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An inspirational psalm for the faithful ones, true believers whom God values greatly and delivers in their time of tribulation.
Psalm 107 is an outstanding work of great poetic beauty. It is a sacred and inspirational hymn of thanksgiving that sets out the deliverance of God’s people in their hour of need.
Evidently the psalm was intended to be sung in responses, for it is laid out marvellously in symmetrical stanzas (lines of poetry that are regular in arrangement with a recurring pattern of metre) that describe firstly the circumstances of the calamity, then their cry for help, with the immediate response of God’s rescue, then a call to thanksgiving with the reason for that thanksgiving.
Each stanza is further enhanced by the strikingly effective use of double refrains. The first refrain is found in verses 6, 13, 19, and 28: “Then they cried out to the Lord in their trouble, and He delivered them from their distress”. The second refrain is found in verses 8, 15, 21, and 31: “Let them give thanks to the Lord for His faithful love, and for His wonderful deeds for the sons of man”. These refrains are strategically located to explain the miraculous deliverances and need for thanksgiving to the users of the hymn.
Psalm 107 commences with an introduction inviting the redeemed to give thanks to the Lord for their deliverance (verses 1-3). The first stanza discusses the Lord’s deliverance of desert wanderers from their plight in verses 4-9 (possibly in consideration of the wilderness wanderings of the Israelites in the Exodus). The second stanza describes the Lord’s liberation of His people from hard labour as prisoners in chains (verses 10-16). The third stanza outlines the Lord’s ministry to His people as the great Healer (verses 17-22), while the fourth stanza presents Him as the great Power over the sea (verses 23-32).
After verse 32 the direction of the psalm changes considerably. From verses 33-42 God is uplifted for His leadership over the circumstances and events of His people by which they are greatly blessed, while those who are exalted in the earth, but are not righteous in His sight, are brought low before Him. The psalm closes with an instruction for those who are wise (in the sight of the Lord) to ponder and consider the contents of the psalm, that they will discern the faithful love of the Lord (verse 43).
Psalm 107 is an extraordinary psalm of great depth and beauty, and a righteous instruction for the people of the earth who desire to be numbered among the saints of the Most High God.
Author not stated.
43 verses 728 words.
The Psalmist’s personal musical expression of praise and exaltation to God, and an appeal for His continuing support for the armies of Israel.
Psalm 108 is a national hymn of praise and supplication for Israel and her armies. The psalm is actually made up of parts of two other psalms, and it may have been constructed for use in public worship in the temple services. The first portion (verses 1-5) of Psalm 108 closely parallels verses 6-11 of Psalm 57 in thought and wording, while the second portion (verses 6-13) of Psalm 108 is practically the same as verses 5-12 of Psalm 60.
This delightful spiritual song begins with David proclaiming his commitment to God, and encouraging himself to praise the Lord for the mercies he had received (verses 1-5). He prays for salvation and deliverance (verse 6). Then God directly answers the Psalmist making known His intentions for Israel’s victory over their enemies (verses 7-9). The Psalmist concludes with a prayer for God’s help to defeat their enemies (verses 10-13).
Psalm 108 is a national hymn of praise to the Lord, the God of David and of all Israel.
A Psalm of David.
13 verses. 220 words.
The prayer of a downtrodden and oppressed man.
Psalm 109 is an imprecatory psalm, the sad lament of one who has been badly betrayed by people with whom he has had extensive dealings. It contains a strong warning against those who would return hatred for love, and evil for kindness.
By his description the Psalmist is a righteous, God-fearing man; one who is devoted to prayer and uprightness of heart, yet he feels very grieved for his adverse situation when he is, in fact, completely innocent of any wrong-doing. The Psalmist speaks of one in particular whom he had loved, yet by whom he has been badly betrayed.
According to the introduction David was the author of Psalm 109, and the descriptions and details it contains may be interpreted as pertaining to David, yet much of the content of the psalm, however, closely parallels the experience of Jesus Christ at the close of His ministry. For Christian believers it is apparent that the One at the centre of this spiritual hymn is none other than the Lord Jesus Christ Himself, and the betrayal referred to is that brought about by Judas Iscariot. In fact Psalm 109 so closely foretells the betrayal of the Messiah that Peter, the disciple and apostle of Jesus Christ, refers to this fact when speaking about Judas Iscariot in Acts chapter 1 and verses 16-20 when he said, “16 ‘Brothers, the Scripture had to be fulfilled which the Holy Spirit spoke through the mouth of David concerning Judas, who became a guide for those who arrested Jesus. 17 For he was one of our number and he was allotted his share in this ministry. 18 Now this man purchased a field with the reward he got for his wickedness; and falling headlong, he burst open in the middle and all his bowels spilled out. 19 This became known to all the residents of Jerusalem, so they called that field in their own language Hakeldama, which means, Field of Blood. 20 For it is written in the Book of Psalms: “Let his dwelling become desolate, and let no one live in it ”,’ (Psalm 69, verse 25), “ ‘and, “Let another take his position of leadership” ’ ”; (Psalm 109 verse 8). Psalm 109, like all the psalms, was written by men under the inspiration and leading of the Spirit of God, the Holy Spirit.
Psalm 109 is divided into three sections. The psalm begins with a cry for help against his enemies (verses 1-5), then follows an extended dialogue whereby the Psalmist invokes Divine retribution against the leader of this treacherous group in a sharp and severe outpouring (verses 6-20). He then makes a prayerful plea for deliverance, pleading with God for mercy (verses 21-31).
Psalm 109 is a mournful lament of one who has been badly betrayed.
A Psalm of David.
31 verses. 574 words.
The Lord God's binding intimation of one Man’s nearness of being to the innermost person of the Lord God the Almighty Himself.
This is one of the classic Messianic psalms, and takes its place among the most majestic songs of Hebrew literature. It is a glorious revelation of the exalted status and intense structure that exists at the very peak of all existence, that is, that which exists within the Deity itself—the Godhead: God the Father, God the Son, and God the Holy Spirit.
Psalm 110 is a psalm composed by David and one that Jesus Christ Himself quoted from, where in a rare interview with the Pharisees and scribes concerning His Messiahship, He said, “The Lord said to my Lord: ‘Sit at My right hand, until I put your enemies under your feet’ ” (Matthew 22:44). Jesus Christ is presented in Psalm 110 in His full reality, not only as both King and Lord over this world, but under God’s solemn oath, as the great and eternal High Priest before the Most High God, divinely established to minister grace and the goodness of God for, and on behalf, of all the members of mortal mankind who seek after God through His Name. The parts of this royal psalm that have explicit application to Jesus Christ, “The Lord said to my Lord: ‘Sit at My right hand, until I put your enemies under your feet’ ” are quoted in the New Testament in the books of Matthew chapter 22; verses 41-46; Mark chapter 12; verses 35-37; Luke chapter 20; verses 39-44; Acts chapter 2; verses 34 and 35; and 1 Corinthians chapter 15; verse 25; as well as New Testament allusions to it in Ephesians chapter 1; verses 20-23; and Hebrews chapter 1; verses 10-13.
Psalm 110 commences with the discourse between God the Father and God the Son whereby the Messiah is of exalted status and sits at the right hand of Power, and has His enemies subdued under His feet (verses 1, 2), with the support of His people, the ministry of the Messiah was prepared for Him to carry out in His time (verse 3). He is empowered to become the great High Priest of His people (verse 4), and is given authority to execute judgment and justice (verses 5, 6), closing with the freedom and total exaltation afforded to Him (verse 7).
Psalm 110 is a powerful revelation of the exalted status of Jesus Christ, the Son of God.
A Psalm of David.
7 verses. 162 words.
A psalm of high praise to the Lord our God.
Psalm 111 is the sixth of the acrostic, or alphabetic psalms of which there are nine in total (Psalms 9, 10, 25, 34, 37, 111, 112, 119, and 145). Psalms 111 and 112 have been called ‘twin psalms’, because both are similar in their structure and message. In the Hebrew language both psalms each contain twenty-two lines, with each verse beginning with a letter of the Hebrew alphabet, and both are psalms of praise.
