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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
A beautiful and enlightening prayer penned by Moses, the servant of God.
This must surely be one of the most inspirational pieces of poetry ever written on earth. Moses, the man of God, led the Lord’s people, the nation of Israel, out of bondage and slavery from Egypt. During the period of his life, Moses walked with the Lord his God, and he even regularly spoke with God face to face; for Moses it was who wrote the first five books of the Holy Bible, known as the Pentateuch. Through his many intimate experiences with God, Moses was able to pen this gracious and inspirational prayer of wisdom and spiritual understanding for all mankind.
Psalm 90 is a deeply thought provoking revelation of the elevation and nobility of God, contrasted against the frailty and temporary nature of mortal man. The psalm is both deep in feeling, and lofty in its theological concepts.
The Psalmist commences by writing of the eternal nature of God (verses 1, 2), contrasting this with the frailty of mortal man (verses 3-6), which is the consequence of man’s sinful nature, and the shortness of his life (verses 7-12). Moses asks of God that He would grant a time of peace and contentment equal to the span of years of Israel’s trials, and grant them His favour and protection (verses 13-17).
Psalm 90 is an uplifting and inspirational prayer of wisdom penned by one who walked with God and spoke with Him face to face.
A Prayer of Moses.
17 verses 345 words.
A psalm of reassurance, and of spiritual peace and rest for the Lord’s saints.
This psalm contains a powerful message of comfort and reassurance for God’s people who pass through times of trials and trouble. To all who place their full confidence and trust in the Lord the assurance is given of God’s watchcare and faithfulness, preserving and uplifting them in their hour of great need. The psalm is especially relevant to the saints who will live in the dying hours of this world at the end of time, at the close of this age, to which this psalm, in the context of other Scriptural revelations, particularly alludes.
In the New Testament account of Satan’s unsuccessful temptation of Jesus Christ (recorded in Matthew chapter 4, verses 5 and 6; and Luke chapter 4, verses 9 to 11), the wily one, Satan, misquoted from Psalm 91, verses 11 and 12 when he told Jesus to throw Himself down from the pinnacle of the temple (the devil, by this completely irreverent action, unintentionally confirmed his own belief in the authenticity of this psalm).
The Psalmist commences by proclaiming that those who shelter and trust in the Lord God have Him as their refuge (verses 1, 2). Those within the Lord’s refuge will be comforted by His protection when facing physical harm, though many thousands fall around them (verses 3-7). They will see the wicked punished and avoid their fate by dwelling with the Lord (verses 8-10). Those who trust in Him will be tenderly guarded by angels when their mortal lives are threatened (verses 11-13). God promises His protection and presence for those who love Him and call upon His Name (verses 14-16).
Psalm 91: a psalm of assurance to all who live to love, serve, and honour God.
Author not stated.
16 verses 304 words.
The Psalmist’s song of worship and spiritual refreshment for the Sabbath day.
Psalm 92 was written for use in public worship on the Sabbath day. It celebrates the triumph of the goodness of God over evil and evildoers. The Psalmist confirms the righteousness of the Lord, and the consequent right-doing of His people, with God’s blessings still attending them through to old age. Jewish tradition maintains that it was sung by the Levites in the morning at the time of the drink offering, on the offering of the first lamb sacrificed at the altar.
The Psalmist declares in song the goodness of praising the Lord with melodies and song (verses 1-3). He praises God for His great works and deep thoughts (verses 4, 5), then declares the destruction of the fools and the wicked (verses 6-7). The enemies of the exalted Lord will perish (verses 8, 9), while the righteous will flourish and be fruitful even into old age as they proclaim the virtues of the Lord (verses 10-15).
Psalm 92: a gracious song of thanksgiving to God specifically composed for use on the Sabbath day.
Author not stated.
15 verses 281 words.
A short psalm magnifying the greatness of God.
