The MacArthur Study Bible, NKJV

by John MacArthur

  126:1 those who dream. The actual experience of liberation, so unexpected, seemed more like a dream than reality.

  126:2, 3 The LORD has done. First recognized by the surrounding nations (v. 2) and then the returning remnant (v. 3).

  126:4 Bring back. A prayer to restore the nation’s fortunes at their best. streams in the South. The arid region S of Beersheba (called the Negev) which is utterly dry in the summer, but whose streams quickly fill and flood with the rains of spring. In this manner, the psalmist prays that Israel’s fortunes will rapidly change from nothing to everything.

  126:5, 6 sow…reap. By sowing tears of repentance over sin, the nation reaped the harvest of a joyful return to the land of Israel.

  Psalm 127

  127:1–5 See note on Ps. 120:1–7. The author is Solomon (cf. Eccl. 12:10), but the occasion is unknown. The major message of God being central to and sovereign in life sounds much like portions of Solomon’s Ecclesiastes (cf. Eccl. 2:24, 25; 5:18–20; 7:13, 14; 9:1). Psalms 112 and 128 also develop a strong message on the family.

  I. God’s Sovereignty in Everyday Life (127:1, 2)

  II. God’s Sovereignty in Family Life (127:3-5)

  127:1, 2 God’s sovereignty is seen in 3 realms: 1) building a house, 2) protecting a city, and 3) earning a living. In all 3 instances, the sovereign intention of God is far more crucial to the outcome than man’s efforts. Otherwise, a man’s endeavor is in vain (cf. Eccl. 1:2; 12:8).

  127:2 the bread of sorrows. Food earned with painful labor.

  127:3–5 The same principle of God’s sovereignty applies to raising a family.

  127:3 heritage…reward. Children are a blessing from the Lord. There are overtones of God’s promise to Abraham to make his offspring like the dust of the earth and the stars of heaven (Gen. 13:16; 15:5).

  127:4, 5 As arrows are indispensable for a warrior to succeed in battle, so children are invaluable as defenders of their father and mother in time of war or litigation. The more such defenders, the better.

  Psalm 128

  128:1–6 See note on Ps. 120:1–7. The author and occasion are unknown. Psalms 112 and 127 also address issues of the home.

  I. The Basics of Fearing the LORD (128:1, 4)

  II. The Blessings of Fearing the LORD (128:2, 3, 5, 6)

  A. In the Present (128:2, 3)

  B. In the Future (128:5, 6)

  128:1 who fears the LORD. See note on Prov. 1:7. Psalm 112:1–6 also develops this theme. A good working definition is provided by the parallel line, “who walks in His ways.” Fathers (Ps. 128:1, 4), mothers (Prov. 31:30), and children (Ps. 34:11) are to fear the Lord. This psalm may have been the basis for Jesus’ illustration of the two builders (cf. Matt. 7:24–27).

  128:2, 3 Four blessings are recounted: 1) provisions, 2) prosperity, 3) reproducing partner, and 4) flourishing progeny.

  128:3 olive plants. Shoots grow off of the main root of an olive tree to reproduce.

  128:5, 6 Two realms of blessing are mentioned: 1) personal blessing and 2) national blessing.

  128:6 children’s children. Cf. Pss. 103:17; 112:2; Prov. 13:22; 17:6 on grandchildren. This is a prayer for prosperity for God’s people.

  Psalm 129

  129:1–8 See note on Ps. 120:1–7. The author and occasion are not specified. However, v. 4 indicates a release from captivity, most likely the Babylonian captivity.

  I. Israel’s Freedom Celebrated (129:1-4)

  II. Israel’s Foe Imprecated (129:5-8)

  129:1 afflicted. From living in Egypt (ca. 1875–1445 B.C.), to enduring the Babylonian Captivity (ca. 605–538 B.C.), Israel had enjoyed little rest from her enemies.

  129:2 prevailed. As the Lord had promised Abraham (cf. Gen. 12:1–3).

  129:3 plowed on my back. A farming analogy used to describe the deep, but non-fatal, wounds inflicted on Israel by her enemies.

  129:4 cut…the cords. These cords tied the ox to the plow, and refer to God ending the persecution (cf. Pss. 121, 124).

  129:5–8 A 3-part imprecatory prayer: 1) be put to shame and defeat (v. 5), 2) be few and short lived (vv. 6, 7), and 3) be without God’s blessing (v. 8).

  129:6 grass…the housetops. Grass with shallow roots, which quickly dies with the first heat, depicts the wicked.

  Psalm 130

  130:1–8 See note on Ps. 120:1–7. The author and occasion are not mentioned. This is the sixth of 7 penitential psalms (cf. Pss. 6, 32, 38, 51, 102, 143).

