90:9 like a sigh. After struggling through his life of afflictions and troubles, a man’s life ends with a moan of woe and weariness.
90:10 seventy years…eighty years. Though Moses lived to be 120 years old, and “His eyes were not dim nor his natural vigor diminished” (Deut. 34:7), human life was usually more brief and lived under the anger of God. Because of this certain and speedy end, life is sad.
90:11 as the fear of You…Your wrath. Instead of explaining away life’s curses, a wise person will recognize God’s wrath toward sin as the ultimate cause of all afflictions and consequently learn to fear God.
90:12 number our days. Evaluate the use of time in light of the brevity of life. heart of wisdom. Wisdom repudiates autonomy and focuses on the Lord’s sovereignty and revelation.
90:14 Your mercy. See note on Ps. 85:7.
90:15 glad…afflicted us. A prayer that one’s days of joy would equal his days of distress.
90:17 the beauty of the LORD. The Lord’s beauty implies His delight, approval, and favor. establish the work of our hands. By God’s mercy and grace, one’s life can have value, significance, and meaning (cf. 1 Cor. 15:58).
Psalm 91
91:1–16 This psalm describes God’s ongoing sovereign protection of His people from the ever-present dangers and terrors which surround humanity. The original setting may be that of an army about to go to battle. Most of the terrors mentioned in this psalm are left undefined, no doubt intentionally, so that no kind of danger is omitted from application. Believers in every age can read this psalm to learn that nothing can harm a child of God unless the Lord permits it. However, in light of the many references in the Psalms to the future messianic kingdom (cf. especially Pss. 96–100), this psalm must be read as being literally fulfilled then.
I. The LORD’s Protection (91:1-13)
A. The Confidence (91:1, 2)
B. The Dangers (91:3-6)
C. The Examples (91:7-13)
II. The LORD’s Pledge (91:14-16)
91:1 secret place of the Most High. An intimate place of divine protection. The use of “Most High” for God emphasizes that no threat can ever overpower Him. shadow of the Almighty. In a land where the sun can be oppressive and dangerous, a “shadow” was understood as a metaphor for care and protection.
91:3 snare of the fowler. A fowler trapped birds. Here the metaphor represents any plots against the believer intended to endanger his life. perilous pestilence. The reference here and in v. 6 is specifically to dreaded diseases, plagues, and epidemics (cf. Jer. 14:12; Ezek. 5:12; 14:19).
91:4 under His wings. Pictures the protection of a parent bird (see note on Ps. 57:1).
91:8 Only with your eyes. The righteous are so safe in disaster all around them, that they are only spectators.
91:11, 12 This promise of angelic protection was misquoted by Satan in his temptation of the Messiah (see Matt. 4:6).
91:13 tread…lion and the cobra. In general, a metaphor for God’s protection from all deadly attacks (see notes on Ps. 58:4ff.).
91:14 set his love upon Me. God Himself is the speaker in this section (vv. 14–16) and He describes the blessing He gives to those who know and love Him. The word for “love” means a “deep longing” for God, or a “clinging” to God.
91:16 long life. Long life was a specific promise to the OT saint for obedience to the law (e.g., Ex. 20:12; Prov. 3:2). The prophets also promise it to God’s people in the future messianic kingdom (cf. Is. 65:17–23).
Psalm 92
92:1–15 This psalm expresses the exuberance of the psalmist as he recognizes that God is merciful in salvation, great in His works of creation, just in His dealings with the wicked, and faithful in prospering His children.
I. An Expression of Theistic Optimism (92:1-5)
II. An Observation Concerning Righteous Sovereignty (92:6-9)
III. A Testimony to God’s Goodness (92:10-15)
92:Title. for the Sabbath Day. In the post-Exilic community, some psalms were sung throughout the week in connection with the morning and evening sacrifice; others were designated especially for Sabbath worship.
92:2 lovingkindness…faithfulness. These attributes are constant themes of the psalms (see notes on Pss. 85:7; 89:5; see also Luke 10:2).
92:3 lute. See note on Ps. 81:2.
92:10 my horn. See note on Ps. 75:4. anointed with fresh oil. This figure is based on a practice of making an animal’s horns gleam by rubbing oil on them. Thus God, in effect, had invigorated the psalmist (cf. Pss. 23:5; 133:2).
92:11 my desire on my enemies. God gratified the psalmist’s desire by bringing his enemies to ruin.
92:12 flourish like a palm tree. The palm tree and the cedar symbolized permanence and strength (cf. v. 14). They are in contrast to the transience of the wicked, who are pictured as temporary as grass (v. 7). See notes on Ps. 1.
