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• Psalm 42 • Psalm 43 • Psalm 44 • Psalm 45 • Psalm 46 • Psalm 47 • Psalm 48 • Psalm 49 • Psalm 50 • Psalm 51 • Psalm 52 • Psalm 53 • Psalm 54 • Psalm 55 • Psalm 56 • Psalm 57 • Psalm 58 • Psalm 59 • Psalm 60 • Psalm 61 • Psalm 62 • Psalm 63 • Psalm 64 • Psalm 65 • Psalm 66 • Psalm 67 • Psalm 68 • Psalm 69 • Psalm 70 • Psalm 71 • Psalm 72
• Psalm 73 • Psalm 74 • Psalm 75 • Psalm 76 • Psalm 77 • Psalm 78 • Psalm 79 • Psalm 80 • Psalm 81 • Psalm 82 • Psalm 83 • Psalm 84 • Psalm 85 • Psalm 86 • Psalm 87 • Psalm 88 • Psalm 89
• Psalm 90 • Psalm 91 • Psalm 92 • Psalm 93 • Psalm 94 • Psalm 95 • Psalm 96 • Psalm 97 • Psalm 98 • Psalm 99 • Psalm 100• Psalm 101• Psalm 102• Psalm 103• Psalm 104• Psalm 105• Psalm 106
• Psalm 107• Psalm 108• Psalm 109• Psalm 110• Psalm 111• Psalm 112• Psalm 113• Psalm 114• Psalm 115• Psalm 116• Psalm 117• Psalm 118• Psalm 119• Psalm 120• Psalm 121• Psalm 122• Psalm 123• Psalm 124• Psalm 125• Psalm 126• Psalm 127• Psalm 128• Psalm 129• Psalm 130• Psalm 131• Psalm 132• Psalm 133• Psalm 134• Psalm 135• Psalm 136• Psalm 137• Psalm 138• Psalm 139• Psalm 140• Psalm 141• Psalm 142• Psalm 143• Psalm 144• Psalm 145• Psalm 146• Psalm 147• Psalm 148• Psalm 149• Psalm 150
The Psalmist encourages the true believer to hold on to their faith in God in times of doubt and trouble.
Psalm 73. The author of Psalm 73 is concerned with the same issue that perplexed Job, in the Biblical book that bears his name. That is namely, why in this life the wicked people of this world, who do not fear God appear to prosper, while the righteous (that is the right-doing) people who serve God, are subject to trials and persecution. The Psalmist believed in the righteousness of God, but could not understand its application to human needs. Searching honestly for the answers he emerged from the trial into the new found light of triumphant faith.
Psalms 37 and 73 are both alike in their subject matter, however Psalm 73 goes further in its solution, looking through the realms of time into eternity. The author Asaph describes his own spiritual experience, how his feet slipped, and his attitude drifted, near to the point of him giving up God. He confesses envying the prosperity and carefree life of the wicked (verses 1-12). He reports how perplexed and divided his soul became about this weighty subject; not understanding the issues fully until he went into the Sanctuary of God (verses 12-17). In a transforming experience he then was given understanding, and recognized the futile end of the wicked (verses 17-20). His eyes were opened, and he was smitten by his conscience, realizing how foolish he had been (verses 21, 22). He then enters a new light of triumphant faith, and realizing the benefits of his close relationship with God, delights himself in God, and looks forward into eternity (verses 23-28).
Psalm 73 presents the struggles of one who questions his need for God, until he is enlightened and then understands the outcome for the secular people of this world who do not know God.
A Psalm of Asaph.
28 verses 432 words.
An tragic ode of lament mourning the desolation of the sanctuary and the loss of God’s support for Israel.
Psalm 74 is a psalm of mourning. It vividly portrays the misery of the Jews, emphasizing the desecration and destruction of the temple at Jerusalem (Mount Zion), and the wasting of the nation. Their grief is further heightened by God’s apparent withdrawal of His presence and protection from among the nation, for all the places where God was worshipped throughout the land have been destroyed, and there are no longer any prophets among the people.
