The MacArthur Study Bible, NKJV

by John MacArthur

  I. Christ the King (110:1-3)

  II. Christ the High-Priest (110:4-7)

  110:1 my Lord. Refers to the divine/human King of Israel—the Lord Jesus Christ. Christ’s humanity descended from David, which is demanded by the Davidic promise of 2 Sam. 7:12. Using this passage, Christ also declared His deity in the Gospels (Matt. 22:44; Mark 12:36; Luke 20:42–43) by arguing that only God could have been lord to King David. My right hand. God the Father invited God the Son in His ascension to sit at the place of honor in the heavenly throne room (cf. Acts. 2:22–36; Heb. 10:10–12). Your enemies Your footstool. Footstool was an ancient Near Eastern picture of absolute victory portraying the idea that one’s enemy was now underfoot (cf. Pss. 8:6, 7; 47:3; Is. 66:1; 1 Cor. 15:27). This anticipates Christ’s Second Advent (cf. Rev. 19:11–21) as a conquering king (cf. Heb. 10:13).

  110:2 the rod. From the human side, the ancestral staff of Judah is in view (cf. Gen. 49:10). From the divine side, the rod of iron by which King Jesus will subdue the earth is intended (cf. Ps. 2:9). Zion. God intends to install His ultimate earthly king in Jerusalem (the SW side is Zion; cf. Ps. 132:13–18). The earthly Zion (cf. Ps. 2:6; Is. 59:20) is in view, not the heavenly Zion because 1) there are no enemies in heaven, and 2) none of the activities in vv. 5–7 will take place in heaven. Rule. Christ will rule on the earthly throne of His father David (cf. Luke 1:32), in fulfillment of Is. 9:6 and Zech. 14:9.

  110:3 volunteers. The redeemed inhabitants of earth will willingly serve the King of Kings and Lord of Lords. the day of Your power. Refers to the power displayed during the millennial reign of Jesus Christ (cf. Zech. 14:1–21; Rev. 19:11—20:6). beauties…womb …dew. This seems to apply to the King and to represent Him as in the constant vigor of youth, a period distinguished by strength and activity, or it may refer to His holiness, eternality and deity.

  110:4 You are a priest. The first time in the history of Israel when a king simultaneously served as High-Priest. Christ (a.k.a. “Branch,” cf. Is. 4:2; Jer. 23:5, 6; Zech. 3:8; 6:12, 13) will build the temple at which the world will worship God (cf. 2 Sam. 7:13; Is. 2:2–4; Ezek. 40–48). forever. Christ represents the final and foremost High-Priest in the history of Israel. the order of Melchizedek. This High-Priest could not be of Aaron’s lineage in that he would not be eternal, not be of Judah, not be a king, and not be of the New Covenant (Jer. 31:31–33; Heb. 8, 9). Melchizedek, which means “king of righteousness,” served as the human priest/king of Salem in Gen. 14:17–20 and provides a picture of the order of Christ’s priesthood (cf. Heb. 5:6; 7:17, 21). The sons of Zadok will serve with Christ in the Millennium as His human priestly associates (cf. Ezek. 44:15; 48:11).

  110:5 Your right hand. The roles have here reversed—the Father now stands at the right hand of the Son. This pictures the Father supplying the needs of the Son (cf. Pss. 16:8; 109:31; Is. 41:13). The Father provides the defeat of His enemies on earth so that His Son can fulfill God’s land and nation promises to Abraham (Gen. 12:1, 2) and kingship promise to David (2 Sam. 7:12, 13, 16). the day of His wrath. This refers to the “Day of the LORD” (cf. v. 3 “the day of Your power”), which finds its global expression at the end of Daniel’s 70th week (cf. Dan. 9:24–27). This term exclusively speaks of God’s wrath, which will be poured out on an unrepentant world in order to set up Christ’s 1,000 year (millennial) reign (cf. Joel 2:1, 11, 31; 3:14; Rev. 6:16, 17; 14:19; 19:15).

