98:2 the nations. See notes on Pss. 57:9; 67:3; 82:8.
98:3 His mercy and His faithfulness. See notes on Pss. 85:7 and 89:5. salvation. These words are a metaphor for the Lord’s establishment of His righteous kingdom on earth (cf. Is. 46:13; 51:5–8).
98:4 Shout joyfully. A great cheer, greeting and welcoming a king (cf. Zech. 9:9; Matt. 21:4–9). Break forth. The idea is that of an eruption of praise which could not be contained (cf. Is. 14:7; 44:23; 55:12).
98:5, 6 harp…trumpets…horn. Instruments normally used in temple worship (cf. 1 Chr. 16:5, 6; 2 Chr. 5:12, 13; 29:25–30; Ezra 3:10–13).
98:8 rivers clap their hands. Different parts of nature are pictured as rejoicing in this universal scene of joy (cf. Is. 35:1, 2; Rom. 8:19–21).
98:9 He is coming. See note on Ps. 96:13.
Psalm 99
99:1–9 The theme of this psalm is summed up in its last phrase: “the LORD our God is holy”(v. 9). The psalmist encourages praise to the king for His holiness (vv. 3, 5, 9), which is the utter separateness of God’s being from all other creatures and things, as well as His moral separateness from sin. The psalmist also exults in the truth that such a holy God has had an intimate saving relationship with Israel throughout her history (vv. 6–9).
I. Exaltation of the King’s Holiness (99:1-5)
II. Examples of the King’s Holiness (99:6-9)
99:1 between the cherubim. See note on Ps. 80:1; cf. Ps. 18:6–19; Ezek. 10:1ff.
99:2 Zion. See note on Ps. 87:2; cf. Heb. 12:22–24. peoples. See notes on Pss. 57:9 and 67:3.
99:4 King’s strength also loves justice. “King’s strength” may be a kind of epithet for God; or (combining this phrase with v. 3) the psalmist may be saying that a holy name is the strength of a just king. equity. That is, fairness (cf. Is. 11:1–5).
99:5 His footstool. In general, this is a metaphor for the temple in Jerusalem (cf. Is. 60:13; Lam. 2:1); but more specifically, for the ark of the covenant (1 Chr. 28:2). Footstools were included with the thrones of the kings of Israel (2 Chr. 9:18).
99:6 Moses…Aaron…Samuel. Using three of the nation’s famous heroes for examples, the psalmist demonstrates that a holy God has had an enduring, intimate, and saving relationship with Israel.
99:7 cloudy pillar. This was a medium of divine direction (cf. Ex. 13:21, 22; 33:9, 10; Num. 12:5; Deut. 31:15ff.). testimonies…ordinance. Terms in Psalms for God’s Word (see Ps. 119).
99:9 His holy hill. This is the hill in Jerusalem where the temple was (cf. Pss. 15:1; 24:3), and where it will be located in the future messianic kingdom (cf. Is. 24:23).
Psalm 100
100:1–5 This well-known psalm, emphasizing the universal nature of God’s kingship, is a benediction to the series of psalms which are occupied with the Lord’s kingdom rule (Pss. 93, 95–100). Most of it is a call to praise and thanksgiving, while vv. 3 and 5 fix the reasons for that worship.
I. A Call to Praise the LORD (100:1-3)
II. A Call to Thank the LORD (100:4, 5)
100:1 a joyful shout. See note on Ps. 66:1.
100:3 Know. In the sense of experiencing and being completely assured of the truth. the LORD, He is God. A confession that Israel’s covenant God, Jehovah, is the only true God. made us. Though God’s actual creation of every human being is understood here, this phrase seems to refer to God’s making and blessing Israel as a nation (cf. Deut. 32:6, 15; Ps. 95:6; Is. 29:22, 23; 44:2). His people…His pasture. The shepherd image is often ascribed to the king of Israel, as well as to the Lord (cf. Ps. 78:70–72; Is. 44:28; Jer. 10:21; Zech. 10:3; 11:4–17; also Pss. 23:1; 28:9; 74:1; 77:20; 78:52, 53; 80:1; 95:7). The figure suggests intimate care (cf. Luke 15:3–6). According to the NT, the Lord is also the Shepherd of saints in the church age (John 10:16).
100:4 His gates…courts. The gates and courts were those of the temple.
100:5 the LORD is good. God is the source and perfect example of goodness. His mercy. See note on Ps. 85:7. His truth. In the sense of keeping His promises, i.e., His faithfulness.
