Chapter 126

(Verses 1 through 3) When the LORD turned again the captivity of Zion , we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them. The LORD hath done great things for us; whereof we are glad.

We do not know who wrote this psalm, so obviously we do not know when it was written. It seems to have been at a later date than those written by David. Apparently it refers to a major captivity, and not just to their being subjugated by their local enemies. Possibly it even looks forward, prophetically, to their being brought back after the Diaspora. Certainly they had not lost hope of returning to Jerusalem , but they had so long been away that they thought they were dreaming when the LORD brought them again to Zion . They were made to laugh and sing for such a wonderful blessing. Even the heathen talked of what a great thing the LORD had done for them. Then the writer declares, “The LORD hath done great things for us; whereof we are glad.”

(Verses 4 through 6) Turn again our captivity, O LORD, as the streams in the south. They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.

Inasmuch as he has already declared that the LORD has turned the captivity of Zion , and in verse 3 he says, “The LORD hath done great things for us; whereof we are glad,” verse 4 is somewhat obscure, unless it was their prayer before the LORD turned their captivity. And, perhaps, all three verses, 4, 5, and 6 are transposed, as is sometimes the case in poetry. At any rate, he prays, “Turn again our captivity, O LORD, as streams in the south.” The area south of mount Zion is, for the most part, desert; so the turning of their captivity is, like streams in the desert, very refreshing. Verses 5 and 6 are for the comfort of those in captivity. “They that sow in tears shall reap in joy.” No matter how difficult life may seem at present, look to the future with hope. Do not lose hope when things go wrong; and think you are reaping your harvest now, and it is all bad. The reaping will come at the end of the season; and if you are sowing in sorrow, look for joy at the end of the road. If we are bearing precious seed, even though we may go forth weeping, we can expect by the help of the LORD to come again with rejoicing; and when we do, we will bring our sheaves with us. This should help us to keep our minds focused upon the future, as we trust in God to keep us.

(Verses 1 and 2) Except the LORD build the house, they labor in vain that build it: except the LORD keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so He giveth His beloved sleep.

Men sometimes have great ambitions: these can range from simply building a house to establishing a nation, or a kingdom, or even organizing a business venture. The same truth will apply to all. “Unless the LORD build the house, they labor in vain that build it.” On the other hand, whatever the odds against it, if the LORD does build it, it will prosper. Anyone who has ever seriously considered our nation in its infancy would be forced to agree with this. Against all odds, thirteen little, insignificant, poverty stricken colonies defeated what was considered the greatest nation in the world at the time. Why? Because the LORD built the house. Because of this, those of us who fear the LORD have to wonder, with alarm, how long He will withhold judgment from descending upon us since, as a nation, we are daily thumbing our nose at Him, and trying to displace Him from every facet of public life. If He should see fit “not to keep the city, “ What can the watchman do? Turning from this, the writer says, “It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so He giveth His beloved sleep.” Surely it is a great sorrow to all of us who are concerned: but our getting up early, and sitting up late just to worry about it is vain, or useless. That will accomplish exactly nothing. When we are awake, we will, and ought to pray to Him to watch over us and lead us. Nevertheless He has provided sleep for us in the night that we might be refreshed and better able to serve Him during the day. Let us therefore make use of it and thank Him for it.

(Verses 3 through 5) Lo, children are an heritage of the LORD: and the fruit of the womb is His reward. As arrows  are in the hand of a mighty man; so are children of the youth. Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.

This is a very simple text, but one which our nation has tried, and is trying, to cast down to the ground. Let us look at it for a moment. Your  “heritage” is your portion, which you have inherited from someone. The writer declares, “Children are an heritage of the LORD: and the fruit of the womb is His reward.” O how many couples there are, even today in this nation of ours, that want children but cannot have them! And, in many cases, how much money and effort they spend trying to obtain them! Some of them even going to the “black market” and paying great sums to get them illegally. No doubt they would agree with what the writer has said. Yet our nationally sanctioned policy is, “Let every woman, who gets pregnant, and decides, for any reason, that she does not want her baby, either murder it, or have it murdered.” This is far too evil to be tolerated, but there is more. If she does not have the money to pay for the murder, they want to take our tax money to pay for it, thus putting the guilt on all of us, whether we like it or not. The question is, “How long will the LORD suffer this to go on without His sending judgment upon us? They are destroying the heritage and reward of the LORD. Verses 4 and 5 tell us that the man who has many children is like a warrior, who has many arrows. And he is happy because these children will grow up to stand with him against the enemy in the gate of the city. Thus they shall never be ashamed. What then does there appear to be in the future of this nation?

(Verses 1 through 3) Blessed is everyone that feareth the LORD; that walketh in His ways. For thou shalt eat the labor of Thine hands: happy shalt thou be, and it shall be well with thee. Thy wife shall be as a fruitful vine by the sides of thy house: thy children like olive plants round about thy table.

A few things in the Old Testament are addressed to women, but, by far, the majority are to men. Since the man was established as the head of the family, it was considered that the entire household was blessed for his righteousness, or cursed for his wickedness. From this standpoint, no one else was even considered. Although verse 1 might be thought to cover both men and women, verses 5 and 6 make it clear that the principal reference is to the man of the house. Every one, who fears the LORD and walks in His ways, is a blessed person, and as he continues thus, he will be blessed. The writer declares that the LORD will so bless the labor of such a man that the fruit of his labor will support him; “for thou shalt eat the labor of thine hands.” Thus it shall be well with him. Grapes and olives were two of the staple crops of Israel , and they still are. A fruitful vine was a very valuable asset. The wife of him that fears the LORD shall be valuable to him, even as “a fruitful vine by the sides of thine house.” Inasmuch as he said not, “by the side,” but “by the sides,” it would seem that he is using the singular of vine generically, and actually means a whole vineyard. So God’s blessings will extend to her so that she will be an extremely valuable asset to him. Also his children shall be even as olive trees round about his table. The picture is that of an entire family blessed of the LORD and made to prosper together because of their fearing the LORD, and walking in His ways.

(Verses 4 through 6) Behold, that thus shall the man be blessed that feareth the LORD. The LORD shall bless thee out of Zion : and thou shalt see the good of Jerusalem all the days of thy life. Yea, Thou shalt see thy children’s children, and peace upon Israel .

What we have already discussed God will do for the man that fears Him. In addition, “The LORD shall bless thee out of Zion .” Mount Zion , being the place for the worship of God, was considered the spiritual center of Israel . So to be “blessed out of Zion ” is to be spiritually blessed; and for this we might turn to an expression from the Apostle Peter. “And so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.” This seems especially appropriate in the light of the remainder of this verse and the next verse. “And thou shalt see the good of Jerusalem all the days of thy life. Yea, thou shalt see thy children’s children, and peace upon Israel .

(Verses 1 through 4) Many a time have they afflicted me from my youth, may Israel now say: many a time have they afflicted me from my youth: yet have they not prevailed against me. The plowers plowed upon my back: they made long their furrows. The LORD is righteous: He hath cut asunder the cords of the wicked.

The writer is considering the afflictions and sufferings through which Israel has passed, even from their youth. The bondage of Israel in Egypt was upon them in their youth, even before they became a nation; and many other afflictions have followed. Yet her enemies have not been permitted to totally destroy her. They have even plowed her back, but the LORD still preserves her. It was the custom of some in ancient times, when they conquered a city, to tear down every edifice of it, and plow the ground upon which it had been built, to signify their intention that it would never be rebuilt. Sometimes they would even, after plowing it, spread salt upon it to make it barren. Jerusalem had been overcome and plowed; but the LORD still restored her. So the writer declares, “The LORD is righteous: He hath cut asunder the cords of the wicked.

(Verses 5 through 8) Let them all be confounded and turned back that hate Zion . Let them be as the grass upon the housetops, which withereth afore it groweth up. Wherewith the mower filleth not his hand; nor he that bindeth sheaves his bosom. Neither do they, which go by say, The blessing of the LORD be upon you: we bless you in the name of the LORD.

Oftentimes the people of that area would put sod roofs on their houses. In the rainy season the grass of the sod might sprout and start to grow; but before it could amount to anything the roof would dry out, and the grass would die. It was customary, when passing a field where one was raising a crop, to pronounce a blessing upon it, such as, “The blessing of the LORD be upon you: we bless you in the name of the LORD.” But this was never done for the grass on the housetops. None ever tried to mow it, or bind it in sheaves. It was good for nothing. This is what he prays for all those who hate Zion .

(Verses 1 through 4) Out of the depths have I cried unto Thee, O LORD. LORD, hear my voice: let Thine ears be attentive to the voice of my supplications. If Thou, LORD, shouldest mark iniquities, O LORD, who shall stand? But there is forgiveness with Thee, that Thou mightest be feared.

