STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
God's Eternity and Man's Transitoriness MT Intro A Prayer of Moses the man of God |
The Eternity of God, and Man's Frailty | Prayer for Deliverance From National Adversity | Of God and Human Beings | On Human Frailty |
90:1-2 | 90:1-2 | 90:1-2 | 90:1-2 | 90:1 |
90:2 | ||||
90:3-6 | 90:3-6 | 90:3-6 | 90:3-6 | 90:3-4 |
90:5-6 | ||||
90:7-12 | 90:7-12 | 90:7-10 | 90:7-8 | 90:7-8 |
90:9-10 | 90:9-10 | |||
90:11-12 | 90:11-12 | 90:11 | ||
90:12-13 | ||||
90:13-17 | 90:13-17 | 90:13-17 | 90:13-17 | |
90:14-15 | ||||
90:16-17 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm proclaims YHWH's eternality (i.e., Ps. 90:1-2, 4) and mankind's transitoriness (i.e., Ps. 90:3, 5-6, 9-10).
B. Israel's sins (i.e., Ps. 90:8) caused YHWH to bring judgment to His people (i.e., Ps. 90:7,9,11). They pray for His mercy to return (i.e., Ps. 90:12, 13-17).
C. This Psalm has several words used in doubles.
1. turn back, return - BDB 996, KB 1427, Hiphil imperfect and then Qal imperative, Ps. 90:3
2. be glad. . .make us glad - BDB 970, KB 1333, Qal cohortative and then Piel imperative
3. seen. . .appear - BDB 906, KB 1157, Qal perfect, then Niphal imperfect used in a jussive sense
4. confirm. . .confirm - BDB 465, KB 464, both Polel imperatives
D. Surprisingly the MT introductory note has Moses as the author. These notes do not appear in the Dead Sea Scrolls but they do appear in the Septuagint. They are ancient Jewish traditions but not originally part of the inspired text. Possible reasons this Psalm is identified with Moses are
1. obvious allusion to Gen. 3:19 (i.e., different words for dust but same concept)
2. possible allusion between
a. Ps. 90:2, "birthing" and Deut. 32:6,18
b. Ps. 90:2, the eternality of God and Deut. 32:40
c. Ps. 90:13b, pity and Deut. 32:36
3. In Book IV of Psalms, Moses' name appears several times (cf. Ps. 99:6; 103:7; 105:26; 106:16,23,32) and only once in the first three Books (i.e., Ps. 77:20).
In the whole of the fourth division of the Psalter (Psalm 90-106) only three Psalms have the traditional author given.
a. Psalm 90, Moses
b-c. the Psalms of 103 and 104 are attributed to David
The LXX attributes all but Psalm 90 to David.
E. This Psalm has several words (and phrases) denoting time.
1. in all generations, Ps. 90:1
2. from everlasting to everlasting, Ps. 90:2
3. a thousand years, Ps. 90:4
4. yesterday, Ps. 90:4
5. a watch in the night, Ps. 90:4
6. in the morning, Ps. 90:5,6,14
7. towards evening, Ps. 90:6
8. all our days, Ps. 90:9,14
9. our years like a sigh, Ps. 90:9
10. the days of our lives, Ps. 90:10
11. seventy years, Ps. 90:10
12. eighty years, Ps. 90:10
13. number our days, Ps. 90:12
14. how long will it be, Ps. 90:13
15. according to the days, Ps. 90:15
16. years we have seen evil, Ps. 90:15
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 90:1-2
1Lord, You have been our dwelling place in all generations.
2Before the mountains were born
Or You gave birth to the earth and the world,
Even from everlasting to everlasting, You are God.
90:1-2 This strophe introduces three theological truths.
1. Israel is and was YHWH's special people (i.e., since the call of Abraham in Gen. 12:1-3).
2. YHWH is the eternal God, no beginning, no end (cf. Ps. 9:7; 29:10; Isa. 41:4; 43:10; 44:6; 48:12; Jude v. 25; Rev. 1:8,17; 21:6; 22:13; see SPECIAL TOPIC: MONOTHEISM).
3. YHWH is the creator of the physical world for His own purposes (see Special Topic: YHWH's Eternal Redemptive Plan).
90:1 "Lord" The NASB 1970 edition had "Lord" (i.e., YHWH) but the MT has Adon (cf. Ps. 90:17). The NASB 1995 edition corrects this. The NKJV, TEV, and REB also have Lord (YHWH), which is found in Ps. 90:13.
NASB, NKJV,
NRSV"dwelling place"
TEV"home"
NJB, JPSOA,
REB, LXX"refuge"
The MT has "dwelling places" (מעון, BDB 732 I, cf. Ps. 71:3). The NASB margin mentions "place of refuge" (מעוז, BDB 731, cf. Ps. 27:1; 37:40) as an ancient option. Both concepts are mentioned together in Ps. 91:9 in parallel.
90:2 The first two poetic lines personify physical creation in terms of human birth metaphors.
1. born, cf. Job 15:7; Pro. 8:25
2. give birth, literally "writhe in the pain of child birth," BDB 297, Polel #2; it is used of YHWH birthing Israel in Deut. 32:6,18
▣ "earth. . .world" These are parallel and have no intended distinction (cf. Ps. 19:4; 24:1; 33:8; 77:18). I do not think the second word stands for the universe. The Bible is about this planet. For the first word, see Special Topic: Land, Country, Earth.
▣ "from everlasting to everlasting" This is one of several idiomatic phrases that express the eternality of YHWH. His name, YHWH, means "the ever-living, only-living One, cf. Exod. 3:14).
For "everlasting" (BDB 761) see the Special Topic: Forever ('olam).
I am often asked where God came from. The Bible does not address this question but begins with God's existence and activity in Gen. 1:1. Our curiosity must wait! Be careful of speculation in the absence of revelation!
NASB (UPDATED) TEXT: 90:3-6
3You turn man back into dust
And say, "Return, O children of men."
4For a thousand years in Your sight
Are like yesterday when it passes by,
Or as a watch in the night.
5You have swept them away like a flood, they fall asleep;
In the morning they are like grass which sprouts anew.
6In the morning it flourishes and sprouts anew;
Toward evening it fades and withers away.
90:3-6 As the first strophe emphasizes YHWH's eternality, this strophe asserts mankind's transitoriness and frailty. This is highlighted in the third strophe (Ps. 90:7-12) by the reality of YHWH's judgment on Israel. Even the special people of God reap the consequences of sin!
90:3 This verse makes a reality statement (i.e., humans die, cf. Gen. 2:7; 3:14,16) and parallels it with the same word (BDB 996, KB 1427) in an imperative statement. Human death was not the will of God or the natural cycle of His planet but the direct result of human sin! See Millard Erickson, Christian Theology, 2nd ed., pp. 1176-1177.
This current world was not the original intent of YHWH but the result of Genesis 3.
▣ "O children of men" Because of the obvious allusion to Genesis, this could be "children of Adam" (NJB, cf. Ps. 8:4).
90:4 This is idiomatic language for YHWH's eternity (cf. 2 Pet. 3:8). This shows that time indicators can function as figurative idioms (i.e., "day" of Genesis 1, see Special Topic: Day (yom)). Time is not a limiting factor to Deity as it is to humanity!
For "thousand" see Special Topic below.
SPECIAL TOPIC: THOUSAND (eleph)
▣ "watch in the night" In the OT the night was divided into three watches (i.e., military way of dividing the length of time soldiers stood guard). By the NT the Jews of Palestine had adopted the Roman division of four night watches.
1. OT - Exod. 14:24; Jdgs. 7:19; 1 Sam. 11:11; Lam. 2:19
2. NT - Matt. 14:35; Mark 13:35
90:5 "like a flood" Raging water was often used metaphorically of human troubles. However, here the word may be the single usage of a word meaning, "put an end to life" (KB 281 I; NIDOTTE, vol. 1, p. 1150), following an Arabic root and not related to the Hebrew root, "pour out" (BDB 281, KB 281 II).
▣ "asleep" Sleep (BDB 446) is an OT idiom for death. The first occurrences relate to leaders being gathered to their families (i.e., Deut. 31:16). It came to be an idiom for all who die (i.e., Ps. 13:3; Dan. 12:2; Isa. 26:19). This idiom does not imply an unconscious state between death and resurrection.
▣ "Like grass" This is a recurrent metaphor for mankind (cf. Job 14:2; Ps. 102:11; 103:15; Isa. 40:6; 1 Pet. 1:24,25). As seasonal plants appear in spring and disappear in winter, so too, mankind's brief life span!
In some texts it refers to the destruction of the wicked (cf. Job 18:16; Ps. 37:2). Seasonal grass will reappear (i.e., there is hope for faithful followers), but the wicked are gone forever.
It is contextually possible that this Psalm is referring to premature death (i.e., esp. Ps. 90:10d).
NASB (UPDATED) TEXT: 90:7-12
7For we have been consumed by Your anger
And by Your wrath we have been dismayed.
8You have placed our iniquities before You,
Our secret sins in the light of Your presence.
9For all our days have declined in Your fury;
We have finished our years like a sigh.
10As for the days of our life, they contain seventy years,
Or if due to strength, eighty years,
Yet their pride is but labor and sorrow;
For soon it is gone and we fly away.
11Who understands the power of Your anger
And Your fury, according to the fear that is due You?
12So teach us to number our days,
That we may present to You a heart of wisdom.
90:7-12 This strophe clearly admits that YHWH's judgment on His people is the direct result of their sin. However, His people trust and hope in the basic character of God—mercy! To me, Ps. 103:8-14 is a sure hope in the character of God (cf. Exod. 34:6; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 145:8).
90:7 "anger" Notice the variety of words used to describe YHWH's reaction to covenant disobedience.
1. anger, Ps. 90:7a,11 - BDB 60 I
2. wrath, Ps. 90:7b - BDB 404
3. fury, Ps. 90:9,11 - BDB 720
Remember, the Bible uses human vocabulary to describe God. It is always metaphorical and limited. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM). Psalm 103 helps me balance His anger and love! Jesus is the ultimate expression of His character and promises!
NASB, NJB"dismayed"
NKJV, TEV"terrified"
NRSV"overwhelmed"
JPSOA"terror-struck"
This verb (BDB 96, KB 111, Niphal perfect) denotes the fear of death and judgment (cf. Ps. 30:7; 104:29; NIDOTTE, vol. 1, pp. 610-611). Sin has temporal and eschatological consequences!
90:8 "the light of Your presence" Light is a biblical symbol of goodness, revelation, health. God is light (cf. 1 Tim. 6:16; James 1:17; 1 John 1:5). His personal presence is expressed by the idiom of the light of His countenance (cf. Ps. 4:6; 31:16; 44:3; 67:1; 80:3,7,19; 89:15; 104:2; 119:135).
90:11 "according to the fear that is due You" The word "fear" (BDB 432) can be misunderstood. It denotes respect, reverence, piety (see Special Topic: Fear). The frail and transitory acknowledge the eternal, Holy One! Notice how Proverbs uses this concept (cf. Pro. 10:27; 14:26-27; 15:16; 19:23; 22:4; 23:17).
90:12 Once we realize our frailty and His permanence, then and only then, can we live a life of joy, peace, and trust. Our hope is completely in Him. Our service to Him brings meaning to life!
1. teach us - BDB 393, KB 390, Hiphil imperative
2. that we may present - BDB 97, KB 112, Hiphil imperfect used in a cohortative sense
▣ "heart" See SPECIAL TOPIC: THE HEART.
NASB (UPDATED) TEXT: 90:13-17
13Do return, O Lord; how long will it be?
And be sorry for Your servants.
14O satisfy us in the morning with Your lovingkindness,
That we may sing for joy and be glad all our days.
15Make us glad according to the days You have afflicted us,
And the years we have seen evil.
16Let Your work appear to Your servants
And Your majesty to their children.
17Let the favor of the Lord our God be upon us;
And confirm for us the work of our hands;
Yes, confirm the work of our hands.
90:13-17 This final strophe is full of repentant prayer requests based on YHWH's character.
1. return, Ps. 90:13 - BDB 996, KB 1427, Qal imperative, cf. Ps. 90:3 - we return to dust, He returns to mercy!
2. be sorry for, Ps. 90:13 - BDB 636, KB 688, Niphal imperative
3. satisfy us, Ps. 90:14 - BDB 959, KB 1302, Piel imperative
a. that we may sing for joy - BDB 943, KB 1247, Piel cohortative
b. be glad - BDB 970, KB 1333, Qal cohortative
4. make us glad, Ps. 90:15 - BDB 90, KB 1333, Piel imperative
5. let Your work appear to Your servants, Ps. 90:16 - BDB 906, KB 1157, Niphal imperfect used in a jussive sense
6. Your majesty to Your children, Ps. 90:16 - assumes the same verb as #5
7. let the favor of the Lord our God be upon us, Ps. 90:17 - BDB 224, KB 243, Qal jussive
8. confirm for us the work of our hands, Ps. 90:17 - BDB 465, KB 464, Polel imperative
9. #8 is repeated
Notice how many verbs in this strophe begin with ש
1. return, Ps. 90:13 - BDB 996
2. satisfy, Ps. 90:14 - BDB 959
3. sing for joy, Ps. 90:14 - BDB 943
4. be glad, Ps. 90:14 - BDB 970
5. make us glad, Ps. 90:15 - BDB 970
6. we have seen, Ps. 90:15 - BDB 906
7. be manifest, Ps. 90:16 - BDB 906
90:13 "how long will it be?" This is a recurrent question (cf. Ps. 6:8; 13:1; 74:10). Believers experiencing the pains and problems of this life cry out to God!
Be sure that revelation, not circumstances, define your worldview and trust in God. Circumstances come and go but God remains!
90:14 "lovingkindness" See Special Topic: Lovingkindness (hesed).
90:15 This verse is a prayer request that the years of future blessing will match the years of past afflictions.
Notice the psalmist recognizes that Israel's problems are God-sent because of her sins (i.e., Ps. 31:10; 39:11)!
90:16-17 Notice that Ps. 90:16 focuses on YHWH's works and Ps. 90:17 on the faithful followers' works. YHWH's deliverance allows His people to prosper from generation to generation. Sin destroys everything!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do the ancient Jewish traditions assert Mosaic authorship of this Psalm?
2. List the ways the Psalm is alluding to Genesis 3.
3. In one sentence state the central truth of this Psalm.
4. Is Ps. 90:10 speaking of death at the end of a long life or premature death?
5. List the prayer requests of Ps. 90:13-17.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Security for the One who Trusts in the Lord No MT Intro |
Safety of Abiding in the Presence of God | Meditation on God as the Protector of the Faithful | God Our Protector | Under God's Protection |
91:1-4 | 91:1-2 | 91:1-6 | 91:1-6 | 91:1-2 |
91:3-6 | 91:3-4 | |||
91:5-10 | 91:5-6 | |||
91:7-8 | 91:7-8 | 91:7-8 | 91:7-9 | |
91:9-10 | 91:9-10 | 91:9-13 | ||
91:10-11 | ||||
91:11-13 | 91:11-13 | 91:11-13 | ||
91:12-13 | ||||
91:14-16 | 91:14-16 | 91:14-16 | 91:14-16 | 91:14-16 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. Introduction
1. This is a wonderful Psalm describing God's protection of and presence with His faithful followers (cf. Psalm 16; 23; 62; 121).
2. Often the Psalms speak of the nation of Israel (cf. Psalm 90), but this one is individualized (singular "you").
3. The truths of Ps. 91:1-8 are paralleled by Ps. 91:9-13. God's care and provision are repeated for emphasis and then God Himself speaks in Ps. 91:14-16.
B. Names of Deity used in Psalm 91 (see Special Topic: Names for Deity).
1. Most High (Elyon, BDB 751, KB 832), Ps. 91:1a - descriptive title most often used in poetry
2. Almighty (Shaddai, BDB 994), Ps. 91:1b, 9b, used mostly in Genesis and Job; only twice in Psalms; 68:14 and here - patriarchal name for God (cf. Exod. 6:30; possibly from the Hebrew root "to be strong," NIDOTTE, vol. 1, p. 401)
3. Lord (YHWH, BDB 217), Ps. 91:2a, 9a - the covenant name for Deity, first used in Gen. 2:4; it is from the Hebrew verb "to be" (cf. Exod. 3:14); the rabbis say it describes Deity as Savior, Redeemer
4. God (Elyon, BDB 43), Ps. 91:2b - this is the general name for Deity in the ANE, El; in Gen. 1:1, the plural form, Elohim is used; the rabbis say this describes God as creator, sustainer, and provider of all life on earth
C. This Psalm is dominated by imperfects (28), which denote continuing actions of our God on behalf of the faithful followers.
The two perfects of Ps. 91:14 denote the settled, intimate relationship between God and His faithful followers. The imagery is from married life (cf. Isa. 54:5; Hos. 2:19; Eph. 5:25).
1. "cleave" - cf. Gen. 2:24
2. "know" - Gen. 4:1,17,25; 24:16; 38:26
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 91:1-4
1He who dwells in the shelter of the Most High
Will abide in the shadow of the Almighty.
2I will say to the Lord, "My refuge and my fortress,
My God, in whom I trust!"
3For it is He who delivers you from the snare of the trapper
And from the deadly pestilence.
4He will cover you with His pinions,
And under His wings you may seek refuge;
His faithfulness is a shield and bulwark.
91:1-4 This strophe uses several names/titles for Deity (see Contextual Insights, B) and several metaphors to describe His care and protection.
1. shelter - Ps. 27:5; 31:20, which denotes the temple, cf. Ps. 27:5; 31:20; 32:7; 61:4
2. shadow - see Special Topic: Shadow as a Metaphor for Protection and Care
3. refuge - see note online at Ps. 5:11
4. fortress - Ps. 18:2; 31:3; 71:3; 144:2; Jer. 16:19
Psalm 91:4 alludes to #2, 3,4 above
The One in whom faithful followers trust (BDB 105, KB 120, Qal imperfect; see note online at Ps. 4:5).
1. delivers them from the snare of the trapper (cf. Ps. 124:7)
2. delivers them from the deadly pestilence (cf. Ps. 91:6; possibly demonic, cf. Hab. 3:5 and Special Topic: The Demonic in the OT)
3. will cover them with His wings (cf. Ps. 36:7; 57:1; 63:7)
4. His faithfulness (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT) is
a. a shield (cf. Ps. 35:2)
b. a bulwark or (RSV) buckler (both military terms, this word [BDB 695, KB 750] is found only here in the OT; NIDOTTE, vol. 3, p. 243)
This is a beautiful and powerful strophe of Deity's character and actions on behalf of His people.
91:1 "shadow of the Almighty" This can refer to
1. the wings of the cherubim over the ark (i.e., covenant protection, cf. Exod. 25:17-22)
2. the wings of a protective mother bird (cf. Ps. 17:8; 36:7 57:1; 61:4; 53:7; 91:4; and Matt. 23:27)
3. protection from the burning heat of the sun (cf. Ps. 121:5; Isa. 25:4; 32:2)
91:2 "in whom I trust" This is the key to a covenant relationship with God (cf. Ps. 4:5; 25:2; 56:4).
91:3 "pestilence" The basic root is דבר (BDB 182-184), which has several usages.
1. word (cf. LXX of Ps. 91:3)
2. speaking (cf. Jer. 5:13)
3. pestilence (cf. Exod. 5:3; 9:15; Num. 14:12; Lev. 26:25; Deut. 28:21; Ps. 78:50)
4. pasture (cf. Micah 2:12)
5. bee or bee sting (NIDOTTE, vol. 1, p. 916)
Because of Ps. 91:5-6 #3 fits the context and parallelism best.
NASB (UPDATED) TEXT: 91:5-10
5You will not be afraid of the terror by night,
Or of the arrow that flies by day;
6Of the pestilence that stalks in darkness,
Or of the destruction that lays waste at noon.
7A thousand may fall at your side
And ten thousand at your right hand,
But it shall not approach you.
8You will only look on with your eyes
And see the recompense of the wicked.
9For you have made the Lord, my refuge,
Even the Most High, your dwelling place.
10No evil will befall you,
Nor will any plague come near your tent.
91:5-10 This strophe continues the imagery of Ps. 91:1-4, esp. "the deadly pestilence" of Ps. 91:3b, which is expanded in Ps. 91:5-6, 10, while the military imagery of Ps. 91:4c is expanded in Ps. 91:7-8.
91:5-6 These things were viewed by the rabbis as elements of the demonic (cf. Encyclopaedia Judaica, vol. 5, p. 1523). Notice (1) it walks, Ps. 91:6 and (2) the "it" of Ps. 91:7. See SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT.
91:7 This is a hyperbolic expression using military imagery of the believer's personal care, provided by his covenant God.
91:8 As God's people are subject to the attack of the wicked, they will also be an observer of their judgment (cf. Ps. 37:34; 54:7; 58:10).
▣ "the recompense" This form of the basic root (BDB 1024) is found only here in the OT. Similar forms are found in Deut. 32:35; Isa. 59:18 (twice).
91:9-10 This is parallel to Ps. 91:1-2, while Ps. 91:10 is parallel to Ps. 91:5-7.
91:9 This verse in Hebrew seems to first address God (i.e., O YHWH) in line a and then makes a statement directed to a faithful follower who made Him his dwelling place. There are several places this type of mixing of persons occurs. The UBS Handbook (p. 801) suggests that in
1. Ps. 91:1, a priest is speaking
2. Ps. 91:2, the worshiper
3. Ps. 91:3-8, a priest again
4. Ps. 91:9a, the worshiper
5. Ps. 91:9b, the priest again
6. Ps. 91:14-16, God speaks
This solves some of the person problems but raises other grammatical issues. The Hebrew language often changes persons, even gender, for no apparent reason.
NASB (UPDATED) TEXT: 91:11-13
11For He will give His angels charge concerning you,
To guard you in all your ways.
12They will bear you up in their hands,
That you do not strike your foot against a stone.
13You will tread upon the lion and cobra,
The young lion and the serpent you will trample down.
91:11-12 These verses are quoted by Satan in Jesus' temptation experience in the wilderness (cf. Matt. 4:6; Luke 4:10-11). The promise of God's care must not be proof texted into a presumptuous demand. Believers do suffer (cf. Job; Psalm 72 versus Deuteronomy 27-28; and Rom. 8:28-30 versus 8:31-39).
91:11 "His angels" This may be the OT background (note Exod. 23:20) to Matt. 18:10; Luke 4:10-11 (LXX) and Acts 12:15 of the concept of "guardian angels." Also note, if you combine Heb. 1:14 with Ps. 103:21, there seems to be a connection.
▣ "To guard you in all your ways" This is a wonderful promise for those who trust in God and flee to His care. However, this is also a biblical hyperbole. We live in a fallen, evil world. Believers do face trials, sickness, temptation, etc. (cf. Matt. 5:10-12; John 15:18-21; 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 3:14; 4:12-16; Rev. 11:7; 13:7).
91:13 This links the previous promises historically to the wilderness wandering period or it may be figurative language for the problems humans face in a fallen world (cf. Ps. 58:3-5; Luke 10:19).
NASB (UPDATED) TEXT: 91:14-16
14"Because he has loved Me, therefore I will deliver him;
I will set him securely on high, because he has known My name.
15He will call upon Me, and I will answer him;
I will be with him in trouble;
I will rescue him and honor him.
16With a long life I will satisfy him
And let him see My salvation."
91:14-16 God speaks and thereby sets up an "if. . .then" covenant blessing relationship (cf. Leviticus 26; Deuteronomy 27-30).
God (then) Believer (if) God's Blessings
1. deliver him love (lit. "cleave to") God (perfect) be with him in time of trouble
2. set him on high knows God's name (perfect) rescue him
3. answer him calls upon God (perfect) honor him (cf. John 12:26
a. with long life
b. behold God's salvation
91:14 "know" See Special Topic: Know.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Explain the OT images of shelter, shadow, refuge/fortress.
2. List and define the names for God.
3. Does Ps. 91:5-7 speak of the demonic, warfare, or sickness?
4. Why does Ps. 91:9-10 repeat the thoughts of Ps. 91:1-2?
5. How did the devil inappropriately use this Psalm in speaking to Jesus?
6. Does this Psalm promise that true believers will never have problems?
7. Explain the concept of "name" in relation to Ps. 91:14-15.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Praise for The Lord's Goodness MT Intro A Psalm, a Song for the Sabbath day. |
Praise to the Lord for His Love and Faithfulness | Thanksgiving After Deliverance From Personal Enemies | A Song of Praise | The Song of the Upright |
92:1-4 | 92:1-4 | 92:1-4 | 92:1-4 | 92:1-3 |
92:4-6 | ||||
92:5-9 | 92:5-7 | 92:5-9 | 92:5-8 | |
92:7-8 | ||||
92:8-9 | 92:9-11 | 92:9-11 | ||
92:10-15 | 92:10-11 | 92:10-11 | ||
92:12-15 | 92:12-15 | 92:12-15 | 92:12-13 | |
92:14-15 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm uses agricultural growth words, as in Ps. 1:3, to describe one's spiritual life.
1. negatively
a. the wicked sprout up like grass, Ps. 92:7
b. all who did iniquity flourished, Ps. 92:7
2. positively
a. the righteous man will flourish, Ps. 92:12
b. he will grow, Ps. 92:12
c. planted in the house of the Lord, Ps. 92:13
d. they will flourish in the courts of our God, Ps. 92:13
e. they will still yield fruit in old age, Ps. 92:14
f. they will be full of sap and very green, Ps. 92:14
B. There is a recurrent use of words beginning with פ.
1. sprouted (lit. "bud"), Ps. 92:7 - BDB 827, KB 965
2. did flourish, Ps. 92:7 - BDB 821, KB 950
3. scattered (lit. "be divided"), Ps. 92:9 - BDB 825, KB 962
4. all who do iniquity, Ps. 92:9 - BDB 821, KB 950
5. flourish (lit. "bud"), Ps. 92:12 - BDB same as #1
6. flourish (lit. "bud") - same as #1
C. There are no prayer requests (i.e., imperatives, jussives, cohortatives), just statements to the works of God.
1. His character, Ps. 92:2,15
2. His works
a. creation, Ps. 92:5
b. justice, Ps. 92:6-9
c. blessings, Ps. 92:10-14
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 92:1-4
1It is good to give thanks to the Lord
And to sing praises to Your name, O Most High;
2To declare Your lovingkindness in the morning
And Your faithfulness by night,
3With the ten-stringed lute and with the harp,
With resounding music upon the lyre.
4For You, O Lord, have made me glad by what You have done,
I will sing for joy at the works of Your hands.
92:1-4 This strophe emphasizes praise. Notice the recurrent references to music.
1. verbs
a. give thanks, Ps. 92:1 - BDB 392, KB 389, Hiphil infinitive construct
b. sing praises, Ps. 92:1 - BDB 274, KB 273, Piel infinitive construct
c. make glad, Ps. 92:4 - BDB 970, KB 1333, Piel perfect
d. sing for joy, Ps. 92:4 - BDB 943, KB 1247, Piel imperfect
2. musical instruments (a. may define b. and, therefore, refer to only two instruments, cf. Ps. 33:2; 144:9)
a. ten-stringed lute, Ps. 92:3 - BDB 797
b. harp, Ps. 92:3 - BDB 614 II
c. lyre, Ps. 92:3 - BDB 490 (b. and c. are both mentioned in Ps. 57:8)
92:1 "Most High" See note at Psalm 91:1.
92:2 This Psalm begins with three infinitive constructs.
1. give thanks
2. sing praises
3. declare - BDB 616, KB 665, Hiphil
Notice that number 3, "declare," also closes (inclusio) the Psalm at Ps. 92:15. The declaration involves
1. YHWH's lovingkindness, Ps. 92:2 (see Special Topic: Lovingkindness [hesed])
2. YHWH's faithfulness, Ps. 92:2 (cf. Ps. 33:4; 143:1, see Special Topic: Believe, Trust, Faith and Faithfulness in the OT)
3. YHWH's uprightness, Ps. 92:15 (see Special Topic: Righteousness)
4. YHWH's stability and strength (lit. "He is my rock"), Ps. 92:15
5. YHWH's perfect character (lit. "there is no unrighteousness in Him," cf. Rom. 9:11; James 1:17), Ps. 92:15
▣ "morning. . .night" These are parallel and are idiomatic for "always." The other option is that they reflect the times of the daily sacrifice (i.e., 9 a.m., 3 p.m. in the temple and, therefore, have a liturgical emphasis.
92:4 "what You have done" The two poetic lines of Ps. 92:4 repeat this thought (i.e., Psalm 1, i.e., "The Two Ways," cf. Deut. 30:15,19). YHWH's work is
1. the destruction of the wicked, Ps. 92:5-9 (esp. Ps. 92:5a)
2. the blessing of the righteous, Ps. 92:10-15
NASB (UPDATED) TEXT: 92:5-9
5How great are Your works, O Lord!
Your thoughts are very deep.
6A senseless man has no knowledge,
Nor does a stupid man understand this:
7That when the wicked sprouted up like grass
And all who did iniquity flourished,
It was only that they might be destroyed forevermore.
8But You, O Lord, are on high forever.
9For, behold, Your enemies, O Lord,
For, behold, Your enemies will perish;
All who do iniquity will be scattered.
92:5-9 This strophe focuses on YHWH's activity toward
1. a senseless man, Ps. 92:6a - BDB 35 construct BDB 129
2. a stupid man, Ps. 92:6b - BDB 493, both #1 and #2 are used in Ps. 49:10; 94:8
3. the wicked, Ps. 92:7a - BDB 957
4. he who does iniquity, Ps. 92:7b
5. YHWH's enemies, Ps. 92:9 (twice) - BDB 33, Qal participle
They are characterized as
1. having no knowledge
2. flourishing in this fallen world
3. ultimately and permanently being destroyed (this is what the senseless and stupid do not understand)
YHWH is characterized as
1. having great works
2. deep thoughts (Qal of BDB 770 only here)
3. on high forever
4. Ps. 92:15 is the praise due YHWH's faithful acts toward His faithful followers
NASB (UPDATED) TEXT: 92:10-15
10But You have exalted my horn like that of the wild ox;
I have been anointed with fresh oil.
