Carefully Examining the Text

A Song of Ascents- “The pilgrimage began in ‘Kedar’ (120:5); it ends in the Lord’s house wherein the pilgrims ‘bless the Lord’ (2) and He blesses them (3)’” Motyer, 576. This “forms a magnificent conclusion to this collection of psalms” VanGemeren, 817. It is “a brief word of departure as they ready themselves to return to their homes in the surrounding countryside” NICOT, 940. 134:1 Behold, bless the LORD, all servants of the LORD- Allen says, 216, Behold “is here uniquely with an imperative” and he translates this Come. Ps. 124:6 The word bless is used in each of these verses. In the first two verses servants are blessing the LORD but in vs. 3 the LORD is blessing us. “The Hebrew root that the NRSV regularly translates as ‘bless’ originally meant more literally ‘to kneel,’ as in paying homage to a superior (see above on Ps. 95:6; see also Pss. 16:7; 26:12; 34:1; 63:4; 103:1-2; 115:18; 135:19-20; 145:1, 10)” McCann, 1217.In our attitude to God, bless means “to praise, thank, and glorify God” Miller, 416. The NIV translates 134:1-2 praise and 134:3 bless. This obscures the fact that all the verses use the same Hebrew word. “Servants could apply to the whole nation in a different context, but here refers to those officiants who stand to minister (Ps. 135:1-2; Deut. 10:8) day and night (I Chron. 9:33) at the temple. By night is a plural in Hebrew and probably is to be taken in the distributive sense of ‘night after night’” Miller, 416-417.   The first step of the LORD blessing us originally is left out. “But the exchange is quite unequal: to bless God is to acknowledge gratefully what He is; but to bless man, God must make of him what he is not, give him what he has not” Kidner, 454.Who serve by night in the house of the LORD- 122:1-2. I Chron. 23:26, 30. Serve is literally stand here- Ps. 135:1-2; Deut. 10:8; 18:7; I Chron. 23:30. Exodus 12:42; Isaiah 30:29 Passover seems to have been celebrated at night. God, our Keeper, neither slumbers nor sleeps- Ps. 121:4- so this may be a wish that He is praised continually at the temple- Broyles, 475. “Evening duties included keeping the lampstand and the sacrifices burning as well as guarding the gates (Ex. 27:21; Lev. 6:9; I Chr. 9:22-27)” Longman, 441. “Later Jewish tradition associates nocturnal services with the Feast of Tabernacles, the ceremony of water libation during the nights of the festival (Cf. Mishnah, Sukk. 5:4)” Allen, 218. 134:2 Lift up your hands to the sanctuary- Ex. 9:29; I Kings 8:30; Ps. 28:2; 63:4; I Tim. 2:8. Sanctuary is a single word and may refer to worshiping in holiness or to the holy place, sanctuary- Kidner, 454. And bless the LORD 134:3 May the LORD bless you from Zion- Lev. 9:22-23; Num. 6:24-26; Ps. 128:5-6. The God who made everything dwells in a special way in Zion and sends His blessings from there. “Like His commandment, his blessing is not ‘far off’; not ‘in heaven’ nor ‘beyond the sea,’ but ‘every near you’ (Deut. 30:11-14; Rom. 10:6ff)” Kidner, 454. “Dynamic potential is given to those who give Yahweh since acknowledgment of His power…He generously shares with His devoted followers from His own resources of omnipotence so that abundant life may be theirs: Allen, 218. He who made heaven and earth- Ps. 115:15; 121:2; 124:8; 146:6 He is LORD of all. The Creator of all “makes Himself known in historical relationships that are marked by particular people and particular places” Broyles, 475. Jesus and Psalm 134Luke 24:50-53Eph. 1:3

Psalm 133A Song of Ascents, of David“The brief didactic psalm employs two beautiful similes to illustrate the beauty and value of unity” Miller, 415. The two similes are the oil and dew. “The pilgrims came from many different walks of life, regions, and tribes, as they gathered for one purpose: the worship of the Lord in Jerusalem” VanGemeren, 815. 133:1 Behold, how good- “It is interesting that he gives no explanation as to why unity is good. Perhaps he does not need to do so, because this should be self-evident to everyone” Willis, vol. 3, 95. The word good is used in Gen. 1:4, 10, 12, 18, 21, 31. It is not good that man live alone in Gen. 2:18. “The word good in Ps. 133:1 reminds the reciter of God’s provision of the community and relatedness for humanity” NICOT, 938. and how pleasant it is- Psalm 16:6, 11; 135:3; 147:1 “Again, the poet gives no reason for this” Willis, 95. “Strife demands more energy, whereas peaceful unity means the corporate body can reach common goals with less stress. If individual cooperate, then their efforts are multiplied” Longman, 439. 133:2 It is like the precious oil upon the head- The word translated precious in vs. 2 is the same Hebrew word translated good in vs. 1. “The pouring of oil over the head seems to have been an act of hospitality, signaling joy and relatedness (see Pss. 23:5; 92:10; Luke 7:46) as well as an official act of consecrating kings and priests” McCann, 1214. Joy in Ecc. 9:7-8; Matt. 6:16-17.Coming down upon the beard, even Aaron’s beard- Lev. 21:5 The verb coming down is used three times- vss. 2, 2, 3. This stresses the origin of the blessings from heaven- Broyles, 474. Unity “is like precious oil that runs down on the high priest’s beard, giving off a sweet-smelling fragrance (see Exodus 29:7; 30:22-33)” Lev. 8:12 Willis, 95. “Its fragrance could not be contained (Exodus 29:21)” Kidner, 453. “The anointed priest, in premonarchical days in particular, stood as a symbol of unity” Milller, 415. “The breastplate with the names of all 12 tribes. The oil thus symbolized the unity of the nation in worship under their consecrated priest” B.K. 888.133:3 It is like the dew of Hermon- “The dew is understood to be an agency of fruitfulness” Alter, 463. Isaiah 26:19; Hosea 14:5 Mount Hermon is the only snow-capped mountain in Israel- Longman, 439. “Mount Hermon in the north at the headwaters of the Jordan is the highest elevation in Palestine. A spur of the Anti-Lebanon mountains. Mount Hermon reaches a height of over nine thousand feet. Heavy dew is to found on it slopes early in the summer mornings even during the dry season” Miller, 416. Coming down upon the mountains of Zion- Ps. 48:2; 68:15-16; 87:2 “Situated more than one hundred air miles from Jerusalem, its dew could not literally come down upon the mountains of Zion. The simile is another allusion to the unifying effect that Jerusalem has on the nation” Miller, 416. Because of the geographical distance Alter, 463, emends the text to parched mountains instead of mountains of Zion. Zion is stressed in the songs of ascents- Ps. 125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3.Psalm 133 and JesusJohn 17:20-23; Eph. 2:11-22Mark 14:3, 6 The anointing oil was poured down upon Jesus. Matthew 10:34-37; Luke 12:51-53 Jesus is greater even than family and unity. 133:3 Mt. Zion as the place of blessing- Heb. 12:22-24; 13:14-16; Gal. 4:26; Rev. 14:1

