The MacArthur Study Bible, NKJV

by John MacArthur

  II. An Individual Hymn of Praise to God (66:13-20)

  A. Through Fulfilled Vows (66:13-15)

  B. For Answered Prayer (66:16-20)

  66:1 joyful shout. A shout of loyalty and homage, as in 1 Sam. 10:24.

  66:4 All the earth shall worship You. This praise is not only an acknowledgment of God’s universal Lordship, but also an intimation of the people’s belief in a future worldwide kingdom where God will be worshiped (cf. Is. 66:23; Zech. 14:16; Phil. 2:10, 11).

  66:6 sea…river. A reference to the crossing of the Red Sea and possibly the Jordan River. The OT writers considered the Red Sea crossing the ultimate demonstration of God’s power, as well as His care for Israel.

  66:9 feet to be moved. God had prevented them from prematurely slipping into the realm of the dead.

  66:10 refined us as silver. God had brought the nation through purifying trials.

  66:11 brought us into the net. The psalmist speaks of a hunter’s net or snare as a metaphor for some extremely difficult situations into which God had brought Israel.

  66:12 ride over our heads. A picture of a hostile army riding in victory over Israel’s defeated troops.

  66:13 pay You my vows. Paying the vows is spelled out in the following verses as offering sacrifices of dedication which had been previously promised God (cf. Lev. 1; 22:18, 21; Pss. 56:12; 61:8; 65:1).

  Psalm 67

  67:1–7 This brief psalm develops two optimistic themes: the need and result of God’s mercy, and the future universal worship of God. The psalm reflects the promise to Abraham that God would bless his descendants, and in Abraham, “all the families of the earth” (Gen. 12:1–3).

  I. The Prayer for Divine Mercy (67:1, 2)

  II. The Plea for Universal Worship (67:3-5)

  III. The Prospect of Divine Blessings (67:6, 7)

  67:1 face to shine. When a king smiled on a supplicant with pleasure, the petitioner was likely to receive his request (cf. Num. 6:24–26; Pss. 31:16; 44:3; 80:3, 7, 19; 119:135; Prov. 16:15).

  67:3 peoples. A reference to the inclusion of the Gentile nations in the millennial kingdom (cf. Is. 56:3–8; 60:1–14; Zech. 14:16–19; Matt. 8:11; 25:31–46; Rev. 20:1–10).

  Psalm 68

  68:1–35 This exuberant psalm includes prayer, praise, thanksgiving, historical reminder, and imprecation. It expresses a pride in Jehovah God for His care over His people and His majesty in the universe. The writing of this psalm may have come out of David’s jubilant restoration of the ark of the covenant to Jerusalem (cf. 2 Sam. 6:12–15).

  I. A Fanfare of Commendation (68:1-6)

  II. A Reflection on Faithfulness (68:7-18)

  III. An Acclamation of Majesty (68:19-31)

  IV. An Invitation to Praise (68:32-35)

  68:1 Let God arise. The first sentence in this psalm is essentially the same as Num. 10:35. It was perhaps a fanfare of words announcing the movement of the ark of the covenant (cf. vv. 24–27; also 2 Sam. 6:12–15).

  68:4 His name YAH. A shortened form of Yahweh, often translated LORD (cf. v. 16; Ex. 3:15). Other names for God in this psalm include God (Elohim, v. 1), Lord (Adonai, v. 11), Almighty (v. 14), LORD God (v. 18), God the Lord (v. 20), and King (v. 24).

  68:6 solitary in families. God cares for those who have lost families, especially the orphans and widows (v. 5; cf. Ex. 22:22–24; Ps. 10:14; James 1:27). brings out…bound. Speaks of God’s liberating prisoners of war.

  68:9 confirmed Your inheritance. God sustains His covenant people.

  68:14 snow in Zalmon. “Zalmon” means “black” or “dark mountain.” The “snow” pictures the contrast of corpses or bones scattered over the mountain.

  68:15 mountain of Bashan. A mountain across the Jordan to the E, here figuratively described as jealous of Mt. Zion (cf. v. 16), the place which had been chosen for the special presence of God (cf. Jer. 22:20, 21).

  68:17 Sinai, in the Holy Place. God’s presence had been with the armies in the same way it had been on Mt. Sinai at the giving of the law (cf. Ex. 19).

  68:18 ascended on high. Paul quotes this text in Eph. 4:8 where he applies it to Christ’s ascending to the heavens in triumph.

  68:22 Bashan…sea. Whether the enemy tries to escape by land (Bashan) or by sea, God will bring them back to be destroyed by His people (cf. Amos 9:2–4).