The writer declares that it is “out of the depths” that he has cried unto the LORD. He is not speaking of the depths of the sea, but the depths of despair. What causes this despair is his sins. Therefore he prays for deliverance, begging the LORD to give his supplications a favorable hearing. Verse 3 brings all of us up short. “If Thou, LORD, shouldest mark iniquities, O LORD, who shall stand?” We have all committed sins and iniquities so that, if He marked them, or held them in our account, we would be forever lost, without hope. “But there is forgiveness with Thee, that Thou mayest be feared.” Indeed He forgives our iniquities, and thus brings us to fear Him, and seek His ways.

(Verses 5 through 8) I wait for the LORD, my soul doth wait, and in His word do I hope. My soul waiteth for the LORD more than they that watch for the morning. Let Israel hope in the LORD: for with the LORD there is mercy, and with Him is plenteous redemption. And He shall redeem Israel from all his iniquities.

The writer declares that he is waiting for the LORD, and trusting in His word, or His promise. He has full confidence in the word of the LORD, believing that His word will be fulfilled; but as we often are when expecting something that we greatly desire, he is impatient, wants it to come quickly. Just as a watchman in the night looks and longs for the morning, so he longs for the coming of the LORD to fulfill His word. Then he lets us know what that promise is. It is the redemption of Israel . So he says, Let Israel hope (or have confidence) in the LORD: for with the LORD there is mercy, and with Him plenteous redemption.” All who are acquainted with affairs of this world know that the world shows no mercy, and is not able to redeem us. On the other hand, with God there is mercy and full redemption. Therefore let Israel trust in Him, and Him alone. He shall redeem Israel from all iniquities.

Chapter 131

(Verses 1 through 3) LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of its mother: my soul is even as a weaned child. Let Israel hope in the LORD from henceforth and for ever.

Here David puts before us a contrast between a weaned child and one that is not weaned. Although he mentions only the weaned child, that calls to mind one also that is not. A baby soon learns that all he has to do is to cry, and his mother is ready to attend his needs, and even his wants. She will do almost anything to quiet him down. However in the process of weaning him, and even after he is weaned, he is often allowed to cry a little more, and even sometimes get quieted down on his own. Through this he learns to get by on a little less attention, and by this he learns that he cannot always have his way. So his heart is not so haughty and his eyes not so lofty. Neither does he exercise himself in great matters or in things that are too high for him: because although weaned, he is still just a child. So David says, “my soul is even as a weaned child.” That is, he has learned a little patience. Having realized this, he then says, “Let Israel hope in the LORD from henceforth and forever.” Just because we do not get everything we want, let us not give up, but hold fast to our confidence in the LORD forever.

(Verses 1 through 5) LORD, remember David and all his afflictions: how he sware unto the LORD, and vowed unto the mighty God of Jacob; Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the LORD, an habitation for the mighty God of Jacob.

After the LORD had made David king over Israel , and had subdued all his enemies, David wanted to build a temple unto the LORD. This text refers to his determination to build such a house. He did not intend to have any delay about it. Yet, although nothing is here said about it, the LORD would not permit David to build the temple, but promised that his son would do so. This text, however, has to do only with David’s intention of building this temple, and his oath not to rest until he had found a suitable place for it. In verses 1 and 2 he asks that the LORD remember his afflictions, and the fact that it was his purpose to honor the LORD with this temple.

(Verses 6 through 10) Lo, we heard it in Ephratah: we found it in the fields of the wood. We will go into His tabernacles: we will worship at His footstool. Arise, O LORD, into Thy rest; Thou and the ark of Thy strength. Let Thy priests be clothed with righteousness; and let Thy saints shout for joy. For Thy servant David’s sake turn not away the face of Thine anointed.

This seems to be the reaction of Israel to David’s intention to build the temple. Even as the rumor concerning it began to come to them in the various places where they were, Ephratah, the fields of the wood, etc., they rejoiced in anticipation of going into the temple to worship the LORD. They prayed that the LORD would bring this to pass. “For Thy servant David’s sake turn not away the face of Thine anointed” Sometimes, in spite of the worthiness of an idea, the one to whom it is first given is not allowed to bring it to completion. So it was with David and the building of the temple. The LORD told him that because of the wars he had fought and the blood he had shed he could not build the house of God, as he desired. Yet the LORD declared that the temple would be built by the son of David, who would succeed him on the throne of Israel .

(Verses 11 through 13) The LORD hath sworn in truth unto David; He will not turn from it; Of the fruit of thy body will I set upon thy throne. If thy children will keep My covenant and My testimony that I shall teach them, their children shall also sit upon thy throne for evermore. For the LORD hath chosen Zion ; He hath desired it for His habitation.

Although the building of the temple is not mentioned in this text, the extension of the kingdom under the son of David is declared, even as established by the oath of God Himself. A provisional promise is also given based upon, “If thy children will keep My covenant and My testimony.” This, of course refers to the reign over all Israel . The reign over Judah is based upon an earlier promise, “The sceptre shall not depart from Judah , nor a lawgiver from between his feet, until Shiloh come; and to Him shall the gathering of the people be.” (Genesis 49:10) “For the LORD hath chosen Zion ; He hath desired it for His habitation.” This is why that, to the Jew, there is not, and cannot be any other place like mount Zion . The LORD chose it for His habitation.

(Verses 14 through 16) This is My rest for ever: here will I dwell: I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation: her saints shall shout aloud for joy.

This allows little room for explanation. God has declared that mount Zion shall be maintained as His rest forever. Many try to tell us that, insofar as the physical mount Zion and earthly Jerusalem are concerned, God has cast them off forever, and given all the promises that He made to them to the gospel church. Such a theology is directly contrary to the entire teaching of the scriptures. If this were true, the Apostle Paul’s discussion of the good olive tree and the wild olive tree would have no meaning at all, and neither would his conclusion of that discussion; “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened unto Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved: as it is written, ‘There shall come out of Sion the deliverer, and shall turn ungodliness from Jacob; for this is My covenant with them, when I shall take away their sin.” There are many other scriptures also that will abundantly prove this point. Since God has chosen Zion , He will preserve her, and raise her up to the glory He has purposed and promised. Therefore let her saints shout aloud for joy. Although we do not yet see the fulfillment of this, it shall be done.

(Verses 17 and 18) There will I make the horn of David to bud: I have ordained a lamp for Mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish.

When a tree begins to bud, it is a sign that its dormant season is over, and the life is again flowing in it. Although Jesus is “the greater Son” of David, and His power as the Savior of sinners and King of the kingdom of heaven has spread throughout the world, it has for about two thousand years been, to a great extent, dormant in mount Zion . Yet the LORD declares, “There will I make the horn (power) of David to bud.” Although we all must confess that we do not know the LORD’S timetable, all signs seem to point to the near approach of that day when his power shall flourish in mount Zion . The LORD further declares, “I have ordained a lamp for Mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish.” Of course, this can also be interpreted as that the prophecy simply points to the establishing of David as the king of Israel, and the confirmation of the kingdom to his son, Solomon; but that hardly seems to fulfill the prophecy, “Upon himself shall his crown flourish,” since the dynasty only lasted through Solomon’s reign; and the majority of the kingdom was taken from his son, leaving him only one tribe. However, in the restoration, all the tribes of Israel and the house of Judah will be again brought together in the kingdom, and the enemies of Israel will be put to shame.

Chapter 133

(Verse 1) Behold, how good and how pleasant it is for brethren to dwell together in unity!

Certainly no one would have any trouble understanding this; but think how far reaching it can be. The word, “brethren,” can apply to a family, a church, a community, a state, a nation, and even an international organization. Where brethren dwell together in unity there is always agreement, peace, joy, cooperation, love, respect, and the list can go on and on. Yet how sad it is when there is no unity. Everything is in continuous uproar and confusion, leading even to murder and war, as well as all other evils. It is no wonder the Apostle Paul instructed the Ephesian Brethren as he did. “I therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”

(Verses 2 and 3) It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; as the dew of Hermon, and as the dew that descended upon the mountains of Zion : for there the LORD commanded the blessing, even life for evermore.

Although David had never seen Aaron, and was not present at his ordination and consecration to the office of high priest, he, no doubt, had heard it described as it was handed down in the legends of Israel . Here he considers the beauty and peace of that scene. To him it was such a precious memory that he uses it to show how pleasant is the scene of brethren as they dwell together in unity. Having been a shepherd, he doubtless had many times observed the fresh morning dew on mount Zion and on mount Hermon, and he remembers how peaceful and beautiful it looked as it lay there undisturbed. This apparently brought to his mind the blessing God had commanded on mount Zion , “even life for evermore.” When we are blessed to observe such unity, it should remind us of eternal life, and the peace there is in the eternal presence of our God.

