Psalms 102

Psalms 102:1

Broken and Sick

The psalmist appeals to God’s omniscience, “You know” and “are before You” (Psalms 69:19; cf. Hebrews 4:13). As a result, God is also familiar with the evil deeds of his enemies. His enemies persecute him, oppress him, and cause all this reproach, shame and disgrace to him. Again, this applies to the Lord Jesus in particular.

God knows that His standing up for the honor of God is what causes all this suffering. God also knows exactly who it is that is distressing Him by falsely accusing and mocking Him. This gives Him peace in His relationship with God. He can entrust it to Him Who judges righteously (1 Peter 2:23).

Nevertheless, all that people have done to Him has broken His heart and made Him so sick (Psalms 69:20). He is not insensitive to what men do to Him. Nor is He insensitive to what people fail to give Him. Thus, He has looked “for sympathy” and “for comforters”. His conclusion is moving: sympathy “there was none” and comforters He “found none”.

There is no sympathy with His enemies, but neither is there is with His disciples. When He speaks of His impending suffering at the institution of Supper, they dispute among them as to which one of them is regarded to be greatest (Luke 22:19-24). In Gethsemane, His soul is deeply grieved, to the point of death because of the work that lies ahead of Him. He has asked the three disciples who are with Him to watch with Him. But they fall asleep (Matthew 26:37-40). What a deep disappointment to Him! When the Shepherd was smitten, the sheep were scattered (Zechariah 13:7; Matthew 26:31).

His enemies gave Him something else: gall (Psalms 69:21; Matthew 27:34; 48). To give bitter gall – Hebrew: poison – as food to someone is a very mean way to satisfy someone’s hunger. The same goes for giving vinegar to someone who suffers from thirst. Thus, instead of offering sympathy and compassion, they offered a kind of food and drink that added to His suffering. This is what we call sadism: taking pleasure in intentionally hurting or humiliating another. The Lord was spared nothing.

Psalms 102:2

Broken and Sick

The psalmist appeals to God’s omniscience, “You know” and “are before You” (Psalms 69:19; cf. Hebrews 4:13). As a result, God is also familiar with the evil deeds of his enemies. His enemies persecute him, oppress him, and cause all this reproach, shame and disgrace to him. Again, this applies to the Lord Jesus in particular.

God knows that His standing up for the honor of God is what causes all this suffering. God also knows exactly who it is that is distressing Him by falsely accusing and mocking Him. This gives Him peace in His relationship with God. He can entrust it to Him Who judges righteously (1 Peter 2:23).

Nevertheless, all that people have done to Him has broken His heart and made Him so sick (Psalms 69:20). He is not insensitive to what men do to Him. Nor is He insensitive to what people fail to give Him. Thus, He has looked “for sympathy” and “for comforters”. His conclusion is moving: sympathy “there was none” and comforters He “found none”.

There is no sympathy with His enemies, but neither is there is with His disciples. When He speaks of His impending suffering at the institution of Supper, they dispute among them as to which one of them is regarded to be greatest (Luke 22:19-24). In Gethsemane, His soul is deeply grieved, to the point of death because of the work that lies ahead of Him. He has asked the three disciples who are with Him to watch with Him. But they fall asleep (Matthew 26:37-40). What a deep disappointment to Him! When the Shepherd was smitten, the sheep were scattered (Zechariah 13:7; Matthew 26:31).

His enemies gave Him something else: gall (Psalms 69:21; Matthew 27:34; 48). To give bitter gall – Hebrew: poison – as food to someone is a very mean way to satisfy someone’s hunger. The same goes for giving vinegar to someone who suffers from thirst. Thus, instead of offering sympathy and compassion, they offered a kind of food and drink that added to His suffering. This is what we call sadism: taking pleasure in intentionally hurting or humiliating another. The Lord was spared nothing.

Psalms 102:3

Broken and Sick

The psalmist appeals to God’s omniscience, “You know” and “are before You” (Psalms 69:19; cf. Hebrews 4:13). As a result, God is also familiar with the evil deeds of his enemies. His enemies persecute him, oppress him, and cause all this reproach, shame and disgrace to him. Again, this applies to the Lord Jesus in particular.

God knows that His standing up for the honor of God is what causes all this suffering. God also knows exactly who it is that is distressing Him by falsely accusing and mocking Him. This gives Him peace in His relationship with God. He can entrust it to Him Who judges righteously (1 Peter 2:23).

Nevertheless, all that people have done to Him has broken His heart and made Him so sick (Psalms 69:20). He is not insensitive to what men do to Him. Nor is He insensitive to what people fail to give Him. Thus, He has looked “for sympathy” and “for comforters”. His conclusion is moving: sympathy “there was none” and comforters He “found none”.

There is no sympathy with His enemies, but neither is there is with His disciples. When He speaks of His impending suffering at the institution of Supper, they dispute among them as to which one of them is regarded to be greatest (Luke 22:19-24). In Gethsemane, His soul is deeply grieved, to the point of death because of the work that lies ahead of Him. He has asked the three disciples who are with Him to watch with Him. But they fall asleep (Matthew 26:37-40). What a deep disappointment to Him! When the Shepherd was smitten, the sheep were scattered (Zechariah 13:7; Matthew 26:31).

His enemies gave Him something else: gall (Psalms 69:21; Matthew 27:34; 48). To give bitter gall – Hebrew: poison – as food to someone is a very mean way to satisfy someone’s hunger. The same goes for giving vinegar to someone who suffers from thirst. Thus, instead of offering sympathy and compassion, they offered a kind of food and drink that added to His suffering. This is what we call sadism: taking pleasure in intentionally hurting or humiliating another. The Lord was spared nothing.

Psalms 102:4

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:5

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:6

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:7

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:8

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:9

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:10

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:11

Prayer for Judgment

The suffering that people, and especially God’s people, inflicted on the Lord Jesus raised their sins to heaven. It demonstrates the utter hardening of man (cf. Genesis 6:11). They fill up the measure of the sin of their fathers (Matthew 23:32). Then there is nothing left for God to do but let the righteous retribution of His judgment come. That is what the Lord Jesus asks for (Psalms 69:22).

Here, in particular, it concerns the judgment on the earthly people of God. We learn this from Paul who applies Psalms 69:22-23 to God’s people as evidence of the judgment of hardening that God will bring on “the rest” of the people (Romans 11:7-10). ‘The rest’ is the apostate mass of God’s people.

That the Lord Jesus asks this is not inconsistent with His prayer to His Father on the cross to forgive them the sin of His rejection. He thereby asks the Father not to impute that sin to them as an unforgivable sin (Luke 23:34). They are thereby given the opportunity still to flee to the city of refuge, i.e. to repent (Acts 2:38). In this psalm it concerns hardened enemies, people who do not want to know about repentance. In the end time these are the antichrist and his followers, that is, the apostate Israel.

These people have “their table”. From it they have given David spoiled food and drink. About that food and drink he has spoken in Psalms 69:21. Now he asks – according to the principle: an eye for an eye and a tooth for a tooth (Exodus 21:24) – that God will do to them what they have done to him.

We can also say that by “their table” is meant the altar in the temple, which is called “the table of the LORD” (Malachi 1:7; 12). However, that table is called “their table” here. It is with it as with the feasts of the LORD that are later called feasts of the Jews (John 6:4; John 7:2). The table is a symbol of fellowship (1 Corinthians 10:18-21). The Lord’s Table is the symbol of fellowship of believers with Him and with one another. ‘Their table’ is the symbol of a community of apostates. It is a table of demons, with demons in charge.