Psalm 101
101:1–8 This Davidic psalm expresses the righteous commitments of the mediatorial king (David) to his eternal king (the Lord) in regard to 1) his own personal life and 2) the lives of those who inhabit the kingdom. Possibly, this psalm was used later at the coronations of future kings over Israel. Ultimately, only King Jesus would perfectly fulfill these holy resolutions (cf. Is. 9:6, 7; 11:1–5).
I. Personal Life of the King (101:1-4)
II. Personal Outcome of Kingdom Inhabitants (101:5-8)
A. The Just (101:6)
B. The Unjust (101:5, 7, 8)
101:2 perfect way. As the king goes, so go his followers (cf. v. 6). when will You come to me? This is not an eschatological expectation, but rather a personal expression of David’s need for God’s immanent involvement in his earthly kingship. my house. The king first starts with his own personal life (cf. v. 7), and then looks beyond to his kingdom (cf. vv. 5, 8).
101:3, 4 Similar to the “blessed man” in Ps. 1:1.
101:3 my eyes. The king desires to look at nothing but that which is righteous (cf. v. 6).
101:4 wickedness. The king will not engage in wickedness (cf. v. 8).
101:5 slanders…haughty look…proud heart. Neither character assassination nor pride will be tolerated in the kingdom.
101:6 the faithful of the land. Compare to “the wicked of the land” in v. 8.
101:7 deceit…lies. A premium is put on truth as foundational for a kingdom associated with the God of truth (cf. John 14:6).
101:8 the land…the city of the LORD. Israel and Jerusalem respectively.
Psalm 102
102:1–28 The non-specific superscription is unique to this psalm which highlights the thoughts of one who is afflicted (cf. Pss. 22, 69, 79, 102, 130, 142), perhaps expressing exilic lament (cf. Pss. 42, 43, 74, 79, 137). Like Job, whose troubles were not the result of God’s judgment for personal sin, the psalmist cries out in pain. His only relief comes from refocusing on sovereign God and His eternal purposes. Messianic overtones are present as Heb. 1:10–12 quotes Ps. 102:25, 26.
I. A Plea for Immediate Divine Help (102:1-11)
II. A Perspective of God’s Sovereignty and Eternality (102:12-22)
III. A Prayer for Longer Life (102:23-28)
102:1, 2 Frequently the Psalms begin with a cry for God’s sovereign intervention when human resources have proved insufficient, e.g., Pss. 77:1; 142:1.
102:2 Your face…Your ear. Anthropomorphic language (i.e., a figure of speech that attributes human features to God) which points to God’s attention and response respectively.
102:3–5 bones…heart…bones. These terms describe the emotional and physical toll of the psalmist’s ordeal.
102:6 pelican. Possibly a desert owl. The verse describes a desolate situation, extreme loneliness (cf. Is. 34:8–15; Zeph. 2:13–15). owl. Owls were unclean animals, cf. Lev. 11:16–18.
102:7 sparrow. Feeling like a “lonely bird,” the psalmist expresses his perceived abandonment by both God and man.
102:10, 11 a shadow that lengthens. The time of sunset is used to describe the psalmist’s desperate sense that his life will end shortly because God has punished him by withdrawing His presence and strength.
102:12–22 The psalmist radically shifts his focus from earth to heaven—from his dilemma to God—and basks in the eternal nature of God and the eternal outworking of God’s redemptive plan.
102:13–16 Zion. Earthly Zion or Jerusalem is in view (cf. vv. 16, 21, 22). Perhaps this points to the time of restoration after the Babylonian Exile (ca. 605–536 B.C.).
102:18 written. The psalmist had a sense of the perpetuation of his literary effort.
102:19 looked down…viewed. The transcendent omniscience of God is in view.
102:22 the peoples…the kingdoms. This will ultimately be fulfilled in Christ’s messianic reign over the world (cf. Ps. 2).
102:23, 24 The psalmist desires to live l
onger but acknowledges his mortality compared to God’s eternality.
102:24 the midst of my days. Lit. at the halfway point of life.
102:25–27 Eternal God created the heavens and earth, which will one day perish (v. 26). Hebrews 1:10–12 applies this passage to the Lord Jesus Christ, who is superior to the angels because: 1) He is eternal, while they had a beginning; and 2) He created, but they were created. This passage clearly affirms the eternality and deity of Christ. The unchangeable God will outlast His creation, even into the new creation (cf. Mal. 3:6; James 1:17; 2 Pet. 3; Rev. 21, 22).
102:28 The realistic hope of one who perceives that though he is about to die, God’s purposes on earth will be accomplished in future generations.
Psalm 103
103:1–22 Psalms 103 and 104 appear as an intentional pair designed to promote the blessing and exaltation of God. This psalm represents a soliloquy in which David surveys God’s goodness and encourages the angels and the works of God’s creation to join him in divine praise.
