New International Version

1:1 The word of the LORD that came [cf. Jer. 15:16; Ezek. 3:1-3] to Joel [name signifies “Yahweh is God”] son of Pethuel [names means “vision of God” or “youth of God”].

1:2 Hear this, you elders [the leaders of the nation]; listen, all who live in the land. Has anything like this [the devastating plague; possibly one of the curses of the covenant (Deut. 28:38-42)] ever happened in your days or in the days of your ancestors?

1:3 Tell it [the entire prophecy of the book; the message of God’s acts within the history of the nation, in this case the locust plague; the present generation had a responsibility to consider why God had sent such judgment and then pass the lessons on to the succeeding generations] to your children, and let your children tell it to their children, and their children to the next generation [the purpose of telling is so that what is told serves as a deterrent to sin].

1:4 [God is sovereign over nature itself and can use it for His divine purposes; here Joel described one swarm after another] What the locust swarm [represent God’s judgment upon the people for their sin; see Deut. 28:15-68 re: covenant curses and Deut. 28:38-42 re: locust plague (one of the curses that would come if the people abandoned God); not every natural disaster should be seen as a judgment by God (cf. Lk. 13:1-5)] has left the great locusts have eaten; what the great locusts have left the young locusts have eaten; what the young locusts have left other locusts have eaten.

1:5 [Joel saw the locust plague as a “wake-up call” to an apostate people] Wake up, you drunkards [these will be the first to notice the lack of wine because the locusts devoured the grape vines], and weep! Wail, all you drinkers of wine; wail because of the new wine, for it has been snatched from your lips.

1:6 A nation [a locust horde] has invaded my land, a mighty army without number; it has the teeth of a lion, the fangs of a lioness.

1:7 It has laid waste my [God is the owner, Israel is the steward] vines and ruined my fig trees. It has stripped off their bark and thrown it away, leaving their branches white.

1:8 Mourn like a virgin [Jerusalem personified as a betrothed virgin] in sackcloth grieving for the betrothed of her youth.

1:9 Grain offerings [an offering from the harvest of the land] and drink offerings are cut off [unavailable because of the plague of locusts had eaten crops and vineyards] from the house of the LORD. The priests are in mourning [because there is nothing to offer the Lord], those who minister before the LORD.

1:10 The fields are ruined [because of the locusts], the ground is dried up [because of a drought]; the grain is destroyed [nothing to eat; no seed for replanting], the new wine is dried up, the olive oil fails.

1:11 Despair [the people could not experience the joy that usually accompanied the harvest; see Deut. 12:12,18; 14:26; 26:11; 28:47], you farmers, wail, you vine growers; grieve for the wheat and the barley, because the harvest of the field is destroyed.

1:12 The vine is dried up and the fig tree is withered; the pomegranate [grown in the Jordan Valley], the palm and the apple tree— all the trees of the field—are dried up. Surely the people’s joy is withered away [because there is nothing left to harvest or to eat].

1:13 Put on sackcloth [a sign of mourning and penitence (cf. Joel 1:8; 1 Kings 21:27; Neh. 9:1-2], you priests [responsible for teaching the people to observe the Law, passing down traditions from generation to generation, and sharing the stories of God’s interaction with the nation], and mourn; wail, you who minister before the altar [the priests served as mediators between the people and God; cf. Lev. 10:10-11]. [Joel called for two responses on the part of the priests…] [1] Come, spend the night in sackcloth, you who minister before my God; for the grain offerings and drink offerings are withheld from the house of your God.

1:14 [2] Declare a holy fast [generally observed when the nation was facing some calamity]; call a sacred assembly. Summon the elders and all who live in the land [possibly a small postexilic population that could fit in the temple] to the house of the LORD your God, and cry out to the LORD.

1:15 Alas for that day! For the day of the LORD is near; it will come like destruction from the Almighty.

1:16 Has not the food been cut off before our very eyes—joy and gladness from the house of our God?

1:17 The seeds are shriveled [the seeds do not germinate] beneath the clods. The storehouses are in ruins, the granaries have been broken down, for the grain has dried up.

1:18 How the cattle moan! The herds mill about because they have no pasture; even the flocks of sheep are suffering.