  68:24 procession…sanctuary. A description of the celebration when the ark of the covenant, a symbol of God’s presence, was brought to Mt. Zion (cf. 1 Chr. 15:16–28).

  68:27 Benjamin…Naphtali. Representative tribes of Israel, two from the S (Benjamin and Judah) and two from the N (Zebulun and Naphtali).

  68:29 Kings…presents. This section of praise (vv. 28–35) looks forward to the Messiah’s reign when the world will universally worship God in the temple in Jerusalem (cf. Is. 2:2–4; 18:7; 45:14; 60:3–7; Ezek. 40–48; Hag. 2:7; Zech. 2:11–13; 6:15; 8:21, 22; 14:16–19).

  68:30 pieces of silver. Tribute money, signifying subservience to God.

  Psalm 69

  69:1–36 This psalm is a prayer of desperation. David realizes that because he is hated by others, he may shortly be killed. Though he begs for rescue, and calls down curses on his enemies, he concludes the psalm with a high note of praise, with inferences concerning the coming messianic kingdom when all enemies of God’s people are dealt with swiftly and severely (cf. Rev. 2:27). Much of this psalm was applied to Christ by the NT writers. This psalm expresses the feelings of any believer who is being horribly ridiculed, but it uniquely refers to Christ.

  I. The Prayer of Desperation (69:1-28)

  A. The Description of His Situation (69:1-3)

  B. The Reason for His Situation (69:4-12)

  C. The Hope for His Situation (69:13-18)

  D. The Reproach of His Situation (69:19-21)

  E. The Revenge for His Situation (69:22-28)

  II. The Promise of Salvation (69:29-36)

  69:Title. “The Lilies.” The name of a tune. See note on Ps. 45: Title.

  69:4 hate me. Quoted in John 15:25.

  69:6 be ashamed. The psalmist fears that his dismal situation may be a stumbling block to other believers.

  69:8 alien…children. Even his family rejected him (cf. Matt. 12:46–50; John 7:3–5).

  69:9 has eaten me up. The psalmist has brought hatred and hostility on himself by his unyielding insistence that the behavior of the people measure up to their outward claim of devotion to God. Whenever God was dishonored he felt the pain, because he loved God so greatly. Jesus claimed for Himself this attitude, as indicated in John 2:17; Rom. 15:3.

  69:11 sackcloth. David’s wearing of sackcloth, a symbol of grief, brought even more ridicule.

  69:12 sit in the gate. The highest in society, those who sat in the gate of a city, were usually governmental officials. Even there city leaders were gossiping about the psalmist. song of the drunkards. The dregs of society, the drunkards, ridiculed David in their raucous songs.

  69:15 pit shut its mouth. The “pit” was another word for Sheol, the realm of the dead. The psalmist felt that death was imminent.

  69:21 gall…vinegar. Gall was a poisonous herb. Here it serves as a metaphor for betrayal. Friends who should provide sustenance to the psalmist had turned against him. Gall in vinegar was actually offered to Christ while He was on the cross (Matt. 27:34).

  69:22 table become a snare. A snare was a trap for birds. The psalmist prays that the plots of the wicked against him would backfire and destroy them instead.

  69:22, 23 Quoted in Rom. 11:9, 10.

  69:25 Quoted in Acts 1:20 with reference to Judas.

  69:26 the ones You have struck. Those hostile to the psalmist were ridiculing him as one suffering from God’s chastisement. In its messianic application, the suffering of the Messiah was a part of God’s plan from eternity past (cf. Is. 53:10).

  69:31 better than an ox or bull. See Ps. 51:16; also Heb. 9:11, 12; 10:9–12. horns and hooves. Implies a grown animal, one that would be especially valuable.

&nb
sp; Psalm 70

  70:1–5 This prayer for deliverance from one’s enemies is nearly identical to Ps. 40:13–17. It substitutes “God” for “LORD” in vv. 1, 4, 5.

  Psalm 71

  71:1–24 One of the features of the psalms is that they meet the circumstances of life. This psalm to God expresses the concerns of old age. At a time in his life when he thinks he should be exempt from certain kinds of troubles, he once again is personally attacked. Though his enemies conclude that God has abandoned him, the psalmist is confident that God will remain faithful.

  I. Confidence in God Stated (71:1-8)

  II. Confidence in God Practiced in Prayer (71:9-13)

  III. Confidence in God Vindicated (71:14-24)

  71:3 continually. Psalm 71:1–3 is almost the same as Ps. 31:1–3a. One difference, however, is the word “continually,” which the elderly person writing this psalm wants to emphasize. God has “continually” been faithful (cf. vv. 6, 14).