  I. Urgent Prayer of the Psalmist (130:1, 2)

  II. Magnified Forgiveness of God (130:3, 4)

  III. Waiting Patience of the Psalmist (130:5, 6)

  IV. Unique Hope of Israel (130:7, 8)

  130:1 Out of the depths. A figurative expression of severe distress.

  130:3, 4 The psalmist basks in the glow of God’s never-ending forgiveness (cf. Ps. 143:2).

  130:5 in His word I do hope. The psalmist expresses a certain hope since God’s Word cannot fail (cf. Matt. 5:18; Luke 16:17; John 10:35).

  130:6 watch for the morning. Probably refers to shepherds with a night watch which ends with the sun’s rising.

  130:7 hope in the LORD. The psalmist’s hope in God’s Word (v. 5) parallels Israel’s hope in the Lord.

  130:8 He shall redeem Israel. This can be taken in both a historical and a soteriological sense (cf. Matt. 1:21; Luke 1:68; Rom. 9–11).

  Psalm 131

  131:1–3 See note on Ps. 120:1–7. David is the author, but the circumstances are not apparent.

  I. A Personal Testimony (131:1, 2)

  II. A National Exhortation (131:3)

  131:1 haughty…lofty. God gives grace to the humble (cf. Prov. 3:34; 16:5; James 4:6). David expresses the greatest of God’s ways (cf. Ps. 139:6; Rom. 11:33–36).

  131:2 Like a weaned child. David has been trained to trust God to supply his needs as a weaned child trusts his mother.

  131:3 David exhorts the nation to forever embrace his own personal hope in the Lord.

  Psalm 132

  132:1–18 See note on Ps. 120:1–7. The author and occasion are not specifically mentioned. However, the bringing of the tabernacle to Jerusalem in David’s time seems likely (cf. 2 Sam. 6:12–19 with 132:6–9). Further, Solomon’s quote of vv. 8–10 in his dedication of the temple (2 Chr. 6:41, 42) makes that time probable. Psalm 132 has strong historical implications with regard to the Davidic Covenant (cf. 2 Sam. 7:10–14, 16; Pss. 89; 132:10, 11) and pronounced messianic and millennial overtones (Ps. 132:12–18). Essentially, this psalm contains the nation’s prayers for David’s royal descendants which look ahead, even to Messiah.

  I. Israel’s First Prayer (132:1)

  II. David’s Vow to God (132:2-9)

  III. Israel’s Second Prayer (132:10)

  IV. God’s Vow to David (132:11-18)

  132:1–9 This section focuses on David fulfilling his vow to God to bring the tabernacle to rest in Jerusalem and thus his descendants are to be remembered by the Lord.

  132:1 his afflictions. This seems to be inclusive from the times of being pursued by Saul (cf. 1 Sam. 18–26) through God’s judgment because David numbered the people (cf. 2 Sam. 24). Perhaps it focuses on David’s greatest affliction, which came from not having the ark in Jerusalem.

  132:2–5 Although this specific vow is not recorded elsewhere in Scripture, the historical circumstances can be found in 2 Sam. 6; 1 Chr. 13–16.

  132:2 the Mighty One of Jacob. A title last used by Jacob in Gen. 49:24.

  132:6–9 The ark was brought from Kirjath Jearim to Jerusalem (cf. 2 Sam. 6; 1 Chr. 13, 15).

  132:6 heard of it in Ephrathah. Probably referring to David’s younger days in Ephrathah, which was an earlier name for Bethlehem (cf. Ruth 1:1, 2; 4:11), when he and his family had heard of the ark but had not seen it. found it in the fields of the woods. After the ark of the covenant was returned by the Philistines in the days of Saul (cf. 1 Sam. 7:1, 2), it rested at the house of Abinadab in Kirjath Jearim until David decided to move to Jerusalem (cf. 2 Sam. 6; 1 Ch
r. 13–16).

  132:7 His footstool. God’s throne is in heaven (cf. Is. 66:1) and His footstool is on earth (cf. Ps. 99:5), figuratively speaking. Thus to worship at the ark of the covenant on earth would be, so to speak, at God’s footstool.

  132:8 Arise, O LORD. Since the Holy Place contained the bread of the presence (Ex. 25:30; 1 Sam. 21:6), the psalmist refers to moving the ark to Jerusalem.

  132:9 Describes the proper inward attire for the priests who would oversee the move.

  132:10–18 This section focuses on God’s fulfilling His vow to David to perpetuate the Davidic throne and thus his descendants are to be remembered by the Lord.

  132:10 A prayer that God’s promise and favor would not be withheld from David’s descendants on the throne of Judah. Your Anointed. As David had been anointed king (1 Sam. 16:13), so a greater King had been anointed, namely Christ, but not yet seated on the throne (cf. Is. 61:1; Luke 4:18, 19).

  132:11, 12 God’s covenant with David (2 Sam. 23:5) is summarized here from 2 Sam. 7:11–16 and 1 Kin. 9:1–9.

