in God’s words: “For forty years I loathed [that] generation” (Psalms 95:10). For forty years He showed His care for them (Deuteronomy 4:32-35). He has delivered them, led them and cared for them and yet they went right against Him (cf. Deuteronomy 6:16; Deuteronomy 9:22; Deuteronomy 33:8). This strong expression of disgust does indicate how much they dishonored God with their attitude.

We can make the big mistake of thinking that we are better than they are. It is therefore important that we too take this warning to heart (1 Corinthians 10:11; Hebrews 3:14-19; Hebrews 4:1-7). We will do so if we remember that He, Who did not spare even His own Son, but gave Him up for us, will with Him also give us all things (Romans 8:32).

If this is how the people responded to all of God’s care, it is not surprising that He became angry toward this generation. God also indicates the deep cause: to err in their sinful heart. Because their heart has always strayed from God, they have not known His ways. They have understood nothing of His actions, whether He has dealt with them in blessing or in judgment.

Moses did know God’s ways, for God Himself made them known to him (Psalms 103:7) because he feared and loved Him. To know God’s ways it is necessary that we give Him our heart. That is what He asks for (Proverbs 23:26). When we give Him our heart, we are giving Him our whole life, that He may govern it. Then we walk in His way that ends in glory.

It is impossible for God to allow His people, who so err in their heart, to enter into His rest (Psalms 95:11; Numbers 14:21-23). Because they so wander with their heart and are so ignorant of His ways, He cannot but swear in His anger that He will never receive them in His rest. “My rest” is God’s rest. It is the rest He has when He will dwell in the midst of His people. That is the promised land, where the people will live in peace and security, without fear of enemies. This rest will only be experienced in the realm of peace of the Messiah, the great Son of David.

Psalms 119:160

Warning of Hardening

The warning is: if they hear His voice, they must not harden their hearts (Psalms 95:8). Here God is speaking. Their fathers did harden their hearts in the past, namely “at Meribah, as in the day of Massah in the wilderness”. Meribah – meaning ‘contention’ (about water) or ‘bitterness’ – is a place near Kadesh (Numbers 20:1). It is there that Moses brings forth water from the rock at the end of the forty-year wilderness wanderings (Numbers 20:10-13).

This wilderness place Meribah near Kadesh at the end of the wilderness journey must be distinguished from the place Massah and Meribah in Rafidim (Exodus 17:1). There the murmuring people received water from the rock at the beginning of the wilderness journey. This place is given the double name of Massah and Meribah, meaning ‘temptation’ and ‘strife’ or ‘bitterness’ (Exodus 17:7). Both meanings are echoed in the quotation of this verse in the letter to the Hebrews: “Do not harden your hearts as when they provoked [Meribah] Me, as in the day of trial [Massah] in the wilderness” (Hebrews 3:8).

The people tested God in the wilderness, tried Him or tempted Him (Psalms 95:9). To test Him is to taunt Him, as a whining child does, to see how far they could go in their unbelief. They tested Him, challenged Him, to show whether He is in their midst or not (Exodus 17:7). Such a test can be compared to asking the sun to prove that it is shining, while at the same time we are standing in the full sun. Such a question shows irrefutably that such a person is blind. This is also the case with the people that is testing or trying God. This is evident from the reproach God makes to the people when He says: “They tried Me, though they had seen My work.”

He has ceaselessly proven His presence in their midst. His work is undeniable. They have seen His deliverance from Egypt, they have seen Him make a path through the Red Sea and drown the Egyptians in it. Each day they have seen His care through the manna that was ready for them each morning. It is pure unbelief to challenge God after seeing so many works to show that He is in their midst.

Therefore, the warning to the believing remnant is: Take to heart the warning of your own history. As for man, history teaches that man learns nothing from history. With the believing remnant it must be different, they must not harden their hearts, but put their trust in the LORD.

This attitude of Israel, unfortunately, is not an incident, but has characterized the people throughout their journey through the wilderness. We hear this in God’s words: “For forty years I loathed [that] generation” (Psalms 95:10). For forty years He showed His care for them (Deuteronomy 4:32-35). He has delivered them, led them and cared for them and yet they went right against Him (cf. Deuteronomy 6:16; Deuteronomy 9:22; Deuteronomy 33:8). This strong expression of disgust does indicate how much they dishonored God with their attitude.

We can make the big mistake of thinking that we are better than they are. It is therefore important that we too take this warning to heart (1 Corinthians 10:11; Hebrews 3:14-19; Hebrews 4:1-7). We will do so if we remember that He, Who did not spare even His own Son, but gave Him up for us, will with Him also give us all things (Romans 8:32).

If this is how the people responded to all of God’s care, it is not surprising that He became angry toward this generation. God also indicates the deep cause: to err in their sinful heart. Because their heart has always strayed from God, they have not known His ways. They have understood nothing of His actions, whether He has dealt with them in blessing or in judgment.

Moses did know God’s ways, for God Himself made them known to him (Psalms 103:7) because he feared and loved Him. To know God’s ways it is necessary that we give Him our heart. That is what He asks for (Proverbs 23:26). When we give Him our heart, we are giving Him our whole life, that He may govern it. Then we walk in His way that ends in glory.

It is impossible for God to allow His people, who so err in their heart, to enter into His rest (Psalms 95:11; Numbers 14:21-23). Because they so wander with their heart and are so ignorant of His ways, He cannot but swear in His anger that He will never receive them in His rest. “My rest” is God’s rest. It is the rest He has when He will dwell in the midst of His people. That is the promised land, where the people will live in peace and security, without fear of enemies. This rest will only be experienced in the realm of peace of the Messiah, the great Son of David.

Psalms 119:161

Warning of Hardening

The warning is: if they hear His voice, they must not harden their hearts (Psalms 95:8). Here God is speaking. Their fathers did harden their hearts in the past, namely “at Meribah, as in the day of Massah in the wilderness”. Meribah – meaning ‘contention’ (about water) or ‘bitterness’ – is a place near Kadesh (Numbers 20:1). It is there that Moses brings forth water from the rock at the end of the forty-year wilderness wanderings (Numbers 20:10-13).

This wilderness place Meribah near Kadesh at the end of the wilderness journey must be distinguished from the place Massah and Meribah in Rafidim (Exodus 17:1). There the murmuring people received water from the rock at the beginning of the wilderness journey. This place is given the double name of Massah and Meribah, meaning ‘temptation’ and ‘strife’ or ‘bitterness’ (Exodus 17:7). Both meanings are echoed in the quotation of this verse in the letter to the Hebrews: “Do not harden your hearts as when they provoked [Meribah] Me, as in the day of trial [Massah] in the wilderness” (Hebrews 3:8).

The people tested God in the wilderness, tried Him or tempted Him (Psalms 95:9). To test Him is to taunt Him, as a whining child does, to see how far they could go in their unbelief. They tested Him, challenged Him, to show whether He is in their midst or not (Exodus 17:7). Such a test can be compared to asking the sun to prove that it is shining, while at the same time we are standing in the full sun. Such a question shows irrefutably that such a person is blind. This is also the case with the people that is testing or trying God. This is evident from the reproach God makes to the people when He says: “They tried Me, though they had seen My work.”

He has ceaselessly proven His presence in their midst. His work is undeniable. They have seen His deliverance from Egypt, they have seen Him make a path through the Red Sea and drown the Egyptians in it. Each day they have seen His care through the manna that was ready for them each morning. It is pure unbelief to challenge God after seeing so many works to show that He is in their midst.

Therefore, the warning to the believing remnant is: Take to heart the warning of your own history. As for man, history teaches that man learns nothing from history. With the believing remnant it must be different, they must not harden their hearts, but put their trust in the LORD.