1:19 To you, LORD, I call [cf. Ps. 42:2], for fire has devoured the pastures in the wilderness and flames have burned up all the trees of the field.

1:20 Even the wild animals pant for you [ironically the people did not pant or long for God]; the streams of water have dried up and fire has devoured the pastures in the wilderness.

These notes are based on the NASB text.

What is the background of Psalm 150?
The writer of this psalm is not named. The psalm is a symphony of praise to God that was sung in worship at the Temple in Jerusalem. This psalm answers the where, why, how, and by whom of praise to God.

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150:1   Praise the Lord!
Praise God in His sanctuary;
Praise Him in His mighty expanse.

Where is God to be praised? The psalmist called for people to praise God in both the “sanctuary” which symbolized the place of His earthly Presence, and “in His mighty expanse,” or the place of His heavenly Presence. God is to be praised both on earth and in heaven.

150:2   Praise Him for His mighty deeds;
Praise Him according to His excellent greatness.

Why is God to be praised? The psalmist called upon worshipers to praise God because of “His mighty deeds” and in accord with “His excellent greatness.” God is to be praised for both His mighty deeds and magnificent character.

150:3   Praise Him with trumpet sound;
Praise Him with harp and lyre.
150:4   Praise Him with timbrel and dancing;
Praise Him with stringed instruments and pipe.
150:5   Praise Him with loud cymbals;
Praise Him with resounding cymbals.

How are we to praise God? God is to be praised with an array of musical instruments. In short, God is to be praised with everything we have. These verses contain the most extensive list of musical instruments in the Old Testament:

[A] “trumpet” – the ram’s horn trumpet (shophar) which signaled God’s Presence
[B] “harp and lyre” – stringed instruments
[C] “timbrel” – a small drum similar to a tambourine
[D] “dancing” – though not an instrument, dance is listed as a way to express praise. The reference is either to a choreographed dance performed by the priests and Levites or to the jubilation of the people in worship.
[E] “stringed instruments” – a general term for an ensemble of stringed instruments
[F] “pipe” – a general term for wind instruments, perhaps reed flutes
[G] “loud cymbals. . .resounding cymbals” – the “resounding cymbals” were probably larger in size and therefore volume

150:6   Let everything that has breath praise the Lord.
Praise the Lord!

Who is to praise God? Everything that has received breath from God should breathe His praise. All creatures are to praise God. This psalm and the Psalter appropriately ends with “Praise the Lord!” And certainly that should be our response to our mighty, glorious, and awesome God.

Practical Consideration: Praise the Lord!
An ancient creed states that the chief end of man is to glorify God and enjoy Him forever. May we honor God with our praise. May we glorify Him. May we enjoy Him forever. Hallelujah!

Psalm 148:2-5

148:2   [angels worship God] Praise Him, all His angels [means “messenger” which is one of their basic tasks], praise Him, all His heavenly hosts [see Ps. 103:20-21].

148:3   Praise Him, sun and moon [participants in worshiping God], praise Him, all you shining stars [morning stars or planets visible at dawn].

148:4   Praise Him, you highest heavens and you waters above the skies [expression for the source of the various forms of precipitation; see Gen. 1:7].

148:5   Let them [angels, sun, moon, stars] praise [along with service to God, praise is a part of their purpose] the name of the Lord [deserves praise because He is the Creator], for He commanded [God created everything by His word] and they [angels, sun, moon, stars] were created [creature should praise Creator].

145:1 I will extol thee, my God, O king; and I will bless thy name for ever and ever.

145:2 Every day will I bless thee; and I will praise thy name for ever and ever.

145:3 Great is the LORD [an expression of wonder at how God accomplishes His purposes], and greatly to be praised [He is worthy of praise]; and his greatness is unsearchable [impossible to grasp; cf. Ps. 139:6].

145:4 One generation [each generation is responsible for teaching the next about God and for bearing testimony to His greatness] shall praise [proclaim] thy works [God’s provisions in the ordinary] to another, and shall declare thy mighty acts [God’s provisions in the extraordinary].

145:5 I will speak of [note the things that prompt praise and testimony…] the glorious honour [splendor] of thy majesty, and of thy wondrous works.

145:6 And men shall speak of the might of thy terrible [awesome] acts [works]: and I will declare thy greatness.