11And my eye has looked exultantly upon my foes,
My ears hear of the evildoers who rise up against me.
12The righteous man will flourish like the palm tree,
He will grow like a cedar in Lebanon.
13Planted in the house of the Lord,
They will flourish in the courts of our God.
14They will still yield fruit in old age;
They shall be full of sap and very green,
15To declare that the Lord is upright;
He is my rock, and there is no unrighteousness in Him.
92:10-15 This strophe focuses on YHWH's activities toward the righteous man (Ps. 92:12). Note His activities on their behalf.
1. exalted his horn
2. anointed with fresh oil
3. would flourish like the palm
4. would grow like the cedar
5. planted in YHWH's temple (cf. Ps. 52:8)
6. would flourish in YHWH's courts (cf. Ps. 65:4; 84:10; 135:2)
7. would yield fruit in old age
8. full of sap and very green
9. know YHWH is his rock and He is perfectly just
The rabbis interpreted this strophe as referring to an eschatological setting. This may be right (cf. Ps. 92:7c).
92:10 "the wild ox" The LXX translated the Hebrew term BDB 910, ראם, as "unicorn," which was followed by the King James Version. NKJV changes it to "wild ox."
This word is uncertain (KB 1163).
1. wild bull (Akkadian root)
2. wild buffalo
3. white antelope (Arabic root)
4. oryx (Targums)
5. rhinoceros (Vulgate)
NASB, NKJV"I have been anointed"
NRSV"you have poured over me"
TEV"you have blessed me"
NJB"you anoint me"
JPSOA"I am soaked"
LXX"my old age"
Peshitta"I will be anointed"
The verb (BDB 117, KB 134, Qal perfect) usually means "to mix" or "to confuse"; only here does it denote an anointing. This meaning possibly comes from an Arabic root, "to moisten." The UBS Text Project (p. 363) gives "I am moistened" a "B" (some doubt) rating.
92:11 If this Psalm reflects the praise of a King of Israel (LXX says David and "anointed," cf. Ps. 91:10b), then this verse may refer to a plot to overthrow the monarchy, which was discovered.
92:13 "planted" This verb (BDB 1060, KB 1570, Qal passive participle) means "transplanted" and the passive implies, by God (cf. Ps. 1:3; Jer. 17:8; Ezek. 17:10,22; 19:10,13; Hos. 9:13). Faithful followers start out as unfaithful but the gracious God has an effect on them!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Define the major theological theme describing YHWH's character in Ps. 92:2.
a. lovingkindness
b. faithfulness
2. Are there two or three musical instruments listed in Ps. 92:3?
3. What are the "work(s)" of YHWH's hands mentioned in Ps. 92:4b and 5a?
4. How do Ps. 92:7 and 8 relate theologically?
5. What does Ps. 92:11 relate to?
6. How does Ps. 92: 12-14 relate to Psalm 1?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Majesty of the Lord No MT Intro |
The Eternal Reign of the Lord | Hymn Extolling God as King | God the King | The Majesty of God |
93:1-2 | 93:1-2 | 93:1-2 | 93:1-2 | 93:1 |
93:2 | ||||
93:3-5 | 93:3-4 | 93:3-4 | 93:3-4 | 93:3 |
93:4 | ||||
93:5 | 93:5 | 93:5 | 93:5 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 93:1-2
1The Lord reigns, He is clothed with majesty;
The Lord has clothed and girded Himself with strength;
Indeed, the world is firmly established, it will not be moved.
2Your throne is established from of old;
You are from everlasting.
93:1-2 This strophe describes YHWH as the reigning King of creation (cf. Ps. 47:2; 96:10; 97:1; 99:1). The first four verbs of Ps. 93:1 are perfects.
1. reigns - BDB 573, KB 590, Qal perfect, cf. Ps. 96:10
2. clothed - BDB 527, KB 519, Qal perfect (twice)
3. girded Himself - BDB 25, KB 25, Hithpael perfect, note He girded Himself, which denotes the sovereignty of YHWH
It seems surprising that the next two verbs of Ps. 93:1, which speak of His world being firmly established (cf. 93:2, a Niphal; Ps. 96:10) and that it will not be moved, are both imperfects, which denote an ongoing action (cf. 1 Chr. 16:30). In this context the perfects may denote past time and the imperfects current/future time, but limited to this age.
93:1 Notice that these perfect verbs speak of YHWH's kingly dress. His dress is a metaphorical way of asserting His character and power.
1. clothed with majesty (BDB 145)
2. clothed with strength (BDB 738)
Psalm 104:1 asserts He is clothed with "splendor" (BDB 217) and "majesty" (BDB 214). Psalm 6:5-6 asserts He is girded with "might" (BDB 150).
93:2 The eternal reign of the eternal YHWH (cf. Ps. 93:5c; 45:6; 90:2) is secure (cf. Ps. 10:16; 29:10; 46:10; 52:7)! Circumstances may seem to be supreme but they are only temporary. Our God reigns (cf. Dan. 2:44; 7:14,27; Luke 1:33; Rev. 11:15,17; 19:6)!
NASB (UPDATED) TEXT: 93:3-5
3The floods have lifted up, O Lord,
The floods have lifted up their voice,
The floods lift up their pounding waves.
4More than the sounds of many waters,
Than the mighty breakers of the sea,
The Lord on high is mighty.
5Your testimonies are fully confirmed;
Holiness befits Your house,
O Lord, forevermore.
93:3-4 The NASB divides this Psalm into two strophes, 93:1-2 and 93:3-5, but all the other English translations I use to compare strophe divisions (NKJV, NRSV, TEV, NJB), have Ps. 93:5 as a separate concluding statement.
Psalm 93:3-4 speaks of YHWH's creation and control of watery chaos (cf. Ps. 74:12-17; 89:9-10; Isa. 51:9). As Ps. 93:1 had a contrast between perfects and imperfects denoting past and current/future acts of this age (cf. Zech. 14:9), so too, Ps. 93:3. There is no verb in 93:4, but it also reflects YHWH as the eternal, victorious King of the universe!
93:3 The verb (BDB 669, KB 724) is used three times, once in each line of poetry. This verse may reflect a poetic line used of Ba'al found in the Ras Shamra texts (i.e., Ugaritic). The Hebrew language often took the religious imagery of their neighbors/captors and applied it to YHWH, the only true God!
93:4 "mightier" The adjective (BDB 12) is used to describe the raging of the waves (i.e., enemies of God at creation and through time, such as Egypt, Babylon) but YHWH is higher, greater, more powerful than all the enemies (initial, temporal, and eschatological)!
93:5 "testimonies" This term (BDB 730 III) reflects YHWH's revelation. See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION. YHWH
1. has established Himself as King forever
2. is victorious over watery chaos
3. has fully revealed Himself (see Special Topic: Characteristics of Israel's God) and His purposes (see Special Topic: YHWH's Eternal Redemptive Plan)
▣ "Holiness befits Your house" For "holiness" see SPECIAL TOPIC: GLORY (DOXA). The AB, vol. 17, by Mitchell Dahood (also see NIDOTTE, vol. 3, #2, p. 2) takes "holy" as a title for the angels of the heavenly council (cf. Ps. 29:1), thus making the line read
"In your temple the holy ones will laud you" (pp. 339, 343).
▣ The verb "befits" can be analyzed in two ways.
1. a verb - BDB 610, KB 659, Pilel perfect (OT Parsing Guide by Beall, Banks and Smith, p. 449)
2. an adverb - BDB 610 (Analytical Key to the OT, by Owens, p. 425)
"House" refers to the Tabernacle of the wilderness and later the temple in Jerusalem.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does this Psalm refer to initial creation or the exodus?
2. How is the Psalm related to the ANE themes of
a. watery chaos
b. God as Divine Warrior
3. To what does "testimonies" refer?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Implored to Avenge His People No MT Intro |
God the Refuge of the Righteous | A Prayer for Deliverance From Evil People | God the Judge of All | The God of Justice |
94:1-7 | 94:1-3 | 94:1-3 | 94:1-4 | 94:1-2 |
94:3-4 | ||||
94:4-7 | 94:4-7 | |||
94:5-7 | 94:5-6 | |||
94:7-8 | ||||
94:8-11 | 94:8-11 | 94:8-11 | 94:8-11 | |
94:9-11 | ||||
94:12-16 | 94:12-15 | 94:12-15 | 94:12-15 | 94:12-13 |
94:14-15 | ||||
94:16-19 | 94:16-23 | 94:16-19 | 94:16-17 | |
94:17-23 | ||||
94:18-19 | ||||
94:20-23 | 94:20-23 | 94:20-21 | ||
94:22-23 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Notice the number of vocatives that NASB has.
1. O Lord (YHWH), Ps. 94:1,3,5,18
2. God (El) of vengeance (BDB 608), Ps. 94:1 (twice)
3. O Lord (Yah), Ps. 94:12 (cf. 94:7)
B. Notice the ways YHWH is characterized by name/titles/phrases.
1. God of vengeance, Ps. 94:1
2. Judge of the earth, Ps. 94:2
3. God of Jacob, Ps. 94:7
4. Lord, a stronghold, Ps. 94:22
5. God the rock, Ps. 94:22
6. Lord our Elohim, Ps. 94:23
C. This Psalm cries out for the justice of the covenant God to manifest itself in this world. Evil and wickedness currently prevail but in His own time, God will vindicate (i.e., hold court) the righteous. This Psalm reminds me of Jesus' parable in Matt. 13:24-30. In time, at the right time, God will act so as to bless and receive the righteous but judge and reject the false followers. In both the OT and NT not all apparent followers are faithful followers. There are fakes (cf. Matt. 7:15-27). See SPECIAL TOPIC: APOSTASY (APHISTĒMI).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 94:1-7
1O Lord, God of vengeance,
God of vengeance, shine forth!
2Rise up, O Judge of the earth,
Render recompense to the proud.
3How long shall the wicked, O Lord,
How long shall the wicked exult?
4They pour forth words, they speak arrogantly;
All who do wickedness vaunt themselves.
5They crush Your people, O Lord,
And afflict Your heritage.
6They slay the widow and the stranger
And murder the orphans.
7They have said, "The Lord does not see,
Nor does the God of Jacob pay heed."
94:1-7 This strophe expresses the frustration of a faithful follower when he/she sees the godlessness of those who claim to know God (i.e., other covenant partners, apparently the rich and powerful). They live and act as if there were no God of justice (i.e., practical atheists).
Notice
1. they are proud, Ps. 94:2b
2. they exult, Ps. 94:3b
3. they speak (lit. "pour out," cf. Ps. 59:7; Pro. 15:2) arrogantly, Ps. 94:4a (cf. Ps. 31:18; 75:5)
4. they vaunt themselves, Ps. 94: 4b, cf. Ps. 10:3; 52:1
5. they crush God's faithful followers, Ps. 94:5a (i.e., used of corrupt courts in Job 5:4; 22:9; Ps. 10:18; 72:4; 74:21; Pro. 22:22; Isa. 3:15)
6. they afflict God's heritage, Ps. 94:5b, cf. 94:14
7. they kill (may be literal or figurative of loss of legal rights)
a. the widow
b. the alien/stranger
c. the orphan (cf. Exod. 22:21-24; Deut. 10:18; 14:29; 26:12-15)
8. they assert that God does not see or care about their actions, Ps. 94:7 (cf. Ps. 10:11; 59:7; 64:5; 73:11; Job 22:13; Isa. 29:15; 47:10; Ezek. 8:12; Mal. 2:17)
94:1-2 There are three prayer requests (imperatives) beseeching God to act.
1. shine forth - BDB 422, KB 424, Hiphil imperative, cf. Ps. 80:1,3,7; it is used in the "Blessing of Moses" in Deut. 33:2
2. rise up - BDB 669, KB 724, Niphal imperative; see notes at Ps. 3:7 and 7:6
3. render recompense (lit. "bring back") - BDB 996, KB 1427, Hiphil imperative, cf. Deut. 32:41,43; Isa. 66:15
94:1 "vengeance" This feminine term (BDB 668) is plural. The NASB margin translates it as "avenging acts." The masculine form appears in Deut. 32:35,41. Vengeance is what YHWH does when His covenant is violated. Sometimes it relates to His own people (cf. esp. Leviticus 26; Deuteronomy 27-32; Jer. 5:9,29; 9:9; Mic. 5:14), sometimes to pagan nations (cf. Ps. 79:10; 149:7; Isa. 59:18; 63:4; Nah. 1:3).
94:2 "the earth" The Hebrew term has a wide semantic field (cf. NIDOTTE, vol. 1, pp. 518-526). Only context can determine its meaning (see Special Topic: Land, Country, Earth). Here it could refer to
1. all the planet (i.e., YHWH is the Judge of all the earth, cf. Gen. 18:25)
2. the Promised Land, YHWH is the Covenant God
Which option depends on who "the wicked" of Ps. 94:3 are.
1. non-Israelites
2. Israelites
I think option #2 fits this Psalm best because they are accused of violating Moses' commands (cf. Ps. 94:6) and then are called "senseless among the people" (cf. 94:8a). YHWH is the righteous Judge (cf. Gen. 18:25; Jdgs. 11:27; Ps 7:11; 50:6; 75:7; Isa. 33:22).
94:3 "How long. . ." This idiom is a way of asking
1. why has God not acted in justice - Ps. 6:3; 74:10; Hab. 1:2; Zech. 1:12
2. will God forgive His people - Ps. 13:1; 79:5; 80:4; 90:13; Isa. 6:11
3. why have the wicked continued their actions - Exod. 10:3; 1 Sam. 1:14; 1 Kgs. 18:21; Ps. 82:2; Jer. 4:14; 12:4; Hos. 8:5; Hab. 2:6
Humans do not understand God's thoughts, timing, purposes (cf. Isa. 55:9-11). This idiom expresses this lack of knowledge by a question format.
NASB (UPDATED) TEXT: 94:8-11
8Pay heed, you senseless among the people;
And when will you understand, stupid ones?
9He who planted the ear, does He not hear?
He who formed the eye, does He not see?
10He who chastens the nations, will He not rebuke,
Even He who teaches man knowledge?
11The Lord knows the thoughts of man,
That they are a mere breath.
94:8-11 This strophe shows how senseless it is to think God does not know (Ps. 94:7).
1. Ps. 94:9 asserts God as the creator of the human body (i.e., ear, eyes)
2. Ps. 94:10 asserts God reveals truth to
a. the nations (Ps. 94:10a)
b. all humans (Ps. 94:10b)
The conclusion is that YHWH knows the thoughts, motives, and actions of frail mankind (cf. Ps. 94:11; 11:4; 33:13-14; 66:7; Job 11:11; 31:4; 34:21-23; Jer. 16:17; 32:19; Hos. 7:2; Heb. 4:13). We are an open book before our creator! The thoughts of those who are not faithful followers (Ps. 94:15) are vain (BDB 210 I, cf. Ps. 94:4-7,8).
94:8 "you senseless" This is a Qal active participle (BDB 129, KB 146), which comes from the root for cattle or beast (BDB 129). The noun is used in parallel to beast in Ps. 73:22. It denotes someone who acts like an animal, without moral restraints. It often denotes idol worshipers (i.e., Jer. 10:8).
▣ "rebuke" This verb (BDB 406, KB 410, Hiphil imperfect) is a court term. This entire Psalm is directed to judges who were meant to reflect YHWH but shockingly reflected the fallen world.
There is a sound play between "chasten" (BDB 415) and "rebuke" (BDB 406) that occurs often (cf. Ps. 6:1; 38:1; Pro. 9:7; Jer. 2:19) and holds humans responsible for His revelations.
94:11 Paul quotes this verse in 1 Cor. 3:20 from the LXX in his discussion of "the wise" in the church at Corinth. Human wisdom is a vain, empty vapor!
YHWH reveals Himself in two ways.
1. natural revelation - Ps. 19:1-6; Rom. 1:19-20
2. special revelation - Ps. 19:7-11; 119
NASB (UPDATED) TEXT: 94:12-16
12Blessed is the man whom You chasten, O Lord,
And whom You teach out of Your law;
13That You may grant him relief from the days of adversity,
Until a pit is dug for the wicked.
14For the Lord will not abandon His people,
Nor will He forsake His inheritance.
15For judgment will again be righteous,
And all the upright in heart will follow it.
16Who will stand up for me against evildoers?
Who will take his stand for me against those who do wickedness?
94:12-16 As Ps. 94:3-7 and 8-9 describe the words and deeds of the wicked, this strophe relates to the faithful followers.
1. they are blessed (characteristic term of Wisdom Literature, see notes at Ps. 1:1) even by YHWH's discipline (cf. Heb. 12:5-13), Ps. 94:12
2. they are blessed by being taught from YHWH's laws (i.e., Special Revelation, see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION and SPECIAL TOPIC: BLESSING [OT]), Ps. 94:12
3. they are granted relief (i.e., inner peace, BDB 1052) from the days of adversity, until the wicked are caught in their own schemes, Ps. 94:12
4. they are not abandoned by YHWH, (cf. Ps. 37:28; 1 Sam. 12:22; Lam. 3:31), Ps. 94:14
5. they will receive justice and will walk in it, Ps. 94:15
94:16 This verse shows the individual nature of this Psalm but it is also a plea for the psalmist's friends to help and support him (possibly in court). It could easily apply to the king! But my problem with this royal possibility is that if it were the king, why not just replace the wicked officials?
NASB (UPDATED) TEXT: 94:17-23
17If the Lord had not been my help,
My soul would soon have dwelt in the abode of silence.
18If I should say, "My foot has slipped,"
Your lovingkindness, O Lord, will hold me up.
19When my anxious thoughts multiply within me,
Your consolations delight my soul.
20Can a throne of destruction be allied with You,
One which devises mischief by decree?
21They band themselves together against the life of the righteous
And condemn the innocent to death.
22But the Lord has been my stronghold,
And my God the rock of my refuge.
23He has brought back their wickedness upon them
And will destroy them in their evil;
The Lord our God will destroy them.
94:17-23 This strophe is a series of statements and results.
1. YHWH has been my help, so I will not die, Ps. 94:17
2. when I thought I would fail, YHWH's steadfast covenant love sustained me, Ps. 94:18
3. when I fret, YHWH consoles my soul, Ps. 94:19
4. YHWH has been his stronghold and rock of refuge, Ps. 94:22 (cf. Deut. 32:15; Ps. 18:1-2; 62:6-7; see notes at Ps. 5:11)
5. YHWH has brought back (same verb in 94:2) upon the wicked their own evil, Ps. 94:20-21,23 (#4 and 5 go together)
94:17
NASB"in the abode of silence"
NKJV, JPSOA"in silence"
NRSV, TEV"in the land of silence"
NJB"in the silence"
LXX"in Hades"
This is imagery for death (cf. Ps. 115:17; i.e., Sheol, see Special Topic: Sheol). Death was seen as a place of consciousness but silence (cf. Ps. 6:5).
94:18 "My foot has slipped" In the Bible a person's life is characterized as a path/road/way. Positively the path was smooth, level, straight with no obstruction. Negatively the path was dark, crooked, slippery, with many obstructions.
94:20
NASB"a throne of destruction"
NKJV"the throne of iniquity"
NRSV"wicked rulers"
TEV"corrupt judges"
NJB"a destructive court"
JPSOA"the seat of injustice"
LXX"a throne of lawlessness"
The MT has BDB 490 construct BDB 217. BDB 490 means a seat or place of authority or honor for a king, High Priest, or governor. BDB 217, KB 241 means "power," "splendor," or "majesty." This Psalm is a court scene; YHWH is the judge of the earth (Ps. 94:1-2). Psalm 94:16 also reflects a court scene. Verse 20 refers to wicked leaders (i.e., judges). YHWH cannot be associated with wicked leaders (cf. Ps. 94:10-21). The throne, the temple, and the courts must reflect the character of YHWH. When they do not, which is so often the case, only YHWH Himself is a place of safety!
Psalm 94:20 is the affirmation that YHWH will have no part in corrupt legal proceedings. God is light and in Him is no darkness (cf. 1 John 1:50 and no changing, cf. Mal. 3:6; James 1:17).
▣ "One which devises mischief by decree" The participle here is BDB 427, KB 428, Qal. It is used in 94:9 of YHWH's creative activity in forming the human eye. What a contrast! Humans create mischief; YHWH creates humans!
94:21 "life" This is literally nephesh (BDB 659). See note online at Ps. 3:2.
94:23 The NASB has "silence" in both Ps. 94:17 and 23, but they are different words in the MT. In Ps. 94:23 (twice) it is "YHWH will annihilate out" (BDB 856, KB 1035, Hiphil imperfect). It occurs twice for emphasis.
Just a grammatical note. Notice that all three verbs in Ps. 94:22 are imperfects, but they are translated into English as a past and two future verbs (NRSV, TEV all three future). Only context can determine the time element of Hebrew verbs.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the theological problem between Ps. 94:1-2 and 94:3?
2. Who are "the wicked" of Ps. 94:3?
3. How is Ps. 94:6 like Deuteronomy?
4. Does Ps. 94:10 refer to all humans or Israel?
5. Is Ps. 94 16 a court scene?
6. How many strophes are there in Ps. 94:16-23?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Praise to the Lord, and Warning Against Unbelief No MT Intro |
A Call to Worship and Obedience | A Liturgy of God's Kingship | A Song of Praise | Invitation to Praise |
95:1-5 | 95:1-5 | 95:1-5 | 95:1-5 | 95:1-2 |
95:3-5 | ||||
95:6-7 | 95:6-7b | 95:6-7b | 95:6-7b | 95:6-7b |
95:7c-11 | 95:7c-11 | 95:7c-11 | 95:7c-9 | |
95:8-11 | ||||
95:10-11 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 95:1-5
1O come, let us sing for joy to the Lord,
Let us shout joyfully to the rock of our salvation.
2Let us come before His presence with thanksgiving,
Let us shout joyfully to Him with psalms.
3For the Lord is a great God
And a great King above all gods,
4In whose hand are the depths of the earth,
The peaks of the mountains are His also.
5The sea is His, for it was He who made it,
And His hands formed the dry land.
95:1-5 This strophe is a call (imperative and 4 cohortatives) to praise YHWH as King and Creator.
1. O come - BDB 229, KB 246, Qal imperative
2. let us sing for joy - BDB 943, KB 1247, Piel cohortative, cf. Ps. 66:1; 81:1
3. let us shout joyfully - BDB 929, KB 1206, Hiphil cohortative
4. let us come before His presence (i.e., temple) - BDB 869, KB 1068, Piel cohortative
5. let us shout joyfully - BDB 929, KB 1206, Hiphil imperfect used in a cohortative sense
These are calls to worship at the temple. The worship is due because YHWH is
1. the rock of our salvation - this and similar descriptions function as titles mostly in Psalms and Isaiah
a. God of my salvation - Ps. 88:1; (cf. Ps. 24:5; 27:9)
b. my Savior and my God - Ps. 42:5-6,11; 43:5
c. my rock and my salvation - 2 Sam. 22:47; Ps. 62:2,7; 89:26; 95:1
d. God our Savior - Ps. 65:5; 68:19; 85:4; 149:4 (see NIDOTTE, vol. 2, p. 561)
2. a great God (El), cf. Ps. 48:1; 96:4; 135:5; 145:3
3. a great King (cf. 1 Sam. 8:7)
4. above all gods (cf. Exod. 18:11; Ps. 96:4; 97:9; 135:5, see SPECIAL TOPIC: MONOTHEISM; this is the use of Elohim, which should retain its plural form, cf. Exod. 3:6; 20:3, see SPECIAL TOPIC: NAMES FOR DEITY
95:1 "the rock of our salvation" The imagery of Israel's God as a rock is recurrent (cf. Deut. 32:4, 15,18,30,31; 1 Sam. 2:2; 2 Sam. 22:3,32,47; 23:3; Ps. 18:2,31,46; 28:1; 61:2,7; 78:35; 89:26; 92:15; 94:22). It describes Him as strong, eternal, stable, and a place of safety and security!
95:4 "the depths of the earth" The word "depths" (מחקר, BDB 350, KB 571) appears only here. It is in a construct relationship with "earth" and parallel to "the peaks of the mountains." This is obviously a physical creation poetic line (i.e., Ps. 95:4-5), which denotes YHWH's creation of all physical features of this planet. He is the King and Creator of physical reality (not other ANE deities or myths). Today the question would be, "Is physical creation random or purposeful?" Believers shout "purposeful"!
Just an added thought. In the previous paragraph I related Ps. 95:4 to 95:3a. It is possible to relate it to 95:3b. If so, then "the depths" and "the mountains" would be places the ANE expected the gods to be. In those places it was not "the gods" (elohim) but YHWH, the Elohim of creation (Genesis 1-2) who reigns!
▣ "hand" Notice that "hand" appears again in Psalm 95:5. See SPECIAL TOPIC: HAND.
95:5 "The sea. . .He who made it" It is surprising that in Genesis 1 the only earthly element not spoken into existence was water (salt and fresh). God does separate the waters and controls their boundaries but He is not said to create them, so too, Psalm 104.
However, the theological assertion that He created all things including the "seas" is made in Neh. 9:6; Ps. 95:5; 146:6; Jonah 1:9.
Also notice that Ps. 95:5b asserts God formed (BDB 427, KB 468, Qal perfect) dry land. Genesis 1:9-10 asserts it was by the spoken word. Remember this is ANE imagery. We should not create theology on poetic lines. I think Genesis 1-11 is both historical and literary. Please see the exegetical commentary on Genesis at www.freebiblecommentary.org. Western, modern people are far too literal and atomistic in their approach to Scripture (see online Seminar on Bible Interpretation).
NASB (UPDATED) TEXT: 95:6-7
6Come, let us worship and bow down,
Let us kneel before the Lord our Maker.
7For He is our God,
And we are the people of His pasture and the sheep of His hand.
Today, if you would hear His voice,
95:6-11 This strophe is addressed to the Covenant people, calling them to
1. worship (Ps. 95:6)
a. come (lit. "come in"; different word from Ps. 95:1 but parallel) - BDB 97, KB 112, Qal imperative
b. let us worship - BDB 1005, KB 295, Hishtaphel imperfect used in a cohortative sense
c. let us bow down - BDB 502, KB 499, Qal cohortative
d. let us kneel before - BDB 138, KB 159, Qal cohortative
2. respond in faith (Ps. 95:7)
3. not be hard hearted, as they were in the past (i.e., wilderness wandering period, Ps. 95:8-11)
95:6 "our Maker" Genesis 2:7 describes the special formation of Adam. The animals are said to be formed out of the ground also in Gen. 2:19 (same verb, BDB 427, KB 428).
In Ps. 139:13-16 ("weave," BDB 697, KB 754) and Job 31:15 ("made," BDB 793, KB 889, also Ps. 139:15) God forms each human in the womb. The variety is literary but the truth is God did it/does it (cf. Ps. 100:3; 149:2; Isa. 17:7; Hos. 8:14). Humans are a special creation of God in His image and likeness (Gen. 1:26-27) for the purpose of fellowship! To miss this is to miss the value and dignity of humankind (cf. Psalm 8).
95:7c-11 It is interesting how the OT characterizes the wilderness wandering period differently.
1. positively
a. Deut. 32:10-14
b. Jeremiah 2
c. Hosea 2:15; 9:10; 11:1-2
2. negatively
a. Num. 14:1-17
b. Ps. 95:8-11
c. Ezekiel 23
This is the dilemma of all of our lives. None is perfect. There are good days and bad days, areas of strength and weakness. Thank God for His unchanging, merciful character, the New Covenant (i.e., Jer. 31:31-34), and His Messiah (i.e., NT revelation).
95:7 God as Shepherd and His people as sheep is common OT imagery (see notes at Psalm 23).
The intimacy between Shepherd and sheep is strong and constant. It is ridiculous and dangerous for sheep not to listen to their shepherd! The Fall has affected us all!
1. they did not listen (Ps. 95:7c, quoted in Heb. 3:7-11,15; 4:7)
2. they harden their hearts
a. Meribah - Exod. 17:7; Num. 20:13
b. Massah - Exod. 17:7; Deut. 6:16
3. they tested God - Num. 14:22
Several of the English translations start a new paragraph at Ps. 95:7c because at this point in the Psalm, YHWH is speaking (i.e., Ps. 95:7c-11).
NASB (UPDATED) TEXT: 95:8-11
8Do not harden your hearts, as at Meribah,
As in the day of Massah in the wilderness,
9"When your fathers tested Me,
They tried Me, though they had seen My work.
10For forty years I loathed that generation,
And said they are a people who err in their heart,
And they do not know My ways.
11Therefore I swore in My anger,
Truly they shall not enter into My rest."
95:9 The fact that Israel had experienced the miracles of the exodus and the protection and provisions of the wilderness made their unbelief and lack of trust all the more serious.
95:10 "forty years" See Special Topic: Symbolic Numbers in Scripture. Forty is often a round number.
95:11 "I swore in My anger" Humans are forced to use vocabulary of this world to describe God, His thoughts, feelings, and actions but they are only metaphors (see Special Topic: God Described as Human).
These metaphors are true but not exhaustive. They do truthfully assert the reality of the consequences of unbelief and rebellion, both in time and beyond! This generation of Israelites, including Aaron and Moses, did not enter Canaan (cf. Hebrews 3-4; Deut. 3:20; 12:9; 25:19).
This psalmist is imploring worship, trust, and obedience to YHWH. He is worthy of praise and faith!
Hebrews 3-4 uses this text to assert three senses of "rest."