This attitude of Israel, unfortunately, is not an incident, but has characterized the people throughout their journey through the wilderness. We hear this in God’s words: “For forty years I loathed [that] generation” (Psalms 95:10). For forty years He showed His care for them (Deuteronomy 4:32-35). He has delivered them, led them and cared for them and yet they went right against Him (cf. Deuteronomy 6:16; Deuteronomy 9:22; Deuteronomy 33:8). This strong expression of disgust does indicate how much they dishonored God with their attitude.

We can make the big mistake of thinking that we are better than they are. It is therefore important that we too take this warning to heart (1 Corinthians 10:11; Hebrews 3:14-19; Hebrews 4:1-7). We will do so if we remember that He, Who did not spare even His own Son, but gave Him up for us, will with Him also give us all things (Romans 8:32).

If this is how the people responded to all of God’s care, it is not surprising that He became angry toward this generation. God also indicates the deep cause: to err in their sinful heart. Because their heart has always strayed from God, they have not known His ways. They have understood nothing of His actions, whether He has dealt with them in blessing or in judgment.

Moses did know God’s ways, for God Himself made them known to him (Psalms 103:7) because he feared and loved Him. To know God’s ways it is necessary that we give Him our heart. That is what He asks for (Proverbs 23:26). When we give Him our heart, we are giving Him our whole life, that He may govern it. Then we walk in His way that ends in glory.

It is impossible for God to allow His people, who so err in their heart, to enter into His rest (Psalms 95:11; Numbers 14:21-23). Because they so wander with their heart and are so ignorant of His ways, He cannot but swear in His anger that He will never receive them in His rest. “My rest” is God’s rest. It is the rest He has when He will dwell in the midst of His people. That is the promised land, where the people will live in peace and security, without fear of enemies. This rest will only be experienced in the realm of peace of the Messiah, the great Son of David.

Psalms 119:163

Introduction

The call to the people of Israel in Psalms 95 to praise the LORD as a great King (Psalms 95:1-7) is also made to the nations in the now following psalms (Psalms 96-100) (cf. Matthew 24:14; Isaiah 12:4). In these, it is not the kingship of David that is sung, but that of the LORD, that is, the Lord Jesus:

Psalms 96 begins with: “Sing to the LORD a new song” (Psalms 96:1). Psalms 97 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 97:1). Psalms 98 begins with: “O Sing to the LORD a new song” (Psalms 98:1). Psalms 99 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 99:1). Psalms 100 begins with: “Shout joyfully to the LORD, all the earth” (Psalms 100:1).

David’s kingship and that of the Lord Jesus are very closely connected with each other, for the great Son of David is the LORD of hosts. These verses look forward to the fulfillment of the promises when the LORD openly exercises His authority over the nations.

Psalms 96 is almost word for word the middle part of the song of praise in 1 Chronicles 16 (1 Chronicles 16:23-33). Because of this, we know that this psalm was written by David. David instructs in 1 Chronicles 16 to thank and praise the LORD through the service of Asaph and his brethren (1 Chronicles 16:7). This song of praise is a compilation of portions from various psalms, including Psalms 96.

1 Chronicles 16 concludes the description of the great event of placing the ark in Jerusalem, the king’s city. This confirms the public worship of God during the reign of David. In bringing the ark up to Jerusalem we see a picture of the Messiah coming to earth to reign. That the ark was brought in (1 Chronicles 16:1), prophetically means that in Psalms 96-100 Christ is seen to have already come and taken His place as King! God brought His firstborn Son into the world (Hebrews 1:6; Psalms 89:27).

A New Song to the LORD

The Septuagint – the Greek translation of the Old Testament – has as heading above this psalm: ‘When the house was built after the exile, a song of David.’ [The house is the tabernacle and the exile is the exile of the ark during the time it had fallen into the hands of the Philistines.]

The call sounds to the nations to “sing to the LORD a new song” (Psalms 96:1). The first song sung in the Bible is the song of Moses (Exodus 15:1-18). It is sung immediately after the deliverance from Egypt. Again, in Psalms 96-100, all people are called to sing because the LORD’s salvation has come in and through the Lord Jesus: Jesus means the LORD, Yahweh, saves.

A song comes after redemption, as in Exodus 15. A new song comes after a new redemption from the LORD (cf. Lamentations 3:22-23). The phrase “new song” occurs seven times in the Old Testament, six of which occur in Psalms (Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Psalms 149:1), and once in Isaiah (Isaiah 42:10). In the New Testament it occurs twice in Revelation (Revelation 5:9; Revelation 14:3).

The call comes from Israel, who are God’s people. They have been rescued from distress and introduced into blessing by the coming of the Messiah. It is a new situation in the history of the world. Christ reigns and God is acknowledged by the nations. This calls for a new song from the nations (cf. Psalms 33:3). A new song is then already being sung in heaven (Revelation 5:9-10).

“All the earth” is called to sing to the LORD. The people are overwhelmed by the great goodness that is their portion. In this they want the nations to share who have been brought into connection with them. The glorious consequences of Christ’s coming are sung about and all are called to sing along.

In Psalms 96:2, the call to sing to the LORD and praise His Name is heard again. The motive is the salvation of God that He has wrought for His people. The nations are to bring the message of this “from day to day”, that is, they are to do so continuously, unceasingly. Just as the people of Israel must bring the burnt offering daily, in the morning and in the evening, to the LORD (Exodus 29:38-42), so also in the realm of peace the offering of praise (Psalms 50:14) will ascend daily from the mouth of Israel (Psalms 95) and the nations (Psalms 96). Yes, the book of Psalms ends in Psalms 150 with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Likewise, we are called to tell of God’s salvation every day, wherever He gives us the opportunity to do so. This is to His glory and possibly to the eternal blessing of someone who hears our testimony.

The command is to “tell His glory among the nations” (Psalms 96:3). His honor is seen in “His wonderful deeds”. We can think of the wonders He did in Egypt in delivering His people from slavery. We can apply it to the wonder of our deliverance from the power of sin and the numerous wonders He has done in our lives.

The LORD is indeed “great … and greatly to be praised” (Psalms 96:4). He is not ‘greater than’, but He alone is great in an absolute sense, He is infinitely, incomparably great (Psalms 77:13). Therefore, He alone is worthy of great praise. He is certainly “above all gods” and at the same time “to be feared above” them (cf. Psalms 66:3; 5). His greatness inspires awe.

By “gods”, given the context here, we can best think of angels or persons of law, beings with a certain authority. But they are dwarfed by Him. They are extremely limited creatures, both in terms of their person and their abilities. Angels can be powerful, but God is Almighty. He has all authority in heaven and on earth (Matthew 28:18).

The nations have their gods (Psalms 96:5; 1 Corinthians 8:5-6; cf. Deuteronomy 4:19). These gods are apostate angels or demons. Idols are dead pieces of matter (Isaiah 2:8; Isaiah 44:9-20). Behind them are demons (1 Corinthians 10:19-20). God created matter. Man in his great folly takes dead matter to worship it. Idols are nothing, nullities (1 Corinthians 8:4). They are creatures of man’s imagination (Isaiah 40:19-20; cf. Romans 1:21) under the inspiration of demons. Opposed to man’s imagination is the LORD Who “made the heavens”. He has made the whole area of heaven and therefore only He may be worshiped. He gives His glory to no other (Isaiah 2:17-18; Isaiah 42:8).

Everything that is “before Him”, that is, everything that is in His presence, radiates “splendor and majesty” (Psalms 96:6). Whatever is in His presence reflects the features of His Being. He places His majesty and glory on everything around Him. So it is also “in His sanctuary” in the midst of His people.

The parallel section in 1 Chronicles 16 says “in His place”, and that means ‘heaven’ (1 Chronicles 16:27). When the Lord Jesus returns, that fourfold glory mentioned here in Psalms 96:6 will also be visible from Zion, His sanctuary on earth. There are “strength and beauty” there, which means that His sanctuary is the source of strength and becomes visible from there. And when His power becomes visible, the splendor, the all-transcending glory of God becomes visible.