A Song of AscentsThis is considerably longer than the other songs of Ascents- NICOT, 933. “Its length seems to signal its special importance” McCann, 1210. This is a royal psalm along the line of Psalms 2, 45, 72, 89, 101 and it also stresses God’s choice of Zion like Psalms 46, 48, 76, 84, 87, 122. “Psalm 132 impressively articulates the theological rationale for making the pilgrimage- namely, Zion is God’s chosen place (vv. 13-14; see Pss. 122:1-2, 9; 125:1-2; 126:1; 128:5; 129:5; 133:3; 134:3), as well as the site of David’s throne” McCann, 1210.132:1-5 David’s swore to build God’s house132:1 Remember, O LORD on David’s behalf- The request is like Neh. 5:19; 13:14, 22, 31.Remember is used in Ex. 2:23-25; 6:5; 32:13; Lev. 26:42; Deut. 9:27. In context of the royal psalms see Ps. 89:47, 50.132:2 How he swore to the LORD- The word oath or vow is not found of David’s words in II Sam. 7 or I Chron. 17 but we do see his desire to build the Lord’s house.132:3 Surely I will not enter My house- The quote of vs. 2 gives rise to the quotation in vs. 3-5. Nor lie on my bed- “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575.132:4 I will not give sleep to my eyes- Prov. 6:4 Or slumber to my eyelids- Nor lie on my bed- “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575.132:5 Until I find a place for the LORD- Acts 7:46 132:6-9 The ark of the covenant132:7 Let us go into His dwelling place- The verb go is the same as vs. 3 where David will not go into his tent. The word dwelling place in Ps. 74:7; 78:60; 84:1; 87:2. The same word is used in vs. 5. The statement of vs. 6 gives rise to the quotation of vs. 7-9. This call reminds us of Ps. 99:5, 9; 122:1.132:10-12 The Lord’s oath to David132:10 For the sake of David Your servant- I Kings 15:4-5 David is mentioned in the psalm in vs. 1, 10, 11, 17. 132:11 A truth from which He will not turn back- Acts 2:30 This word translated turn back is the same word translated turn away in vs. 10. 132:13-18 The LORD’s choice of Zion132:13 For the LORD has chosen Zion- Ps. 46:4; 48:1-2; 78:67-68, 70; 87; 122:6-9 “Implicit in the oath is the choice of Zion” Motyer, 576. “The human response was all too cynical, treating God’s choice as something to be exploited; a shelter against His judgment (Jer. 7, especially vs. 8-15) or an asset to be commercialized (Mt. 21:12f.)” Kidner, 451.

A Song of Ascents, of DavidIt is attributed to David. “It is not against high position that is divinely given, but it does model a critical attitude toward pure blind ambition” Longman, 433. “This personal prayer (vss. 1-2) has a lesson in it that needs to be shared by the nation (vs. 3)” Miller, 411. “This simple, concise, and affecting expression of humility shows no signs of cultic or public function,and is a good illustration of how the psalm as a poetic form of spiritual expressions often stands outside the generic categories that scholars have constructed” Alden, 457. 131:1 O LORD, my heart is not proud- The word proud is used of Uzziah in II Chron. 26:16, Hezekiah in II Chron. 32:25, the king of Tyre in Ezek. 28:2, 17. nor my eyes haughty- Pss. 18:27; 101:5; Prov. 6:17; 30:13 “It would be easy to make this verse an excuse to avoid the challenges of life. But the sin rejected in 1a is pride, while the sin of 1b is presumption. By the first of these, one undervalues other people; by the second, one overestimates and overreaches oneself, forgetting, e.g. Deut. 29:29” Kidner, 447. Nor do I involve myself in great matters- Jer. 45:5or in things too difficult for me- Deut. 17:8; 30:11 “These two words are used in Pss. 86:10; 136:4; and 145:5-6 to describe the works of God in the world. The psalmist has not sought to do or take credit for Godlike acts in the world” NICOT, 931. 131:2 Surely, I have composed and quieted my soul-  Composed is used in II Sam. 22:34; Ps. 18:33 of God making his feet sure and in Isaiah 28:25 of leveling ground. The verb quieted is used in Ps. 37:7 and translated rest. My soul is like a weaned child within me- A child not weaned “is fussy and restless” Longman, 433. But here “he was content without that which used to seem indispensable. A mature believer leaves the clamor of proud ambition and rests in the Lord” B.K, 887 131:3 O Israel, hope in the LORD- 130:5, 7 To hope in the LORD “is the antithesis of pride” B.K., 887. “We do not know, but its call to hope in the Lord links it with 130 and makes it the testimony of a sinner forgiven: humbled by the mercy of God, at peace within because at peace above” Motyer, 575. From this time forth and forever- 113:2; 121:8; 125:2Jesus and Psalm 131“This demure little psalm anticipates the object lesson of Matt. 18:1-4” Kidner, 447. “It is freedom from the nagging of self-seeking” Kidner, 448. “The OT is not alone in making a child the model of humble faith in God” Allen, 199. Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17 If we do not enter the kingdom as a child we do not enter it at all. “In Philippians 2 we are shown the constructive answer to the first of these tempations, in the honor of being a servant; and in Philippians 3, I Cor. 2, the answer to the second, not by stifling adventurousness but by rightly directing it” Kidner, 447. This psalm “embodies the lessons of both Philippians 2:3ff. (‘Do nothing from selfishness or conceit’) as 4:11ff. (‘I have learned…to be content’)” Kidner, 448.John 4:34 If we make His ambition ours then we free ourselves from many problems The word used for in vs. 1 in the LXX for heart being proud is exalted and it is used of Christ on the cross in John 3:14; 8:28; 12:32.It is also used in Matt. 23:12; Luke 14:11; 18:14.

Psalm 130 A Song of Ascents “In Christian tradition the psalm became one of the seven penitential psalms, the others being Ps. 6, 32, 38, 51, 102, 143” Allen, 195. “This psalm, of course, is a penitential psalm, focusing not on the evil of Israel’s enemies, as does Psalm 129, but on the wrongs Israel has done” Alter, 455.130:1 Out of the depths- Ps. 30:1; 71:20; Isa. 51:10; Ezek. 27:34; Jonah 2:2-6 This is “a figure of speech suggesting his insurmountable difficulty, even to the point of death:…The exact problem is not specified” B.K, 886. I have cried to You, O LORD- Ps. 17:6; 86:7. Is the I used of the author individually or the people collectively? “In v. 1, the psalm-singer addresses God by the divine name YHWH: in v. 2, the psalmist uses the more generic Lord (adonay). The pattern (divine name followed by generic name) is repeated in vv. 3-4 and in vv. 5-6. Only in vv. 7-8 is the divine name YHWH used twice” NICOT, 927. 130:2 Lord, hear my voice!- Ps. 4:1; 64:1;102:2; 119:149; 141:1 .Let your ear be attentive- II Chron. 6:40; 7:15; Neh. 1:6, 11 “What is clear in all such passages is that self-help is no answer to the depths of distress, however useful it may be in the shallows of self-pity” Kidner, 446. To the voice of my supplications- Ps. 28:2; 140:6 “The Hebrew word translated supplications comes from the same root as those render ‘grace’ and ‘be gracious’” Miller, 411.  130:3 If You, LORD, should mark iniquities- Iniquities “is the primary word used to describe human sin and guilt in the prophetic writings” NICOT, 928. The word iniquities will reappear in vs. 8. “If He should deal with us exactly as we are; if He should overlook nothing, forgive nothing, we could have no hope” Barnes, 259.  O Lord, who can stand?- Ezra 9:15; Ps. 76:7; Amos 7:2; Nah. 1:6; Mal. 3:2; Rev. 6:17. This is “an adaptation of the question of the entrance liturgy ( ‘who shall stand’ 24:3; 15:1)” Allen, 192.Compare the thought of I Kings 8:46; Psalm 143:2; Prov. 20:9; Rom. 3:9-20, 23. 130:4 But there is forgiveness with You- Exod. 34:7; Neh. 9:17; Dan. 9:9. “He derives comfort from the known character of Yahweh as a God who forgives (cf. 86:5, 15): this divine quality transcends man’s sinfulness” Allen, 195.That I may be feared- Jer. 33:8-9 “Forgiveness increases the sinner’s reverent awe of and trust in Yahweh (cf. I Kings 8:38-40)” Allen, 192. 130:5 I wait for the LORD, my soul does wait- Ps. 25:3, 5; 27:14; 33:20; 37:34; 40:1; 52:9; 62:1, 5; Isa. 8:17; 26:8 Notice the shift from 2nd person (vss. 1-4) to 3rd person (verses 5-8).  And in His word do I hope- Ps. 119:74, 81, 114, 147 The word hope appears in both vs. 5 & vs. 7.  130:6 My soul waits for the LORD- A similar phrase is used in Judges 5:9 with “my heart goes out to the commanders” Allen, 192.. More than the watchman for the morning- “He compared his weight to that of a city’s watchman looking for the first rays of dawn, for then they would be relieved of their duties by other guards” B.K., 886. Indeed, more than the watchmen for the morning- The verb waits is missing in the Hebrew text but it added in some translations like the NIV because it is implied- VanGemeren, 802. 130:7 O Israel, hope in the LORD- 131:3 “The psalmist’s faith and hope impel him…to encourage others to be faithful and hopeful (Pss. 22:22-23; 27:14; 31:23-24; 32:8-11; 34:3, 5, 8-14; 51:13-14; 131:3)” McCann, 1206. “The morning will dawn; the light will break in the east; deliverance and joy will come” Barnes, 260.