Chapter 134

(Verses 1 and 2) Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD. Lift up your hands in the sanctuary, and bless the LORD.

The writer calls special attention to what he is about to say by prefacing it with, “Behold.” This message is to all the servants of the LORD, who “by night stand in the house of the LORD.” There might not be any great congregation in the house of the LORD at night, but apparently there were some who kept night watch; and this might also apply to those who faithfully wait upon Him in times of spiritual darkness, or times of trouble. In either case, he calls them to lift up their hands to the LORD in the sanctuary, and bless (praise) Him. The lifting up of the hands was considered an act of worship. So we are to worship and praise Him in His sanctuary.

(Verse 3) The LORD that made heaven and earth bless thee out of Zion .

This is the writer’s prayer, that the LORD bless with spiritual blessings (out of Zion ) those who even in the night praise and worship Him.

(Verses 1 through 5) Praise ye the LORD. Praise ye the name of the LORD; praise Him, O ye servants of the LORD. Ye that stand in the house of the LORD, in the courts of the house of our God, praise the LORD; for the LORD is good: sing praises unto His name; for it is pleasant. For the LORD hath chosen Jacob unto Himself, and Israel for His peculiar treasure. For I know that the LORD is great, and that our LORD is above all gods.

As often as the writer repeats the exhortation to praise the LORD, none should fail to understand that that is the principal message of this text. It seems that today, in this time of great prosperity, everyone is far more ready to complain about some little thing he wants, and has not yet been able to acquire, than to praise the Lord for the wonderful blessings He has given us. We are to praise Him because He is good. First of all, He is good, in that He, and He alone, is holy, righteous, and perfect. Then He is good to us, in that He has so bountifully provided for us, not only the necessities of life, but even many things that many would consider the greatest of luxuries, though we are only poor people. And just as He chose “Jacob unto Himself, and Israel for His peculiar treasure,” has He not also “chosen us in Him (Christ Jesus) before the foundation of the world, that we should holy and without blame before Him; in love having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved.” (Ephesians 1:4-6) Not only is He good, and we should praise Him for that, but singing praises to Him is one of the most pleasant things we can do. So many people today are searching for entertainment, and can’t find anything that will satisfy them, while singing the praises of God is the most satisfying entertainment that can be found for those who love Him. Another reason for praising Him is, “For I know that the LORD is great, and that our LORD is above all gods.” The idols of the world are nothing; and they cannot be compared to Him.

(Verses 6 through 12) Whatsoever the LORD pleased, that did He in heaven, and in the earth, in the seas, and all deep places. He causes the vapors to ascend from the ends of the earth: He maketh lightnings for the rain; He bringeth the wind out of His treasuries. Who smote the firstborn of Egypt , both man and beast. Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. Who smote great nations, and slew mighty kings; Sihon of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: and gave their land for an heritage, an heritage unto Israel His people.

In verses 6 and 7, the writer declares that the LORD has done just as He pleased in every place that can be imagined, and He even controls all things of nature. In verses 8, 9, and 10, it is obvious that “He” should be substituted for “Who,” since each is a declaration, and not a question. The record is clear: the LORD did all these things, and destroyed the kings and nations mentioned in verses 10 and 11, that He might give “their land for an heritage, an heritage unto Israel His people.” A God so great surely is to be praised.

(Verses 13 and 14) Thy name, O LORD, endureth for ever; and Thy memorial, O LORD, throughout all generations. The LORD will judge His people, and He will repent Himself concerning His servants.

The writer declares that both the name and the memorial of the LORD are eternal. They shall endure forever. Although the LORD will certainly judge His people, He will also be merciful to His servants, turning away from His fierce wrath, and chastising them only as is necessary to bring them back to His way.

(Verses 15 through 18) The idols of the heathen are silver and gold, the work of men’s hands. They have mouths, but they speak not; they have ears, but they hear not; neither is there any breath in their mouths. They that make them are like unto them: so is every one that trusteth in them.

When we take the greatest one has, and show it up to be utter vanity, we do not have to worry about any lesser thing he may have. That is exactly what the psalmist has done here. He takes the most precious idols of the heathen, those that they have made of precious metals, silver and gold. First, he shows that as valuable as men consider the materials from which they are made, they are still only the works of men’s hands. Then  he calls attention to the fact, with which all are familiar, that although the workmen who made them have provided them with all the outward indications of the necessary organs for sight, speech, hearing, and breathing, they are completely powerless to use any of them. In short there is no life in them, and therefore they can do absolutely nothing. They are altogether vanity. Then he makes a declaration that ought to be apparent to all: those who made them are no better than they; and neither are any that trust in them.

(Verses 19 through 21) Bless the LORD, O house of Israel : bless the LORD, O house of Aaron: bless the LORD, O house of Levi: ye that fear the LORD, bless the LORD. Blessed be the LORD out of Zion , which dwelleth at Jerusalem . Praise ye the LORD.

Of course, as everyone familiar with the religious structure of Israel according to the law knows, the “house of Aaron” is the order of the priests, and “the house of Levi” is the remainder of the tribe of Levi whose assignment was taking care of the tabernacle, and later, the temple. The “house of Israel ’ includes all the tribes of Israel . So all Israel is called to “Bless (or praise) the LORD.” Then all who fear the LORD, whether Israelites or not, are commanded to praise Him. Let His praise come forth out of Zion , which is at Jerusalem . Since God has chosen Zion as His dwelling place upon earth, it is the proper place at which to praise Him. By the many times the exhortation is repeated, we can be fully assured that it is highly important. “Praise ye the LORD.”

(Verses 1 through 9) O give thanks unto the LORD; for He is good: for His mercy endureth for ever. O give thanks unto the GOD of gods: for His mercy endureth for ever. O give thanks unto the LORD of lords: for His mercy endureth for ever. To Him Who alone doeth great wonders: for His mercy endureth for ever. To Him That by wisdom made the heavens: for His mercy endureth for ever. To Him That stretched out the earth above the waters: for His mercy endureth for ever. To Him That made great lights: for His mercy endureth for ever: the sun to rule by day: for His mercy endureth for ever: the moon to rule by night: for His mercy endureth for ever.

Obviously, this psalm is one of praise and thanksgiving to the LORD. The very first cause of our thanksgiving is that He is good. Certainly God is holy, righteous, pure, and perfect, and therefore, in that sense, good: and this is something for which to thank Him. However, it seems that the writer’s focus on the word “good” has to do more with the LORD’S goodness to us, in that He watches over us, and provides us with all good and necessary things. He is also greater that all gods and lords. Then the writer lists many of the great works of creation which the LORD has made, that we might get a little glimpse of His greatness. After each item of creation he mentions he repeats, “for His mercy endureth for ever,” setting this forth as one of the most outstanding blessings He has given us: mercy that never fails. Therefore we ought always to praise Him and thank Him for His mercy. Without it we would have no hope: but it endures forever.

(Verses 10 through 16) To Him That smote Egypt in their firstborn: for His mercy endureth for ever: and brought out Israel from among them: for His mercy endureth for ever: with a strong hand, and a stretched out arm: for His mercy endureth for ever. To Him Which divided the Red Sea into parts: for His mercy endureth for ever: and made Israel to pass through the midst of it: for His mercy endureth for ever: but overthrew Pharaoh and his host in the Red Sea : for His mercy endureth for ever. To Him Which led His people through the wilderness: for His mercy endureth for ever.

The religious world today will tell you that the mercy of the LORD is set before all men, and all are invited to partake freely of it. They say the choice is there for every man. Yet every incident mentioned in this account declares loudly that His mercy, though it endures forever, is only upon His people, not upon His, or their, enemies. One must remember that Israel did not become the people of God when He led them out of Egypt . More than four hundred years earlier He had made a covenant with Abraham, and had told Abraham of their sojourn in Egypt and had promised to deliver them from Egypt . Not only so, but they did not volunteer to be the people of God; He made them His by His choice. The incidents to which the present text refers can be found in more detail in Exodus through Deuteronomy. The LORD’S mercy does endure forever, but it primarily extends to His people.

(Verses 17 through 22) To Him Which smote great kings: for His mercy endureth for ever: and slew famous kings: for His mercy endureth for ever: Sihon king of the Amorites: for His mercy endureth for ever: and Og the king of Bashan: for His mercy endureth for ever: and gave their land for an heritage: for His mercy endureth for ever: even an heritage unto Israel His servant: for His mercy endureth for ever.

These are some more of the great works that the LORD did as He led Israel out of Egypt ’s bondage, and to the Promised Land. They all point to the fact that the mercy of the LORD endures forever, but is also selective concerning those who are to receive it.