That fellowship will “before them become a snare”. “Them” are all those who join in their rebellion against God and His Christ. To them that table, where they feel themselves at peace, will become “a trap”. This happened historically in the year 70, at the destruction of the temple. Then hundreds of thousands of Jews were slaughtered by the Romans. This will happen again in the end time when the Assyrians conquer Jerusalem and massacre the apostate mass (Zechariah 13:8). We can also think of the alliance of the two beasts of Revelation 13, the beast coming out of the sea and the beast coming out of the earth (Revelation 13:11-15). Their fellowship leads to their common fall (Revelation 19:20).

Those who persistently oppose God and His Christ will be deprived of all light on the things of God (Psalms 69:23). They will never see the light again. “Their loins” will be deprived of strength, resulting in their continual shaking. They will waddle their way like drunken people. Spiritually, Israel is blind and without strength. Only Christ can heal them. When a remnant of the people shall “turn to the Lord, the veil is taken away” (2 Corinthians 3:16).

In clear and powerful terms, the psalmist asks God to pour out His indignation on them and that His burning anger overtakes them (Psalms 69:24). This is what they deserve because of their posture and attitude against all that is of God.

Not only should they be personally affected by judgment, but also their entire living environment (Psalms 69:25). “Their camp” refers to the environment to which they belong, we would say the neighborhood where they grew up and live. “Their tents” refers to their own homes (cf. Numbers 16:26). It is all poisoned, for the devil is in control and they allow themselves to be swayed by him in every area of their lives. They are bitten by the poisonous snakes, a picture of satan and his demons (Numbers 21:6)

Moses, in response to the rebellion of Korah and his followers, says: “Depart now from the tents of these wicked men, and touch nothing that belongs to them, or you will be swept away in all their sin” (Numbers 16:26). The psalmist’s wish is for these wicked men to be totally eradicated, root and branch, so that they will never, ever return.

In this verse we recognize Judas, the betrayer of the Lord. This verse is applied to him by Peter under the guidance of the Holy Spirit (Acts 1:16; 20) in choosing someone to take the vacant place of Judas in the midst of the twelve apostles. Judas is a type of the antichrist and the leader of the apostate crowd who took the Lord Jesus captive. This once again makes it clear that the enemies of whom the Lord speaks in this psalm are truly hardened people.

This is further evidenced by their persecution of the Man Who was smitten by God (Psalms 69:26; cf. Isaiah 53:4b; 10). In the suffering of Christ inflicted on Him by God, they see cause to mock Him. The remnant will also confess that as sin (Isaiah 53:4b) and recognize that He was wounded for their transgressions and crushed for their iniquities (Isaiah 53:5a). The apostates, however, know of no repentance. They speak mockingly of the sorrow of Him Who was wounded by God. It recalls what David experienced through the curses of Simei (2 Samuel 16:5-8).

By every crime they did to Christ, they added one iniquity to another (Psalms 69:27). God must put those iniquities together and judge them therefore (cf. Isaiah 40:2). These apostates must not and will not come to God’s righteousness, that is, to God’s salvation, for they will never be released from criminal prosecution. They will never be able to escape God’s righteous judgment.

Their portion must be to be “blotted out of the book of life” (Psalms 69:28). This means, first, that they must die, and second, that they will not stand in the final judgment (Psalms 1:5). God, of course, does not need a book, but it is said in this way to help us understand His purpose with life. The book of life here is the book in which every human being who has ever been born is written.

God “takes no pleasure in the death of the wicked, but rather that the wicked turn from his way and live“ (Ezekiel 33:11). If the ungodly does not do so, God removes him from this book of life (cf. Revelation 3:5; Revelation 22:19). Before the great white throne, this book will be opened. Then it turns out that it is not their names that are in it, but their wicked works (Revelation 20:12). Because their names are not in it, they will be cast into the lake of fire (Revelation 20:15).

The names that remain in the book of life are the names of all those who are associated with the Lamb. Their names are also in another book: “the book of life of the Lamb who has been slain” (Revelation 13:8; Revelation 17:8; Revelation 21:27). The Lamb is the name of Christ specifically associated with His humiliation. The names of all who followed Him in His humiliation have been written since the foundation of the world in the book that bears His Name. The names of those who have been erased from the general book of life are missing from that book. They are not written down in it.

In his deep suffering, the psalmist continues to place his trust in God’s salvation. Prophetically, the Messiah speaks one more time of the affliction and pain in which He is (Psalms 69:29). It is a reassurance that God will punish injustice righteously. With a pleading “O God” He asks God to put Him securely “on high” through His salvation. Then He will be delivered from His affliction and pain. God has done this by raising Him from the dead.

Psalms 102:12

Praise to the Name of God

Up to four times the psalmist has prayed for salvation (Psalms 69:1b; 6; 13-18; 22-29). The first three times his prayer is followed by a complaint. In Psalms 69:22-29 we have the fourth prayer. This is followed in Psalms 69:30-36 not by a complaint, but by a song of praise. He has prayed at the end of the prayer in Psalms 69:29b that the salvation of God will protect him. The psalmist is so sure of the answer to this prayer that he then breaks out into songs of praise. For us, it is the Lord Jesus, Whose Name means ‘the LORD saves’ or ‘the LORD gives salvation’.

The Messiah praises the Name of God with song (Psalms 69:30). He is heard because of His piety (Hebrews 5:7) and for that He honors God. He magnifies Him with thanksgiving. He has always magnified God with thanksgiving, even at a time when His rejection by the people is evident (Matthew 11:25a). Having been delivered from the dead, He also glorifies God for what He has done in His raising from the dead.

His thanksgiving is more pleasing to the LORD “than an ox” or “a young bull with horns and hoofs” (Psalms 69:31). We see here that even in the Old Testament, thanksgiving is more pleasing to the LORD than animal sacrifices, which is not to say that animal sacrifices were not necessary. From the New Testament we know that these animal sacrifices are only shadows of the reality, that is, of the sacrifice of Christ.

The answer to the prayer of the Messiah causes gladness with the humble when they see what God has done to Him (Psalms 69:32). The humble are the faithful remnant. They have suffered much, including the despair they have felt because of the humiliation done to them. Their humiliation is like the humiliation that was inflicted on the Messiah. Yet they too have continued to seek God. Because of what they see, their hearts are revived. They will inherit the earth with the Messiah (Matthew 5:5), the true Humble One (Matthew 11:29).

They recognize in the deliverance from need, which is the part of Messiah, that “the LORD hears the needy” (Psalms 69:33). These needy are also the faithful remnant. They are those poor in spirit who have been oppressed. Now they may enter the kingdom, in the wake of the Messiah, the true Poor in spirit, for the kingdom is theirs (Matthew 5:3).

The humble of Psa 69:32 are here called “the needy”. They are poor and oppressed and unable to offer great sacrifices such as an ox or a young bull, not even small livestock, but perhaps a dove. In any case, the remnant can offer a song of praise. That is more precious to the LORD than great sacrifices like an ox or a young bull.

They are also “His prisoners”. They will be taken away into captivity, but He will never lose sight of them or let them go. They may have been captives of the nations, but have remained first and foremost His captives. In His time He will bring a turn in their fate. He will work repentance in their hearts. Then they will experience that He does not despise them.

This great work of deliverance results in “heaven and earth praise Him” (Psalms 69:34). The book of Psalms ends with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). Even “the seas and everything that moves in them” are called upon to do so. What God has done for the benefit of His Messiah and the believing remnant has beneficial consequences for all creation. Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21). For this, praise and honor are given to God and His Son, the Lamb, for all eternity (Revelation 5:13).