In Psalm 111 God is uplifted before the reader for His faithfulness, righteousness and compassion. It commences with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’. The Psalmist is filled with praise for God, and His works are extolled as honourable and majestic, while the Lord is uplifted as righteous, gracious and compassionate (verses 1-4). He cares and provides for His people, and keeps His covenant with them (verses 5, 6). He is faithful and just in all His works, and His commandments are trustworthy (verses 7, 8), and He has granted redemption to His people (verse 9). Wisdom begins with the fear of the Lord, and understanding is given to those who obey His commandments; His praise endures forever (verse 10).
Psalm 111 is an acrostic psalm celebrating the righteousness of the Lord our God.
Author not stated.
10 verses. 186 words.
A psalm of great promise and rich blessings for those who fear the Lord.
Psalm 112 is a companion to Psalm 111 and is the seventh of nine acrostic, or alphabetic psalms (other acrostic psalms are Psalms 9, 10, 25, 34, 37, 111, 112, 119, and 145). It contains twenty-two lines in the Hebrew language, with each line commencing with a different letter of the Hebrew alphabet.
Both psalms are similar in their structure and message, however in Psalm 111 God is praised for His righteousness, faithfulness and works, while Psalm 112 extols the blessings that God grants to those who serve Him in righteousness. As with the preceding psalm it commences with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’.
To those people who fear of the Lord and delight in keeping His commandments, righteousness and great blessings are promised (verses 1-4). Good is promised to those who lend freely and conduct their affairs justly, and their reputation for righteousness will always be remembered (verses 5, 6). Evil tidings will not frighten them, and their good works will follow them (verses 7-9), while those who are wicked will be grieved, and their lives will come to nothing (verse 10).
Psalm 112: a promise of righteousness and great blessing to the people of the earth who belong to the Lord God, those people whom He loves and regards as His own.
Author not stated.
10 verses. 182 words.
A song of praise to God for His mercy and kindness.
Psalms 113 to 118 constitute the Hebrew Hallel; that is, the songs of praise sung on great occasions at the annual Jewish festivals, especially the Passover and the Feast of Tabernacles. These Psalms were called the ‘Egyptian Hallel’ collection in remembrance of the national deliverance of Israel from slavery in Egypt.
During the Passover Psalms 113 and 114 were sung before the Passover meal, while Psalms 115, 116, 117, and 118 were sung after the meal. Stanzas from these psalms would have been sung by Jesus and the disciples in the upper room on the night of His betrayal (see Matthew chapter 26; verses 25-32; and Mark chapter 14; verses 21-28), the solemn occasion when Jesus instituted the Lord’s Supper).
Psalm 113 consists of three equal stanzas of three verses each. It is a psalm of praise and starts with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’. The psalm commences with verses of exhortation to glorify God for His excellent attributes (verses 1-6), and illustrates His great mercy to the needy among His people (verses 7-9).
Psalm 113 is a psalm of praise and grace.
Author not stated.
9 verses. 150 words.
A psalm celebrating Israel’s deliverance from slavery in Egypt.
Psalm 114 is a short, yet delightful hymn that uses vivid imagery to portray the power of God. It celebrates the deliverance of the Israelites from slavery in Egypt, and carries a pointed reminder of the miracles God wrought on behalf of His people during their time of deliverance. As such it is entirely suited for use at the Passover, the Hebrew festival that was instituted in the land of Egypt just prior to their escape.
Psalm 114 is the second of the ‘Hallel’ psalms of praise (Psalms 113-118). Psalms 113 to 118 constitute the Hebrew Hallel; that is, the songs of praise sung on great occasions at the annual Jewish festivals, especially the Passover and the Feast of Tabernacles. During the Passover Psalms 113 and 114 were sung before the Passover meal, while Psalms 115, 116, 117, and 118 were sung after the meal. These Psalms were called the ‘Egyptian Hallel’ collection in remembrance of the national deliverance of Israel from slavery in Egypt. In the ancient Septuagint version of the Old Testament of the Holy Bible Psalms 114 and 115 are combined as one psalm, which is numbered as Psalm 113.
Psalm 114 tells of the dominion of the Lord over the Red Sea and the Jordan River during the exodus out of Egypt (verses 1-6), and His dominion over the earth, which He demonstrated by making water gush forth from the rock (verses 7-8).
Psalm 114 is a delightful psalm celebrating God’s deliverance of His people Israel from slavery in Egypt.
Author not stated.
8 verses. 114 words.
The Psalmist’s song of counsel about service to God, the folly of idolatry, and of life and death.
Psalm 115 sets forth the reality of the living God, and gives Him honour and glory, whilst contrasting this against the absurdity of worshipping futile and lifeless idols, which are only the work of men’s hands.
Psalm 115 is the third of the ‘Hallel’ psalms of praise (Psalms 113-118). Psalms 113 to 118 constitute the Hebrew Hallel; that is, the songs of praise sung on great occasions at the annual Jewish festivals, especially the Passover and the Feast of Tabernacles. These Psalms were called the ‘Egyptian Hallel’ collection in remembrance of the national deliverance of Israel from slavery in Egypt. During the Passover Psalms 113 and 114 were sung before the Passover meal, while Psalms 115, 116, 117, and 118 were sung after the meal. In the ancient Septuagint version of the Old Testament of the Holy Bible Psalms 114 and 115 are combined as one psalm, which is numbered as Psalm 113.
The Psalmist counsels Israel and all who fear God to place their trust in Him, promising that the blessing of the Lord will accompany all those of whom He is mindful of. He points to God as Creator, crediting Him with being the Maker and Owner of the heavens, and acknowledges that the dead cannot praise God, but promises that he and others (“we”) will bless the Lord forevermore, closing this hymn with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’
The Psalmist begins by affirming that glory is the Lord’s alone (verses 1-3). He continues by showing the futility of man-made idols and the men who made them (verses 4-8). The houses of Israel and Aaron, and those who trust in the Lord, are called to trust Him (verses 9-11), with the promise of blessings for those who do (verses 12-16). The dead lay silent, but the Psalmist affirms that present and future blessings will ascend to God from the people of the Lord (verses 17-18).
Psalm 115 is an insightful and uplifting ‘Hallel’ hymn of wise counsel to God’s people on earth.
Author not stated.
18 verses. 292 words.
The Psalmist’s celebratory hymn of praise to God’s for His deliverance.
Psalm 116 is a psalm of thanksgiving that celebrates the Psalmist’s personal experience of deliverance from the perils of death. The author of the psalm was an afflicted man who apparently was dealt with treacherously. He writes on a very personal basis of his own experience of dangers and hardship, finding God’s deliverance from his perils, and rejoices, giving God praise and thanksgiving, and promising to fulfil his vows to God in the presence of the people in the midst of Jerusalem. In essence the psalm is the powerful personal testimony of an upright and holy man and servant of the Most High God whom God has graciously delivered from certain death.
It commences with the Psalmist’s declaration of his own love for the Lord, particularly in view of his answered prayers (verses 1, 2). He was overwhelmed with fear in his own mortal peril, and prayed for deliverance (verses 3, 4). But God was gracious and merciful toward him, and preserved his soul (verses 5-7), leading to his declaration of thanksgiving and affirmation of his complete commitment to the Lord (verses 8-15). Declaring the death of the saints as precious in the sight of the Lord, he feels strongly indebted to God, and affirms his status as a servant of God. He promises to offer the sacrifice of thanksgiving, in a public display of his gratitude at the Sanctuary in Jerusalem. He then closes this sacred hymn with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’ (verses 16-19).
Psalm 116 is the fourth of the ‘Hallel’ psalms of praise (Psalms 113-118). Psalms 113 to 118 constitute the Hebrew Hallel; that is, the songs of praise sung on great occasions at the annual Jewish festivals, especially the Passover and the Feast of Tabernacles. These Psalms were called the ‘Egyptian Hallel’ collection in remembrance of the national deliverance of Israel from slavery in Egypt. During the Passover Psalms 113 and 114 were sung before the Passover meal, while Psalms 115, 116, 117, and 118 were sung after the meal. In the ancient Septuagint version of the Holy Bible Psalm 116 appears as two psalms. Verses 1-9 are presented as Psalm 116, and verses 10-19 as Psalm 115.