  71:7 a wonder. A reference to his trials. People are amazed at this person’s life, some interpreting his trials as God’s care, and others as God’s punishment.

  71:15 their limits. The blessings of God’s salvation and righteousness are innumerable.

  71:20 from the depths of the earth. Not actual resurrection, but rescue from near-death conditions and renewal of life’s strength and meaning.

  Psalm 72

  72:1–20 This is a Coronation Psalm, dedicated to the prosperity of Solomon at the beginning of his reign (1 Kin. 2). No NT writer applies any of the psalm to Christ. Still, since the Davidic kings and the Messiah’s rule occasionally merge into each other in the OT literature, the messianic inferences here ought not to be missed (vv. 7, 17; cf. Is. 11:1–5; 60–62). This psalm describes a reign when God, the king, nature, all classes of society, and foreign nations all live together in harmony.

  I. A Just Reign (72:1-4)

  II. A Universal Reign (72:5-11)

  III. A Compassionate Reign (72:12-14)

  IV. A Prosperous Reign (72:15-17)

  V. A Glorious Reign (72:18-20)

  72:1 Your judgments. A prayer that the king would faithfully mediate God’s justice on the nation (cf. Deut. 17:18–20). the king’s Son. A reference primarily to Solomon, emphasizing his bond with the Davidic dynasty; but it also anticipates Messiah’s reign as the culmination of the Davidic Covenant (cf. 2 Sam. 7:12, 13; Ps. 2:1–12).

  72:3 mountains…peace. When the king rules with justice and compassion, the earth itself radiates well-being.

  72:7 Until the moon is no more. Primarily referring to the length of the Davidic dynasty, and possibly also specifically to the messianic reign (2 Sam. 7:16; Ps. 89:3, 4, 29, 36, 37; Luke 1:30–33). Jeremiah also makes the same kind of observation (cf. Jer. 33:23–26).

  72:8 the River. Israel’s boundaries were to extend to the River Euphrates (cf. Ex. 23:31; 1 Kin. 4:21; Ps. 89:25).

  72:10 Tarshish…Seba. Countries near and far which brought tribute to Solomon (cf. 1 Kin. 4:21; 10:1, 23, 24; Is. 60:4–7; Jer. 6:20). Tarshish is probably in Spain; Sheba, a kingdom in southern Arabia (modern Yemen); and Seba, a N African nation.

  72:20 are ended. Asaph’s psalms immediately follow after this (Pss. 73–83), though David did author some of the psalms included later in the collection (e.g., Pss. 86, 101, 103). This closes Book II (Pss. 42–72) of the Psalms.

  Psalm 73

  73:1–28 This psalm illustrates the results of allowing one’s faith in God to be buried under self-pity. The psalmist became depressed when he contrasted the seeming prosperity of the wicked with the difficulties of living a righteous life. Beginning in v. 15, however, his attitude changes completely. He looks at life from the perspective of being under the control of a sovereign, holy God, and concludes that it is the wicked, not the righteous, who have blundered.

  I. Perplexity Over the Prosperity of the Wicked (73:1-14)

  A. Their Prosperity (73:1-5)

  B. Their Pride (73:6-9)

  C. Their Presumption (73:10-14)

  II. Proclamation of the Justice of God (73:15-28)

  A. His Perspective (73:15-17)

  B. His Judgments (73:18-20)

  C. His Guidance (73:21-28)

  73:Title. Asaph. Asaph was a Levite who led one of the temple choirs (1 Chr. 15:19; 25:1, 2). His name is identified with Ps. 73–83, and also Ps. 50 (see note on 50: Title). He either wrote these psalms, or his choir sang them, or later choirs in the tradition of Asaph sang them.

  73:4 no pangs in their death. The wicked seem to go through life in good health, and then die a painless death.

  73:9 tongue walks through the earth. The insolent speech of the wicked can be heard anywhere one goes.

  73:10 are drained by them. Those who associate with the wicked person “drink in” everything he declares (cf. Ps. 1).

  73:11 is there knowledge in the Most High? The wicked insist on living as if God is not omniscient and does not know what happens on earth.

  73:17 sanctuary of God. As the psalmist worshiped God at the worship center, he began to understand God’s perspective on the fate of the wicked. This is the turning point of the psalm.

  73:20 despise their image. The wicked are like a bad dream which one forgets as soon as he awakens. Their well-being is fleeting.

  73:22 like a beast before You. The psalmist confesses his sin of evaluating life secularly and faithlessly.

  73:27 perish…You have destroyed. The psalmist concludes that those who abandon God and attempt to live an autonomous life based on self-chosen idols will eventually endure eternal death.