Through the salvation of Zion, there is a center of blessing on earth (Psalms 69:35). From Zion, blessing will flow to the ends of the earth. That blessing will be seen first and foremost in the rebuilding of the cities of Judah. The LORD will rebuild Jerusalem (Psalms 147:2). Thereby the remnant will also go to work, causing them to be called: “The repairer of the breach, the restorer of the streets” (Isaiah 58:12). And also the nations will participate, for “foreigners will rebuild your walls” (Isaiah 60:10; Isaiah 61:4).

God’s people will dwell there and possess it. There is no longer an enemy in sight who is a threat of them losing the blessing again. They will inherit the land and live quietly and carefree in their cities. It is clear that in Israel’s history this has never been fulfilled. Since not the smallest letter or stroke [Lit one iota (Heb yodh) or one projection of a letter (serif)] shall pass from the Law until all is accomplished, this portion is prophetic, which means it is yet to come.

Their inheritance will no longer fall into enemy hands, but will remain in the possession of the family (Psalms 69:36). The people here are called “His servants”. This emphasizes that they and also their descendants will receive the inheritance because they have served Him faithfully. They have not served Him as submissive slaves, although they are, but out of love. They live there because they “love His Name”. This is in all future generations the portion of everyone who loves His Name (Isaiah 45:25; Isaiah 60:21-22).

Thus, this psalm that describes an extraordinary suffering of the Anointed of God and of the believing remnant, ends with a great song of praise to God. The suffering and bitterness will give way to eternal peace and never-ending joy for Christ and His redeemed. This peace and joy at the end of creation, that is, in the realm of peace, are better than the beginning, at its origin (Ecclesiastes 7:8a; cf. Job 42:12).

The joy of salvation here is the “joy set before” (cf. Hebrews 12:2). Through this they receive strength to endure the cross and to despise the shame. This is perfectly fulfilled by the Lord Jesus. It also applies to the remnant and also to us.

Psalms 102:13

Praise to the Name of God

Up to four times the psalmist has prayed for salvation (Psalms 69:1b; 6; 13-18; 22-29). The first three times his prayer is followed by a complaint. In Psalms 69:22-29 we have the fourth prayer. This is followed in Psalms 69:30-36 not by a complaint, but by a song of praise. He has prayed at the end of the prayer in Psalms 69:29b that the salvation of God will protect him. The psalmist is so sure of the answer to this prayer that he then breaks out into songs of praise. For us, it is the Lord Jesus, Whose Name means ‘the LORD saves’ or ‘the LORD gives salvation’.

The Messiah praises the Name of God with song (Psalms 69:30). He is heard because of His piety (Hebrews 5:7) and for that He honors God. He magnifies Him with thanksgiving. He has always magnified God with thanksgiving, even at a time when His rejection by the people is evident (Matthew 11:25a). Having been delivered from the dead, He also glorifies God for what He has done in His raising from the dead.

His thanksgiving is more pleasing to the LORD “than an ox” or “a young bull with horns and hoofs” (Psalms 69:31). We see here that even in the Old Testament, thanksgiving is more pleasing to the LORD than animal sacrifices, which is not to say that animal sacrifices were not necessary. From the New Testament we know that these animal sacrifices are only shadows of the reality, that is, of the sacrifice of Christ.

The answer to the prayer of the Messiah causes gladness with the humble when they see what God has done to Him (Psalms 69:32). The humble are the faithful remnant. They have suffered much, including the despair they have felt because of the humiliation done to them. Their humiliation is like the humiliation that was inflicted on the Messiah. Yet they too have continued to seek God. Because of what they see, their hearts are revived. They will inherit the earth with the Messiah (Matthew 5:5), the true Humble One (Matthew 11:29).

They recognize in the deliverance from need, which is the part of Messiah, that “the LORD hears the needy” (Psalms 69:33). These needy are also the faithful remnant. They are those poor in spirit who have been oppressed. Now they may enter the kingdom, in the wake of the Messiah, the true Poor in spirit, for the kingdom is theirs (Matthew 5:3).

The humble of Psa 69:32 are here called “the needy”. They are poor and oppressed and unable to offer great sacrifices such as an ox or a young bull, not even small livestock, but perhaps a dove. In any case, the remnant can offer a song of praise. That is more precious to the LORD than great sacrifices like an ox or a young bull.

They are also “His prisoners”. They will be taken away into captivity, but He will never lose sight of them or let them go. They may have been captives of the nations, but have remained first and foremost His captives. In His time He will bring a turn in their fate. He will work repentance in their hearts. Then they will experience that He does not despise them.

This great work of deliverance results in “heaven and earth praise Him” (Psalms 69:34). The book of Psalms ends with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). Even “the seas and everything that moves in them” are called upon to do so. What God has done for the benefit of His Messiah and the believing remnant has beneficial consequences for all creation. Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21). For this, praise and honor are given to God and His Son, the Lamb, for all eternity (Revelation 5:13).

Through the salvation of Zion, there is a center of blessing on earth (Psalms 69:35). From Zion, blessing will flow to the ends of the earth. That blessing will be seen first and foremost in the rebuilding of the cities of Judah. The LORD will rebuild Jerusalem (Psalms 147:2). Thereby the remnant will also go to work, causing them to be called: “The repairer of the breach, the restorer of the streets” (Isaiah 58:12). And also the nations will participate, for “foreigners will rebuild your walls” (Isaiah 60:10; Isaiah 61:4).

God’s people will dwell there and possess it. There is no longer an enemy in sight who is a threat of them losing the blessing again. They will inherit the land and live quietly and carefree in their cities. It is clear that in Israel’s history this has never been fulfilled. Since not the smallest letter or stroke [Lit one iota (Heb yodh) or one projection of a letter (serif)] shall pass from the Law until all is accomplished, this portion is prophetic, which means it is yet to come.

Their inheritance will no longer fall into enemy hands, but will remain in the possession of the family (Psalms 69:36). The people here are called “His servants”. This emphasizes that they and also their descendants will receive the inheritance because they have served Him faithfully. They have not served Him as submissive slaves, although they are, but out of love. They live there because they “love His Name”. This is in all future generations the portion of everyone who loves His Name (Isaiah 45:25; Isaiah 60:21-22).

Thus, this psalm that describes an extraordinary suffering of the Anointed of God and of the believing remnant, ends with a great song of praise to God. The suffering and bitterness will give way to eternal peace and never-ending joy for Christ and His redeemed. This peace and joy at the end of creation, that is, in the realm of peace, are better than the beginning, at its origin (Ecclesiastes 7:8a; cf. Job 42:12).

The joy of salvation here is the “joy set before” (cf. Hebrews 12:2). Through this they receive strength to endure the cross and to despise the shame. This is perfectly fulfilled by the Lord Jesus. It also applies to the remnant and also to us.

Psalms 102:14

Praise to the Name of God

Up to four times the psalmist has prayed for salvation (Psalms 69:1b; 6; 13-18; 22-29). The first three times his prayer is followed by a complaint. In Psalms 69:22-29 we have the fourth prayer. This is followed in Psalms 69:30-36 not by a complaint, but by a song of praise. He has prayed at the end of the prayer in Psalms 69:29b that the salvation of God will protect him. The psalmist is so sure of the answer to this prayer that he then breaks out into songs of praise. For us, it is the Lord Jesus, Whose Name means ‘the LORD saves’ or ‘the LORD gives salvation’.