92:13 planted in the house of the LORD. A tree planted in the courtyard of the temple symbolized the thriving conditions of those who maintain a close relationship with the Lord (see note on Ps. 52:8).
Psalm 93
93:1–5 Psalms 93 and 95–100 (cf. Ps. 47) are dedicated to celebrating God’s sovereign kingship over the world. Psalm 93 glorifies God’s eternal, universal kingdom which is providentially administered through His Son (Col. 1:17). Nothing is more powerful than the Lord; nothing is more steadfast than His reign, nothing is more sure than His revelation.
I. The LORD’s Universal Kingdom (93:1-4)
A. Over the Earth (93:1, 2)
B. Over the Sea (93:3, 4)
II. The LORD’s Authoritative Revelation (93:5)
93:1 The LORD reigns. An exclamation of the LORD’s universal reign over the earth from the time of creation (v. 2; cf. Pss. 103:19; 145:13) and forever.
93:3, 4 The sea with all its power is nothing in comparison to the power of God. The doubling and tripling of expressions throughout this psalm (vv. 1, 3, 4) are poetic means of generating literary energy and emphasis.
93:5 testimonies are very sure. As God’s rule over the earth is stable, so His revelation given through Scripture is trustworthy (cf. Ps. 19:7).
Psalm 94
94:1–23 The psalmist’s urgent concern in this psalm is that the righteous are being oppressed, the wicked are prospering, and it does not look as though God cares. The psalmist thus pleads with God to punish the wicked (cf. Pss. 73, 82).
I. Address to God (94:1, 2)
II. Arrogance of the Wicked (94:3-7)
III. Admonition to the Foolish (94:8-11)
IV. Assurance for the Righteous (94:12-15)
V. Advocacy from God (94:16-23)
94:1 to whom vengeance belongs. Vengeance from God is not in the sense of uncontrolled vindictiveness, but in the sense of just retribution by the eternal Judge for trespasses against His law. shine forth. Make an appearance; he may even be asking for a theophany (cf. Pss. 50:2; 80:1).
94:7 The LORD does not see. An autonomous and atheistic attitude (see note on Ps. 59:7).
94:11 thoughts of man…are futile. The wicked designs of the human mind amount to nothing (cf. Ps. 92:5; 1 Cor. 3:20).
94:12 Blessed. To be blessed was to be wise and prosperous in life, as a result of the instruction of God (cf. Ps. 84:5, 12).
94:14 will not cast off His people. God has a permanent commitment to His people, Israel, established through a covenant based on His abiding love (Gen. 15; Jer. 12:15; Mic. 7:18). This important truth serves as a doctrinal basis for Pss. 93–100 and was intended to encourage the nation during difficult times. Paul refers to this in Rom. 11:1 as he assures the future salvation of Israel.
94:17 soul…settled in silence. “Silence” here is another term for sheol, the realm of the dead (cf. Ps. 31:17).
94:18 Your mercy. See note on Ps. 85:7.
94:20 throne of iniquity. A reference to a corrupt judge or ruler. devises evil by law. Corrupt judges and rulers counter the very divine moral order of the universe by using law for wickedness rather than for good.
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94:23 cut them off in their own wickedness. Portrays destruction while they are sinning.
Ps. 94:23
Christ in the Psalms (Luke 24:44)
Psalms: 2:1-12
NT Quote: Acts 4:25, 26; 13:33; Heb. 1:5; 5:5
Significance: Incarnation, Crucifixion, Resurrection
Psalms: 8:3-8
NT Quote: 1 Cor. 15:27, 28; Eph. 1:22; Heb. 2:5-10
Significance: Creation
Psalms: 16:8-11
NT Quote: Acts 2:24-31; 13:35-37
Significance: Death, Resurrection
Psalms: 22:1-31
NT Quote: Matt. 27:35-46; John 19:23, 24; Heb. 2:12; 5:5
Significance: Incarnation, Crucifixion, Resurrection
Psalms: 40:6-8
NT Quote: Heb. 10:5-9
Significance: Incarnation
Psalms: 41:9
NT Quote: John 13:18, 21
Significance: Betrayal
Psalms: 45:6, 7
NT Quote: Heb. 1:8, 9
Significance: Deity
Psalms: 68:18
NT Quote: Eph. 4:8
Significance: Ascension, Enthronement
Psalms: 69:20, 21, 25
NT Quote: Matt. 27:34, 48; Acts 1:15-20
Significance: Betrayal, Crucifixion
Psalms: 72:6-17
NT Quote: ———
Significance: Millennial Kingship
Psalms: 78:1, 2, 15
NT Quote: Matt. 13:35; 1 Cor. 10:4
Significance: Theophany, Earthly teaching ministry