  132:12 This conditional aspect could interrupt the occupation of the throne, but it would not invalidate God’s promise to one day seat the Messiah as king forever (cf. Ezek. 37:24–28).

  132:13–18 This section looks forward prophetically to the day that Jesus Christ, the son of David and the son of Abraham (Matt. 1:1), will be installed by God on the throne of David in the city of God to rule and bring peace on earth, especially Israel (cf. Pss. 2, 89, 110; Is. 25, 26; Jer. 23:5, 6; 33:14–18; Ezek. 37; Dan. 2:44, 45; Zech. 14:1–11).

  132:13 Zion. Refers to earthly Jerusalem.

  Psalm 133

  133:1–3 See note on Ps. 120:1–7. The occasion for this Davidic psalm is unknown. Perhaps it was prompted by the nation’s coming together in unity at his coronation (cf. 2 Sam. 5:1–3; 1 Chr. 11:1–3). Its teaching on fraternal unity would have been instructive to David’s sons, who were antagonistic toward one another, e.g., Absalom murdered Ammon (2 Sam. 13:28–33) and Adonijah tried to preempt Solomon’s right to the throne (1 Kin. 1:5–53).

  I. Praise of Unity (133:1)

  II. Pictures of Unity (133:2, 3)

  A. Oil on Aaron’s head (133:2)

  B. Dew on Mt. Zion (133:3)

  133:1 brethren. Those whose lineage can be traced to Abraham, Isaac, and Jacob. unity. While national unity might be on the surface, the foundation must always be spiritual unity. This would be the emphasis here, since these songs were sung by Jewish pilgrims traveling to the 3 great feasts.

  133:2 oil upon. Most likely refers to the anointing of Aaron as High-Priest of the nation (cf. Ex. 29:7; 30:30), which would picture a rich spiritual blessing as a first priority.

  133:3 the dew of Hermon. Mt. Hermon, a 9,200 ft. peak at the extreme northern portion of Palestine, provided the major water supply for the Jordan River by its melting snow. This reference could be to the Jordan water supply or figuratively to the actual prevalent dew of Hermon being hypothetically transported to Zion. Either way, this pictures a refreshing material blessing as a second, lesser priority. there. Seems to refer to Zion. Life forevermore. Cf. Ps. 21:4–6.

  Psalm 134

  134:1–3 See note on Ps. 120:1–7. This final song in the “songs of ascent” seems to picture the worshipers exhorting the priests to continued faithfulness (134:1, 2) while the priests bestow a final blessing on the faithful as the feast ends and the pilgrims depart Zion for home (134:3).

  I. Exhortation to Faithfulness (134:1, 2)

  II. Solicitation of Blessing (134:3)

  134:1 servants. Levites who ministered to God’s people. by night. The burnt offerings continued day and night (cf. Lev. 6:8–13), as did the Levitical service (cf. 1 Chr. 9:33). house of the LORD. Refers to the tabernacle up to the time of David (Ex. 23:19; 2 Sam. 12:20) and to the temple from Solomon on (1 Kin. 9:10).

  134:2 Lift up your hands. A common OT praise practice (cf. Pss. 28:2; 63:4; 119:48; 141:2; Lam. 2:19), which was understood figuratively in the NT (1 Tim. 2:8).

  134:3 The LORD. The Creator blesses His human creation. Bless you from Zion. Since God’s presence resided in the tabernacle/temple on Zion, from a human perspective it would be the source of divine blessing.

  Psalm 135

  135:1–21 Psalms 135 and 136 conclude the “Great Hallel.” The composer and occasion of Ps. 135 are unknown but likely post-Exilic. Psalm 135:15–20 is strikingly similar to Ps. 115:4–11.

  I. Call to Praise (135:1, 2)

  II. Causes for Praise (135:3-18)

  A. God’s Character (135:3)

  B. God’s Choice of Jacob (135:4)

  C. God’s Sovereignty in Creation (135:5-7)

  D. God’s Deliverance of Israel (135:8-12)

  E. God’s Unique Nature (135:13-18)

  III. Concluding Praise (135:19-21)

  135:1, 2 servants…stand…in the courts. Addressed to the priests and Levites (cf. 134:1).

  135:3 the LORD is good. A consistent theme in the psalms (cf. Pss. 16:2; 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1; 136:1; 145:9).

  135:4 the LORD has chosen. Refers to God’s unique selection of the offering of Abraham, Isaac, and Jacob to enjoy God’s covenant blessing (cf. Deut. 7:6–8; 14:2; Ps. 105:6; Is. 41:8, 9; 43:20; 44:1; 49:7). His special treasure. Cf. Deut. 26:18, 19. See note on Ps. 148:14.