  110:6 judge…fill…execute. Cf. Pss. 2:8, 9; 50:1–6; Is. 2:4; 9:6, 7; Dan. 2:44, 45; 7:26, 27; Joel 3:2, 12; Mic. 4:3; Matt. 25:32; Rev. 6:15–17; 14:20; 16:14; 19:19–21.

  110:7 He shall drink. This pictures a refreshed conqueror who has kingly access to the whole world. This could anticipate the E-W flow of fresh water out of Jerusalem as recorded in Zech. 14:8. He shall lift up. The lifted head pictures Christ’s strength in victory (cf. Pss. 3:3; 27:6; 75:10). As Ps. 22:28 reports, “For the kingdom is the LORD’s, and He rules over the nations” (cf. Zech. 14:9).

  Psalm 111

  111:1–10 Psalms 111 and 112 are alike in that 1) they both begin with, “Praise the LORD!” (as does Ps. 113), and 2) they both are acrostics with 22 lines corresponding to the 22 letters of the Heb. alphabet. Psalm 111 exalts the works of God, while Ps. 112 extols the man who fears God. The author(s) and occasion(s) are unknown.

  I. A Word of Praise (111:1)

  II. Words about God’s Works (111:2-9)

  III. A Word of Wisdom (111:10)

  111:1 whole heart. Jesus might have had this passage in mind when He stated that the greatest commandment was, “You shall love the Lord your God with all your heart…” (Matt. 22:37).

  111:2–9 God’s work(s) are mentioned 5 times (vv. 2, 3, 4, 6, 7). Overall, the greater work of redemption seems to be in view (v. 9) without excluding lesser works of a temporal nature (vv. 5, 6).

  111:5 food…His covenant. It is quite possible that the psalmist has alluded to God’s faithfulness in providing food for Jacob through Joseph (Gen. 37–50) in fulfillment of the Abrahamic Covenant to make the nation like the stars of the sky (Gen. 15:5).

  111:6 the heritage of the nations. It seems even more sure that the psalmist has the Abrahamic Covenant in view (cf. Gen. 15:18–21; 17:1–8), specifically the Exodus (Ex.–Deut.) and the conquering/dividing of the Land (Joshua). See notes on Deut. 7:1, 2.

  111:9 commanded His covenant forever. In light of vv. 5, 6 and Gal. 3:6–9, this appears to look at the redemption aspects of the Abrahamic Covenant, which was declared frequently to be an “everlasting” or “forever” covenant (cf. Gen. 17:7, 13, 19; 1 Chr. 16:15, 17; Ps. 105:8, 10; Is. 24:5).

  111:10 The fear of the LORD. See note on Prov. 1:7.

  Psalm 112

  112:1–10 See note on Ps. 111:1–10.

  I. The Blessing of Obedience (112:1-9)

  II. The Emptiness of Sin (112:10)

  112:1 who fears the LORD. This psalm begins where 111:10 ended and links the two together.

  112:2–9 The desire of every human for prosperity can only come through obedience to the commands of God (cf. Ps. 1:1–3).

  112:9 dispersed abroad. Quoted by Paul in 2 Cor. 9:9.

  112:9 His horn. Horns on an animal were an indication of strength and prosperity. This is applied figuratively to the righteous.

  112:10 In utter contrast to the righteous man of vv. 2–9, the wicked man lives a worthless existence without strength (cf. Ps. 1:4–6).

  Psalm 113

  113:1–9 Psalms 113–118 comprise a rich 6-psalm praise to God commonly called the “Egyptian Hallel” (“hallel” meaning praise in Heb.). These were sung at Passover, Pentecost, and Tabernacles, but had the greatest significance at Passover, which celebrated the Jews’ deliverance from Egypt (cf. Ex. 12–14). Traditionally Pss. 113, 114 were sung before the Passover meal and Pss. 115–118 afterwards. Psalm 118 would most likely be what Christ and the disciples sang before they left the Upper Room the night Christ was betrayed (cf. Matt. 26:30; Mark 14:26). There are two other notable sets of praise in the Psalter: 1) The Great Hallel (Pss. 120–136) and 2) The Final Hallel (Pss. 145–150).