1. peace with God
2. the Promised Land
3. heaven
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Explain the possible origins of the phrase "rock of our salvation."
2. How does Ps. 95:4 relate to Ps. 95:3b?
3. Why is "the sea" not mentioned as being created by Elohim in Genesis 1?
4. Explain the implications of the contingency (i.e., "if") of Ps. 95:7c.
5. How do we test/try God?
6. Explain the use of the term "rest" in Hebrews 3-4, which quotes this Psalm.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
A Call to Worship the Lord the Righteous Judge No MT Intro |
A Song of Praise To God Coming in Judgment | A Hymn Celebrating God's Kingship | God the Supreme King | Yahweh, King and Judge |
96:1-6 | 96:1-3 | 96:1-6 | 96:1-3 | 96:1-2a |
96:2b-3 | ||||
96:4-6 | 96:4-6 | 96:4-5a | ||
96:5b-6 | ||||
96:7-10 | 96:7-9 | 96:7-9 | 96:7-9 | 96:7-8a |
96:8b-9 | ||||
96:10 | 96:10-13 | 96:10-13 | 96:10 | |
96:11-13 | 96:11-13 | 96:11-12 | ||
96:13 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This is an extremely exciting and important Psalm. It develops the universal implication of monotheism (see Special Topic: Monotheism). It also develops the implication of the ethical aspect of monotheism (i.e., a world of justice and righteousness). This may reflect an eschatological court scene, like Matt. 25:31-46 and Rev. 20:11-15.
B. This Psalm has an eschatological reference. The whole earth (cf. Ps. 96:1,3,7,9,10,13) will one day acknowledge YHWH's supremacy; "YHWH reigns" (cf. Isa. 52:7)!
C. This Psalm is quoted in 1 Chr. 16:23-33 as part of a larger Psalm(s) [i.e., Ps. 96:1-36] in connection with David's bringing the ark into Jerusalem. In context David (LXX), Asaph, or his family could be the human author. The MT has no introductory phrase.
D. This Psalm reflects a universal worship setting of all peoples where the attributes and actions of the one God (i.e., King and Judge) are praised! This was the purpose of the outer court of the Temple (cf. 1 Kgs. 8:43,60; Isa. 56:7; Matt. 21:13; Mark 11:17).
E. This Psalm is general enough to fit several visitations of YHWH. The "new song" speaks of God's ongoing activity of redemption, not just to Israel, but to all flesh. His salvation is universal (cf. Special Topic: YHWH's Eternal Redemptive Plan).
F. Although there is no specific messianic reference it is obvious from further revelation that the mechanism for accomplishing this universal redemption and reign is the Messiah (see Special Topic: Messiah, i.e., Isaiah 6; 9; Daniel 7; Micah 5).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 96:1-6
1Sing to the Lord a new song;
Sing to the Lord , all the earth.
2Sing to the Lord , bless His name;
Proclaim good tidings of His salvation from day to day.
3Tell of His glory among the nations,
His wonderful deeds among all the peoples.
4For great is the Lord and greatly to be praised;
He is to be feared above all gods.
5For all the gods of the peoples are idols,
But the Lord made the heavens.
6Splendor and majesty are before Him,
Strength and beauty are in His sanctuary.
96:1 "Sing to the Lord" This is an imperative repeated three times for emphasis (also in Ps. 96:7-8; this was a literary way to form a Hebrew superlative, cf. Isa. 6:3, or a poetic way of denoting emphasis, cf. Ps. 103:10,21,22; 118:2,3,4; 135:1; 136:1,2,3; Jer. 7:4; 22:29). It is YHWH's will that "all the earth" sing and bless Him. It is Israel's job to make YHWH's character and acts known to the world. All creation will praise Him (cf. Ps. 96:11-12; 103:19-22; 145:10).
▣ "a new song" This phrase is used often in the Bible (cf. Ps. 33:3; 40:3; 98:1; 144:9; Isa. 42:10; Rev. 5:9; 14:3). God is always doing a new redemptive thing for His human creation. This seems to refer to His coming in salvation for all nations (cf. Ps. 96:13).
The word "new" (BDB 294 I, cf. Ps. 33:3; 40:3; 90:1; 98:1; 144:9; 149:1) is used often in Isaiah denoting YHWH's new creative activity. The "new" is really what YHWH wanted original creation to be. The results and influence of the Fall are reversed and eliminated! The Bible starts in Eden (Genesis 1-4) and ends in a new Eden (Revelation 21-22).
Isaiah uses this term to describe several things.
1. new things - Isa. 42:9; 48:6
2. new song - Isa. 42:10 (Rev. 5:9; 14:3)
3. something new - Isa. 43:19 (Rev. 3:12)
4. new names - Isa. 62:2 (Rev. 2:17; 3:12)
5. new heaven and new earth - Isa. 65:17; 66:22 (2 Pet. 3:13; Rev. 21:5)
▣ "all the earth" This universal theme is repeated over and over again in this Psalm (cf. Ps. 96:3,7, 9,10,13). See Special Topic: Land, Country, Earth. Please, please take the time to look at the Special Topic: YHWH's Eternal Redemptive Plan. It is the integrating center of my theology.
96:2 "bless His name" This also is an imperative (BDB 138, KB 159, Piel). The word's root meaning is "to kneel down" in worship. Therefore, this would denote a temple liturgy or confession (cf. Ps. 26:12; 100:4; 134:1-2; 135:19-20; Neh. 9:5).
▣ "Proclaim good tidings" This is another Piel imperative (BDB 142, KB 163). The good news could refer to the character of YHWH or His acts of deliverance/redemption (cf. Isa. 40:9; 41:27; 52:7; 60:6; Nah. 1:15). In this context it refers to YHWH's redemption of all the earth (the "tell" of Ps. 96:3a is parallel, it is also a Piel imperative, BDB 707, KB 765).
▣ "from day to day" AB makes an interesting point about
1. possibly, ים - sea and ים - day are spelled alike in Phoenician (p. 357)
2. from sea to sea (cf. Ps. 72:8; Zech. 9:10) fits the universal nature of the Psalm better (p. 357)
It should also be noted that the "seas" are referred to in Ps. 96:11.
▣ "salvation" In the OT this (BDB 447) referred to physical deliverance (see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) [OT]), but in the NT the connotation changes to spiritual deliverance (see Special Topic: Greek Verb Tenses Used for Salvation). This eschatological Psalm spans both covenants and links both aspects.
96:3 "glory" This term is used in Ps. 96:3,7,8. It has a wide usage in the OT. It comes from the commercial usage, "to be heavy," as in a valuable metal. It is used of
1. YHWH's name - Ps. 29:2; 66:2; 96:8
2. YHWH's person - Exod. 24:16-17; 33:18,22; 40:34-35; Num. 14:22
3. YHWH's actions - Exod. 16:7,12
See SPECIAL TOPIC: GLORY (DOXA) (kabod, OT).
▣ "His wonderful deeds" See Special Topic: Wonderful Things.
96:4 "greatly to be praised. . .to be feared" This is the same as Ps. 48:1. These two do not seem to fit together, yet they both reflect an appropriate attitude toward God. "Fear" (BDB 431, KB 432, Niphal participle) means awe or respect (see Special Topic: Fear [OT]).
▣ "above all gods" Psalm 96:4 and 5 speak of the "elohim of the peoples." There is a Hebrew word play between "god" - elohim (BDB 43, 96:4) and "idols" - elilim (lit. "weak," "nothing," BDB 47, cf. Ps. 96:5; NIDOTTE, vol. 1, p. 411).
The gods (elohim) of the nations were thought to be fallen angels by the early church fathers, but surely, in this context it refers to pagan idols, while in Ps. 89:5,7 it refers to the angelic council. The term elohim can refer to (1) YHWH; (2) human judges or leaders; or (3) angels (see SPECIAL TOPIC: NAMES FOR DEITY).
96:5 "the Lord made the heavens" The supremacy of YHWH is evidenced by His creation of the world (cf. Ps. 96:10,11-12). He, and He alone, is the creator!
96:6 Notice the personified (cf. Ps. 23:6) nouns used to denote YHWH's personal presence.
1. splendor - BDB 217 I, cf. 1 Chr. 16:27; 29:11; Ps. 104:1; 111:3; 145:5; 148:13; Job 37:22; 40:10; Hab. 3:3
2. majesty - BDB 214, cf. 1 Chr. 16:27; Ps. 90:16; 104:1; 111:3; 145:5; Job 40:11; Isa. 2:10,19,21
3. strength - BDB 738, cf. 1 Chr. 16:27; Job 12:16; Ps. 62:11; 63:2; 68:34; 93:1
4. beauty - BDB 802, cf. 1 Chr. 29:11; Ps. 71:8; 89:13; Isa. 63:12,14,15
I like the UBS Handbook's suggestion that #1 and #2 are royal terms (cf. Ps. 21:5; 45:3), while #3 and #4 relate to the ark of the covenant in Ps. 78:61 (p. 834). Notice that line 1 ends in "before Him" (YHWH as King) and line 2 ends with "in His sanctuary," which contains the ark!
For a good discussion on
1. personification or anthropomorphism used in the Bible see G. B. Carid, The Language and Imagery of the Bible, pp. 172-182
2. mythology used in the Bible, pp. 219-242
3. eschatology in the Bible, pp. 243-271
This book has been very helpful to me on the literary imagery of the Bible!
▣ "in His sanctuary" This could refer to the heavenly temple (cf. Exod. 25:8-9) or the earthly temple. The earthly was a mere copy of the heavenly (cf. Heb. 8:5; 9:23). The Psalm of Thanksgiving of 1 Chronicles 16 obviously is the earthly (cf. Hebrews 9-10).
NASB (UPDATED) TEXT: 96:7-10
7Ascribe to the Lord, O families of the peoples,
Ascribe to the Lord glory and strength.
8Ascribe to the Lord the glory of His name;
Bring an offering and come into His courts.
9Worship the Lord in holy attire;
Tremble before Him, all the earth.
10Say among the nations, "The Lord reigns;
Indeed, the world is firmly established, it will not be moved;
He will judge the peoples with equity."
96:7 "Ascribe" This threefold repetition (three Qal imperatives, BDB 396, KB 393) reflects Ps. 29:1-2, where angels praise YHWH. Here it is all the people of the earth. The implications of monotheism (see SPECIAL TOPIC: MONOTHEISM) are universal, not national. See Special Topic: YHWH's Eternal Redemptive Plan.
96:8 "the glory of His name" The name represents the person (cf. Isa. 42:8, see Special Topic: Shadow as a Metaphor for Protection and Care). He is worthy of glory and honor (for the connotation of "glory" in this text cf. Mal. 1:6). This concept is a recurrent theme (cf. 1 Chr. 16:29; Ps. 29:2; 66:2; 79:9).
▣ The second line of this verse has two more Qal imperatives.
1. bring an offering - BDB 669, KB 724
2. come into His courts - BDB 97, KB 112
Like the first strophe (Ps. 96:1-6), this refers to temple worship.
96:9 "Worship. . .Tremble" These are two imperatives related to temple activities.
1. worship (lit. "bow down") - BDB 1005, KB 295, Hithpael or Hishtaphel), cf. Ps. 29:2
2. tremble - BDB 296, KB 297, Qal, the term can denote
a. writhing in pain
b. dancing in worship (cf. Ps. 96:8, cf. NEB and Jdgs. 21:21)
c. whirling, as in combat, with a sword
d. tremble of
(1) the earth, Ps. 97:4; 104:32; 114:7
(2) human worshipers, Ps. 96:9 (i.e., awe and respect)
▣ "in holy attire" This phrase (BDB 214 construct BDB 871) is uncertain in Hebrew. It can mean (1) clothing appropriate for worship (cf. 1 Chr. 16:29; 2 Chr. 20:21; Ps. 29:2; 110:3) or (2) a reference to the Lord's coming (cf. Ps. 96:13, TEV).
Just a possible clarification to the first option (i.e., appropriate clothing for worship). The term elilm (BDB 43) is a rare Hebrew word. AB thinks it may be related to the Ugaritic term for "rage" (pp. 356, 358). If so, then there is a contrast set up between how YHWH's worshipers are dressed (Ps. 96:9) and the dreadful way the pagan idols are dressed (Ps. 96:5) and worshiped.
96:10 "The Lord reigns" This is a common affirmation in the Psalms (cf. Ps. 93:1; 97:1; 99:1). It refers to YHWH as king over all creation (cf. Ps. 95:3-5). He reigns now (cf. Isa. 52:7) but the reign is contested. One day His kingship will be clearly manifested (cf. Ps. 96:13; Zech. 14:9; Matt. 6:10; 1 Cor. 15:25-28).
96:10 "the world is firmly established, it will not be moved" In this strophe this phrase does not refer to initial creation (Genesis 1-2) but the new creation (Revelation 21-22; 2 Pet. 3:4-7,10-13). This world has been damaged by sin and rebellion. It will last a long time but not permanently. This is a violent universe. Unless God acts, this planet cannot survive.
▣ "He will judge the peoples" There is but one God. He is a righteous, ethical, covenant-making God! All flesh will give an account to Him (cf. Gen. 18:25; Ps. 9:8; 58:11; 67:4; 94:2; 98:9; Matt. 25:31-46; Rev. 20:11-15)!
NASB (UPDATED) TEXT: 96:11-13
11Let the heavens be glad, and let the earth rejoice;
Let the sea roar, and all it contains;
12Let the field exult, and all that is in it.
Then all the trees of the forest will sing for joy
13Before the Lord, for He is coming,
For He is coming to judge the earth.
He will judge the world in righteousness
And the peoples in His faithfulness.
96:11-12 All creation rejoices (personification) at the coming of the creator (i.e., Ps. 103:19-22; 145:10; Isa. 49:13; Rom. 8:19-22).
Notice all the jussives.
1. let the heavens be glad - BDB 970, KB 1333, Qal imperfect used in a jussive sense; for "heavens" see SPECIAL TOPIC: HEAVEN
2. let the earth rejoice - BDB 162, KB 189, Qal jussive; the use of "heaven" and "earth" was an idiomatic way of calling on all creation to praise God (cf. Gen. 1:1)
3. let the sea roar - BDB 947, KB 1266, Qal imperfect used in a jussive sense; remember the sea could represent (1) initial chaotic ANE gods (cf. Ps. 89:9-10; 93:3-4) or (2) a tripartite creation (i.e., "heavens," "earth," "sea," cf. Amos 9:6; Hag. 2:6, see NIDOTTE, vol. 2, pp. 463-465)
4. let the field exult - BDB 759, KB 831, Qal imperfect used in a jussive sense
5. let the trees. . .sing for joy - BDB 943, KB 1247, Piel imperfect used in a jussive sense
96:13 "He is coming" In one sense YHWH is always with His creation. He is going to clearly manifest His presence to His creation. Creation convulses and exults at His presence. He comes for
1. blessing
2. judgment
This phrase (BDB 97, KB 112, Qal participle) is repeated for emphasis, as a prayer, and as an affirmation.
SPECIAL TOPIC: TERMS FOR THE SECOND COMING
▣ "in righteousness. . .in faithfulness" These are in a parallel relationship. God is true and faithful. He will set all things right! See SPECIAL TOPIC: RIGHTEOUSNESS and Special Topic: Believe, Trust, Faith and Faithfulness in the OT. This concept is also mentioned in Ps. 96:10c (i.e., uprightness, cf. Ps. 75:2; 98:9).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How is this Psalm so relevant to the new covenant as well as the old?
2. List the universal elements of the Psalm. What is their implication?
3. Why does nature rejoice at YHWH's coming?
4. How is judgment a day of joy?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord's Power and Dominion No MT Intro |
A Song of Praise To the Sovereign Lord | Hymn Celebrating God's Kingship | God the Supreme Ruler | The Triumph of Yahweh |
97:1-6 | 97:1 | 97:1-5 | 97:1-6 | 97:1-2 |
97:2-6 | ||||
97:3-4 | ||||
97:5-6 | ||||
97:6-9 | ||||
97:7-9 | 97:7-9 | 97:7-9 | 97:7 | |
97:8 | ||||
97:9 | ||||
97:10-12 | 97:10-12 | 97:10-12 | 97:10-12 | 97:10 |
97:11-12 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm, like Psalm 96, has a worldwide emphasis (eschatological).
1. the earth, Ps. 97:1 (see Special Topic: Land, Country, Earth)
2. the world, Ps. 97:4
3. the Lord (Adon) of the whole earth, Ps. 97:5b (cf. Jos. 3:13; Mic. 4:13)
4. all the peoples, Ps. 97:6b
5. You are the Lord Most High over all the earth, Ps. 97:9a
6. You are exalted far above all gods (Elohim), Ps. 97:9b
B. The imagery could come from
1. Mt. Sinai, Exodus 19 (i.e., blessings, cf. Exod. 19:9; Deut. 4:11)
2. Psalm 18:7-15 (i.e., judgment)
YHWH's presence for blessing or judgment causes the physical creation to convulse (cf. Psalm 97:4-5).
C. The last strophe highlights the obedience aspect to covenant faith. I often say that A MATURE biblical faith is
1. a person to be welcomed
2. truths about that person to be believed
3. a life like that person to be lived
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 97:1-6
1The Lord reigns, let the earth rejoice;
Let the many islands be glad.
2Clouds and thick darkness surround Him;
Righteousness and justice are the foundation of His throne.
3Fire goes before Him
And burns up His adversaries round about.
4His lightnings lit up the world;
The earth saw and trembled.
5The mountains melted like wax at the presence of the Lord,
At the presence of the Lord of the whole earth.
6The heavens declare His righteousness,
And all the peoples have seen His glory.
97:1-6 See Contextual Insights A and B.
97:1 "The Lord reigns" The verb is Qal perfect (BDB 573 II, KB 590, cf. 1 Chr. 16:31; Ps. 93:1; 96:10; 97:1; 99:1), which denotes completed action. In one sense YHWH has always reigned, is reigning and, will forever reign (i.e., He is God, cf. Exod. 15:18; Ps. 10:16; 29:10; 1 Cor. 15:24-28), but the evidence of this is often missing in this fallen world. Faith sees and affirms but one day all will recognize and affirm.
The imperfect is used in Ps. 146:10 and the future reign is denoted in Isa. 24:23; Ezek. 20:23 and Micah 4:7. We know now from NT revelation that the Messiah's reign (cf. Zech. 9:9) is included in the Father's reign (cf. Jer. 23:5; Phil. 2:6-11; 1 Cor. 15:24-28). Things may look bad but believers know, "Our God reigns!" (CF. Isa. 52:7)
▣ In light of YHWH's reign,
1. let the earth rejoice - BDB 162, KB 189, Qal jussive; this refers to
a. faithful followers in all nations
b. the conversion of the nations to faith in YHWH
2. let the many islands be glad - BDB 970, KB 1333, Qal imperfect used in a jussive sense; the "islands" (lit. "coastlands," BDB 15) denotes a universal emphasis (cf. Psalm 96), often referring to the known world (i.e., those ports near and far visited by Phoenician commerce , i.e., Ps. 72:8-10). "The earth" of line 1 is parallel to "the many islands" of line 2.
97:2 The imagery of Ps. 97:2a could come from two sources. See Contextual Insights, B. In this strophe it seems to reflect the God of revelation (i.e., a theophany), not judgment. His adversaries are defeated but the faithful of the whole earth rejoice at His "light" and presence!
▣ "cloud" The use of "clouds" in both the OT and the NT is very interesting. I have included notes from Deut. 4:11 and Rev. 1:7
Deut. 4:11 "darkness, cloud and thick gloom" YHWH's physical presence can be understood in two ways:
1. volcanic activity - Exod. 19:18; Ps. 68:7-8; 77:18; 97:2-5; Jdgs. 5:4-5; 2 Sam. 22:8; Isa. 29:6; Jer. 10:10
2. storm - Exod. 19:16,19; Ps. 68:8; 77:18; Jdgs. 5:4; Isa. 29:6; Nahum 1:3
Therefore, the deep darkness (cf. 5:22; 2 Sam. 22:10; 1 Kgs. 8:12; 2 Chr. 6:1) might be:
1. ash clouds
2. rain clouds
This covering was for Israel's protection (cf. Exod. 19:18). They thought that if humans looked upon God they would die (cf. Gen. 16:13; 32:30; Exod. 3:6; 20:19; 33:20; Jdgs. 6:22-23; 13:22).
See SPECIAL TOPIC: COMING ON THE CLOUDS.
Rev. 1:7 "Behold, He is coming with the clouds" This verse may have been an exclamation by the angel of Rev. 1:1. It is an obvious reference to the Second Coming of Christ.
▣ "Righteousness and justice are the foundation of His throne" "Throne" is an idiom for reign/kingship.
YHWH's reign has an ethical dimension, as does His creation (cf. Ps. 97:10-12).
This very phrase is used in Ps. 89:14. We must be careful not to separate justification from sanctification (cf. Matt. 28:18-20).
97:3 "Fire" See SPECIAL TOPIC: FIRE.
▣ "and burns up His adversaries round about" AB suggests that the MT's last phrase in Hebrew can be revocalized to read "and blazes round His back" (p. 361). It suggests this best explains Ps. 50:3 and Joel 2:3. This fits the parallelism of Ps. 97:4 better.
97:4 "the earth" Like so many other nouns in this Psalm, this is a personification, a common Hebrew poetic technique.
97:6 This verse is theologically and lexically related to Ps. 19:1-6. The universal aspect of YHWH's revelation is revealed in creation/nature (i.e., natural revelation, cf. Rom. 1:19-20; 2:14-15). See notes at Ps. 19:1-6.
NASB (UPDATED) TEXT: 97:7-9
7Let all those be ashamed who serve graven images,
Who boast themselves of idols;
Worship Him, all you gods.
8Zion heard this and was glad,
And the daughters of Judah have rejoiced
Because of Your judgments, O Lord.
9For You are the Lord Most High over all the earth;
You are exalted far above all gods.
97:7-9 Three persons are addressed in this strophe.
1. idolaters, Ps. 97:7
a. let them be ashamed (BDB 101, KB 116, Qal imperfect used in a jussive sense)
b. who boast (lit. "glory," BDB 237, KB 248, Hithpael)
c. even their false gods must worship YHWH (BDB 1005, KB 295, Hishtaphel imperative, quoted in Heb. 1:6 from LXX, cf. Deut. 32:43 in LXX)
2. Judeans (or Israelites), Ps. 97:8
a. Zion was glad (BDB 970, KB 1333, Qal imperfect with waw, cf. Ps. 48:11)
b. daughters of Judah rejoiced (BDB 162, JKB 189, Qal imperfect with waw) because of YHWH's judgments
c. it is surely possible that #a above stands for Jerusalem and #b for the surrounding unwalled villages
3. Israel's Deity, Ps. 97:9
a. YHWH (BDB 217
b. Most High (Elyon, BDB 75, cf. Ps. 47:2)
c. exalted (BDB 748, KB 828, Niphal perfect) far above all gods (elohim, see note at Ps. 95:3)
97:7 "graven images. . .idols" These are in a parallel poetic relationship.
1. graven images - BDB 820; the basic meaning is that which is hewn into a shape (cf. Exod. 20:4; Deut. 4:16,23,25; 5:8; 27:15; Jdgs. 18:31; Isa. 40:19,20; 42:17; 44:9,10,17; 45:20). It is found only here in the Psalter but a related root is in Ps. 78:58.
2. idols - BDB 47; the basic meaning is that which is weak, insufficient, worthless (cf. 1Chr. 16:26; Job 13:4; Ps. 96:5; Isa. 2:8,18,20; Jer. 14:14). It is found only twice in the Psalter.
NASB (UPDATED) TEXT: 97:10-12
10Hate evil, you who love the Lord,
Who preserves the souls of His godly ones;
He delivers them from the hand of the wicked.
11Light is sown like seed for the righteous
And gladness for the upright in heart.
12Be glad in the Lord, you righteous ones,
And give thanks to His holy name.
97:10-12 This strophe describes the appropriate way to exalt YHWH. He is the One who
1. preserves the souls (nephesh, BDB 659, see note at Gen. 35:18 online) of His godly ones (BDB 339, see note at Ps. 31:23)
2. delivers them from the hand of the wicked
3. sows light for the righteous (cf. Ps. 97:4a)
4. sows gladness for the upright in heart
How then should His godly ones respond?
1. hate evil - BDB 971, KB 1338, Qal imperative
2. love YHWH - BDB 12, KB 17, Qal participle
3. be glad in the Lord - BDB 970, KB 1330, Qal imperative, cf. Ps. 32:11
4. give thanks to His holy name - BDB 392, KB 389, Hiphil imperative, cf. Ps. 30:4
97:11 "light is sown" The MT has "sown" (זרע, BDB 281, KB 282) but the LXX, Peshitta, and Vulgate have "dawn" (ורח, BDB 280), which seems to fit the imagery better (NRSV, TEV, REB, cf. Ps. 112:40).
The UBS Text Project (p. 371) gives "sown" a "C" rating (i.e., considerable doubt).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How is this Psalm related to the previous Psalm?
2. What is Ps 97:2a describing?
3. How are Ps. 97:4a and 6 related to "Natural Revelation"?
4. Who are "the gods" of Ps. 97:9b?
5. What does YHWH tell His faithful followers to do in the last strophe?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
A Call to Praise the Lord for His Righteousness MT Intro A Psalm |
A Song of Praise to the Lord for His Salvation and Judgment | Hymn Proclaiming the Future Establishment of God's Kingship on the Earth | God the Ruler of the World | The Judge of the World |
98:1-3 | 98:1-3 | 98:1-3 | 98:1-3 | 98:1 |
98:2-3b | ||||
98:3c-4 | ||||
98:4-6 | 98:4-6 | 98:4-6 | 98:4-6 | |
98:5-6 | ||||
98:7-9 | 98:7-9 | 98:7-9 | 98:7-9 | 98:7-8 |
98:9 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The universal element, so prominent in Psalms 96 and 97, continues (i.e., Ps. 98:3b, 4a, 7, 9a,b).
1. "in the sight of the nations," Ps. 98:2
2. "all the ends of the earth have seen," Ps. 98:3
3. "all the earth," Ps. 98:4
4. "the sea. . .all it contains," Ps. 98:7
5. "the world and those who dwell in it," Ps. 98:7
6. "to judge the earth," Ps. 98:9
7. "judge the world," Ps. 98:9
8. "the peoples," Ps. 98:9
Please read the Special Topic: YHWH's Eternal Redemptive Plan. It is the integrating center of my theology!
B. YHWH is coming as King and Judge to the whole world and especially to Israel. He is coming as the One who made promises to the Patriarchs (cf. Ps. 98:3a).
C. The first strophe has six perfects (completed action) which detail what YHWH has done (or will do; the time element in Hebrew verbs is determined by context).
1. has done wonderful things, Ps. 98:1
2. has gained victory, Ps. 98:1
3. has made known His salvation, Ps. 98:2
4. has revealed His righteousness, Ps. 98:2
5. has remembered His lovingkindness and faithfulness, Ps. 98:3
6. all the earth has seen His salvation, Ps. 98:3
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 98:1-3
1O sing to the Lord a new song,
For He has done wonderful things,
His right hand and His holy arm have gained the victory for Him.
2The Lord has made known His salvation;
He has revealed His righteousness in the sight of the nations.
3He has remembered His lovingkindness and His faithfulness to the house of Israel;
All the ends of the earth have seen the salvation of our God.
98:1 "O sing to the Lord a new song" This is a Qal imperative. One can see why Psalm 95; 96; and 98 were placed close together in the Psalter by the editor(s).
The "new song" was a response from the covenant people to their God's deliverance, forgiveness, and displays of power (cf. Ps. 98:1b, 33:3:40:3; 96:1; 144:9; 149:1; Isa. 42:10; Rev. 5:9; 14:3). YHWH acted on their behalf. He, and He alone, was responsible (Ps. 98:1c). However, Ps. 37:40 shows that YHWH's salvation/deliverance is linked to human faith and faithfulness. The covenant (see SPECIAL TOPIC: COVENANT) combines YHWH's sovereign initiation and mankind's expected obedient, continuing response (see Special Topic: Election/Predestination and the Need for a Theological Balance).
Notice the number of verbs used in this Psalm that refer to making sounds.
1. sing, Ps. 98:1 - BDB 1010, KB 1479
2. make known, Ps. 98:2 - BDB 393, KB 390
3. shout joyfully, Ps. 98:4 - BDB 929, KB 1206
4. break forth, Ps. 98:4 - BDB 822, KB 953
5. sing for joy, Ps. 98:4 - BDB 943, KB 1247
6. sing praises, Ps. 98:4 - BDB 274, KB 273
7. sing praises, Ps. 98:5 - same as #6
8. shout joyfully, Ps. 98:6 - same as #3
9. sea roar, Ps. 98:7 - BDB 947, KB 1266
10. rivers clap, Ps. 98:8 - BDB 561, KB 567
11. mountains sing, Ps. 98:8 - same as #5, but Piel imperfect used in a jussive sense
▣ "wonderful things" See Special Topic: Wonderful Things.
▣ "hand" Theologically this is parallel to Isa. 52:10. The victory is His and His alone! See Special Topic: Hand.
▣ "have gained victory" This verb (BDB 446, KB 448, Hiphil perfect) means "to save," "to bring victory" (cf. Isa. 59:16; 63:5). The victory (depending on the contextual intended timeframe) could refer to
1. initial creation (i.e., victory over watery chaos, i.e., Ps. 65:7; 89:9-10; 93:34)
2. the exodus/conquest (cf. Isa. 51:9-10, i.e., Red Sea and Jordan River)
3. vanquishing the gods (elohim) of the nations (cf. Ps. 2:1; 65:7-8)
4. return from exile (cf. Isaiah 40-45)
5. ultimate victory over evil (i.e., Gen. 3:15; Matt. 1:21; Mark 10:45; 2 Cor. 5:21)
98:2 "Lord" See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "salvation" See Special Topic: Salvation (OT).