I. A Call for Human Praise (103:1-19)
A. Personally (103:1-5)
B. Corporately (103:6-19)
II. A Call for Creation’s Praise (103:20-22b)
A. Angels (103:20-21)
B. Works of Creation (103:22a-b)
III. A Refrain of Personal Praise (103:22c)
103:1 Bless the LORD. Cf. 103:2, 22; 104:1, 35
103:2 forget not all His benefits. These earthly gifts from God included: 1) forgiveness of sin (v. 3), 2) recovery from sickness (v. 3), 3) deliverance from death (v. 4), 4) abundant lovingkindness and mercy (v. 4), and 5) food to sustain life (v. 5).
103:3 diseases. This is not a promise, but rather a testimony which should be understood in the light of Deut. 32:39.
103:5 youth is renewed like the eagle’s. The mysterious way of the long-lived eagle symbolized strength and speed (cf. Ex. 19:4; Jer. 48:40), which also characterizes human youth. As a general rule, a person blessed of God will grow weak and slow down less rapidly than otherwise (cf. Is. 40:29–31, which uses the same language).
103:6–19 The psalmist rehearses the attributes of God with which He blesses the saints.
103:7, 8 His ways to Moses. Cf. Moses’ request (Ex. 33:13) with God’s answer (Ex. 34:6, 7).
103:9 not always strive. There will be a final day of accountability, both at death (Luke 16:19–31) and the Great White Throne (Rev. 20:11–15). The Genesis flood served as a stark preview of this truth (cf. Gen. 6:3).
103:10 not dealt. God’s great mercy (v. 11) and irreversible, complete justification (v. 12) have redemptively accomplished for us, by the death of Christ (cf. 2 Cor. 5:21; Phil. 3:9), what we ourselves could not do.
103:13 As a father. Unlike the pagan gods, who are apathetic or hostile.
103:14 dust. Physically speaking, as Adam was created of dust (Gen. 2:7), so mankind at death decomposes back into dust (Gen. 3:19).
103:15, 16 days…like grass. Man’s life is short and transitory (cf. Is. 40:8).
103:17, 18 the mercy of the LORD. Those who appeal to God’s mercy by proper fear (v. 17) and obedience (v. 18) will overcome the shortness of physical life with eternal life. Luke 1:50 quotes Ps. 103:17.
103:19 His throne in heaven. From everlasting to everlasting God has always ruled over all things (cf. Pss. 11:4; 47:1–9; 148:8–13). This universal kingdom is to be distinguished from God’s mediatorial kingdom on earth.
103:20, 21 His angels…His hosts. Unfallen, righteous angels who serve God night and day (cf. Ps. 148:2; Rev. 5:11–13).
103:22 His works. Refers to God’s creation, which is also to His praise (cf. Pss. 148–150, also 1 Chr. 29:10–13).
Psalm 104
104:1–35 In vivid poetic detail, the psalmist sings of the LORD’s glory in creation (cf. Gen. 1, 2; Job 38–41; Pss. 19:1–6; 148:1–6; Prov. 30:4; Is. 40:1–6; John 1:1–3; Rom. 1:18–25; Col. 1:16, 17). He refers to the original creation (cf. 104:5) without forgetting the fall of man and the cursed earth (104:23, 29, 35). He alternates reciting God’s greatness by 1) personal praise to the Creator (104:1, 2, 5–9, 20–30), and 2) declaring God’s handiwork to his human audience (104:3, 4, 10–19, 31–35). The flow of the psalm loosely follows the order of creation as first reported in Gen. 1:1–31 but closes (v. 35) with an allusion to the end time events recorded in Rev. 20–22.
I. The Heavens and Earth Created (104:1-9)
II. The Needs of Creatures Met (104:10-18)
III. The Sun and Moon (104:19-23)
IV. The Sea and Its Inhabitants (104:24-26)
V. God’s Providential Care (104:27-30)
VI. Benediction to the Creator (104:31-35)
104:1–9 This section approximates the first two days of creation (cf. Gen. 1:1–8).
104:1 very great. The Creator is greater than His creation. Therefore, the Creator is to be worshiped, not the creation (cf. Ex. 20:3, 4; Rom. 1:29).
104:3 the waters. Refers to the original creation with the waters above the heaven (cf. Gen. 1:7, 8).
104:4 spirits…flame of fire. Hebrews 1:7 attributes these characteristics to angels describing their swiftness and destructiveness as God’s instruments of judgment.
104:5 foundations. Cf. Job 38:4.