Psalms 119:164

Introduction

The call to the people of Israel in Psalms 95 to praise the LORD as a great King (Psalms 95:1-7) is also made to the nations in the now following psalms (Psalms 96-100) (cf. Matthew 24:14; Isaiah 12:4). In these, it is not the kingship of David that is sung, but that of the LORD, that is, the Lord Jesus:

Psalms 96 begins with: “Sing to the LORD a new song” (Psalms 96:1). Psalms 97 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 97:1). Psalms 98 begins with: “O Sing to the LORD a new song” (Psalms 98:1). Psalms 99 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 99:1). Psalms 100 begins with: “Shout joyfully to the LORD, all the earth” (Psalms 100:1).

David’s kingship and that of the Lord Jesus are very closely connected with each other, for the great Son of David is the LORD of hosts. These verses look forward to the fulfillment of the promises when the LORD openly exercises His authority over the nations.

Psalms 96 is almost word for word the middle part of the song of praise in 1 Chronicles 16 (1 Chronicles 16:23-33). Because of this, we know that this psalm was written by David. David instructs in 1 Chronicles 16 to thank and praise the LORD through the service of Asaph and his brethren (1 Chronicles 16:7). This song of praise is a compilation of portions from various psalms, including Psalms 96.

1 Chronicles 16 concludes the description of the great event of placing the ark in Jerusalem, the king’s city. This confirms the public worship of God during the reign of David. In bringing the ark up to Jerusalem we see a picture of the Messiah coming to earth to reign. That the ark was brought in (1 Chronicles 16:1), prophetically means that in Psalms 96-100 Christ is seen to have already come and taken His place as King! God brought His firstborn Son into the world (Hebrews 1:6; Psalms 89:27).

A New Song to the LORD

The Septuagint – the Greek translation of the Old Testament – has as heading above this psalm: ‘When the house was built after the exile, a song of David.’ [The house is the tabernacle and the exile is the exile of the ark during the time it had fallen into the hands of the Philistines.]

The call sounds to the nations to “sing to the LORD a new song” (Psalms 96:1). The first song sung in the Bible is the song of Moses (Exodus 15:1-18). It is sung immediately after the deliverance from Egypt. Again, in Psalms 96-100, all people are called to sing because the LORD’s salvation has come in and through the Lord Jesus: Jesus means the LORD, Yahweh, saves.

A song comes after redemption, as in Exodus 15. A new song comes after a new redemption from the LORD (cf. Lamentations 3:22-23). The phrase “new song” occurs seven times in the Old Testament, six of which occur in Psalms (Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Psalms 149:1), and once in Isaiah (Isaiah 42:10). In the New Testament it occurs twice in Revelation (Revelation 5:9; Revelation 14:3).

The call comes from Israel, who are God’s people. They have been rescued from distress and introduced into blessing by the coming of the Messiah. It is a new situation in the history of the world. Christ reigns and God is acknowledged by the nations. This calls for a new song from the nations (cf. Psalms 33:3). A new song is then already being sung in heaven (Revelation 5:9-10).

“All the earth” is called to sing to the LORD. The people are overwhelmed by the great goodness that is their portion. In this they want the nations to share who have been brought into connection with them. The glorious consequences of Christ’s coming are sung about and all are called to sing along.

In Psalms 96:2, the call to sing to the LORD and praise His Name is heard again. The motive is the salvation of God that He has wrought for His people. The nations are to bring the message of this “from day to day”, that is, they are to do so continuously, unceasingly. Just as the people of Israel must bring the burnt offering daily, in the morning and in the evening, to the LORD (Exodus 29:38-42), so also in the realm of peace the offering of praise (Psalms 50:14) will ascend daily from the mouth of Israel (Psalms 95) and the nations (Psalms 96). Yes, the book of Psalms ends in Psalms 150 with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Likewise, we are called to tell of God’s salvation every day, wherever He gives us the opportunity to do so. This is to His glory and possibly to the eternal blessing of someone who hears our testimony.

The command is to “tell His glory among the nations” (Psalms 96:3). His honor is seen in “His wonderful deeds”. We can think of the wonders He did in Egypt in delivering His people from slavery. We can apply it to the wonder of our deliverance from the power of sin and the numerous wonders He has done in our lives.

The LORD is indeed “great … and greatly to be praised” (Psalms 96:4). He is not ‘greater than’, but He alone is great in an absolute sense, He is infinitely, incomparably great (Psalms 77:13). Therefore, He alone is worthy of great praise. He is certainly “above all gods” and at the same time “to be feared above” them (cf. Psalms 66:3; 5). His greatness inspires awe.

By “gods”, given the context here, we can best think of angels or persons of law, beings with a certain authority. But they are dwarfed by Him. They are extremely limited creatures, both in terms of their person and their abilities. Angels can be powerful, but God is Almighty. He has all authority in heaven and on earth (Matthew 28:18).

The nations have their gods (Psalms 96:5; 1 Corinthians 8:5-6; cf. Deuteronomy 4:19). These gods are apostate angels or demons. Idols are dead pieces of matter (Isaiah 2:8; Isaiah 44:9-20). Behind them are demons (1 Corinthians 10:19-20). God created matter. Man in his great folly takes dead matter to worship it. Idols are nothing, nullities (1 Corinthians 8:4). They are creatures of man’s imagination (Isaiah 40:19-20; cf. Romans 1:21) under the inspiration of demons. Opposed to man’s imagination is the LORD Who “made the heavens”. He has made the whole area of heaven and therefore only He may be worshiped. He gives His glory to no other (Isaiah 2:17-18; Isaiah 42:8).

Everything that is “before Him”, that is, everything that is in His presence, radiates “splendor and majesty” (Psalms 96:6). Whatever is in His presence reflects the features of His Being. He places His majesty and glory on everything around Him. So it is also “in His sanctuary” in the midst of His people.

The parallel section in 1 Chronicles 16 says “in His place”, and that means ‘heaven’ (1 Chronicles 16:27). When the Lord Jesus returns, that fourfold glory mentioned here in Psalms 96:6 will also be visible from Zion, His sanctuary on earth. There are “strength and beauty” there, which means that His sanctuary is the source of strength and becomes visible from there. And when His power becomes visible, the splendor, the all-transcending glory of God becomes visible.

Psalms 119:165

Introduction

The call to the people of Israel in Psalms 95 to praise the LORD as a great King (Psalms 95:1-7) is also made to the nations in the now following psalms (Psalms 96-100) (cf. Matthew 24:14; Isaiah 12:4). In these, it is not the kingship of David that is sung, but that of the LORD, that is, the Lord Jesus:

Psalms 96 begins with: “Sing to the LORD a new song” (Psalms 96:1). Psalms 97 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 97:1). Psalms 98 begins with: “O Sing to the LORD a new song” (Psalms 98:1). Psalms 99 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 99:1). Psalms 100 begins with: “Shout joyfully to the LORD, all the earth” (Psalms 100:1).

David’s kingship and that of the Lord Jesus are very closely connected with each other, for the great Son of David is the LORD of hosts. These verses look forward to the fulfillment of the promises when the LORD openly exercises His authority over the nations.

Psalms 96 is almost word for word the middle part of the song of praise in 1 Chronicles 16 (1 Chronicles 16:23-33). Because of this, we know that this psalm was written by David. David instructs in 1 Chronicles 16 to thank and praise the LORD through the service of Asaph and his brethren (1 Chronicles 16:7). This song of praise is a compilation of portions from various psalms, including Psalms 96.