Psalm 129 A Song of Ascents129:1-2 Introductory summary; 129:3 Their intense need; 129:4 Praise to God129:5-8 Request for judgment upon the foes“The psalm divide into two sections: verses 1-4 (statement of suffering) and verses 5-8 (prayer for vindication against the enemies causing the suffering)” Transforming Word, 498. 129:1 Many times they have persecuted me- The word many times in vss. 1-2 is used in 120:6; 123:4. In the NRSV is translated greatly. “A comparison of the NIV with the NRSV shows that the adverb at the beginning of vv. 1-2 can be construed to indicate either the frequency of the opposition or its severity” McCann, 1203. “The religious community is encouraged by a cultic precentor to take upon their own lips a testimony to Yahweh’s repeated aid” Allen, 190. “The first-person language makes this initially sound like an individual complaint, but as the references to ‘the haters of Zion’ in verse 5 indicates, the first person is speaking on behalf of the nation” Alter, 453. “The communal lament differs from most laments in that it mourns an extended period rather than a single event” Transforming Word, 498. from my youth up- Jer. 2:2; 22:21; Ezek. 16:22; Hos. 2:15; 11:1 Israel’s youth was a time of devotion (Jer. 2:2) and joy (Hos. 2:15), but also a time of disobedience (Jer. 22:21), yet God loved them and showed them mercy anyway (Ezek. 16:22; Hos. 11:1).Let Israel now say- 118:2; 124:1 “In the subsequent interpretation in terms of ‘Israel’ this religious truth received even wider warrant: it could trace back to the Exodus (cf. Hos. 11:1) the history of God’s saving grace over against the oppressor’s plowlike scourge (cf. Isa. 1:5-7; 51:23)” Allen, 190. “National memoirs may be written from the standpoint of achievement and attainment, of from the viewpoint of suffering and survival. While secular nations usually choose the former, it is singular that Israel glorifies God as her protector and preserver” Miller, 409. 129:2 Many times they have persecuted me from my youth up- Ps. 88:15 The repetition fixes their thoughts on the severity of their troubles- Barnes, 255. Yet they have not prevailed against me- Jer. 1:19; 15:20; 20:11; Matt. 16:18; II Cor. 4:8-9. This does not promise God’s people will not suffer, but it does promise that wickedness will not ultimately prevail. 129:3 The plowers plowed upon my back- Micah 3:12; Isaiah 51:23 The plow would pass over the field, tear up the sod, pierce deep and produce long rows- Barnes, 256. “This agricultural image for laceration and torment, is vivid enough in itself, leads to the agricultural simile of the curse in verses 6-8” Alter, 453. “The imagery of plowing furrows describes the extreme suffering that the enemies inflicted on Israel” B.K, 886. The words for plowers and wicked are very similar in Hebrew and a Hebrew manuscript from Qumran has wicked- Allen, 187.They lengthened their furrows129:4 The LORD is righteous- Ps. 119:137 In permitting this, the LORD is righteous. “Deliverance from such suffering is attributed to the righteous LORD” B.K., 886. The LORD’s righteousness is demonstrated in the judgment upon Israel’s enemies. “The mystery of the continual resilience of God’s city and people is thereby explained. V. 4 triumphantly amplifies (v. 2b), after (v. 3) has grimly developed (v. 2a). To use J.B. Philips paraphrase of II Cor. 4:9, the capital and community were often knocked down, but never knocked out. They revived and survived as a testimony to a long history of God’

Psalm 128 A Song of Ascents“The quiet blessings of an ordered life are traced from the centre outwards in this psalm, as the eye travels from the godly man to his family and finally to Israel. Here is simple piety with its proper fruit of stability and peace: Kidner, 443. How are Psalms 127 and 128 linked?1.The word blessed- 127:5; 128:1-22. eat/eating in 127:2; 128:23. Behold in 127:3; 128:44. son/sons in 127:3, 4; 128:3, 65. fruit in 127:3; 128:3 McCann, 1200; Allen, 184-185.“Both sections of Psalm 128 display the same movement from third person (vv. 1, 4) to direct address (vv. 2-3, 5-6)” McCann, 1200.Both are viewed as wisdom psalms. These provide instruction in daily living in the manner of Proverbs, Ecclesiastes, and Job.128:1  Both this verse and vs. 4 emphasize fearing the LORD. Fearing the LORD is highlighted in Job 28:28; Psalm 111:10; Prov. 1:9; 9:10; Ecclesiastes 12:13. “To fear the Lord means fundamentally to recognize God’s sovereignty and so to entrust life and future to God (see Pss. 2:11; 25:14; 31:19; 33:18; 34:9, 11; 60:4; 112:1; 115:11, 13; 118:4)” McCann, 1201. It means to walk in integrity- Ps. 26:1. Notice how universal these promises are- everyone. 128:2 When you shall eat of the fruit of your hands- The generalized statement of vs. 1 is personalized in vs. 2 with you. 128:3 Your wife shall be like a fruitful vine- Contrast Gen. 30:1-2; I Sam. 1:5-6; Luke 1:25 “Fruitful vine and olive shoot are fit similes of prolific fruit bearing” Miller, 408. “The vine was a symbol not only of fruitfulness (here explicitly so) but of sexual charm (Song of Solomon 7:8) and of festivity (Judges 9:13)” Kidner, 443. 128:5 The LORD will bless you from Zion- Pss. 14:7; 20:2. The godly man’s concern extends beyond his own family to all the nation. The temple mount is the source of blessing for all- Ezek. 47:1-12. Zion is a key theme in the Songs of Ascents- Pss. 122:1-2, 6-9; 125:1-2; 126:1; 129:5; 132:31; 134:3. Blessing a key theme in these psalms- 129:8; 132:15; 133:3; 134:3.128:6 Indeed, may you see your children’s children- This is actually your son’s sons. This implies a long life- Gen. 48:11; Prov. 17:6Peace be upon Israel!- Pss. 122:6-8; 125:5; 134:3. The wordplay between Jerusalem in vs. 5 and peace in vs. 6.“The simple philosophy of the psalm, though presented in seemingly absolute terms, receives qualification even in the OT and certainly in the NT (cf. Job; Habakkuk 3:17-18; Rom. 8:35-39). But for many it must have proved a good working principle of life; such categorical promises of material endowment are not absent from the NT (Matt. 6:33; II Cor. 9:6-12; Phil 4:19) despite a shift to a less earthly emphasis” Allen, 186,Psalm 128 and Jesus128:3 “The imagery of vine and olive tree are reminiscent of the years of David and Solomon (I Kings 4:25) and the blessings associated with the Messianic era (Micah 4:4; Zech. 3:10). To sit under one’s vine and fig tree was an expression of a state of tranquility, peace, and prosperity” VanGemeren, 796. 128:3 Jesus is the ultimate vine who causes us to bear fruit- John 15:1-8128:5 The LORD bless you from Zion- Isaiah 2:2-4; Micah 4:1-3128:6 Peace be upon Israel- Jesus is our peace- Eph. 2:14-17