▣ "righteousness" See Special Topic: Righteousness.
▣ "in the sight of the nations" See Ps. 46:10 and Isa. 52:10. Not just so they can see, but that they might be changed and redeemed!
98:3 "His lovingkindness and His faithfulness to the house of Israel" This refers to YHWH's promises to the Patriarchs, beginning with Abraham (cf. Gen. 12:1-3; 15:1; 17:1-8; Ps. 105:8-15,42; 106:45).
See SPECIAL TOPIC: LOVINGKINDNESS (HESED) and
Special Topic: Believe, Trust, Faith and Faithfulness in the OT
▣ "All the ends of the earth" See Contextual Insights, A.
The NIDOTTE, p. 521, has a list of how the phrase, "the ends of the earth," is used.
1. YHWH's name and praise - Ps. 48:10; Isa. 42:10
2. fear of God - Ps. 67:7
3. knowledge of God's rule - Ps. 59:13
4. the salvation of God - Ps. 98:3; Isa. 49:6; 52:10
5. His message of redemption - Isa. 48:20; 62:11
6. Messianic King's reign - Ps. 2:7; Micah 5:4
For me, this international, multi-ethnic, universal emphasis is the focus and fruition of "monotheism" (see SPECIAL TOPIC: MONOTHEISM).
The AB (pp. 365-366) revocalizes the two perfect verbs to make them imperatives.
1. "remember" - BDB 269, KB 269 (this would refer to Israel)
2. "see" - BDB 906, KB 1157 (this would refer to "all the ends of the earth")
Although this makes sense, it does not fit the string of perfects and the parallel between Ps. 98:2 and 3. The imperatives would fit better with the next strophe (Ps. 98:4-6).
NASB (UPDATED) TEXT: 98:4-6
4Shout joyfully to the Lord, all the earth;
Break forth and sing for joy and sing praises.
5Sing praises to the Lord with the lyre,
With the lyre and the sound of melody.
6With trumpets and the sound of the horn
Shout joyfully before the King, the Lord.
98:4-6 This strophe has six imperatives exhorting all humans to praise the God of Israel (cf. Ps. 98:3a). This may reflect a coronation celebration in Israel (cf. Ps. 47:5-9).
1. shout joyfully, Ps. 98:4 - BDB 929, KB 1206, Hiphil imperative
2. break forth, Ps. 98:4 - BDB 822, KB 953, Qal imperative
3. sing for joy, Ps. 98:4 - BDB 943, KB 1247, Piel imperative
4. sing praises, Ps. 98:4 - BDB 274, KB 273, Piel imperative
5. sing praises, Ps. 98:5 - same as #4
6. shout joyfully, Ps. 98:6 - same as #1
Israel and the whole earth rejoiced and proclaimed the faithfulness, fairness, holiness, power, and righteousness of the God of creation and redemption (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD).
This is not the world God created it to be! This is not the world it one day will be!
98:6 "horn" This is the shofar (BDB 1051). See SPECIAL TOPIC: HORNS USED BY ISRAEL.
NASB (UPDATED) TEXT: 98:7-9
7Let the sea roar and all it contains,
The world and those who dwell in it.
8Let the rivers clap their hands,
Let the mountains sing together for joy
9Before the Lord, for He is coming to judge the earth;
He will judge the world with righteousness
And the peoples with equity.
98:7-9 The last strophe has three jussives expressing the need for personified creation (cf. Ps. 104:19-22) and humans to praise the righteous Judge of creation.
1. let the seas roar - BDB 947, KB 1266, Qal imperfect used in a jussive sense, cf. Ps. 96:11
2. let the world praise (implied in the parallelism but not stated)
3. let the rivers clap - BDB 561, KB 567, Qal imperfect used in a jussive sense
4. let the mountains sing - BDB 943, KB 1247, Piel imperfect used in a jussive sense, cf. Ps. 98:4b, 89:12; Isa. 55:12
Numbers 1 and 2 are parallel and denote humans. Numbers 3 and 4 are parallel and denote physical creation.
98:8 "He is coming" This is a Qal active participle. When thinking of YHWH "coming," several items must be emphasized.
1. He has never left. He is always here!
2. His special coming or presence can be for
a. blessings
b. judgment (as here, cf. Ps. 9:7-8; 96:13)
3. His coming brings the expectation of a new day (i.e., the restoration of the fellowship of Eden)
4. This theological concept has been supplemented by the two comings of the Messiah.
a. the first fulfilled most OT predictions
b. the second will consummate YHWH's reign
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the content of the "new song"?
2. What victory is Ps. 98:1 addressing?
3. How does Ps. 98:3 relate to Genesis 12?
4. What regular event in Israel's cultic calendar does Ps. 98:4-6 relate to?
5. Explain the different ways YHWH's coming can be understood.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Praise to the Lord for His Fidelity to Israel No MT Intro |
Praise to the Lord for His Holiness | Hymn Celebrating God's Kingship | God the Supreme King | God, the Upright and Holy King |
99:1-5 | 99:1-3 | 99:1-5 | 99:1-3 | 99:1-2a |
99:2b-3b | ||||
99:3c-e | ||||
99:4-5 | 99:4-5 | 99:4 | ||
99:5 | ||||
99:6-9 | 99:6-7 | 99:6-7 | 99:6-7 | 99:6 |
99:6 | ||||
99:8-9 | 99:8-9 | 99:8-9 | 99:8 | |
99:9 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm extolls YHWH's reign (cf. Ps. 93:1; 96:10; 97:1). Even Ps. 99:4 could, and probably does, refer to YHWH (i.e., the Mighty King). YHWH was Israel's true King (cf. 1 Sam. 8:7; Ps. 47:3; 48:2; 95:3).
B. This Psalm reflects the
1. wilderness wandering period
a. the ark (Ps. 99:1b, 5b)
b. Moses and Aaron (Ps. 99:6a)
c. the pillar of cloud (Ps. 99:7a)
d. the giving of the Law at Sinai (Ps. 99:7b,c)
e. forgiveness (Ps. 99:8, cf. Num. 14:20)
2. early united monarchy (cf. Ps. 99:6b, i.e., Samuel)
3. temple in Jerusalem
a. in Zion (Ps. 99:2a, see Special Topic: Zion)
b. His holy hill (Ps. 99:9b)
C. Psalm 99:8 is a key theological verse. It reflects the twin, inseparable truths of
1. YHWH's merciful, longsuffering character
2. human responsibility to hear and obey (cf. Exod. 34:6-7)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 99:1-5
1The Lord reigns, let the peoples tremble;
He is enthroned above the cherubim, let the earth shake!
2The Lord is great in Zion,
And He is exalted above all the peoples.
3Let them praise Your great and awesome name;
Holy is He.
4The strength of the King loves justice;
You have established equity;
You have executed justice and righteousness in Jacob.
5Exalt the Lord our God
And worship at His footstool;
Holy is He.
99:1 "The Lord reigns" See notes at Ps. 96:10 and 97:1. All are perfects, which speak of completed actions, but the timeframe of Hebrew verbs must be determined from the context.
▣ "let the peoples tremble" This verb (BDB 919, KB 1182, Qal imperfect used in a jussive sense) is parallel to "let the earth shake" (BDB 630, KB 680, Qal imperfect used in a jussive sense; this word [BDB 630, KB 680] is found only here in the OT). Taken together, they form another universal emphasis. Here, it reflects YHWH's justice (cf. Ps. 99:4).
Both physical creation and human beings are affected by their Creator (cf. Exodus 19; Ps. 77:18; Rom. 8:18-25)!
▣ "He is enthroned above the cherubim" The verb (BDB 442, KB 444, Qal participle) means "sits on His throne" (cf. 1 Sam. 4:4; 2 Sam. 6:2; 2 Kgs. 19:15; 1 Chr. 13:6; Ps. 80:1; Isa. 37:16). The mention of "the cherubim" (see Special Topic: Cherubim) identifies this phrase as referring to Exod. 25:22. The ark was the earthly place of YHWH's presence (i.e., "footstool," Ps. 99:15b; 1 Chr. 28:2; the earth was called YHWH's footstool in Isa. 66:1; the temple was called His footstool in Ps. 132:7; Lam. 2:1). He dwelt between the wings of the cherubim above the mercy seat (i.e., lid of the ark). This special place (i.e., above the ark in the Holy of Holies) was where heaven and earth, the visible and invisible realms, met!
SPECIAL TOPIC: ARK OF THE COVENANT
99:2 "The Lord (YHWH) is great in Zion" This adjective (BDB (BDB 152) is used often of YHWH.
1. His person - Deut. 7:21; Neh. 1:5; 8:6; 9:32; Ps. 86:10; 145:3; 147:5; Isa. 12:6; Jer. 10:6; 32:18; Dan. 9:4
2. His name - Jos. 7:9; 1 Sam. 12:22; 1 Kgs. 8:42; 2 Chr. 6:32; Ps. 76:1; 99:3; Jer. 10:6; 44:26; Ezek. 36:23; Mal. 1:11
3. His works - Deut. 11:7; Jdgs. 2:7; Ps. 111:2
4. His glory - Ps. 21:5; 138:5
5. His mercy (hesed) - 1 Kgs. 3:6; 2 Chr. 1:8; Ps. 57:10; 86:13; 108:4
6. His goodness - Neh. 9:25
7. His compassion - Isa. 54:7
8. greater than all gods - Exod. 18:11; Deut. 10:17; 1 Chr. 16:25; 2 Chr. 2:5; Ps. 77:13; 95:3; 96:4; 135:5
The noun (BDB 152) is also used of YHWH in Deut. 3:24; 5:24; 9:26; 11:2; 32:3; Ps. 105:2.
The AB suggests that the comparative preposition (KB 825, #1) in Ps. 99:2b suggests a possible comparative in 99:2a, which would denote YHWH's greatness over Israel/Judah, as it is over/above "all the peoples" (p. 368). It think this fits the parallel best. Israel was first, but not the only, one (cf. Matt. 28:18-20; Luke 24:46-48; Acts 1:8; Rom. 1:16).
▣ "He is exalted above all the peoples" This phrase implies that YHWH is exalted (BDB 926, KB 1202, Qal participle) above the gods of the nations (i.e., their idols, cf. Ps. 97:9; 113:4; also note Exod. 18:11; Deut. 10:17; 1 Chr. 16:25; 2 Chr. 2:5; Ps. 77:13; 95:3; 96:4; 135:5).
99:3 "Let them praise Your great and awesome name" This is the third imperfect used in a jussive sense (cf. Ps. 99:1a,b).
For YHWH's "great name," see the notes at Ps. 99:2.
YHWH's "awesome" name is from the verb (BDB 431, KB 432, Niphal participle) "to fear" or "awe." It is used often of YHWH (cf. Deut. 7:21; 10:17,21; 28:58; Ps. 111:9; Mal. 1:14).
The words "great" and "awesome" are often used together to describe YHWH (cf. Neh. 1:5; 4:8; 9:32; Dan. 9:4).
The "them" refers to all non-Israelites (i.e., "peoples," Ps. 99:1a; "the earth," Ps. 99:1b; "all the peoples," Ps. 99:2b.
▣ "Holy is He" Notice this is repeated in Ps. 99:5c and alluded to in 99:9c, which looks like a purposeful parallel. For "holy" see SPECIAL TOPIC: HOLY.
99:4 I think this verse applies to YHWH Himself (see Contextual Insights A). Notice how His reign (Ps. 99:1) is characterized.
1. loves (BDB 12; KB 17, Qal perfect) justice (BDB 1048)
2. established (BDB 465, KB 464, Polel perfect) equity (lit. uprightness, BDB 449)
3. executed (BDB 793, KB 889, Qal perfect) justice (BDB 1048) and righteousness (BDB 842, see SPECIAL TOPIC: RIGHTEOUSNESS)
Notice they are all three perfects, but NASB, NJB, and NKJV translate the first as present and the next two as past. The time element of Hebrew verbs must be determined by context. So, do these describe who YHWH is or what He will do?
The terms "justice" and "righteousness" are often used together to designate the appropriate reign of kings.
1. YHWH Himself - Ps. 99:4; Is. 33:5; Jer. 4:2; 9:24
2. David - 1 Chr. 18:14
3. Solomon - 1 Kgs. 10:9; 2 Chr. 9:8
4. Judean kings - Jer. 22:3,15; Ezek. 45:9
5. Israeli kings - Amos 5:9,24
6. Messiah (i.e., line of David) - Isa. 9:7; 32:1,16; 59:9,14; Jer. 33:15
99:5 "Exalt the Lord our God" This is the first of two imperatives which close out the first strophe.
1. exalt - BDB 926, KB 1202, Polel imperative, same verb used in Ps. 99:2b
2. worship (lit. "bow down") - BDB 1005, KB 295, Hishtaphel imperative, cf. Ps. 132:7
Notice how the full covenant title, "the Lord our God" (lit. YHWH Elohim, cf. Gen. 2:4; Exod. 20:2) is repeated three more times in Ps. 99:8a, 9a,c. YHWH is uniquely related to Abraham's descendants.
1. in Zion, Ps. 99:2 (i.e., the temple)
2. in Jacob, Ps. 99:4c (i.e., Israel)
3. in Moses and Aaron, Ps. 99:6a (exodus and wilderness wandering period)
4. in Samuel, Ps. 99:6b (United Monarchy)
5. His law, Ps. 99:7b,c (Exodus 19-20)
6. His holy hill, Ps. 99:9b
▣ "His footstool" See note at Ps. 99:1b. The verb "tremble" (BDB 919) is similar to the noun "footstool" (BDB 919). This may be an opening and closing sound play.
NASB (UPDATED) TEXT: 99:6-9
6Moses and Aaron were among His priests,
And Samuel was among those who called on His name;
They called upon the Lord and He answered them.
7He spoke to them in the pillar of cloud;
They kept His testimonies
And the statute that He gave them.
8O Lord our God, You answered them;
You were a forgiving God to them,
And yet an avenger of their evil deeds.
9Exalt the Lord our God
And worship at His holy hill,
For holy is the Lord our God.
99:6-9 This strophe covers the period of the exodus, wilderness wanderings, conquest, and institution of the monarchy.
99:6 "those who called on His name" This would denote an act of worship in the temple/tabernacle (cf. Joel 2:32; Acts 2:21; Rom. 10:9-13; see Special Topic: What Does It Mean to "Receive," "Believe," "Confess/Profess," and "Call Upon?"). In Jer. 33:3 it denotes prayer (i.e., personal relationship).
Notice they called and YHWH answered (Ps. 99:8a)!
99:7 "the pillar of cloud" This refers to the special cloud ("pillar," BDB 765) representing YHWH's personal presence that led and protected the Hebrew slaves as they left Egypt and wandered in the wilderness (cf. Exod. 13:21-22; 14:19,24; 33:9,10; Deut. 1:33; Neh. 9:12,19; Ps. 78:14; 105:39).
This cloud/pillar disappeared after the Israelites crossed the Jordan River into the Promised Land.
SPECIAL TOPIC: COMING ON THE CLOUDS
▣ "testimonies. . .statute" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
▣ "that He gave them" This verse is about God's revelation (i.e., "He spoke to them". . ."He gave them") and His peoples' obedience to it (cf. Ps. 99:7b, i.e., "they kept").
The "them" of Ps. 99:7 seems to refer to Moses (cf. Exod. 33:9) and Aaron (cf. Num. 12:4-8). It could also refer to all of Israel (cf. Exodus 19-20).
This is one of the central issues of Christianity/Judaism! How has the one true God revealed Himself
1. in creation
2. in promises
3. in actions
4. #1-3 recorded them in the OT
5. in His Son
6. #5 recorded them in the NT
See the three video sermons online at www.freebiblecommentary.org in the Introductory Paragraph on the home page.
1. Why I Trust the OT
2. Why I Trust the NT
3. Is Christianity True?
99:8 "You did answer them" This relates to the issue of prayer. I have three Special Topics (see below) that address this issue. "Them" follows the use of "they" in Ps. 99:6. Both refer to the priestly prayers of Moses, Aaron, and Samuel, the great intercessors of the OT (cf. Jer. 15:1).
1. Moses - Exod. 32:9-14,31-32; Num. 14:13-19; 21:7; Deut. 9:18-20,25-29; Ps. 106:23
2. Samuel - 1 Sam. 7:5,8-9; 12:19,23
SPECIAL TOPIC: EFFECTIVE PRAYER
SPECIAL TOPIC: INTERCESSORY PRAYER
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
God's response took two forms.
1. forgiveness (i.e., Exod. 34:6-7; Num. 14:17-19; Neh. 9:17; Ps. 78:32; 86:15; 103:6-14)
2. avenger of their evil deeds (i.e., Exod. 32:28; Num. 20:12; Ps. 95:11; 107:12)
These go together because obedience (cf. Ps. 99:7b) is crucial. Judgment is both punitive (i.e., Exile) and redemptive (cf. Heb. 12:5-13). The NIDOTTE, vol. 3, p. 155, has a great statement, "forgiveness and vengeance, lawfulness and grace, love and wrath are not contradictions in YHWH." They reflect the tension of a grace covenant with demands for human response. For a full discussion of "retribution," see NIDOTTE, vol. 4, pp. 1140-1149.
99:9 The NKB has Ps. 99:9 as a separate strophe, and it may be because it switches to two imperatives directed to Israel.
1. exalt the Lord our God - BDB 926. LB 1202, Polel imperative, cf. Ps. 99:5
2. worship at His holy hill (i.e., temple) - BDB 1005, KB 295, Hishtaphel, cf. Ps. 99:5
However, notice the purposeful structure of strophe one, ending in these same imperatives (Ps. 99:5) and then strophe two, ending in the same imperatives. Remember, strophe divisions are not inspired. Often modern western people analyze this OT poetry in ways that reflect our culture and literary models, not ancient Hebrew and ANE models. This may especially be true of Ugarit models.
▣ "For holy is the Lord our God" A similar phrase closes Ps. 99:5.
There are some English versions that see the threefold repetition of this phrase (cf. Ps. 99:3,5,9) as the author's way of dividing his Psalm into three strophes (cf. NKJV, TEV); JPSOA has four (Ps. 99:1-3, 4-5, 6-8, 9).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Describe the significance of the ark of the covenant.
2. Does this Psalm, like the previous ones, have a universal element?
3. Is Ps. 99:4 talking about an ideal Davidic king or YHWH Himself?
4. Why are Moses, Aaron, and Samuel mentioned in Ps. 99:6?
5. How can YHWH be both forgiving and avenging?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
All Men Exhorted to Praise God MT Intro A Psalm for thanksgiving |
A Song of Praise for the Lord's Faithfulness to His People | Hymn Calling On All Nations to Praise the Lord | A Hymn of Praise | Invitation to Praise |
100:1-3 | 100:1-3 | 100:1-2 | 100:1-2 | 100:1-2 |
100:3 | 100:3 | 100:3 | ||
100:4-5 | 100:4-5 | 100:4 | 100:4 | 100:4 |
100:5 | 100:5 | 100:5 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This brief Psalm has seven imperatives directed at YHWH's people.
1. shout, Ps. 100:1 - BDB 929, KB 1206, Hiphil cf. Ps. 47:1; 95:1,2
2. serve, Ps. 100:2 - BDB 712, KB 773, Qal, cf. Exod. 3:12; 4:23; Deut. 6:13; 1 Sam. 7:3; 1 Chr. 28:9
3. come, Ps. 100:2 - BDB 97, KB 112, Qal
4. know (i.e., in the sense of "affirm in worship"), Ps. 100:3 - BDB 393, KB 390, Qal
5. enter, Ps. 100:4 - BDB 97, KB 112, Qal, cf. Ps. 96:8
6. give thanks, Ps. 100:4 - BDB 392, KB 389, Hiphil
7. bless, Ps. 100:4 - BDB 138, KB 159, Piel
B. The only verb (perfect) that is not an imperative is in Ps. 100:3b, which describes YHWH's election and deliverance of Israel (i.e., Gen. 12:1-3; 15:12-21).
1. He made us - Ps. 95:6; 119:73
2. Israel is His flock - Ps. 23:1; 74:1; 95:7; Isa. 40:11; Jer. 31:10; Ezek. 34:31 (also a Messianic reference, Ezek. 34:23; Micah 5:4; Zechariah 11; John 10:11,14-16)
C. There is no verbal in Ps. 100:5. A "to be" verb must be supplied. Psalm 3:b,c and 5 describe YHWH Himself and His redemptive activity.
D. Some scholars (i.e., UBS Handbook, NASB Study Bible) believe this Psalm is the concluding doxology of the "kingship Psalms" (i.e., Psalm 93; 95-99). The term "king" is not used, but Ps. 100:3b-c may be an allusion to it.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 100:1-3
1Shout joyfully to the Lord, all the earth.
2Serve the Lord with gladness;
Come before Him with joyful singing.
3Know that the Lord Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
100:1 The Psalms regularly express a universal aspect of Israel's God. He is the one true God, creator, sustainer, redeemer (cf. Psalm 33; 47; 98).
The USB Handbook (p. 852) suggests that "all the earth" should be understood with each of the poetic lines in Ps. 100:2-4.
100:2 In light of YHWH as the one and only God (see SPECIAL TOPIC: MONOTHEISM) they
1. serve Him with gladness, cf. Deut. 12:11-12; 28:47
2. come before Him with joyful singing, cf. Ps. 66:1; 81:1; 95:2
Both of these imperatives (also Ps. 100:4) refer to temple worship.
▣ "with joyful singing" This feminine noun (BDB 943) refers to a shout of joy (i.e. NIDOTTE, vol. 3, p. 1128) or "cry of joy," cf. Job 3:7; 20:5; Ps. 63:5.
100:3 "the Lord Himself is God" This is a recurrent theme of the uniqueness of YHWH (cf. Exod. 8:10; 9:14; Deut. 4:35,39; 1 Kgs. 18:39; Ps. 46:10).
▣ "It is He who made us" This refers to the call and promise (including the exodus, cf. Gen. 15:12-21) to Abraham and his descendants (see Contextual Insights, B).
NASB, NKJV,
NJB, LXX,
Peshitta"and not we ourselves"
NKJV, TEV,
JPSOA, REB,
Vulgate"and we are His"
The first option follows the MT (Kethiv). The second is a suggestion made by the Masoretic scholars who compiled the MT (Qere). The UBS Text Project (p. 373) gives the Qere a "B" rating (some doubt).
The problem is whether "and not" is a preposition, "His" or a conjunction and a negative. Both would sound exactly alike when read.
NASB (UPDATED) TEXT: 100:4-5
4Enter His gates with thanksgiving
And His courts with praise.
Give thanks to Him, bless His name.
5For the Lord is good;
His lovingkindness is everlasting
And His faithfulness to all generations.
100:5 Notice how YHWH is characterized (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD).
1. good, cf. Ps. 106:1; 117:1; 118:1,29; Jer. 33:1,
2. merciful, see SPECIAL TOPIC: LOVINGKINDNESS (HESED)
3. everlasting, see Special Topic: Forever (‘olam)
4. faithful, see Special Topic: Believe, Trust, Faith and Faithfulness in the OT
5. to all through time
a. either Israel or
b. all humans who trust Him
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. To whom is this Psalm addressed?
2. To what creative act is Ps. 100:3b referring?
3. List and define the main theological words in Ps. 100:5.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Psalmist's Profession of Uprightness MT Intro A Psalm of David |
Promised Faithfulness to the Lord |
A King Pledges to Rule Justly |
A King's Promise |
The Ideal Ruler |
101:1-5 |
101:1 |
101:1-2b |
101:1-2b |
101:1-2b |
|
101:2 |
101:2c-3b |
101:2c-5 |
101:2c-3b |
|
101:3-4 |
101:3c-4 |
|
101:3c-4 |
|
101:5 |
101:5 |
|
101:5 |
101:6-8 |
101:6-8 |
101:6 |
101:6 |
101:6 |
|
|
101:7 |
101:7-8 |
101:7 |
|
|
101:8 |
|
101:8 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. The first strophe starts out with three cohortatives (Ps. 101:1-2, i.e., OT Parsing Guide, p. 451).
1. I will sing - BDB 1010, KB 1479, Qal
2. I will sing praises - BDB 274, KB 372, Piel
3. I will give heed - BDB 968, KB 1328, Hiphil
The NASB continues the strophe through Ps. 101:5. There are several more "I will. . ." statements that function as cohortatives.
1. I will walk. . ., Ps. 101:2 - BDB 229, BK 246
2. I will set. . ., Ps. 101:3 - BDB 1011, KB 1483, Qal imperfect
3. I hate. . ., Ps. 101:3 - BDB 971, KB 1338, Qal perfect (but in a series of imperfects)
4. I will know. . ., Ps. 101:4 - BDB 393, KB 390, Qal imperfect
5. I will destroy. . ., Ps. 101:5 - BDB 856, KB 1035, Hiphil imperfect
6. . . .will I endure, Ps. 101:5 - BDB 407, KB 410, Qal imperfect
Just a disclaimer, other scholars see these verbs as referring to past action (AB, vol. 17A, p. 4). I think the first verbs are what the psalmist will do when YHWH comes (Ps. 100:2b) because of his godly covenant obedience.
B. This strophe (Ps. 101:1-5) functions as an affirmation of the psalmist's faith and faithfulness to YHWH and His revelation.
1. he sings of YHWH's lovingkindness (i.e., hesed, see Special Topic: Lovingkindness [hesed]; because of Ps. 101:2-5, these first two may be a claim of the psalmist's faithfulness and fairness. These two nouns often describe YHWH. The King should reflect YHWH's character).
2. he sings of YHWH's justice (see Special Topic: Judge, Judgment, Justice)
3. he lives the blameless way
a. for "blameless," see Special Topic: Blameless, Innocent, Without Reproach
b. for "way," see online notes at Deut. 8:6 and 10:20; Ps. 1:1; for the related term "path" (BDB 73) see online note at Isa. 2:3
4. he walks in integrity (BDB 1070) of heart
5. he puts no worthless thing (BDB 116) before his eyes
6. he hates those who swerve from the right (rare noun, used only twice in the OT, BDB 962, cf. Hosea 5:2)
7. he does not allow their evil (i.e., #6) to cling to him
8. he knows no evil
9. he will destroy/silence those who secretly slander
10. he will not endure those who have
a. a haughty look
b. an arrogant heart
C. The second strophe continues the emphasis of Ps. 101:1-5. It describes the psalmist's godly lifestyle and rejection of evil.
1. positive (Ps. 101:6)
a. he knows the faithful of the land
b. he desires that they dwell together
c. he allows those who live blameless lives (Ps. 101:6b) to minister/serve with him
2. negative (Ps. 101:7-8)
a. he will not allow those who practice deceit to dwell with him
b. he will not allow those who speak falsehood to minister/serve him
c. he will continually destroy/silence the wicked of the land
d. he will cut off those who imply the psalmist is the "king"
D. Notice how the opposite of faithful followers are characterized.
1. idolaters, Ps. 101:3a
2. apostates, Ps. 101:3b
3. perverse heart, Ps. 101:4a
4. secret slanders, Ps. 101:5a
5. haughty look, Ps. 101:5b
6. arrogant heart, Ps. 101:5b
7. practice deceit, Ps. 101:7a
8. speaks falsehood, Ps. 101:7b
9. the wicked, Ps. 101:8a
10. those who do iniquity, Ps. 101:8b
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 101:1-5
1I will sing of lovingkindness and justice,
To You, O Lord, I will sing praises.
2I will give heed to the blameless way.
When will You come to me?
I will walk within my house in the integrity of my heart.
3I will set no worthless thing before my eyes;
I hate the work of those who fall away;
It shall not fasten its grip on me.
4A perverse heart shall depart from me;
I will know no evil.
5Whoever secretly slanders his neighbor, him I will destroy;
No one who has a haughty look and an arrogant heart will I endure.
101:1 "lovingkindness and justice" For "lovingkindness" see SPECIAL TOPIC: LOVINGKINDNESS (HESED).
For "justice" see Special Topic: Judge, Judgment, Justice.
▣ "O Lord" This is the covenant name for Israel's Deity (YHWH). See SPECIAL TOPIC: NAMES FOR DEITY.
101:2 "blameless" See Special Topic: Blameless, Innocent, Without Reproach.
▣ "When will You come to me?" This phrase is translated "when shall I attain it?" by JPSOA. The UBS Text Project (p. 373) supports the MT with a "B" rating (some doubt).
It reflects the OT, Mosaic, performance-based covenant. It is often called "the two ways" (cf. Psalm 1; Deut. 30:1,15-20; Jer. 17:5-8). It is a "Wisdom Literature" category designated by the terms
1. blessed (cf. Ps. 1:1; Matthew 7)
2. cursed (cf. Deuteronomy 27-28)
3. plant life, either fruitful or dying
Prosperity was viewed as a direct gift from God for obedience to the covenant, but problems were a direct result of sin (cf. Job; Psalm 73). This OT theological view must be modified by the NT's revelation. God is with us and for us, based on who He is! Jesus comes for all, not just some. The OT focuses on the poor, alienated, and socially powerless as a theological way of asserting His love for all, not just the outwardly blessed! He has come in Christ! His love must be received by repentance, faith, obedience, service, and perseverance.
▣ "within my house" This phrase is ambiguous. It could refer to
1. the nations (cf. Ps. 101:7, i.e., psalmist as king)
2. a domestic area
3. a society
The psalmist is asserting either his current or past obedience to YHWH's covenant through Moses. Those described in Ps. 101:3 are those who knowingly violate the covenant repeatedly (imperfect).
The word "house," BDB 108, is used of the king's palace in 1 Kgs. 4:6; 16:9; Isa. 22:15. This could support the view that the author was the king.