Psalm 116 is a powerful personal testimony of deliverance and thanksgiving.
Author not stated.
19 verses. 306 words.
A brief psalm of praise to God.
Psalm 117 is the shortest of the one hundred and fifty psalms that make up the Book of Psalms. Consisting of just two verses, it is nevertheless elevated in its theme. It is an invitation to all nations and people to praise the Lord for His merciful kindness, and closes with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’ (verses 1, 2).
Psalm 117 is the fifth of the ‘Hallel’ psalms of praise (Psalms 113-118). Psalms 113 to 118 constitute the Hebrew Hallel; that is, the songs of praise sung on great occasions at the annual Jewish festivals, especially the Passover and the Feast of Tabernacles. These Psalms were called the ‘Egyptian Hallel’ collection in remembrance of the national deliverance of Israel from slavery in Egypt. During the Passover Psalms 113 and 114 were sung before the Passover meal, while Psalms 115, 116, 117, and 118 were sung after the meal.
Psalm 117 is a brief invitation to all nations and people to praise the Lord.
Author not stated.
2 verses. 44 words.
A Psalm of Deliverance and Thanksgiving.
This is the sixth and final hymn of the ‘Hallel’ psalms of praise (Psalms 113, 114, 115, 116, 117, and 118). It is a national hymn of thanksgiving, and is generally considered to have been composed for use in one of the Hebrew festivals, possibly the Feast of Tabernacles. These Psalms were called the ‘Egyptian Hallel’ collection in remembrance of the national deliverance of Israel from slavery in Egypt. During the Passover Psalms 113 and 114 were sung before the Passover meal, while Psalms 115, 116, 117, and 118 were sung after the meal.
The psalm appears to have two general divisions. It is believed that verses 1-19 were sung by the Israelite people on their way to the temple sanctuary to celebrate the festival and offer sacrifices, with verse 19 being recited as a request for permission for entry to the sanctuary, before verses 20-28 were sung as a conversation between those at the temple, and those who had arrived, before they together in one voice raised a mighty chorus with the exclamation found in verse 29: “Give thanks to the Lord, for He is good; His faithful love endures forever”.
For Christian believers, perhaps the most significant verses of Psalm 118 were those quoted by Jesus Christ in reference to Himself from Psalm 118, verses 22 and 23, as quoted in Matthew 21:42 celv:
“Jesus said to them, ‘Have you never read in the Scriptures:
“The stone the builders rejected
has become the cornerstone.This was the Lord’s doing,and it is marvellous in our eyes”?’ ”
The origin of this text comes from the construction of the original temple at Jerusalem by Solomon (between 1012-1005 BC according to Ussher). The stones used in the building were quarried and finished outside the city for simple on-site assembly. During construction the most important foundation stone was overlooked for an extended period, resulting in a great deal of futile effort being expended by the builders trying to find the correct stone, while the true stone lay nearby and in fact hampered the progress of the work because it was in the way. Eventually this error was realized and the correct stone was put in place, resulting in the full weight and structural stability of the temple, and all this represents, resting on this one stone. This event has vast and significant prophetic meaning, in view of the circumstances and outcome of the ministry of Jesus Christ, and His crucifixion and subsequent resurrection for all of mankind.
The Psalmist commences by giving thanks to the Lord and calling on the houses of Israel and Aaron, and all those who fear the Lord to praise God for His faithful love (verses 1-4). He has found his safety and protection in God, and is able to proclaim that taking refuge in the Lord is better than trusting in men and princes (verses 5-9). The Psalmist confidently believes he will destroy his enemies through the power of his God, for in the past when his adversaries attacked him, the Lord saved him from them (verses 10-13). He praises the Lord for his watchcare and faithfulness through times of victory and chastisement (verses 14-18), before entering the place of worship to give thanks to God (verses 19-21). The mystery of the rejected stone that became the sure foundation is revealed, because it was the Lord’s doing (verses 22-24). The Psalmist earnestly pleads for God’s assistance (verse 25), and blesses all people in the Name of the Lord (verse 26). The Psalmist desires to show his gratitude to God by offering sacrifices, before concluding by exalting and praising God (verses 27-29).
Psalm 118 is a delightful psalm of praise to the Lord our God.
Author not stated.
28 verses. 493 words.
A virtual Hebrew language acrostic hymn book.
Psalm 119 outlines the happiness and blessings that follow after those who look to the law of the Lord for their guidance and direction. It is by far the longest of the psalms, consisting of one hundred and seventy-six verses. It is an acrostic psalm, the eighth of the acrostic, or alphabetic psalms of which there are nine in total in the Book of Psalms (Psalms 9, 10, 25, 34, 37, 111, 112, 119, and 145). Psalm 119 is divided into twenty-two parts, answering to the number of letters in the Hebrew alphabet. Each part is divided into eight verses, and each verse is introduced by the Hebrew letter given as the title of that section by the author of the psalm.
The opening verse is really an outline of the contents of the rest of the psalm: “Blessed are they whose ways are blameless, who walk in the law of the Lord”. All the verses of Psalm 119, with the exception of verse 122 contain some mention of God’s expressed revelation of aspects of His will to mankind. For example, the opening section of the psalm which has the Hebrew letter Aleph, contains eight references in eight verses to the will of God. These are: the ‘law’, ‘decrees’, ‘ways’, ‘precepts’, ‘statutes’, ‘commands’, and ‘ordinances’ (verses 1-8). The other letters of the Hebrew alphabet in order with their accompanying sections in Psalm 119 are: ‘Beth’ (verses 9-16), ‘Gimel’ (verses 17-24), ‘Daleth’ (verses 25-32), ‘He’ (verses 33-40), ‘Waw’ (verses 41-48), ‘Zayin’ (verses 49-56), ‘Heth’ (verses 57-64), ‘Teth’ (verses 65-72), ‘Yodh’ (verses 73-80), ‘Kaph’ (verses 81-88), ‘Lamedh’ (verses 89-96), ‘Mem’ (verses 97-104), ‘Nun’ (verses 105-112), ‘Samekh’ (verses 113-120), ‘Ayin’ (verses 121-128), ‘Pe’ (verses 129-136), ‘Tsadhe’ (verses 136-144), ‘Qoph’ (verses 145-152), ‘Resh’ (verses 153-160), ‘Shin’ (verses 161-168), and ‘Taw’ (verses 169-176).
The different aspects of the will of God that have been incorporated in Psalm 119 infuse much spiritual light and beauty into these sacred verses, whilst avoiding the monotonous repetition of similar or identical passages of word combinations. Although the author of the psalm is not recorded, many aspects of the verses harmonise with David’s life.
Psalm 119 can perhaps be considered to be not just one, but twenty-two individual short psalms of eight verses each, which together form a cleverly crafted acrostic meditation on the law. The longest of the psalms, it is an uplifting song rich with blessings, spiritual beauty, and moral guidance.
Author not stated.
176 verses. 2,655 words.
The first of the ‘Pilgrim Psalms’.
Psalm 120 is the first of a group of fifteen delightful, although rather brief psalms, that have been dubbed the ‘pilgrim psalms’ (Psalms 120-134) as they each commence with the opening introduction “A Song of Ascents” in most translations (Psalms 120-134). There is, however, considerable uncertainty as to what this means. The most likely explanation is that these psalms were employed as pilgrim psalms, sung by the Hebrews as they journeyed to Jerusalem to attend the Jewish festivals that were held there each year. Four of these psalms are ascribed to David (Psalms 122, 124, 131, 133), one to his son Solomon (Psalm 127), and ten have no claims of authorship, although it is likely that David wrote some of them.
Psalm 120 is the hymn of a distressed man; one who has seen too much war and bloodshed, and desires peace. The Psalmist commences the psalm with a cry to the Lord for deliverance from those of lying lips and deceitful tongues (verses 1, 2), outlining the punishment that awaits his persecutor (verses 3, 4). He laments the situation among the people he is residing with (verses 6, 7), because of their lust for war, when he desires peace (verse 8).