1 Chronicles 16 concludes the description of the great event of placing the ark in Jerusalem, the king’s city. This confirms the public worship of God during the reign of David. In bringing the ark up to Jerusalem we see a picture of the Messiah coming to earth to reign. That the ark was brought in (1 Chronicles 16:1), prophetically means that in Psalms 96-100 Christ is seen to have already come and taken His place as King! God brought His firstborn Son into the world (Hebrews 1:6; Psalms 89:27).

A New Song to the LORD

The Septuagint – the Greek translation of the Old Testament – has as heading above this psalm: ‘When the house was built after the exile, a song of David.’ [The house is the tabernacle and the exile is the exile of the ark during the time it had fallen into the hands of the Philistines.]

The call sounds to the nations to “sing to the LORD a new song” (Psalms 96:1). The first song sung in the Bible is the song of Moses (Exodus 15:1-18). It is sung immediately after the deliverance from Egypt. Again, in Psalms 96-100, all people are called to sing because the LORD’s salvation has come in and through the Lord Jesus: Jesus means the LORD, Yahweh, saves.

A song comes after redemption, as in Exodus 15. A new song comes after a new redemption from the LORD (cf. Lamentations 3:22-23). The phrase “new song” occurs seven times in the Old Testament, six of which occur in Psalms (Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Psalms 149:1), and once in Isaiah (Isaiah 42:10). In the New Testament it occurs twice in Revelation (Revelation 5:9; Revelation 14:3).

The call comes from Israel, who are God’s people. They have been rescued from distress and introduced into blessing by the coming of the Messiah. It is a new situation in the history of the world. Christ reigns and God is acknowledged by the nations. This calls for a new song from the nations (cf. Psalms 33:3). A new song is then already being sung in heaven (Revelation 5:9-10).

“All the earth” is called to sing to the LORD. The people are overwhelmed by the great goodness that is their portion. In this they want the nations to share who have been brought into connection with them. The glorious consequences of Christ’s coming are sung about and all are called to sing along.

In Psalms 96:2, the call to sing to the LORD and praise His Name is heard again. The motive is the salvation of God that He has wrought for His people. The nations are to bring the message of this “from day to day”, that is, they are to do so continuously, unceasingly. Just as the people of Israel must bring the burnt offering daily, in the morning and in the evening, to the LORD (Exodus 29:38-42), so also in the realm of peace the offering of praise (Psalms 50:14) will ascend daily from the mouth of Israel (Psalms 95) and the nations (Psalms 96). Yes, the book of Psalms ends in Psalms 150 with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Likewise, we are called to tell of God’s salvation every day, wherever He gives us the opportunity to do so. This is to His glory and possibly to the eternal blessing of someone who hears our testimony.

The command is to “tell His glory among the nations” (Psalms 96:3). His honor is seen in “His wonderful deeds”. We can think of the wonders He did in Egypt in delivering His people from slavery. We can apply it to the wonder of our deliverance from the power of sin and the numerous wonders He has done in our lives.

The LORD is indeed “great … and greatly to be praised” (Psalms 96:4). He is not ‘greater than’, but He alone is great in an absolute sense, He is infinitely, incomparably great (Psalms 77:13). Therefore, He alone is worthy of great praise. He is certainly “above all gods” and at the same time “to be feared above” them (cf. Psalms 66:3; 5). His greatness inspires awe.

By “gods”, given the context here, we can best think of angels or persons of law, beings with a certain authority. But they are dwarfed by Him. They are extremely limited creatures, both in terms of their person and their abilities. Angels can be powerful, but God is Almighty. He has all authority in heaven and on earth (Matthew 28:18).

The nations have their gods (Psalms 96:5; 1 Corinthians 8:5-6; cf. Deuteronomy 4:19). These gods are apostate angels or demons. Idols are dead pieces of matter (Isaiah 2:8; Isaiah 44:9-20). Behind them are demons (1 Corinthians 10:19-20). God created matter. Man in his great folly takes dead matter to worship it. Idols are nothing, nullities (1 Corinthians 8:4). They are creatures of man’s imagination (Isaiah 40:19-20; cf. Romans 1:21) under the inspiration of demons. Opposed to man’s imagination is the LORD Who “made the heavens”. He has made the whole area of heaven and therefore only He may be worshiped. He gives His glory to no other (Isaiah 2:17-18; Isaiah 42:8).

Everything that is “before Him”, that is, everything that is in His presence, radiates “splendor and majesty” (Psalms 96:6). Whatever is in His presence reflects the features of His Being. He places His majesty and glory on everything around Him. So it is also “in His sanctuary” in the midst of His people.

The parallel section in 1 Chronicles 16 says “in His place”, and that means ‘heaven’ (1 Chronicles 16:27). When the Lord Jesus returns, that fourfold glory mentioned here in Psalms 96:6 will also be visible from Zion, His sanctuary on earth. There are “strength and beauty” there, which means that His sanctuary is the source of strength and becomes visible from there. And when His power becomes visible, the splendor, the all-transcending glory of God becomes visible.

Psalms 119:166

Introduction

The call to the people of Israel in Psalms 95 to praise the LORD as a great King (Psalms 95:1-7) is also made to the nations in the now following psalms (Psalms 96-100) (cf. Matthew 24:14; Isaiah 12:4). In these, it is not the kingship of David that is sung, but that of the LORD, that is, the Lord Jesus:

Psalms 96 begins with: “Sing to the LORD a new song” (Psalms 96:1). Psalms 97 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 97:1). Psalms 98 begins with: “O Sing to the LORD a new song” (Psalms 98:1). Psalms 99 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 99:1). Psalms 100 begins with: “Shout joyfully to the LORD, all the earth” (Psalms 100:1).

David’s kingship and that of the Lord Jesus are very closely connected with each other, for the great Son of David is the LORD of hosts. These verses look forward to the fulfillment of the promises when the LORD openly exercises His authority over the nations.

Psalms 96 is almost word for word the middle part of the song of praise in 1 Chronicles 16 (1 Chronicles 16:23-33). Because of this, we know that this psalm was written by David. David instructs in 1 Chronicles 16 to thank and praise the LORD through the service of Asaph and his brethren (1 Chronicles 16:7). This song of praise is a compilation of portions from various psalms, including Psalms 96.

1 Chronicles 16 concludes the description of the great event of placing the ark in Jerusalem, the king’s city. This confirms the public worship of God during the reign of David. In bringing the ark up to Jerusalem we see a picture of the Messiah coming to earth to reign. That the ark was brought in (1 Chronicles 16:1), prophetically means that in Psalms 96-100 Christ is seen to have already come and taken His place as King! God brought His firstborn Son into the world (Hebrews 1:6; Psalms 89:27).

A New Song to the LORD

The Septuagint – the Greek translation of the Old Testament – has as heading above this psalm: ‘When the house was built after the exile, a song of David.’ [The house is the tabernacle and the exile is the exile of the ark during the time it had fallen into the hands of the Philistines.]

The call sounds to the nations to “sing to the LORD a new song” (Psalms 96:1). The first song sung in the Bible is the song of Moses (Exodus 15:1-18). It is sung immediately after the deliverance from Egypt. Again, in Psalms 96-100, all people are called to sing because the LORD’s salvation has come in and through the Lord Jesus: Jesus means the LORD, Yahweh, saves.

A song comes after redemption, as in Exodus 15. A new song comes after a new redemption from the LORD (cf. Lamentations 3:22-23). The phrase “new song” occurs seven times in the Old Testament, six of which occur in Psalms (Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Psalms 149:1), and once in Isaiah (Isaiah 42:10). In the New Testament it occurs twice in Revelation (Revelation 5:9; Revelation 14:3).

The call comes from Israel, who are God’s people. They have been rescued from distress and introduced into blessing by the coming of the Messiah. It is a new situation in the history of the world. Christ reigns and God is acknowledged by the nations. This calls for a new song from the nations (cf. Psalms 33:3). A new song is then already being sung in heaven (Revelation 5:9-10).

