The MacArthur Study Bible, NKJV

by John MacArthur

  118:21 my salvation. The Lord has delivered the psalmist from otherwise certain defeat and death (cf. 118:14, 15).

  118:22–26 The NT quotes of vv. 22, 23 and vv. 25, 26 lend strong messianic significance here. If Moses is the author, then the NT writers use a perfect analogy in connecting this passage to Christ. For example, Moses said that God would raise up another prophet like himself (Deut. 18:15). Peter identified this other prophet as the Lord Jesus Christ (cf. Acts 3:11–26). So Moses is a legitimate, biblically recognized type of Christ.

  118:22 stone…builders rejected…chief cornerstone. Peter identified the chief cornerstone in the NT as Christ (Acts 4:11; 1 Pet. 2:7). In the parable of the vineyard (Matt. 21:42; Mark 12:10–11; Luke 20:17), the rejected son of the vineyard owner is likened to the rejected stone which became the chief cornerstone. Christ was that rejected stone. Jewish leaders were pictured as builders of the nation. Now, this passage in v. 22 has a historical basis which is paralleled in its major features by analogy with the rejection of Christ who came to deliver/save the nation. Moses’ experience, as a type of Christ, pictured Christ’s rejection. On at least 3 occasions Moses (stone) was rejected by the Jews (builders) as their God sent the deliverer (chief cornerstone). For examples see Ex. 2:11–15, cf. Acts 7:35; Ex. 14:10–14, 10; 16:1–3, 11, 12, 20.

  118:24 the day. Probably refers to 1) the day of deliverance and/ or 2) the day the stone was made the chief cornerstone, which they now celebrate.

  118:25 Save now, I pray. Transliterated from Heb., this becomes “Hosanna.” These words were shouted by the crowd to Christ at the time of His triumphal entry to Jerusalem (Matt. 21:9; Mark 11:9, 10; John 12:13). Days later they rejected Him because He did not provide military/political deliverance.

  118:26 Blessed. Christ taught that the nation of Israel would not see Him again after His departure (ascension to heaven) until they could genuinely offer these words to Him at His second coming (cf. Matt. 23:39; Luke 13:35). In this historical text, it could have easily been sung by the Jews of Moses’ day, especially at the end of the 40 years but prior to Moses’ death (cf. Deut. 1–33). the house of the LORD. A phrase used in reference to the tabernacle of Moses (cf. Ex. 23:19; 34:26; Deut. 23:18) and later the temple (cf. 1 Kin. 6:1).

  118:27 light. Similar to the Mosaic benediction of Num. 6:25. the altar. The altar of burnt offerings, which stood on the E in the court outside of the Holy Place (cf. Ex. 27:1–8; 38:1–7).

  118:28 This bears a striking resemblance to Ex. 15:2.

  118:29 A repetition of 118:1.

  Psalm 119

  119:1–176 This longest of psalms and chapters in the Bible stands as the “Mt. Everest” of the Psalter. It joins Pss. 1 and 19 in exalting God’s Word. The author is unknown for certain, although David, Daniel, or Ezra have reasonably been suggested. The psalmist apparently wrote while under some sort of serious duress (cf. vv. 23, 42, 51, 61, 67, 71, 78, 86–87, 95, 110, 121, 134, 139, 143, 146, 153, 154, 157, 161, 169). This is an acrostic psalm (cf. Pss. 9, 10, 25, 34, 37, 111, 112, 145) composed of 22 sections, each containing 8 lines. All 8 lines of the first section start with the first letter of the Heb. alphabet; thus the psalm continues until all 22 letters have been used in order. The 8 different terms referring to Scripture occurring throughout the psalm are: 1) law, 2) testimonies, 3) precepts, 4) statutes, 5) commandments, 6) judgments, 7) word, and 8) ordinances. From before sunrise to beyond sunset, the Word of God dominated the psalmist’s life, e.g., 1) before dawn (v. 147), 2) daily (v. 97), 3) 7 times daily (v. 164), 4) nightly (vv. 55, 148), and 5) at midnight (v. 62). Other than the acrostic form, Ps. 119 does not have an outline. Rather, there are many frequently recurring themes which will be delineated in the notes.