The Messiah praises the Name of God with song (Psalms 69:30). He is heard because of His piety (Hebrews 5:7) and for that He honors God. He magnifies Him with thanksgiving. He has always magnified God with thanksgiving, even at a time when His rejection by the people is evident (Matthew 11:25a). Having been delivered from the dead, He also glorifies God for what He has done in His raising from the dead.

His thanksgiving is more pleasing to the LORD “than an ox” or “a young bull with horns and hoofs” (Psalms 69:31). We see here that even in the Old Testament, thanksgiving is more pleasing to the LORD than animal sacrifices, which is not to say that animal sacrifices were not necessary. From the New Testament we know that these animal sacrifices are only shadows of the reality, that is, of the sacrifice of Christ.

The answer to the prayer of the Messiah causes gladness with the humble when they see what God has done to Him (Psalms 69:32). The humble are the faithful remnant. They have suffered much, including the despair they have felt because of the humiliation done to them. Their humiliation is like the humiliation that was inflicted on the Messiah. Yet they too have continued to seek God. Because of what they see, their hearts are revived. They will inherit the earth with the Messiah (Matthew 5:5), the true Humble One (Matthew 11:29).

They recognize in the deliverance from need, which is the part of Messiah, that “the LORD hears the needy” (Psalms 69:33). These needy are also the faithful remnant. They are those poor in spirit who have been oppressed. Now they may enter the kingdom, in the wake of the Messiah, the true Poor in spirit, for the kingdom is theirs (Matthew 5:3).

The humble of Psa 69:32 are here called “the needy”. They are poor and oppressed and unable to offer great sacrifices such as an ox or a young bull, not even small livestock, but perhaps a dove. In any case, the remnant can offer a song of praise. That is more precious to the LORD than great sacrifices like an ox or a young bull.

They are also “His prisoners”. They will be taken away into captivity, but He will never lose sight of them or let them go. They may have been captives of the nations, but have remained first and foremost His captives. In His time He will bring a turn in their fate. He will work repentance in their hearts. Then they will experience that He does not despise them.

This great work of deliverance results in “heaven and earth praise Him” (Psalms 69:34). The book of Psalms ends with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). Even “the seas and everything that moves in them” are called upon to do so. What God has done for the benefit of His Messiah and the believing remnant has beneficial consequences for all creation. Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21). For this, praise and honor are given to God and His Son, the Lamb, for all eternity (Revelation 5:13).

Through the salvation of Zion, there is a center of blessing on earth (Psalms 69:35). From Zion, blessing will flow to the ends of the earth. That blessing will be seen first and foremost in the rebuilding of the cities of Judah. The LORD will rebuild Jerusalem (Psalms 147:2). Thereby the remnant will also go to work, causing them to be called: “The repairer of the breach, the restorer of the streets” (Isaiah 58:12). And also the nations will participate, for “foreigners will rebuild your walls” (Isaiah 60:10; Isaiah 61:4).

God’s people will dwell there and possess it. There is no longer an enemy in sight who is a threat of them losing the blessing again. They will inherit the land and live quietly and carefree in their cities. It is clear that in Israel’s history this has never been fulfilled. Since not the smallest letter or stroke [Lit one iota (Heb yodh) or one projection of a letter (serif)] shall pass from the Law until all is accomplished, this portion is prophetic, which means it is yet to come.

Their inheritance will no longer fall into enemy hands, but will remain in the possession of the family (Psalms 69:36). The people here are called “His servants”. This emphasizes that they and also their descendants will receive the inheritance because they have served Him faithfully. They have not served Him as submissive slaves, although they are, but out of love. They live there because they “love His Name”. This is in all future generations the portion of everyone who loves His Name (Isaiah 45:25; Isaiah 60:21-22).

Thus, this psalm that describes an extraordinary suffering of the Anointed of God and of the believing remnant, ends with a great song of praise to God. The suffering and bitterness will give way to eternal peace and never-ending joy for Christ and His redeemed. This peace and joy at the end of creation, that is, in the realm of peace, are better than the beginning, at its origin (Ecclesiastes 7:8a; cf. Job 42:12).

The joy of salvation here is the “joy set before” (cf. Hebrews 12:2). Through this they receive strength to endure the cross and to despise the shame. This is perfectly fulfilled by the Lord Jesus. It also applies to the remnant and also to us.

Psalms 102:15

Praise to the Name of God

Up to four times the psalmist has prayed for salvation (Psalms 69:1b; 6; 13-18; 22-29). The first three times his prayer is followed by a complaint. In Psalms 69:22-29 we have the fourth prayer. This is followed in Psalms 69:30-36 not by a complaint, but by a song of praise. He has prayed at the end of the prayer in Psalms 69:29b that the salvation of God will protect him. The psalmist is so sure of the answer to this prayer that he then breaks out into songs of praise. For us, it is the Lord Jesus, Whose Name means ‘the LORD saves’ or ‘the LORD gives salvation’.

The Messiah praises the Name of God with song (Psalms 69:30). He is heard because of His piety (Hebrews 5:7) and for that He honors God. He magnifies Him with thanksgiving. He has always magnified God with thanksgiving, even at a time when His rejection by the people is evident (Matthew 11:25a). Having been delivered from the dead, He also glorifies God for what He has done in His raising from the dead.

His thanksgiving is more pleasing to the LORD “than an ox” or “a young bull with horns and hoofs” (Psalms 69:31). We see here that even in the Old Testament, thanksgiving is more pleasing to the LORD than animal sacrifices, which is not to say that animal sacrifices were not necessary. From the New Testament we know that these animal sacrifices are only shadows of the reality, that is, of the sacrifice of Christ.

The answer to the prayer of the Messiah causes gladness with the humble when they see what God has done to Him (Psalms 69:32). The humble are the faithful remnant. They have suffered much, including the despair they have felt because of the humiliation done to them. Their humiliation is like the humiliation that was inflicted on the Messiah. Yet they too have continued to seek God. Because of what they see, their hearts are revived. They will inherit the earth with the Messiah (Matthew 5:5), the true Humble One (Matthew 11:29).

They recognize in the deliverance from need, which is the part of Messiah, that “the LORD hears the needy” (Psalms 69:33). These needy are also the faithful remnant. They are those poor in spirit who have been oppressed. Now they may enter the kingdom, in the wake of the Messiah, the true Poor in spirit, for the kingdom is theirs (Matthew 5:3).

The humble of Psa 69:32 are here called “the needy”. They are poor and oppressed and unable to offer great sacrifices such as an ox or a young bull, not even small livestock, but perhaps a dove. In any case, the remnant can offer a song of praise. That is more precious to the LORD than great sacrifices like an ox or a young bull.

They are also “His prisoners”. They will be taken away into captivity, but He will never lose sight of them or let them go. They may have been captives of the nations, but have remained first and foremost His captives. In His time He will bring a turn in their fate. He will work repentance in their hearts. Then they will experience that He does not despise them.

This great work of deliverance results in “heaven and earth praise Him” (Psalms 69:34). The book of Psalms ends with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). Even “the seas and everything that moves in them” are called upon to do so. What God has done for the benefit of His Messiah and the believing remnant has beneficial consequences for all creation. Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21). For this, praise and honor are given to God and His Son, the Lamb, for all eternity (Revelation 5:13).