Although Jerusalem was attacked and subdued by the military campaigns of several foreign kings, Psalm 74, through its pointed references to the destruction of the temple, indicates that it was probably written after the final capture and sacking of Jerusalem by the Babylonian king Nebuchadnezzar in 586 BC. This took place in the eleventh year of the reign of the Judean king Zedekiah, when Jerusalem was destroyed after a lengthy siege by the Babylonians. Consequently Zedekiah and most of Judah's population were taken captives and forced into exile to Babylon.
Psalm 74 has a companion psalm in Psalm 79, except that Psalm 79 emphasizes the slaughter of the inhabitants of Jerusalem, rather than the temple. If Psalm 74 was written after the commencement of the Babylonian captivity the authorship ascribed to Asaph in the introduction may refer to a more minor individual, or perhaps a tribal group of the descendants of the prolific psalm composer Asaph.
Psalm 74 is a lamentation of mourning for the destruction of the sanctuary at Mount Zion.
A Psalm of Asaph.
23 verses 419 words.
A psalm of thanksgiving to God for His deliverance from the enemy.
Psalm 75 is a victory hymn of deliverance from the enemy. The psalm is centred around God’s judgment of man. While it may be interpreted to refer to the final judgment of mankind at the close of this age, it was probably written to commemorate Israel’s deliverance from the cruel Assyrians.
According to the Biblical account in 2 Kings chapter 19 the Assyrian army under their king Sennacherib attacked the Jewish homeland of Judah, laying waste and looting the cities and towns, and besieging Jerusalem. In a single night the angel of the Lord killed 185,000 Assyrian soldiers outside Jerusalem, and so wrought a great deliverance for the Jews at Jerusalem. Sennacherib immediately broke off the siege and retreated back to his homeland. Historically these events are believed to have taken place in around 682 BC.
Psalm 75 is written using vividly dramatic language, and somewhat resembles Psalms 46 and 47 in content and style, presenting God as the righteous Judge. The Psalmist commences with thanksgiving to God for His wonderful deeds (verse 1). God responds in a powerful statement of judgment and power affirming that He is judge and that His strength holds the earth together (verses 2, 3). He rebukes the arrogant for their boasting (verses 4, 5). The Psalmist states that only God chooses who is to be exalted, but punishes the wicked (verses 5-8). The Psalmist vows to praise God and oppose the wicked (verses 9, 10).
Psalm 75: a hymn of thanksgiving to the Almighty God, the true and righteous Judge of all the earth.
A Psalm of Asaph.
10 verses 208 words.
A triumphant psalm of deliverance wrought for Israel by the Lord their God.
This dignified and elaborate lyric poem was written to be sung as a warm and emotive hymn of rejoicing, to praise and glorify God for the amazing deliverance that He had wrought for Jerusalem (abbreviated in the psalm to ‘Salem’).
This psalm was probably written to commemorate the occasion of the defeat of the Assyrian king Sennacherib when he and his armies surrounded and laid siege to Jerusalem in around 682 BC (see the outline to Psalm 75). The Psalmist looks beyond the rejoicing of the immediate victory and sees in it the vindication of God’s justice balanced against the folly of the wrath of men. The Psalmist concludes the psalm with verses commending the reader in the wisdom of submitting to God.
The psalm consists of four stanzas of three verses each. The first stanza reveals that God is known in Judah, Israel, Salem, and Zion, and He brought the people victory (verses 1-3). In the second stanza the majesty of God is proclaimed (verses 4-6). In the third stanza God is acknowledged as the great Judge and Saviour of the earth, and He alone is to be feared (verses 7-9). In the fourth and closing stanza God is praised for His judgment, for His wrath is both just and terrible. The reader is commended to submit and fear Him (verses 10-12).
Psalm 76: a psalm of praise glorifying the God of Israel and Judah for the deliverance of His people.
A Psalm of Asaph.
12 verses 202 words.
The Psalmist questions why God seems to be so far from him.
The Psalmist struggles trying to understand the reasons for God seemingly deserting him. His tortured soul is in anguish as he recalls his previous trials and tribulations. He cannot understand why God appears to be unwilling to retain and exercise His covenant with the Psalmist (and perhaps Israel as well). He finds comfort for his soul in meditating on the mighty deeds God wrought for Israel in the days of the Exodus, when God delivered Israel from slavery in Egypt.