  119:1, 2 Blessed…Blessed. Similar to Ps. 1:1–3. Elsewhere, the psalmist declares that Scripture is more valuable than money (vv. 14, 72, 127, 162) and brings more pleasure than the sweetness of honey (v. 103; cf. Prov. 13:13; 16:20; 19:16).

  119:1 walk. A habitual pattern of living.

  119:2 the whole heart. “Heart” refers to intellect, volition, and emotion (cf. vv. 7, 10, 11, 32, 34, 36, 58, 69, 70, 80, 111, 112, 145, 161). Complete commitment or “whole heart” appears 6 times (vv. 2, 10, 34, 58, 69, 145).

  119:4 To keep…diligently. The psalmist passionately desired to obey God’s Word (cf. vv. 4, 8, 30–32, 44, 45, 51, 55, 57, 59–61, 63, 67, 68, 74, 83, 87, 101, 102, 106, 110, 112, 129, 141, 157, 167, 168).

  119:5, 6 Oh. It is hard at times to distinguish where the psalmist’s testimony ends and prayer begins (cf. vv. 29, 36, 58, 133).

  119:7 I will praise You. The Scriptures provoke singing, thanksgiving, rejoicing, and praise (cf. vv. 13, 14, 54, 62, 108, 15, 152, 160, 164, 171, 172, 175). righteous. God’s Word reflects the character of God, especially righteousness (cf. vv. 7, 62, 75, 106, 123, 138, 144, 160, 164, 172).

  119:9–11 Internalizing the Word is a believer’s best weapon to defend against encroaching sin.

  119:12 Teach me. The student/psalmist invites the Divine Author to be his instructor (cf. vv. 26, 33, 64, 66, 68, 108, 124, 135) with the result that the psalmist did not turn aside from the Word (v. 102).

  119:14 all riches. Cf. vv. 72, 127.

  119:15 meditate…contemplate. The psalmist reflected frequently on the Scriptures (cf. vv. 23, 27, 48, 78, 97, 99, 148).

  119:16 I will delight. (cf. vv. 24, 35, 47, 70, 77, 92, 143, 174). I will not forget. (cf. vv. 93, 176).

  119:18 Open my eyes. Perhaps this is the supreme prayer that a student of Scripture could speak since it confesses the student’s inadequacy and the Divine Author’s sufficiency (cf. vv. 98, 99, 105, 130).

  119:19 a stranger. As a citizen of God’s kingdom, the psalmist was a mere sojourner in the kingdom of men.

  119:20 breaks with longing. This expresses the psalmist’s deep passion for the Word (cf. vv. 40, 131).

  119:21 the proud—the cursed. The psalmist identified with God’s rebuke of those who disobey His Word (cf. vv. 53, 104, 113, 115, 118, 126).

  119:24 my counselors. The chief means of biblical counseling is the application of God’s Word by God’s Spirit to the heart of a believer (cf. vv. 98–100).

  119:25 Revive me. Revival is greatly desired by the psalmist, who realizes that God and God’s Word alone are sufficient (cf. vv. 37, 40, 50, 88, 93, 107, 149, 154, 156, 159).

  119:27 Make me understand. Philip asked the Ethiopian eunuch who was reading Is. 53, “Do you understand what you are reading?” (Acts 8:30). The psalmist understood God to be the best source of instruction (cf. vv. 34, 73, 100, 125, 144, 169).

  119:28 melts from heaviness. Refers to grief or sorrow over sin.

  119:29, 30 the way of lying…the way of truth. The psalmist desired to emulate the true character of God in contrast to the lying ways of Satan (cf. v. 163).

  119:32 run the course. Reflects the energetic response of the psalmist to God’s Word.