Through the salvation of Zion, there is a center of blessing on earth (Psalms 69:35). From Zion, blessing will flow to the ends of the earth. That blessing will be seen first and foremost in the rebuilding of the cities of Judah. The LORD will rebuild Jerusalem (Psalms 147:2). Thereby the remnant will also go to work, causing them to be called: “The repairer of the breach, the restorer of the streets” (Isaiah 58:12). And also the nations will participate, for “foreigners will rebuild your walls” (Isaiah 60:10; Isaiah 61:4).

God’s people will dwell there and possess it. There is no longer an enemy in sight who is a threat of them losing the blessing again. They will inherit the land and live quietly and carefree in their cities. It is clear that in Israel’s history this has never been fulfilled. Since not the smallest letter or stroke [Lit one iota (Heb yodh) or one projection of a letter (serif)] shall pass from the Law until all is accomplished, this portion is prophetic, which means it is yet to come.

Their inheritance will no longer fall into enemy hands, but will remain in the possession of the family (Psalms 69:36). The people here are called “His servants”. This emphasizes that they and also their descendants will receive the inheritance because they have served Him faithfully. They have not served Him as submissive slaves, although they are, but out of love. They live there because they “love His Name”. This is in all future generations the portion of everyone who loves His Name (Isaiah 45:25; Isaiah 60:21-22).

Thus, this psalm that describes an extraordinary suffering of the Anointed of God and of the believing remnant, ends with a great song of praise to God. The suffering and bitterness will give way to eternal peace and never-ending joy for Christ and His redeemed. This peace and joy at the end of creation, that is, in the realm of peace, are better than the beginning, at its origin (Ecclesiastes 7:8a; cf. Job 42:12).

The joy of salvation here is the “joy set before” (cf. Hebrews 12:2). Through this they receive strength to endure the cross and to despise the shame. This is perfectly fulfilled by the Lord Jesus. It also applies to the remnant and also to us.

Psalms 102:16

Praise to the Name of God

Up to four times the psalmist has prayed for salvation (Psalms 69:1b; 6; 13-18; 22-29). The first three times his prayer is followed by a complaint. In Psalms 69:22-29 we have the fourth prayer. This is followed in Psalms 69:30-36 not by a complaint, but by a song of praise. He has prayed at the end of the prayer in Psalms 69:29b that the salvation of God will protect him. The psalmist is so sure of the answer to this prayer that he then breaks out into songs of praise. For us, it is the Lord Jesus, Whose Name means ‘the LORD saves’ or ‘the LORD gives salvation’.

The Messiah praises the Name of God with song (Psalms 69:30). He is heard because of His piety (Hebrews 5:7) and for that He honors God. He magnifies Him with thanksgiving. He has always magnified God with thanksgiving, even at a time when His rejection by the people is evident (Matthew 11:25a). Having been delivered from the dead, He also glorifies God for what He has done in His raising from the dead.

His thanksgiving is more pleasing to the LORD “than an ox” or “a young bull with horns and hoofs” (Psalms 69:31). We see here that even in the Old Testament, thanksgiving is more pleasing to the LORD than animal sacrifices, which is not to say that animal sacrifices were not necessary. From the New Testament we know that these animal sacrifices are only shadows of the reality, that is, of the sacrifice of Christ.

The answer to the prayer of the Messiah causes gladness with the humble when they see what God has done to Him (Psalms 69:32). The humble are the faithful remnant. They have suffered much, including the despair they have felt because of the humiliation done to them. Their humiliation is like the humiliation that was inflicted on the Messiah. Yet they too have continued to seek God. Because of what they see, their hearts are revived. They will inherit the earth with the Messiah (Matthew 5:5), the true Humble One (Matthew 11:29).

They recognize in the deliverance from need, which is the part of Messiah, that “the LORD hears the needy” (Psalms 69:33). These needy are also the faithful remnant. They are those poor in spirit who have been oppressed. Now they may enter the kingdom, in the wake of the Messiah, the true Poor in spirit, for the kingdom is theirs (Matthew 5:3).

The humble of Psa 69:32 are here called “the needy”. They are poor and oppressed and unable to offer great sacrifices such as an ox or a young bull, not even small livestock, but perhaps a dove. In any case, the remnant can offer a song of praise. That is more precious to the LORD than great sacrifices like an ox or a young bull.

They are also “His prisoners”. They will be taken away into captivity, but He will never lose sight of them or let them go. They may have been captives of the nations, but have remained first and foremost His captives. In His time He will bring a turn in their fate. He will work repentance in their hearts. Then they will experience that He does not despise them.

This great work of deliverance results in “heaven and earth praise Him” (Psalms 69:34). The book of Psalms ends with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). Even “the seas and everything that moves in them” are called upon to do so. What God has done for the benefit of His Messiah and the believing remnant has beneficial consequences for all creation. Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21). For this, praise and honor are given to God and His Son, the Lamb, for all eternity (Revelation 5:13).

Through the salvation of Zion, there is a center of blessing on earth (Psalms 69:35). From Zion, blessing will flow to the ends of the earth. That blessing will be seen first and foremost in the rebuilding of the cities of Judah. The LORD will rebuild Jerusalem (Psalms 147:2). Thereby the remnant will also go to work, causing them to be called: “The repairer of the breach, the restorer of the streets” (Isaiah 58:12). And also the nations will participate, for “foreigners will rebuild your walls” (Isaiah 60:10; Isaiah 61:4).

God’s people will dwell there and possess it. There is no longer an enemy in sight who is a threat of them losing the blessing again. They will inherit the land and live quietly and carefree in their cities. It is clear that in Israel’s history this has never been fulfilled. Since not the smallest letter or stroke [Lit one iota (Heb yodh) or one projection of a letter (serif)] shall pass from the Law until all is accomplished, this portion is prophetic, which means it is yet to come.

Their inheritance will no longer fall into enemy hands, but will remain in the possession of the family (Psalms 69:36). The people here are called “His servants”. This emphasizes that they and also their descendants will receive the inheritance because they have served Him faithfully. They have not served Him as submissive slaves, although they are, but out of love. They live there because they “love His Name”. This is in all future generations the portion of everyone who loves His Name (Isaiah 45:25; Isaiah 60:21-22).

Thus, this psalm that describes an extraordinary suffering of the Anointed of God and of the believing remnant, ends with a great song of praise to God. The suffering and bitterness will give way to eternal peace and never-ending joy for Christ and His redeemed. This peace and joy at the end of creation, that is, in the realm of peace, are better than the beginning, at its origin (Ecclesiastes 7:8a; cf. Job 42:12).

The joy of salvation here is the “joy set before” (cf. Hebrews 12:2). Through this they receive strength to endure the cross and to despise the shame. This is perfectly fulfilled by the Lord Jesus. It also applies to the remnant and also to us.

Psalms 102:17

Praise to the Name of God

Up to four times the psalmist has prayed for salvation (Psalms 69:1b; 6; 13-18; 22-29). The first three times his prayer is followed by a complaint. In Psalms 69:22-29 we have the fourth prayer. This is followed in Psalms 69:30-36 not by a complaint, but by a song of praise. He has prayed at the end of the prayer in Psalms 69:29b that the salvation of God will protect him. The psalmist is so sure of the answer to this prayer that he then breaks out into songs of praise. For us, it is the Lord Jesus, Whose Name means ‘the LORD saves’ or ‘the LORD gives salvation’.

The Messiah praises the Name of God with song (Psalms 69:30). He is heard because of His piety (Hebrews 5:7) and for that He honors God. He magnifies Him with thanksgiving. He has always magnified God with thanksgiving, even at a time when His rejection by the people is evident (Matthew 11:25a). Having been delivered from the dead, He also glorifies God for what He has done in His raising from the dead.