The psalm consists of two parts. The first part deals with the complaint of Asaph, questioning God as to why he is rejected (verses 1-9), while in the second part the Psalmist recollects the days of God’s favour, as seen in the Exodus (verses 10-20).
Psalm 77: the Psalmist searches for God, and recounts His blessings on Israel in former days.
A Psalm of Asaph.
20 verses 346 words.
A national psalm commemorating the then recent history of Israel.
Psalm 78 is the longest of the national hymns of Israel, containing seventy-two verses in all. Other national hymns are Psalms 105 and 106. In Psalm 78 the Psalmist draws on Israel’s history from the time of the exodus from their captivity in Egypt down to the time of David (circa 1490 BC-1050 BC according to Ussher).
The psalm is essentially one of righteous instruction, drawing on Israel’s past with its recurring events and rebellion, and the subsequent punishment and suffering they experienced, for the purpose of warning the nation against being unfaithful to God in both the present and the future. Because of this the psalm, although historically accurate, does not present Israel’s past in its exact chronological arrangement. This is however, not an obstacle to the reader, as the Psalmist has arranged the historical material to suit his purposes of showing God’s faithfulness to Israel, in spite of Israel’s unfaithfulness, throughout the psalm.
The psalm has no regular stanza divisions, but instead the major divisions are like paragraphs of prose (common spoken or written language). The Psalmist has constructed the poem using rapid, stirring phrases with rich and brilliant imagery.
The psalm commences with the Psalmist teaching the people to remember the ways of the Lord, stressing the need to teach each new generation (verses 1-16). He relates the Exodus story of how the people were cared for by God, yet they still complained and rebelled (verses 17-32), causing God to punish them (verse 33). The rebellious pattern continued with the people lying to God, yet God in His mercy continued to forgive them (verses 34-41). The people forgot the plagues against the Egyptians when they left Egypt (verses 42-58). God punished them by abandoning the tabernacle and His people (verses 59-64). The Lord then acted for His people, overlooking the tribes of Joseph and Ephraim and choosing instead the tribe of Judah, and God made David king over His people (verses 65-72).
Psalm 78: the Psalmist recalls the marvellous deeds that God wrought on behalf of Israel, and calls to mind God’s miraculous deliverances in the face of Israel’s constant rebellion and unfaithfulness.
A Psalm of Asaph.
72 verses 1,250 words.
A psalm of mourning for the destruction of Jerusalem.
Psalm 79 is a companion psalm of Psalm 74. It is a psalm of grief, and of sorrow and mourning, vividly portraying the misery of the Jews over the destruction of Jerusalem and the temple sanctuary. Their stronghold city of Jerusalem was sacked by the armies of the Babylonian king Nebuchadnezzar in 586 BC and the Jews who survived the siege were taken into captivity after the final capture and sacking of the city. This was also the last time the Jews still had the guarantee of God’s personal presence in the supernatural glory of the holy Shekinah.
The Shekinah Glory was the physical manifestation and guarantee of the Lord’s favour upon Israel. It was God’s own personal presence with His chosen people, the Jewish race, generously granted and given for His people on earth by the God of the Hebrews, the Lord. The manifestation of God’s personal presence was evidenced with a brilliant supernatural glow that emanated from between the wings of the two golden cherubim, located over the mercy seat of the Ark of the Covenant, as God has said (see the illustration).
The Ark of the Covenant was a chest or ornate box made of acacia wood overlaid with gold. It was about 1.32 metres (4 feet 4 inches) in length, and 76 centimetres (2 feet 7 inches) in width and height. The Ark of the Covenant served as the depository for the tablet of the Ten Commandments given to Moses by God on Mount Sinai, and it resided in the Most Holy Place of the Hebrew sanctuary. From the time this sacred chest was made by Moses’ brother Aaron it was used to make atonement before the Lord for the nation of Israel. This was carried out by the High Priest, and it was symbolized by the sprinkling of blood by him on the lid of the chest, one day each year on the solemn occasion of the annual Day of Atonement.