Psalm 120 is the lament of a man of peace at a time of war.
Author not stated.
7 verses. 99 words.
A psalm celebrating God’s watchcare, faithfulness, and protection of His people Israel.
Psalm 121 is an outstanding song of great spiritual depth and beauty. A psalm of trust and confidence in the Lord, it is one of the most cherished of all the Bible songs in the entire heritage of Hebrew poetry, and is still used extensively in the Christian churches and Jewish synagogues. Great numbers of believers have found peace and a renewal of their confidence from the verses of this sacred hymn down through the ages from antiquity until now.
It is titled “A Song of Ascents”, as it was doubtless sung by pilgrims as they journeyed to and from Jerusalem to attend the annual national festivals that were held there. It is the second of the group of psalms that have been called the ‘pilgrim psalms’ (Psalms 120-134).
The Psalmist acknowledges the Lord as his help (verses 1-2). The Lord protects His people, and He does not slumber or sleep, so He always upholds and maintains His continual protection of those who trust in Him (verses 3-8).
Psalm 121 is a beautiful song of confidence and peace for God’s people on earth.
Author not stated.
8 verses. 122 words.
A Psalm of David celebrating the royal city of Jerusalem.
This “Song of Ascent” rings out the sacred joy and delight of the pilgrims travelling in their annual pilgrimages to their holy city of Jerusalem. There they joined the sacred assemblies celebrating the national festivals in committed devotion and worship to God.
David, as the author of Psalm 122, commences the psalm with an expression of his great devotion and delight at going up to Jerusalem, the nation’s spiritual and civic centre (verses 1, 2). Jerusalem is uplifted as the compact city of the great king, and the centre of the nation of Israel (verses 3-5). The Psalmist instructs the faithful to pray for the peace of Jerusalem (verses 6-8), and closes the song with a declaration that he will always seek the good of Jerusalem for the sake of the House of the Lord (verse 9).
Psalm 122 is the third of the collection of delightful psalms that have been dubbed the ‘pilgrim psalms’, as they each commence with the opening introduction “A Song of Ascents” in most translations (Psalms 120-134). Although there is considerable uncertainty as to what this means, the most likely explanation is that these psalms were employed as pilgrim psalms, sung by the Hebrews as they journeyed to Jerusalem to attend the Jewish festivals that were held there each year. Four of these psalms are ascribed to David (Psalms 122, 124, 131, 133), one to his son Solomon (Psalm 127), and ten have no claims of authorship, although it is likely that David wrote some of them.
Psalm 122 is a pilgrim psalm celebrating the city of the sacred festivals of the Lord—Jerusalem, the City of the Great King!
A Psalm of David.
9 verses. 139 words.
The Psalmist looks to his God to show mercy to him and his people.
Psalm 123 is an earnest and expectant prayer to God for help at a time of distress. The rapid change from the singular voice to the plural places the appeal of the writer on a national basis. God’s people apparently were suffering great scorn and contempt from those who were proud, possibly at a time of national subjugation. A short psalm, consisting of only four verses, it is the fourth of the ‘pilgrim psalms’ (Psalms 120-134).
The Psalmist looks to God for mercy (verses 1, 2), as they have endured much ridicule and contempt (verses 3, 4).
Psalm 123: an appeal to God by the Psalmist for mercy.
Author not stated.
4 verses. 102 words.
The Psalmist’s hymn of thanksgiving to his God for saving the nation from certain destruction.
David wrote this psalm to be hymn of national thanksgiving to commemorate God's deliverance of Israel from their enemies. Israel faced constant danger from the hostile military intentions of the surrounding nations, and frequently it appeared that God's chosen people would be overthrown and annihilated. During his reign David and his armies conquered and subjugated many of Israel’s traditional enemies, greatly reducing the nation’s danger of hostile conquest.
Psalm 124 commences with a description of the disaster that would have overwhelmed the nation if the Lord had not protected His people (verses 1-5). The Psalmist then blesses the Lord, and credits Him fully with saving them from their peril (verses 6-8).
Psalm 124 is a national hymn of thanksgiving to God for His rescue of the nation. It is the fifth of the ‘pilgrim psalms’ (Psalms 120-134).
A Psalm of David.
8 verses. 135 words.
The Psalmist’s confident hymn of the unity of God with His righteous people and Mount Zion.
Psalm 125 is an assurance of the Lord’s watchcare and faithfulness over His people. The Psalmist compares the natural protection afforded to Mount Zion by the surrounding mountains and terrain with the protection from the forces of evil God places around His people on earth (verses 1-3). He calls on the Lord to do good to those who are good, but those who turn away, will be banished alongside evildoers (verses 4, 5).
Psalm 125 is the sixth of the collection of delightful psalms that have been dubbed the ‘pilgrim psalms’, as they each commence with the opening introduction “A Song of Ascents” in most translations (Psalms 120-134). Although there is considerable uncertainty as to what this means, the most likely explanation is that these psalms were employed as pilgrim psalms, sung by the Hebrews as they journeyed to Jerusalem to attend the Jewish festivals that were held there each year. Four of these psalms are ascribed to David (Psalms 122, 124, 131, 133), one to his son Solomon (Psalm 127), and ten have no claims of authorship, although it is likely that David wrote some of them.
Psalm 125 is a psalm of uplifting reassurance for the righteous.
Author not stated.
5 verses. 117 words.
A psalm of joy for those set free from the infirmity of their captivity.
Bible commentators are divided in their views of the background that Psalm 126 was written to celebrate. Some think it is a celebration of the return from exile in Babylon, while others believe it may metaphorically describe a return to prosperity. Whatever the case may be, the release from captivity brought exuberant joy to the exiles when they found their freedom. They were released and set free to eat and drink, to buy and sell, and plant and harvest.
In like fashion, mortal man was held captive to Satan and his fallen angels through the sinfulness of his own being, like an exile from the purity and holiness of God. Yet from before the time of the demise of mankind into sin, God had planned and made provision for the redemption of members of earth’s humanity. The death of Jesus Christ on the cross brought devastation and an overwhelming sense of terrible loss to the disciples and followers of the true Messiah. The Almighty God, however, had designed that His Son was not to perish in this great tragedy, but through the vigorous unfolding of God’s master plan, the Son of God was raised back to life, no longer in the garb of a mere mortal, but in the imperishable glory of His heavenly body.
Through the terrible tragedy and great triumph of the death and resurrection of our Lord Jesus Christ, the captives of Satan and his fallen angels were set free through the grace provided by God for His people, like exiles who returned to Mount Zion. Their weeping was turned into joy, and the foundations were forever prepared for their eternal salvation. They were set free from their natural course of sin, sorrow, and death. Through the grace of God they could now eat and drink, buy and sell, and sow and reap. The great reward they will receive for spending their lives in service to God will come when they enter the Kingdom of God, redeemed by God for eternity. Then they shall enter the courts of heaven with rejoicing, bringing in their sheaves, their good deeds and the fruits of their holy influence among their fellow man on earth. Let us rejoice and glorify God that He has done this for us. O grave, where is your victory? O death, where is your sting?
The Psalmist relates to the joy in Zion when the Lord returned to them the captives (verses 1-3), and prays for a restoration of their fortunes, and a return for their labours and the seed they have sown (verses 4-6).
Psalm 126 is a psalm of rejoicing for Christian people celebrating a new found freedom in Christ.
Author not stated.
6 verses. 104 words.
Solomon’s psalm of wise counsel calling for faithfulness to God and family.
Psalm 127 is a short psalm written by Solomon that is centred around God and the family. In the first stanza (verses 1-3) the Lord is uplifted as the beginning of the successful family home. Man’s work of building his house is in vain, unless the Lord blesses it. In the second stanza the Psalmist sets out the joy of fatherhood and the value of sons conceived when one is in his youth (verses 4, 5). At the initial reading the psalm may appear to be quite independent one stanza from the other, however both topics were closely interrelated in the Hebrew mind.