  119:37 looking at worthless things. The psalmist desires to examine the things of greatest value, i.e., God’s Word (cf. vv. 14, 72, 127).

  119:39 good. The very attributes of God (cf. v. 68) become the characteristics of Scripture: 1) trustworthy (v. 42); 2) true (vv. 43, 142, 151, 160); 3) faithful (v. 86); 4) unchangeable (v. 89); 5) eternal (vv. 90, 152); 6) light (v. 105); and 7) pure (v. 140).

  119:41 Your salvation. This reflects a repeated desire (cf. vv. 64, 76, 81, 88, 94, 109, 123, 134, 146, 149, 153, 154, 159, 166).

  119:43 hoped. The psalmist waits patiently for the working of God’s Word (cf. vv. 49, 74, 81, 114, 147).

  119:47, 48 Which I love. The psalmist expresses his great affection for the Word (cf. vv. 97, 113, 127, 140, 159, 163, 165, 167).

  119:50 comfort. What the psalmist found in God’s Word (cf. vv. 52, 76, 82).

  119:68 You are good. The psalmist frequently appeals to the character of God: 1) His faithfulness (vv. 75, 90); 2) His compassion (v. 77); 3) His righteousness (vv. 137, 142); and 4) His mercy (v. 156).

  119:70 fat as grease. R
efers to the proud of v. 69 whose hearts are thick and thus the Word is unable to penetrate.

  119:73 Your hands. Figuratively refers to God’s involvement in human life (Ps. 139:13–16).

  119:75 You have afflicted me. The psalmist expresses his confidence in God’s sovereignty over human affliction referred to in 119:67, 71 (cf. Deut. 32:39; Is. 45:7; Lam. 3:37, 38).

  119:83 a wineskin in smoke. Just as smoke will dry out, stiffen, and crack a wineskin thus making it useless, so the psalmist’s affliction has debilitated him.

  119:89 Forever…settled in heaven. God’s Word will not change and is always spiritually relevant.

  119:98–100 The wisdom of God always far surpasses the wisdom of man.

  119:105 lamp…light. God’s Word provides illumination to walk without stumbling.

  119:111 rejoicing. The Word brings joy (cf. v. 162).

  119:118, 119 You reject…put away. God righteously judges the wicked by His Word.

  119:128 See note on v. 21.

  119:130 light…understanding. Refers to illumination in comprehending the meaning of Scripture.

  119:131 panted. As after God Himself (cf. Ps. 42:1, 2).

  119:136 Rivers of water. The psalmist is brought to sobbing over the sin of others.

  119:140 very pure. Like silver refined 7 times (cf. Ps. 12:6), the Word is without impurity, i.e., it is inerrant in all that it declares.

  119:155 Salvation…far. Salvation is clearly revealed in the Scripture and nowhere else with such perspicuity.

  119:160 The entirety…truth. There is not a speck of untruth in Scripture.

  119:161 in awe. Just as one stands in awe of God Himself.

  119:163 I hate…lying. Cf. vv. 29, 30.

  119:164 Seven times. Seven is perhaps used in the sense of perfection/completion meaning here that a continual attitude of praise characterizes the psalmist’s life.

  119:173 Your hand. An anthropomorphic figure of speech.

  119:176 I have gone astray. In spite of all that he has affirmed regarding Scripture’s power in his life, the psalmist confesses that sin has not yet been eliminated from his life (cf. Rom. 7:15–25). Any decrease of sin in his life should be attributed to the suppression of unrighteousness by the working of God’s Word (cf. vv. 9–11).