145:7 They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness.

145:8 [cf. Ex. 34:6-7; Ps. 103:8] The LORD is gracious [giving us what we do not deserve], and full of compassion; slow to anger [God is patient with sinners—to a point], and of great mercy [or faithful love].

145:9 The LORD is good to all [although all do not recognize and respond to His goodness]: and his tender mercies are over all his works.

145:10 All thy works shall praise thee, O LORD; and thy saints shall bless thee.

145:11 They [the “saints” mentioned in 145:10] shall speak of the glory of thy kingdom [refers to God’s sovereignty over all creation], and talk [as opposed to remaining silent; cf. Jn. 9:25] of thy power;

145:12 To make known [to inform] to the sons of men [to all people] his mighty acts [how God has brought victory at different times], and the glorious majesty of his kingdom.

145:13 Thy kingdom [in contrast to the various kingdoms of the world] is an everlasting [in contrast to the temporary kingdoms of this world] kingdom, and thy dominion [God’s rule] endureth throughout all generations.

145:14 The LORD upholdeth [to help, sustain, bear up] all that fall, and raiseth up all those that be bowed down [expression pictures slaves being subjected to harsh treatment by evil taskmasters; the oppressed].

145:15 The eyes of all [including Gentiles] wait upon [look to] thee; and thou givest them their meat in due season.

145:16 Thou openest thine hand [His giving heart is behind His open hand], and satisfiest the desire [refers to basic needs, that which makes life possible] of every living thing [includes animals as well as people].

145:17 The LORD is righteous [God always does the right thing, in the right way, with the right motive, at the right time] in all his ways [describes His works in creation and history; righteousness pertains to what God is (grace emphasizes what He does)], and holy in all his works.

145:18 The LORD is nigh [near and ready to help] unto all them that call upon him [God is only a prayer away], to all that call upon him in truth.

145:19 He will fulfil the desire of them that fear him [those who respect and have a reverential fear of Him]: he also will hear their cry, and will save them.

145:20 The LORD preserveth [to guard, keep, watch over, stay with] all them that love him: but all the wicked [those who do not love God and are out of touch with Him; those who follow their own course instead of God’s] will he destroy.

145:21 My mouth shall speak the praise of the LORD: and let all flesh [all creation] bless his holy name for ever and ever.

These notes are based on the NASB text.

What is the background of Psalm 139?
Psalm 139 celebrates the omniscience and omnipresence of God. It is ascribed to David. There is, perhaps, no other place in Scripture where the bigness of God is as strikingly set forth as it is in Psalm 139. One scholar wrote, “Both in loftiness of thought and in expressive beauty of language, Psalm 139 stands preeminent, and it is not surprising that it has been called ‘the crown of the Psalms.'” The superscription addresses the Psalm to the choir director. This is an indication that the Psalm was to be set to music for use in public worship. The entire congregation was to use the Psalm. Its utterances were to be adopted by every member of the congregation.

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139:1   O Lord, Thou hast searched me and known me.
139:2   Thou dost know when I sit down and when I rise up;
Thou dost understand my thought from afar.
139:3   Thou dost scrutinize my path and my lying down,
And art intimately acquainted with all my ways.
139:4   Even before there is a word on my tongue,
Behold, O Lord, Thou dost know it all.
139:5   Thou hast enclosed me behind and before,
And laid Thy hand upon me,
139:6   Such knowledge is too wonderful for me;
It is too high, I cannot attain to it.

These verses speak of the omniscience of God. David marveled at the intimate way in which God was acquainted with him. Notice that God knows when we are at rest and work. He knows our motives. He knows our thoughts before we clothe them with words. He knows everything about our public and private life. There is absolutely nothing about us that God does not know. Such knowledge boggled David’s mind.

Practical Consideration: The fact of God’s omniscience should keep evil in check.
Knowing that God is omniscient should motivate us to live holy lives. Knowing that God sees our actions should motivate us to act in a manner in line with His Word. Knowing that God knows our words before they are spoken should cause us to exercise caution and discretion before we speak (see Psalm 141:3). Knowing that God knows everything about us should have an impact on our attitude toward sin. The athletes of Greece and Rome were inspired to run and wrestle by the knowledge that a vast assembly of spectators surrounded them. We too, should be inspired to run with confidence the course set before us by the knowledge that God is watching us.