Psalm 127 is the eighth of the ‘pilgrim psalms’ (Psalms 120-134).
Psalm 127: unless the Lord builds the house, those who build it labour in vain.
A Psalm of Solomon.
5 verses. 121 words.
An inspiring psalm of promise for those who truly fear the Lord their God.
Psalm 128 outlines the blessings that attend a pious family life. The reader is commended to fear the Lord and walk in His ways (verse 1), leading to an outpouring of blessings upon the man, who is assured of receiving the benefits of his own labour (verse 2), and a good wife and happy children (verse 3). These blessings will be given to the righteous man who fears the Lord (verse 4), with the blessing flowing from the Lord at Zion, and the prosperity of Jerusalem assured (verse 5). The psalm closes with the assurance of long life, and peace (verse 6). Psalm 128 is the ninth of the ‘pilgrim psalms’ (Psalms 120-134).
Psalm 128 delivers the assurance of the Lord’s blessings on the whole family of a righteous man.
Author not stated.
6 verses. 120 words.
The Psalmist’s hymn celebrating Israel’s historical spiritual legacy.
Psalm 129 is a short song celebrating Israel’s deliverance. It is a hymn of the countryside, and frequently draws on agricultural metaphors to outline the national experiences. The Psalmist speaks of the trials that the nation has passed through (verses 1, 2), of the afflictions that were brought upon them by those who hated Zion (verse 3), and how the Lord interposed on their behalf (verse 4). The Psalmist then curses those who oppressed them (verses 5-8).
Psalm 129 is the tenth of the collection of delightful psalms that have been dubbed the ‘pilgrim psalms’, as they each commence with the opening introduction “A Song of Ascents” in most translations (Psalms 120-134). Although there is considerable uncertainty as to what this means, the most likely explanation is that these psalms were employed as pilgrim psalms, sung by the Hebrews as they journeyed to Jerusalem to attend the Jewish festivals that were held there each year. Four of these psalms are ascribed to David (Psalms 122, 124, 131, 133), one to his son Solomon (Psalm 127), and ten have no claims of authorship, although it is likely that David wrote some of them.
Psalm 129 is a national song celebrating Israel’s deliverance.
Author not stated.
8 verses. 131 words.
The Psalmist’s earnest appeal for a return to God’s favour and forbearance.
Psalm 130. This psalm is the sixth 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. Psalm 130 is the lament of a sinful man who recognizes his iniquity and confesses his sins. It is an honest portrayal of the human condition.
Psalm 130 is also the eleventh of the ‘pilgrim psalms’ (Psalms 120-134), as it also commences with the opening introduction “A Song of Ascents” in most translations (Psalms 120-134). Although there is considerable uncertainty as to what this means, the most likely explanation is that these psalms were employed as pilgrim psalms, sung by the Hebrews as they journeyed to Jerusalem to attend the Jewish festivals that were held there each year. Four of these psalms are ascribed to David (Psalms 122, 124, 131, 133), one to his son Solomon (Psalm 127), and ten have no claims of authorship, although it is likely that David wrote some of them.
The Psalmist considers and loathes his sinful condition (verses 1-3), but rejoices that God, although exalted above man, would forgive his sins (verse 4). His response towards God is deep and sincere (verse 5). He rejoices in the Lord, finding that through the kindness of God, he has learnt to revere Him all the more, and declares that he waits for the Lord“more than they that watch for the morning”; (verse 6). He closes the psalm by counselling Israel to hope in the Lord, for God redeems His people from their iniquities (verses 7, 8).
Psalm 130 is the honest confession of a sinful, but repentant man.
Author not stated.
8 verses. 128 words.
The brief verses of a humble man of faith.
Psalm 131 is a brief but spiritual song expressing child-like faith and humility. The Psalmist has applied himself to developing strong self-discipline to the point where he no longer strove for greatness, but for peace and stillness in his soul (verses 1, 2), closing the psalm by admonishing Israel to hope in the Lord for all time (verse 3). Psalm 131 is the twelfth of the ‘pilgrim psalms’ (Psalms 120-134).
Psalm 131 is the song of a humble man who is a true child of God.
A Psalm of David.
3 verses. 69 words.
The Psalmist’s ode of remembrance, uplifting the Lord’s covenant with David and Zion.
Psalm 132 is a prayer of the congregation to remember David’s vow to build a house of worship and a dwelling place for the sacred Ark of the Covenant (see the outline to Psalm 79ℝ). It commemorates the Lord’s gracious promises to David that his lineage would sit on the throne of Israel forever, if they would keep God’s covenant.
The Psalmist commences this sacred song praying that God would remember David’s afflictions (verse 1), and his promise to take no rest under he found a dwelling place for the Ark of the Covenant (verses 2-5). He mentions the places where the ark had been found, declaring that the congregation will go to the sanctuary and worship the Lord (verses 6, 7). The Psalmist prays that God would come down to be present over the ark, clothing the priests who serve Him with righteousness, and His saints with joy (verses 8, 9). He then reminds the people of God’s promises to David that his offspring would occupy the throne of Israel while they kept His covenant and testimony (verses 10-12), and recalls the Lord’s declaration of His favour towards Zion, that it would be the place of His dwelling, and His resting place forever (verses 13, 14). He recalls the Lord’s promises of blessings granted, and provision of life, of joy, and salvation (verses 15, 16), and His favour upon David, but shame on David’s enemies, while his crown is set and secure (verses 17, 18). Psalm 132 is the thirteenth of the ‘pilgrim psalms’ (Psalms 120-134).
Psalm 132 is a psalm of the assurance of God’s favour towards David and towards Zion.
Author not stated.
18 verses. 298 words.
The Psalmist’s call for brotherly love and harmony.
Psalm 133 is a brief but beautiful song uplifting the blessedness of brotherly unity and harmony (verse 1). This sense of unity strongly characterized the meetings of the Israelites at the great festivals that were held at Jerusalem. The psalm draws on the analogy of the anointing of Aaron to the priesthood, with the unity between the people of the Lord, touching on the blessing of life everlasting (verses 2, 3). Psalm 133 is the fourteenth of the ‘pilgrim psalms’ (Psalms 120-134).
Psalm 133: a psalm promoting brotherly love and harmony.
A Psalm of David.
3 verses. 78 words.
A brief verse of praise for the Lord, the God of our spiritual worship.
Psalm 134 is a short but sacred spiritual song appealing to the servants of the Lord who attend to the sanctuary at night to worship and praise the Lord, the God of the Hebrew nation (verses 1, 2), closing with a verse of blessing (verse 3).
Psalm 134 is the final hymn of the ‘pilgrim psalms’. These are a group of fifteen delightful, although rather brief psalms, that have been dubbed the ‘pilgrim psalms’, as they each commence with the opening introduction “A Song of Ascents” in most translations (Psalms 120-134). Although there is considerable uncertainty as to what this means, the most likely explanation is that these psalms were employed as pilgrim psalms, sung by the Hebrews as they journeyed to Jerusalem to attend the Jewish festivals that were held there each year. Four of these psalms are ascribed to David (Psalms 122; 124; 131; 133), one to his son Solomon (Psalm 127), and ten have no claims of authorship, although it is likely that David wrote some of them.
Psalm 134 is a short, yet moving song of worship and blessing.
Author not stated.
3 verses. 51 words.
A Psalm of high praise to the Lord, the Strength of His people.
Psalm 135 is an song of exhortation to praise the Lord, drawing on the experiences of God’s deliverance of Israel from their adversaries in the past, and establishing them as a nation in the Promised Land. The Psalmist includes a strong denunciation of the worship of idols, and a further exhortation to bless the Lord.
The Psalmist commences with a call to praise the Lord, and to sing praises to His Name (verses 1-3). He refers to the nation of Israel as chosen of the Lord (verse 4). The Psalmist extols the power of God over the forces of nature (verses 5-7), then draws upon God’s deliverance of Israel in the past, settling the nation in a homeland (verses 8-12). The Lord is then praised again, and His status as the compassionate judge confirmed (verses 13, 14). This is contrasted against the absurdity of worshipping futile and lifeless idols, which are only the work of men’s hands (verses 15-18). The Psalmist calls on all Israel and the Levites to bless the Lord, and ends this moving psalm by blessing the Lord in Zion, closing with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’ (verses 19-21).