  Psalm 74

  74:1–23 This community lament expresses the agony of the people in the midst of the most excruciating of circumstances. It was bad enough that Israel’s enemies had destroyed the temple (cf. 2 Kin. 25). But even worse, it seemed to the psalmist that God had abandoned them. In this prayer he reminds God of His bond with Israel, His past supernatural deeds in the protection of Israel, and begs God to save His covenant nation now (cf. Ps. 137 and Lamentations).

  I. The Terror of Abandonment (74:1-11)

  II. The Remembrance of Omnipotence (74:12-17)

  III. The Plea for Help (74:18-23)

  74:Title. Asaph. If this psalm reflects the destruction of the temple by Nebuchadnezzar in 586 B.C., Asaph would have been dead by then. Thus this title may mean that this psalm was written by or sung by a later Asaph choir (see notes on Pss. 50, 73:Title).

  74:2 tribe of Your inheritance. The psalmist laments that even though God possessed Israel, He had not protected it.

  74:3 Lift up Your feet. An anthropomorphism meaning to hurry to come to examine the rubble.

  74:4 their banners for signs. The ravagers had set up their military and pagan religious banners in God’s temple.

  74:5 lift up axes. Like lumberjacks surrounded by trees, the enemy had furiously destroyed everything in sight in the temple of God.

  74:8 the meeting places. God allowed only one sanctuary and during Josiah’s revival, the high places had been destroyed (cf. 2 Kin. 22, 23). This may be a reference to the several rooms of the temple, or to nonsacrificial religious sites throughout the land.

  74:9 our signs. While hostile and pagan signs were everywhere, signs of true Jehovah worship, such as the altars for sacrifice, were missing.

  74:13 divided the sea. Most likely a reference to God’s creation activity, rather than to the parting of the Red Sea (cf. Gen. 1:6–8; Ex. 14:26–31). sea serpents. This identifies whales, sharks, and other large sea creatures, including dinosaurs.

  74:14 Leviathan. See note on Job 41:1.

  74:15 broke open the fountain…flood. This may be a reference to the universal flood (cf. Gen. 7:11), or it may describe creation (Gen. 1:6–8).

  74:17 set all the borders. As Creator, God made day and night, the seasons (v. 16); He divided the land from the sea; and He even established national boundaries.

  74:20 the covenant. The people had apostatized (cf. Ex. 16:3–8). God, however, was still i
n an eternal covenant (the Abrahamic Covenant) with the nation (cf. Gen. 17:1–8).

  Psalm 75

  75:1–10 In this psalm, the believing community asserts that, in spite of physical, moral, and societal turmoil, God never loses control of the universe. He gives stability to earthly life, and He will judge the wicked at the appropriate time. Structurally, the psalm revolves around 3 metaphors: pillars of the earth (v. 3); horns (vv. 5, 6, 10); and God’s cup of wrath (v. 8).

  I. Divine Stability of the Universe (75:1-3)

  II. Divine Justice over the World (75:4-10)

  75:Title. “Do Not Destroy.” See note on Ps. 57:Title.

  75:1 Your name is near. God’s name represents His presence. The history of God’s supernatural interventions on behalf of His people demonstrated that God was personally immanent. But OT saints did not have the fullness from permanent, personal indwelling of the Holy Spirit (cf. John 14:1, 16, 17; 1 Cor. 3:16; 6:19).

  75:3 I set up its pillars firmly. In uncertain times, God stabilizes societies through His common grace.

  75:4 Do not lift up the horn. The horn symbolized an animal’s or human’s strength and majesty (cf. Deut. 33:17; Amos 6:13; Zech. 1:18–21). Lifting up the horn apparently described a stubborn animal who kept itself from entering a yoke by holding its head up as high as possible. The phrase thus symbolized insolence or rebellion.

  75:8 cup. The cup of wrath describes God’s judgment which He forces down the throats of the wicked (cf. Job. 21:20; Is. 51:17; Jer. 25:15–29; Matt. 20:22; 26:39).

  75:10 horns…cut off. To cut off the horns of the wicked would be to humble them (cf. v. 4).

  Psalm 76

  76:1–12 This psalm teaches that God is willing to use His great power for His people. Some commentators, including the editors of the LXX, have suggested that this psalm was written to celebrate the destruction of Sennacherib’s Assyrian army in 701 B.C., as well as the subsequent assassination of Sennacherib himself (vv. 5, 6; cf. 2 Kin. 18, 19; Is. 36, 37). The psalm also includes eschatological overtones (especially vv. 8–12), when Jehovah will defeat His enemies and bring them into judgment.