The ark remained the centrepiece of true religion on earth in that age, the true religion on earth being the religion of the Jews, as given through Moses, and validated and verified by the Lord God. The Ark of the Covenant was the most sacred item in the sanctuary complex because God’s sacred supernatural presence resided there, and the ark contained the tablet of the Ten Commandments that was written by the finger of God Himself. Therefore the Ark of the Covenant was the most precious article of religious significance ever made by man on earth, and the God of the Hebrews, being that He was authentically God, was the most sacred Person to ever manifest Himself to members of the human race on earth!
Tradition maintains that the prophet Jeremiah carried the Ark of the Covenant off out of the temple sanctuary at Jerusalem and hid it in a cave, just prior to the sacking of the city by the Babylonians, and its whereabouts have remained unknown ever since. From the time of its disappearance the Ark of the Covenant has remained lost in spite of many attempts to locate it, and it has also been the subject of a vast amount of speculation and intense interest ever since. Fortunately however, whilst the Ark of the Covenant remains lost to mankind, the Ancient of Days can still be found, and He remains willing to share Himself with those individual people on earth in whom it is His good pleasure to do so.
Psalm 79 is similar to Psalm 74, except whereas Psalm 74 emphasizes the destruction of the temple, Psalm 79 focuses on the slaughter of the inhabitants of Jerusalem. The psalm commences with the Psalmist’s complaint over the devastating invasion of Jerusalem (verses 1-4), and begs God to bring judgment against their enemies, and pardon and restore His people (verses 5-13).
Psalm 79: the lamentations of a suffering soul after the terrible destruction of Jerusalem.
A Psalm of Asaph.
13 verses 285 words.
A psalm of appeal, begging God to show compassion on His people Israel at a time of national crisis.
This psalm was written by a Jewish person living in Israel at a time of great national distress. The Jewish nation lived in the region right next to the land bridge that connected the African continent to the Middle East. This lay in the main route used for travel and trade between Egypt and Mesopotamia. Although this situation brought some economic benefits, it also meant that they faced the constant threat of invasion and hostilities. In fact in ancient times the region where they lived was the scene of almost continuous warring and bloodshed.
The Psalmist has written this prayer at a time of great national distress, as invading hordes again threatened the very existence of the Jewish people. The psalm is a prayer for the restoration of God’s favour to His people. In this beautiful and moving lament the Psalmist likens Israel to a once carefully tended vine transplanted from Egypt, but now facing ruin. The psalm has a recurring refrain, with slight variations in verses 3, 7, 14, and 19. The stanza arrangement is irregular.
The psalm begins with a prayer for the restoration of the Israelite tribes (verses 1-3). The Psalmist asks God to stop punishing them (verses 4-8), then likens them to a vine taken out of Egypt and that God replanted in the Land of Promise (verses 9-15). But now they are being destroyed, and the Israelites call on God, for He is their only hope (verses 16-19).
Psalm 80 is a moving prayer for the restoration of God’s mercy and kindness.
A Psalm of Asaph.
19 verses 335 words.
A psalm of national contemplation, commemorating the relationship between God and Israel in the present and in the past.
Psalm 81 is a festal hymn written for use by the Hebrews at one of their great national festivals, identified by tradition as the Feast of Tabernacles (see Leviticus chapter 23; verses 33-43; and Deuteronomy chapter 16; verses 13-15).
In the first part of the psalm the author addresses the people, while in the second part God directly addresses the reader, reasoning with them of the wisdom and benefits of walking in His ways. The psalm commences with the joyful summons to attend the solemn feast day (verses 1-5), before presenting the significance of the festival by reviewing God’s historical dealings with Israel in the past, and urging them to be obedient to His ways, with the promise of blessings given if they would be faithful to Him (verses 6-16). Psalm 81 is still sang by Jews to commemorate the Jewish New Year’s Day.
Psalm 81 is a psalm of instruction for God’s people in both ancient and modern times.
A Psalm of Asaph.
16 verses 305 words.
A awe-inspiring sacred verse illustrating the awesome spectacle of God sitting in judgment.
Psalm 82 is God’s arraignment against the unjust judges of Israel who were acting improperly in their administration of justice. The psalm was most likely given to the Israelite people at a time when corruption and unsound judgment had become widespread across Hebrew society. Jesus Christ quoted from Psalm 82, verse 6 when He was defending Himself against zealous Jews in an area known as Solomon’s Colonnade in the temple at Jerusalem (see the account in the Book of John 10:33-38).