“All the earth” is called to sing to the LORD. The people are overwhelmed by the great goodness that is their portion. In this they want the nations to share who have been brought into connection with them. The glorious consequences of Christ’s coming are sung about and all are called to sing along.

In Psalms 96:2, the call to sing to the LORD and praise His Name is heard again. The motive is the salvation of God that He has wrought for His people. The nations are to bring the message of this “from day to day”, that is, they are to do so continuously, unceasingly. Just as the people of Israel must bring the burnt offering daily, in the morning and in the evening, to the LORD (Exodus 29:38-42), so also in the realm of peace the offering of praise (Psalms 50:14) will ascend daily from the mouth of Israel (Psalms 95) and the nations (Psalms 96). Yes, the book of Psalms ends in Psalms 150 with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Likewise, we are called to tell of God’s salvation every day, wherever He gives us the opportunity to do so. This is to His glory and possibly to the eternal blessing of someone who hears our testimony.

The command is to “tell His glory among the nations” (Psalms 96:3). His honor is seen in “His wonderful deeds”. We can think of the wonders He did in Egypt in delivering His people from slavery. We can apply it to the wonder of our deliverance from the power of sin and the numerous wonders He has done in our lives.

The LORD is indeed “great … and greatly to be praised” (Psalms 96:4). He is not ‘greater than’, but He alone is great in an absolute sense, He is infinitely, incomparably great (Psalms 77:13). Therefore, He alone is worthy of great praise. He is certainly “above all gods” and at the same time “to be feared above” them (cf. Psalms 66:3; 5). His greatness inspires awe.

By “gods”, given the context here, we can best think of angels or persons of law, beings with a certain authority. But they are dwarfed by Him. They are extremely limited creatures, both in terms of their person and their abilities. Angels can be powerful, but God is Almighty. He has all authority in heaven and on earth (Matthew 28:18).

The nations have their gods (Psalms 96:5; 1 Corinthians 8:5-6; cf. Deuteronomy 4:19). These gods are apostate angels or demons. Idols are dead pieces of matter (Isaiah 2:8; Isaiah 44:9-20). Behind them are demons (1 Corinthians 10:19-20). God created matter. Man in his great folly takes dead matter to worship it. Idols are nothing, nullities (1 Corinthians 8:4). They are creatures of man’s imagination (Isaiah 40:19-20; cf. Romans 1:21) under the inspiration of demons. Opposed to man’s imagination is the LORD Who “made the heavens”. He has made the whole area of heaven and therefore only He may be worshiped. He gives His glory to no other (Isaiah 2:17-18; Isaiah 42:8).

Everything that is “before Him”, that is, everything that is in His presence, radiates “splendor and majesty” (Psalms 96:6). Whatever is in His presence reflects the features of His Being. He places His majesty and glory on everything around Him. So it is also “in His sanctuary” in the midst of His people.

The parallel section in 1 Chronicles 16 says “in His place”, and that means ‘heaven’ (1 Chronicles 16:27). When the Lord Jesus returns, that fourfold glory mentioned here in Psalms 96:6 will also be visible from Zion, His sanctuary on earth. There are “strength and beauty” there, which means that His sanctuary is the source of strength and becomes visible from there. And when His power becomes visible, the splendor, the all-transcending glory of God becomes visible.

Psalms 119:167

Introduction

The call to the people of Israel in Psalms 95 to praise the LORD as a great King (Psalms 95:1-7) is also made to the nations in the now following psalms (Psalms 96-100) (cf. Matthew 24:14; Isaiah 12:4). In these, it is not the kingship of David that is sung, but that of the LORD, that is, the Lord Jesus:

Psalms 96 begins with: “Sing to the LORD a new song” (Psalms 96:1). Psalms 97 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 97:1). Psalms 98 begins with: “O Sing to the LORD a new song” (Psalms 98:1). Psalms 99 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 99:1). Psalms 100 begins with: “Shout joyfully to the LORD, all the earth” (Psalms 100:1).

David’s kingship and that of the Lord Jesus are very closely connected with each other, for the great Son of David is the LORD of hosts. These verses look forward to the fulfillment of the promises when the LORD openly exercises His authority over the nations.

Psalms 96 is almost word for word the middle part of the song of praise in 1 Chronicles 16 (1 Chronicles 16:23-33). Because of this, we know that this psalm was written by David. David instructs in 1 Chronicles 16 to thank and praise the LORD through the service of Asaph and his brethren (1 Chronicles 16:7). This song of praise is a compilation of portions from various psalms, including Psalms 96.

1 Chronicles 16 concludes the description of the great event of placing the ark in Jerusalem, the king’s city. This confirms the public worship of God during the reign of David. In bringing the ark up to Jerusalem we see a picture of the Messiah coming to earth to reign. That the ark was brought in (1 Chronicles 16:1), prophetically means that in Psalms 96-100 Christ is seen to have already come and taken His place as King! God brought His firstborn Son into the world (Hebrews 1:6; Psalms 89:27).

A New Song to the LORD

The Septuagint – the Greek translation of the Old Testament – has as heading above this psalm: ‘When the house was built after the exile, a song of David.’ [The house is the tabernacle and the exile is the exile of the ark during the time it had fallen into the hands of the Philistines.]

The call sounds to the nations to “sing to the LORD a new song” (Psalms 96:1). The first song sung in the Bible is the song of Moses (Exodus 15:1-18). It is sung immediately after the deliverance from Egypt. Again, in Psalms 96-100, all people are called to sing because the LORD’s salvation has come in and through the Lord Jesus: Jesus means the LORD, Yahweh, saves.

A song comes after redemption, as in Exodus 15. A new song comes after a new redemption from the LORD (cf. Lamentations 3:22-23). The phrase “new song” occurs seven times in the Old Testament, six of which occur in Psalms (Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Psalms 149:1), and once in Isaiah (Isaiah 42:10). In the New Testament it occurs twice in Revelation (Revelation 5:9; Revelation 14:3).

The call comes from Israel, who are God’s people. They have been rescued from distress and introduced into blessing by the coming of the Messiah. It is a new situation in the history of the world. Christ reigns and God is acknowledged by the nations. This calls for a new song from the nations (cf. Psalms 33:3). A new song is then already being sung in heaven (Revelation 5:9-10).

“All the earth” is called to sing to the LORD. The people are overwhelmed by the great goodness that is their portion. In this they want the nations to share who have been brought into connection with them. The glorious consequences of Christ’s coming are sung about and all are called to sing along.

In Psalms 96:2, the call to sing to the LORD and praise His Name is heard again. The motive is the salvation of God that He has wrought for His people. The nations are to bring the message of this “from day to day”, that is, they are to do so continuously, unceasingly. Just as the people of Israel must bring the burnt offering daily, in the morning and in the evening, to the LORD (Exodus 29:38-42), so also in the realm of peace the offering of praise (Psalms 50:14) will ascend daily from the mouth of Israel (Psalms 95) and the nations (Psalms 96). Yes, the book of Psalms ends in Psalms 150 with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Likewise, we are called to tell of God’s salvation every day, wherever He gives us the opportunity to do so. This is to His glory and possibly to the eternal blessing of someone who hears our testimony.

The command is to “tell His glory among the nations” (Psalms 96:3). His honor is seen in “His wonderful deeds”. We can think of the wonders He did in Egypt in delivering His people from slavery. We can apply it to the wonder of our deliverance from the power of sin and the numerous wonders He has done in our lives.

The LORD is indeed “great … and greatly to be praised” (Psalms 96:4). He is not ‘greater than’, but He alone is great in an absolute sense, He is infinitely, incomparably great (Psalms 77:13). Therefore, He alone is worthy of great praise. He is certainly “above all gods” and at the same time “to be feared above” them (cf. Psalms 66:3; 5). His greatness inspires awe.

