These notes are based on the NASB text.

What is the background of Psalm 121?
Psalm 121 is a Song of Ascents which pictures God’s care, protection, and vigilant watchcare. Some scholars suggest that pilgrims sang it en route to Jerusalem and its Temple.

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121:1   I will lift up my eyes to the mountains;
From whence shall my help come?
121:2   My help comes from the Lord,
Who made heaven and earth.

When the psalmist felt threatened by danger he lifted his eyes to the mountains and beyond to the One who created the mountains. The question asked in verse 1 is answered in the verses that follow. He acknowledged that his help came from the Lord, not from the mountains.

121:3   He will not allow your foot to slip;
He who keeps you will not slumber.
121:4   Behold, He who keeps Israel
Will neither slumber nor sleep.

The Lord, unlike man, is a reliable source of help. He gives sure footing when the path is narrow and treacherous. He is always on watch. He never slumbers nor sleeps like human sentries. Recall also that Elijah accused Baal of sleeping in the encounter on Mount Carmel recorded in 1 Kings 18:27.

Practical Consideration: We can sleep knowing that God is awake.
It is often the case that when we are experiencing demanding and difficult circumstances we lose sleep. It is at those times that sleep seems to escape us. We lie in bed staring at the ceiling as millions of anxious thoughts race across our hearts and minds. We play out dozens of scenarios as we long for a solution to our very present troubles. As a consequence we become increasingly tired and our perspective and patience slowly begins to ebb away. We begin to long for the peaceful sleep known to children.

The Psalms offer an important message to those who long for sleep in the midst of life’s anxious times. In Psalm 121:3b-4 we are told, “[God] who keeps you will not slumber. Behold, He who keeps Israel will neither slumber nor sleep.” There is a very simple message here: God never sleeps, slumbers or naps. God is awake when we are asleep.

And so, when we find ourselves in the midst of difficult circumstances that are robbing us of much needed sleep, we should turn the matter over to God when we go to bed because He will be awake all night anyway! We must learn to trust the Lord in the light of day and in the deepest darkness of night. Only then will we be able to say along with David, “In peace I will both lie down and sleep, For Thou alone, O Lord, dost make me to dwell in safety” (Psalm 4:8).

121:5   The Lord is your keeper;
The Lord is your shade on your right hand.
121:6   The sun will not smite you by day,
Nor the moon by night.

The Lord offers protection from the elements, particularly the debilitating effects of sunstroke and moonstroke. The psalmist was familiar with the effects of the sun on man and beast in the arid climate of Israel. Regarding moonstroke, the ancients thought this to be harmful. In fact, the word lunatic, used to describe the insane, came from this belief (see also Matthew 17:15). Some suggest that the psalmist had in mind the protection of God from the heat of the sun by day and the sudden cold that came at night. Verse 6 also defines the scope of God’s protective care. . .it continues both day and night. In Hebrew literature, a way of expressing totality was by naming a pair of opposites (“sun” and “moon” or “day” and “night”) to include everything between (see also Psalm 91:5-6). These opposites may also suggest the known and seen dangers of the day and the unknown and unseen dangers of the night.

Practical Consideration: God stands ready to protect us around the clock.
God’s protective care is available twenty-four hours a day. He watches over us in the daytime and protects us from dangers we can see. He watches over us in the night from dangers that we cannot see. We need God’s protection because we are vulnerable both day and night.

121:7   The Lord will protect you from all evil;
He will keep your soul.

The Lord offers protection from evil (see also Matthew 6:13). This is not a reference to a cushioned life, but a well-armed one. The word “all” stresses the fullness of God’s protective power and care.

121:8   The Lord will guard your going out and your coming in
From this time forth and forever.

The Lord offers protection through the daily course of life’s enterprises and events and forever. C.H. Spurgeon comments, “None are so safe as those whom God keeps; none so much in danger as the self-secure.

Practical Consideration: The fact of God’s vigilant care should inspire confidence.
We can face all of life’s issues with confidence because God is always on the job. He never falls asleep on the job. He never abandons His post. He never grows tired or weary. The great Creator of the universe personally watches over His own.