(Verses 23 through 26) Who remembered us in our low estate: for His mercy endureth for ever: and hath redeemed us from our enemies: for His mercy endureth for ever. Who giveth food to all flesh: for His mercy endureth for ever. O give thanks to the GOD of heaven: for His mercy endureth for ever.

The low estate of Israel in Egypt ’s bondage and God’s delivering them might well be compared to our experience as the Apostle Paul describes it in Ephesians 2:1-7. It would be difficult indeed to imagine a lower estate into which one could fall, than that of all humanity before God quickened us to life in Christ Jesus. Nevertheless the LORD did remember us even there, and, as the Apostle says, “But God, Who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace are ye saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” The greatest enemy we have ever had, or ever will have, is Satan, and the LORD has raised us up out of his bondage. Certainly His mercy to us endures for ever. He it is also, Who provides even the natural necessities of life to all flesh, even the wicked. So in that His mercy does extend to them. “O give thanks unto the God of heaven: for His mercy endureth forever.”

(Verses 1 through 4) By the rivers of Babylon , there we sat down, yea, we wept, when we remembered Zion . We hanged our harps upon the willows in the midst thereof. For they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, sing us one of the songs of Zion . How shall we sing the LORD’S song in a strange land?

This is, obviously, a psalm written either during, or after the Babylonian captivity. It shows the feelings of those who were taken captive. They had been taken completely away from Israel to Babylon . If one can imagine having someone, perhaps, the Russians, come, wage war against us, destroy our cities and villages, kill many of our loved ones, gather many of us up, herd us like cattle, and take us to Siberia as our new home, he will, probably, understand a little of the feelings of these Israelites. There is one consideration that makes their captivity even worse. We have been taught, and have experienced, that God is the same over all the world: and He can, and will be present with us in one place as well as in another. The Israelites, on the other hand, although they believed that Jehovah is the God of the whole world, still had a somewhat restricted view of the LORD’S care for them. They almost felt that to be as far away from the land of Israel as they were in Babylon , the LORD would not be easily available to them when they prayed. It was their belief that since He had chosen Zion as the place for His temple, that was the only place where He could be properly worshipped. So, to some extent they felt that He would not be with them when they were so far from the land of Israel . These captives were in such sorrow that they hung their harps on the willow trees by the river, and sat down to weep. Their memories of Zion caused them great sorrow, because they were so far removed from that holy place which the LORD had chosen. To make matters worse, their captors demanded that they be happy and sing one of the songs of Zion . Then they asked the question, “How shall we sing the LORD’S song in a strange land?” To demand such seems to be adding insult to injury, for which it, probably, was intended.

(Verses 5 and 6) If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

This certainly sets forth the feeling of those captives, as they contemplated their condition. Their memories of Jerusalem were their most precious possession. They were about all that even kept them going. They considered their captors’ efforts to have them make merry as efforts to make them lose their memories of Jerusalem . So here they vow to remember Jerusalem , and bind themselves under a curse if they forget her. Their memory of Jerusalem is to be held above their greatest joy.

(Verse 7) Remember, O LORD, the children of Edom in the day of Jerusalem ; who said Rase it, rase it, even to the foundations thereof.

It is difficult to determine whether or not at that time there was such an alliance between the Babylonians and the Edomites as there is today. Probably, not, because today they are closely tied by religion, and this may not have been the case then. Nevertheless the Edomites are, and always have been, enemies of Israel . They are the descendants of Esau. When the Babylonians overcame Israel , the Edomites encouraged them to completely destroy Jerusalem , even down to the foundation. So these captives pray that the LORD will hold this against Edom .

(Verses 8 and 9) O daughter of Babylon , who art to be destroyed; happy shall he be that rewardeth thee as thou hath served us. Happy shall He be that taketh and dasheth thy little ones against the stones.

This is the curse of Babylon : and Babylon was indeed destroyed even as the Edomite asked the Babylonians to destroy Jerusalem . According to current reports, Saddam Husein is having the ancient city of Babylon rebuilt. Many think this to be a sign of the fulfilling of Revelation, chapters 17 and 18.

(Verses 1 through 3) I will praise Thee with my whole heart; before the gods will I sing praise unto Thee. I will worship toward Thy holy temple, and praise Thy name for Thy loving kindness and for Thy truth: for Thou hast magnified Thy word above all Thy name. In the day when I cried Thou answeredst me, and strengthened me with strength in my soul

This is one of the psalms of David. Its primary content is praise to the LORD. He begins by saying, “I will praise Thee with my whole heart,” or, as we might say, “with all my heart.” There will be no thought of praising anyone else. He will even before, or in the presence of, the gods of the heathen around about him, sing praises to the LORD. This not only demonstrates praise to the LORD, but at the same time shows disdain for the gods of the heathen. Just as the Moslems today try to face one of their holy places during their prayers, the Jews also tried to face toward Jerusalem when they prayed. He declares that he will praise the LORD for His loving kindness and truth. The LORD has shown that His word, or His promise, is regarded even above His name: for in the day David prayed to Him, he received the strength he needed, even strength in his soul; and there was no delay.

(Verses 4 and 5) All the kings of the earth shall praise Thee, O LORD, when they hear the words of Thy mouth. Yea, they shall sing in the ways of the LORD: for great is the glory of the LORD.

This looks forward to the day when all the world shall be brought to bow before the LORD, and declare that Jesus Christ is Lord to the glory of the Father. Then shall all the kings of the earth praise the LORD.

(Verses 6 through 8) Though the LORD be high, yet hath He respect unto the lowly: but the proud He knoweth afar off. Though I walk in the midst of trouble, Thou wilt revive me: Thou shalt stretch forth Thine hand against the wrath of mine enemies, and Thy right hand shall save me. The Lord will perfect that which concerneth me: Thy mercy, O LORD, endureth for ever: forsake not the works of Thine hands.

This text opens with a most profound truth. Since it is He, Who has created the heavens, the earth, and all things pertaining thereto, and He, Who rules over all things, none can doubt that He is high. Yet, as great and high as He is, He gives consideration to the lowly. The first thing our Lord taught His disciples in what we call The Sermon On The Mount, is, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” The Greek word, “ptochoi,” which is there translated “poor” literally means “mendicants, those reduced to beggary.” So, indeed, “He hath respect unto the lowly.” If we have been thus brought down to the point that we are ourselves no more than beggars before God, let us not despair. His greatness does not prevent His condescending to consider our destitute condition. On the other hand, He can recognize the proud even when they are afar off. They cannot fool Him by their proud and haughty ways. Not only so, but He is also fully able to bring them down. So David declares, “Though I walk in the midst of trouble, Thou wilt revive me: Thou shalt stretch forth Thine hand against the wrath of mine enemies, and Thy right hand shall save me.” He is confident that though trouble is all around him, the LORD will save him by His right hand,” that is, by His power. The LORD will also finish (“perfect”) whatever He has purposed for him. This is in perfect harmony with what the Apostle Paul said in Philippians 1:6, “Being confident of this very thing, that He Who hath begun a good work in you will perform it until the day of Jesus Christ.” Again he reminds us that the mercy of the LORD endures forever, and he prays, “forsake not the work of Thine own hands.” In this short prayer David not only prays the LORD to keep him, but acknowledges that he is only a product of the work of the hands of God, and therefore completely dependent upon Him.

(Verses 1 through 6) O LORD, Thou hast searched me and known me. Thou knowest my downsitting and mine uprising. Thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O LORD, Thou knowest it altogether. Thou hast beset me behind and before, and laid Thine hand upon me. Such knowledge is too wonderful for me; it is high, I cannot attain to it.

This is an outstanding declaration of both the omniscience and the omnipotence of God. David declares that whether he sits down, or rises up, the LORD knows all about it. He understands every thought David has even when it is afar off, that is, before David is even aware of the thought himself. Whether he is taking a walk, or is lying down, the LORD knows that also. Every word his tongue may utter is already known to Him: and his experiences, whether those through which he has already passed, or those yet to come, the LORD already thoroughly understands, and not only so, but He is the One, Who has ordered them. “Thou hast beset me behind and before.” In addition to this, the LORD has laid His hand upon him. That is, He it is, Who has guided him through these things. As he realizes this he is completely astounded by it, and declares, “Such knowledge is too wonderful for me; it is high, I cannot attain to it.” Indeed it is far above the ability of the human mind to understand, yet we can, and do, know that it is true, in spite of the weakness of our understanding .

(Verses 7 through 13) Whither shall I go from Thy Spirit? Or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in hell, behold, Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from Thee; but the night shineth as the day: the darkness and the light are both alike to Thee. For Thou hast possessed my reins: Thou hast covered me in my mother’s womb.