“The psalm is ascribed to Solomon, and has perhaps a concealed signature in the expression his beloved (2), which is the word from which Jedidiah, his personal name from God, was formed (II Sam. 12:25)” Kidner, 440. Solomon carried on many building activities (I Kings 3:1-2; 7:1-11; 8:13; 9:1). This psalm has more of the characteristics of a wisdom psalms than other types. “A wisdom psalm ... ‘provides instruction in right living and right faith” NICOT, 917. “In Jewish practice the psalm is recited as a part of thanksgiving as a part of a thanksgiving service after children” VanGemeren, 793 127:1 Unless the LORD builds the house- “The Hebrew bayit equally means ‘house’ and ‘home.’ The emphasis in the second half of the psalm on progeny suggests that both sense of the word are in play here” Alter, 449.  “House could refer to a literal dwelling house (Gen. 19:10), a household (Gen. 7:1), the temple, or the king’s palace (I Kings 9:1), or the nation as a whole (Amos 3:1, 13; 7:10)” Miller, 407. See NICOT, 918, for even more possibilities for the word house. They labor in vain who build it- Prov. 14:23 uses this word for labor and says in all labor there is a profit. The word for in vain is used three times in vss. 1-2. It is translated vain in the command not to take God’s name in vain in Exodus 20:7; Deut. 5:11. It is translated false in warnings against false reports in Exodus 23:1; Deut. 5:20. It refers to worthless idols in Jer. 18:15; Jonah 2:8 and the false messages of false prophets in Ezekiel 13:6, 7, 8, 9, 23.Unless the LORD guards the city- Num. 6:24; Pss. 25:20; 34:20; 86:2; 97:10; 116:6; 121:3-5, 7-8.127:2 For He gives to His beloved even in His sleep The NIV has He grants sleep to those He loves. “This could signify the blessing God gives, or taken adverbially the time or way to which He gives it” Kidner, 442. 127:3 Behold, children are a gift of the LORD- Gen. 33:5; Deut. 7:13. The word children here and in vs. 4 is literally sons. “The martial imagery of the rest of the poem argues for the masculine sense of the term” Alter, 450. “The patriarchs of Israel and their wives recognized that children are gifts from God (Gen. 29:31-35; 30:1-6, 17-23; I Sam. 1:5-6, 11, 19-20) How much better our society would be if we recognized as much!” Miller, 407. The word sons vss. 3, 4 in Hebrew is very similar to the word for builders in vs. 1- McCann, 1198. The fruit of the womb is a reward- “It is not untypical of God’s gifts that first they are liabilities, or at least responsibilities, before they become obvious assets” Kidner, 442. Gen. 15:1 God is our ultimate reward. 127:4 Like arrows in the hand of a warrior- The word for warrior “is often used to describe military figures…II Sam. 23:8 names David’s ‘mighty men’ and in II Kings 24:16, the king of Babylon took captive all of the gibborim of Jerusalem, 7000” NICOT, 919. So are the children of one’s youth- “. One might recall David’s original power base was in part a kind of family militia, led by three nephews” Alter, 450. “Sons provide sufficient strength to enable the family to defend itself against marauders” Miller, 407. 127:5 How blessed is the man whose quiver is full of them- “The larger the family, the greater the defense against the enemy” Miller, 407. “Children confer real advantage on a person in the battle of life. Indeed, the more the better” Longman, 426.

A Song of Ascents“The community prayer is strikingly similar to the longer Psalm 85…Verses 1-3 reflect upon a past deliverance, probably return from Babylonian captivity. Verses 4-6 plead for the further restoration from present problems” Miller, 405. “The psalm starts out like a thanksgiving song, celebrating the restoration of the community’s fortunes, but the second part leads us to understand that it is lament of the community” Longman, 423. 126:1 When the LORD brought back the captive ones of Zion- The phrase brought back the captive ones might also be rendered ‘turned the captivity of’ (cf. the KJV and NASB).This clause, with slight variations, is frequently used by the psalmists (14:7 and 53:6; 85:1; 126:1, 4) and the prophets (Jer. 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11, 26; 48:47; 49:6, 39; Lam. 2:14;  Ezek. 16:53; 29:14; 39:25; Hos. 6:11; Joel 3:1; Amos 9:14; Zeph. 2:7; 3:20)” Miller, 405. Deut. 30:3; Job 42:10.126:2 And our tongue with joyful shouting- The word translated joyful shouting is used only 33 times in the OT and three are in this short Psalm- 126:2, 5, 6.126:3 The LORD has done great things for us- Notice the transition from for them in vs. 2 and for us in vs. 3.126:4 Restore our captivity, O LORD- “Verse 1 rejoices that Yahweh has ‘restored’ His people and verse 4 petitions that He restore them yet more fully” Isaiah 62:6-7. “It seems odd that the psalmist would first state that the community’s fortune had been restored and then ask God to restore their fortunes, as he does in this stanza. But one only has to remember the return from Babylonian captivity for an example of these two are in tension” Longman, 424. “The early rapture of Ezra 1-6 and the erosion of enthusiasm by the harsh facts of life illustrate this psalm” Motyer, 574.  126:4-6 “The two images of renewal (4b, 5-6) are not only striking; they are complementary. The first of them is all suddenness, a sheer gift from heaven; the second is slow and arduous, with man allotted a crucial part to play in it” Kidner, 439. The great things of verse 2 have become a day of small things (Zech. 4:10). Jesus and Psalm 126“Psalm 126 reminds us that that we live in the hope of God’s help, always remembering what God has done in the past (vv.1-3) and always anticipating what God will do in the future (vv. 4-6; see Isaiah 43:19; 65:17; Rev. 21:5)” McCann, 1195. 126:1-2 “Surprised by joy, they were scarcely able to believe their eyes- it was all too good to be true (cf. Lk. 24:41; Acts 12:9)” Laymen, 689. John 16:20-22“Matching this is the other picture of revival, in terms of farming at its most heart-breaking: all its joys hard-won (cf. II Cor. 9:6) and long-awaited (Gal. 6:7-10; James 5:7f.)” Kidner, 440. “There will be songs of joy but only when the toilsome task of sowing has been done and the crop has matured for harvest. That is where we find ourselves in God’s perfect plan of things (cf. Phil. 1:9-11; Jas. 5:7-8; Rev. 14:14-16)” Motyer, 574. John 12:23-24Matthew 5:4 God will comfort our mourning. “The early church was urged to turn away from suffering to glory, with a conviction that the God who had begun a good work could faithfully bring it to completion (II Cor. 4:17-18; Phil. 1:6; I Thess. 5:24).

This psalm “makes a proper distinction between the fate of righteous and the fate of the wicked, a favorite theme in Israel’s wisdom poetry (cf. Ps. 1; Prov. 1-9). Those blessed are those who trust in the LORD (vs. 1), the righteous (vs. 3), the good (vs. 4a), those who are upright in heart (vs. 4b). Wicked kings (vs. 3a) and people (vs. 5) must be eliminated so that the righteous will not be encouraged to do wrong (vs. 4)” Miller, 404. 125:1 Are as Mount Zion, which cannot be moved but abides forever- Ps.68:15-16 The verb moved is translated shaken in Ps. 13:4; 15:5; 16:8; 21:7; 55:22; 62:2, 6; 82:5; 112:6 or slips in Ps. 17:5; 38:16; 46:2; 94:18 or moved in Ps. 46:5; 93:1; 96:10. “The same word is translated in Ps. 121:3 as stumble”- NICOT, 911. “Mountains are often symbolic of stability and endurance, particularly in contrast to the waters of chaos (Ps. 46). And here, the psalmist names the most important mountain of all, Zion, the location of the temple” Longman, 422. “He draws upon the traditional picture of impregnable Zion (cf. Ps. 46; 48; 76; Isa. 28:16)” Laymen’s, 689 125:2 As the mountains surround Jerusalem- “The second (simile) compares the LORD Himself and the mountains that surround Jerusalem” Broyles, 455. “Mount Zion is not the highest peak in the mountain range around Jerusalem. To the east lies the Mount of Olives, to its north Mount Scopas, to the west and the south are other hills, all of which are higher than Mount Zion” VanGemeren, 788. The same word for surrounds is used in both parts of the verse. “The mountains offered security to Jerusalem and became a symbol of divine protection” Miller, 404. So the LORD surrounds His people- “God is ‘around’ and present with His people (Ps. 34:7; Zech. 2:1-5)” VanGemeren, 788. 125:3 “Prophets constantly rebuked Israelite leaders for adversely influencing the nation through their own wickedness (cf Is. 1:21-31; Jer. 5:1-6; 6:13-15; Hos. 4:4-10). The psalmists acknowledged the principle also (cf. 72:1-4; 78:67-72; 101:1-8)” Miller, 404. Neh. 9:36-37 depicts foreign rule over Jerusalem but may describe the situation the people were in. The word for scepter can mean rod and “the sense of punishing force may be the more relevant one here” Alter, 446. 125:4 Do good, O LORD, to those who are good- Ps. 18:20-27 This petition is the only place in the psalm where God is directly addressed. “It seems deliberately nonspecific and so leaves the particular means to Yahweh’s discretion” Broyles, 456. This also contains a warning to the congregation listening that they must do good. 125:5 But as for those who turn aside to their crooked ways- This contrasts with those who will not be moved in vs. 1. “Nationality or ethnicity does not guarantee Yahweh’s favor-one must maintain a relationship to Yahweh and a moral heart” Broyles, 456. The ‘evildoers’ are apostates who have turned to ‘crooked ways’ (vs. 5), i.e. paths that twist and turn away from the main road (cf. Judges 5:6)” VanGemeren, 789.Peace be upon Israel- Ps. 120:6,7; 122:6-8; 125:5; 128:6- “Israel is equated with those who trust, the righteous, the good and the upright” Laymen’s, 689. Numbers 6:26; Israel stands for all God’s faithful people- Galatians 6:16; Rom. 2:29; John 1:47.