Note:
• Psalms 120 through 134 are known as the Songs of Ascents.
• The Songs of Ascents are also a part of the Great Hallel psalms (120-136).
• Some scholars believe the 15 psalms correspond with the 15 steps of the temple.
• Songs likely sung in the processions of the three annual festivals as pilgrims ascended to Jerusalem.




A song of ascents.


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120:1 I call [“See the wondrous advantage of trouble — that it makes us call upon God; and again see the readiness of mercy, that when we call He heareth us!” (JW Burgon)] on the Lord [an expression of dependence on God alone in times of distress; “To whom should children cry but to their Father?” (Spurgeon)] in my distress [the distress is specified in the following verses], and he answers me [see Ps. 130:5].

120:2 Save me [a prayer for deliverance], Lord, from lying lips [false accusations; “It is better to be the victim of slander than the author of it.” (Martin Luther)] and from deceitful tongues [treachery; “The unbridled tongue is vehiculum diaboli, the chariot of the devil, wherein he rides in triumph.” (Edward Reyner)].

120:3 What will he do to you, and what more besides [this was a kind of an oath formula; cf. 1 Sam. 3:17; 2 Sam. 3:35], you deceitful tongue?

120:4 [the psalmist prayed that those who had shot arrows of falsehood at him should be punished in like manner, by the arrows of the Almighty] He will punish you with a warrior’s sharp arrows, with burning coals of the broom bush [or broom tree; produces a hot and long-burning fire and the finest charcoal; grows in the desert up to a height of twelve feet].

120:5 Woe to me [an expression of personal misery] that I dwell in [the following are metaphorical ethnic references to the psalmist’s enemies who are likened to hostile barbarians] Meshek [located in Asia Minor by the Black Sea], that I live among the tents of Kedar [reference to Arab tribesmen who dwell in the Arabian Desert]!

120:6 Too long have I lived among those who hate peace [among people who live and act like hostile barbarians who have no regard to God and His laws].

120:7 I am for peace [this was the longing of his heart]; but when I speak, they are for war.

Psalm 119:1-16

119:1 Blessed [happy] are the undefiled [integrity; blameless] in the way, who walk in the law [Heb. torah: narrow definition: Torah of Moses; broad definition: “any instruction flowing from the revelation of God as the basis for life and action” (Expositors, Vol. 5, p. 737); given that we might maintain a healthy relationship with God and with each other] of the LORD.

119:2 Blessed [happy] are they that keep his testimonies [inscribed royal decree; legal requirement; something prescribed; terms of the covenant made between the Lord and Israel; God’s will on matters of faith and morals], and that seek him with the whole heart.

119:3 They also do no iniquity [they do not make it a habit to sin; sin will keep you from the Bible or the Bible will keep you from sin]: they walk in his [allow God’s Word to rule/guide life] ways [path or highway].

119:4 Thou [God] hast commanded us to keep thy precepts [prescriptions for Israel’s conduct; particular instructions of the Lord; all of God’s instructions are designed for our good and our protection] diligently [fully not partially].

119:5 O [introduces earnest desire of the psalmist] that my ways were [because our ways are by nature opposed to God’s ways] directed to [steady, loyal, constant] keep [psalmist motivated to obey because he loved the Lord] thy statutes [which give order and stability to life]!

119:6 Then shall I not be ashamed [guilt, troubled conscience; results when we violate God’s commands], when I have respect unto all [not just some] thy commandments.

119:7 I will praise [response of one who recognizes the surpassing worth of God’s Word] thee with uprightness of heart, when I shall have learned [a lifelong process] thy righteous judgments [ordinances; laws].

119:8 I will keep thy statutes: O forsake me not utterly.

119:9 Wherewithal shall a young man [cf. Joseph’s response to the advances of Potiphar’s wife in Gen. 39:9] cleanse [same as “undefiled” (v. 1)] his way? by taking heed thereto according to [following God’s directions] thy word [God’s truth in any form: stated, promised, or commanded].

119:10 With my whole [not part or halfheartedly] heart [sincere love for God] have I sought [cf. Ps. 42:1] thee: [a request for help…] O let me not wander [cf. Ps. 119:67 re: danger of straying] from thy commandments.