His thanksgiving is more pleasing to the LORD “than an ox” or “a young bull with horns and hoofs” (Psalms 69:31). We see here that even in the Old Testament, thanksgiving is more pleasing to the LORD than animal sacrifices, which is not to say that animal sacrifices were not necessary. From the New Testament we know that these animal sacrifices are only shadows of the reality, that is, of the sacrifice of Christ.

The answer to the prayer of the Messiah causes gladness with the humble when they see what God has done to Him (Psalms 69:32). The humble are the faithful remnant. They have suffered much, including the despair they have felt because of the humiliation done to them. Their humiliation is like the humiliation that was inflicted on the Messiah. Yet they too have continued to seek God. Because of what they see, their hearts are revived. They will inherit the earth with the Messiah (Matthew 5:5), the true Humble One (Matthew 11:29).

They recognize in the deliverance from need, which is the part of Messiah, that “the LORD hears the needy” (Psalms 69:33). These needy are also the faithful remnant. They are those poor in spirit who have been oppressed. Now they may enter the kingdom, in the wake of the Messiah, the true Poor in spirit, for the kingdom is theirs (Matthew 5:3).

The humble of Psa 69:32 are here called “the needy”. They are poor and oppressed and unable to offer great sacrifices such as an ox or a young bull, not even small livestock, but perhaps a dove. In any case, the remnant can offer a song of praise. That is more precious to the LORD than great sacrifices like an ox or a young bull.

They are also “His prisoners”. They will be taken away into captivity, but He will never lose sight of them or let them go. They may have been captives of the nations, but have remained first and foremost His captives. In His time He will bring a turn in their fate. He will work repentance in their hearts. Then they will experience that He does not despise them.

This great work of deliverance results in “heaven and earth praise Him” (Psalms 69:34). The book of Psalms ends with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). Even “the seas and everything that moves in them” are called upon to do so. What God has done for the benefit of His Messiah and the believing remnant has beneficial consequences for all creation. Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21). For this, praise and honor are given to God and His Son, the Lamb, for all eternity (Revelation 5:13).

Through the salvation of Zion, there is a center of blessing on earth (Psalms 69:35). From Zion, blessing will flow to the ends of the earth. That blessing will be seen first and foremost in the rebuilding of the cities of Judah. The LORD will rebuild Jerusalem (Psalms 147:2). Thereby the remnant will also go to work, causing them to be called: “The repairer of the breach, the restorer of the streets” (Isaiah 58:12). And also the nations will participate, for “foreigners will rebuild your walls” (Isaiah 60:10; Isaiah 61:4).

God’s people will dwell there and possess it. There is no longer an enemy in sight who is a threat of them losing the blessing again. They will inherit the land and live quietly and carefree in their cities. It is clear that in Israel’s history this has never been fulfilled. Since not the smallest letter or stroke [Lit one iota (Heb yodh) or one projection of a letter (serif)] shall pass from the Law until all is accomplished, this portion is prophetic, which means it is yet to come.

Their inheritance will no longer fall into enemy hands, but will remain in the possession of the family (Psalms 69:36). The people here are called “His servants”. This emphasizes that they and also their descendants will receive the inheritance because they have served Him faithfully. They have not served Him as submissive slaves, although they are, but out of love. They live there because they “love His Name”. This is in all future generations the portion of everyone who loves His Name (Isaiah 45:25; Isaiah 60:21-22).

Thus, this psalm that describes an extraordinary suffering of the Anointed of God and of the believing remnant, ends with a great song of praise to God. The suffering and bitterness will give way to eternal peace and never-ending joy for Christ and His redeemed. This peace and joy at the end of creation, that is, in the realm of peace, are better than the beginning, at its origin (Ecclesiastes 7:8a; cf. Job 42:12).

The joy of salvation here is the “joy set before” (cf. Hebrews 12:2). Through this they receive strength to endure the cross and to despise the shame. This is perfectly fulfilled by the Lord Jesus. It also applies to the remnant and also to us.

Psalms 102:18

Praise to the Name of God

Up to four times the psalmist has prayed for salvation (Psalms 69:1b; 6; 13-18; 22-29). The first three times his prayer is followed by a complaint. In Psalms 69:22-29 we have the fourth prayer. This is followed in Psalms 69:30-36 not by a complaint, but by a song of praise. He has prayed at the end of the prayer in Psalms 69:29b that the salvation of God will protect him. The psalmist is so sure of the answer to this prayer that he then breaks out into songs of praise. For us, it is the Lord Jesus, Whose Name means ‘the LORD saves’ or ‘the LORD gives salvation’.

The Messiah praises the Name of God with song (Psalms 69:30). He is heard because of His piety (Hebrews 5:7) and for that He honors God. He magnifies Him with thanksgiving. He has always magnified God with thanksgiving, even at a time when His rejection by the people is evident (Matthew 11:25a). Having been delivered from the dead, He also glorifies God for what He has done in His raising from the dead.

His thanksgiving is more pleasing to the LORD “than an ox” or “a young bull with horns and hoofs” (Psalms 69:31). We see here that even in the Old Testament, thanksgiving is more pleasing to the LORD than animal sacrifices, which is not to say that animal sacrifices were not necessary. From the New Testament we know that these animal sacrifices are only shadows of the reality, that is, of the sacrifice of Christ.

The answer to the prayer of the Messiah causes gladness with the humble when they see what God has done to Him (Psalms 69:32). The humble are the faithful remnant. They have suffered much, including the despair they have felt because of the humiliation done to them. Their humiliation is like the humiliation that was inflicted on the Messiah. Yet they too have continued to seek God. Because of what they see, their hearts are revived. They will inherit the earth with the Messiah (Matthew 5:5), the true Humble One (Matthew 11:29).

They recognize in the deliverance from need, which is the part of Messiah, that “the LORD hears the needy” (Psalms 69:33). These needy are also the faithful remnant. They are those poor in spirit who have been oppressed. Now they may enter the kingdom, in the wake of the Messiah, the true Poor in spirit, for the kingdom is theirs (Matthew 5:3).

The humble of Psa 69:32 are here called “the needy”. They are poor and oppressed and unable to offer great sacrifices such as an ox or a young bull, not even small livestock, but perhaps a dove. In any case, the remnant can offer a song of praise. That is more precious to the LORD than great sacrifices like an ox or a young bull.

They are also “His prisoners”. They will be taken away into captivity, but He will never lose sight of them or let them go. They may have been captives of the nations, but have remained first and foremost His captives. In His time He will bring a turn in their fate. He will work repentance in their hearts. Then they will experience that He does not despise them.

This great work of deliverance results in “heaven and earth praise Him” (Psalms 69:34). The book of Psalms ends with the words: “Let everything that has breath praise the LORD. Hallelujah!” (Psalms 150:6). Even “the seas and everything that moves in them” are called upon to do so. What God has done for the benefit of His Messiah and the believing remnant has beneficial consequences for all creation. Creation is then freed from the curse that has come upon it through man’s sin (Romans 8:21). For this, praise and honor are given to God and His Son, the Lamb, for all eternity (Revelation 5:13).

Through the salvation of Zion, there is a center of blessing on earth (Psalms 69:35). From Zion, blessing will flow to the ends of the earth. That blessing will be seen first and foremost in the rebuilding of the cities of Judah. The LORD will rebuild Jerusalem (Psalms 147:2). Thereby the remnant will also go to work, causing them to be called: “The repairer of the breach, the restorer of the streets” (Isaiah 58:12). And also the nations will participate, for “foreigners will rebuild your walls” (Isaiah 60:10; Isaiah 61:4).