101:3 This verse describes an apostasy from the faith. The term translated "fall away" (BDB 962, KB 750) occurs only here and in Hosea 5:2. KB suggests "deviation" or "transgression" (LXX). This is a difficult concept but a repeated one in Scripture. See SPECIAL TOPIC: APOSTASY (APHISTĒMI). For most of Israel's history only a fraction of her people were faithful followers.
▣ "worthless thing" This noun (BDB 116) is the root from which the later title for Satan, Belial, is derived. Its basic meaning is "worthless," "good for nothing," "base." In this context it may refer to idolatry (AB, vol. 17A, p. 61).
See note from Deut. 13:13.
Deut. 13:13 "worthless men" Literally this means "sons of Belial" (BDB 116). The Hebrew word meant "worthless one" or "good for nothing" (cf. Jdgs. 19:22; 20:13; 1 Sam. 10:27; 30:22; 1 Kgs. 21:10,13; Pro. 6:12). By the NT time, Belial had become synonymous with Satan (cf. 2 Cor. 6:15). There is a theological development in Scripture where evil becomes personified.
101:4 "evil" Evil (BDB 948 II), in this context, is conscious violation of YHWH's revealed will. Because evil people are addressed in Ps. 101:3b, 5a, 6, I think this also refers to an evil person (cf. NAB, New Berkeley version). See my notes from Deut. 30:15-20 online, www.freebiblecommentary.org.
101:5 "I will destroy" The verb (BDB 856, KB 1035, Hiphil imperfect [I believe, used in a cohortative sense]) means "exterminate," or "annihilate" in Hebrew, but in Arabic, it means "to silence" (cf. NJB). This connotation of the root fits this context best. It shows that secret lies/slander will be silenced (REB).
Justice will come one day! It has come in Christ (cf. Matt. 3:2; 4:17) and will be consummated one day over all the earth (cf. Matt. 6:10; John 14:1-3; Rev. 11:15).
▣ "will I endure" The MT (BDB 407, KB 410, Qal imperfect) consonants, יכל, are interpreted by the LXX as אכל (BDB 37). This emendation is not supported by any major English translation, except the NEB, but it is not followed by the REB. "Endure" or "tolerate" parallels "destroy" or "silence."
NASB (UPDATED) TEXT: 101:6-8
6My eyes shall be upon the faithful of the land, that they may dwell with me;
He who walks in a blameless way is the one who will minister to me.
7He who practices deceit shall not dwell within my house;
He who speaks falsehood shall not maintain his position before me.
8Every morning I will destroy all the wicked of the land,
So as to cut off from the city of the Lord all those who do iniquity.
101:6 Several English translations make both Ps. 101:5 and 6 separate strophes (NRSV, NJB). This is possibly because Ps. 101:3-4, 5 (and 7) describe who the king will not accept, while Ps. 101:6 describes those he will accept. These are the kinds of faithful followers who are like the king himself (cf. Ps. 101:1-2).
101:7 "before me" This construct of BDB 617 and BDB 744 is repeated from Ps. 101:3a. This phrase is parallel to "within my house," which is another reason to see this Psalm as authored by the king.
101:8 This verse seems to have an eschatological orientation.
1. every morning (i.e., coming of light; or simply the time the king held court, cf. 2 Sam. 15:2)
2. the land (i.e., has several possible connotations, see Special Topic: Land, Country, Earth)
3. the city of the Lord (see Revelation 21-22, where it becomes imagery of all the people of God, i.e., "the holy city, new Jerusalem")
4. cut off. . .all those who do iniquity (cf. Matt. 25:31-46; Rev. 20:11-15; 21:8,27)
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Is this a royal Psalm? Why or why not?
2. Does Ps. 101:1 describe YHWH or the king?
3. Why is Ps. 101:2b so difficult to interpret?
4. Does Ps. 101:3 refer to idolatry?
5. Is Ps. 101:8 eschatological or ideal?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer of an Afflicted Man for Mercy on Himself and Zion MT Intro A Prayer of the Afflicted, when he is faint, and pours out his complaint before the Lord |
The Lord's Eternal Love | Prayer for Healing in Sickness | The Prayer of a Troubled Youth | Prayer In Misfortune |
102:1-7 | 102:1-2 | 102:1-2 | 102:1-2 | 102:1-2 |
102:3-7 | 102:3-11 | 102:3-8 | 102:3-5 | |
102:6-8 | ||||
102:8-11 | 102:8-11 | |||
102:9-11 | 102:9-11 | |||
102:12-17 | 102:12-17 | 102:12-17 | 102:12-17 | 102:12-14 |
102:15-17 | ||||
102:18-22 | 102:18-22 | 102:18-22 | 102:18-22 | 102:18-22 |
102:23-28 | 102:23-28 | 102:23-24 | 102:23-28 | 102:23-24 |
102:25-28 | 102:25-27 | |||
102:28 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 102:1-7
1Hear my prayer, O Lord!
And let my cry for help come to You.
2Do not hide Your face from me in the day of my distress;
Incline Your ear to me;
In the day when I call answer me quickly.
3For my days have been consumed in smoke,
And my bones have been scorched like a hearth.
4My heart has been smitten like grass and has withered away,
Indeed, I forget to eat my bread.
5Because of the loudness of my groaning
My bones cling to my flesh.
6I resemble a pelican of the wilderness;
I have become like an owl of the waste places.
7I lie awake,
I have become like a lonely bird on a housetop.
102:1-7 This strophe describes the psalmist's situation (i.e., "the day of my distress," Ps. 102:2,23-26).
1. feels YHWH has hidden His face (i.e., no sense of His presence)
2. his days are consumed in smoke, Ps. 102:3
3. his bones have been scorched, Ps. 102:3
4. his heart has been smitten, Ps. 102:4
5. he has forgotten to eat because of his loud groaning, Ps. 102:4b-5a
6. his bones cling to his flesh, Ps. 103:5b
7. he looks like a bird of the wilderness, Ps. 102:6,7b
8. he cannot sleep, Ps. 102:7a
It is possible that what looks like physical illness is really a person grieving over exile and the loss of the temple (cf. Ps. 102:14,18-22,23-28).
102:1-2 The Psalm opens with a series of prayer requests.
1. hear my prayer - BDB 1033, KB 1570, Qal imperative, cf. Ps. 17:6; 39:12; 54:2; 55:1; 61:1; 64:1; 143:1
2. let my cry for help come to You - BDB 9, KB 112, Qal imperfect used in a jussive sense
3. do not hide Your face from me - BDB 711, KB 771, Hiphil jussive, cf. Ps. 27:9; 69:17; 143:7
4. incline Your ear to me - BDB 639, KB 692, Hiphil imperative, cf. Ps. 17:6; 31:2; 71:2; 86:1; 88:2
5. quickly - BDB 554, KB 553, Piel imperative (lit. "be quick," see NJB, most English translations translate it as an adverb [BDB 555])
6. answer me - BDB 772, KB 851, Qal imperative
102:2 "Your face" This is a Hebrew idiom for the personal presence of YHWH (cf. Ps. 10:11; 13:1; 27:9; 30:7; 44:24; 51:9; 69:17; 80:3,7,19; 88:14; 143:7).
▣ "day" This imagery (BDB 398) is repeated three times.
1. in the day of my distress, Ps. 102:2a
2. in the day when I call, Ps. 102:2c
3. my days, Ps. 102:3a
4. all day long, Ps. 102:8a
5. my days, Ps. 102:11
▣ "Your ear" This is anthropomorphic imagery. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM).
102:6 "pelican. . .owl" Often in the OT, birds and wild animals are used to denote not only abandoned places, but the presence of the demonic (i.e., Isa. 13:19-22; 34:11-15; Zeph. 2:14). Here the focus is on the element of abandonment or aloneness.
Also note the birds mentioned are Levitically unclean (cf. Lev. 11:13-19), which is another way to assert the sense of rejection!
NASB (UPDATED) TEXT: 102:8-11
8My enemies have reproached me all day long;
Those who deride me have used my name as a curse.
9For I have eaten ashes like bread
And mingled my drink with weeping
10Because of Your indignation and Your wrath,
For You have lifted me up and cast me away.
11My days are like a lengthened shadow,
And I wither away like grass.
102:8-11 This strophe continues the description of the hurting psalmist.
1. his enemies (possibly invaders) reproach him continuously, Ps. 102:8
2. his enemies deride him
3. his enemies use his name as a curse (cf. Isa. 65:15; Jer. 29:22)
4-5. he has eaten ashes and drunk tears (these were signs of mourning, see SPECIAL TOPIC: GRIEVING RITES, cf. Ps. 42:3; 80:5)
6. his days are like a lengthened shadow (i.e., his pain lasts a long time)
7. he withers away like grass (cf. Gen. 6:3; Job 10:4; 14:1-2; Ps. 78:39; 90:5-6; 102:4; 103:15-18; Isa. 40:6; 1 Pet. 1:24-25)
The theological issue is why was he suffering. Psalm 102:10 reveals that he was experiencing divine judgment (cf. Psalm 38). One wonders if he is a symbol or representative of the nation (cf. Ps. 102:12-17,18-22).
NASB (UPDATED) TEXT: 102:12-17
12But You, O Lord, abide forever,
And Your name to all generations.
13You will arise and have compassion on Zion;
For it is time to be gracious to her,
For the appointed time has come.
14Surely Your servants find pleasure in her stones
And feel pity for her dust.
15So the nations will fear the name of the Lord
And all the kings of the earth Your glory.
16For the Lord has built up Zion;
He has appeared in His glory.
17He has regarded the prayer of the destitute
And has not despised their prayer.
102:12-17 This strophe has a national emphasis. YHWH has an international purpose for Israel. See Special Topic: YHWH's Eternal Redemptive Plan.
Notice the things the psalmist asserts about YHWH.
1. He sits enthroned forever (cf. Ps. 9:7; 10:16; 29:10; Lam. 5:19)
2. His name (lit. "remembrance," BDB 271, cf. Ps. 30:4; 97:12) abides to all generations (cf. Exod. 3:15; Ps. 135:13)
3. He acts in grace towardHis covenant people
4. He has built up Zion
5. He has appeared (i.e., to Zion) in His glory
6. He regards the prayers of the destitute (BDB 792, occurs only here and Jer. 17:6, where it is used of a tree/scrub; the root comes from the verb, "to strip bare")
The psalmist asks YHWH to act on Israel's behalf for His greater purpose!
102:13 "You will arise" This verb (BDB 877, KB 1086) has a wide semantic field. It could denote
1. YHWH rising from His throne to act (cf. Ps. 119:126)
2. YHWH awaking from sleep (metaphor for His lack of action)
3. YHWH becoming active after a period of purposeful inactivity
▣ "the appointed time has come" The noun (BDB 417) has the connotation of "an appointed time" (cf. Ps. 75:2; Dan. 8:19). The concept that YHWH is in control of time, space, history is central to the character of the one true God (cf. Ecclesiastes 3).
102:14-17 These verses imply the destruction of the temple.
1. the nations (i.e., who did this) will fear, Ps. 102:15
2. YHWH will build up Zion and show her His glory, Ps. 102:16
3. the prayers of the destitute (i.e., the exiled people of God) will be heard
4. note Ps. 102:18-22
102:14 "Surely Your servants find pleasure in her stones" This phrase reminds me of the deep emotional attachment that modern Judaism has for the wailing wall in Jerusalem (i.e., the foundation stones of Solomon's temple). Judaism (i.e., the Mosaic Law) is linked to a special place of worship (i.e., the tabernacle, later the temple in Jerusalem).
▣ "her dust" This noun (BDB 779) is often used of the debris of destroyed cities (cf. 1 Kgs. 20:10; Neh. 4:2,10; Ezek. 26:4,12).
NASB (UPDATED) TEXT: 102:18-22
18This will be written for the generation to come,
That a people yet to be created may praise the Lord.
19For He looked down from His holy height;
From heaven the Lord gazed upon the earth,
20To hear the groaning of the prisoner,
To set free those who were doomed to death,
21That men may tell of the name of the Lord in Zion
And His praise in Jerusalem,
22When the peoples are gathered together,
And the kingdoms, to serve the Lord.
102:18-22 This strophe is a promise about YHWH's restoration of His covenant people to Judah and her temple.
Hebrews 1 quotes Ps. 102:25-27 as relating to Jesus. In this sense Ps. 102:28 relates to the new people of God (i.e., believing Jews and Gentiles, cf. Rom. 2:28-29; 9:6; Gal. 3:7-9,13-14,29; 6:15-16)!
102:19 YHWH knows what is happening on earth (cf. Job 28:24; Ps. 14:2; 33:13-14; 53:3; 80:14; Lam. 3:50; 5:1; see full note at Ps. 33:13-17). The term "earth" (BDB 75) can have several meanings, see Special Topic: Land, Country, Earth.
▣ "from His holy height. . .from heaven" These are parallel. The first might refer to the temple on Mt. Moriah, but when both are taken into account, it refers to YHWH's dwelling place above the atmosphere of the earth.
SPECIAL TOPIC: HEAVEN AND THE THIRD HEAVEN
102:20 These images refer to exiled Judeans (and possibly Israelites).
102:22 This, like so many Psalms in Book IV, has a universal emphasis (see Special Topic: YHWH's Eternal Redemptive Plan). The phrase, "the kingdom will serve the Lord," reminds me of Rev. 5:9-14 and 11:15!
NASB (UPDATED) TEXT: 102:23-28
23He has weakened my strength in the way;
He has shortened my days.
24I say, "O my God, do not take me away in the midst of my days,
Your years are throughout all generations.
25Of old You founded the earth,
And the heavens are the work of Your hands.
26Even they will perish, but You endure;
And all of them will wear out like a garment;
Like clothing You will change them and they will be changed.
27But You are the same,
And Your years will not come to an end.
28The children of Your servants will continue,
And their descendants will be established before You."
102:23-28 This strophe, like the two previous ones, uses personal imagery in a national sense. It affirms YHWH's act of creation (Ps. 102:26); He is eternal (102:27)! His people have gone through a devastating time (defeat, destruction, exile), but He will restore them (102:28) because as "heaven and earth" are the work of His hands (cf. Ps. 8:6; 19:1; Isa. 45:12; 48:13), so too, the covenant people (cf. Ps. 138:8; 143:5; Isa. 45:11; 60:2; 64:8; even Assyria, Isa. 19:25).
102:23-24 The LXX translates these verses as YHWH speaking to the psalmist. The NT book of Hebrews 1:10-12 quotes Ps. 102:25-27 as referring to Jesus. The MT translates the same Hebrew consonants in a different way (cf. Tyndale OT Commentaries, vol. 16, Psalms 73-150, pp. 395-396).
102:23 "strength" The term (BDB 470) was used of national strength being affected by YHWH's judgment (cf. Lev. 26:20; Lam. 1:6,14; Amos 2:14).
102:25-27 These verses from the LXX are quoted in Heb. 1:10-11, where they are applied to Jesus (cf. Heb. 13:8).
102:27 "But You are the same" YHWH does not change nor do His purposes (cf. Ps. 33:11; Mal. 3:6; James 1:17). Psalm 102:27 is a dramatic contrast to 102:26. Even heaven and earth will pass away (cf. Isa. 34:4; 51:6; Matt. 5:18; 24:35; Mark 13:31; Luke 21:33; 2 Pet. 3:10; Rev. 20:11), but not YHWH!
For a good brief discussion of God's unchangeableness see Millard Erickson, Christian Theology, 2nd ed., pp. 304-308.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Is this Psalm about an individual or the nation of Israel?
2. Explain the imagery of Ps. 102:6-7.
3. Does Ps. 102:14 imply a reference to the destruction of the temple?
4. Does the universal emphasis of Ps. 102:15,22 refer to restoration from exile or an eschatological setting?
5. Are heaven and earth permanent or transitory?
6. How is Ps. 102:28 related to
a. Gen. 12:1-3
b. Rom. 2:28-29
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Praise for the Lord's Mercies MT Intro A Psalm of David |
Praise for the Lord's Mercies | Thanksgiving for Recovery from Sickness | The Love of God | God Is Love |
103:1-5 | 103:1-5 | 103:1-5 | 103:1-5 | 103:1-2 |
103:3-5 | ||||
103:6-14 | 103:6-10 | 103:6-14 | 103:6-14 | 103:6-7 |
103:8-10 | ||||
103:11-14 | 103:11-12 | |||
103:13-14 | ||||
103:15-18 | 103:15-18 | 103:15-18 | 103:15-18 | 103:15-16 |
103:17-18 | ||||
103:19-22 | 103:19 | 103:19-22 | 103:19-22 | 103:19-20 |
103:20-22 | 103:21-22 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This is one of the highwater marks of praise in the Psalter. It is a companion to Psalm 104. Psalm 103 focuses on God as merciful Redeemer (YHWH, Ps. 103:1,6,8,13,17,19,20,21,22 [twice]), while Psalm 104 focuses on God's creative power (Elohim, Ps. 104:1,33).
B. This Psalm seems to move from (1) personal experience (2) to corporate worship (3) to cosmic worship.
C. Brief Outline
1. Praise to God for His love to individuals, Ps. 103:1-5
2. Praise to God for His love to Israel, Ps. 103:6-14
3. Praise to God for His infinite love to finite man, Ps. 103:15-18
4. Let everything praise the Lord, Ps. 103:19-22
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 103:1-5
1Bless the Lord, O my soul,
And all that is within me, bless His holy name.
2Bless the Lord, O my soul,
And forget none of His benefits;
3Who pardons all your iniquities,
Who heals all your diseases;
4Who redeems your life from the pit,
Who crowns you with lovingkindness and compassion;
5Who satisfies your years with good things,
So that your youth is renewed like the eagle.
103:1-2,20-22 "Bless the Lord" When one compares the first and last verses of this Psalm and Ps. 104:1,35, it is obvious that they form a unity (six Piel imperatives).
▣ "Bless" This term (BDB 138, KB 159) is one of two roots used of blessings.
1. אשר (BDB 80) is used 45 times in the OT and corresponds to the "bless" of Matt. 5:3-10 (i.e., the Beatitudes). It denotes a state of blessedness (cf. Ps. 1:1; 2:12; 32:1,2; 33:12; 34:8; 40:4; etc.).
2. ברך (BDB 138) is used here (cf. Ps. 103:1,2,20,21,21; 104:1,35) and over 325 times in the OT. It was used of
a. YHWH blessing initial creation - Gen. 1:22, 28
b. YHWH blessing the Patriarchs - Gen. 12:1; 18:18; 22:17-18; 26:4; 28:14
c. the cursing and blessing of covenant obedience - Deuteronomy 27-28 (also note Leviticus 26)
The basic root has two (possibly related) connotations.
a. to kneel
b. to bless
103:1 "soul" Nephesh (BDB 659, KB 711-713) is the Hebrew term for "life force." It is used for both mankind (Gen. 2:7) and the animals (cf. Gen. 1:24; 2:19). Here, it is parallel with the next phrase, "all that is within me," which emphasizes the author's attempt to praise God with his whole being. See note online at Ps. 3:2.
▣ "O my soul" This is a literary form where the author speaks to himself (cf. Ps. 42:5,11; 43:5; 104:1,35; 116:7). It is a way of referring to one's own thinking process.
▣ "His holy name" The rest of this Psalm, particularly Ps. 103:8-14, describes the character of God. This Psalm helps us to get a true picture of the heart and mind of the eternal, creator, redeemer God. See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD.
103:2 "And forget none of His benefits" In the OT, for God to forget is very important because it speaks of His pardon. But for a person to forget speaks of his ingratitude or rebellion. A good parallel passage for God's tender mercy toward fallen man is seen in Deut. 4:9,23,31; 6:12; 8:11,14,19; 9:7; 25:19. Just to sit and reflect on who God is and what He has done for us brings joy to the heart of a true believer.
103:3 "Who pardons all your iniquities" The term (BDB 699, KB 757) for "pardons" is used in Hebrew only for God's forgiveness. Psalm 103:11-13 includes three metaphors that describe God's forgiveness in graphic terms.
▣ Notice the series of participles that describe why YHWH should be blessed (i.e., He gives benefits).
1. He pardons all your iniquities - BDB 699, KB 757, Qal
2. He heals all your diseases - BDB 950, KB 1272, Qal
3. He redeems your life from the pit - BDB 145, KB 169, Qal
4. He crowns you with lovingkindness and compassion - BDB 742, KB 815, Piel
5. He satisfies your years with good things - BDB 959, KB 1302, Hiphil
This series of five participles covers life on earth and a future life in heaven.
▣ "Who heals all your diseases" The Hebrew noun, "diseases" (BDB 316), and verb (BDB 317 I) are used in Deut. 29:21 in the sense of cursing because of Israel's disobedience to the covenant. Because of this usage, and several OT passages that speak of healing of sin (cf. Ps. 41:4; Isa. 1:6; 6:10; 53:5), it is doubtful that the emphasis of this verse is on physical healing, although it surely includes that (cf. Exod. 15:26; Deut. 32:29; Ps. 147:3). The Jews recognized that sin and disease were related (cf. James 5:13-18). Here, it is parallel to "pardons all your iniquities."
103:4 "Who redeems your life" The term "redeems" (BDB 145, KB 169, Qal active participle) is the same as "the kinsman redeemer" or go'el (BDB 145, Qal active participle, cf. Job 19:25 and also the same root in Ruth 4). Here, God is described in intimate family terms, as He is in Ps. 103:13.
▣ "from the pit" This could be used in the sense of physical destruction, but because of its parallel in relationship to the term Sheol in Ps. 16:10, it seems to relate to the author's hope in the afterlife (see SPECIAL TOPIC: Where Are the Dead?). Some authors even connect Ps. 103:4b and 5 to this context.
▣ "Who crowns you with lovingkindness" The verb (BDB 742, KB 815) can mean
1. crown - LXX and most English translations
2. surround - JPSOA, NIDOTTE, vol. 3, p. 384
Both make sense in this context.
▣ "compassion" The term (BDB 933) is often used of YHWH (cf. Exod. 33:19; Deut. 13:17; 30:3; 2 Kgs. 13:23; Isa. 14:1; 30:18; 49:10,13; 54:8,10; 55:7; 60:10). It was used in Ps. 102:14 to describe the exiles' feelings about the destroyed temple (cf. Lam. 3:22).
▣ "Who satisfies your years with good things" This is a very difficult verse to translate because of the uncertainty of the Hebrew term, "years." Literally, it means "ornaments" (BDB 725). The King James translation, "mouth," is obviously incorrect. The ASV translation, along with the Septuagint, and the Vulgate, have "desire," which seems to be a derived meaning from the original term, while most modern translations use a textual emendation to bring forth the concept of life or prime of life (cf. NEB, RSV, TEB and JPSOA). The AB (Michael Dahood, p. 26) sees it as referring to eternity (i.e., life with God in heaven). The UBS Text Project gives "ornaments" a "B" rating (some doubt).
▣ "so that your youth is renewed like the eagle" The concept of "eagle" has caused some commentators to take this verse in two different ways.
1. actually refers to the vigorous strength of eagles (cf. Isa. 40:31)
2. the mythical allusion to the phoenix, a bird which comes back to life after death (cf. RSV translation; possibly Job 29:18)
3. eagles molting so as to get new feathers (NET Bible)
The term translated "eagle" (BDB 676) can refer to an eagle or a vulture. In this context of YHWH's mercy and grace, "eagle" is the better choice (note Exod. 19:4; Deut. 32:11; Isa. 40:31).
The verb "renewed" (BDB 293, KB 293) is rare (cf. 1 Sam. 11:14; 2 Chr. 15:8; 24:4,12; Job 10:17; Isa. 61:4; Lam. 5:21). It is used only three times in the Psalter.
1. Ps. 51:10 - renew a steadfast spirit within me (Piel imperfect)
2. Ps. 103:5 - renewed like an eagle (Hithpael imperfect)
3. Ps. 104:30 - You renew the face of the ground (Piel imperfect)
NASB (UPDATED) TEXT: 103:6-14
6The Lord performs righteous deeds
And judgments for all who are oppressed.
7He made known His ways to Moses,
His acts to the sons of Israel.
8The Lord is compassionate and gracious,
Slow to anger and abounding in lovingkindness.
9He will not always strive with us,
Nor will He keep His anger forever.
10He has not dealt with us according to our sins,
Nor rewarded us according to our iniquities.
11For as high as the heavens are above the earth,
So great is His lovingkindness toward those who fear Him.
12As far as the east is from the west,
So far has He removed our transgressions from us.
13Just as a father has compassion on his children,
So the Lord has compassion on those who fear Him.
14For He Himself knows our frame;
He is mindful that we are but dust.
103:6,7 "The Lord performs righteous deeds" The term "righteous deeds" is used two ways in the OT.
1. to describe God's holiness
2. to describe God's acts of salvation
It seems that in these two verses we have a description of the events of the exodus and of the wilderness wanderings. Therefore, this is a threefold thanksgiving for God's act of grace in
1. deliverance from Egypt
2. in revealing Himself to Moses
3. patience with the people during the wandering in the wilderness
▣ "And judgments for all who are oppressed" There are two ways to interpret texts such as this one.
1. God cares for the weak, poor, and powerless (i.e., Exod. 22:22-24; Deut. 10:17-19; Ps. 68:5).
2. Since the OT saw prosperity as a sign of God's favor, often the logical conclusion was He had rejected the others because of their sins (i.e., Job, Psalm 73), but it is possible to see God's repeatedly stated love for them as a literary way of showing/affirming His love and care for all!
103:7 "He made His ways known to Moses" YHWH revealed Himself to Moses, cf. Exodus 19-20; 33:13; Ps. 99:7. The OT is inspired, eternal revelation (cf. Matt. 5:17-19), but it must be remembered that Jesus is the ultimate revelation (cf. Matt. 5:21-48). He is the only proper interpreter of Scripture. He is lord of Scripture! Mosaic revelation still functions in sanctification but not in justification.
SPECIAL TOPIC: PAUL'S VIEW OF THE MOSAIC LAW
▣ "His ways" This is one of several terms used to describe YHWH's revelation. See Special Topic: Terms for God's Revelation.
103:8 "The Lord is compassionate and gracious, slow to anger and abounding in lovingkindness" This is the first phrase in a series to describe the nature of God. It seems to be an allusion to Exod. 34:6,7. These attributes of God are affirmed again and again in Scripture (cf. Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 145:8; Joel 2:13; Jonah 4:2). See Special Topic: Characteristics of Israel's God.
103:9 "He will not always strive with us" When one reads this in English it seems to imply that God will not always have patience with fallen humanity, but it is a Hebrew idiom for exactly the opposite! He will always have patience with His special creation (cf. Gen. 6:3; Isa. 57:16).
▣ The term "strive" (BDB 936, KB 1224, Qal imperfect) is a term that refers to legal charges (cf. Jer. 3:5,12). God's heart is always willing to turn back to us when we turn to Him (cf. James 4:8)!
103:10 "He has not dealt with us according to our sins nor rewarded us according to our iniquities" Faithful followers are not punished in relation to their sin nor rewarded on the basis of their efforts. This verse obviously continues the thought of Ps. 103:9, and Israel knew the truth of it well.
103:11 "For as high as the heavens are above the earth" This is the first of three metaphors to describe the boundless grace of God. For "heavens" see SPECIAL TOPIC: HEAVEN and SPECIAL TOPIC: Heaven and the Third Heaven. Note the parallel in Isa. 55:9.
▣ "those who fear Him" The verb (BDB 431, KB 432, Qal active participle) denotes "respect," "awe." This phrase is a recurrent title for faithful followers (cf. Ps. 15:4; 25:12,14; 103:13; 118:4). See Special Topic: Fear (OT),
103:12 "As far as the east is from the west" The Hebrew etymological roots of "east" and "west" refer to the rising and setting sun. As the height of the heavens cannot compare with God's grace, so, the expanse of the earth from horizon to horizon cannot compare with God's grace. When one compares this with Isa. 38:17; 44:22; and Micah 7:19, the full metaphorical impact of the grace of God is overwhelming!
▣ "So far has He removed our transgressions from us" The term "remove" (BDB 934, KB 1221) signifies "no relationship with," which illustrates the complete removal of the penalty and guilt of sin by a gracious God.
This is OT justification by grace! When God forgives (because of who He is), He forgets (cf. Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19)! Our past is forgiven and forgotten. Now we must live godly lives into the future. Many believers can intellectually affirm the forgiveness of God, but they have never embraced the forgetfulness of God!
Notice that in Ps. 103:12-13 there are two words that begin with ר, and these appear twice. This is an obvious sound play (as is the threefold ג sound in Ps. 103:10 and 11).
103:13 "Just as a father has compassion on his children" Here again is another family metaphor to describe God's love (cf. Exod. 4:22; Deut. 1:31; 8:5; Ps. 27:10; Pro. 3:12; Isa. 49:15; 63:16; 64:8; Jer. 31:9; Hos. 11:1; Mal. 1:6). This is the possible origin of Jesus' term to describe God as Father (see SPECIAL TOPIC: FATHER and Special Topic: The fatherhood of God).
This verse was used in Judaism on the Day of Atonement (cf. Leviticus 16). It was quoted when one of the two scapegoats was pushed over the cliff (i.e., bore sin away from the camp).
▣ "So the Lord has compassion on those who fear Him" It must be remembered that, although God's initiating grace is key in biblical faith, He demands a response be made by humankind in an initial and ongoing way (cf. Ps. 103:17,18 for a threefold emphasis on this conditional aspect of mankind's part).
The verb "fear" (BDB 431, KB 432, Qal active participle) denotes those who revere God by faith and faithfulness. See full note on the positive and negative aspects of "fear" at Ps. 15:2-5. See Special Topic: Fear (OT).
103:14 "He Himself knows our frame" This is the Hebrew term yetzer (BDB 428), which means "intent." God knows our thoughts and yet still loves us (cf. Gen. 6:5; 8:21). It is interesting that generally the rabbis did not believe in original sin (Genesis 3), but held to the theory of the two yetzers (i.e., good intent and evil intent). They said that every person has a black dog and white dog inside them and the one fed the most becomes the bigger and stronger. This is an emphasis on human responsibility, which is certainly a half truth (see SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE).