Having considered both the omniscience and the omnipotence of God, David discusses also His omnipresence. He asks the questions, “Whither shall I go from Thy Spirit? Or whither shall I flee from Thy presence?” Judging from what he has said in other places, and even what he says later in this psalm, these are only hypothetical questions: he has no desire to be removed from the LORD. He is only considering the proposition of “Where could one go if he did want to get away from God?” After mentioning all the places one might think of as escapes, he is left with only one possible conclusion, “There is no place where God is not already present.” So, having exhausted the list of places, he considers another perspective. “Could one hide in the darkness?” But even that will not hide one from God. To Him light and darkness are the same, so far as His ability to see is concerned. The night shines as brightly as the day. So darkness cannot hide one from Him. He considers another truth, We have belonged to God even from before we were born. He covered us, or took care of us in our mother’s womb. So we are faced with these facts. There is no place where we can hide from God; and He has known us even before we were born.

(Verses 14 through 16) I will praise Thee; for I am fearfully and wonderfully made: marvelous are Thy works; and that my soul knoweth right well. My substance was not hid from Thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in Thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

David declares that because he knows he is the work of the LORD, and this is a work that is fearfully and wonderfully made, (that is, the work of developing the body of an infant prior to birth,) he will praise the LORD. Solomon tells us in Ecclesiastes 11:5, “As thou knowest not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God Who maketh all.” So, although we well know that this is the work of God, we do not know how He does it. Although this is a secret work of the LORD, in that He has not explained it all to man, it is so well known to Him that even our substance was not hidden from Him, and He knew every member of our body before it had developed to the point of taking on shape as a member, or before it was “fashioned. All these members were written in His book. This has often been used to illustrate the fact that in the foreknowledge and predestination of God, His eternal purpose, all those whom Christ Jesus came to redeem, the members of His mystical body, were known of God, and written in His book of life before any of them were formed.

(Verses 17 and 18) How precious also are Thy thoughts unto me, O God! How great is the sum of them! If I shall count them, they are more in number than the sand: when I awake, I am still with Thee.

We often sing a song entitled, “Precious Memories,” which mentions memories of father and mother, which are indeed precious to us; but any other memories it mentions are only in general, so they might vary greatly from one person to another. But David brings forth something that he says is precious to him; and he does not leave it obscured by generalization. He says, “How precious are Thy thoughts unto me, O GOD!” The only way he had of knowing what the thoughts of God unto him were is that God showed them to him by His actions. That is, as He gave him experiences of His love, grace, and mercy. Thus they became to him “precious memories.” Can we not see many such in our own experience? Are they not precious to us? They are the thoughts of God unto us; and are they not more numerous than we can count? He says, “They are more numerous than the sand.” Whether he means “the sand of the seashore,” or “the sand of the desert,” is unclear; but that should make no difference to us, for either is far more than we can count. With all these precious memories of His thoughts and blessings of God, he says, “When I awake, I am still with Thee.” Sometimes, when we awake from the sleep that is needed by these earthly bodies, we find many things have changed, but Thanks be unto the LORD, we are still with Him. He does not forsake us.

(Verses 19 through 22) Surely Thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. For they speak against Thee wickedly, and Thine enemies take Thy name in vain. Do not I hate them, O LORD, that hate Thee? And am not I grieved with those that rise up against Thee? I hate them with a perfect hatred: I count them mine enemies.

The LORD has declared that He will destroy the wicked. That is sufficient grounds upon which to demand that bloody and wicked men, who speak wickedly against the LORD, depart from us. We might add that, if they will not depart from us, it is time for us to depart from them. David, by means of questions, declares that he hates the enemies of the LORD, and considers them his enemies also. He even says that he hates them with a perfect (or complete) hatred. It is in no wise mixed with any compassion. We ought to do the same; but there a caveat we must observe. Since we are imperfect in our judgment, we must refrain from pointing the finger of condemnation at anyone; and leave such judgment in the hands of the LORD.

(Verses 23 and 24) Search me, O God, and know my heart; try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting.

This ought always to be our prayer. The LORD, in so doing, will cleanse our hearts and minds from evil thoughts, and teach us to follow Him.

(Verses 1 through 3) Deliver me, O LORD, from the evil man; preserve me from the violent man; which imagine mischiefs in their heart; continually are they gathered together for war. They have sharpened their tongues like a serpent; adder’s poison is under their lips. Selah.

David here prays to be delivered from the evil man, and preserved from the violent man. It seems that he not only wants to be delivered from whatever evil and violent deeds they may try to inflict upon him, but even to be delivered from their company. Apparently, their constant employment was imagining mischief of all kinds, and trying to start confusion or war. “They have sharpened their tongues,” or they practice saying sharp words that will stir up strife. Their speech is such that it is as dangerous as the venom of a very poisonous serpent.

(Verses 4 and 5) Keep me, O LORD, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah.

He continues to pray for deliverance from the wicked and the violent; and he sets forth a complaint against them. They have planned his overthrow, and to that end have set snares and traps for him, as one would for a bird. He knows that the traps are there, but they are hidden. So he needs the LORD to deliver him from them. Is that not exactly our condition? It may not be men that are trying to destroy us, but Satan, with all his forces is continually trying to trap us; and the snares are always hidden from us until we have stepped into them. So we too need deliverance from them.

(Verses 6 through 8) I said unto the LORD, Thou art my God: hear the voice of my supplications, O LORD. O God the LORD, the strength of my salvation. Thou hast covered my head in the day of battle. Grant not, O LORD, the desires of the wicked: further not his wicked device; lest they exalt themselves. Selah.

Inasmuch as he has already experienced the help of the LORD, in that He has been the covering for his head in the day of battle, he declares, “Thou art my God;” and he continues to pray that the LORD will listen favorably to his supplications. He begs that God will not permit the wicked to accomplish their desire. If they were so allowed to prosper in their wicked schemes, they would exalt themselves, that is, they would boast of their accomplishments, and plan and try to execute more of the same.

(Verses 9 through 11) As for the head of those that compass me about, let the mischief of their own lips cover them. Let burning coals fall upon them: let them be cast into the fire; into deep pits, that they rise not up again. Let not an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him.

He prays that the wicked who have surrounded him may fall victim to the very evil they have planned for him. May they have burning coals cast upon them, and may they be cast into the fire. It was not at all uncommon for cities in that day to build walls on their perimeters for defense; and in time of battle their defenders would throw down coals of fire upon their attackers. They would also dig and conceal deep pits along the outside of the wall so that the enemy might fall into them. This is the treatment David prays for his enemies. He further prays that no evil speaker, such as those he has already described, be established in the earth; but let evil hunt down and overthrow the violent man.

(Verses 12 and 13) I know that the LORD will maintain the cause of the afflicted, and the right of the poor. Surely the righteous shall give thanks unto Thy name: the upright shall dwell in Thy presence.

He declares his confidence and assurance that God will support the cause of the afflicted and the poor, and that the righteous and upright shall continue to give thanks to God, and that they shall dwell in the presence of the LORD.

Chapter 141

(Verses 1 through 4) LORD, I cry unto Thee: make haste unto me; give ear unto my voice, when I cry unto Thee. Let my prayer be set up before Thee as incense; and the lifting up of my hands as the evening sacrifice. Set a watch, O LORD, before my mouth; keep the door of my lips. Incline not my heart to any evil thing, to practice wicked works with men that work iniquity: and let me not eat of their dainties.

This too is a psalm of David. He begins by asking the LORD to quickly come unto him by way of answering his prayer. May the LORD receive his prayer, even as incense, and his worshipping the LORD, “the lifting up of his hands,” as the evening sacrifice. Then his prayer is that the LORD will “set a watch before my mouth; keep the door of my lips.” He recognized how prone we are to say things we ought not. So he prays that God will take over the job of guarding his mouth, that it may be kept under control. He also prays that the LORD not let his heart ever lean toward any evil thing, or practice wicked works with those who work iniquity. Let him not be enticed by their evil spoils.

(Verses 5 and 6) Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be as excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities. When their judges are overthrown in stony places, they shall hear my words; for they shall be sweet.

This seems to be a prayer that if he is in need of any chastisement and correction, the righteous shall be the ones to administer it, and not his enemies, the wicked. That would be a great kindness to him, and would be as beneficial to him as an excellent oil is to the skin. In such a situation, he will be able to pray for them when they have calamities. Even if the rough or stony places overthrow the judges, or cause them to stumble, he can speak gently to them, “they shall hear my words: for they shall be sweet.”

(Verses 7 through 10) Our bones are scattered at the grave’s mouth, as when one cutteth and cleaveth wood upon the earth. But mine eyes are unto Thee, O God the LORD: In Thee do I trust: leave not my soul destitute. Keep me from the snares, which they have laid for me, and the gins of the workers of iniquity. Let the wicked fall into his own nets, whilst that I withal escape.