139:7   Where can I go from Thy Spirit?
Or where can I flee from Thy presence?
139:8   If I ascend to heaven, Thou art there;
If I make my bed in Sheol, behold, Thou art there.
139:9   If I take the wings of the dawn,
If I dwell in the remotest part of the sea,
139:10   Even there Thy hand will lead me,
And Thy right hand will lay hold of me.
139:11   If I say, “Surely the darkness will overwhelm me,
And the light around me will be night,”
139:12   Even the darkness is not dark to Thee,
And the night is as bright as the day.
Darkness and light are alike to Thee.

These verses speak of the omnipresence of God. It is impossible to escape the presence of God. Adam and Eve tried to hide from God, but found they could not do so. Achan tried to hide stolen goods from God, but found he could not do so. Jonah tried to run from God, but found he could not do so. It is impossible to escape God’s presence by going up or down, east or west, or by trying to hide in the cover of the deepest darkness. We cannot escape His presence by death, distance, or darkness. We cannot escape God by death. He is on both sides of the grave. No man can run fast enough to leave God behind. Darkness may hide men from men, but it cannot hide men from God. No matter where man may go, God is already there!

Practical Consideration: It is impossible to escape the presence of God.
Someone stated that “God is a sphere or circle whose center is everywhere, and circumference nowhere.” Isaiah stated that God inhabits eternity (Isaiah 57:15). There is absolutely no place where men can go to escape the presence of God. He inhabits yesterday, today, and tomorrow. Mary Crowley, founder of “Home Interiors and Gifts, Inc.,” said that we should not be afraid of tomorrow because God is already there! While sinners try to escape God’s presence, believers take comfort in His presence. God’s omnipresence should also motivate us to live holy lives. Everything that men do, good and evil alike, is done in the presence of God.

139:13   For Thou didst form my inward parts;
Thou didst weave me in my mother’s womb.
139:14   I will give thanks to Thee, for I am fearfully and wonderfully made;
Wonderful are Thy works,
And my soul knows it very well.
139:15   My frame was not hidden from Thee,
When I was made in secret,
And skillfully wrought in the depths of the earth.
139:16   Thine eyes have seen my unformed substance;
And in Thy book they were all written,
The days that were ordained for me,
When as yet there was not one of them.

God’s omniscience and omnipresence extends even to the womb. God sees and knows everything that occurs in the conception and development of human life as it is carefully and skillfully embroidered in the darkness of the womb. David acknowledged the fact that only God has the power to create a human life: “Thou didst weave. . .”

Verse 16 is understood in two ways. Older Hebrew scholars interpreted it to mean that God, like an architect, was acquainted with the blueprint for our physical makeup before we were formed. Others interpret it to mean that God knows the length of our life before it begins.

Practical Consideration: God is pro-life!
According to Psalm 139, God is pro-life. Every life is important to God, including the unborn. Regardless of the circumstances surrounding the conception of a child, God sees and knows everything that occurs within the womb as that life begins to develop. And that life is important, valuable, and significant to God.

Note: The day my wife announced that she was pregnant with our first child we rejoiced and gave thanks to God for the new life He was fashioning in her womb. We purchased a book that explained the various stages of development in the life of a pre-born child. As we turned the pages of that book we marveled at the amazing photographs taken of a child inside the womb. Each photograph testified to the remarkable intricacy and beauty of human life in the womb. Throughout my wife’s pregnancy, the photographs in the book helped us to visualize what was happening inside her body.

When David wrote Psalm 139, he did not have the advantage of the technology that allows us to see what actually occurs inside the womb. Yet, David clearly understood that God Himself was at work in the privacy and solitude of the womb. What was secret to his eyes was fully known to God. While modern technology can give us glimpses into the developing life in the womb, God alone sees and knows absolutely everything that occurs in the conception and development of human life.

The word “created” reminds us that God continues His creative work through human conception. The words “inmost being” and “knit” emphasize that God has created individuals as spiritual and physical beings respectively. The word “knit” actually means “to weave” or “to embroider.” David used this word to emphasize that God had skillfully knit or put him together in his mother’s womb, like one who weaves cloth or makes a basket.