Psalm 124The verses of the Psalm describe Israel’s trouble- vs. 3-5- deliverance- vs. 1-2, 6b, 7- praise- vs. 6a, 8. The psalm shows us “how serious the threat was, and how little confidence David placed in his own power to survive it” Kidner, 436. 124:1 Had it not been the LORD who was on our side- 118:6; vs. 1-2 provide the protasis, the ifs clause to a conditional sentence, to the stanza and vs. 3-5 the apodosis, the then clause of the conditional sentence- Miller, 402. The word if actually begins both vss. 1 and 2 (Gen. 31:42; Deut. 32:37; I Sam. 25:34; II Kings 3:14; Psalm 94:17; 106:23; 119:92; 124:1, 2; Isaiah 1:9). Let Israel now say- 118:2-4; 129:1. This “indicates that this psalm aims to encourage the congregation to give voice to their gratitude” Broyles, 453. 124:2 Had it not been the LORD who was on our side- This psalm has “abundant use of incremental repetition” Alter, 443. “To dwell on what might have been is often an unrealistic, fruitless exercise. Here it is used to good effect” Laymen, 688. “His presence has protected Israel from destruction on many occasions” VanGemeren, 785.When men rose up against us- Ps. 2:1-3 124:3 Then they would have swallowed us alive- Swallowed is used in Num. 16:30; Ps. 55:15; Prov. 1:12; Isaiah 5:14; Jer. 51:34; Jonah 1:17. 124:4 Then the waters would have engulfed us- Verses 4-5 “are an especially effective use of the emphatic structure of incremental repetition. Verse 4 displays semantic parallelism with verbal repetition in its two halves (waters/ torrent, swept us us/ come up past our necks” Alter, 444. Psalms 18:4-5; 42:7; 69:1-2, 15; 88:3-7; Isaiah 8:7-8; 43:2; Lam. 3:54; Jonah 2:3, 5 124:5 Then the raging waters would have swept over our soul- Psalm 74:12-15; 89:9-10; 93:3-4 The LORD’s sovereignty over the raging waters. 124:6 Who has not given us to be torn by their teeth- The enemy is compared to 3. “A hungry lion that would have seized them as prey (vs.6)” Willis, 64-65. 124:7 Our soul has escaped as a bird out of the snare of the trapper- Ps. 91:3 The snare is broken, and we have escaped- 119:110; 140:5 124:8 Our help is in the name of the LORD- Ps. 20:7 The name of the LORD in I Sam. 17:45; Ps. 118:10, 11, 12; Prov. 18:10.  Who made heaven and earth- 115:15; 121:2; 134:3; 146:6 I Peter 4:19 Psalm 124 and Jesus124:1 The LORD is for us- Romans 8:31-39.124:3 The word swallowed as used in the LXX is used in I Peter 5:8 of Satan going about as a roaring lion seeking who he can devour (or swallow, same word). Death and Satan may be great monsters seeking to swallow us, but Jesus swallows up death- I Cor. 15:54; II Cor. 5:4. 124:6 Blessed in the LXX is the same word used in Eph. 1:3; I Peter 1:3 which Blessed God for the great salvation He accomplished in Christ. 124:7 The word translated escaped in the LXX is used in Col. 1:13; I Thess. 1:10; II Tim. 4:17-18 to speak of salvation in Christ. 124:8 The word help is used in Hebrews 4:16 of how we seek help for Jesus. 124:8 The name of Jesus is the name on which we must call- Acts 2:21, 38; 4:12.124:8 Jesus is Maker of heaven and earth- John 1:1-3, 10.

Psalm 123 A Song of Ascents“Verses 1-2 are written in the tone of a psalm of trust, but 3-4 are in the form of a community lament.123:1 To You I lift up my eyes- 121:1; Lifting up eyes can indicate arrogance- II Kings 19:22; Ps. 131:1 but here they are lifted up to God and not against Him. “To phrase ‘to You’ is in the emphatic position, suggesting the psalmist’s complete orientation to God” McCann, 1187. O You who are enthroned in the heavens- Pss. 2:4; 11:4; 115:3, 16; 135:15 “His faithful love and wisdom are equally beyond our calculating (Ps. 36:5; Is. 55:9)” Kidner, 435. “The Lord whose heavenly throne (1) speaks of His endless resources as well as His worldwide sovereignty” Motyer, 573.123:2 Behold, as the eyes of servants look to the hand of their master- “The eye symbolizes longing, need, expectancy” Motyer, 573.“They await some provision for their own benefit.As the eyes of the maid to the hand of her mistress- “Everyone in this community, man and woman, looks urgently to God for a sign of grace” Alter, 441.  So our eyes look to the LORD our God- “God’s people are in the position of ‘servants’ (see Pss. 34:22; 69:35-46; 113:1; 116:16)” McCann, 1187. This shows their humility before God. Israel looks for the good hand of the LORD- Ezra 7:6, 9, 28; 8:18, 22, 31. “The simile certainly emphasizes the psalmist’s utter dependence on God, like that of slaves on their master” Longman, 419. “The repetition of ‘eyes’ which occurs in each of the four poetic lines in vv. 1-2, is another instance of the steplike pattern that characterizes the Songs of Ascents (see Pss. 120:5-7; 121:1-4, 7-8; 122:2-5)” McCann, 1187. Until He shall be gracious to us- This is another example of the steplike parallel pattern (climactic parallelism).123:3 Be gracious to us- Pss. 4:1; 6:2; 9:13; 25:16; 26:11; 27:7.For we are greatly filled with contempt- We are not told who gives the scorn, the actual things said, nor the reason for it. “Superlatives are used here and in vs. 4 to indicate the overabundance of scorn and contempt they have received” Miller, 402. 123:4 Our soul is greatly filled with the scoffing of those who are at ease- Lam. 3:30ff., 33.And with the contempt of the proud- Proud are enemies of the psalmists in Pss. 94:2; 140:5. There is a strong contrast in the Psalm. It begins with “to You” and ends with “the arrogant”- VanGemeren, 783. Jesus and Psalm 123123:2, 3 Lord- The term used in the LXX is κυριος and it is used of Jesus in many NT passages including Matt. 7:21, 21, 22, 22; Luke 6:46, 46. The word is used over 700 times in the NT and many of them are of Jesus. He is LORD and we are utterly dependent upon Him for salvation and all blessings. 123:2 Servant- in the LXX is the term δουλος and it is used of the NT writers in Rom. 1:1; James 1:1; II Peter 1:1; and Jude 1. It is used of all Christians in Romans 6:16-23. It is used of Jesus in Philippians 2:7. Jesus, who is addressed as Lord, is also a servant. The LORD became a servant to show us mercy. We are totally dependent upon His mercy for salvation.  123:2, 3 Have mercy upon us- The word used was addressed to Jesus in Matt. 9:27; 15:22; 17:15; 20:30-31; Mark 10:47-48; Luke 17:13; 18:39. As these begged for Jesus to have mercy upon them, we are beggars who fall before Him totally dependent upon His mercy.When God takes flesh in the person of Christ, Jesus, who was God became a servant- John 13:1-17; Phil. 2:5-8.