Although David prayed that his chastisement be by the righteous, it appears that the wicked are still troubling him. Just as when one cuts and splits wood on the ground, the area is cluttered with splinters, chips, etc. , so, he says, our  bones are scattered about the mouth of the grave. They have not been buried. Yet, in spite of this, his eyes are still turned toward God, and his trust is still in Him. So he prays that the LORD will turn the tables on his enemies, cause them to fall into their own snares, and let him escape.

Chapter 142

(Verses 1 through 4) I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. I poured out my complaint before Him: I shewed before Him my trouble. When my spirit was overwhelmed within me, then Thou knewest my path. In the way wherein I walked have they privily laid a snare for me. I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.

David prayed unto the LORD because of the trouble in which he found himself. His spirit was so completely overwhelmed by his troubles that he laid his complaint before Him. He was well aware that God already knew about his situation, but that did not prevent his telling Him about it. We may sometimes think when surrounded by trouble, “The LORD knows all about it, so why should I say anything to Him about it?” Although He does already know more about it than we can tell Him, still He has instructed us to call upon Him in time of need. By so doing, we honor Him as the One, Who can help us; and this we ought always to do. David’s enemies have secretly laid snares for him, and he has no refuge among his friends; they have all forsaken him. He says, “But there was no man that would know me: refuge failed me; no man cared for my soul.” What a forlorn condition in which to be!

(Verses 5 through 7) I cried unto Thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. Attend unto my cry; for I am brought very low: deliver me from My persecutors; for they are stronger than I. Bring my soul out of prison, that I may praise Thy name: the righteous shall compass me about; for Thou shalt deal bountifully with me.

Having been brought to the realization that he had no earthly friend upon whom he could call, David felt very low indeed, just as we do in the same situation. Then he cried unto the LORD, and acknowledged, “Thou art my refuge and my portion in the land of the living.” When we are brought to this condition, we are low indeed. Yet, as he in this condition cried unto the LORD, he found the same truth the Apostle Paul sets forth in II Corinthians 12:9. “And He said unto me, ‘My grace is sufficient for thee: for My strength is made perfect in weakness.’ Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” As he prayed for deliverance from his persecutors who were stronger than he, and from prison, that he might praise the LORD, he is suddenly given an entirely different perspective of the matter. For he says, “The righteous shall compass me about; for Thou shalt deal bountifully with me.” His confidence is completely restored.

Chapter 143

(Verses 1 through 4) Hear my prayer, O LORD, give ear to my supplications: in Thy faithfulness answer me, and in Thy righteousness. And enter not into judgment with Thy servant: for in Thy sight no man living shall be justified. For the enemy hath persecuted my soul; he hath smitten my life down to the ground: he hath made me to dwell in darkness, as those that have been long dead. Therefore is my spirit overwhelmed within me; my heart within me is desolate.

As David addresses his prayer to God, he asks that the LORD give attention to his prayer and answer it in His faithfulness. He does not ask that the LORD judge him, but, on the contrary, he specifically asks that He “not enter into judgment with Thy servant.” He recognizes that no man can stand upon his own merits in the judgment of God. So his prayer then is not for justice, but for mercy, as ours must also always be. He has been cast down so low by his enemies that everything seems as dark and gloomy to him as to those who have long been in the darkness of death. Because of this long standing gloominess and darkness, his spirit is overwhelmed and his heart is desolate, an experience we also sometimes meet along the way.

(Verses 5 and 6) I remember the days of old; I meditate on all Thy works; I muse on the work of Thy hands. I stretch forth my hands unto Thee: my soul thirsteth after Thee, as a thirsty land. Selah.

While thus brought down in darkness, gloom, and sorrow, we also remember the days of old. In such times we do not like to consider the present; and we cannot see any future. So all we have left for any joy, is the memory of the days when we have been enabled to rejoice in the LORD. So we meditate on the works of the LORD, particularly upon those we have seen and experienced. Our hands reach forth after Him; and we long for the comfort of His presence, as one who is in an extremely dry land, and is very thirsty, longs for cool refreshing water. This is not an unfamiliar scene to the LORD’S people as they pass through this world with its troubles and sorrows.

(Verses 7 through 10) Hear me speedily, O LORD: my spirit faileth: hide not Thy face from me, lest I be like unto them that go down into the pit. Cause me to hear Thy loving kindness in the morning; for in Thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto Thee. Deliver me, O LORD, from mine enemies: I flee unto Thee to hide me. Teach me to do Thy will; for Thou art my God: Thy Spirit is good: lead me into the land of uprightness.

In such a condition as David saw himself to be in, we too would desire that the LORD would make no delay in hearing and answering our prayer. David had reached the point at which he felt that delay would be fatal. He would be “like unto them that go down into the pit,” the grave. His only hope is in the LORD. So he prays that God will let him hear His loving kindness, cause him to know the way in which he should walk, and deliver him from his enemies. “I lift up my soul unto Thee” is, probably a reference to the “wave,” or the “heave, offering, ordered by the law of God. Instead of offering the shoulder of a ram for this, David says, “I lift up my soul unto Thee.” This is his wave offering, his very soul. He prays for deliverance from his enemies, and instructions that he may do the will of God. Since the LORD is his God, and is good to him, he prays, “Lead me into the land of uprightness.”

(Verses 11 and 12) Quicken me, O LORD, for Thy name’s sake: for Thy righteousness’ sake bring my soul out of trouble. And of Thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am Thy servant.

Since he had been brought so low that he felt “as those that have been long dead,” David prays that the LORD will quicken him for His name’s sake, and bring his soul out of trouble. Then he prays for the destruction of his enemies. As we have pointed out before, there are two things, which we need to consider here. One is that, although our Lord has told us to love our enemies, David lived in the dispensation of “an eye for an eye, and a tooth for a tooth,” which accounts for his always praying for their destruction. The other is that, in our case, we should, as we read this, consider our enemies to be, not men, but temptations, doubts, fears, and all the forces of Satan that are constantly working for our downfall. Thus we also can, and should pray for their destruction, just as David did.

Chapter 144

(Verses 1 and 2) Blessed be the LORD my strength, Which teacheth my hands to war, and my fingers to fight: my goodness; and my fortress; my high tower, and my deliverer; my shield, and He in Whom I trust: Who subdueth my people under me.

As is often true of this word in Psalms, “blessed,” in verse 1, is to be understood as “praised” Indeed the LORD is greatly to be praised. David says that He is his strength, the One, Who has taught him the art of warfare, his goodness, or source of all good things, his fortress, his high tower, his deliverer, and his shield; all that he needs in his warfare as he passes through this life. In addition to this He is also the One, in Whom he trusts. So He is also to us. He is our all in all. He further says that the LORD is He “Who subdueth my people under me.” This he said as the king of Israel , declaring that only by the LORD’S help would he be able to reign as king. Although Absalom did, at one time, rise up against David, for the greater part, the Israelites appeared to be reasonably happy under his reign.

(Verses 3 and 4) LORD, what is man, that Thou takest knowledge of him! Or the son of man that Thou makest account of him! Man is like to vanity: his days are as a shadow that passeth away.

Verse 3 is almost an exact repetition of Psalm 8:4. There the context indicates that the reference is to Christ Jesus our Lord; and Hebrews 2:6-8 verifies this. However the context of the present text indicates that his primary concern is that God should condescend to take notice of such insignificant beings as man and his descendants. For “man is like to vanity: his days are as a shadow that passeth away.” In an earlier psalm, David has said, “Man in his best state is altogether vanity.” That is, he is of no value, completely worthless. In addition to that, he is so short lived that his days amount to no more than a shadow that passes by, and is gone. Yet this great and mighty God, the Creator and Ruler of all things, does give consideration to man and his descendants.

(Verses 5 through 8) Bow Thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. Cast forth lightning, and scatter them: shoot out Thine arrows, and destroy them. Send Thine hand from above; and rid me , and deliver me out of great waters, from the hand of strange children; whose mouth speaketh vanity, and their right hand is a right hand of falsehood.

David prays that this great and wonderful God will come down in His power, and “destroy them.” As is often true in poetry, we have here a strange word order. There is no antecedent for “them.” Instead, we have to read further to find a clue to the identification of “them.” They, apparently, are the “strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood.” From these David desires to be delivered. They have engulfed him as great waters. Their word means nothing, and if they give their right hand in friendship, or to seal a bargain, it cannot be trusted.

(Verses 9 and 10) I will sing a new song unto Thee, O God: upon a psaltery, and an instrument of ten strings will I sing praises unto Thee. It is He that giveth salvation unto kings: Who delivereth David His servant from the hurtful sword.