119:11 Thy word have [requires discipline] I [intentionally] hid [treasured] in mine heart [where it is continually present “as an inward motive power in opposition to selfish action” (Keil/Delitzsch)], that [aim; result] I might not sin against thee.

119:12 Blessed art thou, O LORD: teach me [request for help to learn more] thy statutes.

119:13 With my lips have I declared [repeat, declare, proclaim] all the judgments of thy mouth.

119:14 I have rejoiced [attitude of one who recognizes the surpassing worth of God’s Word] in the way of thy testimonies, as much as in all riches.

119:15 I will meditate [reflect, ponder, mull over] in thy precepts [God’s Word tells us the path to walk], and have respect unto [look, pay attention, regard] thy ways [paths; the path we follow will determine our destination; God’s Word can keep us on the right path].

119:16 I will delight [describes psalmist’s relationship to God’s statutes] myself in thy statutes: I will [psalmist’s promise] not forget thy word [cf. 119:93,141].

Psalm 119:33-40
[underlined words show tone of humility and dependence on God]

119:33 Teach me, O LORD, the way of thy statutes [because they lead in the right direction]; and I shall keep it unto the end [for a lifetime].
119:34 Give me understanding [to apply], and I shall keep thy law; yea, I shall observe it with my whole [not just part; wholeheartedly] heart.

119:35 Make me [“help me prefer”] to go in the path of thy commandments; for therein do I delight [cf. Ps. 1:2].

119:36 Incline my heart unto thy testimonies, and not to covetousness.

119:37 Turn away mine eyes from beholding vanity [“worthless things” (NIV); distractions; things that can cause our longing and love for God to grow cold; cf. Ps. 101:3]; and quicken thou me in thy way.

119:38 Stablish thy word unto thy servant, who is devoted to thy fear.

119:39 Turn away my reproach which I fear: for thy judgments [“ordinances” (NIV)] are good [result of obeying God’s laws is general well-being; it is well with those who keep them].

119:40 Behold, I have longed after thy precepts: quicken me in thy righteousness [cf. 119:159].

These notes are based on the NASB text.

What is the background of Psalm 126?
Although the superscription of the psalm does not mention a writer, some scholars believe that this Psalm was penned by Ezra on the occasion of the release of the Jews from the Babylonian captivity. Cyrus, king of Persia, successfully defeated the Babylonians in 539 B.C. and granted the Jews permission to return to Judah and to rebuild the Temple in Jerusalem. The occasion for the writing of the Psalm, however, could have been the reversal of another crisis or misfortune.

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126:1 When the Lord brought back the captive ones of Zion,
We were like those in a dream.

The psalmist recalled a time when God brought about a change for His people. This change for the better may have been the return from Babylon or perhaps from another crisis such as a famine or plague. The event was so great that it seemed like a dream to the people. It seemed too good to be true.

126:2 Then our mouth was filled with laughter,
And our tongue with joyful shouting;
Then they said among the nations,
“The Lord has done great things for them.”
126:3 The Lord has done great things for us;
We are glad.

As the psalmist recalled the great event from the past, he reflected on the impact it had on the people. The people responded to God’s goodness with laughter, joy, and gladness. They had been delivered. They had something to sing about. The surrounding nations also recognized and acknowledged that God had done great things for His people.

Practical Consideration: The world takes note of what happens among the people of God.
The events of the past few years have served to show us that world takes note of what happens among the people of God. The fall of several evangelists has not gone unnoticed by the world. Many of these men have become laughingstocks and the brunt of cruel jokes. Many people have lost faith in the church, in religion, and in Christianity. Our world is waiting to see what God can do through and for His people. We must guard our influence before an unbelieving world. We must purpose to live our lives in a manner that causes men to glorify God (Matthew 5:16) and turn to Him rather than from Him.

126:4 Restore our captivity, O Lord,
As the streams in the South.

The first three verses of this psalm are a hymn of thanksgiving. This verse is a prayer for restoration. The phrase “restore our captivity” was an idiomatic expression used to emphasize a return to a former good condition (see also Job 42:10 and Ezekiel 16:53, 55). This reference to captivity may be to the same one mentioned in verse 1 or to another misfortune. This plea is filled with the hope of the restoration of joy and the blessings of God even as streams restored, refreshed, and irrigated the arid region in the South (the Negev) after a drought.