This is a brief psalm celebrating the reign of the Lord God as the Sovereign Authority of Power. It paints an impressive and moving picture of God’s Throne being established from everlasting to everlasting. The psalm is known as an ‘Enthronement Psalm’, along with Psalms 47, 95, 96, 97, 98, and 99, and is the first of a series of royal psalms (Psalms 93, 94, 95, 96, 97, 98, 99, 100, and 101) which glorifies God as Creator and Lord.
The eternal and majestic Lord God is praised (verses 1, 2). The great waves of the sea thunder to declare the power and might of the Lord (verses 3, 4). The Lord’s eternal holiness is proclaimed (verse 5).
Psalm 93 is a brief psalm that glorifies God in His sovereign reign over the earth.
Author not stated.
5 verses 97 words.
God is uplifted as the great Judge of the earth and the Strong Refuge of His people
Psalm 94 was apparently written at a time when the nation of Israel was suffering from much internal oppression, murder and ruthless exploitation. It is a song of assurance that ultimately justice will prevail, in spite of appearances.
The Psalmist appeals to God for an answer to the apparent triumph of the wicked, pleading with Him to arise for His people (verses 1-7). He addresses the foolish and senseless individual leaders who apparently stand aloof from the problem, reasoning with them about the nature and great capabilities of God (verses 8-11), before outlining God’s merciful dealings with His people (verses 12-15). The Psalmist states his reasons for his very great confidence in God (verses 16-19), before foretelling the punishment God shall bring to bear against the wicked (verses 20-23).
Psalm 94 is an uplifting psalm of assurance for the afflicted people of the Lord.
Author not stated.
23 verses 379 words.
A joyful call to worship the Lord, the God of His people.
Psalm 95 is one of a group of psalms that are known as the ‘Enthronement Psalms’. These psalms (Psalms 47, 93, 95, 96, 97, 98, and 99) exalt God for His excellent majesty and for the giving of life. In addition Psalms 95, 96, 97, 98, 99, and 100 constitute a group of psalms that are festal anthems, and were intended for thanksgiving in public worship. Because of this they swing between praise for the Lord God, before giving reasons for that praise. Psalm 95, the first of the Enthronement Psalms, has been called ‘The Invitatory Psalm’, because of the traditional use of this psalm in the Christian churches with its fervent invitation to give praise and thanksgiving to God.
The Psalmist commences with an invitation to praise God (verses 1, 2), before giving reasons for giving Him praise (verses 3-5). The Psalmist then gives an invitation to worship God and kneel before Him in prayer (verse 6), and the reasons on which this is founded (verse 7). He then changes to a distinctly different tone giving a stern warning against unbelief and rebellion (verses 8-11).
Psalm 95: the great God of Creation is honoured for His majesty and glory.
Author not stated.
11 verses 209 words.
A beautiful psalm of breathtaking inspiration and high praise, glorifying the Lord our God.
Psalm 96 is a psalm of praise glorifying the Lord God before the nations of the earth. One of the ‘Enthronement Psalms’ (Psalms 47, 93, 95, 96, 97, 98, and 99), it contains great spiritual beauty and eloquent proclamation of God’s supreme authority. The psalm has been called ‘A Missionary Hymn for All Ages’, for throughout the Psalmist calls on all people to declare abroad the universal sovereignty of God.
Mankind is invited to sing praise to God and declare His wonders and salvation throughout the earth (verses 1-3), and His supreme majesty and great power as the true Creator (verses 3-6). The families of mankind are invited to glorify God in the beauty and holiness of pure spiritual worship, and with trembling (verses 7-9), and proclaim His sovereignty among the nations (verse 10). The Psalmist declares the truth of the Lord’s judgment of all mankind, and commands the heavens and the earth to rejoice in Him (verses 11-13).
Psalm 96: the thirteen verses of the psalm are almost identical to verses 23-33 of the psalm recorded in 1 Chronicles; chapter 16 and verses 8-36, which David composed for the occasion of the ceremony enshrining the Ark of the Covenant in Jerusalem in around 1045 BC (according to Ussher). The variations from the original form of the psalm are probably due to its adoption for public worship.