God’s people will dwell there and possess it. There is no longer an enemy in sight who is a threat of them losing the blessing again. They will inherit the land and live quietly and carefree in their cities. It is clear that in Israel’s history this has never been fulfilled. Since not the smallest letter or stroke [Lit one iota (Heb yodh) or one projection of a letter (serif)] shall pass from the Law until all is accomplished, this portion is prophetic, which means it is yet to come.

Their inheritance will no longer fall into enemy hands, but will remain in the possession of the family (Psalms 69:36). The people here are called “His servants”. This emphasizes that they and also their descendants will receive the inheritance because they have served Him faithfully. They have not served Him as submissive slaves, although they are, but out of love. They live there because they “love His Name”. This is in all future generations the portion of everyone who loves His Name (Isaiah 45:25; Isaiah 60:21-22).

Thus, this psalm that describes an extraordinary suffering of the Anointed of God and of the believing remnant, ends with a great song of praise to God. The suffering and bitterness will give way to eternal peace and never-ending joy for Christ and His redeemed. This peace and joy at the end of creation, that is, in the realm of peace, are better than the beginning, at its origin (Ecclesiastes 7:8a; cf. Job 42:12).

The joy of salvation here is the “joy set before” (cf. Hebrews 12:2). Through this they receive strength to endure the cross and to despise the shame. This is perfectly fulfilled by the Lord Jesus. It also applies to the remnant and also to us.

Psalms 102:20

Introduction

This psalm describes the desire of the God-fearing to be saved by God from people who are after him. This is true about Christ and the believing remnant who speak in this way by the Spirit of Christ. Through the suffering Christ endures, He connects Himself with the remnant in their suffering.

Like Psalms 69, the need is high and the water threatens the life (Psalms 69:1b). Because of that, this psalm has an SOS character, the 911 emergency number is called (Psalms 70:1b). The prayers are short and powerful, without repetition of words, something you don’t have time for in a time of need. Several times a cry for help is heard: “O God, [Hasten] to deliver me; O Lord, hasten to my help!” (Psalms 70:1b), “Hasten to me, O God!” (Psalms 70:5a) and “O LORD, do not delay” (Psalms 70:5b).

Prayer for Prompt Help

For “for the choir director” (Psalms 70:1a) see at Psalms 4:1.

For “[a Psalm] of David” see at Psalms 3:1.

The phrase “for a memorial” is also found in the heading of Psalm 38. The phrase means ‘to call to mind’. It is a call to God to remember what He has said in His covenant and His promises. Reminding God of something is an indirect request to intervene. The expression can also mean that the believer is called to remember God and call upon Him in his need.

Psalms 70:1b-5 are almost word-for-word similar to a section in Psalms 40 (Psalms 40:13-17). Yet it is not a repetition in the sense that these verses have been copied from Psalms 40. The slight differences between the two portions indicate that David is here in even greater distress and praying with even greater urgency. In Psalms 40, for example, he says to the LORD: “Be pleased, O LORD, to deliver me” (Psalms 40:13a), whereas in this psalm he says to God: “O God, [hasten] to deliver me” (Psalms 70:1b).

The text in this verse is short and comes in punches, like someone in great distress. Literally: “O God … to my deliverance … LORD … to my help … hasten.” We find this great need in Psalms 71 (Psalms 71:12). The Lord Jesus also prayed the same word three times in Gethsemane (Matthew 26:44). At the same time, there is a climbing fervor in His prayers (Luke 22:44a).

We too often use the same words to say something to God. Yet, when doing it in the right way, it is not a formal repetition, but each time a new experience of dealing with God. We also regularly go through the same exercises, crying out to God with the same words. This, by the way, is of a different order than the inspired repetition we have in the prayers in God’s Word.

The place between Psalms 69 and Psalms 71 is also not coincidental. In both psalms the cry to God for His speedy help occurs (Psalms 69:17; Psalms 71:12).

David begins with an urgent request to “God” to make haste to save him. God is the name of the almighty God. He also cries out to the “LORD”. With that Name he appeals to the God of the covenant with His people to come to his aid soon. It is about God’s promises to him and His people.

This call to God to hasten is similar to the call of the church: “Come, Lord Jesus” (Revelation 22:20b). However, the reason for asking Him to come soon is not so much to ask for help but the desire to be with Him (Revelation 22:17a).

David asks for God’s speedy help because he is in mortal danger (Psalms 70:2). They seek to kill him. When God rescues him from this mortal danger, those who want to kill him will be brought to shame and humiliated. They have thought that God has abandoned David. David knows this is not so. Therefore, he cries out to God.

He asks that God will cause those who “delight” to injure him – which proves their inner wickedness – to turn back and be dishonored, that is, to lose face. This is a severe humiliation and intolerable to the Israelites (cf. Psalms 44:10; 15; Hosea 4:7). He does so because he knows God. He knows that God will never assist such people in their wicked attempts to kill a righteous man. God will always punish righteously the evil that is done to His own. However, He also determines the time for this, which we sometimes forget.

David asks God that He will turn back his persecutors “because of their shame” (Psalms 70:3). That is, they will return empty-handed because they did not succeed in their plan to kill him. These persecutors say “aha, aha!” about the misfortune that befalls the righteous. It is an expression of gloating and also of contempt. It makes clear the attitude of these enemies of the remnant. The Lord Jesus experienced this on the cross, where the bystanders told Him the same (Mark 15:29-30). He feels what is being done to the remnant because He knows it from His own experience. He identifies Himself with them in their suffering.

In the midst of the distress, David also asks God to make all who seek Him “rejoice and be glad” in Him (Psalms 70:4). He knows that this is the result of God’s deliverance. This is reflected in the feasts of the LORD, in the thanksgiving and worship of God. It is about being joyful and glad in God.

There are many things that make us joyful and glad. We may be glad about all that God gives us, but here it is about being glad in God. Thereby the believer is thinking not only of himself, but of “all” who seek Him. This is not about sinners seeking God, but about those who seek help from God and not from themselves.

It is the result of the salvation of God (cf. Romans 13:11; 1 Peter 1:5; Revelation 12:10). The believing remnant looks forward to this and loves it. Paul speaks in this context of loving the appearing of the Lord Jesus. There is a special crown attached to this, which is not only for him, but for all who have loved His appearing (2 Timothy 4:8).

The appearing of the Lord Jesus heralds God’s salvation of the realm of peace. There all need has come to an end and the full blessing, the full joy in God, is enjoyed by all who partake of this salvation. They will “continually”, unceasingly, magnify God for His salvation.

However, it is not yet that far. “But” says David – and in him prophetically the remnant in the end time – “I am afflicted and needy” (Psalms 70:5). David is indeed God’s anointed king, but is in a situation where he is in mortal danger. There is with him no posturing or boasting of his position. This also applies to our lives now. We are a kingdom, we will be allowed to reign with Christ, but now we still have to walk a path of faith, which often involves suffering.

David ends the psalm as he began it, with the urgent plea to God to hasten to him. It is again a so-called ‘envelope psalm’ (see at Psalms 67:4), where the beginning and the end are alike to emphasize that this psalm is about need and that the need is extremely high.

He has grown in his confidence throughout his cry for help. In the beginning, he has asked that God hastens to his help. There the need is paramount. Now he asks not for help, but for the Helper and Deliverer Himself, Whom he calls “my help and my deliverer”. He has a personal relationship with Him.