  I. The Call to Praise (113:1-3)

  II. The Cause for Praise (113:4-9)

  A. God’s Transcendence (113:4, 5)

  B. God’s Immanence (113:6-9)

  113:1 servants. Refers to the redeemed, all of whom should serve God with obedience. the name. The name of God represents all His attributes.

  113:2 this time…forevermore. Praise is to be rendered always (cf. Eph. 5:20; 1 Thess. 5:18).

  113:3 rising…going down. From the first moment of consciousness in the morning to the last waking moment before sleep.

  113:4, 5 Believers are to praise the only One worthy of praise for His transcendent sovereignty.

  113:6–9 humbles. In appearance, God must figuratively lean over from the faraway heavens to examine the earth (cf. Is. 40:12–17). In a far greater way Christ humbled Himself in the incarnation (cf. Phil. 2:5–11).

  113:7, 8 the poor. This is borrowed almost exactly from
Hannah’s song in 1 Sam. 2:8. God is responsible for both the rich and the poor (Prov. 22:2). God’s compassion reaches out to the poor and needy (cf. Ps. 72:12, 13). Ultimately, Christ came to save those who are poor in spirit (cf. Is. 61:2; Luke 4:18).

  113:9 the barren woman. Sarah (Gen. 21:2), Rebekah (Gen. 25:21), and Rachel (Gen. 30:23) would be the most significant since the outcome of the Abrahamic Covenant depended on these childless women being blessed by God to be mothers.

  Psalm 114

  114:1–8 See note on Ps. 113:1–9. This psalm is the one most explicitly related to the Exodus (Ex. 12–14). It recounts God’s response to a captive nation (Israel in Egypt) in order to honor His promises in the Abrahamic Covenant (Gen. 28:13–17) given to Jacob (cf. 114:1, “The house of Jacob;” 114:7, “the God of Jacob”).

  I. God Inhabits Israel (114:1, 2)

  II. God Intimidates Nature (114:3-6)

  III. God Invites Trembling (114:7, 8)

  114:2 Judah…Israel. Judah/Benjamin and the northern ten tribes respectively. sanctuary…dominion. God dwelt among the peoples as a pillar of cloud by day and a pillar of fire by night (cf. Ex. 13:21, 22; 14:19).

  114:3 The sea…Jordan. Two miracles of God, i.e., separating the waters began and ended the Exodus. On the way out of Egypt, God parted the Red Sea (Ex. 14:15–31) and 40 years later He parted the Jordan River in order for the Jews to enter the Promised Land (Josh. 3:1–17).

  114:4 mountains…little hills. Refers to the violent appearance of God to Israel at Sinai (cf. Ex. 19:18; Judg. 5:4, 5; Ps. 68:17, 18).

  114:5, 6 In poetic imagery, God questioned why the most fixed of geographical features, i.e., water and mountains, could not resist His power and will.

  114:7 Tremble. The only proper response of helpless nature before omnipotent God.

  114:8 the rock. Refers to the first incident at Massah/Meribah (Ex. 17:5, 6) and/or the second (Num. 20:8–11).

  Psalm 115

  115:1–18 See note on Ps. 113:1–9. This praise psalm appears to be antiphonal in nature, following this outline and pattern: 1) the people (vv. 1–8); 2) the priests (vv. 9–11); 3) the people (vv. 12, 13); 4) the priests (vv. 14, 15); and 5) the people (vv. 16–18). Verses 4–11 are very similar to Ps. 135:15–20. It has been suggested that this psalm is post-Exilic (cf. v. 2) and could have first been sung at the dedication of the second temple (cf. Ezra 6:16).