Author unknown.
13 verses 236 words.
A psalm of exaltation extolling the authority and the reign of our God.
Psalm 97 is a hymn celebrating the reign of God. He is honoured for His righteousness and great power as the Living God, as compared with the lifeless and impotent idols of the godless. In fact, this powerful psalm presents one of the most outstanding revelations of the great power and majesty of the Lord God from the Old Testament in the Holy Bible. One of the ‘Enthronement Psalms’ (Psalms 47, 93, 95, 96, 97, 98, and 99), this is the third of the festal anthems intended for thanksgiving in public worship.
The psalm commences with a declaration of the reign of God and His imposing physical presence, bringing judgment and fear on the earth and on all who behold Him (verses 1-6). Those who serve idols are put to shame, while those who serve God are made glad at His great glory (verses 7, 8). The Lord is glorified (verse 9), with counsel given concerning righteousness and the blessings given to God’s people, the saints (verses 10,11), before the doxology conclusion inviting the saints to rejoice in the Lord, and give Him thanks (verse 12).
Psalm 97 is entirely relevant to the Second Coming of Jesus Christ and the close of this age on earth. It is a powerful psalm celebrating the awesome glory of God and His great power and justice.
Author not stated.
12 verses 201 words.
A sacred choral hymn for worship, composed to be backed with musical accompaniment.
Psalm 98 is a beautiful hymn celebrating the kingship, the power, and the authority of God and of His Christ. One of the ‘Enthronement Psalms’ (Psalms 47, 93, 95, 96, 97, 98, and 99), it is a fresh and vibrant psalm, calling on all people and all the forces of nature to sing praise to God for His righteousness and total authority. While many of the verses are similar to those of Psalm 96, it exhibits a more definite pattern of form.
Psalm 98 contains three clearly discernible stanzas of similar length, with each stanza presenting a unified concept. The psalm commences with an invitation to sing praise to the Lord for all He has done (verses 1-3), listing the manner of the songs of praise to render to Him (verses 4-6), before closing with an invitation of praise extended to all the people of the world, and the forces of nature (verses 7-9).
Psalm 98 is a song of praise to our God.
Author not stated.
9 verses 190 words.
A psalm of exaltation to God, for His personal demeanour and for His holiness.
Psalm 99 completes the series of hymns (Psalms 47, 93, 95, 96, 97, 98, and 99) known as the ‘Enthronement Psalms’, celebrating the reign of the Lord God as the King and Supreme Authority. It is relatively short psalm consisting of nine verses, yet in the intricately beautiful structure of this psalm great spiritual truths are contained. God is revealed as the exalted King over all people, a God who is holy and forgiving, yet terrible and strong. The Psalmist jumps between instructing the reader as to the nature of God, and directly addressing God Himself. The psalm contains two greater refrains at the end of of the first and third stanzas concluding at the end of verses 5 and 9, and three lesser refrains (verses 3, 5, 9) that illustrate and expand the concept of the holiness of God reaching the climax of this great spiritual truth in its third occurrence in verse 9.
The Psalmist praises the great and awesome Lord, declaring His holiness and exaltation (verses 1-3). He continues to praise God by proclaiming the Lord’s love of justice, inviting worshippers to worship at His footstool (verses 4, 5). The exalted Lord is praised for answering the prayers of Moses, Aaron and Jacob when they called upon Him, concluding with a call to worship the Lord God at His holy mountain (verses 6-9).
Psalm 99 is a celebration of the holiness and supreme authority of the Lord our God.
Author not stated.
9 verses 166 words.
A worshipful celebration of the Lord our God.
Psalm 100 is the glorious climax to the six successive festal anthems of triumphant thanksgiving to the Lord, commencing with Psalm 95. It is an invitation to all the people of the earth to join with His people Israel and together lift up their voices in songs of joyful praise and thanksgiving, and as such is totally appropriate to the Christian churches on earth.