The Psalmist commences by introducing God as the Supreme Universal Judge (verse 1), then God proceeds to directly address the judges of Israel, denouncing their corrupt practices (verse 2), and instructing them to practice fair and beneficial treatment of those who are in need (verses 3, 4), before denouncing these corrupt judges and stating bluntly the truth of their own fallen and mortal condition (verses 5-7). The Psalmist completes the psalm by calling upon God, as the Supreme Judge to arise and render judgment over the earth (verse 8).
Psalm 82 is a revelation of God’s supreme justice.
A Psalm of Asaph.
8 verses 127 words.
A sincere appeal to the Lord, the God of Israel, for His protection of the nation.
This national lament was written at a time when Israel faced the threat of foreign invasion. The psalm makes an ardent appeal to God for the deliverance of Israel and the preservation of the holy nation. A confederacy of nations has banded together to overthrow and destroy Israel, possibly in the time of the Israelite king Jehoshaphat (see 2 Chronicles chapter 20).
The psalm is an imprecatory prayer calling on God to defeat and humiliate the enemy. The Psalmist asks God for immediate assistance against their enemies (verses 1-5), mentioning them by name (verses 6-8). He requests they be punished (verses 9-17), and this be done to the glory of God (verse 18)
Psalm 83 is an appeal by the Psalmist for God’s support and assistance to defeat and destroy Israel’s enemies.
A Psalm of Asaph.
18 verses 277 words.
A prayer of praise and an earnest appeal for a closer walk with the Lord our God.
This psalm is a companion to Psalms 42 and 43. It is a passionate lyrical verse expressing the same yearning to worship God in the formal place of worship in the sanctuary at Zion.
This sincere heartfelt psalm describes the blessedness of those who dwell in the sacred precincts of the sanctuary (verses 1-4 and 9-11), the blessedness of those who make pilgrimages to the sanctuary (verses 5-8), and the blessedness of those who place their trust in the Lord (verse 12).
Psalm 84: a psalm of promise for the blessings that are bestowed by God on those who seek His favour.
A Psalm of the Sons of Korah.
12 verses 252 words.
A prayer for the reunification of the God of Israel with the people of His nation.
Psalm 85 is a national hymn for the restoration of God’s favour to Israel. It is a mixture of lament and hope for the full return of God’s blessings upon His people in the future. The psalm was written at a time of Israel’s return from captivity, although there is insufficient evidence in the verses as to the circumstances or time of their freedom from exile.
The author commences the psalm with thanksgiving to God for the blessing of His forgiveness and mercy (verses 1-3). He then laments the continuing anger of God towards His chosen people, and asks for the return of His favour (verses 4-7). The Psalmist then listens for the reassurance of God’s pronouncement of peace upon His people (verse 8), and the soon return of God’s blessings and kindness to Israel (verses 9-13).
Psalm 85 is an uplifting psalm of hope, and the assurance of God’s support for His people.
A Psalm of the Sons of Korah.
13 verses 210 words.
A righteous prayer of David, man of God, king of Israel.
Psalm 86 is the prayer of an upright and righteous man. It is a psalm of great beauty and sweetness, blended with tender piety. It has no direct progression of thought, but instead varies between penitence, supplication, petition, gratitude, praise, and confessions of faith.
The Psalmist believes that there is no one like God. He is a servant of God, and has found that God is good, upright, and forgiving, and He is incomparably able to do great and wondrous things. The Psalmist is troubled in spirit, and he prays to God for mercy, with a strong conviction that God can save him (verses 1-8). He outlines a day when it would come to pass that all nations worship the Lord (verses 9, 10), and asks God to teach him the way he should live, promising to live to honour and praise God (11-13). The Psalmist is a hunted man, and he laments over the godless men who seek to kill him, pleading with God to have mercy on him and save him through his predicament (verses 14-17).
Psalm 86: David praises God for His faithfulness, support, and great love, and bids God rescue him from perilous foe.
A Psalm of David.
17 verses 334 words.
A psalm celebrating Zion, the City of God, honoured among the nations.