By “gods”, given the context here, we can best think of angels or persons of law, beings with a certain authority. But they are dwarfed by Him. They are extremely limited creatures, both in terms of their person and their abilities. Angels can be powerful, but God is Almighty. He has all authority in heaven and on earth (Matthew 28:18).

The nations have their gods (Psalms 96:5; 1 Corinthians 8:5-6; cf. Deuteronomy 4:19). These gods are apostate angels or demons. Idols are dead pieces of matter (Isaiah 2:8; Isaiah 44:9-20). Behind them are demons (1 Corinthians 10:19-20). God created matter. Man in his great folly takes dead matter to worship it. Idols are nothing, nullities (1 Corinthians 8:4). They are creatures of man’s imagination (Isaiah 40:19-20; cf. Romans 1:21) under the inspiration of demons. Opposed to man’s imagination is the LORD Who “made the heavens”. He has made the whole area of heaven and therefore only He may be worshiped. He gives His glory to no other (Isaiah 2:17-18; Isaiah 42:8).

Everything that is “before Him”, that is, everything that is in His presence, radiates “splendor and majesty” (Psalms 96:6). Whatever is in His presence reflects the features of His Being. He places His majesty and glory on everything around Him. So it is also “in His sanctuary” in the midst of His people.

The parallel section in 1 Chronicles 16 says “in His place”, and that means ‘heaven’ (1 Chronicles 16:27). When the Lord Jesus returns, that fourfold glory mentioned here in Psalms 96:6 will also be visible from Zion, His sanctuary on earth. There are “strength and beauty” there, which means that His sanctuary is the source of strength and becomes visible from there. And when His power becomes visible, the splendor, the all-transcending glory of God becomes visible.

Psalms 119:168

Introduction

The call to the people of Israel in Psalms 95 to praise the LORD as a great King (Psalms 95:1-7) is also made to the nations in the now following psalms (Psalms 96-100) (cf. Matthew 24:14; Isaiah 12:4). In these, it is not the kingship of David that is sung, but that of the LORD, that is, the Lord Jesus:

Psalms 96 begins with: “Sing to the LORD a new song” (Psalms 96:1). Psalms 97 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 97:1). Psalms 98 begins with: “O Sing to the LORD a new song” (Psalms 98:1). Psalms 99 begins with: “The LORD reigns” [literally “the LORD is King”] (Psalms 99:1). Psalms 100 begins with: “Shout joyfully to the LORD, all the earth” (Psalms 100:1).

David’s kingship and that of the Lord Jesus are very closely connected with each other, for the great Son of David is the LORD of hosts. These verses look forward to the fulfillment of the promises when the LORD openly exercises His authority over the nations.

Psalms 96 is almost word for word the middle part of the song of praise in 1 Chronicles 16 (1 Chronicles 16:23-33). Because of this, we know that this psalm was written by David. David instructs in 1 Chronicles 16 to thank and praise the LORD through the service of Asaph and his brethren (1 Chronicles 16:7). This song of praise is a compilation of portions from various psalms, including Psalms 96.

1 Chronicles 16 concludes the description of the great event of placing the ark in Jerusalem, the king’s city. This confirms the public worship of God during the reign of David. In bringing the ark up to Jerusalem we see a picture of the Messiah coming to earth to reign. That the ark was brought in (1 Chronicles 16:1), prophetically means that in Psalms 96-100 Christ is seen to have already come and taken His place as King! God brought His firstborn Son into the world (Hebrews 1:6; Psalms 89:27).

A New Song to the LORD

The Septuagint – the Greek translation of the Old Testament – has as heading above this psalm: ‘When the house was built after the exile, a song of David.’ [The house is the tabernacle and the exile is the exile of the ark during the time it had fallen into the hands of the Philistines.]

The call sounds to the nations to “sing to the LORD a new song” (Psalms 96:1). The first song sung in the Bible is the song of Moses (Exodus 15:1-18). It is sung immediately after the deliverance from Egypt. Again, in Psalms 96-100, all people are called to sing because the LORD’s salvation has come in and through the Lord Jesus: Jesus means the LORD, Yahweh, saves.

A song comes after redemption, as in Exodus 15. A new song comes after a new redemption from the LORD (cf. Lamentations 3:22-23). The phrase “new song” occurs seven times in the Old Testament, six of which occur in Psalms (Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Psalms 149:1), and once in Isaiah (Isaiah 42:10). In the New Testament it occurs twice in Revelation (Revelation 5:9; Revelation 14:3).

The call comes from Israel, who are God’s people. They have been rescued from distress and introduced into blessing by the coming of the Messiah. It is a new situation in the history of the world. Christ reigns and God is acknowledged by the nations. This calls for a new song from the nations (cf. Psalms 33:3). A new song is then already being sung in heaven (Revelation 5:9-10).

“All the earth” is called to sing to the LORD. The people are overwhelmed by the great goodness that is their portion. In this they want the nations to share who have been brought into connection with them. The glorious consequences of Christ’s coming are sung about and all are called to sing along.

In Psalms 96:2, the call to sing to the LORD and praise His Name is heard again. The motive is the salvation of God that He has wrought for His people. The nations are to bring the message of this “from day to day”, that is, they are to do so continuously, unceasingly. Just as the people of Israel must bring the burnt offering daily, in the morning and in the evening, to the LORD (Exodus 29:38-42), so also in the realm of peace the offering of praise (Psalms 50:14) will ascend daily from the mouth of Israel (Psalms 95) and the nations (Psalms 96). Yes, the book of Psalms ends in Psalms 150 with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6).

Likewise, we are called to tell of God’s salvation every day, wherever He gives us the opportunity to do so. This is to His glory and possibly to the eternal blessing of someone who hears our testimony.

The command is to “tell His glory among the nations” (Psalms 96:3). His honor is seen in “His wonderful deeds”. We can think of the wonders He did in Egypt in delivering His people from slavery. We can apply it to the wonder of our deliverance from the power of sin and the numerous wonders He has done in our lives.

The LORD is indeed “great … and greatly to be praised” (Psalms 96:4). He is not ‘greater than’, but He alone is great in an absolute sense, He is infinitely, incomparably great (Psalms 77:13). Therefore, He alone is worthy of great praise. He is certainly “above all gods” and at the same time “to be feared above” them (cf. Psalms 66:3; 5). His greatness inspires awe.

By “gods”, given the context here, we can best think of angels or persons of law, beings with a certain authority. But they are dwarfed by Him. They are extremely limited creatures, both in terms of their person and their abilities. Angels can be powerful, but God is Almighty. He has all authority in heaven and on earth (Matthew 28:18).

The nations have their gods (Psalms 96:5; 1 Corinthians 8:5-6; cf. Deuteronomy 4:19). These gods are apostate angels or demons. Idols are dead pieces of matter (Isaiah 2:8; Isaiah 44:9-20). Behind them are demons (1 Corinthians 10:19-20). God created matter. Man in his great folly takes dead matter to worship it. Idols are nothing, nullities (1 Corinthians 8:4). They are creatures of man’s imagination (Isaiah 40:19-20; cf. Romans 1:21) under the inspiration of demons. Opposed to man’s imagination is the LORD Who “made the heavens”. He has made the whole area of heaven and therefore only He may be worshiped. He gives His glory to no other (Isaiah 2:17-18; Isaiah 42:8).

Everything that is “before Him”, that is, everything that is in His presence, radiates “splendor and majesty” (Psalms 96:6). Whatever is in His presence reflects the features of His Being. He places His majesty and glory on everything around Him. So it is also “in His sanctuary” in the midst of His people.