It is of great significance to note that the use of the name ‘Israel’ in the Holy Bible, besides being the place name for the nation of Israel, can also be used interchangeably to designate the worshipful and spiritual people on earth in whom the Spirit of God dwells, that is, the ‘Israel of God’. These people are the ones whom the Lord God the Almighty delights in, and counts as His own among mankind on earth in His sight, for it is God who makes these people holy (see the New Testament books of Matthew chapter 2; verses 1-6; and Galatians chapter 6; verses 14-16).
Psalm 100 is probably also the origin of the ‘Old Hundredth’, the timeless Doxology penned by Louis Bourgeois in 1551 that commences with the phrase: “Praise God from whom all blessings flow, praise Him all creatures here below”.
The Psalmist invites all people of the earth to shout joyfully the Lord with joyful songs (verses 1, 2). Be thankful that the Lord is God, and it is He who has made us, as we enter into His presence praising His holy Name (verses 3, 4). The Lord's goodness, love and faithfulness are eternal (verse 5).
Psalm 100 is a beautiful psalm of thanksgiving.
Author not stated.
5 verses 104 words.
The spiritual song of a truly righteous ruler.
David probably wrote Psalm 101 in the early part of his kingship over Israel. In this psalm David lays out his goodly principles as an upright and devout king before God. It is a psalm revealing the wisdom and nobility of the heart and soul of the king.
This short psalm consists of eight verses, with verses 1-4 being concerned with the ruler’s private life, while verses 5-8 are concerned with his public activities. He commences the psalm by defining the proposed subject of his hymn: mercy and justice (verse 1), declaring his resolution to live blamelessly both inwardly and outwardly (verse 2). He resolves to put away all forms of evil, both outwardly and inwardly (verses 3, 4). He declares that he will silence slanderers and remove those of pride away from his presence (verse 5), but seek out the upright in the land for his special consideration and personal service, but remove all liers, and destroy the wicked of the land (verses 6, 7).
Psalm 101 is the noble proclamation of a good and upright king.
A Psalm of David.
8 verses 185 words.
The prayer of an oppressed and penitent man.
This psalm is the fifth, and one of the saddest of what are commonly known as the ‘penitential’ psalms (Psalms 6, 32, 38, 51, 102, 130, and 143). They were written by individuals who were ashamed and sorrowful for their sinful condition, and wanted to depart from evil in their lives.
In the psalm it appears that Zion lays in ruins, and her people have been taken into exile. The psalm is most likely a prayer composed by a Jewish exile in the land of his captivity. It is a sad expression of the sufferings of the exiles in the circumstance of their national calamity. The lament tells of affliction and pain, of weeping and mourning, of grief and faint-heartedness, and of persecution and harassment. But it does also recognize that one day a national restoration will occur, and the succeeding generations will again worship the God of their fathers in their own homeland once again.
The introduction to Psalm 102 is unique in that it directly describes the content of this psalm: “A prayer of an afflicted man, when he is overwhelmed and pours out his complaint before the Lord”. The psalm has special significance to the Christian reader because in times of personal tragedy, persecution, or hardships he or she can gain confidence from a recognition that God’s people on earth really are subject to trials and afflictions, and that through their service of God there is hope for a restoration and reconciliation in the future.
The Psalmist is distressed, and he cries out to the Lord for his prayer to be heard (verses 1, 2). He pours out his sorrows to God, and complains that the Lord has disgarded him (verses 3-11). He then declares that the Lord will arise in compassion, rebuild Zion and hear the pleas of His people. This shall be recorded and carry down through the future generations (verses 12-18). The Lord has looked down from Heaven and does see the sorrow of His peoples, releasing them from their captivity so they may assemble to worship Him (verses 19-22). Acknowledging his weaknesses, and the timeless strength and sovereignty of God, the Psalmist declares that generations to come will live in His presence (verses 23-28).
Psalm 102 is a prayer of sorrow that has risen up from within the heart of an afflicted man of faith.