Psalm 87 is a brief tribute of praise to the City of Zion. Zion is a Biblical place name of uncertain meaning. The name of Zion is a transliteration of the Hebrew and Greek words that originally referred to the fortified hill of the Jebusites that lay between the Kidron and Tyropoeon valleys, and south of the hill that later became the site of the temple at Jerusalem. Later after Solomon built the temple that area became known as Zion, although occasionally the whole city of Jerusalem is referred to as Zion.
The name of Zion first appears in the Holy Bible in the account of David’s capture of Jerusalem (see 2 Samuel chapter 5; verses 6-10) which Ussher dates as 1048 BC. In the Bible the name Zion was used by different writers in a variety of ways. Many of the various authors from the Book of Psalms use the name Zion in reference to the temple Solomon built (see Psalm 2, verse 6; Psalm 48, verse 2; Psalm 84, verse 7; and Psalm 132, verse 13), while the prophet Isaiah most commonly used the name of Zion to refer to the City of God in the new age. Zion was also understood to refer to the place called Paradise, Heaven, or the heavenly Jerusalem, the place where the Almighty God dwells. In the instance of Psalm 87, however, the Psalmist appears to be referring to the city of Jerusalem.
The psalm begins by affirming God’s love for Jerusalem (verses 1-3), and mentions the surrounding nations (verse 4), before highlighting the privilege of those who are born in Zion (verses 5-7).
Psalm 87: a psalm honouring Zion, the City of God.
A Psalm of the Sons of Korah.
7 verses 124words.
The song of a distressed spiritual man, whose soul within him is stirred up and filled with vexations.
Psalm 88 is a prayer of sorrow and mourning. It captures the sufferings of all the saints down through the ages. The Psalmist is a sad and afflicted man, and in the verses of this psalm he pours out his heart to God in an exposition of the terrible mental, physical, and spiritual sufferings he has endured. The psalm contains not a single word of hope or encouragement, except perhaps when the author writes the trustful address, “O Lord, God of my salvation”. Beyond this is only one long wail of undiluted sorrow, concluding with the phrases, “Lover and friend hast thou put far from me, and mine acquaintance into darkness”.
In spite of the great afflictions the Psalmist suffers, he continues to hold on the God with inspiring sincerity, and prays in simple faith that God will hear him (verses 1, 2, 9, 13). The psalm commences with the outpouring of the Psalmist’s anguish (verses 1-9), and records his sad, but faithful commitment to prayer (verses 9-12). Yet despite all his prayers he has endured suffering and despair all his life (verses 13-18).
Psalm 88 is the lamentation of a faithful soul who has been refined in the fires of trial and sorrow through many years.
A Maschil of Heman the Ezrahite.
18 verses 331 words.
A marvellous sacred verse of revelation, dedicated to the honour and the glorification of the God of Israel, the Lord our God.
Psalm 89 is a poetic discourse of the Psalmist’s concern about God’s promise to David concerning the throne of Israel. David was assured that his throne would be established for perpetuity through the line of his descendants, however to the Psalmist it appears that God has broken the covenant. For this reason the psalm has been termed ‘The Psalm of the Covenant’.
The psalm has two distinctive and contrasting sections, abruptly divided from verse 38. In verses 1-37 the Psalmist writes of God’s special covenant with the house of David, and of His Divine majesty and glory, but in verses 38-52 the Psalmist questions why God does not then appear to honour His own covenant with David’s descendants, in spite of the promise that He would do so.
The psalm commences with praise to God and outlines His special favour bestowed upon David and his lineage (verses 1-4). The Psalmist then praises the faithfulness of God (verses 5-8), His great power (verses 9-13), and His righteousness (verses 14-18). He then writes of the promise made to David in the special covenant of God’s favour and mercy to the house of David (verses 19-37). Then the Psalmist airs his complaint in view of God’s apparent failure to keep His covenant promises (verses 38-45), and pleads for God to fulfil His promises and restore His favour (verses 46-51) closing the psalm with the doxology and double Amen (verse 52).
Psalm 89: the Lord is praised and honoured for His strength, and for His great mercy and faithfulness. But the Psalmist appeals to God to restore His favour to the king and return to His former love and faithfulness.
A Maschil of Ethan the Ezrahite.
52 verses 889 words.