Psalm 122 A Song of Ascents, of DavidThe phrase “of David” is omitted in most mss. of the LXX and the Vulgate- Miller, 399. “The psalm gives more evidence of having been written as a pilgrim psalm than any among the Psalms of Ascents (120-134), with the possible exception of the last one” Miller, 399. Psalms of Zion are Pss. 46, 48, 76, 84, 87, 132.122:1-2 Journey to Jerusalem122:1 I was glad when they said to me- “The idea did not originate with him, but he joined with a group of pilgrims to go to the city” Longman, 416.  Vss. 1, 8-9 use first person singular words.“We hear the voice of an individual singer who is part of a larger group of pilgrims going up to Jerusalem” NICOT, 899. The words I was glad or I rejoiced set “the tone for the remainder of the psalm” NICOT, 900.  ‘Let us go to the house of the LORD’- Isaiah 2:3; Micah 4:3; Ps. 84:10; Jer. 31:6; Zech. 8:21. “The verbal phrase is not a cohortative but an imperfect and should be rendered ‘we will go’” VanGemeren, 775.  122:2 Our feet are standing within Your gates, O Jerusalem- Notice that the I shifts to our. “At last Jerusalem and the house of the LORD come into sight, and we have arrived” Kidner, 433. The city is personified and addressed in the second person” Longman, 416.The OT believer rightly regarded Jerusalem as the center of the whole earth- Ps. 48:2; Ezek. 5:5.122:3-5 He celebrates the city122:3 Jerusalem, that is built as a city compact together- Ps. 48:1-2, 13; 147:2. “The word ‘Jerusalem’ ends (v. 2) and begins v. 3” McCann, 1184. “True brotherhood was realized at this center of the community” Allen, 159. The word translated compact is used in Ex. 26:3, 3, 6, 9, 11; 36:10, 10, 13, 16, 18 for the curtains of the tabernacle joined together. The word compact is also used of military alliances- II Chron. 20:35, 36, 37; Dan. 11:6, 23. 122:4 To which the tribes go up- Ex. 23:17; Deut. 16:16; Ps. 48:9; 84:5- “Go up is the technical verb for pilgrimage” Alter, 439 and it is also used for going up the temple mount- Ps. 24:3. 122:5 For there thrones were set for judgment- Deut. 17:8; II Sam. 8:15; 15:1-6; I Kings 3:16-28; 10:9; II Chron. 19:8; Ps. 72:1-4; 89:29; Isaiah 2:4; 9:7; 11:2-5; 16:5; Jer. 21:10-11 Kings were to administer just and right judgment. “Other songs of Zion show the integral connection between the city and the king (Pss. 84:9; 132, esp. vss. 11-12)” Broyles, 451.122:6-9 He prays for the peace of the city122:6 Pray for the peace of Jerusalem- Jer. 15:5 There is a wordplay between peace and Jerusalem- Heb. 7:2. Peace is the key word in vss. 6-8 and continues the stairstep parallelism of this psalm. “It was customary to offer greetings of peace on entering a home or community (cf. I Sam. 25:6; Matt. 10:12-13)” Allen, 159.May they prosper who love you- “The ‘your’ is feminine singular in the Hebrew, clearly addressing Jerusalem” Alter, 440. Contrast 129:5. . 122:7 May peace be within Your walls- 125:5; 128:6. The word within is used in both portions of this verse and is the Hebrew preposition ב.Compare Pss. 48:13. 122:8 For the sake of my brothers and my friends- He is motivated to pray this prayer because of his love for his fellow-man. 122:9 For the sake of the house of the LORD our God- This prayer is also motivated by his love for God.

Psalm 121There are some connections with Psalm 91. The idea of shade or shadow in 121:5; 91:1. The word keep in 121:3, 4, 5, 7, 7, 8 is also in 91:11. The word foot is used in 121:3 and 91:12 McCann, 1181. The name LORD appears in vs. 2, 5, 5, 7, 8.121:1 From whence shall my help come?- The word help is m.s. and is used of God in Exodus 18:4; Deut. 33:7, 26, 29; Ps. 20:2; 33:20; 115:9, 10, 11; 121; 1, 2; 124:8; 146:5. The f.s. form is used in Ps. 40:13, 17; 44:26; 46:1; 108:12. “The question exposes his anxiety and sense of inadequacy” Laymen, 687. 121:2 My help comes from the LORD,Who made heaven and earth- Ps. 115:15; 124:8; 134:3; Jer. 32:17 The verb made is used 12 times in Gen. 1-2 to speak of God’s creation of all things. “The thought of this verse leaps beyond the hills to the universe; beyond the universe to its Maker. Here is living help: primary, personal, wise, immeasurable” Kidner, 431. 121:4 Behold, He who keeps Israel- “Protection is a burning issue for a pilgrim who is travelling arduously and through lonely country” Kidner, 431. will neither slumber not sleep- contrast I Kings 18:27. The word slumber is repeated from vs. 3. “God is ever vigilant” Longman, 414. “This sentry never dozes on duty!” Laymen, 687. “In all paths of life, he is promised the ever-vigilant protection of God” Allen, 154. 121:6 The sun will not smite you by day- Gen. 1:16 The word smite is a word that often indicates to strike with violence- Gen. 4:15; Ex. 2:11, 12; 12:12. Sunstroke is “a real danger in the semi-desert climate of the Land of Israel” Alter, 438. “By day and by night are frequently used to mean ‘always’ or ‘constantly’ (cf. Pss. 22:2; 88:1)” Miller, 398. Ps. 91:5-6; II Kings 4:18-19; Isa. 49:10; Jonah 4:8; Rev. 7:16.121:7 The LORD will protect you for all evil- Ps. 41:2; 91:10-12 “In light of other scriptures, to be kept from all evil does not imply a cushioned life, but a well-armed one. Cf. Psalm 23:4, which expects the dark valley but can face it” Kidner, 432.  121:8 The LORD will guard your going out and coming in- Num. 27:17; Deut. 28:6; 31:2 This “is not only a way of saying ‘everything’: in closer detail it draws attention to one’s ventures and enterprises (cf. Ps. 126:6). Jesus and Psalm 121121:2 Jesus is Creator of Heaven and earth- John 1:1-3, 10; Col 1:16121:1, 2 This particular form of the word help is only used twice in the NT- Acts 27:17 for the supporting cables under the boat. Heb. 4:16 He gives grace to help in time of need.121:3 The One who not let Israel’s feet slumber has His feet nailed to the cross- Luke 24:39-40.121:3-4 Matt. 8:24; Mk. 4:38; Lk. 8:23 Jesus sleeping on the boat though not the same Greek word. 121:3, 5, 7, 7, 8 The word for God guarding or keeping His people is the word from the LXX for Jesus guarding His disciples- John 17:12; Gal. 6:13; II Thess. 3:3; II Tim. 1:12; Jude 24.