He declares that as the LORD delivers him from these enemies, he will sing a new song of praise to Him, and it will be to the accompaniment of the psaltery, and an instrument of ten strings. This instrument might be the lyre; for in recent excavations of some of the ancient cities of that area, some ten-string lyres have been found. He declares that it is the LORD Who gives “salvation unto kings: Who delivered David His servant from the hurtful sword,” thus proving that “salvation” here has no reference to eternal salvation, but to deliverance from their enemies.

(Verses 11 through 15) Rid me and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: that our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: that our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets: that our oxen may be strong to labor; that there be no breaking in, nor going out; that there be no complaining in our streets. Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.

Again David prays to be delivered from the same “strange children” mentioned above, and he gives exactly the same description of them as earlier. His hope is that deliverance from them will establish such a situation that the sons and daughters of Israel may grow up in peace and happiness, as children ought; and that the prosperity of Israel might be such that there would be no robbing, “no breaking in,” nor running away, “going out,” but that the entire populace will be so contented that there will be no complaining in the streets. The only way this can be achieved is that each and every one hold the LORD as his God. So he says, “Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.”

Chapter 145

(Verses 1 through 4) I will extol Thee my God, O King; and I will bless Thy name for ever and ever. Every day will I bless Thee: and I will praise Thy name for ever and ever. Great is the LORD, and greatly to be praised; and His greatness is unsearchable. One generation shall praise Thy works to another, and shall declare Thy mighty acts.

As David begins this psalm, he lets its purpose be known. “I will extol Thee, my God, O King.” This then is a song of praise to David’s God and King. He says that he will praise the name of the LORD every day, and this praising of Him shall continue forever and ever. The LORD is great, and it is the duty of humanity to greatly praise Him. He is so great that His greatness is such that it is beyond the ability of man to search out, or understand. The praise of His great works shall be continued by all generations, as it is taught by one generation to the next forever.

(Verses 5 through 7) I will speak of the glorious honor of Thy majesty, and of Thy wondrous works. And men shall speak of the might of Thy terrible acts, and I will declare Thy greatness. They shall abundantly utter the memory of Thy great goodness, and shall sing of Thy righteousness.

David declares that not only shall he speak of the glorious honor of the majesty of the LORD, but other men also shall speak of the might of His terrible acts; and He will declare the greatness of the LORD. These men also shall speak abundantly of the memory of God’s great goodness, and shall sing of His righteousness. All this is as it ought to be; for He is to be praised forever.

(Verses 8 through 12) The LORD is gracious, and full of compassion; slow to anger, and of great mercy. The LORD is good to all: and His tender mercies are over all His works. All Thy works shall praise Thee, O LORD; and Thy saints shall bless Thee. They speak of the glory of Thy kingdom, and talk of Thy power; to make known to the sons of men His mighty acts, and the glorious majesty of His kingdom.

David says that the LORD is gracious, full of compassion, slow to anger, and of great mercy. Then he reinforces this with, “The LORD is good to all: and His tender mercies are over all His works.” We often think of His being of great mercy to His children, but showing great severity to the wicked; and in some respects this is true, Yet our Lord has told us, (Matthew 5:44-45) “But I say unto you, ‘Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father Which is in heaven: for He maketh His sun to rise on the evil and the good, and sendeth rain on the just and on the unjust.” So, in that manner, He “is good to all: and His tender mercies are over all His works.” All His works shall bless (praise) Him, by speaking of the glory of His kingdom, and talking of His power, “to make known to the sons of men His mighty acts, and the glory and majesty of His kingdom.”

(Verses 13 through 16)Thy kingdom is an everlasting kingdom, and Thy dominion endureth throughout all generations. The LORD upholdeth all that fall, and raiseth up all those that be bowed down. The eyes of all wait upon Thee; and Thou givest them their meat in due season. Thou openest Thine hand, and satisfiest the desire of every living thing.

History is filled with the records of kingdoms, which have been established, have flourished, and have passed on into oblivion. But it shall not be so with the kingdom of God . It was established by His decree before the world was created, has been embraced by His saints since the beginning of man on the earth, and will be as long as man is on earth. Then shall it shine forth in the glory of the LORD and shall flourish forever and ever. It shall never be destroyed, but is eternally supported by the same great God, Who “upholdeth (lifts up) all that fall, and raiseth up those that be bowed down.” Verses 15 and 16 include not only all men, but also every living creature in the world. They are all dependent upon the LORD, Who provides food for each as He has purposed.

(Verses 17 through 19) The LORD is righteous in all His ways, and holy in all His works. The LORD is nigh unto all them that call upon Him, to them that call upon Him in truth. He will fulfill the desire of them that fear Him: He also will hear their cry, and will save them.

No unrighteousness and no injustice can be charged against God, because He is righteous in all His ways, and holy in all His works. He is also near to all that call upon Him in truth. He will answer their prayers, and He will deliver them from whatever trouble they suffer.

(Verses 20 and 21) The LORD preserveth all them that love Him: but all the wicked will He destroy. My mouth shall speak the praise of the LORD: and let all flesh bless His holy name for ever and ever.

This psalm closes out with the declaration that the LORD will both save them that love Him, and avenge them upon the wicked. So David declares his determination to speak forth the praise of the LORD, and calls upon all men, “all flesh,” to forever praise the LORD.

Chapter 146

(Verses 1 and 2) Praise ye the LORD. Praise the LORD, O my soul. While I live will I praise the LORD: I will sing praises unto my God while I have any being.

This certainly needs no explanation. The psalmist first exhorts even his own soul to praise the LORD, and then declares his determination to praise the LORD as long as he lives, “while I have any being.”

(Verses 3 and 4) Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.

When the psalmist says, “the son of man,” it is obvious that he is not referring to our Lord Christ Jesus; but rather to only the descendants of man. His advice is that we neither trust in princes nor common men, for all alike are without strength, and therefore of no help at all. No matter what they intend or promise, the moment their breath leaves them they are ready to be returned to the earth, from whence they came, and even their thoughts are gone.

(Verses 5 through 10) Happy is he that hath the God of Jacob for his help, whose hope is in the LORD his God: Which made heaven, and earth, the sea, and all that therein is; Which keepeth truth for ever. Which executeth judgment for the oppressed: Which giveth food to the hungry. The LORD looseth the prisoners: the LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: the LORD preserveth the strangers; He relieveth the fatherless and the widow: but the way of the wicked He turneth upside down. The LORD shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the LORD.

The psalmist says that those who trust in the LORD God of Jacob are happy, or blessed, because this is the great God, Who has done so many wonderful works. He is the Creator of  heaven, earth, sea, and all contained therein. He executes righteous judgment, feeds the hungry, and at His pleasure sets the prisoners free. In addition to all the good things He does for those who love Him, He also brings the wicked to judgment. And He shall reign eternally. He is the great God of Zion. “Praise ye the LORD.”

Chapter 147

(Verses 1 through 4) Praise ye the LORD: for it is good to sing praises unto our God: for it is pleasant: and praise is comely. The LORD doth build up Jerusalem : He gathereth together the outcasts of Israel . He healeth the broken in heart, and bindeth up their wounds. He telleth the number of the stars; He calleth them all by their names.

The psalmist calls upon us to praise the LORD. First, we should do this because “it is good to sing praises” to Him. Since He is righteous, it is good or righteous to praise Him. It is good, or beneficial for us, for it keeps us reminded of His attributes and His works. It is also a very pleasant activity: and it is comely. “Comely” has several related meanings, such as “beautiful, suitable, proper,” etc. Perhaps, “proper” is the best for this usage; for we are His servants, and nothing is more proper than for a servant to praise his master. If we are going to praise someone, the best way to start is with a recitation of some of his noteworthy deeds. So he begins by telling us, “The LORD doth build Jerusalem : He gathereth together the outcasts of Israel .” This is something to gladden the heart of every Israelite. Many times Israel has been overrun by her enemies. In one of the earlier Psalms, a great complaint was that Jerusalem had been plowed, to show that it was the intent of her enemies that she never be rebuilt. Her people have several times been carried into captivity, cast out of their land. This may have been the situation at the time of this writing. Verses 2 and 3 may mean that the LORD has already begun the works mentioned therein, or they may be prophetic, declaring that He will do them. Prophecy is often spoken in present, and sometimes even in past, tense, because that which God has purposed is just as sure as that which is already finished. So this declaration that the LORD builds Jerusalem, gathers the outcasts of Israel together, heals the broken hearted, and binds up their wounds, whether already going on, or only purposed of the LORD to begin, is news to make glad the heart of every son of Israel, just as our Lord’s promises to us cause every Christian to rejoice today. It is ample grounds for praising Him. Then to assure us that the LORD is able to do that which He has declared, the psalmist reminds us of His greatness thus: “He telleth the number of the stars; He calleth them by name.” It long has been, and still is, a common saying, in trying to describe a great multitude of anything, to say, “It is like the stars of heaven for number,” or some similar expression, because no one, among men, can count the stars. Yet this great God, Who has made to us such great promises is of Himself great enough that not only can He count the number of the stars, but He even calls each one by name; and it is not some name man has dreamed up for it, but its real name. Certainly we ought to praise Him.