Practical Consideration: We can live with the actualities if we live in hope of the possibilities.
Difficulties will come. Often they will come on the heels of great rejoicing. Difficulties, however, need not cause us to despair. We should turn to the Lord in times of difficulty, trusting Him to sustain us. When God’s help comes, in His time, it is as reviving and refreshing as rains in the desert.

126:5 Those who sow in tears shall reap with joyful shouting.
126:6 He who goes to and fro weeping, carrying his bag of seed,
Shall indeed come again with a shout of joy, bringing his sheaves with him.

These verses express the hope and faith of the psalmist. He was certain that God would indeed restore His people just as one who sowed was certain of a harvest. Those who sowed tears in times of misfortune would one day reap joy in the time of God’s deliverance.

Practical Consideration: Investment and sacrifice precedes reward.
A farmer who toils and sows can expect the day of harvest. A student who invests hours in disciplined study can expect a return for his study. A man who weeps for the lost and faithfully sows the gospel seed can expect to see men come to Christ. However, men who do not sow should not expect to harvest. Pain precedes prize, cross precedes glory, and sowing precedes harvest.

Note:

• This is the shortest chapter in the Bible.
• This is the middle chapter of the Bible with 594 preceding it and 594 following.
• “In God’s worship, it is not always necessary to be long; few words sometimes say what is sufficient, as this short Psalm giveth us to understand.” (David Dickson)
• This psalm is the fifth of the Egyptian Hallel psalms (113—118).

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117:1 Praise [from Heb. word “hallel” which means “to shine” or “to glorify” or “to praise”] the Lord [“There is hardly any duty more pressed in the Old Testament upon us, though less practiced, than this of praising God.” (Abraham Wright)], all you nations; extol [or “laud”; to praise God with a voice that is loud so that everyone can hear] him, all you peoples.

117:2 [note the cause for praise…] For great is his love toward us [God’s love is constant and always faithful], and the faithfulness of the Lord endures forever. Praise the Lord [Heb., Hallelu Yah].




Note: This psalm celebrates the history of God’s mighty and redemptive acts on behalf of Israel. Spurgeon called this psalm the “Song of the Exodus.”

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114:1 When Israel [synonymous with Jacob] came out of Egypt [the Exodus is “the birthday of Israel” (Kirkpatrick)], Jacob [synonymous with Israel] from a people of foreign tongue [spoken in the land of their oppression],

114:2 [the divided kingdom existed from the time of Solomon’s death (922 BC) to the Assyrian conquest of Israel (722 BC)] Judah [possible that the southern kingdom is intended here] became God’s sanctuary, Israel [possible that the northern kingdom is intended here] his dominion.

114:3 The sea looked and fled [a reference to crossing the Red Sea; Ex. 14:21-22], the Jordan turned back [a reference to crossing the Jordan; Josh. 3:14-16];

114:4 the mountains [a reference to the phenomena at Mount Sinai] leaped like rams, the hills like lambs.

114:5 [in verses 5 and 6 the psalmist calls upon nature, through a series of rhetorical questions, to testify about God’s redemptive work on behalf of His people] Why was it, sea, that you fled? Why, Jordan, did you turn back?

114:6 [God rules over nature] Why, mountains, did you leap like rams, you hills, like lambs?

114:7 Tremble, earth, at the presence of [this repeated phrase introduces the answer to the questions asked in the preceding verses] the Lord, at the presence of the God of Jacob,

114:8 [God provided water from the rock at Meribah (Ex. 17:6-7; Num. 20:11-13) during Israel’s time in the wilderness] who turned the rock into a pool, the hard rock into springs of water [cf. Isa. 41:18].

The Hallel (Praise) Psalms

• The Egyptian Hallel | Psalms 113 thru 118
• These psalms were recited in homes as part of the Passover celebration.
• Psalms 113-114 were sung before the festive meal.
• Psalms 115-118 were sung after the festive meal (cf. Matt. 26:30; Mk. 14:26).
• Jesus and His disciples sand these at the Last Supper (Matt. 26:30).