120:1-2 Words of Trust and Petition120:1 In my trouble I cried to the LORD- 102:2 The word order in Hebrew is “To the LORD in distress to me I cried/called and He answered me.” The point is the emphasis falls on the LORD to whom He called. Who are we calling on or looking to in times of distress? The author “expresses the sole dependence on God in the hour of distress” VanGemeren, 769. The Hebrew word for trouble or distress was used in Pss. 34:6, 7; 46:1; 50:15; 86:7; 91:15; 116:3.  While he has suffered from “lying lips” (vs. 2), a “deceitful tongue” (vs. 2, 3), and people who “hate peace” (vs. 6), and “are for war” (vs. 7), “instead of answering back, this man has looked in a better direction” Kidner, 430. And He answered me- Pss. 3:4; 18:6; 22:21; 66:14; 118:21; Jonah 2:2 God answered. “The most natural translation of verse 1 points to a past event” Kidner, 430.  120:2 Deliver my soul, O LORD, from lying lips-“He was the victim of lying and misrepresentation” Allen, 149.  “He refers to these liars by a synecdoche, whereby body parts represent the person” Longman, 411. “He has proved by bitter experience the untruth of the adage, ‘Sticks and stones may break my bones, but words can never hurt me’” Laymen’s, 686. From a deceitful tongue- The word for deceitful is a relatively rare OT word used but is used both in 120:2, 3. It is used in Ps. 78:57 of a treacherous bow and in Prov. 10:4 of a negligent hand and in Prov. 19:15 of a lazy man. Contrast the tongue of 119:172 with this tongue. 120:3-4 Words of vengeance 120:3 What shall be given to you, and what more shall be done to you- “These verses turn to address these liars” Broyles, 446. The question What is asked twice. “The form of the question involves a frequent Hebrew idiom, ‘God do so to you, and more also’ (cf. I Sam. 3:17; I Kings 2:23; Ruth 1:17). The thought is that God will do something worse to these insolent liars than they have done to the psalmist” Miller, 396.You deceitful tongue?- “Ps. 64:3f, 7f, where God’s arrows turn the slanderers’ verbal arrows against them” Kidner, 430.120:4 Sharp arrows of the warrior- “The reference to weapons presupposes their metaphorical usage for slander, as in 52:2; 57:4; Jer. 9:3, 8” Allen, 146. Sometimes the word arrow is used of the judgment God brings upon the wicked.With the burning coals of the broom tree- Do the images of the sharp arrows and burning coals describe the words hurled against the psalmist (Alter, 436) or the weapons God turns against the deceitful tongue (Kidner, 430)?“In short, the answer is that the liar, wounding though his weapons are, will be destroyed with far more potent shafts than lies. God’s arrows or truth and coals of judgment” Kidner, 430. “The broom tree has a low combustion point and thus blazes up immediately with intense heat” Miller, 396. “The roots of the broom tree apparently burn well and yield notable charcoal. On coals as a symbol of judgment cf.., Ps. 140:10” Kidner, 430. 120:5-7 Words of Woe 120:5 Woe is me, for I sojourn in Meshech “This lament ends on a sad note, as the psalmist bemoans his present wretched condition. The section begins with a strong exclamation of sadness (woe), often heard in funeral processions (I Kings 13:30; Jer. 22:18; Amos 5:16)  “Now the singer’s special situation as an alien comes to light, and with the motivation of these slander”" Kidner, 430. The word sojourn is the Hebrew גור which describes the wanderings of Abraham (Gen. 12:10; 20:1; 21:23, 34), Isaac (Gen. 26:3), Jacob (Gen. 32:4; 35:27), and hi

Jesus Fulfills Psalm 119 Psalm 119 and Jesus General Pictures: Jesus as the Word- While there are 177 synonyms for God’s law, word found in Psalm 119. Jesus is the ultimate embodiment of Word. The Word has become flesh and dwelt among us- John 1:1-14He does things Psalm 119 attributes to the Word. The Word gives light in 119:105, 130 and Jesus is the Light- John 8:12; 9:5.Jesus fulfills the picture of the Psalmist trusting God, His word, and seeking to follow Him.See the comments below about the Servant beginning with Psalm 119:17. Jesus fulfills the picture of the God in whom the Psalmist trusts. See the comments about God teaching in 119:12. Jesus is Creator and Sustainer of our world as God is said to be in 119:89-91 (John 1:1-3; Col. 1:15-17).The Ministry of Jesus and His fulfillment of Psalm 119Most of these passages and their fulfillment in Jesus are described more completely in the passages below. In the temple at 12- Luke 2:47 and context when Jesus was in the temple at 12 and all were amazed at His understanding fulfills Psalm 119:99-100. In the temptation- Matt. 4:1-11 and Luke 4:1-13 Jesus resisted temptation by appealing to the Word of God and fulfills Psalm 119:11, 101.  In prayer- Mark 1:35 Jesus rose a great while before day and prayed like we read in Psalm 119:147. Luke 6:12 Jesus prayed all night before choosing the apostles and that type of thing is mentioned in Psalm 119:62. In His miracles- In Psalm 119:29, 58, 132 the psalmist’s cry to God be gracious to Me. In Jesus’ miracles He is often met with the cry to have mercy on me in Matt. 9:27; 15:22; 17:15; 20:30-31. In His teaching- Compare Matt. 11:30 to Psalm 119:39 and how its ties with the teaching of Jesus. In His crucifixion- The cross of Jesus is foreshadowed in the psalmist’s persecution- see Psalm 119:23.109:8 forsaken is the same word in Psalm 22:1; 16:10119:39, 42 The reproach of the Cross- Rom. 15:3; Heb. 11:26; 13:13119:108 Jesus the sacrifice- Heb. 10:5-10119:141 despised- Isaiah 53:3 In His resurrection- See 119:25 and the word revive or made alive.please send a facebook message including your email and I can send you more notes.

119:153-160 רGod’s mercy- vs. 156, lovingkindness- vs. 159, truth- vs. 160, and righteousness- vs. 160 are all mentioned here. 119:153 Look upon my affliction and rescue me- This word for look will begin vs. 153, 158, 159. This plea for rescue from affliction ties canonically to Exodus 3:7-8- Hermenia, 282. He begs “for deliverance from affliction (vs. 153) and from his persecutors and adversaries (vs. 157a), who are faithless with God (vs. 158)” Miller, 394. Only God can rescue (vs. 153) and redeem (vs. 154). For I do not forget Your law- “He obeys God’s law, but they don’t, and this again is the basis of his call to God to help him” Longman, 408. “The plea is based on the psalmist’s remembrance of God’s law (vs. 153b) and diligence in keeping it (vs. 157b, 159a). But he still recognizes his need of God’s mercy (vs. 156a)” Miller, 395. “The protestation of innocence is not to be understood as an expression of pride but rather as an appeal to God’s fatherly heart” VanGemeren, 761.119:154 Plead my cause and redeem me- Ps. 35:1; 43:1; 74:22; Hos. 4:1 uses plead my cause and Ps. 69:18 the cry for redemption. “The language used is that of a lawsuit, for God will champion his cause. The effect of God’s pleading his case is that he will be redeemed from bondage. The word ‘redeem’ is well-known for it use in kinsman-redeemer passages” Ross, 581.Revive me according to Your word- revive is used in vs. 25, 37, 50, 93, 107, 116, 144, 149. “There is a mounting urgency, if repetition is any sign of it, in the plea for life, heard three times in this stanza is an identical exclamation (a single word in Hebrew) to end verses 154, 156, 159” Kidner, 428. 119:155 Salvation is far from the wicked- The wicked are far from God’s law in vs. 150 and salvation is far from them. Vs. 150 is a verb while the word far here in vs. 155 is an adjective. For they do not seek Your statues- The psalmist sought God with all His heart in vs. 2, 10, but the wicked did not seek God’s statutes.119:156 Great are Your mercies, O LORD- Mercies is used elsewhere in this Psalm in vs. 77.119:157 Many are my persecutors and my adversaries- The word many in vs. 157 is the same word as great in vs. 156. “His love runs to meet us and is equal to every threat” Motyer, 571. 119:158 I behold the treacherous and loathe them- This verb translated loathe is only used 6 times, the others are Psalms 95:10; 139:21; Ezekiel 6:9; 20:43; 36:31. Because they do not keep Your word- “The psalmist not only follows this way, but also he is grieved to see those who do not” Ross, 583.119:159 Consider how I love Your precepts- In vs. 153 he begs God to see his affliction and in vs. 158 to see the treacherous, and in vs. 159 to see his love for God. Revive me, O LORD, according to Your lovingkindness- Loving-kindness is found in Psalm 119:41, 64, 76, 88, 124, 149, 159. “YHWH’s righteous ordinances will give him not death, but life” Hermenia, 282. 119:160 The sum of Your word is truth- “The sum is literally ‘the head’; hence AV, ‘from the beginning.’…Here it only means ‘the head of Thy word.’ In this kind of phrase it means, as in the RSV, the sum (cf., e.g. 139:17); and its use as an equivalent to ‘a census in Exodus 30:12; Numbers 1:2, etc., shows that ‘the sum of’ is not a way of saying ‘by and large,’ but rather, ‘every part of’” Kidner, 428-429.