The parallel section in 1 Chronicles 16 says “in His place”, and that means ‘heaven’ (1 Chronicles 16:27). When the Lord Jesus returns, that fourfold glory mentioned here in Psalms 96:6 will also be visible from Zion, His sanctuary on earth. There are “strength and beauty” there, which means that His sanctuary is the source of strength and becomes visible from there. And when His power becomes visible, the splendor, the all-transcending glory of God becomes visible.

Psalms 119:169

Worldwide Praise to the LORD

The “families of the peoples” (cf. Genesis 10:2-20) are called to “ascribe to the LORD glory and strength” (Psalms 96:7). The nations are made up of families, people who are connected not only by the same nationality but also by blood ties (cf. Zechariah 12:12-14). Nothing can be given to Him that He does not already possess. He possesses all glory and strength. To give Him glory and strength means to say to Him that He is worthy of all glory and that all strength belongs to Him.

They give Him the glory of His Name when they come into His courts with sacrifices (Psalms 96:8). By doing so, they make it clear that they can only come into God’s presence with offerings. Man cannot approach God empty-handed. The offerings speak of the work of Christ, Who became the offering for sin. Only on the basis of His work and faith in it God can receive people into His presence. As a result, His Name is honored. Coming with offerings means acknowledging and agreeing with God’s way to Him.

The common expression for “offering” is derived from the words ‘draw near’. In other words, in order to draw near to God one must offer an offering. Here it is not the common word for offering, but another word, namely the word ‘gift’, a word from which the word ‘grain offering’ is derived. It is here to be able to approach “His courts”, plural, that is, two courts, namely the outer court and the inner court (cf. Ezekiel 40:17-19).

Not only are the outward offerings important, but also the worshiping before Him with inward trembling of awe (Psalms 96:9). An offering is only pleasing to and acceptable by God if we come “in holy attire” as the expression of a humble mind and awe of Him (cf. Psalms 51:19). “All the earth”, that is, all the nations of the earth, are called to worship and tremble “before Him”. “Before Him” means in His presence, under His watchful eye.

Psalms 119:170

Worldwide Praise to the LORD

The “families of the peoples” (cf. Genesis 10:2-20) are called to “ascribe to the LORD glory and strength” (Psalms 96:7). The nations are made up of families, people who are connected not only by the same nationality but also by blood ties (cf. Zechariah 12:12-14). Nothing can be given to Him that He does not already possess. He possesses all glory and strength. To give Him glory and strength means to say to Him that He is worthy of all glory and that all strength belongs to Him.

They give Him the glory of His Name when they come into His courts with sacrifices (Psalms 96:8). By doing so, they make it clear that they can only come into God’s presence with offerings. Man cannot approach God empty-handed. The offerings speak of the work of Christ, Who became the offering for sin. Only on the basis of His work and faith in it God can receive people into His presence. As a result, His Name is honored. Coming with offerings means acknowledging and agreeing with God’s way to Him.

The common expression for “offering” is derived from the words ‘draw near’. In other words, in order to draw near to God one must offer an offering. Here it is not the common word for offering, but another word, namely the word ‘gift’, a word from which the word ‘grain offering’ is derived. It is here to be able to approach “His courts”, plural, that is, two courts, namely the outer court and the inner court (cf. Ezekiel 40:17-19).

Not only are the outward offerings important, but also the worshiping before Him with inward trembling of awe (Psalms 96:9). An offering is only pleasing to and acceptable by God if we come “in holy attire” as the expression of a humble mind and awe of Him (cf. Psalms 51:19). “All the earth”, that is, all the nations of the earth, are called to worship and tremble “before Him”. “Before Him” means in His presence, under His watchful eye.

Psalms 119:171

Worldwide Praise to the LORD

The “families of the peoples” (cf. Genesis 10:2-20) are called to “ascribe to the LORD glory and strength” (Psalms 96:7). The nations are made up of families, people who are connected not only by the same nationality but also by blood ties (cf. Zechariah 12:12-14). Nothing can be given to Him that He does not already possess. He possesses all glory and strength. To give Him glory and strength means to say to Him that He is worthy of all glory and that all strength belongs to Him.

They give Him the glory of His Name when they come into His courts with sacrifices (Psalms 96:8). By doing so, they make it clear that they can only come into God’s presence with offerings. Man cannot approach God empty-handed. The offerings speak of the work of Christ, Who became the offering for sin. Only on the basis of His work and faith in it God can receive people into His presence. As a result, His Name is honored. Coming with offerings means acknowledging and agreeing with God’s way to Him.

The common expression for “offering” is derived from the words ‘draw near’. In other words, in order to draw near to God one must offer an offering. Here it is not the common word for offering, but another word, namely the word ‘gift’, a word from which the word ‘grain offering’ is derived. It is here to be able to approach “His courts”, plural, that is, two courts, namely the outer court and the inner court (cf. Ezekiel 40:17-19).

Not only are the outward offerings important, but also the worshiping before Him with inward trembling of awe (Psalms 96:9). An offering is only pleasing to and acceptable by God if we come “in holy attire” as the expression of a humble mind and awe of Him (cf. Psalms 51:19). “All the earth”, that is, all the nations of the earth, are called to worship and tremble “before Him”. “Before Him” means in His presence, under His watchful eye.

Psalms 119:172

The LORD Reigns

These verses look ahead to the realm of peace, where all nature is in rapture for the Messiah. The message that “the LORD reigns” – literally “the LORD is King”; the LORD is the Messiah –, is to be made known “among the nations” (Psalms 96:10). Under all the governments of men, the world has known no firmness and has always moved. This situation will come to an end under His kingship. Everything is given firmness and stability through Him because He has girded Himself with power (Psalms 93:1).

This will be evident when “He will judge the peoples with equity”. The Lord Jesus will reign as the true Melchizedek, whose name means king of righteousness (Hebrews 7:1-2; Psalms 9:8-9). Incorruptible and perfectly righteous, He will judge from “His glorious throne” (Matthew 25:31-46). His equitable justice is the basis for an unshakable world. What He says and decides is fair and just and therefore of lasting value. It is unchanging, He never has to return to it.

“The heavens”, that is, the inhabitants of heaven, are called to rejoice (Psalms 96:11). Heaven was created by the LORD (Psalms 96:5), heaven rejoices (here), and heaven declares His righteousness (Psalms 97:6). When the believing remnant has overcome satan by the blood of the Lamb and by the word of their testimony, the “heavens and you who dwell in them” are called to “rejoice” (Revelation 12:11-12).

“The earth”, that is the people living on earth, is called to rejoice. Heaven and earth belong together as created by the same Creator. They unite in joy because the Messiah has accepted His kingship (cf. Revelation 18:20; Revelation 19:6). This means the end of all injustice and the righteous judgment of all injustice ever committed. “The sea”, which is always a picture of the rebellious nations, “and all that it contains” is now called upon to join roaringly with the rejoicing and joy.

“The field … and all that is in it”, such as the animals and plants, is called upon to “exult” (Psalms 96:12). “The trees of the forest” will then “sing for joy”. The whole creation in all its parts, the invisible and the visible, is called to express joy because the time has come for the LORD to take His seat on His throne to judge the earth (cf. Isaiah 44:23). Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21).

The occasion of this outburst of joy is the coming of the Messiah (Psalms 96:13). Full of enthusiasm, mention is made of His coming. His coming is “to judge the earth”. He always rules, but then it will be visible to all. The rules by which He reigns are those of righteousness (cf. Acts 17:31) and faithfulness, for He is the omniscient, almighty God.

This is an impressive moment, a moment of unprecedented importance. It is the great turning point in human history. Now everything is going to be totally different: God is going to rule through His Son. He has given all judgment to Him because He is the Son of Man (John 5:27). Through judgment, there will be order and peace in the world. The earth is regenerated (Matthew 19:28).