David could not remain silent as he contemplated the wonder of a human life developing in the solitude of the womb. His contemplation of God’s creative activity gave way to praise, which is the appropriate response of the creature to the Creator. The expression “fearfully and wonderfully made” emphasizes the mystery of a developing human life. All of God’s works are wonderful. But, David knew full well or without a doubt that human beings, more than any other part of God’s creation, are awesomely wonderful in the sight of God.

If David’s response was to praise God in spite of his limited understanding, how much more should we praise God in light of the prenatal knowledge afforded to us through science. As we come to understand more fully the wonder of God’s creation, like David we too should praise Him and celebrate what He has done.

Although “hidden” from human view while in his mother’s womb, David’s body and identity were no mystery to God. David poetically described his prenatal development by saying that God had “woven” or embroidered him with great skill. Working in the privacy of the womb, God rolled up His divine sleeves and wove a human tapestry with veins, sinews, muscles, nerves, and every other aspect of physical life.

God saw David as a person from the moment of conception. He had a purpose for the unformed body or undeveloped embryo that would become Israel’s king. God has a purpose for all human life before birth. Isaiah acknowledged that God had formed him in the womb “to be his servant” (Isa. 49:5). Jeremiah said that God had set him apart “as a prophet to the nations” while still unformed in his mother’s womb (Jer. 1:5).

God, like an architect, was acquainted with the blueprint of our physical makeup even before we were formed. His knowledge about us extends beyond the womb to the grave. He knows the exact moment we drew our first breath and knows the exact moment we will draw our last breath.

God desires that we live purposeful lives. Paul wrote, “For we are His workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Eph. 2:10). We should ask God to help us to live the few days we have on this earth in a way that pleases and honors Him (see Ps. 90:12).

139:17   How precious also are Thy thoughts to me, O God!
How vast is the sum of them!
139:18   If I should count them, they would outnumber the sand.
When I awake, I am still with Thee.

These are very comforting verses to the believer. They remind us that God is always thinking of us. In fact, God thinks about us so much that it would be impossible to count all of His thoughts. His thoughts toward us would easily outnumber the sand. We can go to bed at night with the assurance that God is thinking about us. We can wake up in the morning with the same assurance. God never stops thinking about us or being concerned about us.

We too, should think about God. We should fill our minds with godly thoughts. We should think about God when we go to bed at night and when we get up in the morning.

Practical Consideration: We should fill our minds with thoughts of God.
Men who fill their minds with thoughts about God do not have room for lesser or petty thoughts. Paul wrote, “Set your mind on the things above, not on the things that are on earth” (Colossians 3:2). We should set aside time to be alone with God in quiet meditation or in the study of His Word.

139:19   O that Thou wouldst slay the wicked, O God;
Depart from me, therefore, men of bloodshed.
139:20   For they speak against Thee wickedly,
And Thine enemies take Thy name in vain.
139:21   Do I not hate those who hate Thee, O Lord?
And do I not loathe those who rise up against Thee?
139:22   I hate them with the utmost hatred;
They have become my enemies.

Since David was zealous for God and the things of God, he was opposed to any who were in rebellion against God. The word “loathe” means “to abhor” or “be grieved with.” He was opposed to any who were opposed to God. David had the same interests, the same friends, and the same enemies as God. He did not want to be associated with any who were in rebellion against God. 1 Corinthians 15:33 warns, “Do not be deceived: ‘Bad company corrupts good morals.'” Psalm 1:1 states, “How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!”

Practical Consideration: We should love the things God loves. . .and hate the things God hates.
We should love the things that God loves. We should, however, also hate the things God hates. When we love things that God hates, we will have problems in our lives. When we hate things that God loves, we will also have problems in our lives. James wrote, “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4).

139:23   Search me, O God, and know my heart;
Try me and know my anxious thoughts;
139:24   And see if there be any hurtful way in me,
And lead me in the everlasting way.

David was concerned about his relationship with God. He did not want to tolerate or harbor anything in his life that might become a barrier between him and God. He gave God permission to make a careful search of his life and remove anything that might keep him from living a life pleasing to God. (Refer to notes on Psalm 19:12-13 on pages 15-16).