119:129-136 פ“His own appreciation of the supernatural quality of the Lord’s word (129) is bracketed with his grief over the flouted word (136)” Motyer, 570. “YHWH’s Torah will be presented in the פ strophe as a wonder-working power” Hermenia, 279.119:129 Your testimonies are wonderful- The same root for wonders is in vs. 18, 27. The word wonderful is used in Exodus 15:11; Psalm 77:11, 14; 78:12; 88:10, 12; 89:5; 139:5; Isaiah 9:6: 25:1; 29:14. This word is especially used of “YHWH’s deeds in the exodus (cf. Exod. 15:11; Ps. 77:11, 14; 78:12)” Hermenia, 279. They “inspire awe and reverence” Miller, 393. “The word is used most often in Biblical Hebrew to describe ‘extraordinary phenomena, transcending the power of human knowledge and imagination” NICOT, 884. Therefore, my soul observes them- The word observes could be translated treasures. It is found 61 times in the OT and 10 times in Psalm 119. Psalm 119:137-144 צ119:137 Righteous are You, O LORD- Ezra 9:15; Neh. 9:33; Ps. 116:5; 129:4; 145:17; Jer. 12:1; Lam. 1:18; Dan. 9:7, 14. “Since God is righteous, so His judgments are right (vss. 137-138)” Miller, 393. This word righteous in Greek versions is used for Jesus as Righteous in Matt. 27:19; Acts 3:14; 7:52. Righteous is used in vs. 137, 138, 142, 142, 144.And upright are Your judgments- NASB Your laws are right- NIV119:138 You have commanded Your testimonies in righteousness- The law expresses the character of the lawgiver. “Because the Lord perfectly and eternally expresses and conveys Himself in His word” Motyer, 571. “Trust in the reliability of God’s word is directly proportionate to one’s trust in the Lord Himself” VanGemeren, 759. And exceeding faithfulness- The word for faithfulness is found in vs. 30, 75, 86, 90, 142. This is used to describe God in Deut. 32:4. “God’s commandments, then, are an expression of His absolute righteousness and His faithfulness to His covenant that is an inseparable element of His righteousness” Ross, 572. Psalm 119:145-152 ק“After the pair of strophes in vv. 129-136 and 137-144, which emphasized the torments of the petitioner at the hands of attackers who have forgotten the Torah, the pair of strophes that follow (Vv. 145-152 and 153-160) is dominated by pleas for YHWH for rescue from these attacks” Hermenia, 281.

119:89-96 ל“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God’s sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things’ (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171. 119:97-104 מ“The mem strophe is a quiet interlude without petition” Allen, 143. The eight verses begin either with the word מה in vs. 97, 103 and מן in vs. 98, 99, 100, 101, 102, 104. While this last word can indicate a preposition meaning “from, out of” like in vs. 101, 102, 104, it also can be used as a comparison in vs. 98, 99, 100.119:105-112 נ119:105 Your word is a lamp to my feet- “The psalmist thinks of the person traveling by foot at night with a lamp attached to his ankles or feet to show him the way (Prov. 6:23)” Miller, 391.The MT actually has foot instead of feet but a manuscript along with the LXX and Syriac have feet- Ross, 549. This language reminds us of “what Scripture elsewhere calls the believer’s walk” Ross, 551. In contrast the lamp of the wicked goes out- Prov. 13:9; 20:20; 24:20.The LORD is a lamp in Ps. 22:28; II Sam. 22:29.119:113-120 ס“The psalmist stands in contrast to the undecided (113), the evildoers (115), the wanderers (118), and the wicked (119)” Motyer, 570.119:113 I hate those who are double minded- vs. 104 “Double-minded is akin to the word in Elijah’s taunt at those who hobbled ‘first on one leg then on the other’ (I Kings 18:21)” Kidner, 427. These are people “who appear to be following God, but really they aren’t” Longman, 407. But I love Your law- vs. 97 His love for God’s law is a strong contrast to the hate earlier in the verse. These verbs are antithetical. 119:114 You are my hiding place and my shield- The You is emphatic. Hiding place is found of God in Psalm 32:7; 61:4; 91:1. Shield appears of God in Psalm 3:3; 28:7; 33:20; 84:9, 11; 115:9, 10, 11.I wait for Your word- vs. 74, 81119:121-128 ע“The flow of thought is more awkward than in most of the other stanzas of this psalm, being hindered by the sparsity of words beginning with the letter ‘ayin” Miller, 392. “The key term of the ‘ayin strophe is עבדך ‘your servant,’ vv. 122, 124, 125. It is used to claim Yahweh’s patronage (v. 125)” Allen, 144. “The petitioner presents himself as a good and faithful servant of YHWH and appeals to YHWH to care for his servant” Hermenia, 279.

119:89-96 ל“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God’s sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over ‘all things’ (v. 91). The profession is highlighted by the uniqueness of vs. 90, which does not contain one of the eight synonyms” McCann, 1171. 119:89 Forever, O LORD, Your word is settled in heaven- God’s word is eternally relevant. Just as the stars in the heavens provide fixed points of navigation, God’s word gives us something certain to adjust our lives to and by. Allen, 137, states that word here is “an expression of God’s all-embracing purpose which is not only embodied in the Torah but reflected in the created universe (cf. vs. 91).” “The whole creation is evidence of God’s powerful, eternal word” Ross, 540. 119:90 Your faithfulness continues throughout all generations- Faithfulness (vs. 86 with commandments) “is often paired with ‘steadfast love’ (Pss. 25:10; 57:3; 85:10; 98:3), it communicates the way in which God exercises sovereignty- with faithful love that issues in forgiveness (see Exod. 34:6-7)” McCann, 1171. To all generations is parallel to forever in vs. 89. You established the earth, and it stands- Ps. 33:6-9 “The stable universe is a visible token of Yahweh’s faithfulness. The results of the divine word in its creative and sustaining role are seen in the ordered world, whose order is homage to its Master” Allen, 143.  “The order of creation reveals the love, care, and fidelity of the Lord” VanGemeren, 752. 119:91 They stand this day according to Your ordinances- This is the same verb translated stands in vs. 90. This emphasizes “what God created is fixed and permanent. This is confirmed in the second colon: ‘for all things are your servants’” Ross, 541. For all things are Your servants- “The switch to the plural is slightly distorting, but the implied antecedent is probably ‘all created things’ or ‘heaven and earth.’” Alter, 427. “A striking feature of these verses is the coupling of God’s creative, world-sustaining word with His law for man. Both are the product of the same ordering mind; and not only men but ‘all things’ are His ‘servants’ (91)” Kidner, 426. 119:92 If Your law had not been my delight- 119:16, 24, 47, 70, 77, 92, 143, 174.Then I would have perished in my affliction- Would he have perished because he lost hope or because the law prevented him from doing things self-destructive?119:93 I will never forget Your precepts- This phrase actually begins with the word forever like vs. 89. For by them You have revived me119:94 I am Yours, save me- The I is emphatic. He knows he belongs to God.  For I have sought Your precepts119:95 The wicked wait for me to destroy me- The word destroy is the same word translated perished in vs. 92. I shall diligently consider Your testimonies- “As violence increases, the psalmists seeks refuge in a diligent study” VanGemeren, 752. 119:96 I have seen a limit to all perfection- This may be “a contrast between limited human understanding and divine Torah-wisdom” Allen, 137. “The feebleness of human potential (apart from God) is blatant” Allen, 143.  God’s limitless knowledge is shown in Job 11:7-9; 28:3.Your commandment is exceedingly broad- vs. 32 “On the other hand, the commands of God are not limited but boundless (spacious). All earthly perfection is limited- God’s word is not. His commands no limits, because His word is eternal and esta