Psalms: 89:3-37
NT Quote: Acts 2:30
Significance: Millennial Kingship
Psalms: 102:25-27
NT Quote: Heb. 1:10-12
Significance: Creation, Eternality
Psalms: 109:6-19
NT Quote: Acts 1:15-20
Significance: Betrayal
Psalms: 110:1-7
NT Quote: Matt. 22:43-45; Acts. 2:33-35; Heb. 1:13; 5:6-10; 6:20; 7:24
Significance: Deity, Ascension, Heavenly Priesthood, Millennial Kingship
Psalms: 118:22, 23
NT Quote: Matt. 21:42; Mark 12:10, 11; Luke 20:17; Acts 4:8-12; 1 Pet. 2:7
Significance: Rejection as Savior
Psalms: 132:12-18
NT Quote: Acts 2:30
Significance: Millennial Kingship
Psalm 95
95:1–11 This psalm, with its references to the wilderness wanderings, may have been composed by David (Heb. 4:7) for the Feast of the Tabernacles (cf. Ps. 81). During this feast, the people of Israel lived in booths, remembering God’s provisions for them in the wilderness. After a call to worship (95:1–7a), a prophecy in the voice of the Holy Spirit Himself (cf. Heb. 3:7) breaks in and reminds the people of the dangers of rebellion and tempting God. Verses 7b–11 are quoted verbatim in Heb. 3:7–11 (cf. Heb. 3:15; 4:3–7) with the warning that those vacillating Jews also were in danger of missing the promised “rest” (i.e., salvation).
I. Positive Call to Worship (95:1-7a)
II. Negative Warning of Wrath (95:7b-11)
95:1 Rock of our salvation. This metaphor for God was especially appropriate in this psalm, which refers (vv. 8, 9) to the water that came from the rock in the wilderness (cf. Ex. 17:1–7; Num. 20:1–13; 1 Cor. 10:4).
95:3 the great King above all gods. This is a poetic way of denying the existence of other gods (cf. 96:5), which existed only as statues, not persons (cf. Jer. 10:1–10).
95:4 deep places of the earth. This refers to the depths of the seas, valleys, and caverns, and contrasts with the hills. The point (cf. v. 5) is that God was not a local god like the imaginary gods of the heathens, usually put up in high places, but the universal Creator and Ruler of the whole earth (see note on Ps. 65:5).
95:8 the rebellion. This is a reference to Meribah (translated “rebellion”), the place in the wilderness where the Israelites rebelled against the Lord. Their complaint about lack of water demonstrated their lack of faith in the Lord (Ex. 17:1–7; Num. 20:1–13; Ps. 81:7).
95:9 tested Me. This is a reference to the same event (v. 8), also called “Massah” (translated “testing”), when God brought water out of the rock (Ex. 17:7; cf. Deut. 6:16; 9:22; 33:8). The writer to the Hebrews applies the principle of this event to his readers, suggesting that their inclination to doubt the Lord and return to Judaism was parallel with their fathers’ inclination to doubt the Lord and go back to Egypt.
95:10 go astray in their hearts. Their wanderings in the desert were the outworking of straying hearts.
95:11 My rest. The “rest” was originally the Promised Land, (i.e., Canaan), where the people came at the end of Israel’s 40 year journey in the wilderness. It was analogously applied in the book of Hebrews to salvation by grace (Heb. 3:7—4:10; cf. Heb. 2:3).
Psalm 96
96:1–13 The substance of this psalm, and portions of Pss. 97, 98, and 100 are found in 1 Chr. 16, which was used by David’s direction in the dedication of the tabernacle on Mt. Zion. The psalm has importance beyond that historical occasion, however, because it anticipates kingdom praise for the Lord from all the nations of the world (vv. 3, 4, 7, 9–13; cf. Is. 2:2–4; Zech. 14:16–19), and even from nature itself. It also expresses the intense joy that will saturate the earth when the Messiah is ruling from Jerusalem (cf. Is. 25:9; 40:9, 10).
I. The Proclamation of Praise (96:1-6)
A. The Invitation to Praise (96:1-3)
B. The Recipient of Praise (96:4-6)
II. The Exhortation to Worship (96:7-13)
A. Worship from the Gentile Nations (96:7-10)
B. Worship from Personified Nature (96:11-13)
96:1 a new song. This new song was intended for the future inauguration of the millennial rule of the LORD over the earth (cf. Pss. 144:9; 149:1; Rev. 5:9; 14:3).
96:2 Proclaim the good news. Genuine praise includes a testimony to others of God’s plan of redemption.