Author not stated.
28 verses 527 words.
A sacred celebration of the blessedness of God.
Psalm 103 is perhaps the most jubilant of all the psalms. It is a splendid heartfelt rendition of praise by one who delighted himself in the Lord his God. David wrote this wonderful psalm to be a spontaneous and uplifting outburst of delight and appreciation for the One he had known and loved from from his earliest days.
He gives God praise for blessings in his own life (verses 1-5), and describes the excellent attributes and loving-kindness God manifests towards His people generally (verses 6-14), and reveals man’s dependence on God’s mercy (verses 15-18), concluding the psalm with an invitation to all Creation to worship the Lord, the Most High God (verses 19-22).
Psalms 103 and 104 are companion psalms. Psalm 103 celebrates the wonders of God in His mercy and compassion for His people, while Psalm 104 celebrates God’s wonders in Creation.
Psalm 103 is a delightful psalm of praise to God for His mercy and compassion.
A Psalm of David.
22 verses 368 words.
A celebration of the awesome goodness and wonders of our mighty God, the God of Creation.
Psalm 104 is a jubilant celebration of the wonders of God as seen in Creation. Together with its companion hymn Psalm 103, which celebrates the wonders of God as seen in His mercy and compassion, these two psalms make for very inspirational and uplifting reading.
In Psalm 104 the Psalmist writes with a fresh and spontaneous exuberance of his delight of the marvels of God that he sees in nature and all Creation. He writes in the language and manner of a poet, and not a scientist, and weaves a brilliant revelation of the glory of the life-giving God, teaching the utter dependance of man and all living creatures upon the Lord God for the giving and sustaining of life. The psalm is remarkable in the movement and vividness of the images compressed into the verses, and because of these factors may perhaps be unsurpassed in literature.
The psalm commences with an exclamation of praise and honour to the Almighty God (verse 1), and describes His celestial majesty and greatness as seen in the heavens, and in the creation of His holy angels (verses 2-4), before describing God’s special work of the earth’s creation, brilliantly constructed and engineered for the support of life, commencing with the foundations of the earth and sea (verses 4-9), the springs, fountains and rivers (verses 10-13), and the grasses and vegetation for cattle and man (verses 14-18). The Psalmist then addresses the greatness of God through His Creation as seen in the earth’s astronomical configuration with the sun and moon (verse 19) and the consequent sustaining of the living creatures of the earth (verses 20-23). He then praises God for His marvellous works (verse 24), as seen in the earth's oceans and seas that teem with living things (verses 25, 26), that God Himself feeds (verses 27, 28). God both takes away life and gives life back to the earth (verses 29, 30). The Almighty God is praised for His power and glory, the One who rejoices in all His works (verse 31), and causes the earth to tremble, and the mountains to smoke (verse 32). The Psalmist vows to always sing praise to God while he lives (verse 33), and meditate and rejoice in God (verse 34). Sinners will be consumed out of the earth, but the Psalmist gives praise to God (verse 35).
Psalm 104 is a hymn of praise to the Almighty God, the Creator, Provider, and Sustainer of the earth.
Author not stated.
35 verses 635 words.
A celebration of the God of Israel.
Psalm 105 is one of the national hymns of Israel, along with Psalms 78 and 106. It outlines God’s dealing with the Hebrew race from the days of Abraham and his descendants down through the period of Israel’s enslavement in Egypt to the conquest of Canaan when Israel re-entered the Promised Land. The material is presented with special emphasis on the covenant relationship between God and His people Israel, with this providing the basis for God’s historical dealings through this period.
In the psalm Joseph is presented as the connecting link between the Israelite’s time in Canaan and in Egypt, with considerable focus on the plagues God brought on the Egyptians and the subsequent Exodus. The rhythm of the psalm marches steadily onwards in a succession of delightful couplets (two similar lines with the concept presented in the first line being repeated in the second line), joyously constructed in simple parallelisms.