Psalm 135 is a psalm rich with praise to God, and a strong warning to God’s own people on earth against the absolute folly of idolatry.
Author not stated.
21 verses. 350 words.
A delightful ‘hallel’ song of rejoicing, along with a harmonious refrain throughout.
Psalm 136 has long been known among Jewish people as the ‘Great Hallel’. In this regard it is unique, and made more remarkable among the psalms because of the recurring refrain “for His faithful (or, ‘steadfast’, or similar) love endures forever”; (most other translations). This refrain is listed after every regular line of this sacred psalm, and was doubtless sung as a response by worshippers singing along with the temple choir in public worship ceremonies.
Psalm 136 is a psalm of thanksgiving (verses 1-3), and draws upon the the creation of the heavens and the earth to illustrate God’s great power over the whole realm of physical matter, crediting Him with the creation of the heavens above, the Sun, the Moon, the stars, and the earth (verses 4-9). The Psalmist then refers to God’s deliverance of the Hebrews from slavery in Egypt, slaying the first-born, and parting the Red Sea so the Israelites could pass through and escape from the Egyptian army, whilst closing up the waters to overthrow Pharaoh and his host in the Red Sea, before touching upon Israel’s wilderness in the Exodus ( verses 10-16). Finally the Psalmist refers to the destruction of hostile kings (verses 17-20), so He could settle His people in the Promised Land (verses 21-22), calling on the reader to give thanks to the God of heaven (verses 23-26).
Psalm 136 is an excellent and unique chorus song of thanksgiving and praise to God.
Author not stated.
26 verses. 397 words.
A sad song of mourning and lament.
Psalm 137 is a hymn of the exiles, and has been fittingly called ‘The Song of the Captive’. It is perhaps the saddest all of the psalms, being written in despair by one of the Jewish people captured and forcibly taken as a captive to Babylon. Jerusalem at that stage lay in ruins after being successfully overthrown by the Babylonian king Nebuchadnezzar in 586 BC. Tragically the magnificent sanctuary of the Lord that Solomon built some 360 years prior was looted of all the sacred artefacts and treasures contained there and completely destroyed in Nebuchadnezzar’s military conquest and rampage of the city.
Jerusalem had been the spiritual heart of the nation, and the place where the personal symbol of God’s favour of the Jewish race had been literally displayed over the Ark of the Covenant. The Jewish place of sacrifice was lost to them and the sacred Ark of the Covenant was removed, never to be recovered. The archives of the nation had been also kept in Jerusalem, and these were all lost in the terrible fires of destruction. The members of the tribe of Judah and all the Jewish race were devastated, for their personal geneological history from the days of their ancestors were effectively completely erased with the loss of these important Hebrew archives, and the destruction of Jerusalem and their Jewish homeland.
The sadness of Psalm 137 is in keeping with the terrible situation for the Jewish exiles. The Israelite musicians find themselves unable to play, for their songs have being silenced by their great distress over the heavy blow dealt on the nation. The deep sorrow expressed in the psalm never fails to draw out the sympathy of the reader for the disheartened and distressed Hebrew captives in Babylon.
The Hebrew captives in Babylon lament their sorrow (verses 1, 2), and tell of the pain of being asked to sing joyous songs of Zion in this strange land (verses 3, 4). They vow to remember Jerusalem (verses 5, 6), and call upon God to destroy Babylon (verses 7, 8).
Psalm 137 is a psalm of great sorrow, mourning, and sadness, lamenting the terrible destruction of Zion.
Author not stated.
9 verses. 174 words.
One of David the Psalmist’s most uplifting songs of praise, honour, and worship to the Lord our God.
David wrote this psalm out of gratitude to the Lord his God. It is a psalm borne out of David’s own personal experiences, which he touches on throughout this sacred song.
David praises and glorifies God for hearing his prayer and answering him, and for delivering him from the wrath of his enemies and preserving his life (verses 1-3). David prays that the kings of the earth will praise the Lord (verses 4, 5), and then proclaims God’s mercy and care for the lowly, and His distance from the proud (verse 6). The Psalmist concludes with a proclamation of confidence in the Lord (verse 8).
Psalm 138 is a psalm of David’s gratitude to God.
A Psalm of David.
8 verses. 184 words.
A Psalm and song celebrating the close binding between God and His servant the Psalmist
David penned this inspirational psalm from a strong awareness of the Lord's complete knowledge and understanding of every aspect of his person and background. David, through the many beautiful and uplifting psalms he wrote, showed amazing insight and a deep understanding of God, such as one can only arrive at through close and direct involvement and association with God Himself over a prolonged period of time. This is especially evident in the uplifting and inspirational verses of Psalm 139. David describes God in terms that point to His omniscience (all knowing) and omnipresence (present everywhere) in his own life, right through the totality and absolute fullness of David’s own existence back to the womb. Indeed this situation is not unique to David, for by the very nature and essence of human life, the heart, the mind, and the full background of every man, woman, and child alive is completely open and accessible to God. He is able to fully search out and completely comrehend every person’s own future and past. Among mere mortals, upon discovering this for themselves, the realisation that God can really do this is an almost incomprehensible and seemingly impossible reality. In truth, this vast and extreme dimensional ability is completely limited to God Himself. Yet, among everything God can do, His omniscience is only a part of His own full and infinite supernatural dimension. As for we mere mortals, this reality remains utterly astonishing to those believers, who through experiencing God for themselves, discover this, given our own extreme physical, mental, and spiritual limitations when compared with those of God.
The language of Psalm 139 closely resembles that of the Book of Job. The psalm is composed of two separate parts. The first is a hymn where the Psalmist develops God’s knowledge of every aspect of his own life and person (verses 1-18). The second part is an expression of the Psalmist’s disdain of unrighteousness and those who live by it (verses 19-24). The psalm is regular in its rhythmical structure. It consists of four distinct sections known as strophes. Each is six verses long, and presents a different aspect of David’s experiences with God and in righteousness. In the first section (verses 1-6) the Psalmist develops the concept of God’s full and complete knowledge of every aspect of his own person; the second section (verses 7-12) focuses on the omnipresence of God, whereby David writes the moving account of God's constant presence through His Spirit, no matter where the Psalmist is or goes, even in life and death, and night and day. The third section (verses 13-18) focuses on God’s marvellous overview and control in the very formation of David when he was still an unborn child in the womb. In the fourth and final section, or strophe (verses 19-24) the Psalmist changes the theme considerably. He expresses a strong disliking for wicked men, before closing the psalm with a prayer that God would search him and test his thoughts to see if wickedness dwelt within him, and lead him in the way that is everlasting.
Psalm 139 is a highly inspirational psalm revealing the omniscience and omnipresence of God to all.
A Psalm of David.
24 verses. 442 words.
The prayer of the faithful and righteous Psalmist for deliverance from his God.
During the course of his time as the king of the nation of Israel, David survived a number of attempts to seize the crown off him. In ancient times successful coups invariably cost the deposed monarch their own life, as the new king silenced and did away with potential opposition to their future kingship. One of the outstanding features of the life of David is his extraordinary ability to survive. The historical accounts of his reign seem to indicate the nation of Israel to be a rather politically loose and not always united collection of tribes, who were at times fickle in their loyalty and ready to receive a new monarch if one arose who took their fancy. Given the near success of the attempted coup by his son Absalom, it appears that the nation of Israel possessed only a limited loyalty to the reigning king.