  115:1 to Your name give glory. God declared He would share His glory with no one (Is. 42:8; 48:11).

  115:2 where is their God? (cf. Pss. 42:3, 10; 79:10; Joel 2:17; Mic. 7:10). The Jews despised this Gentile taunt.

  115:3 Israel’s God is alive and rules the earth from His throne room above.

  115:4–8 In contrast, Gentiles worship dead gods of their own making, fashioned in the image of the fallen creature (cf. Is. 44:9–20; 46:5–7; Jer. 10:3–16; Rom. 1:21–25). The idol worshiper becomes like the idol—spiritually useless.

  115:9–11 This 3 verse, priestly admonition (cf. 118:2–4; 135:19, 20) could apply to 3 different groups: 1) the nation Israel (115:9); 2) the Levitical priests from the house of Aaron (115:10); and 3) proselytes to Judaism who are God fearers (115:11). To all 3 groups, God is their help and shield.

  115:16 the earth. Strong implications that planet earth alone is the dwelling place of life.

  Psalm 116

  116:1–19 See note on Ps. 113:1–9. This is an intensely personal “thank you” psalm to the Lord for saving the psalmist from death (116:3, 8). The occasion and author remain unknown, although the language used by Jonah in his prayer from the fish’s stomach is remarkably similar. While this appears to deal with physical death, the same song could be sung by those who have been saved from spiritual death.

  I. The LORD’s Response to the Psalmist’s Prayer for Deliverance from Death (116:1-11)

  II. The Psalmist’s Reaction to God’s Deliverance of Him from Death (116:12-19)

  116:3 Sheol. Another term for grave/death.

  116:9 I will walk. A vow of obedience.

  116:10 I believed. Faith in God and His ability to deliver preceded the psalmist’s prayer for deliverance. This verse is quoted by the Apostle Paul in 2 Cor. 4:13. It rehearses the principle of walking by faith, not by sight.

  116:11 All men are liars. Either the psalmist is reacting to his false accusers or to men who say that they can deliver him but have not.

  116:12 What shall I render. God needs nothing and puts no price on His free mercy and grace. The psalmist renders the only acceptable gift—obedience and thanksgiving.

  116:13 the cup of salvation. This is the only place in the OT where this exact phrase is used. It probably has the meaning of the cup in Pss. 16:5; 23:5; i.e., the redeemed life circumstances provided by God, in contrast to Ps. 75:8, which speaks about the cup of God’s wrath.

  116:14 I will pay my vows. Most likely this refers to the vows made during the time of duress (cf. 116:18, 19).

  116:15, 16 The psalmist realized what a special blessing his deliverance (“loosed my bonds”) was in light of v. 15. Therefore, he reemphasized his role as a servant of God following the example of his mother.

  116:17–19 These verses parallel vv. 13, 14. Jonah made an almost identical statement (Jon. 2:9).

  116:17 the sacrifice of thanksgiving. Probably not a Mosaic sacrifice, but rather actual praise and thanksgiving rendered from the heart in the spirit of Pss. 136 and 138 (cf. Pss. 50:23; 100:4; 119:108).

  116:19 the LORD’s house. Refers to 1) the tabernacle in Jerusalem if written by David or before, or 2) the temple in Jerusalem if written by Solomon or later.

  Psalm 117

  117:1, 2 See note on Ps. 113:1–9. The seal of redemptive truth is bound up in this diminutive but seminal psalm—its profundity far outdistances its size. This pivotal psalm exhibits 3 distinguishing features: 1) it is the shortest psalm; 2) it is the shortest chapter in the Bible; and 3) it is the middle chapter of the Bible. That God looked redemptively beyond the borders of Israel in the OT is made clear here. The psalm looks back to God’s intent for Adam and Eve in Eden (Gen. 1, 2) and looks ahead to the ultimate fulfillment in the new heavens and earth (Rev. 21, 22).