  Psalm 120

  120:1–7 Psalms 120–136 comprise “The Great Hallel”; cf. “The Egyptian Hallel” (Pss. 113–118) and “The Final Hallel” (Pss. 145–150). Almost all these psalms (15 of 17) are “Songs of Ascent” (Pss. 120–134), which the Jewish pilgrims sang on their way up to Jerusalem (about 2,700 ft. in elevation) on 3 prescribed annual occasions. These feasts included: 1) Unleavened Bread; 2) Weeks/Pentecost/Harvest; and 3) Ingathering/Tabernacles/Booths. Cf. Ex. 23:14–17; 34:22, 23; Deut. 16:16. David authored 4 of these songs (Pss. 122, 124, 131, 133), Solomon one (Ps. 127), while 10 remain anonymous. When these psalms were assembled in this way is unknown. It appears that these songs begin far away from Jerusalem (cf. Meschech and Kedar in Ps. 120:5) and progressively move toward Jerusalem until the pilgrims have actually reached the temple and finished their worship (cf. Ps. 134:1, 2). With regard to Ps. 120, the author and circumstances are unknown, although it seems as if the worshiper lives at a distance among unbelieving people (cf. Ps. 120:5).

  I. Petition (120:1, 2)

  II. Indictment (120:3, 4)

  III. Lament (120:5-7)

  120:2 lying lips…deceitful tongue. Cf. Pss. 52:2–4; 109:2; Rom. 3:9–18.

  120:4 Sharp arrows…coals. Lies and false accusations are likened to 1) the pain/injury inflicted in battle by arrows, and 2) the pain of being burned with charcoal made from the wood of a broom tree (a desert bush that grows 10 to 15 ft. high).

  120:5–7 The psalmist actually lives among pagans who do not embrace his desire for peace.

  120:5 Meshech…Kedar. In Asia Minor (cf. Gen. 10:2) and Arabia (Is. 21:16) respectively.

  Psalm 121

  121:1–8 See note on Ps. 120:1–7. The author and circumstances are unknown. This song strikes a strong note of assurance in 4 stages that God is help and protection to keep both Israel and individual believers safe from harm.

  I. God—Helper (121:1, 2)

  II. God—Keeper (121:3, 4)

  III. God—Protector (121:5, 6)

  IV. God—Preserver (121:7, 8)

  121:1 hills. Most likely those in the distance as the pilgrim looks to Jerusalem, especially the temple.

  121:2 My help. The psalmist does not look to the creation, but rather the Creator for his help.

  121:3 be moved. Cf. Ps. 37:23, 24.

  121:3, 4 slumber. Cf. the appearance of sleep, Ps. 44:23. The living God is totally unlike the pagan gods/dead idols (cf. 1 Kin. 18:27).

  121:5 your right hand. This represents the place of human need.

  121:6 by day…by night. Around the clock protection.

  121:7, 8 While this seems to have a temporal sense at first glance, there are indications that it looks beyond to eternal life, e.g., all evil (v. 7) and forevermore (v. 8).

  Psalm 122

  122:1–9 See note on Ps. 120:1–7. David expressed his great joy over Jerusalem, which he had settled by defeating the Jebusites (cf. 2 Sam. 5) and bringing the tabernacle and ark for permanent residency (cf. 2 Sam. 6). David’s desire/prayer was temporarily fulfilled in Solomon’s reign (cf. 1 Kin. 4:24, 25). It is ironic that Jerusalem, which means “city of peace,” has been fought over through history more than any other city in the world. Prophetically, David’s desire will not be experienced in its fullness until the Prince of Peace (Is. 9:6) comes to rule permanently (Zech. 14:9, 11) as the promised Davidic King (cf. 2 Sam. 7:12, 13, 16; Ezek. 37:24–28).

  I. Joy Over Worship (122:1-5)

  II. Prayer Over Jerusalem (122:6-9)

  122:1 the house of the LORD. A term used of the tabernacle (cf. Ex. 23:19; 34:26; 2 Sam. 12:20), not the temple that would be built later by Solomon.

  122:2 standing within your gates. Sometime after the tabernacle and ark of the covenant had arrived in the city of David (2 Sam. 6). David’s joy is that the ark has found its proper location.

  122:3 compact together. The Jerusalem of David’s day (Zion) was smaller than the enlargement by Solomon.