• The Great Hallel | Psalms 120 thru 136
• These psalms were recited in the Temple as the Passover lambs were being slain.           • These psalms were also recited at Pentecost, Tabernacles, and Dedication.

• The Concluding Hallel | Psalms 146 thru 150
• Incorporated in daily synagogue prayers after temple destroyed in A.D. 70.

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113:1 Praise [this word and its synonyms occur approximately 186 times in the psalms] the Lord.

Praise the Lord, you his servants [those loyal to the Lord, priests, Levites]; praise the [note threefold repetition…] [1] name of the Lord [the Lord’s name is to be regarded as holy (or “hallowed” as per the Lord’s prayer, Matt. 6:8)].

113:2 Let the [2] name of the Lord be praised, both now and forevermore [the praise of God is to have no end].

113:3 From the rising of the sun to the place where it sets [the praise of God has no geographical limitations], the [3] name of the Lord is to be praised.

113:4 The Lord is exalted over all the nations, his glory above the heavens [He is Lord over everything].

113:5 [Because He is Lord over everything…] Who is like the Lord our God, the One who sits enthroned on high,

113:6 who stoops down to look on the heavens and the earth?

113:7 [cf. 1 Sam. 2:8 in Hannah’s Song and Lk. 1:52 in Mary’s Magnificat] He raises [an indication that God acts on behalf of the poor] the poor [“How wonderful that power which occupies itself in lifting up beggars, all befouled with the filthiness in which they lay!” (CHSpurgeon)] from the dust [signifies being an outcast of society] and lifts the needy from the ash heap [signifies being an outcast of society];

113:8 he seats them with princes [a position of prominence], with the princes of his people [God gives dignity to the poor].

113:9 He settles the childless woman [a barren woman was a social outcast; cf. Gen. 16:2; 20:18; 1 Sam. 1:6; Lk. 1:25; “The strong desire of Easterners to have children caused the birth of offspring to be haled as the choicest of favors, while barrenness was regarded as a curse…” (CHSpurgeon)] in her home as a happy mother of children.

Praise the Lord [praise Him for His sovereignty (vv. 4-5) and because of His loving and compassionate care (vv. 6-9a)].

Psalm 105:1-15

105:1 [note three aspects of true worship…] [1] O give thanks unto the LORD [in Heb. the personal name of Israel’s God]; [2] call [cf. Ps. 79:6; Rom. 10:13] upon his name: [3] make known [those who have experienced what the Lord has done should not/must not remain silent; cf. Ps. 66:16] his deeds [cf. Ps. 9:1; 103:7] among the people [peoples; those who do not know; cf. Ps. 18:49].

Note: Over 2000 people groups are still waiting to hear the message of what God has done through Christ to provide salvation.

105:2 Sing [those listening would hear about what God had done] unto him, sing psalms [“praise” (NIV); means to speak of someone’s excellence] unto him: talk ye of all his wondrous works [either cosmic deeds or historical actions that were beyond human capabilities].

Note: Do you talk to others about what God has done and is doing in your life?

105:3 Glory [an imperative summons for Israel to praise God] ye in his holy name [God’s name reflected who God is (His attributes and activity)]: let the heart [the center of human will or volition in Heb. thought] of them rejoice [cf. Ps. 40:16] that seek the LORD.

105:4 [1] Seek the LORD, and [2] his strength [only true and utterly reliable source of protection]: [3] seek his face [His presence; sadly, some only seek the provision that comes from His hand] evermore [continually; not just in times of crisis].

105:5 Remember [more than an intellectual exercise; includes acting upon that which is remembered; forgetfulness is an indication of ingratitude] his marvellous works [same Heb. word translated “wonderful acts” in 16:9; word denotes what human beings cannot do; cf. Ps. 40:5] that he hath done; his wonders [special displays of God’s power], and the judgments [judicial decisions] of his mouth;

Note: How can remembering the wonders God has done in the past encourage you in the present?

105:6 O ye seed of Abraham [1 Chron. 16:13 uses “Israel” instead of “Abraham”] his servant, ye children of Jacob his chosen.

105:7 He is the LORD our God: his judgments are in all [defines the scope of His jurisdiction] the earth.