Practical Consideration: We should not harbor anything that hinders our walk with God.
We should not tolerate or harbor anything in our lives that hinders or impairs our walk with God. Tolerating many “little” things that are displeasing to God can easily destroy men. Harboring attitudes and grievances and sins that are displeasing to God can easily destroy men. Men who allow such things in their lives will be destroyed from the inside out. We must give God permission to search us daily and be willing to remove anything that can impede our walk with Him.

These notes are based on the NASB text.

What is the background of Psalm 137?
The historical setting of this psalm was the conquest of Jerusalem by the Babylonians in 586 B.C. Although the writer is not mentioned by name, he was doubtless a victim of the exile. He expressed the homesickness on the part of those carried off into exile in a foreign land. The psalm is both patriotic and vindictive in tone.

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137:1 By the rivers of Babylon,
There we sat down and wept,
When we remembered Zion.
137:2 Upon the willows in the midst of it
We hung our harps.

The psalmist painted a sad scene in these verses. The exiles sat along the banks of the Tigris and Euphrates Rivers in Babylon and wept as they remembered Zion (a reference to Jerusalem and its Temple). They hung their harps on the branches of the willow trees which grew along the banks of the rivers.

This scene was the result of their stubborn refusal to turn away from their sin. This was the result of turning a deaf ear to the words and warnings of the prophets. Their determined and stiff-necked disobedience led them to Babylon. And now, they were like the prodigal in the far country. They were homesick and nostalgic. Their memories were mingled with tears. They longed for the sights of their own country. They were painfully aware of how sin had impoverished them.

Practical Consideration: We often fail to value things until we lose them.
Someone observed, “The well is never prized until it is dry.” And so it was with the exiles. They repeatedly refused to heed the warnings, exhortations, and entreaties of the prophets. They refused to forsake their affair with idolatry. They continued in their rebellion against God. They moved at break-neck speed toward spiritual apostasy. And, at last, they experienced the judgment of God.

They lost the privilege of living in their own land. They were marched into exile. Only then did they come to their spiritual senses. Only then did they come to the realization that their sin had robbed them of precious privileges previously taken for granted. Only from foreign soil were they finally able to see what they refused to see on native soil. Only then did they see the value in what they had previously spurned and lost.

Practical Consideration: Sin robs us of joy.
The exiles wept as they reflected on privileges lost. They wept and hung their harps on the weeping branches of the willow trees. What a sad picture of the dividends of sin. Sin always pays in the currency of sorrow and misery.

137:3 For there our captors demanded of us songs,
And our tormentors mirth, saying,
“Sing us one of the songs of Zion.”
137:4 How can we sing the Lord’s song
In a foreign land?

In addition to the pain brought on by homesickness, their grief was intensified as their captors mockingly demanded music from them. The psalmist and his fellow exiles refused to “sing the Lord’s song in a foreign land.” The weight and sorrow of their situation suppressed the song in their hearts. Perhaps there were two missed opportunities in the refusal to sing. First, there was the missed opportunity to witness through song to their pagan captors. Second, there was the missed opportunity to find encouragement in songs of the faith.

Practical Consideration: We should not miss opportunities to witness.
The exiles, understandably, refused to “sing the Lord’s song in a foreign land.” Their hearts were sorrowful. But, the Lord’s song should be sung in a foreign land. The Lord’s song should be sung among those who have never heard its melody.

137:5 If I forget you, O Jerusalem,
May my right hand forget her skill.
137:6 May my tongue cleave to the roof of my mouth,
If I do not remember you,
If I do not exalt Jerusalem
Above my chief joy.

The psalmist’s patriotism is seen in these verses. He pronounced a curse on himself should he ever forget Jerusalem. The psalmist reaffirmed his intense loyalty to his homeland. He vowed never to forget Jerusalem. He vowed to place the remembrance of Jerusalem above his chief joy.

Practical Consideration: We should set God’s interests above all others.
The psalmist vowed to remember and exalt Jerusalem above his chief joy. God’s interests would have the highest priority in his life as a result of the lessons learned in exile. We too, should seek first the kingdom of God and His righteousness (Matthew 6:33). We should set our “minds on the things above, not on the things that are on earth” (Colossians 3:2). God should have the highest place and priority in our lives.