In view of this situation it is remarkable that David survived as king of the united nation of Israel for the length of time that he did. He reigned as king in Hebron for seven and a half years over the tribe of Judah, and thirty-three years in Jerusalem over all Israel (estimated 1045-1015 BC according to Ussher), before finally dying of natural causes at the age of seventy-one years. He established a line of kings that lasted for about 425 years. Given the treachery that existed in his day, this was a remarkable achievement and is further evidence that God chose and protected David throughout his life. In light of the very significant contribution David made to the sacred Israelite religion and the writings that are incorporated into our modern Bible, it appears highly possible that God has achieved more godly influence, and the fruitful sowing and reaping of souls from mankind (aside from the Lord’s Christ) through the works of David, than almost any other Biblical figure, even rivalling the contribution made by Moses to the work of God on earth. And right across all the time that has since passed until now, the Lord remains strongly bonded to David, and highly committed to the renewal of one of His blessed, chosen, and most favoured servants on the last day.
It was from the background of the great treachery and bloodlust that existed in ancient Israel and the Middle East that David penned the words of Psalm 140. David wrote the song at a time before his ascension to the throne when the previous king, Saul, was hunting David down fervently bent on his murder. After David slew the Philistine champion Goliath the maidens of Israel proclaimed David as the hero of Israel, rousing the melancholy Saul to attempt to kill him. For some years he hunted David down to take his life, and it is from this background that David penned the words of Psalm 140. It is a prayer asking the Lord for deliverance from wicked and violent men who seek his life.
Psalm 140 is an imprecatory psalm (a prayer or invocation for harm or injury to come upon someone). David pleads for deliverance from his enemies (verses 1-6), and thanks God for previous help (verse 7). He then calls for retribution to be brought down on them (verses 8-11), closing this song with expressions of his confidence in the Lord (verses 12, 13).
Psalm 140 is the prayer and song of a hunted and afflicted man of God who is striving and struggling to survive.
A Psalm of David.
13 verses. 260 words.
The Psalmist’s prayer for a sweet and close binding with God built on upright servitude and righteousness.
Psalm 141 is a prayer of David for sanctification and guidance. It reveals much about the significance and importance of the prayer of a righteous person in the sight of the Lord God. Although it is not known when David wrote this psalm it is evident that it was at a time when he was under threat from hostile enemies.
Commentators generally consider Psalm 141 to be an evening prayer written by David when he was on the run from King Saul, who was hunting him down for his life. David prayed that his devotions be accepted (verses 1, 2), so he would not offend God with his tongue, or by way of evil (verses 3, 4). In his righteousness he was willing to accept reproof from one who was righteous, yet prayed against evildoers (verse 5). His enemies would perish and come to nothing (verses 6, 7), yet his confidence was in the Lord (verse 8). He then asks that would deliver him from his enemies (verse 9), and while his enemies falter and fall, he would safely escape (verse 10).
Psalm 141: the psalm of one who trusts in God for safekeeping and deliverance.
A Psalm of David.
10 verses. 217 words.
The righteous Psalmist’s cry to God for safekeeping and deliverance.
According to the introduction Psalm 142 was composed by David “when he was in the cave” and he was most probably hiding from Saul. It is an overwhelming appeal to the Lord for help in a time of perilous danger.
The Psalmist suffered vigorous torment as he was indiscriminately hunted down for his life (verses 1-3). His sufferings were made all the worse, because to him it appeared that no one cared about his own life (verses 4, 5). David calls again to the Lord in desperation to be saved so that he might praise God (verses 6, 7).
Although the introduction does not identify the cave David was seeking refuge in, it may have been Adullam (1 Samuel chapter 22 and verse 1), or En-gedi (1 Samuel chapter 24 and verses 1-3).
Psalm 142 is a prayer of an earnest appeal to God from a hunted man.
A Psalm of David.
7 verses 169 words
The righteous Psalmist’s prayer for deliverance.
Psalm 143 is the last 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.
Psalm 143 is a prayer of appeal for deliverance and guidance in the face of intense hostility and danger, and a confession of confidence and trust in the Lord. The tone and background of Psalm 143 is similar to Psalm 142. It commences with a prayer for mercy, with a plea that God would not bring him to judgment (verses 1, 2). He describes his own persecution (verse 3), and prays earnestly to the Lord for deliverance, expressing deep trust and faith in God (verses 4-9). He prays that God would preserve his life, and lead him in right paths (verses 10, 11). He closes the psalm asking that God would destroy his enemies (verse 12).
Psalm 143 is a prayer for deliverance from hostile enemies.
A Psalm of David.
12 verses. 268 words.
The Psalmist’s song of celebration and rejoicing for his deliverance and pending victory wrought for him by God.
Psalm 144 is a Psalm that appears to have been penned by David after his ascension to the throne, and during a time when he and the nation of Israel were troubled and at war with some of the neighbouring nations.
In this Psalm David praises God for His goodness and protection (verses 1, 2), acknowledging God’s concern for His people on earth (verses 3, 4), then inviting God to intercede on his behalf (verses 5-8). He then asks God to rescue him from his enemies, and grant Israel the temporal blessings of peace and prosperity (verses 9-14), concluding the Psalm with the assurance and happiness of those who live in this state, and have the Lord as their God (verse 15).
Psalm 144 is a song of praise to God whose strength and help is generously provided to His servants, whether in times of peace, or trouble and war.
A Psalm of David.
15 verses. 339 words.
A psalm of praise and exaltation to the Lord our God.
Psalm 145 is an inspirational psalm that is without comparison for the depth and beauty of the level of praise to the Lord it contains. Such is the intensity of praise in its verses that in the introduction it is described by The Hebrew word Tehillah, meaning ‘a praise’, or, ‘a song of praise’, a fitting term for the contents of this sacred poem.
Psalm 145 is the first of the triumphant psalms (Psalms 145, 146, 147, 148, 149, and 150). They are the grand doxology of the entire collection of one hundred and fifty psalms that make up the Book of Psalms, and have as their theme praise for God (a doxology is a hymn containing an ascription of praise to God). Psalms 145-150 are called the ‘Hallel Hymns’ by the Jews, who are said to pray them each morning in their synagogues. These triumphant psalms were apparently composed for use in public worship. David is credited as the author in the introduction of this magnificent tribute of praise to God.
Psalm 145 is also the last of the nine acrostic, or alphabetic psalms (Psalms 9, 10, 25, 34, 37, 111, 112, 119, and 145). In the original Hebrew language the initial letter of the verses follows the Hebrew alphabet in order, however in Psalm 145, as with Psalm 37, the Hebrew letter Nun is absent, with the psalm containing 21 verses, whereas the Hebrew alphabet contains 22 letters. The psalm contains no clear cut divisions or sections. Psalm 145 is also the first of what are known as the ‘triumph psalms’, of which there are six in all (Psalms 145, 146, 147, 148, 149, and 150). They are rich in praise to God, and were believed to have been composed as liturgical hymns for use in public worship.
The Psalmist commences with a tribute of praise and blessing to God, vowing to praise bless Him every day, forever and ever (verses 1, 2), for His greatness is unsearchable (verse 3). He praises the Lord for His majesty and mighty works (verses 4-6), and for His goodness and tender mercies to all (verses 7-9), and for His power and the glory of His everlasting Kingdom (verses 10-13). The Lord is glorified for the kindness to those who falter (verse 14), and the great love He expresses in His providence (verses 15-17). He hears the prayers and draws near to those who call upon Him, but he will destroy the wicked (verses 18-20). The Psalmist vows to speak of the praise of the Lord, and calls on everyone to bless His holy Name forever (verse 21).
Psalm 145 is a psalm of unparalleled praise, and a sacred tribute to the Lord.
A Psalm of David.
21 verses. 356 words.
A song of praise and righteous deliverance.
Psalm 146 is the second of what are known as the ‘triumph psalms’, of which there are six in all (Psalms 145, 146, 147, 148, 149, and 150). They are rich in praise to God, and were believed to have been composed as liturgical hymns for use in public worship. Psalms 146, 147, 148, 149, and 150 are known as the ‘hallelujah psalms’ because they commence and finish with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’! All these psalms are rich in praise and in the Knowledge of God.