104:6–9 While this might sound like the worldwide flood of Gen. 6–9, it continues to refer to the creation, especially Gen. 1:9, 10 regarding the third day of creation.
104:10–18 With water (vv. 10–13), vegetation (v. 14), food-producing vines, trees, and grain (v. 15), trees (vv. 16, 17), and cliffs (v. 18), the Creator provides for the basic needs of His creation. This corresponds to the third day of creation (cf. Gen. 1:11–13).
104:13 upper chambers. Refers to rain clouds.
104:19–23 This section corresponds to the fourth day of creation in Gen. 1:14–19. The work period of predators (the night) is contrasted with the work time of humans (the day).
104:24–26 This portion corresponds to the fifth day of creation in Gen. 1:20–23.
104:26 Leviathan. This term appears in 4 other OT passages (Job 3:8; 41:1; Ps. 74:14; Is. 27:1). In each case, Leviathan refers to some mighty creature who can overwhelm man but who is no match for God. Some form of sea monster, probably a dinosaur, is in view. See note on Job 41:1.
104:27–30 All of creation waits upon God for His providential care. These verses allude to the sixth day of creation (cf. Gen. 1:24–31).
104:30 Your Spirit. This most likely should be translated “Your breath,” which corresponds to “the breath of life” in Gen. 2:7.
104:31–35 The psalmist closes with a benediction to the Creator in which he prays that the ungodly might no longer spiritually pollute God’s universe (104:35). This prayer anticipates the new heaven and new earth (cf. Rev. 21, 22).
104:32 trembles…smoke. Earthquakes and fires caused by lightning are in view.
104:35 sinners…wicked. Although God has been merciful to let His fallen human creation live on (cf. Gen. 3:1–24), those who bless and praise the Lord desire to see the day when 1) sinful men have been abolished from the earth (cf. Rev. 20:11–15), and 2) the curse of the earth is reversed (cf. Rev. 22:3).
Psalm 105
105:1–45 Just as Pss. 103 and 104 were matched pairs; so are Pss. 105 and 106, as they look at Israel’s history from God’s perspective and then Israel’s vantage respectively. This psalm possibly originated by command of David to Asaph on the occasion when the ark of the covenant was first brought to Jerusalem (2 Sam. 6:12–19; 1 Chr. 16:1–7). Psalm 105:1–15 repeats 1 Chr. 16:8–22.
I. Rejoicing in God’s Works for Israel (105:1-3)
II. Remembering God’s Works for Israel (105:4-6)
III. Recounting the Work of God for Israel (105:7-45)
A. Abraham to Joseph (105:7-25)
B. Moses to Joshua (105:26-45)
105:1–5 Ten imperatives call Israel to a time of remembering, celebrating, and spreading the report abroad of the work of God on Israel’s behalf as a result of God’s co
venant with Abraham.
105:6 seed of Abraham…children of Jacob. Those who were to obey the commands of 105:1–5, i.e., the nation of Israel.
105:7–12 This section rehearses the Abrahamic Covenant.
105:8 a thousand generations. A reference to an exceedingly long time (a generation is normally 40 years) which would encompass the remainder of human history, i.e., forever (cf. Deut. 7:9; 1 Chr. 16:15).
105:9, 10 The original covenant that God had made with Abraham. He later renewed it with Isaac and then Jacob (cf. Abraham—Gen. 12:1–3; 13:14–18; 15:18–21; 17:1–21; 22:15–19; Isaac—26:23–25; and Jacob—35:9–12).
105:10 an everlasting covenant. From the time of the covenant until the end. Five OT covenants are spoken of as “everlasting”: 1) the Noahic Covenant, Gen. 9:16; 2) the Abrahamic Covenant, Gen. 17:7, 13, 19; 3) the Priestly Covenant, Lev. 24:8; 4) the Davidic Covenant, 2 Sam. 23:5; and 5) the New Covenant, Jer. 32:40.
105:11 Saying. This probably has God’s promise to Abraham at Gen. 17:8 in view.
105:12 few in number. God promised Abraham that He would multiply his small number of descendants to be as numerous as the stars of heaven and the sand of the seashore (cf. Gen. 13:16; 15:5; 17:2, 6; 22:17).
105:13 one nation to another. Abraham had migrated from Ur of the Chaldeans to Haran and finally to Canaan (Gen. 11:31). Later, he visited Egypt (Gen. 12:10—13:1).
105:14 He rebuked. The Lord struck Pharaoh and his house with great plagues when Sarai was taken to his quarters (Gen. 12:17). Abimelech, king of Gerar, was also rebuked by God (Gen. 20:3–7).
The MacArthur Study Bible, NKJV Page 284