  122:4 the Testimony of Israel. Refers to God’s command to go up to Jerusalem 3 times annually (see note on Ps. 120:1–7).

  122:6–9 A most appropriate prayer for a city whose name means peace and is the residency of the God of peace (Is. 9:6; Rom. 15:33; Heb. 13:20). Compare prayers for the peace of Israel (Pss. 125:5; 128:6) and other psalms which exalt Jerusalem (Pss. 128, 132, 147). History would prove that bad times had to come (Pss. 79, 137) before the best of times (Rev. 21, 22).

  Psalm 123

  123:1–4 See note on Ps. 120:1–7. The author and situation are unknown.

  I. Exalting God (123:1, 2)

  II. Enlisting God’s Mercy (123:3, 4)

  123:1 my eyes. The progression from Ps. 121:1. dwell in… heavens. Cf. Pss. 11:4; 103:19; 113:5.

  123:2 servants…masters. The psalmist reasons from the lesser to the greater (human to the divine; earthly to the heavenly). One’s eyes should be on the Lord to mercifully meet one’s needs.

  123:3, 4 contempt…scorn. From unbelieving pagans, perhaps the Samaritans (cf. Neh. 1:3; 2:19).

  Psalm 124

  124:1–8 See note on Ps. 120:1–7. A Davidic psalm which generically recalls past deliverances, possibly the Exodus (v. 5).

  I. God’s Protection (124:1-5)

  II. God’s Provision (124:6-8)

  124:1, 2 God has preserved Israel from extinction.

  124:2 When men rose up. A general statement which could cover the history of Israel from Abraham to David.

  124:4, 5 waters…stream…swollen waters. The Red Sea crossing (Ex. 14) and/or the Jordan crossing (Josh. 3) are pictured.

  124:8 Our help. Cf. Ps. 121:1, 2.

  Psalm 125

  125:1–5 See note on Ps. 120:1–7. The author and circumstances are un
known, although the times of Hezekiah (2 Kin. 18:27–35) or Nehemiah (Neh. 6:1–19) have been suggested.

  I. The Security of Jerusalem (125:1-3)

  II. The Spiritual Purity of Jerusalem (125:4, 5)

  125:1 Mount Zion. The SW mount representing Jerusalem and an emblem of permanence, supported by God’s covenant promise.

  125:1, 2 forever. More than a temporal promise is involved here.

  125:2 His people. Those who trust in the LORD (cf. v. 1).

  125:3 scepter of wickedness. Assyrian rule if in Hezekiah’s time, or Medo-Persian rule if in Nehemiah’s day. the land. This would be the land promised to Abraham (Gen. 15:18–21).

  125:4, 5 The outcome of the upright (v. 4) is contrasted with the crooked (v. 5). The true Israel is distinguished from the false (cf. Rom. 2:28, 29; 9:6, 7).

  125:5 lead them away. Eternal rather than temporal judgment seems to be in view. Peace. God will one day institute a lasting covenant of peace (cf. Ezek. 37:26).

  Psalm 126

  126:1–6 See note on Ps. 120:1–7. The author and occasion are not named in the psalm. However, v. 1 points to a time of return from captivity. Most likely this refers to the Babylonian Captivity, from which there were 3 separate returns: 1) under Zerubbabel in Ezra 1–6 (ca. 538 B.C.); 2) under Ezra in Ezra 7–10 (ca. 458 B.C.); and 3) under Nehemiah in Neh. 1, 2 (ca. 445 B.C.). The occasion could be 1) when the foundation for the second temple had been laid (cf. Ezra 3:8–10), or 2) when the Feast of Tabernacles was reinstated (cf. Neh. 8:13–14). This psalm is similar to Ps. 85, which rejoices over Israel’s return from Egypt, but contrasts with Ps. 137, which laments the pain of the Babylonian Captivity.

  I. The Testimony of Restoration (126:1-3)

  II. The Prayer for Riches (126:4)

  III. The Wisdom of Righteousness (126:5, 6)