(Verses 5 through 9) Great is our LORD, and of great power: His understanding is infinite. The LORD lifteth up the meek: He casteth the wicked down to the ground. Sing unto the LORD with thanksgiving; sing praise upon the harp unto our God: Who covereth the heavens with clouds, Who prepareth rain for the earth, Who maketh grass to grow upon the mountains. He giveth to the beast his food, and to the young ravens which cry.

This great God Whom we are to praise is infinite in His understanding, and has such great power that He can, and does, lift up the meek, and cast the wicked down to the ground. Yet He condescends to care for, not only the children of men, but even for the wild creatures He has made. He covers the heavens with clouds to bring rain upon the earth, that the grass may grow on the mountains for the sustenance of those beasts that depend upon it; and even such helpless things as young ravens that cry are not forgotten. Surely it behooves us to sing praises to such a wonderful God. Oh that we were able to praise Him with the praise due unto Him!

(Verses 10 and 11) He delighteth not in the strength of the horse: He taketh not pleasure in the legs of a man. The LORD taketh pleasure in them that fear Him, in those that hope in His mercy.

Since it is the LORD, Who has given the horse his strength, and man his ability to run, these are not things in which He takes pleasure, or upon which He depends. He can make them greater, reduce them, or take them away completely at His pleasure. A horse that is exceedingly strong is of no more importance to Him than one that is weaker; He made both. The same is true concerning a man who is a very fast runner, and one who cannot run at all. The LORD takes pleasure in those who fear Him, and trust in His mercy. This is true concerning the strong and the weak, the fast and the slow.

(Verses 12 through 15) Praise the LORD, O Jerusalem; praise thy God, O Zion. For He hath strengthened the bars of thy gates; He hath blessed thy children within thee. He maketh peace in thy borders, and filleth thee with the finest of the wheat. He sendeth forth His commandment upon the earth: His word runneth very swiftly.

Both Jerusalem and Zion are called upon to “Praise the LORD _ _ _ praise thy God.” The first reason given here for praising Him is, “He hath strengthened the bars of thy gates; He hath blessed thy children within thee.” The gates of a city were usually its most vulnerable point. The LORD has strengthened the bars of these gates, thus blessing the children, or inhabitants of the city with security. He has given them peace in their borders, and has given them “the finest of the wheat,” that is, He has given them the best of foods. When He sends forth His commandment upon the earth, His word runs very swiftly. This is not a reference to His having given the law to Israel , but to His sending forth His commandment for some particular thing to come to pass. Nothing can hinder that word. It runs very swiftly.

(Verses 16 through 18) He giveth snow like wool: He scattereth the hoarfrost like ashes. He casteth forth His ice like morsels: who can stand before His cold? He sendeth out His word and melteth them: He causeth the wind to blow, and the waters flow.

All the elements of the weather are under His control. He sends the snow, the frost, the hail, and even the cold temperature that causes strong men to shiver, and look for something to protect them from it. “Who can stand before His cold?” Then, at His word the snow, frost, and hail melt, the wind blows, and the waters flow as the melt down begins.

(Verses 19 and 20) He sheweth His word unto Jacob, His statutes and His judgments unto Israel . He hath not dealt so with any nation: and as for His judgments, they have not known them. Praise ye the LORD.

To Israel , this is what we would consider the clincher of the entire matter. Laying aside all His wonderful works in the things of nature, and those that affect all men in general, let us consider His special favor to Israel . “He sheweth His word to Jacob, His statutes and His judgments to Israel .” This is not something He has done for everybody; and this same special treatment is His manner of dealing with His people in all ages. “He hath not so dealt with any nation: and as for His judgments, they have not known them.” He made special choice of Israel , and did something for them that He has never done for any other nation. This is in perfect harmony with His dealing with His elect in every age. “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved.” (Ephesians 1:4-6) Surely we too have ample reason to praise the LORD.

Chapter 148

(Verses 1 through 6) Praise ye the LORD. Praise ye the LORD from the heavens: praise Him in the heights. Praise ye Him, all His angels: praise ye Him, all His hosts. Praise Him, sun and moon: praise Him, all ye stars of light. Praise Him, ye heavens of heavens, and ye waters that be above the heavens. Let them praise the name of the LORD: for He commanded, and they were created. He hath also established them for ever and ever: He hath made a decree which shall not pass.

The psalmist here calls upon all things in the heavens, including angels, the hosts of God, the sun, the moon, the stars, and even the heavens of heavens, to praise the LORD They were all created by the power of His word. He not only created them, but He also established them by a decree that shall not pass away. It will stand forever.

(Verses 7 through 14) Praise the LORD from the earth, ye dragons, and all deeps: fire, and hail; snow, and vapors; stormy wind fulfilling His word: mountains, and all hills; fruitful trees, and all cedars: beasts, and all cattle; creeping things, and flying fowl: kings of the earth, and all people; princes, and all judges of the earth: both young men, and maidens; old men, and children: let them praise the name of the LORD: for His name alone is excellent; His glory is above the earth and heaven. He also exalteth the horn of His people, the praise of all His saints; even the children of Israel , a people near unto Him. Praise ye the LORD.

Whether the dragons mentioned in verse 7 identify with the mythical beasts of ancient lore, or not, is not worthy of consideration at this point. This is a call to every element of nature, and every being on earth to praise the LORD. This embraces every beast of the earth, every fowl of the air, every insect, or creeping thing, every plant and tree, and even the earth itself, as well as every person on the earth, from kings to the lowest beggar, and of every age. All are called upon to praise the LORD, because His name is the only one that is excellent. There are certain positions among men today that, those who hold them, are addressed as “Your Excellency.” This is a completely false title. “The name of the LORD alone is excellent; His glory is above the earth and heaven.” This same great God condescends to His chosen, to exalt their power, and the praise they render to Him. They are the “children of Israel , a people near unto Him.” So the psalmist calls upon them to “Praise ye the LORD.”

Chapter 149

(Verses 1 through 4) Praise ye the LORD. Sing unto the LORD a new song, and His praise in the congregation of  saints. Let Israel rejoice in Him that made him: let the children of Zion be joyful in their King. Let them praise His name in the dance: let them sing praises unto Him with the timbrel and harp. For the LORD taketh pleasure in His people: He will beautify the meek with salvation.

This is another psalm of praise to the LORD. The psalmist calls for a new song of praise to God. Let it be sung in the congregation of saints. He calls upon Israel and the children of Zion to be joyful in their King, and praise Him in song, dance, and with musical instruments. “The LORD taketh pleasure in His people: He will beautify the meek with salvation.” Our Lord Jesus has told us, “Blessed are the meek; for they shall inherit the earth.” Surely He means the new earth wherein dwells righteousness; for who of the meek would even want this earth with its curse, but in that earth there will be no more curse.

(Verses 5 through 9) Let the saints be joyful in glory: let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two edged sword in their hand; to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honor have all the saints. Praise ye the LORD.

This does not refer to the saints who have already been called away from earth to bask in the glory of God, but to Israel , to whom was given a glory never given to any other nation, and charged with a charge never given to any other. Psalm 147:19-20 tells of this special glory. Deuteronomy 7:1-5 gives the charge. “When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; and when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: neither shalt make any marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. But thus shall ye deal with them; ye shall destroy their altars and break down their images, and cut down their groves, and burn their graven images with fire.” This charge the Israelites never carried out. So this is the honor which all His saints, the children of Israel , have. They were chosen of God, and given this as a sacred charge. Since they have not carried it out, it still remains as their sacred duty or honor. “Praise ye the LORD.”

Chapter 150

(Verses 1 through 6) Praise ye the LORD in His sanctuary; praise Him in the firmament of His power. Praise Him for His mighty acts: praise Him according to His excellent greatness. Praise Him with the sound of the trumpet: praise Him with the psaltery and the harp. Praise Him with the timbrel and dance: praise Him with stringed instruments and organs. Praise Him upon the loud cymbals: praise Him upon the high sounding cymbals. Let everything that hath breath praise the LORD. Praise ye the LORD.

It seems that the psalmist left no room for anyone to explain this, and little, if any need for comment. It is an exhortation for everything that has breath to use every means at his disposal to praise the LORD. Instead of spending time and effort trying to comment on it, we need to be busy implementing it. “Praise ye the LORD.