105:8 He hath remembered his covenant [a legal contract; here probably refers to covenant established at Mt. Sinai] for ever, the word [the word of promise; cf. Ps. 105:9-10] which he commanded [ordained] to a thousand generations [perpetually or forever; cf. Deut. 7:9 (Ex. 20:6)].

105:9 Which covenant he made with Abraham [cf. Gen. 12:1-7], and his oath [a binding promise; was often associated with covenant making] unto Isaac [Abraham’s son];

105:10 [promise made to Abraham was passed from generation to generation to the time of David] And confirmed the same unto Jacob [cf. Gen. 28:13] for a law, and to Israel for an everlasting covenant:

105:11 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:

105:12 When they were but a few men in number [cf. Jacob’s words in Gen. 34:30]; yea, very few, and strangers [sojourners] in it [the land of their future inheritance; cf. Heb. 11:9].

105:13 When they went from one nation to another, from one kingdom to another people [from one dangerous location to another (Egypt, wilderness, Canaan];

105:14 He suffered no man to do them wrong: yea, he reproved kings [Pharaoh of Egypt (Gen. 12:17) and Abimelech of Gerar (Gen. 20:3)] for their sakes;

105:15 Saying, Touch not [cf. Gen. 26:11] mine anointed [those set apart by God; here used as a reference to the patriarchs], and do my prophets [here used as a reference to the patriarchs, called prophets in sense of being recipients of God’s special revelation] no harm.

104:1 [psalm begins with a self-admonition…] Bless the LORD, O my soul. O LORD [Yahweh, the name associated with God’s covenant relationship to His people; Israel’s covenant God] my [the psalmist expressed his personal knowledge of God; the psalmist had a personal relationship with the God whom he praised] God, thou art very great; thou art clothed with [note kingly terms used to describe God…] honour and majesty.

104:2 Who coverest [to clothe or wrap] thyself with light [there is no darkness in Him at all (1 Jn. 1:5)] as with a garment [a regal robe]: who stretchest out [like a tentmaker spreading canvas across the tent frame] the heavens like a curtain [canopy]:

104:3 Who layeth the beams [this actions speaks of plan and design] of his chambers [palace; the universe is God’s palace] in the waters: who [like a mighty conquering warrior] maketh the clouds his chariot: who walketh upon the wings of the wind:

104:4 Who maketh [nature must do God’s bidding] his angels [messengers] spirits [winds]; his ministers [servants] a flaming fire [probably lightening]:

104:5 Who laid [established or set in place] the foundations of the earth, that it should not be removed for ever [God alone is the source of stability].

104:6 Thou coveredst it with the deep as with a garment: the waters stood above the mountains.

104:7 At thy rebuke they fled; at the voice of thy thunder they hasted away.

104:8 They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them.

104:9 Thou hast set a bound that they may not pass over; that they turn not again to cover the earth.

104:10 He sendeth the springs into the valleys, which run among the hills.

104:11 They give drink to every beast of the field: the wild asses quench their thirst.

104:12 By them shall the fowls of the heaven have their habitation, which sing among the branches.

104:13 He watereth [God makes provision for His creation] the hills from his chambers [palace or heavenly dwelling place; “heavenly home” (NKJV)]: the earth [the earth is totally dependent on God] is satisfied with the fruit of thy works [God’s labor on behalf of the earth].

104:14 He causeth the grass to grow [as a result of the rains He sends] for the cattle [part of God’s provision to sustain the human race], and herb for the service of man [“for people to use” (NLT)]: that he [man] may bring forth [by cultivation] food out of the earth;

104:15 And [note that God makes provisions beyond the ordinary demands of life…] wine [available in various stages of fermentation] that maketh glad [should not be understood as happiness induced by intoxication; cf. Ps. 78:65; Prov. 20:1; 21:17; 23:29-30 re: wine producing misery] the heart of man, and oil [a soothing solution; oil used as fuel for lamps, food, lubrication, medicine; possibly a remedy to avoid the discomfort of sunburned face] to make his face to shine, and bread [often synonymous with food in general; a basic need of human existence (cf. Deut. 8:3)] which strengtheneth [sustain; to put new strength into a depleted condition] man’s heart.

104:16 The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;

104:17 Where the birds make their nests: as for the stork, the fir trees are her house.