Psalms 119:173

The LORD Reigns

These verses look ahead to the realm of peace, where all nature is in rapture for the Messiah. The message that “the LORD reigns” – literally “the LORD is King”; the LORD is the Messiah –, is to be made known “among the nations” (Psalms 96:10). Under all the governments of men, the world has known no firmness and has always moved. This situation will come to an end under His kingship. Everything is given firmness and stability through Him because He has girded Himself with power (Psalms 93:1).

This will be evident when “He will judge the peoples with equity”. The Lord Jesus will reign as the true Melchizedek, whose name means king of righteousness (Hebrews 7:1-2; Psalms 9:8-9). Incorruptible and perfectly righteous, He will judge from “His glorious throne” (Matthew 25:31-46). His equitable justice is the basis for an unshakable world. What He says and decides is fair and just and therefore of lasting value. It is unchanging, He never has to return to it.

“The heavens”, that is, the inhabitants of heaven, are called to rejoice (Psalms 96:11). Heaven was created by the LORD (Psalms 96:5), heaven rejoices (here), and heaven declares His righteousness (Psalms 97:6). When the believing remnant has overcome satan by the blood of the Lamb and by the word of their testimony, the “heavens and you who dwell in them” are called to “rejoice” (Revelation 12:11-12).

“The earth”, that is the people living on earth, is called to rejoice. Heaven and earth belong together as created by the same Creator. They unite in joy because the Messiah has accepted His kingship (cf. Revelation 18:20; Revelation 19:6). This means the end of all injustice and the righteous judgment of all injustice ever committed. “The sea”, which is always a picture of the rebellious nations, “and all that it contains” is now called upon to join roaringly with the rejoicing and joy.

“The field … and all that is in it”, such as the animals and plants, is called upon to “exult” (Psalms 96:12). “The trees of the forest” will then “sing for joy”. The whole creation in all its parts, the invisible and the visible, is called to express joy because the time has come for the LORD to take His seat on His throne to judge the earth (cf. Isaiah 44:23). Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21).

The occasion of this outburst of joy is the coming of the Messiah (Psalms 96:13). Full of enthusiasm, mention is made of His coming. His coming is “to judge the earth”. He always rules, but then it will be visible to all. The rules by which He reigns are those of righteousness (cf. Acts 17:31) and faithfulness, for He is the omniscient, almighty God.

This is an impressive moment, a moment of unprecedented importance. It is the great turning point in human history. Now everything is going to be totally different: God is going to rule through His Son. He has given all judgment to Him because He is the Son of Man (John 5:27). Through judgment, there will be order and peace in the world. The earth is regenerated (Matthew 19:28).

Psalms 119:174

The LORD Reigns

These verses look ahead to the realm of peace, where all nature is in rapture for the Messiah. The message that “the LORD reigns” – literally “the LORD is King”; the LORD is the Messiah –, is to be made known “among the nations” (Psalms 96:10). Under all the governments of men, the world has known no firmness and has always moved. This situation will come to an end under His kingship. Everything is given firmness and stability through Him because He has girded Himself with power (Psalms 93:1).

This will be evident when “He will judge the peoples with equity”. The Lord Jesus will reign as the true Melchizedek, whose name means king of righteousness (Hebrews 7:1-2; Psalms 9:8-9). Incorruptible and perfectly righteous, He will judge from “His glorious throne” (Matthew 25:31-46). His equitable justice is the basis for an unshakable world. What He says and decides is fair and just and therefore of lasting value. It is unchanging, He never has to return to it.

“The heavens”, that is, the inhabitants of heaven, are called to rejoice (Psalms 96:11). Heaven was created by the LORD (Psalms 96:5), heaven rejoices (here), and heaven declares His righteousness (Psalms 97:6). When the believing remnant has overcome satan by the blood of the Lamb and by the word of their testimony, the “heavens and you who dwell in them” are called to “rejoice” (Revelation 12:11-12).

“The earth”, that is the people living on earth, is called to rejoice. Heaven and earth belong together as created by the same Creator. They unite in joy because the Messiah has accepted His kingship (cf. Revelation 18:20; Revelation 19:6). This means the end of all injustice and the righteous judgment of all injustice ever committed. “The sea”, which is always a picture of the rebellious nations, “and all that it contains” is now called upon to join roaringly with the rejoicing and joy.

“The field … and all that is in it”, such as the animals and plants, is called upon to “exult” (Psalms 96:12). “The trees of the forest” will then “sing for joy”. The whole creation in all its parts, the invisible and the visible, is called to express joy because the time has come for the LORD to take His seat on His throne to judge the earth (cf. Isaiah 44:23). Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21).

The occasion of this outburst of joy is the coming of the Messiah (Psalms 96:13). Full of enthusiasm, mention is made of His coming. His coming is “to judge the earth”. He always rules, but then it will be visible to all. The rules by which He reigns are those of righteousness (cf. Acts 17:31) and faithfulness, for He is the omniscient, almighty God.

This is an impressive moment, a moment of unprecedented importance. It is the great turning point in human history. Now everything is going to be totally different: God is going to rule through His Son. He has given all judgment to Him because He is the Son of Man (John 5:27). Through judgment, there will be order and peace in the world. The earth is regenerated (Matthew 19:28).

Psalms 119:175

The LORD Reigns

These verses look ahead to the realm of peace, where all nature is in rapture for the Messiah. The message that “the LORD reigns” – literally “the LORD is King”; the LORD is the Messiah –, is to be made known “among the nations” (Psalms 96:10). Under all the governments of men, the world has known no firmness and has always moved. This situation will come to an end under His kingship. Everything is given firmness and stability through Him because He has girded Himself with power (Psalms 93:1).

This will be evident when “He will judge the peoples with equity”. The Lord Jesus will reign as the true Melchizedek, whose name means king of righteousness (Hebrews 7:1-2; Psalms 9:8-9). Incorruptible and perfectly righteous, He will judge from “His glorious throne” (Matthew 25:31-46). His equitable justice is the basis for an unshakable world. What He says and decides is fair and just and therefore of lasting value. It is unchanging, He never has to return to it.

“The heavens”, that is, the inhabitants of heaven, are called to rejoice (Psalms 96:11). Heaven was created by the LORD (Psalms 96:5), heaven rejoices (here), and heaven declares His righteousness (Psalms 97:6). When the believing remnant has overcome satan by the blood of the Lamb and by the word of their testimony, the “heavens and you who dwell in them” are called to “rejoice” (Revelation 12:11-12).

“The earth”, that is the people living on earth, is called to rejoice. Heaven and earth belong together as created by the same Creator. They unite in joy because the Messiah has accepted His kingship (cf. Revelation 18:20; Revelation 19:6). This means the end of all injustice and the righteous judgment of all injustice ever committed. “The sea”, which is always a picture of the rebellious nations, “and all that it contains” is now called upon to join roaringly with the rejoicing and joy.

“The field … and all that is in it”, such as the animals and plants, is called upon to “exult” (Psalms 96:12). “The trees of the forest” will then “sing for joy”. The whole creation in all its parts, the invisible and the visible, is called to express joy because the time has come for the LORD to take His seat on His throne to judge the earth (cf. Isaiah 44:23). Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21).

The occasion of this outburst of joy is the coming of the Messiah (Psalms 96:13). Full of enthusiasm, mention is made of His coming. His coming is “to judge the earth”. He always rules, but then it will be visible to all. The rules by which He reigns are those of righteousness (cf. Acts 17:31) and faithfulness, for He is the omniscient, almighty God.

This is an impressive moment, a moment of unprecedented importance. It is the great turning point in human history. Now everything is going to be totally different: God is going to rule through His Son. He has given all judgment to Him because He is the Son of Man (John 5:27). Through judgment, there will be order and peace in the world. The earth is regenerated (Matthew 19:28).