  135:5 the LORD is great. A common superlative to distinguish the true God of Israel from the false gods of the other nations (cf. Deut. 7:21; Pss. 48:1; 77:13; 86:10; 95:3; 104:1; 145:3; 147:5).

  135:7 vapors to ascend. Refers to the water cycle of earthly evaporation and condensation in the clouds.

  135:8–12 In reference to God’s deliverance of Israel from Egypt to the Promised Land.

  135:8 destroyed. The final plague in Egypt (cf. Ex. 11).

  135:9 signs and wonders. Cf. Deut. 26:8; 29:3; 34:11.

  135:11 Sihon. Cf. Num. 21:21, 32, which recounts Israel’s defeat of Sihon, king of the Amorites. Og. Cf. Num. 21:33–35, which recounts Israel’s defeat of Og, king of Bashan. kingdoms of Canaan. Joshua 6–12 recounts Joshua’s conquest of the Land.

  135:12 gave their land…to Israel. As promised to Abraham (cf. Gen. 15:18–21).

  135:13–18 The living God of Israel (vv. 13–14) stands decidedly superior to the imaginary gods of the nations (vv. 15–18).

  135:18 make them…like them. Both are worthless and will know nothing of eternal life.

  135:19–20 The categories 1) Israel, 2) Aaron, 3) Levi, and 4) you who fear the Lord, refer to the nation as a whole (Israel), the priesthood (Aaron and Levi), and the true believers (who fear the Lord).

  Psalm 136

  136:1–26 This psalm, extremely similar to Ps. 135, closes the Great Hallel. Unique to all the psalms, Ps. 136 uses the antiphonal refrain “For His mercy endures forever” after each stanza, perhaps spoken by the people in responsive worship. The author and occasion remain unknown.

  I. Call to Praise (136:1-3)

  II. Causes for Praise (136:4-22)

  A. God’s Creation (136:4-9)

  B. God’s Deliverance (136:10-15)

  C. God’s Care and Gift (136:16-22)

  III. Concluding Praise (136:23-26)

  136:1 He is good. See note on Ps. 135:3.

  136:4–9 Cf. Gen. 1.

  136:10–15 Cf. Ex. 11–14.

  136:16–22 Cf. Num. 14–36.

  136:19 Sihon. See note on Ps. 135:11.

  136:20 Og. See note on Ps. 135:11.

  136:23 lowly state. Cf. Deut. 7:7; 9:4, 5; Ezek. 16:1–5.

  Psalm 137

  137:1–9 A psalm, explicitly about the Babylonian captivity of Judah. Its author and date are unknown.

  I. Lamentations (137:1-4)

  II. Conditions (137:5, 6)

  III. Imprecations (137:7-9)

  137:1 the rivers of Babylon. The Tigris and Euphrates Rivers. we wept. They even wept when the exile was over and the second temple was being built (cf. Ezra 3:12), so deep was their sorrow. Zion. The dwelling pla
ce of God on earth (Pss. 9:11; 76:2) which was destroyed by the Babylonians (2 Chr. 36:19; Pss. 74:6–8; 79:1; Is. 64:10, 11; Jer. 52:12–16; Lam. 2:4, 6–9; Mic. 3:12).

  137:2 hung our harps. In captivity, there was no use for an instrument of joy (cf. Is. 24:8).

  137:3 those who carried us away. The Babylonians taunted the Jews to sing of their once beautiful, but now destroyed, Zion. the songs of Zion. Cf. Pss. 46, 48, 76, 84, 87, 122.

  137:4 How shall we sing. A rhetorical question whose answer is, “We can’t!” the LORD’s song. A unique way to refer to divine inspiration of the psalms.

  137:5, 6 Their refusal to sing was not caused by either of 2 unthinkable situations: 1) they forgot Jerusalem; 2) they did not have Jerusalem as their chief joy. The worst of punishments should be imposed if any one or a combination of these factors were to become true.

  137:7 the sons of Edom. Edomites had been allied with the Babylonians in the fall and destruction of Jerusalem (cf. Is. 21:11, 12; Jer. 49:7–12; Lam. 4:21; Ezek. 25:12–14; 35:1–15; Obad. 11–14). The psalmist only prayed for that which the Lord had always promised. The day of Jerusalem. The day Jerusalem was destroyed. See notes on Ps. 137:1.

  137:8 destroyed. Cf. Is. 13:1—14:23, 46, 47; Jer. 50; 51; Hab. 1:11; 2:6–17.

  137:8, 9 Happy the one. For these will be God’s human instruments used to carry out His prophesied will for the destruction of Babylon.

  Psalm 138

  138:1–8 The next 8 psalms were written by David (Pss. 138–145) and are his last in the Psalter. The occasion is unknown, although it’s possible that David wrote them in response to the Davidic Covenant (cf. 2 Sam. 7:12–14, 16).

  I. Individual Praise (138:1-3)

  II. International Praise (138:4, 5)