104:18 The high hills are a refuge for the wild goats; and the rocks for the conies.

104:19 He appointed the moon for seasons: the sun knoweth his going down.

104:20 Thou makest darkness, and it is night: wherein all the beasts of the forest do creep forth.

104:21 The young lions roar after their prey, and seek their meat from God.

104:22 The sun ariseth, they gather themselves together, and lay them down in their dens.

104:23 Man goeth forth unto his work and to his labour until the evening.

104:24 O LORD, how manifold [countless; beyond the grasp of the imagination] are thy works! in wisdom [creation is the fruit of divine wisdom] hast thou made them all [all of God’s creation]: the earth is full of thy riches [possessions (including all the creatures of the earth)].

104:25 So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.

104:26 There go the ships: there is that leviathan [a mighty creature (perhaps a whale)], whom thou hast made to play therein.

104:27 These [all God’s creatures] wait [a description of dependence rather than inactivity] all upon thee [creation owes its existence to God and is sustained by Him]; that thou mayest give them their meat [cf. Matt. 6:26] in due season [refers to a seasonal food chain].

104:28 [note six actions of God toward His creatures…] [1] That thou givest them they gather: [2] thou openest thine hand, they are filled with good [God is the source of all good things].

104:29 [3] Thou hidest thy face [speaks of times when God seems absent], they are troubled [burdened or dismayed as a result of God’s hiddenness]: [4] thou takest away their breath, they die, and return to their dust [cf. Gen. 3:19].

104:30 [5] Thou sendest forth thy spirit [breath; cf. Gen. 2:7], they are created [an action unique to God only]: [6] and thou renewest the face of the earth.

104:31 The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.

104:32 He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.

104:33 I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being.

104:34 My meditation of him shall be sweet: I will be glad in the LORD.

104:35 Let the sinners be consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.



Note:
• This psalm came to be known as the prince’s psalm in Europe because it addresses the proper conduct of a ruler.
• According to Spurgeon, the old expositors used to designate this psalm “The Mirror for Magistrates.”
• The focus of the psalm is political ethics and depicts a righteous person serving in public office.

Of David. A psalm.

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101:1 I will sing of your love [Heb., heseḏ] and justice [Heb., mišpāt]; to you, Lord, I will sing praise [“We never praise the Lord better than when we do those things which are pleasing in His sight.” (Spurgeon)].

101:2 I will be careful to lead [an expression of concern for living wisely] a blameless life [a life of integrity; “Do you sing in the choir and sin in the chamber? Are you a saint abroad and a devil at home? For shame! What we are at home, that we are indeed.” (Spurgeon)] — when will you come to me [a brief prayer suggesting a need and affirming dependence on God]? I will conduct the affairs of my house [home would also be characterized by a commitment to “love and justice”] with a blameless heart [in a manner consistent with God’s ways and not the ways of the world].

101:3 I will not look [we should have the Lord before our eyes and not things that are offensive to the Lord] with approval on anything that is vile [literally “a thing of Belial”]. I hate what faithless people do [“Hatred of sin is a good sentinel for the door of virtue.” (Spurgeon)]; I will have no part in it.

101:4 The perverse of heart [a concern for what happens in the inner man, the places known only to God] shall be far from me; I will have nothing to do with what is evil.

101:5 Whoever slanders [a dangerous practice because it can injure others or lead to a wrong verdict in a court of law; cf. Ex. 23:7; Lev. 19:15-18 re false witnesses] their neighbor in secret, I will put to silence; whoever has haughty eyes and a proud [or greedy] heart, I will not tolerate.

101:6 My eyes will be on the faithful in the land [antithetical to “all the wicked in the land” in verse 8], that they may dwell with me [the kingdom would be strengthened in proportion to the integrity of those in positions of power and influence]; the one whose walk is blameless will minister to me.

101:7 [note David’s commitment to integrity and to surround himself only with people of integrity; he valued integrity more than talent in those who served in his administration] No one who practices deceit will dwell in my house; no one who speaks falsely will stand in my presence [or participate in his administration].

101:8 Every morning I will put to silence all the wicked in the land; I will cut off every evildoer from the city of the Lord.