137:7 Remember, O Lord, against the sons of Edom
The day of Jerusalem,
Who said, “Raze it, raze it,
To its very foundation.”
137:8 O daughter of Babylon, you devastated one,
How blessed will be the one who repays you
With the recompense with which you have repaid us.
137:9 How blessed will be the one who seizes and dashes your little ones
Against the rock.

The psalmist turned his attention to Edom and Babylon. He prayed that God would remember the treachery of Edom (the neighboring nation) and Babylon (a growing world super-power) and repay them for their cruelty.

The Edomites were the half-brothers of the Israelites through Esau. Obadiah 10-14 and Amos 1:11 speak of Edom’s spiteful attitude and role against the Israelites.

The Babylonians, under the leadership of Nebuchadnezzar, destroyed Jerusalem in 586 B.C.. The psalmist’s intense hatred for his enemies is demonstrated in verse 9.

The term “little children” may refer to all who were citizens of the wicked mother Babylon. The psalmist probably witnessed many terrible atrocities at the hands of the Babylonians, including the callous and brutal murder of children. He prayed that they would be repaid in kind.

Spurgeon writes regarding the imprecatory tone of this psalm: “Let those find fault with it who have never seen their temple burned, their city ruined, their wives ravished, and their children slain; they might not, perhaps, be quite so velvet-mouthed if they had suffered after this fashion.”

Note: This is the last of the psalms of ascent to Jerusalem (Psalms 120—134).

A song of ascents.

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134:1 [a call to worship] Praise the Lord, all you servants [the priests; possibly the Levites] of the Lord who minister [stand] by night [“When night settles down on a church, the Lord has His watchers and holy ones still guarding His truth, and these must not be discouraged, but must bless the Lord even when the darkest hours draw on.” (Spurgeon)] in the house of the Lord.

134:2 Lift up your hands [the attitude of prayer among the Jews (cf. Ps. 28:2; 1 Tim. 2:8); as per Solomon’s instructions (cf. 1 Kings 8:30); hands were required to be clean (Ps. 24:4); hands should be empty and not preoccupied with other things] in the sanctuary and praise [or bless] the Lord.

134:3 [a benediction; The priests as good as say, “You have desired us to bless the Lord, and now we pray the Lord to bless you.” (Spurgeon)] May the Lord [Yahweh, the covenant God] bless you from Zion [from the place where the Lord had put His name], he who is the Maker of heaven and earth [i.e., the King of the universe].

The Psalms of Ascent
As summarized by J.B. Phillips in “Exploring the Psalms”, Vol. 5, pages 124-127



• Beholding the Lord

Psalm 120 | The psalmist was groaning.
Psalm 121 | The psalmist was glancing.
Psalm 122 | The psalmist was seen glorying.
Psalm 123 | The psalmist could be seen gazing.
Psalm 124 | The psalmist was heard gasping.

• Believing the Lord

Psalm 125 | Dangers were minimized.
Psalm 126 | Dreams were realized.
Psalm 127 | Desires were verbalized.
Psalm 128 | Delights were multiplied.
Psalm 129 | Dreads were crucified.

• Blessing the Lord
Psalm 130 | The psalmist sang of the pardon of the Lord.
Psalm 131 | The psalmist told of the patience of the Lord.
Psalm 132 | The psalmist sang of the promises of the Lord.
Psalm 133 | The psalmist sang of the people of the Lord.
Psalm 134 | The psalmist sang of the power of the Lord.

A song of ascents. Of David.

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133:1 [a blessing on pilgrims to Jerusalem who dwelt together in unity] How good and pleasant [harmonious and sweet] it is when God’s people live together in unity [unity rather than uniformity]!

133:2 It [the dwelling together of God’s people in unity] is like precious oil [a special and fragrant sacerdotal oil made and used only anointing the high priest and the priests] poured on the head, running down [“…oil would not anoint if it did not flow down, neither would brotherly love diffuse its blessing if it did not descend.” (Spurgeon)] on the beard, running down on Aaron’s [here representative of all priests who served] beard, down on the collar of his robe.

133:3 It [the dwelling together of God’s people in unity] is as if the dew of Hermon [Mount Hermon prominently rises nearly ten-thousand feet above sea level in the northern part of Israel] were falling on Mount Zion. For there the Lord bestows his blessing, even life forevermore.