The NRSV and JPSOA see the verb in Ps. 103:4a as referring to the creation of Adam (Gen. 2:7; 3:19) or to all humans (Ps. 139:15). The TEV and NJB assume it refers to what humans are made of (i.e., clay, dust).
▣ "He is mindful that we are but dust" This metaphor implies initial creation (cf. Gen. 2:7; 3:19; Job 34:15 Ps. 104:29; Eccl. 3:20; 12:7). It speaks of humanity's frailty (cf. Job 10:9; Ps. 78:39), which introduces the next section, Ps. 103:15-18.
NASB (UPDATED) TEXT: 103:15-18
15As for man, his days are like grass;
As a flower of the field, so he flourishes.
16When the wind has passed over it, it is no more,
And its place acknowledges it no longer.
17But the lovingkindness of the Lord is from everlasting to everlasting on those who fear Him,
And His righteousness to children's children,
18To those who keep His covenant
And remember His precepts to do them.
103:15,16 "As for man, his days are like grass" This strophe (Ps. 103:15-18) is an emphasis on the eternality of God and the insignificant finitude of mankind. This same metaphor is used several times in the OT (cf. Job 14:1,2; Ps. 90:5,6; Isa. 40:6-8), and in the NT (cf. 1 Pet. 1:24-25).
103:17-18 These verses contain a threefold series which describes mankind's need to respond to God's initiating love (i.e., human freewill).
1. Ps. 103:17, those who fear Him
2. Ps. 103:18, those who keep His covenant
3. Ps. 103:18, those who remember His precepts to do them
103:17 "the lovingkindness of the Lord" This refers to His covenant faithfulness. See SPECIAL TOPIC: LOVINGKINDNESS (HESED).
▣ "from everlasting to everlasting" This is the doubling of 'olam (BDB 761, cf. Ps. 90:2). See Special Topic: Forever ('olam).
▣ "And His righteousness to children's children" We learn from parts of the Pentateuch that God visits the iniquity of the father on the children to the third and fourth generation (cf. Exod. 20:5; Deut. 5:9). However, for those who love Him He visits His blessings to the thousandth generation (cf. Deut. 5:10; 7:9)! Faith and faithfulness in YHWH moves through families (cf. Deut. 4:9; 6:7,20-25; 11:19; 32:46), as do sin and rebellion.
103:18 "to do them" Obedience is crucial to the covenant. The sovereign God initiates it and sets limits but demands that His people obey (see Special Topic: Keep; cf. Deut. 4:2,6,9,40; 5:10,12,29,32; 6:2,3,17,25; 7:8,9,11,12). This concept of hearing God's word and then obeying it is the Hebrew word Shema (BDB 1033, cf. Deut. 4:1; 5:1; 6:3,4; 9:1; 20:3; 27:10; 33:7). Jesus made this same point in Luke 6:46!
▣ "covenant" See Special Topic: Covenant.
NASB (UPDATED) TEXT: 103:19-22
19The Lord has established His throne in the heavens,
And His sovereignty rules over all.
20Bless the Lord, you His angels,
Mighty in strength, who perform His word,
Obeying the voice of His word!
21Bless the Lord, all you His hosts,
You who serve Him, doing His will.
22Bless the Lord, all you works of His,
In all places of His dominion;
Bless the Lord, O my soul!
103:19 "His sovereignty rules over all" The term "all" is a reference to the praise due God by the cosmos. He made it; it praises Him, both animate and inanimate.
103:20 "Bless the Lord, you His angels" This describes the personal, conscious servants of God. There has been some discussion about the term, "His hosts" (BDB 838) in Ps. 103:21, which some see as other groups of angels. The term does usually mean "army." However, because of the inanimate praise of Ps. 103:22, others have seen "His host" as referring to the starry heavens (cf. Deut. 4:19; Ps. 19:1-6).
Notice that as faithful followers must obey YHWH, so too, the angels must obey (cf. Heb. 1:6-14).
103:22 All nature, animals, humans, and angels praise God (cf. Phil. 2:9-11). Blessing and praise are due the Creator (Psalm 104) and Redeemer (Psalm 103) of all! I can hardly wait to be a part of this great choir (cf. Rev. 5:9-14)!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the central truth of this Psalm?
2. How is this Psalm related to Psalm 104?
3. Is healing a specific promise in the atonement of Christ? (cf. Isa. 53:5)
4. Is the covenant conditional or unconditional? Explain.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord's Care Over All His Works No MT Intro |
Praise the Sovereign Lord for His Creation and Providence | Hymn to God the Creator | In Praise of the Creator | The Glories of Creation |
104:1-4 | 104:1-2 | 104:1-4 | 104:1-4 | 104:1-2a |
104:2b-4 | ||||
104:3-4 | ||||
104:5-9 | 104:5-9 | 104:5-9 | 104:5-9 | 104:5-6 |
104:7-9 | ||||
104:10-13 | 104:10-13 | 104:10-13 | 104:10-12 | 104:10-12 |
104:13-15 | 104:13-15 | |||
104:14-17 | 104:14-18 | 104:14-23 | ||
104:16-18 | 104:16-18 | |||
104:18-23 | ||||
104:19-23 | 104:19-23 | 104:19-21 | ||
104:22-23 | ||||
104:24-26 | 104:24-26 | 104:24-26 | 104:24-26 | 104:24 |
104:25-26 | ||||
104:27-30 | 104:27-30 | 104:27-30 | 104:27-30 | 104:27-28 |
104:29-30 | ||||
104:31-35 | 104:31-32 | 104:31-35 | 104:31-32 | 104:31-32 |
104:33-35b | 104:33-35b | 104:33-35b | ||
104:35c-d | 104:35c-d | 104:35c |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. It is obvious that Psalm 103 and 104 form a theological pair This can be seen as the opening and closing verses are exactly alike ("bless," Piel imperative). The significance of this pairing may be in the two general subject matters of these Psalms. Psalm 103 is the covenant love of YHWH as Redeemer and Psalm 104 shows God (Elohim) as the Creator. The names for God reflected in the opening of both of these Psalms are YHWH, the covenant name for God, and Elohim, the general name for God. The Jews say that Psalm 103 describes YHWH in His covenant mercy and Psalm 104 describes Elohim as Creator. This is a much better explanation of these terms than to see in them the JEDP theory of source criticism that was so popular in the 19th century (see Introduction to Genesis online at www.freebiblecommentary.org).
B. This Psalm is very similar to the Egyptian hymn to Aton (ANET 369-371), by Akhenaten IV (1375-1357 b.c.). Although there is a similarity, there are also obvious differences. We know that Wisdom Literature was shared among many cultures in the ANE, and there may be a purposeful similarity between the Egyptian hymn to the sun god and the Creator Redeemer God in Psalm 103 and 104. For the ANE parallels see
1. The IVP Bible Background Commentary, pp. 548-550
2. Hard Sayings of the Bible, pp. 277-278
3. Encyclopedia of Bible Difficulties, pp.239-240
4. Ancient Near Eastern Thought and the OT, pp. 165-199
C. It is somewhat strange that the conscious creation of God (cf. Phil. 2:10), both the angels and humans, is somewhat de-emphasized in Psalm 104. As a matter of fact, the Hebrew text of Ps. 104:4 seems to refer simply to the elements of nature and not the angelic world. Humanity is alluded to briefly in Ps. 104:14 and 23, but only as a sideline and not as a key point.
D. This Psalm seems to reflect, to a limited degree, Genesis 1.
1. Day 1, Gen. 1:1, the heavens - Ps. 104:1-4
2. Days 2-3, Gen. 1:6-9, land - Ps. 104:5-9
3. Day 3, Gen. 1:10-17, food and water - Ps. 104:13-17
4. Day 4, Gen. 1:14-19, sun and moon - Ps. 104:19-23
5. Day 5, Gen. 1:20-23, birds and fish - Ps. 104:24-26
6. Day 6, Gen. 1:24-26, animals and humans - (see C. above)
7. Day 6, Gen. 1:29-31, God's care - Ps. 104:27-30
8. Day 7, Gen. 2:1-3, the seventh day of rest - Ps. 104:31-34
9. beyond day 7 (i.e., the Fall of Genesis 3) - Ps. 104:35
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 104:1-4
1Bless the Lord, O my soul!
O Lord my God, You are very great;
You are clothed with splendor and majesty,
2Covering Yourself with light as with a cloak,
Stretching out heaven like a tent curtain.
3He lays the beams of His upper chambers in the waters;
He makes the clouds His chariot;
He walks upon the wings of the wind;
4He makes the winds His messengers,
Flaming fire His ministers.
104:1 "Bless the Lord, O my soul" This is the way that both Psalm 103 and 104 begin and end (i.e., Piel imperatives). It is a praise to YHWH from the totality of His highest creation (humans, cf. Gen. 1:26-27).
▣ " O Lord my God, You are. . ." Psalm 104:1 has two perfects describing God, followed by seven participles describing His actions.
1. You are very great - BDB 152, KB 178, Qal perfect, cf Deut. 3:24; 2 Sam. 7:22; 1 Chr. 16:25; Ps. 35:27; 40:16; 48:1; 70:4; 86:10; 96:4; 145:3; Mal.1:5
2. You are clothed - BDB 527, KB 519, Qal perfect
a. splendor (BDB 217, Job 40:10; Ps. 96:6)
b. majesty (BDB 214, Ps. 93:1)
Psalm 104 2-4 lists His activities in initial creation of the heavenly realm.
1. He covers Himself with light - BDB 741, KB 813, Qal participle, cf. Ps. 36:9; Dan. 2:22; 1 Tim. 6:16; James 1:17; 1 John 1:5
2. He stretches out the heaven - BDB 639, KB 692, Qal participle, cf. Job 9:8; 37:18; Isa. 40:22; 42:5; 45:12; Jer. 10:12; Zech. 12:1
3. he lays the beams of His upper chambers - BDB 900, KB 1138, Piel participle
4. He makes the clouds His chariot - BDB 962, KB 1321, Qal participle
5. He walks upon the wings of the wind - BDB 229, KB 246, Piel participle, cf. 2 Sam. 22:11; Ps. 18:10
6. He makes the wind His messenger - BDB 793, KB 889, Qal participle
7. He makes flaming fire His ministers - verb from #6 assumed
a. flaming fire - BDB 529, KB 521, Qal participle
b. ministers - BDB 1058, KB 1661, Piel participle
104:2 "Covering Yourself with light" Because elsewhere in the Psalms the allusion is to Genesis 1, one wants to see this as referring to Gen. 1:3-5, but notice it is God Himself who is being described, not a formless and void earth.
Light is a recurrent biblical theme of truth, healing, revelation, and goodness. God wears it and speaks it into our world!
▣ "like a tent curtain" This is a common ancient Middle Eastern concept (cf. Isa. 42:5; Job 9:8; Ps. 104:2; Jer. 10:12; 51:15; Zech. 12:1). In the Egyptian Book of the Dead, heaven is described as a "skin." In the Rig Veda, heaven is described as "stretched out like a hide." This is simply a metaphorical way of speaking of the vault of the heaven (i.e., the atmosphere of this planet) above the earth. It is the language of metaphor.
104:3a This speaks of pillars sitting on the bedrock of the earth (cf. Ps. 24:2; 104:5; Job 38:4), upon which the heavens (i.e., atmosphere where moisture is stored) rest (cf. Amos 9:6).
However, this verse could also refer to pillars founded on the waters of the heavens (i.e., atmosphere, cf. Gen 1:7). The imagery is ambiguous, and not to be taken literally. Please read my commentary on Genesis 1-11 online for the genre of Genesis 1-11 at www.freebiblecommentary.org.
At this place in the discussion of YHWH creating His palace/temple above the waters of the atmosphere, I would like to mention a new book by John Walton, The Lost World of Genesis One, which has been so helpful to me in interpreting Genesis 1. He asserts that Genesis 1 is an ANE account of YHWH building His cosmic temple (cf. Heb. 8:2,5; 9:23-24). I think this text also speaks of that.
The AB suggests a connection with the verb (BDB 900, KB 1138) and "storehouse" (p. 34), and translates the line as "who stored with water his upper chambers." Note Job 37:9 as a possible parallel (i.e., "chamber"); also note Job 38:22.
▣ "He makes the clouds His chariot" The Septuagint makes this refer to angelic spirits and this is followed by Heb. 1:7, but in context the Hebrew language almost demands that these are simply natural elements that God uses and controls for His own purposes (cf. Isa. 19:1). The word "wind," in both Hebrew and Greek, can refer to "wind," "breath," or "spirit." See SPECIAL TOPIC: BREATH, WIND, SPIRIT.
Clouds are the traditional means of the transportation of deity (cf. Dan. 7:13; Matt. 24:30; 26:64; Acts 1:9-11; Rev. 1:7). The image calls to remembrance the Shekinah cloud of the OT exodus experience (cf. Exod. 13:21,22; 14:19,20,24; 16:10; 19:9,16; 24:15,16,18; 34:5; 40:34-38), which symbolizes God's presence with His people.
▣ "He walks upon the wings of the wind" See note online at Psalm 18:10.
104:4 Physical creation (i.e., wind and fire, cf. Ps. 148:8) is YHWH's servant (cf. LXX, quoted in Heb. 1:7, personifies the physical aspects into servants). This verse does not, in context, refer to "natural revelation" (cf. Ps. 19:1-6), but YHWH's intimacy with His physical creation, especially this planet. C. S. Lewis called earth, "the touched planet."
The UBS Handbook (p. 879) has a good pictorial depiction of the ancient Hebrew imagery of the layers of this planet.
1. heaven above (God's dwelling place)
2. water
3. firmament (hard dome with windows, cf. Ps. 78:23; Mal. 3:10)
4. atmosphere (clouds, birds)
5. pillars that support the heavens (cf. Ps. 104:3)
6. earth (flat)
7. pillars of the earth in the deep (cf. 1 Sam. 2:8; Ps. 75:3)
8. Sheol under the earth
See Contextual Insights B. #4.
▣ "fire" See SPECIAL TOPIC: FIRE
NASB (UPDATED) TEXT: 104:5-9
5He established the earth upon its foundations,
So that it will not totter forever and ever.
6You covered it with the deep as with a garment;
The waters were standing above the mountains.
7At Your rebuke they fled,
At the sound of Your thunder they hurried away.
8The mountains rose; the valleys sank down
To the place which You established for them.
9You set a boundary that they may not pass over,
So that they will not return to cover the earth.
104:5-9 In Genesis 1 the only thing that God did not speak into existence was "water." This strophe describes (as does Ps. 104:3) His control of water (cf. Gen. 1:6-8, the waters above; Gen. 1:9-10, the waters below). Job 38:8-11 forms a theological parallel.
104:5 God's created order is secure (cf. 1 Chr. 16:30; Ps. 24:1-2; 2 Tim. 2:19; Heb. 11:10).
This same imagery is used of the Coming Messiah (i.e., the Cornerstone, cf. 1 Cor. 3:11; Eph. 2:20; 1 Pet. 2:6-8).
SPECIAL TOPIC: THE CORNERSTONE
▣ "So that it will not totter forever and ever" Although Ps. 102:25-26 speaks of the world passing away (cf. Matt. 5:18; 24:35; 2 Pet. 3:10), the earth is also used as a symbol of stability (cf. Ps. 78:69; 93:1; 96:10; Eccl. 1:4). The "heavens and earth" are regularly used as the two permanent witnesses (cf. Deut. 4:26; 30:19; 31:28; 32:1).
104:6 This line of poetry asserts that water covered the earth at the beginning of God's spoken creative activity (cf. Gen. 1:2; Ps. 33:6-7; Pro. 3:19-20; 8:24-25,27-28). The Genesis summary account describes how God separated things (dark - light; water - land; salt water - fresh water) and how they were designed, in and of themselves, to continue and develop through time.
▣ "deep" This term is personified in several ANE creation myths to show the chaos of original creation. However, both in Genesis 1 and Psalm 104:6, God is in control of watery chaos (see Special Topic: waters). It is not a separate, independent entity, but is under the control of God. Although there are some terms in this Psalm which correlate to ancient mythology, the Psalm has removed all of the ancient mythological personalization from these terms (cf. Psalm 74:12-17). See Introduction to Genesis online at www.freebiblecommentary.org.
104:7 "At Your rebuke" The noun (BDB 172) refers to an oral command or word. This is used in the OT for three events.
1. initial creation - Ps. 18:13,15; Isa. 50:2 (i.e., Gen. 1:9-10)
2. the dividing of the Red Sea at the exodus - Ps. 78:13; 106:9
3. theophany of judgment (time unspecified) - Ps. 9:5,11; 9:21; Isa. 17:13
Notice that "thunder" (BDB 947) is parallel (cf. Job 26:14; 37:4-5; Ps. 18:13; 29:3). Thunder is used by John in Revelation to describe the voice of
1. four living creatures, Rev. 6:1
2. a strong angel, Rev. 10:3-4
3. the redeemed, Rev. 14:2
4. great multitude, Rev. 19:6
▣ "At Your rebuke they fled" This speaks of the power of God's spoken word (cf. Genesis 1; Isa. 55:11; Heb. 1:3). It also shows that at His word, not only do things come into existence, but they were formed and shaped by His word after initial creation.
▣ "At the sound of Your thunder they hurried away" This seems to remind us of the Exodus experience where God's voice is described as thunder at the giving of the Law on Mt. Sinai (cf. Exod. 19:10-19).
104:8-9 "To the place which You did establish for them" These two verses show that God is in control of His creation. There is a set plan which creation follows. This basic worldview is the background of the western, scientific orientation. There is a natural order which can be discerned because of the creative and preserving hand of God in creation. This is not Theism, which says that God created and then left the world alone. This active, biblical personalism asserts that God is involved moment-by-moment in His creation.
104:9 The Bible has many passages about YHWH controlling and permanently limiting the seas and rivers/lakes (cf. Job 38:8-10; Ps. 74:15; Pro. 8:29; Jer. 5:22). Water, with its destructive power, has been tamed (i.e., Isa. 43:2).
NASB (UPDATED) TEXT: 104:10-13
10He sends forth springs in the valleys;
They flow between the mountains;
11They give drink to every beast of the field;
The wild donkeys quench their thirst.
12Beside them the birds of the heavens dwell;
They lift up their voices among the branches.
13He waters the mountains from His upper chambers;
The earth is satisfied with the fruit of His works.
104:10-17 The third day of creation is magnified in this Psalm. It was the creation and watering of vegetation which will prove to be food for both humans and animals (cf. Job 38:39-41). The wild animals will be discussed in Ps. 104:10-13; the domestic animals in Ps. 104:14; and mankind in Ps. 104:14-15.
Notice the recurrent use of participles to show divine activity (cf. Ps. 104:2,3,4,10,13,14).
The abundance of food shows the fulfillment of Lev. 26:1-13; Deut. 28:1-13; Ps. 1:2-3! This is what creation was meant to be and was before the Fall! This is the imagery of Revelation 21-22 (i.e., heaven as a new Eden).
NASB (UPDATED) TEXT: 104:14-17
14He causes the grass to grow for the cattle,
And vegetation for the labor of man,
So that he may bring forth food from the earth,
15And wine which makes man's heart glad,
So that he may make his face glisten with oil,
And food which sustains man's heart.
16The trees of the Lord drink their fill,
The cedars of Lebanon which He planted,
17Where the birds build their nests,
And the stork, whose home is the fir trees.
104:14 "vegetation for the labor of man" It is interesting to note that mankind was to labor, both before and after the Fall (cf. Gen. 2:15 and 3:17-19).
104:15 "wine which makes man's heart glad" Wine is seen in a list of the gifts of God. The Bible does not condemn wine but it does condemn the overuse of wine. See Special Topic: Alcohol and Alcohol Abuse.
▣ "So that he may make his face glisten with oil" The word "glisten" (BDB 843 II) appears only here in the OT. It refers to olive oil, which was used by the ancients as a cosmetic. It was placed on the face and hands in preparation for a festival (cf. Ps. 23:5; 92:10; 141:1; Eccl. 9:8; Luke 7:46).
104:17-18 Although they appear in different stanzas (according to NASB) in the poem, they both seem to describe the types of homes that God has provided for the animals. This Psalm speaks of God's care and provision for His animal creation.
104:17 "the fir trees" This translation is followed by most English versions. The NEB, REB, and NJB support the emendation (as does the UBS Text Project ["C" rating] for the MT's "on top of them" [i.e., the highest part of the Cedars of Lebanon])!
NASB (UPDATED) TEXT: 104:18-23
18The high mountains are for the wild goats;
The cliffs are a refuge for the shephanim.
19He made the moon for the seasons;
The sun knows the place of its setting.
20You appoint darkness and it becomes night,
In which all the beasts of the forest prowl about.
21The young lions roar after their prey
And seek their food from God.
22When the sun rises they withdraw
And lie down in their dens.
23Man goes forth to his work
And to his labor until evening.
104:19 "He made the moon for the seasons;
The sun knows the place of its setting" This reflects the fourth day of creation and it shows the significant truth that God is in control of the sun and the moon (cf. Gen. 1:14-19), as well as the light and the darkness (cf. Gen. 1:3-5). This is not like the ANE myths of a conquest or contrast between the forces of light and darkness, but shows that God is in control of all of them. This is a very significant statement in light of the Babylonian astral worship and the horoscope myth of our day (cf. Ps. 19:1-6).
The lights (i.e., sun, moon) are given in Gen. 1:14 to set worship times (i.e., Sabbath, annual feast days, fasts). They are servants of mankind's worship times. In this context they do not primarily refer to the seasons, unless they are linked to
1. the wet and dry seasons of the ANE (cf. Ps. 104:10-17)
2. the feeding times of different animals (cf. Ps. 104:20-23)
God created and controls light and darkness (cf. Ps. 74:16; Amos 5:8). They are not gods or angels which affect human life! They are aspects of an orderly, regular creation with its cycles of activity and rest.
104:20a This line of poetry has two verbs which are both jussives in form (but are not translated as jussive) as past acts of God at creation (cf. Gen. 1:3-4).
104:21-23 Although it seems somewhat unusual at first, these verses are simply a statement that the animals of the forest use the nighttime to gather their food and mankind and other animals use the daytime to gather their food. There seems to be no more theological implication to this than this simple statement of creation sharing the time available to utilize the productivity of the earth.
NASB (UPDATED) TEXT: 104:24-26
24O Lord, how many are Your works!
In wisdom You have made them all;
The earth is full of Your possessions.
25There is the sea, great and broad,
In which are swarms without number,
Animals both small and great.
26There the ships move along,
And Leviathan, which You have formed to sport in it.
104:24 "In wisdom You have made them all" This may be an allusion to Pro. 8:22-31, where personified "wisdom" is YHWH's agent in creation (cf. Pro. 3:19).
▣ "The earth is full of Your possessions" This refers to the living creatures that have blossomed on the earth, partially water creatures (Ps. 104:25-26).
This term "possessions" (BDB 889) is translated in several ways.
1. NASB, NKJV, TEV, NJB, REB - possession
2. NASB margin, NRSV - creatures
3. JPSOA - creations
4. LXX - acquisitions
5. KJV, Peshitta - riches
6. Knox - Your creative power
The MT has a singular, but probably it is a collective noun.
104:26 "Leviathan, which You have formed to sport in it" God plays with the animals which He created. In Ugaritic literature (i.e., Ras Shamra texts) the high god, El, plays with the sea monster, Loton (Leviathan in Hebrew). There is an obvious connection between the imagery of the OT and the Ugarit (i.e., Canaanite) mythology. I think OT authors used well known concepts, images, stories of the ANE fertility gods to affirm the uniqueness and majesty of YHWH. See Special Topic: Monotheism.
The term "Leviathan" (BDB 531) refers to an ancient, large sea monster, while the term "Behemoth" (BDB 97, Job 40:15) seems to refer to the ancient, large land monster (cf. Ps. 74:13,14; Job 3:8; 41:1; Isa. 27:1). For a full note on Leviathan see Isa. 27:1 online.
The Jewish Study Bible (p. 1398) mentions that some scholars see the term "Leviathan" in its literal sense of "the escort" - the dolphins or large fish often found near ships.
NASB (UPDATED) TEXT: 104:27-30
27They all wait for You
To give them their food in due season.
28You give to them, they gather it up;
You open Your hand, they are satisfied with good.
29You hide Your face, they are dismayed;
You take away their spirit, they expire
And return to their dust.
30You send forth Your Spirit, they are created;
And You renew the face of the ground.
104:27-28 "They wait for You" This shows God's care and providence for all creatures with breath (cf. Gen. 1:29-30; Col. 1:17).
104:29-30 This is simply the fact that the old die (cf. Gen. 3:19; Job 10:9; Ps. 90:3) and young are born to replace them. This is an obvious allusion to mankind being created out of the dust of the earth and God breathing into him the breath of life (cf. Gen. 2:7).
However, it is interesting that a human becomes a nephesh (BDB 659) in Gen. 2:7, which means "soul life." This term nephesh is also used to refer to the animals in Genesis (cf. Gen. 1:24; 2:19). See note online at Gen. 35:18.
▣ Notice the double use of "spirit" (i.e., "breath," BDB 924, see SPECIAL TOPIC: SPIRIT IN THE BIBLE).
1. the human spirit or life force
2. God's Spirit (or "breath" of Gen. 2:7)
In the OT the "Spirit" is a force from God who accomplishes His purposes (i.e., Gen. 1:2), but in the NT the concept becomes personal (see Special Topic: Personhood of the Spirit).
NASB (UPDATED) TEXT: 104:31-35
31Let the glory of the Lord endure forever;
Let the Lord be glad in His works;
32He looks at the earth, and it trembles;
He touches the mountains, and they smoke.
33I will sing to the Lord as long as I live;
I will sing praise to my God while I have my being.
34Let my meditation be pleasing to Him;
As for me, I shall be glad in the Lord.
35Let sinners be consumed from the earth
And let the wicked be no more.
Bless the Lord, O my soul.
Praise the Lord!
104:31-32 Several English translations see Ps. 104:31-32 as a separate strophe (i.e., NKJV, TEV, NJB, REB). This is a reference to the seventh day of creation.
There are two grammatical features in these verses.
1. Ps. 104:31 has two jussives
a. let the glory of the Lord endure forever - BDB 224, KB 243, Qal jussive, cf. Ps. 86:12
b. let the Lord be glad in His work - BDB 970, KB 1333, Qal imperfect used in a jussive sense, cf. Gen. 1:31
2. Ps. 104:32 starts off with "He who. . ." (participle), as was common at the beginning of this Psalm (see note at Ps. 104:1)
104:32 This language is used of a theophany. Exactly how it fits Genesis 1 is uncertain. It usually relates to a time after the Fall when a sinful world is convulsed by the approach of its holy creator God!
104:33-34 Several English translations see Ps. 104:33-35b as a separate strophe (i.e., NKJV, TEV, NJB, REB). This is because
1. Ps. 104:33 has two cohortatives
2. Ps. 104:34-35b has two Qal imperfects used in a jussive sense (and an implied third one, Ps. 104:35b)
One will praise God in word, thought, and life or one will be consumed (BDB 1070, KB 1752) and annihilated (lit. "be no more," cf. Job 24:24; Ps. 37:10). There are eternal consequences to choices made in time!
The ideal creation of abundance and peace has been shattered by human sin and rebellion (i.e., Genesis 3). What God initially created will be restored (compare Genesis 1-2 with Revelation 21-22).
104:35c-d The conclusion of this Psalm matches the double imperative of Psalm 103 (two Piel imperatives, "bless"). Here
1. Bless - BDB 138, KB 159, Piel imperative
2. Praise - BDB 237, KB 248, Piel imperative, cf. Ps. 105:45; 106:48
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How are Psalm 103 and 104 related?
2. What is the significance of the term "YHWH," which is translated "Lord" (all capitals) and Elohim, which is translated "God" in English?
3. How does this Psalm reflect Genesis 1?
4. Why is the presence of angels and humanity depreciated in this Psalm and animal life lifted up?
5. Why is God's control of the moon and stars so significant in this ANE context?
6. How does Ps. 104:33-34 reflect other significant parts of the OT truths about the care of God both in this life and the next life?
7. Explain the modern theological concept of "annihilationism."
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord's Wonderful Work in Behalf of Israel No MT Intro |
The Eternal Faithfulness of the Lord | The Story of God's Great Deeds on Behalf of His People | God and His People | The Wonderful History of Israel |
105:1-7 | 105:1-6 | 105:1-6 | 105:1-6 | 105:1-3 |
105:4-5 | ||||
105:6-7 | ||||
105:7-12 | 105:7-11 | 105:7-11 | ||
105:8-15 | 105:8-9 | |||
105:10-11 | ||||
105:12-15 | 105:12-15 | 105:12-13 | ||
105:13-15 | ||||
105:14-15 | ||||
105:16-24 | 105:16-22 | 105:16-22 | 105:16-22 | 105:16-17 |
105:18-19 | ||||
105:20-21 | ||||
105:22-23 | ||||
105:23-25 | 105:23-25 | 105:23-25 | ||
105:24-25 | ||||
105:25-36 | ||||
105:26-36 | 105:26-36 | 105:26-36 | 105:26-27 | |
105:28-29 | ||||
105:30-31 | ||||
105:32-33 | ||||
105:34-35 | ||||
105:36-37 | ||||
105:37-45 | 105:37-41 | 105:37-42 | 105:37-42 | |
105:38-39 | ||||
105:40-41 | ||||
105:42-45 | 105:42-43 | |||
105:43-45 | 105:43-45b | |||
105:44-45 | ||||
105:45c |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. Psalm 105 and Psalm 106 form a theological unit.