  I. A Global Invitation (117:1)

  II. A Grand Explanation (117:2)

  117:1 Gentiles…peoples. Paul quoted this verse in Rom. 15:11 to make the point that from the very beginning of time God has pursued a worldwide redemptive purpose (cf. Rom. 15:7–13). Other passages quoted by Paul in Rom. 15 to make this point include: Deut. 32:43, 2 Sam. 22:50, and Is. 11:10. While not as obvious in the OT, the NT makes this point unmistakably clear (cf. Acts. 10:34, 35; Rom. 1:16; 1 Cor. 12:13; Gal. 3:1–29, esp. 28; Col. 3:11).

  117:2 The reasons for such exalted praise as that commanded in v. 1 are: 1) because of God’s redemptive kindness, and 2) because of God’s eternal truth. Therefore, what God has promised, He will provide (cf. John 6:37–40).

  Psalm 118

  118:1–29 See note on Ps. 113:1–9. This psalm, along with Ps. 110, is intensely messianic and thus the most quoted by the NT (Matt. 21:9, 42; 23:39; Mark 11:9, 10; 12:10, 11; Luke 13:35; 19:38; 20:17; John 12:13; Acts 4:11; Heb. 13:6; 1 Pet. 2:7). Neither the author nor the specific circumstances of the psalm are identified. Two reasonable possibilities could be entertained: 1) it was written during Moses’ day in the Exodus, or 2) it was written sometime after the Jews returned to Jerusalem from Exile. Probably it was the former, given 1) the nature of the Egyptian Hallel (esp. Ps. 114); 2) its use by the Jewish community especially at Passover; 3) the close similarity to Moses’ experience in the Exodus; 4) the striking similarity in language (Ps. 118:14 with Ex. 15:2; 118:15, 16 with Ex. 15:6, 12; 118:28 with Ex. 15:2); and 5) the particularly pointed messianic significance as it relates to the redemption provided by Christ our Passover (1 Cor. 5:7). It seems reasonable to propose that Moses possibly wrote this beautiful psalm to look back in worship at the historical Passover and look ahead in wonder to the spiritual Passover in Christ.

  I. Call to Worship (
118:1-4)

  II. Personal Praise (118:5-21)

  III. Corporate Praise (118:22-24)

  IV. Commitment to Worship (118:25-29)

  118:1 Oh, give thanks. Cf. Pss. 105-107, 136. The psalm ends in v. 29 as it began here.

  118:2–4 Israel…Aaron…those who fear the LORD. See note on Ps. 115:9–11. The phrase “His mercy endures forever” is repeated in all 26 verses of Ps. 136 (cf. 118:1, 29).

  118:5–21 This section contains individual praise by the psalmist, possibly Moses.

  118:5–9 The psalmist focuses intensely on the Lord.

  118:6 Hebrews 13:6 quotes this verse; cf. Ps. 56:4, 11.

  118:10–14 It seems obvious that the leader of the nation is speaking here.

  118:12 a fire of thorns. Dried thorns burn easily and quickly.

  118:13 You pushed me. Refers to the psalmist’s enemy.

  118:14 These words are identical to Moses’ words in Ex. 15:2.

  118:15–18 A declaration of victory.

  118:15, 16 The right hand. Very similar to Moses’ words in Ex. 15:6, 12.

  118:18 This possibly refers to the incident at Meribah where Moses struck the rock (cf. Num. 20:8–13).

  118:19–21 The victory against overwhelming odds elicits from the psalmist a great desire to praise God.

  118:19 gates of righteousness. Most likely a figurative reference, i.e., spiritual gates through which the righteous pass (cf. Ps. 100:4), rather than to the gates of the temple, e.g., 1 Chr. 9:23.

  118:20 the gate. This points to the entryway which leads to the presence of the Lord. Jesus may have had this psalm in mind when He taught about “the narrow gate” in Matt. 7:13, 14.