96:3 His glory…nations. The glory of the Lord is more than just His majestic splendor. It includes all of the reasons for admiring and praising Him, such as His acts of creation (cf. Ps. 19:2) and redemption (v. 2). all peoples. See note on Ps. 67:3.
96:4 feared above all gods. See note on Ps. 95:3.
96:8 an offering. According to the psalmists and prophets, offerings and sacrifices will be presented to the Lord in the millennial kingdom (cf. Ps. 45:12; Ezek. 40–46).
96:9 the beauty of holiness. That is, “worship the LORD because of the splendor of His holiness” (cf. Pss. 29:2; 99; 110:3; also 1 Chr. 16:29). See note on 2 Chr. 20:21.
96:10 firmly established. Instead of the continuance of international chaos in human history, the world will be settled and efficiently managed by the Messiah in the millennial kingdom (cf. Ps. 2; Mic. 4:1–5). judge the peoples righteously. Not only will the Lord establish international peace and stability in the future messianic kingdom, but He will also rule the world with impeccable justice (cf. v. 13; Is. 11:1–5).
96:11, 12 This is what even inanimate creation awaits (cf. Rom. 8:19–22).
96:13 He is coming. The rule of the Lord described in this psalm is not the present universal kingdom (Ps. 93), but one which will be established when Christ returns to earth.
Psalm 97
97:1–12 The psalmist, though recognizing the Lord’s universal rule at the present (v. 9), anticipates a new coming of the Lord to judge the earth. The imagery of the Lord’s presence may, in fact, be the basis of some NT passages’ descriptions of the second coming (cf. Matt. 24; Rev. 19). Special emphasis is also placed on the Lord’s totally righteous judgments on the world in His kingdom, as well as His obliteration of false religions.
I. The Announcement of the Reign of the LORD (97:1, 2)
II. The Effect of the Reign of the LORD (97:3-12)
A. On His Foes (97:3-9)
B. On His Friends (97:10-12)
97:1 multitude of isles. Refers to all the continents, as well as islands of the world (cf. Is. 42:10
; Dan. 2:34, 35, 44; Zech. 14:9).
97:2 Clouds and darkness. Such a description emphasizes the terrifying effect of the Lord’s presence, both in the past (Ex. 19:16–18), and in the future Day of the Lord (Joel 2:2; Zeph. 1:15; Matt. 24:29, 30).
97:3 burns up His enemies. The Lord will utterly destroy His enemies in the future Day of the Lord (cf. Zech. 14:12).
97:4 His lightnings. This is perhaps a reference to the Lord’s awesome and public coming to rule the world (Matt. 24:26–30).
97:5 mountains melt. At the coming of the Lord, the mountains will fade away (cf. Is. 40:3–5; Zech. 14:4, 10).
97:6 heavens declare His righteousness. See the parallel description of Christ’s coming in glory in Is. 40:5 and Matt. 24:29–31 (cf. Rev. 19:11–15).
97:7 all you gods. No false gods or religions will be allowed in the messianic kingdom (cf. Zech. 13:2, 3).
97:8 Zion. See note on Ps. 87:2. Because of Your judgments. A major reason for joy and well-being in the messianic kingdom will be the perfectly righteous judgments of Christ on the peoples of the world (cf. vv. 1–3; also Ps. 48:11; Is. 11:1–5; Zech. 8:3).
97:10 preserves the souls of His saints. Here the doctrine of eternal security is stated. Gratitude for such grace should motivate believers to holiness.
97:11 Light is sown. This is a poetic way of describing the ultimate triumph of righteousness and the righteous (cf. Is. 58:8, 10; 60:19, 20; Mal. 4:2).
Psalm 98
98:1–9 Like the surrounding psalms, this psalm proclaims the excitement and joy of the whole earth over the rule of the LORD in the kingdom. This psalm is given over entirely to praise, with only a brief mention of the wicked.
I. Celebration of the LORD’s Victorious Reign (98:1-6)
A. Triumphs of the LORD (98:1-3)
B. Praise to the LORD (98:4-6)
II. Exaltation of the LORD’s Righteous Judgments (98:7-9)
98:1 a new song. See note on Ps. 96:1. right hand…holy arm. These are symbols of power. the victory. The Lord is often pictured in the OT as a divine warrior (Ex. 15:2, 3; Pss. 18; 68:1–8; Is. 59:15ff.). According to the prophets, Christ will begin His millennial reign following His victory over the nations of the world which will gather against Israel in the end times (cf. Zech. 14:1–15; Rev. 19:11–21).
The MacArthur Study Bible, NKJV Page 283