Just an added thought, modern Bible interpreters really do not know why, how, or when the Psalms were edited and by whom. This is true for all the Hebrew Bible. The process has been lost to us. So, it must be admitted that many presuppositions and speculations drive modern theories of the process of canonization. I surely and completely affirm the inspiration of the Scriptures (see three videos on www.freebiblecommentary.org, first paragraph), but also accept the Jews' understanding of their canon and the early church's decisions on which books to include.
See SPECIAL TOPIC: INSPIRATION and Special Topic: Bible Interpretation Seminar Textbook, "The Bible, I "Canon," p. 19, online at www.freebiblecommentary.org.
B. Psalm 105 describes God's acts of love and grace in the life of the covenant people.
1. initial call to the Patriarchs, Ps. 105:1-7
2. Patriarchs' journey to Canaan, Ps. 105:8-15
3. Patriarch (Jacob) to Egypt, Ps. 105:16-24
4. Israel from Egypt, Ps. 105:25-36
5. Israel to Canaan, Ps. 105:37-45
C. Psalm 106 describes the disgrace of Israel's rebellious response.
D. There are many similarities with this Psalm and 1 Chronicles 16:7-46.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 105:1-7
1Oh give thanks to the Lord, call upon His name;
Make known His deeds among the peoples.
2Sing to Him, sing praises to Him;
Speak of all His wonders.
3Glory in His holy name;
Let the heart of those who seek the Lord be glad.
4Seek the Lord and His strength;
Seek His face continually.
5Remember His wonders which He has done,
His marvels and the judgments uttered by His mouth,
6O seed of Abraham, His servant,
O sons of Jacob, His chosen ones!
7He is the Lord our God;
His judgments are in all the earth.
105:1-7 This Psalm and this strophe highlight YHWH's special call and relationship with Abraham and his descendants. YHWH acted in powerful, purposeful ways to accomplish His revelation through this one family.
This Psalm uses several terms to describe these acts.
1. His deeds, Ps. 105:1 - BDB 760, cf. 1 Chr. 16:8; Ps. 9:11; 66:5; 77:13; 78:11; 103:7; Isa. 12:4
2. all His wonders, Ps. 105:2 - BDB 810, cf. Exod. 3:20; 34:10; Jos. 3:5; Jdgs. 6:13; 1 Chr. 16:9,24; Job 37:5,14; Ps. 9:1; 26:7; 78:11; 139:14; Jer. 21:2; Micah 7:15, see Special Topic: Wonderful Things
3. his wonders, Ps. 105:5 - BDB 810, see Special Topic at #2
4. His marvels, Ps. 105:5 - BDB 68, cf. Exod. 7:3; 11:9; 1 Chr. 16:12; Job 3:3
5. the judgments, Ps. 105:5 - BDB 1048, see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION
6. His judgments, Ps. 105:7 - BDB 1048
7. His wondrous acts, Ps. 105:27 - BDB 68
Different periods of Israel's history demonstrate YHWH's special activities on behalf of Abraham's family. The purpose of these divine acts was to help the nations know YHWH, cf. 1 Kgs. 8:42-43; see Special Topic: YHWH's Eternal Redemptive Plan.
Psalm 105:1-5 has a series of imperatives imploring the worship of YHWH in the temple.
1. give thanks - BDB 392, KB 389, Hiphil, cf. 1 Chr. 16:8,34; Isa. 12:4
2. call upon - BDB 894, KB 1128, Qal, cf. Ps. 99:6
3. make known - BDB 393, KB 390, Hiphil, cf. Ps. 145:12
4. sing - BDB 1010, KB 1479, Qal
5. sing praises - BDB 274, KB 273, Piel, cf. Ps. 66:2; 68:4; 135:3
6. speak/muse - BDB 967, KB 1319, Qal cf. Ps. 77:12; 119:27; 145:5; 147:1
7. glory - BDB 237, KB 248, Hithpael
8. seek - BDB 205, KB 233, cf. Exod. 33:7; Deut. 4:29; 1 Chr. 16:10; 2 Chr. 11:10-11; Isa. 51:1; Jer. 50:4; Hos. 3:5; 5:6
9. seek - BDB 134, KB 152, Piel, cf. 1 Chr. 16:11; 2 Chr. 7:14; Ps. 27:8; Amos 4:5
10. remember - BDB 269, KB 269, Qal cf. 1 Chr. 16:12
105:1 "the Lord" See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "call upon His name" Psalm 105:1-4 describes cultic (religious procedures) worship. The "name" represents the person's character. See Special Topic: "The Name" of YHWH.
▣ "Make known His deeds among the peoples" It is God's will that all the earth (cf. Ps. 105:7b) know Him (cf. Ps. 145:12; Isa. 12:4-5, see Special Topic: YHWH's Eternal Redemptive Plan). Israel was a means to this end and the Bible is a record of this revelation.
105:2 "Sing to Him" This (BDB 967, KB 1319) also describes cultic worship. They sang songs about YHWH and His acts of salvation.
▣ "Speak" This is literally "meditate" or "muse." We are to keep God's character and acts before our minds (cf. Ps. 105:5; Deut. 6:6-9).
105:3 "glory" This verb means to boast (BDB 237). Israel was to "glory" in the kind of God who called them and was uniquely their God.
▣ "Let the heart of those who seek the Lord be glad" The "heart" speaks of the entire person (see SPECIAL TOPIC: THE HEART). We must respond (the verb is a Qal imperfect used in a jussive sense) to God's initiative, and the appropriate way is with "joy" (BDB 970).
105:4
NASB, NKJV,
NJB, NRSV"and His strength"
TEV"for help"
LXX, Moffatt"and be strengthened"
JPSOA"His might" (referring to the Ark, cf. Ps. 78:61; 132:8)
Peshitta, REB"be strong"
NAB"rely on"
NET Bible"and the strength he gives"
As is obvious from the variety of translations, the phrase is uncertain. I think, from the context of temple worship (i.e., Ps. 105:1-4), that the JPSOA option is best (i.e., the Ark, cf. Ps. 78:61; 132:8).
▣ "Seek His face continually" This is an idiomatic way of calling on faithful followers to keep YHWH and His revelation before their minds (cf. Deut. 6:6-9).
This is similar to Paul's emphasis of praying without ceasing (cf. Eph. 6:18; 1 Thess. 5:16-18).
105:5 "the judgments uttered by His mouth" This reflects the Hebrew concept of the power of the spoken word (cf. Gen. 1:1; Isa. 55:1; John 1:1; and note at Gen. 1:3). For "judgments" see Special Topic: Terms for God's Revelation.
105:6 This verse reflects God's choice of Abraham (Ps. 105:6a) and his descendants (105:6b) as His chosen means to redeem all mankind, Gen. 3:15.
Remember, in the OT the term "chosen" (BDB 104; 1 Chr. 16:13) is used for instrumentality (i.e., service), not salvation. God chooses to use nations, people, and historical events for His larger redemptive plan (see Special Topic: YHWH's Eternal Redemptive Plan).
105:7 "He is the Lord our God" This phrase may be a reference to the covenant language of Exod. 20:2. It involves the two most common names for Deity, YHWH - Lord and Elohim - God. Modern western scholarship has asserted that these represent the name of Deity used by two different human authors of the OT. The Jews assert that they represent the characteristics of the one true God (see SPECIAL TOPIC: MONOTHEISM). Elohim is Deity's title as creator, provider, and sustainer of all life, while YHWH is Deity's covenant title as savior and redeemer. See Special Topic: Names for Deity.
▣ "His judgments are in all the earth" This refers to God's universal focus, which is so dominant in this section of the Psalms (i.e., Psalm 96, see notes there).
The term "earth" can be translated "land." See Special Topic: Land, Country Earth.
NASB (UPDATED) TEXT: 105:8-15
8He has remembered His covenant forever,
The word which He commanded to a thousand generations,
9The covenant which He made with Abraham,
And His oath to Isaac.
10Then He confirmed it to Jacob for a statute,
To Israel as an everlasting covenant,
11Saying, "To you I will give the land of Canaan
As the portion of your inheritance,"
12When they were only a few men in number,
Very few, and strangers in it.
13And they wandered about from nation to nation,
From one kingdom to another people.
14He permitted no man to oppress them,
And He reproved kings for their sakes:
15"Do not touch My anointed ones,
And do My prophets no harm."
105:8-15 This strophe alludes to YHWH's call to Abraham to leave Ur and follow Him to a new land of promise (i.e., Genesis 12-18). This same promise was reaffirmed to Jacob/Israel (cf. Gen. 28:13-15).
YHWH protected and provided for the descendants of Abraham as they sojourned in Canaan (i.e., Gen. 12:7; 20:1-7; 35:5).
105:8 "He has remembered His covenant forever" Almost all of God's promises are conditioned on human response. Therefore, "forever" must be interpreted in the context of conditional/unconditional covenant (see Special Topic: Forever ('olam).
The focus of the biblical revelation is that God is faithful even when mankind is not (compare Psalm 105 with Psalm 106). Fallen mankind's hope is not in his ability to perform, although there is a required continuing repentant faith response necessary. It is the unchanging character of God that provides hope and assurance (cf. Mal. 1:6).
For "covenant" see SPECIAL TOPIC: COVENANT.
▣ "to a thousand generations" This is an idiom for God's faithfulness. It is parallel to "forever" in Ps. 105:8a. It is used as a contrast between God's love and justice in Deut. 5:9 and 7:9.
"Thousand" is a symbolic number used in several senses. See Special Topic: Thousand (eleph) and Special Topic: Symbolic Numbers in Scripture.
105:9-10 YHWH repeated His initial promise about the land to Abram to the other Patriarchs.
1. Abraham - Gen. 12:7; 13:15; 15:18
2. Isaac - Gen. 26:3-4
3. Jacob/Israel - Gen. 28:13
105:11 This is an allusion to Gen. 12:1; 13:15; and 15:18.
▣ "As the portion of your inheritance" See full note online at Ps. 78:55.
105:12 The family of Abraham started out very small (cf. Gen. 34:30; 46:26-27; Deut. 7:7; 1 Chr. 16:19) but grew to be as numerous as the stars of heaven, the sand on the sea shore.
105:15 "My anointed ones. . .My prophets" These are in a parallel relationship and, therefore, refer to the Patriarchs (cf. Gen. 20:7).
This term "anointed ones" (BDB 603) is the root meaning of Messiah (see SPECIAL TOPIC: MESSIAH). It refers to the Patriarchs or the community that God has chosen and equipped to perform His will.
NASB (UPDATED) TEXT: 105:16-24
16And He called for a famine upon the land;
He broke the whole staff of bread.
17He sent a man before them,
Joseph, who was sold as a slave.
18They afflicted his feet with fetters,
He himself was laid in irons;
19Until the time that his word came to pass,
The word of the Lord tested him.
20The king sent and released him,
The ruler of peoples, and set him free.
21He made him lord of his house
And ruler over all his possessions,
22To imprison his princes at will,
That he might teach his elders wisdom.
23Israel also came into Egypt;
Thus Jacob sojourned in the land of Ham.
24And He caused His people to be very fruitful,
And made them stronger than their adversaries.
105:16-24 This strophe deals with YHWH leading His covenant people from Canaan to Egypt. This was God's plan.
1. to raise up Joseph as a leader in preparation, Ps. 105:17
2. to force the move by way of a famine, Ps. 105:16
3. to cause later friction between the Egyptians and Israelites so as to demonstrate His power over the Egyptian gods and reveal Himself to the Egyptians and the surrounding nations of the ANE, Ps. 105:25
The "few in number" of Ps. 105:12 is contrasted with Ps. 105:24.
105:16 "He called. . .He broke" God uses calamity for His purposes, Isa. 45:7. This seems contradictory to Ps. 105:14-15, but God uses both positive and negative events. This is obvious in His covenant relationship with Israel (cf. Leviticus 26; Deuteronomy 27-29; Psalm 1). See full note at Isa. 45:7 online.
▣ "staff and bread" This idiom is used several times in the OT (cf. Lev. 26:26; Ezek. 4:16; 5:16; 14:13). God controls rain and food. He wants to bless but sin and rebellion cause the necessities of life to be withheld (i.e., Leviticus 26; Deuteronomy 27-30). In Psalm 105 the famine was to accomplish a divine plan (i.e., Joseph to a place of leadership in Egypt and Israel to take up residence there).
The term "staff" (BDB 641) could refer to
1. stalk of grain
2. wooden rod on which the food was carried
3. wooden rod to suspend the food so that animals could not eat it
4. symbolic way of referring to the absolute necessity of bread for life in the Ancient Near East
105:17 "He sent a man before them" This refers to Joseph as being God's means of saving and sustaining the chosen family of Jacob (cf. Genesis 37; 39-46). Joseph's own sense of YHWH's actions is expressed in Gen. 45:4-8; 50:20. The eyes of faith see history clearly!
105:18 "He himself was laid in irons" This reflects the painful experience of Joseph being sold by his own brothers, though he recognized God's hand (cf. Genesis 37; 45:4-8).
The MT is literally "iron came (into his) soul."
The verb "came" (BDB 97, KB 112, Qal perfect) is a common verb, with several connotations.
The word "soul" is nephesh (BDB 659), which also has a wide semantic field, but usually denotes air-breathing life on this planet (i.e., human and animal).
Most modern English translations assume that the consonants for nephesh, in this context, reflect an Akkadian root for "throat" or "neck" (cf. NRSV, TEV, NJB, JPSOA, REB). Iron was a way of referring to imprisonment (cf. Ps. 107:10).
However, the LXX translated the phrase as "his soul passed through iron." Joseph's life experiences of rejection by his brothers and the cruel treatment in the Egyptian prison were painful and lasting scars. But they also produced a strong, faithful follower (cf. Heb. 5:8).
105:19 "the Lord tested him" God tests all His children (cf. Adam and Eve, Genesis 3; Abraham, Gen. 22:1; Jesus, Matt. 4:11). The test is meant to strengthen, not destroy. See SPECIAL TOPIC: GOD TESTS HIS PEOPLE.
105:20 "the king" There is much scholarly disagreement about the dates related to Israel's sojourn in Egypt and the date of the Exodus. Modern scholars are not sure of
1. the date of the Exodus
2. the number of Israelites involved in the Exodus
3. the Pharaoh of the Exodus
4. the route of the Exodus
See Special Topic: The Exodus (uncertainties).
105:22 Psalm 105:20-22 relates to Pharaoh. He allowed Joseph to have authority over his own princes and elders.
The term "imprison" is literally "to bind" (BDB 63, KB 75, Qal infinitive construct). It is the legal terminology related to "binding and loosing" (cf. UBS Text Project, p. 380).
In context this word, which usually denotes "the binding of a prisoner," is what the powerful imagery of Ps. 105:18 describes, but it does not use the word. However, there is an obvious play on - the Egyptians bindimg Joseph, now he binds them!
104:24 This reflects the blessing of numerous children seen in Exod. 1:7,9.
NASB (UPDATED) TEXT: 105:25-36
25He turned their heart to hate His people,
To deal craftily with His servants.
26He sent Moses His servant,
And Aaron, whom He had chosen.
27They performed His wondrous acts among them,
And miracles in the land of Ham.
28He sent darkness and made it dark;
And they did not rebel against His words.
29He turned their waters into blood
And caused their fish to die.
30Their land swarmed with frogs
Even in the chambers of their kings.
31He spoke, and there came a swarm of flies
And gnats in all their territory.
32He gave them hail for rain,
And flaming fire in their land.
33He struck down their vines also and their fig trees,
And shattered the trees of their territory.
34He spoke, and locusts came,
And young locusts, even without number,
35And ate up all vegetation in their land,
And ate up the fruit of their ground.
36He also struck down all the firstborn in their land,
The first fruits of all their vigor.
105:25-36 As Ps. 105:8-15 reflects the Patriarchal period and Ps. 105:16-24 reflects the Joseph experience, Ps. 105:25-36 reflects the Exodus.
105:25 "He turned their heart to hate His people" As God hardened Pharaoh's heart toward Moses' requests, He hardened the people of Egypt toward the Jews. Following I have included my unpublished notes on Exod. 4:21.
Exod. 4:21 "but I will harden his heart so that he will not let the people go" God informs Moses that though in the presence of great light, the Hebrews will believe, but Pharaoh will not be convinced. This passage, and ones similar to it, have caused tremendous problems to western theologians. We must allow this to speak in its original context and not bring to this passage questions that it was never intended to ask or to explicate. In the ANE, and particularly in Israel, God was the source of all things (cf. Job 2:10; Eccl. 3:28 Isa. 45:7; 54:16; Lam. 3:37; Ezek. 14:9; Amos 3:6b). Therefore, the Jews saw no problem in God hardening Pharaoh's heart or in Pharaoh hardening his own heart. It is only in light of further NT revelation about mankind's need to respond to God that the problem of God's sovereignty and mankind's free will becomes a mysterious paradox for the church. It is best to affirm both truths than it is to magnify one over the other. The best place in the Bible to ascertain the relationship between these two is Romans 9 on the sovereignty of God and Romans 10 on the free will of mankind. In Exodus Pharaoh is described as being hardened in three ways.
1. God hardened his heart, Exod. 4:21; 7:3; 9:12; 10:1,20,27; 11:10; 14:4,8 (cf. Rom. 9:34)
2. Pharaoh hardened his own heart, Exod. 8:15,32; 9:34
3. his heart was hardened but with no mention of the source, Exod. 7:13,14,22; 8:19; 9:7,35
It is also interesting to note that three different verbs are used to describe this hardening.
1. "to be strong" in the sense of callous, Exod. 4:21; 7:13,22; 8:19; 9:12,35; 10:20,27; 11:10; 14:4,8
2. "to be heavy" and, therefore, lack of responsiveness, Exod. 7:14; 8:15,32; 9:7,34; 10:1
3. "to be hard," Exod. 7:3
However, all of these seem to be used in a synonymous relationship. The Bible emphatically teaches that each of us is personally responsible for our actions, including Pharaoh and Judas Iscariot.
105:26 The account of YHWH calling Moses and sending him back to Egypt is recorded in Exodus 3-4.
The need for Aaron is explained in Exod. 4:10-17.
1. Exod. 4:10, Moses' excuse
2. Exod. 4:11-12, YHWH's answer
3. Exod. 4:13, Moses' continuing refusal
4. Exod. 4:14-16, YHWH's answer to send Aaron to speak for him
105:27 "the land of Ham" The Hebrews recognized that the Egyptians were ancient brothers. Ham is also mentioned in Ps. 78:51; 106:22. This speaks of the unity of mankind. See full notes at Genesis 10.
105:28-36 This describes the plagues (cf. Exodus 7-11). However, this is only a partial list. It starts with the 9th, then the 1st, 2nd, 4th, 3rd, 7th, 8th, and 10th.
105:28 "And they did not rebel against His words" The LXX and Peshitta leave out the negative. This is followed by NRSV and REB. However, the MT has the negative and the UBS Text Project gives its inclusion a "B" rating (some doubt). The interpretive issue is, who is "they."
1. MT - Moses and Aaron
2. LXX - the Egyptians, especially Pharaoh
NASB (UPDATED) TEXT: 105:37-45
37Then He brought them out with silver and gold,
And among His tribes there was not one who stumbled.
38Egypt was glad when they departed,
For the dread of them had fallen upon them.
39He spread a cloud for a covering,
And fire to illumine by night.
40They asked, and He brought quail,
And satisfied them with the bread of heaven.
41He opened the rock and water flowed out;
It ran in the dry places like a river.
42For He remembered His holy word
With Abraham His servant;
43And He brought forth His people with joy,
His chosen ones with a joyful shout.
44He gave them also the lands of the nations,
That they might take possession of the fruit of the peoples' labor,
45So that they might keep His statutes
And observe His laws,
Praise the Lord!
105:37-43 These verses reflect the wilderness wandering period (cf. Numbers 13-36).
105:37 "with silver and gold" The Egyptians gave the Israelites much gold and silver (cf. Exod. 3:21-22; 11:2; 12:35-36). It was a way of illustrating the humiliating defeat by YHWH (cf. Ps. 105:38).
▣ "among His tribes" This phrase may be related to "by their hosts" (BDB 838), which is found in Exod. 6:26; 12:51; and Josephus, Antiq. 14.6. It means that as the Israelites left Egypt on their Exodus, they camped by tribal groupings.
▣ "there was not one who stumbled" This shows God's special miraculous care for the old, sick, and young (cf. Deut. 8:4).
105:39 ". . .cloud. . ." This was called the "Shekinah Cloud of Glory" by the rabbis (cf. Exod. 13:21-22; 14:19,24; 33:9-10; Ps. 78:14; 99:7). It accomplished several things for the Israelites.
1. symbol of YHWH's personal presence (shekinah means "to dwell with")
2. it separated Israel from Pharaoh's elite troops (cf. Exod. 14:19-20)
3. it led Israel (cf. Exod. 13:21-22; Num. 9:17-23)
4. it covered them and protected them from the heat (cf. Ps. 105:39)
5. it lit up the camp by night, even allowed Israel to travel at night (cf. Exod. 13:21; Neh. 9:12,19)
6. it caused the nations to fear Israel (cf. Exod. 23:27; Deut. 2:25; 11:25; Jos. 2:9)
7. it finally disappeared when Israel crossed the Jordan (cf. Exod. 16:35; Jos. 5:12), but reappeared at the dedication of Solomon's temple (1 Kings 8).
105:40 "They asked" The MT has "he asked." The UBS Text Project (p. 381) gives this a "C" rating (considerable doubt). The question is who the pronoun refers to.
1. the people as a whole
2. one among them acting as a spokesperson
3. YHWH Himself
▣ "quail" God provided quail meat twice (cf. Exod. 16:13-14 and Num. 11:31) as a sign of His love and promise of provisions and care.
▣ "bread of heaven" This was another name for manna (cf. Exodus 16).
In Deut. 8:3, the people called it "manna" (BDB 577 I, [Exod. 16:31] from the question of Exod. 16:4, "What is it?" Moses called it "bread from heaven," Exod. 16:4). It was God's special provision of food during the wilderness wandering period. It is described in Exod. 16:4, 14-15; 31; Num. 11:7-8, but its exact substance is unknown to us (BDB says it was known to Bedouins in the Sinai and that it was strictly a juice from a certain twig, but this does not fit the biblical description). God provided what they needed for each day, not for a long period of time, so the people would learn to trust Him for their daily needs. He does this for new covenant believers also (cf. Matt. 6:11).
105:41 "He opened the rock" This divine provision of water was repeated several times (cf. Exod. 17:1-6; Num. 20:11; Deut. 8:15; Ps. 78:20; 114:8). It becomes a Messianic symbol in 1 Cor. 10:4.
105:42 "He remembered His holy word" This refers to God's initial covenant with Abraham (cf. Ps. 105:5-6; Genesis 12-15, especially Gen. 15:16).
105:44-45 These verses reflect the Conquest of Canaan under Joshua.
105:45 "keep His statutes,
And obey His laws" Obedience to the revealed word of God is crucial. Obedience reveals the heart. The covenant has two aspects.
1. the sovereignty and faithfulness of YHWH (cf. Deut. 4:39)
2. the faith and obedience of His people (cf. Deut. 4:40; Ps. 25:10; 103:18)
3. YHWH is faithful (cf. Deut. 7:9), so His followers must be also!
▣ "Praise the Lord" This is literally "praise Yah" (BDB 237 II, KB 248, Piel imperative with Yah, BDB 219). In English it is transliterated "hallelujah." This phrase is a common refrain in the last section of the Psalter (i.e., Ps. 104:35; 105:45; 106:1,48; 111:1; 112:1; 113:1,9; 116:19; 117:2; 135:1,21; 146:1,10; 147:1; 148:1,14; 149:1,9; 150:1,6). How appropriate!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does the Bible encourage us to participate in public, corporate worship?
2. What are the implications of monotheism?
3. Does God send famine? (Ps. 105:16)
4. Why are God's acts of love and deliverance on behalf of Israel so significant?
5. Are God's covenants conditional or unconditional?
6. Why is the Psalm called "salvation history"?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Israel's Rebelliousness and the Lord's Deliverance No MT Intro |
Joy in Forgiveness of Israel's Sins | The Story of God's Great Deeds, with Confession of Sin and Prayer for Help | The Lord's Goodness to His People | National Confession of Guilt |
106:1-3 | 106:1a | 106:1-3 | 106:1-3 | 106:1-2 |
106:1b-3 | ||||
106:3-4b | ||||
106:4-5 | 106:4-5 | 106:4-5 | 106:4-5 | 106:4c-5 |
106:6-12 | 106:6-7 | 106:6-12 | 106:6-12 | 106:6-7b |
106:7c-8 | ||||
106:8-12 | ||||
106:9-10 | ||||
106:11-12 | ||||
106:13-15 | 106:13-15 | 106:13-15 | 106:13-15 | 106:13-14 |
106:15-16 | ||||
106:16-18 | 106:16-18 | 106:16-18 | 106:16-18 | |
106:17-18 | ||||
106:19-27 | 106:19-23 | 106:19-23 | 106:19-23 | 106:19-20 |
106:21-22 | ||||
106:23 | ||||
106:24-27 | 106:24-27 | 106:24-27 | 106:24-25 | |
106:26-27 | ||||
106:28-31 | 106:28-31 | 106:28-31 | 106:28-31 | 106:28-29 |
106:30-31 | ||||
106:32-33 | 106:32-33 | 106:32-33 | 106:32-33 | 106:32-33 |
106:34-39 | 106:34-39 | 106:34-39 | 106:34-39 | 106:34-35 |
106:36-37 | ||||
106:38 | ||||
106:39-40 | ||||
106:40-43 | 106:40-43 | 106:40-43 | 106:40-46 | |
106:41-42 | ||||
106:43-44 | ||||
106:44-46 | 106:44-46 | 106:44-46 | ||
106:45-46 | ||||
106:47-48 | 106:47 | 106:47 | 106:47 | 106:47 |
106:48a-c | 106:48 | 106:48a-c | 106:48 | |
106:48d | 106:48d |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. If Psalm 105 is a history of YHWH's salvation/deliverance of Abraham and his descendants; then Psalm 106 is a history of their continuous rebellion. YHWH is faithful; His people are faithless!
B. The books of Exodus, Leviticus, Numbers, Deuteronomy, and Judges are the focus of the vast majority of the historical allusions. Here is a list of them.
1. Ps. 106:7 - Exod. 14:11-12 19. Ps. 106:29 - Num. 25:4
2. Ps. 106:9 - Exod. 14:21 20. Ps. 106:30 - Num. 25:7,8
3. Ps. 106:10 - Exod. 14:30 21. Ps. 106:31 - Num. 25:11-13
4. Ps. 106:11 - Exod. 14:28; 15:5 22. Ps. 106:32 - Num. 20:2-13
5. Ps. 106:12 - Exod. 14:31 23. Ps. 106:33 - Num. 20:3,10
6. Ps. 106:13 - Exod. 15:24; 16:2; 17:2 24. Ps. 106:34 - Jdgs. 1:21,27-36; Deut. 7:2,16
7. Ps. 106:14 - Exod. 17:2; Num. 11:4 25. Ps. 106:35 - Jdgs. 3:5,6
8. Ps. 106:15 - Num. 11:31 26. Ps. 106:36 - Jdgs. 2:12
9. Ps. 106:16 - Num. 16:3 27. Ps. 106:37 - Deut. 12:31; 32:17
10. Ps. 106:17 - Num. 16:32 28. Ps. 106:38 - Num. 35:33; Deut. 18:10
11. Ps. 106:18 - Num. 16:35 29. Ps. 106:39 - Lev. 17:7; 18:24; Num. 15:39; Jdgs. 2:17
12. Ps. 106:19 - Exod. 32:4; Deut. 9:8 30. Ps. 106:40 - Lev. 26:30; Deut. 32:19; Jdgs. 2:14
13. Ps. 106:23 - Exod. 32:10,11-14; Deut. 9:14,25-29 31. Ps. 106:41 - Jdgs. 2:14
14. Ps. 106:24 - Num. 14:31; Deut. 1:32; 9:23 32. Ps. 106:42 - Jdgs. 4:3; 10:12
15. Ps. 106:25 - Num. 14:2; Deut. 1:27 33. Ps. 106:43 - Jdgs. 2:16-18; 6:6
16. Ps. 106:26 - Num. 14:28-35 34. Ps. 106:44 - Jdgs. 3:9; 6:7; 10:10
17. Ps. 106:27 - Deut. 4:27 35. Ps. 106:45 - Lev. 26:42; Jdgs. 2:18
18. Ps. 106:28 - Num. 25:2,3; Deut. 4:3 36. Ps. 106:46 - 2 Chr. 30:9; Ezra 9:9; Neh. 1:11
C. As is often true in the Psalter, the fluctuation between singular and plural may be connected to an editor converting an individual psalm into a corporate/liturgical psalm.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 106:1-3
1Praise the Lord!
Oh give thanks to the Lord, for He is good;
For His lovingkindness is everlasting.
2Who can speak of the mighty deeds of the Lord,
Or can show forth all His praise?
3How blessed are those who keep justice,
Who practice righteousness at all times!
106:1-3 This first strophe has two themes.
1. description of YHWH
a. He is good (BDB 373 II, cf. 2 Chr. 5:13; 7:3; Ps. 25:8; 86:5; 100:5; 107:1; 118:1,29; 145:9)
b. His lovingkindness (see Special Topic: Lovingkindness [hesed]) and Special Topic: Forever ['olam])
2. description of His true followers
a. they speak of His mighty deeds
b. they praise Him
c. they keep justice (see Special Topic: Judge, Justice, and Judgment)
d. they (see LXX, Peshitta, Vulgate, MT, "he") practice righteousness (see SPECIAL TOPIC: RIGHTEOUSNESS)
This description is crucial because what follows is repeated historical allusion to Israel's faithlessness.