The first fifteen verses of this psalm (Psalm 105 verses 1-15) are practically identical to the psalm found in 1 Chronicles chapter 16 and verses 8-22. David composed the psalm found in 1 Chronicles chapter 16 and verses 8-22 for the occasion of the enshrining of the sacred Ark of the Covenant in Jerusalem (in 1045 BC according to Ussher). The variations found in these two psalms are probably due to adaptations being made to the psalm at a later period so it was better suited for use in public worship.
The Psalmist commences this psalm of praise to the Lord by giving Him thanks for His virtues (verses 1-5). This just God is remembered for His covenant with Abraham, Isaac and Jacob (verses 6-15), and the saving of His people in a time of grievous famine by the formerly rejected brother Joseph in Egypt (verses 16-22). The Psalmist recalls how their prosperity caused their enslavement in Egypt (verses 23-25). God sent Moses and Aaron to set the captives free and sent the dreadful plagues upon the Egyptians (verses 26-36). God led Israel out of Egypt and supplied all their needs in the desert because of His holy promise to Abraham (verses 37-42). His chosen ones rejoiced as He gave them the lands promised them that they might observe his statutes and keep His laws (verses 43-45).
Psalm 105 is a solemn and moving national hymn of Israel.
Author not stated.
45 verses 677 words.
God is uplifted for His historical faithfulness and commitment to Israel.
Psalm 106 is the third of the national hymns of Israel (after Psalms 78 and 105). It is generally considered to be a companion psalm with Psalm 105, in that it reviews the early history of Israel and shows God’s faithfulness to His sacred covenant with Israel, but is strikingly different from Psalm 105 in that it focuses extensively on the rebellion and unfaithfulness of the Israelites in the historical period.
The Psalmist illustrates the faithfulness of God as opposed to the waywardness of Israel and the devastating consequences of their rebellion and unfaithfulness. The psalm covers the period of the nation of Israel from the time of the exodus from Egypt and their wanderings through the wilderness down to the period of the Judges of Israel (from 1491 BC to 1095 BC according to Ussher).
The psalm strongly exhibits the striking contrast between the strength and power of God shown in His deliverance and punishment as compared with the weaknesses and failings of Israel with the use of alternating and unequal stanzas. It begins and finishes with praise. Psalm 106 is the first of the group of eleven psalms known as the ‘hallelujah psalms’ (Psalms 106, 111, 112, 113, 117, 135, 146, 147, 148, 149, and 150).
The Psalmist commences with an outpouring of praise (verses 1, 2), and a decree for righteousness (verse 3), before a plea for remembrance to the Lord his God (verses 4, 5). Then without warning the Psalmist breaks into a confession of Israel’s sinfulness and unfaithfulness (verse 6) as God led Israel out of Egypt crossing through the Red Sea and destroying Israel’s enemies in the sea (verses 7-12). But they soon forgot the Lord’s works and put Him to the test (verses 13-16), for which He punished the perpetrators (verse 17). Yet even still Israel rebelled, making a gold idol of an ox and worshipping it, incurring God’ wrath against them (verses 18-23). Then they despised God’s promise of the pleasant land and grumbled against Him (verses 24, 25), and receiving God’s judgment against them, the promise that they would all die in the desert and their descendants would be scattered (verses 26, 27). Then they joined in worshipping the Baal of Peor, causing a deadly plague to break out among them until Phinehas the priest intervened for them (verses 28-31). But even still they refused to obey God and mingled with the nations, adopting their defiling religion and sacrificing their own children to demons (verses 34-39). The Lord abhorred them, and gave them over their enemies, yet He had compassion on them and delivered them many times, though they were carried off as captives by their enemies (verses 40-46). The psalm ends with a plea to God for rescue (verse 47), and a closing doxology of praise (verse 48).
Psalm 106 is a striking and contrasting psalm that illustrates the strength of God as opposed to the weaknesses and failings of Israel.
Author not stated.
48 verses 810 words.