The theme of Psalm 146 is the benefits of having the Lord as a helpmeet through the pathway of life. It commences with praise for the Lord (verses 1, 2), then moves straight into verses of counsel. The Psalmist writes against trusting in princes or mere mortals, who perish and return back to the earth (verses 4, 5), but instead he uplifts God as the blessed Helper of people, Keeper of truth, and Creator of heaven and earth (verses 5, 6). He commends the Lord as the great Authority of Justice, Provider to the hungry, who frees the prisoners (verse 7), opens the eyes of the blind, raises up those who are bowed down, loves the righteous (verse 8), watches over stranger, and sustains the fatherless and widows, but turns the ways of wicked people upside down (verse 9). The Psalmist sees that God’s authority will never cease, and closes the psalm with the Hebrew term of praise to God—‘Hallelujah’!
Psalm 146: the Lord is the Helper and Sustainer of His people on earth.
Author not stated.
10 verses. 187 words.
A song of praise celebrating the Lord’s restoration of Jerusalem and Zion.
Psalm 147 is the third of the ‘hallelujah psalms’ (Psalms 145, 146, 147, 148, 149, and 150), named as such because of the heightened praise for God they contain, and because they commence and finish with the Hebrew term of praise to God—‘Hallelujah’ meaning ‘praise Yahweh’! Psalm 147 is also the third of what are known as the ‘triumph psalms’, of which there are six in all (Psalms 145, 146, 147, 148, 149, and 150).
Psalm 147 is a sacred poem rich in praise to God for His goodness towards His chosen people and His blessings to all the earth. The Lord is lifted up and proclaimed as the Restorer, the Healer, and the Provider for His people, the Giver and the Sustainer of life, having all nature under His control, and the Maker of the heavens and the earth.
The Psalmist calls upon all to sing songs of thanksgiving to the Lord, and Jerusalem and all Zion all called upon to offer praise to the Lord. The psalm commences with a call to praise the Lord, for His goodness to Jerusalem and to all Israel (verses 2, 3). The Psalmist extols God for His greatness as seen in the heavens (verses 4, 5), for His compassion to the meek, but judgment against the wicked (verse 6). The Psalmist then calls on everyone to sing hymns to the Lord with thanksgiving, and praise to Him with sound of the harp (verse 7). God is uplifted for His mercies and providential kindness (verses 8-11), for His protection of Jerusalem (verses 12-14), and for His power over nature (verses 15-18). God has revealed His ways to Israel, but not to other nations, and the psalm closes with praise (verses 19, 20).
Psalm 147 is an inspiring psalm of praise.
Author not stated.
20 verses. 319 words.
A psalm of praise for all, in all heaven, across all the celestial fields of space and time, and in all the earth.
Praise to God is not the exclusive realm of mortal human beings, in fact among all the creatures God has created, the selfish heart of man appears to be perhaps the least appreciative of all God’s creatures for the gift of life that the Lord God has given to all of us. The Lord by definition is fully and completely deserving of praise and worship; for the giving of life itself is reason enough, and God is very great indeed!
Psalm 148 is illustrative of the rich and contemplative praise fitted to give to the Lord, God of Creation, and Ruler throughout the universe. His majesty is known throughout the heavens, and He is esteemed above all. Holy angels love and adore Him, and raise their voices as one together in fine strains of high praise to the Lord God the Almighty, God the Father, their God and their Creator, from before His very Throne. And on earth even the demons squirm, tremble and fear at the manifestations of God, knowing that the next time they see the glory of the Almighty God openly revealed, it shall be for their judgment, and then finally for their death and destruction and the end of everything they are and shall ever be, yet even so surely mortal man can still be blessed.
Psalm 148 is an invitation to everything in existence to praise the Lord, from the heavens, and the heights, angels and hosts, shining stars, and Sun and Moon, the earth and the people of the earth, and everything that is on the earth!
Psalm 148 is the fourth of what are known as the ‘triumph psalms’, of which there are six in all (Psalms 145, 146, 147, 148, 149, and 150). They are rich in praise to God, and were believed to have been composed as liturgical hymns for use in public worship. Psalm 148 is also the third of the five ‘hallelujah psalms’ (Psalms 146, 147, 148, 149, and 150). This name is used for these psalms because they are filled with praise for God, and in the original Hebrew text they commence and finish with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’!
The Psalmist opens this great psalm of praise and exaltation to God with a call to all Creation to praise the Lord from the heavens, the angels, the sun, moon, and stars, along with the waters above the skies (verses 1-4). God has decreed that all those things will never pass away (verses 5, 6). The elements and all the many different forms of life on earth are called to praise the Lord; from the oceans, from the trees, and all the animals along with all men, women and children (verses 7-12). The Name of the Lord is to be praised in the heavens and on the earth (verse 13). This amazing psalm is concluded with the pronouncment that the Lord has given His people strength, and He is to be praised (verse 14).
Psalm 148: praise the Lord with understanding, with the fear of God, with glorification, and with honour, praise Him! Let everything that draws breath, everything that has the gift of life within, praise the Lord! Glory to God in the highest! Hallelujah!
A new song of high praise to the Lord, the King!
Psalm 149 is a psalm of praise to the Lord. It is the fifth of what are known as the ‘triumph psalms’, of which there are six in all (Psalms 145, 146, 147, 148, 149, and 150). They are rich in praise to God, and were believed to have been composed as liturgical hymns for use in public worship. Psalm 149 is also the fourth of the five ‘hallelujah psalms’ (Psalms 146, 147, 148, 149, and 150). This name is used for these psalms because they are filled with praise for God, and in the original Hebrew text they commence and finish with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’!
Psalm 149 is a joyful and jubilant song celebrating the goodness of the Lord, the God of His people. The Psalmist commences the sacred poem with sweet words of praise, commending the reader to sing songs of praise to God in the sacred assemblies and public services of worship (verses 1, 2), and to praise God with music and dancing, for the Lord takes pleasure in His people (verses 3, 4). The saints are invited to rejoice in God, singing hymns of joy on their beds (verse 5), for there is power in praising the Almighty God, like a two-edged sword (verse 6), to wreak vengeance on the nations, and bindings on the people (verse 8), that they may be judged, to the glory of the saints (verse 9). In the original Hebrew, the psalm closes with the universal phrase of high praise to the great and eternal God, ‘hallelujah’.
Psalm 149 is a sacred song of praise to our God.
A closing song of praise to our God.
As the opening psalm is one of introduction, so this final psalm is one of conclusion. In essence it is like a song of heaven, a sacred psalm of praise to our God. It is the final psalm of what are known as the ‘triumph psalms’, of which there are six in all (Psalms 145, 146, 147, 148, 149, and 150). They are rich in praise to God, and were believed to have been composed as liturgical hymns for use in public worship. Psalm 150 is also the last of ‘Hallelujah psalms’ (Psalms 146, 147, 148, 149, and 150). This name is used for these psalms because they are filled with praise for God, and in the original Hebrew text they commence and finish with the Hebrew term of praise to God—‘Hallelujah’, meaning ‘praise Yahweh’!
Psalm 150 is a joyous hymn rich with praise and uplifting instructions of worship, not only calling on “everything that has breath” to praise the Lord our God in this fine anthem, but also inviting us to worship Him with all kinds of musical instruments, with the soft sounds of the harp through to the loud beats of the timbrel, with the resounding clang of the cymbals and with dancing. Like the first Psalm also, this final Psalm is memorable, short and contains the same number of verses, being six in all. This sacred verse provides a meaningful and fitting conclusion to the collection of five books of inspiring poetry, prayers, and songs that we know and love as the Book of Psalms.
This psalm commences with an extended invitation to praise the Lord that runs throughout the entirety of its verses. The Psalmist calls on all people to praise the Lord in His sanctuary and mighty firmament (verse 1), and to praise Him for His might, power and greatness (verse 2). We are then called on to praise the Lord with an array of percussion, wind and string instruments and in dance (verses 3-5). The Psalmist concludes by imploring every living thing that draws breath to praise the Lord (verse 6).
Psalm 150 is a wonderful tribute and anthem of praise to the Almighty God, and a fitting conclusion to the Book of Psalms.
Author not stated.
6 verses. 91 words.