106:1 The Psalm begins and ends with commands to praise.
1. praise - BDB 237, KB 248, Piel imperative, Ps. 106:1, cf. 107:1; 118:1,29; 136:1
2. give thanks (lit. praise) - BDB 392, KB 389, Hiphil imperative, Ps. 106:1, cf. 1 Chr. 16:41
3. praise - same as #1, Ps. 106:48
Faithful followers praise Him by how they speak of Him and how they live like Him! Blessed is the person who obeys the Lord (cf. Psalm 1).
106:2 "mighty deeds" This refers to YHWH's acts of deliverance and provision. This theme is continued from Psalm 105 (see full note on the seven occurrences in Psalm 105 at 105:1-7 notes).
1. mighty deeds, Ps. 106:2 - BDB 150, cf. Deut. 3:24; Ps. 20:6; 71:16; 145:4,12; 150:2; Isa. 63:15
2. wonders, Ps. 106:7 - BDB 810 (see note at Ps. 105:1-7)
3. works, Ps. 106:13 - BDB 795, cf. Jos. 24:31; Ps. 33:4; 93:5
4. great things, Ps. 106:21 - BDB 152, i.e., esp. in Egypt, cf. Deut. 10:21; here; but also of YHWH's other acts in Job 5:9; 9:10; 37:5; Ps. 71:19; 126:2
5. wonders, Ps. 106:22 - same as #2
6. wonders (lit. "terrible things" ), Ps. 106:22 - BDB 431, KB 432, Niphal participle, cf. Deut. 10:21; 2 Sam. 7:23; 1 Chr. 17:21; Ps. 66:3; 145:6; Isa. 64:3
106:3 "at all times" This is a crucial aspect to discipleship. Godly living is a full-time task! Now, remember this is an OT setting. It reflects "the two ways" of Deut. 30:15,19; Psalm 1. The quote at Gal. 3:10-12 illustrates the performance-based OT covenant. Even though NT believers are not under the OT (cf. Acts 15), once we know God in Christ, we live for Him "at all times." We do this, not to be accepted but because we are/have been accepted! The goal of biblical faith is not heaven someday, but Christlikeness every day (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15)!
NASB (UPDATED) TEXT: 106:4-5
4Remember me, O Lord, in Your favor toward Your people;
Visit me with Your salvation,
5That I may see the prosperity of Your chosen ones,
That I may rejoice in the gladness of Your nation,
That I may glory with Your inheritance.
106:4-5 This strophe begins with two imperatives used as a prayer.
1. remember me - BDB 269, KB 269, Qal imperative
2. visit me (lit. "help") - BDB 823, KB 955, Qal imperative
The LXX, Peshitta, and Vulgate have "us" instead of "me."
These verses seem to reflect a person in exile (cf. Ps. 106:47, i.e., because of all the sins of His covenant people, 106:6), who is praying to live long enough to experience YHWH's restoration of His people. He mentions several phrases that point toward YHWH's merciful covenant (i.e., remember).
1. Your favor - Ps. 106:4
2. Your chosen ones - Ps. 106:5
3. Your nation - Ps. 106:5
4. Your inheritance - Ps. 106:5
106:5 Notice the three infinitive constructs.
1. that I may see - BDB 906, KB 1157, Qal
2. that I may rejoice - BDB 970, KB 1333, Qal
3. that I may glory - BDB 237, KB 248, Hithpael
Notice that all three have a corporate focus.
1. Your chosen ones
2. Your nation
3. Your inheritance
Be careful of an exclusive, individualistic emphasis related to salvation. We are saved to serve the family of God/the body of Christ. Too much focus on the individual opens the spiritual door to the sins of Eden (Genesis 3).
▣ "Your nation" The Hebrew word translated "nation" ( BDB 156) is usually a negative term referring to Gentiles (i.e., Ps. 2:1,8; 9:5,15,17,19,20) but it can be used of Israel, as here (cf. Gen. 12:2; Deut. 4:6-8; Ps. 33:12; Isa. 26:2; Jer. 31:36).
NASB (UPDATED) TEXT: 106:6-12
6We have sinned like our fathers,
We have committed iniquity, we have behaved wickedly.
7Our fathers in Egypt did not understand Your wonders;
They did not remember Your abundant kindnesses,
But rebelled by the sea, at the Red Sea.
8Nevertheless He saved them for the sake of His name,
That He might make His power known.
9Thus He rebuked the Red Sea and it dried up,
And He led them through the deeps, as through the wilderness.
10So He saved them from the hand of the one who hated them,
And redeemed them from the hand of the enemy.
11The waters covered their adversaries;
Not one of them was left.
12Then they believed His words;
They sang His praise.
106:6-12 This strophe focuses on the Exodus.
1. the current people of God (Ps. 106:6)
a. they sinned like their fathers (perfect)
b. they committed iniquity (perfect)
c. they behaved wickedly (perfect)
2. our fathers (Ps. 106:7, cf. Lev. 26:40; Neh. 9:32-34; Jer. 3:25; Dan. 9:8,16)
a. did not understand Your wonders
b. did not remember Your abundant kindnesses (cf. Jdgs. 8:34; Neh. 9:17; Ps. 78:42)
c. rebelled by the sea
3. never-the-less YHWH still acted (Ps. 106:8-11) on their behalf
a. He saved them
b. He made His power known (i.e., revealed His character in His acts, cf. Ps. 98:2; 103:7)
c. He rebuked the Red Sea (for this unusual verb see Ps. 104:7)
d. He led them through
e. He saved them
f. He redeemed them
4. after all of YHWH's acts they did believe (cf. Exod. 14:31; see Special Topic: Believe, Trust, Faith and Faithfulness in the OT) and praised Him (Ps. 106:12)
Some scholars see this verse as denoting a national confession of sin during a feast day at the temple. The plea for forgiveness is in Ps. 106:47 and the confidence in YHWH's grace is in Ps. 106:48.
106:7 "at the sea" There seems to be a repetition in the MT. Many modern translations (NRSV, NJB, NAB) take the consonants from "at the sea" and combine them into a name for YHWH (cf. Ps. 78:17,56; Dan. 7:18,22,25) to get one title for God.
1. Most High - NRSV, NJB, NAB
2. Almighty - TEV
▣ "the red sea" See Special Topic: Red Sea
106:8 This verse focuses on the larger redemptive purpose of YHWH in the Exodus (see Special Topic: YHWH's Eternal Redemptive Plan). He wanted the nations
1. to fear Israel
2. to know Him
The problem is that Israel never fully kept the covenant (cf. Ps. 106:6-7). The nations received a distorted revelation (cf. Ezek. 36:22-23), so YHWH needed to develop a new way (i.e., a new covenant, cf. Jer. 31:32-34) to reach them. He revealed Himself (cf. Ezek. 36:23-32).
106:10 "redeemed" See Special Topic: Ransom/Redeem.
NASB (UPDATED) TEXT: 106:13-15
13They quickly forgot His works;
They did not wait for His counsel,
14But craved intensely in the wilderness,
And tempted God in the desert.
15So He gave them their request,
But sent a wasting disease among them.
106:13-15 This strophe is theologically tied to the previous one (Ps. 106:6-12). Israel's repentance, confession, and belief did not last.
The structural features of Ps. 106:6-12 are repeated.
1. their acts, Ps. 106:13-14
a. they quickly forgot (often a warning, cf. Deut. 4:9; 6:12; 8:14; Ps. 103:2) His word (cf. Ps. 106:24)
b. they did not wait for His counsel
c. they craved intensely (Num. 11:4)
2. YHWH's response
a. He gave them their evil desires (i.e., food, cf. Num. 11:4-6,31; Ps. 78:29-31; also note Rom. 1:24,26,28)
b. He sent a wasting disease (cf. Num. 11:33; see a good brief discussion in Gleason Archer, Encyclopedia of Bible Difficulties, p. 136)
106:14 "And tempted God in the desert" This verb (BDB 650, KB 702, Piel imperfect with waw) is used to describe Israel's unbelief during the exodus and wandering period (i.e., in the desert). This unbelief is expressed by their attacks on YHWH's leadership team (i.e., Moses and Aaron, cf. Exod. 5:21; 14:11; 15:24; 16:2; 17:2,3; 32:1; Num. 11:1,4; 14:1,2; 21:5; Ps. 106:16). This very verb is used in Exod. 17:2,7; Num. 14:22; Deut. 6:16; 33:8; Ps. 78:18,41,56; 95:9.
It is interesting to note that several times this verb is used of God testing His people (cf. Gen. 22:1; Exod. 15:25; 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; 3:1,4; see SPECIAL TOPIC: GOD TESTS HIS PEOPLE.
NASB (UPDATED) TEXT: 106:16-18
16When they became envious of Moses in the camp,
And of Aaron, the holy one of the Lord,
17The earth opened and swallowed up Dathan,
And engulfed the company of Abiram.
18And a fire blazed up in their company;
The flame consumed the wicked.
106:16-18 This strophe reflects Numbers 16, the wilderness wandering period.
106:16 "the holy one of the Lord" This refers to Aaron as the High Priest. There was a controversy in Numbers 16 over who was the true leader of Israel (cf. Num. 16:1-7). Aaron's special holiness connected to being the High Priest is seen in his clothing as described in Exodus 28, especially verse 36.
106:18 "fire" There are several places in Numbers where fire is used for judgment.
1. Nadab and Abihu - killed by fire for offering "strange fire," Num. 3:4; 26:61
2. YHWH's fire on the complaining Israelites - Num. 11:1-3
3. Korah's rebellion - Num. 16:35; 26:10
In Exod. 24:17 and Deut. 4:24, the glory of the Lord is described as a devouring fire (see SPECIAL TOPIC: FIRE). This denotes the Shekinah cloud of glory that led and protected the Israelites.
NASB (UPDATED) TEXT: 106:19-27
19They made a calf in Horeb
And worshiped a molten image.
20Thus they exchanged their glory
For the image of an ox that eats grass.
21They forgot God their Savior,
Who had done great things in Egypt,
22Wonders in the land of Ham
And awesome things by the Red Sea.
23Therefore He said that He would destroy them,
Had not Moses His chosen one stood in the breach before Him,
To turn away His wrath from destroying them.
24Then they despised the pleasant land;
They did not believe in His word,
25But grumbled in their tents;
They did not listen to the voice of the Lord.
26Therefore He swore to them
That He would cast them down in the wilderness,
27And that He would cast their seed among the nations
And scatter them in the lands.
106:19-27 This strophe reflects Exodus 32 and Numbers 14.
106:19 "made a calf" The calf was intended to be a physical representation of YHWH (cf. Exod. 32:8; note the two golden calves of Jeroboam I at Dan and Bethel). It was made from some of the gold given to the Israelites by the Egyptians. But, it also reminded the Israelites of an Egyptian fertility god (cf. Exod. 32:6,19).
The calf was also used as a symbol in Canaanite fertility worship for El and Ba'al (i.e., Ras Shamra texts).
▣ "Horeb" This Hebrew root (BDB 352, KB 349) means "waste" or "desert." It is the term used most often in Deuteronomy for "the mountain where YHWH met Israel." In Exodus and Numbers it is called "Sinai" (BDB 696), which is a non-Hebrew word. It may be related to the "Wilderness of Sin" (BDB 95, cf. Exod. 16:1; 17:1; Num. 233:11,12). The term is often associated with a small desert bush.
SPECIAL TOPIC: THE LOCATION OF MT. SINAI
106:20 What a shocking verse! God's own people turned from the one true God to an idol (cf. Jer. 2:11-13; as do all humans, Rom. 1:21-23)!
106:22 "in the land of Ham" Ham (BDB 325 I) is one of he sons of Noah. He was the father of several nations (Genesis 10).
1. Egypt (Mizraim), cf. Ps. 78:51; 105:23,27
2. Canaan
106:23 YHWH expressed to Moses that He was going to destroy them and start over with him, as He had done with Abraham (cf. Exod. 32:10).
Moses interceded with YHWH on Israel's behalf (cf. Exod. 32:11-13). I think this was a test for the strengthening of Moses. YHWH changed His mind (cf. Exod. 32:14) and responded to Moses' prayer. See Special Topic: Intercessory Prayer.
106:24 Several times Israel refused to believe YHWH about His giving them the land of Canaan (cf. Num. 14:1-3,31; 20:3-4; Deut. 9:23; Ezek. 20:5-8).
▣ "He swore to them" The verb (BDB 669, KB 724, Qal imperfect with waw) literally means "to lift up" (i.e., the hand in a gesture to swear an oath), YHWH's promise in Gen. 15:18. This is alluded to in Exod. 6:8; Num. 14:30; Neh. 9:15.
106:27 The two verbs refer to exile.
1. cast (lit. "cause to fall") - BDB 656, KB 709, Hiphil infinitive construct, cf. Ps. 106:26b
2. scatter - BDB 279, KB 280, Piel infinitive construct
This was an early warning against covenant disobedience, cf. Lev. 26:33; Deut. 4:27; 28:64; 29:28; Ps. 44:11; Ezek. 20:23. As YHWH drove out the Canaanite tribes because of their sins (cf. Gen. 15:12-21), now in impartial judgment, He does the same to Israel! Sin has consequences!
One more thought about exile. As painful and shameful as it was, it facilitated YHWH's spreading the message about Himself. The problem was that Israel continued to give the wrong message (cf. Ezek. 36:22-23).
The "new covenant" of Jer. 31:31-34 will focus on YHWH revealing Himself by His gracious acts to rebellious Israel (cf. Ezek. 36:24-38).
NASB (UPDATED) TEXT: 106:28-31
28They joined themselves also to Baal-peor,
And ate sacrifices offered to the dead.
29Thus they provoked Him to anger with their deeds,
And the plague broke out among them.
30Then Phinehas stood up and interposed,
And so the plague was stayed.
31And it was reckoned to him for righteousness,
To all generations forever.
106:28-31 This strophe relates to Numbers 25. Israel became involved with the fertility worship of Moab. Idolatry was a major problem in Israel's history. I have included my notes from Deut. 18:10-11. See Special Topic: Fertility Worship of the ANE.
Deut. 18:10-11 There is a series of participles, which denote Canaanite idolatry:
1. NASB, "who makes his son or his daughter pass through the fire" - BDB 716, KB 778, Hiphil participle
2. NASB, "one who uses divination" - BDB 890, KB 1115, Qal participle (uses both verb and noun)
NKJV, NET, "one who practices witchcraft"
NRSV, NJB, NIV, "who practices divination"
JPSOA, "an augur"
3. NASB, "one who practices witchcraft" - BDB 778 II KB 857, Poel participle
NKJV, NRSV, NJB, JPSOA, "a sooth sayer"
NIV, "sorcery"
NET, "an omen reader"
4. NASB, NKJV, NIV, "one who interprets omens" - BDB 638 II, KB 690, Piel participle
NRSV, NJB, "an augur"
JPSOA, "a diviner"
NET, "a soothsayer"
5. NASB, NKJV, NRSV, NJB, JPSOA, NET, "a sorcerer" - BDB 506, KB 503, Piel participle
NIV, "engages in witchcraft"
6. NASB, "one who casts a spell" - BDB 287, KB 287, Qal participle (uses verb and noun)
NKJV, "one who conjures spells"
NRSV, JPSOA, NIV, NET, "one who casts spells"
NJB, "weaver of spells"
7. NASB, NKJV, "one who inquires" (i.e., a medium) - BDB 981, KB 1371, Qal participle
NRSV, JPSOA, "consults ghosts"
NJB, "consulter of ghosts"
NIV, "medium"
NET, "one who conjures up spirits"
8. NASB, NKJV, NIV, "one who inquires" [assumed] (i.e., a spiritist) - BDB 981, KB 1371, Qal participle (assumed)
NRSV, "consults spirits"
NJB, "mediums"
JPSOA, "familiar spirits"
NET, "a practitioner of the occult"
9. NASB, NKJV, "one who calls up the dead"
a.BDB 205, KB 233, Qal participle
b.BDB 559, KB 562, Qal participle
NRSV, "who seeks oracles from the dead"
NJB, NET, "necromancer"
JPSOA, "one who inquires of the dead"
NIV, "who consults the dead"
As you can see from the different English translations these words have some overlap. These terms seem to refer to different types of pagan worship practice, but their exact definitions are uncertain to modern Bible students. See a brief discussion in (1) Dictionary of Biblical Imagery, pp. 524-528 and 608-610 and also (2) Synonyms of the Old Testament by Robert B. Girdlestone, pp. 296-302. The general picture is an attempt to know and manipulate the future for personal benefit. YHWH's people are to trust Him and serve Him. The old original sin of "me first" is the root of all of mankind's problems!
18:10 "who makes his son or his daughter pass through the fire" This is a reference to the worship of the fertility god, Molech. In Israel the firstborn (cf. Exodus 13) was to be given to YHWH to serve Him. In Canaan the firstborn was to be sacrificed by fire to Molech in order to insure fertility, (cf. Deut. 12:31; Lev. 18:21). There is even one account in 2 Kgs. 21:6 where God's people worshiped this false god! It also possibly relates somehow to knowing the future (cf. 2 Kgs. 3:26:27). See Special Topic: Molech.
▣ "divination" This is from the Hebrew root for "divine" (BDB 890, cf. Num. 22:7; 23:23; Ezek. 21:21; 2 Kgs. 17:17). It is the general term describing several different methods, but all intent on determining the will of a deity by mechanical or natural means, such as examining the livers of sheep or casting arrows. It is based on the pagan worldview that there is information about the future hidden in natural events and that gifted humans (i.e., false prophets, e.g., Jer. 27:9; 29:8; Ezek. 13:9; 22:28) know it and influence this future.
▣ "one who practices witchcraft" This term (BDB 778 II, KB 857) is related to the term "cloud" (BDB 777). Linguists think the term is related to sound:
1.the hum of insects
2.sound of wind in the trees
3.unknown etymology (if cloud, then related to sight)
The parallel passage in Moses' writings which prohibits these same pagan practices is in Lev. 19:26-20:8 (see esp. 19:26). This same term is also found in Jdgs. 9:37; 2 Kgs. 21:6; 2 Chr. 33:6; Isa. 2:6; 57:3; Jer. 27:9; Micah 5:12.
▣ "one who interprets omens" The meaning of this term (BDB 638 II, KB 690) is uncertain. In Syrian it means "to murmur an obscure incantation" (KB 690). The root has several usages:
1.serpent - BDB 638 I
2.verb in Piel only, (BDB 638 II) meaning :
a.practice divination
b.observe signs/omens
3.copper - bronze, BDB 638 III
4.unknown - BDB 638 IV
▣ "a sorcerer" This term (BDB 506, KB 503) basically means "to cut up" (1) as in the shredding of ingredients for a magical potion or (2) cutting oneself as a way of getting the deity's attention (i.e., Syrian usage, cf. 1 Kgs. 18:28). This term was used to describe Pharaoh's wise men in Exod. 7:11 and Nebuchadnezzar's wise men in Dan. 2:2.
18:11 "one who casts a spell" This literally is "to tie knots," "to be allied with," or "join together" (BDB 287, KB 287). In Psalm 58:5 and Eccl. 10:11 it refers to snake charming. A slightly different vocalization describes a Babylonian false wise man in Isa. 47:8-11.
▣ "mediums" The participle's (BDB 981, KB 1371) basic meaning is to "ask" or "inquire." Here, to inquire of the spirit realm (e.g., YHWH, Jos. 9:14 or idols, Hosea 4:12).
The first noun, "medium" (BDB 15) is a difficult term to define. Some see the term as it is used in Lev. 19:31; 20:6,27 as (1) a pit or grave where spirits are lured, (2) form of "father" which refers to ancestor worship. It is translated in the LXX in Isa. 8:19 as "ventriloquist." Because of this and Isa. 29:4 some think it means "to chirp" or "to mutter." This would imply to "talk with a different voice." However, from 1 Sam. 28:7-9, it is related to the ability to call or talk to someone in the ground or to communicate with the dead or spirits of the underworld, i.e., necromancy.
The second noun, "spiritists" (BDB 396) was a form of the Hebrew word "to know" (BDB 395). It refers to one who has knowledge of the spiritual realm or has contact with those in the spiritual realm who have knowledge (cf. Isa. 8:19; 19:3).
▣ "one who calls up the dead" This phrase is a combination of two Qal participles (BDB 205, KB 233, "to ask" and BDB 559, KB 562, "the dead ones"). In context it refers to mediums and "spiritists." These elite, supposedly gifted, people contact the dead for information about the future and the power to affect it.
All ancient cultures believed in an afterlife. For many in the Ancient Near East this had two possibilities:
1. ancestor worship where the spirits of family members could affect the present and future
2. the power of physical (stars, forces of nature) or spiritual (demons, demigods) could be utilized to know and affect personal destinies
Ps. 106:28 "And ate sacrifices offered to the dead" The MT does not have the verb "offered." "The dead" (BDB 559, Qal, #1,d) is a Qal active participle, which may refer to the non-existent pagan idols (cf. Num. 25:2), not deceased humans (cf. Deut. 26:14). The TEV, NJB, and REB so translate it.
TEV - "dead gods"
NJB - "lifeless gods"
REB - "lifeless gods"
106:29 "their deeds" One wonders if there is a purposeful comparison of
1. the deeds of the Israelite idolaters, Ps. 106:29,39
2. the deeds of YHWH, Ps. 106:2,7,13,21-22
What a contrast!
106:31 "it was reckoned to him for righteousness" This is the exact phrase used of Abraham's justification by faith in Gen. 15:6, quoted by Paul in Rom. 4:3; Gal. 3:6. The only difference in the verb here (BDB 362, KB 359, Niphal imperfect) and there (Qal imperfect) is the verbal aspect. See full notes on Gen. 15:6 online at www.freebiblecommentary.org.
Phinehas the priest's actions are described in Num. 25:11-13. His actions, like Abraham's, demonstrated his faith in YHWH.
106:31 "to all generations forever" Phinehas' actions were an example of a true faithful follower. This testimony is preserved and continues to speak of his faith/faithfulness.
How we live influences people long after we die!
NASB (UPDATED) TEXT: 106:32-33
32They also provoked Him to wrath at the waters of Meribah,
So that it went hard with Moses on their account;
33Because they were rebellious against His Spirit,
He spoke rashly with his lips.
106:32-33 This strophe reflects the events of Numbers 20. The Israelites angered Moses by their words at Meribah and he overreacted (cf. Num. 20:12; 27:14; Deut. 1:37; 3:26-27; 34:4). God is no respecter of persons; disobedience has consequences (cf. Gal. 6:7, see full note online).
106:33 "His Spirit" The NASB capitalizes "Spirit" (BDB 924), which implies YHWH's Spirit, but the context obviously refers to Moses' spirit (i.e., life force). In Ps. 106:33b the parallel line, "He" refers to Moses.
It may be a moot issue because it was God's Spirit who was with Moses (cf. Num. 11:17; Neh. 9:20), Israel (cf. Num. 24:3), and both (cf. Isa. 63:10-14).
NASB (UPDATED) TEXT: 106:34-39
34They did not destroy the peoples,
As the Lord commanded them,
35But they mingled with the nations
And learned their practices,
36And served their idols,
Which became a snare to them.
37They even sacrificed their sons and their daughters to the demons,
38And shed innocent blood,
The blood of their sons and their daughters,
Whom they sacrificed to the idols of Canaan;
And the land was polluted with the blood.
39Thus they became unclean in their practices,
And played the harlot in their deeds.
106:34-39 This strophe reflects God's words to Israel about interaction with the Canaanites (cf. Exod. 34:10-17; Deut. 7:1-6,16; 20:16-18). The book of Joshua describes the defeat of the major walled cities of Canaan, but each tribe must finish the task of driving out the Canaanites from their own tribal allocations. They did not (i.e., Jdgs. 1:21,27, etc.). The consequences are clearly stated in Num. 33:50-56!
106:35 "the nations" See Special Topic: Pre-Israelite Inhabitants of Palestine.
106:36 "Which became a snare" This word, "snare" (BDB 430), is a reference to an animal trap (lit. "bait" or "lure"). It was used metaphorically of the temptation to Canaanite fertility worship (cf. Exod. 23:33; Deut. 7:16; Jdgs. 2:3).
106:37-38 This refers to the worship of the fertility god, Molech.
106:37 "demons" This (BDB 993) refers to pagan gods (cf. Deut. 32:17). The word is used only twice in the OT. It is possibly a loan word from Aramaic. The concept of pagan idols as demons is seen in the NT in 1 Cor. 10:19-20 and Rev. 9:20.
SPECIAL TOPIC: ANGELS and DEMONS
106:38 "the land was polluted" The land of Canaan was polluted by the Canaanites (cf. Gen. 15:16) and now by the Israelites (cf. Num. 35:33-34; Jer. 3:2-10). Canaan belonged to YHWH. It was His land.
106:39 "played the harlot" This (BDB 275, KB 275, Qal imperfect with waw) is a Hebrew idiom for idolatrous worship (cf. Jdgs. 2:17; Ezekiel 23; Hos. 5:3). It is based on the imagery of YHWH as Father and Israel as wife (cf. Hosea 1-3). To go after another god was viewed as "spiritual adultery" (cf. Exod. 34:15; Num. 15:39; Ps. 73:27; Hos. 4:12; 9:1). Sometimes the imagery is both figurative and literal because many/most of the fertility worship was by imitation magic (i.e., sexual activity in the name of and at the site of worship).
NASB (UPDATED) TEXT: 106:40-43
40Therefore the anger of the Lord was kindled against His people
And He abhorred His inheritance.
41Then He gave them into the hand of the nations,
And those who hated them ruled over them.
42Their enemies also oppressed them,
And they were subdued under their power.
43Many times He would deliver them;
They, however, were rebellious in their counsel,
And so sank down in their iniquity.
106:40-43 This is a summary of the periods of the exodus, wilderness wanderings, conquest, judges, and monarchy. The OT is a record of Israel's inability to obey (cf. Galatians 3)!
Notice the powerful emotive words used to describe how YHWH reacted to Israel's idolatry, rebellion, and unbelief.
1. the anger of the Lord was kindled against His people (cf. Deut. 1:34-35; 9:19)
2. He abhorred His inheritance (cf. Lev. 26:30; Deut. 32:19)
3. He gave them into the hand of. . . (i.e., Hebrew idiom of rejection), continued in different but parallel phrases in Ps. 106:41-42
106:42 "they were subdued" The AB (p. 75) mentions that the consonants of "Canaan" (BDB 488) are the same as this verb (BDB 488, KB 484, Niphal imperfect with waw). This may have been a purposeful sound play. Canaanite tribes subdued YHWH's faithless tribes.
NASB (UPDATED) TEXT: 106:44-46
44Nevertheless He looked upon their distress
When He heard their cry;
45And He remembered His covenant for their sake,
And relented according to the greatness of His lovingkindness.
46He also made them objects of compassion
In the presence of all their captors.
106:44-46 This strophe shows the gracious response of YHWH.
1. He looked upon their distress (cf. Exod. 2:25; 5:7; Neh. 9:9)
2. He heard their cry (cf. Exod. 2:23-25; 3:7-9; Num. 20:16; Jdgs. 3:9; 6:7; 10:10; Neh. 9:27)
3. He remembered His covenant (cf. Exod. 2:24; Lev. 26:40,42,45; Ps. 105:8,42)
4. He relented according to the greatness of His lovingkindness (see full note at Gen. 6:6 online)
5. He made them objects of compassion (cf. 1 Kgs. 8:50; 2 Chr. 30:9; Ezra 9:9; Neh. 1:11; Jer. 42:12)
6. notice Ps. 106:43a, another gracious desire of YHWH
106:45 "covenant" See Special Topic: Covenant
NASB (UPDATED) TEXT: 106:47-48
47Save us, O Lord our God,
And gather us from among the nations,
To give thanks to Your holy name
And glory in Your praise.
48Blessed be the Lord, the God of Israel,
From everlasting even to everlasting.
And let all the people say, "Amen."
Praise the Lord!
106:47-48 These words are also found in 1 Chr. 16:35-36. This Psalm starts with praise to YHWH for His grace to faithful followers. But Israel has not been faithful! Now the psalmist prays for YHWH to act on their behalf and restore Israel from exile!
1. save us - BDB 446, KB 448, Hiphil imperative, cf. 1 Chr. 16:35
2. gather us from the nations - BDB 867, KB 1062, Piel imperative, cf. Deut. 30:3; Ps. 147:2; Isa. 11:12; 56:8; Ezek. 39:28
The purpose of the restoration is so that Israel can
1. give thanks to Your holy name - BDB 392, KB 389, Hiphil infinitive construct
2. glory in Your praise - BDB 986, KB 1387, Hithpael infinitive construct
106:48 "Blessed be the Lord" This verb (BDB 138, KB 159, Qal passive participle) also occurs in Ps. 41:13; 72:18; 89:52. Israel is to bless their God because of who He is and what He has done for them.
Notice the covenant titles of Deity.
1. O Lord our God, Ps. 106:47
2. the Lord, the God of Israel, Ps. 106:48
▣ "From everlasting even to everlasting" See Special Topic: Forever ('olam).
▣ "let all the people say, ‘Amen'" The NASB translates this phrase as a jussive but it is a Qal perfect.
▣ "Amen" See SPECIAL TOPIC: AMEN. Israel (i.e., "people") is to affirm YHWH's blessedness.
▣ "Praise the Lord" This Psalm ends the same as Psalm 105 and 104. This is liturgical phrasing that opens (i.e., Ps. 105:1) and closes (i.e., Ps. 105:45) many Psalms. It shows that they were read in worship settings.
"The Lord" is the shortened form of Yah (BDB 219).
Surprisingly this is missing in the LXX, but included in the Peshitta. It is surely possible that Ps. 106:48c-d serves as a doxological close to the fourth Book of the Psalter (i.e., Ps. 41:13; 89:52).