From that personal relationship he prays even more insistently to the “LORD” not to wait any longer. A personal, living relationship with the God of the covenant gives great boldness to implore God to intervene quickly and deliver from life-threatening circumstances.

Psalms 102:21

Introduction

This psalm describes the desire of the God-fearing to be saved by God from people who are after him. This is true about Christ and the believing remnant who speak in this way by the Spirit of Christ. Through the suffering Christ endures, He connects Himself with the remnant in their suffering.

Like Psalms 69, the need is high and the water threatens the life (Psalms 69:1b). Because of that, this psalm has an SOS character, the 911 emergency number is called (Psalms 70:1b). The prayers are short and powerful, without repetition of words, something you don’t have time for in a time of need. Several times a cry for help is heard: “O God, [Hasten] to deliver me; O Lord, hasten to my help!” (Psalms 70:1b), “Hasten to me, O God!” (Psalms 70:5a) and “O LORD, do not delay” (Psalms 70:5b).

Prayer for Prompt Help

For “for the choir director” (Psalms 70:1a) see at Psalms 4:1.

For “[a Psalm] of David” see at Psalms 3:1.

The phrase “for a memorial” is also found in the heading of Psalm 38. The phrase means ‘to call to mind’. It is a call to God to remember what He has said in His covenant and His promises. Reminding God of something is an indirect request to intervene. The expression can also mean that the believer is called to remember God and call upon Him in his need.

Psalms 70:1b-5 are almost word-for-word similar to a section in Psalms 40 (Psalms 40:13-17). Yet it is not a repetition in the sense that these verses have been copied from Psalms 40. The slight differences between the two portions indicate that David is here in even greater distress and praying with even greater urgency. In Psalms 40, for example, he says to the LORD: “Be pleased, O LORD, to deliver me” (Psalms 40:13a), whereas in this psalm he says to God: “O God, [hasten] to deliver me” (Psalms 70:1b).

The text in this verse is short and comes in punches, like someone in great distress. Literally: “O God … to my deliverance … LORD … to my help … hasten.” We find this great need in Psalms 71 (Psalms 71:12). The Lord Jesus also prayed the same word three times in Gethsemane (Matthew 26:44). At the same time, there is a climbing fervor in His prayers (Luke 22:44a).

We too often use the same words to say something to God. Yet, when doing it in the right way, it is not a formal repetition, but each time a new experience of dealing with God. We also regularly go through the same exercises, crying out to God with the same words. This, by the way, is of a different order than the inspired repetition we have in the prayers in God’s Word.

The place between Psalms 69 and Psalms 71 is also not coincidental. In both psalms the cry to God for His speedy help occurs (Psalms 69:17; Psalms 71:12).

David begins with an urgent request to “God” to make haste to save him. God is the name of the almighty God. He also cries out to the “LORD”. With that Name he appeals to the God of the covenant with His people to come to his aid soon. It is about God’s promises to him and His people.

This call to God to hasten is similar to the call of the church: “Come, Lord Jesus” (Revelation 22:20b). However, the reason for asking Him to come soon is not so much to ask for help but the desire to be with Him (Revelation 22:17a).

David asks for God’s speedy help because he is in mortal danger (Psalms 70:2). They seek to kill him. When God rescues him from this mortal danger, those who want to kill him will be brought to shame and humiliated. They have thought that God has abandoned David. David knows this is not so. Therefore, he cries out to God.

He asks that God will cause those who “delight” to injure him – which proves their inner wickedness – to turn back and be dishonored, that is, to lose face. This is a severe humiliation and intolerable to the Israelites (cf. Psalms 44:10; 15; Hosea 4:7). He does so because he knows God. He knows that God will never assist such people in their wicked attempts to kill a righteous man. God will always punish righteously the evil that is done to His own. However, He also determines the time for this, which we sometimes forget.

David asks God that He will turn back his persecutors “because of their shame” (Psalms 70:3). That is, they will return empty-handed because they did not succeed in their plan to kill him. These persecutors say “aha, aha!” about the misfortune that befalls the righteous. It is an expression of gloating and also of contempt. It makes clear the attitude of these enemies of the remnant. The Lord Jesus experienced this on the cross, where the bystanders told Him the same (Mark 15:29-30). He feels what is being done to the remnant because He knows it from His own experience. He identifies Himself with them in their suffering.

In the midst of the distress, David also asks God to make all who seek Him “rejoice and be glad” in Him (Psalms 70:4). He knows that this is the result of God’s deliverance. This is reflected in the feasts of the LORD, in the thanksgiving and worship of God. It is about being joyful and glad in God.

There are many things that make us joyful and glad. We may be glad about all that God gives us, but here it is about being glad in God. Thereby the believer is thinking not only of himself, but of “all” who seek Him. This is not about sinners seeking God, but about those who seek help from God and not from themselves.

It is the result of the salvation of God (cf. Romans 13:11; 1 Peter 1:5; Revelation 12:10). The believing remnant looks forward to this and loves it. Paul speaks in this context of loving the appearing of the Lord Jesus. There is a special crown attached to this, which is not only for him, but for all who have loved His appearing (2 Timothy 4:8).

The appearing of the Lord Jesus heralds God’s salvation of the realm of peace. There all need has come to an end and the full blessing, the full joy in God, is enjoyed by all who partake of this salvation. They will “continually”, unceasingly, magnify God for His salvation.

However, it is not yet that far. “But” says David – and in him prophetically the remnant in the end time – “I am afflicted and needy” (Psalms 70:5). David is indeed God’s anointed king, but is in a situation where he is in mortal danger. There is with him no posturing or boasting of his position. This also applies to our lives now. We are a kingdom, we will be allowed to reign with Christ, but now we still have to walk a path of faith, which often involves suffering.

David ends the psalm as he began it, with the urgent plea to God to hasten to him. It is again a so-called ‘envelope psalm’ (see at Psalms 67:4), where the beginning and the end are alike to emphasize that this psalm is about need and that the need is extremely high.

He has grown in his confidence throughout his cry for help. In the beginning, he has asked that God hastens to his help. There the need is paramount. Now he asks not for help, but for the Helper and Deliverer Himself, Whom he calls “my help and my deliverer”. He has a personal relationship with Him.

From that personal relationship he prays even more insistently to the “LORD” not to wait any longer. A personal, living relationship with the God of the covenant gives great boldness to implore God to intervene quickly and deliver from life-threatening circumstances.

Psalms 102:22

Introduction

This psalm describes the desire of the God-fearing to be saved by God from people who are after him. This is true about Christ and the believing remnant who speak in this way by the Spirit of Christ. Through the suffering Christ endures, He connects Himself with the remnant in their suffering.

Like Psalms 69, the need is high and the water threatens the life (Psalms 69:1b). Because of that, this psalm has an SOS character, the 911 emergency number is called (Psalms 70:1b). The prayers are short and powerful, without repetition of words, something you don’t have time for in a time of need. Several times a cry for help is heard: “O God, [Hasten] to deliver me; O Lord, hasten to my help!” (Psalms 70:1b), “Hasten to me, O God!” (Psalms 70:5a) and “O LORD, do not delay” (Psalms 70:5b).

Prayer for Prompt Help

For “for the choir director” (Psalms 70:1a) see at Psalms 4:1.

For “[a Psalm] of David” see at Psalms 3:1.

The phrase “for a memorial” is also found in the heading of Psalm 38. The phrase means ‘to call to mind’. It is a call to God to remember what He has said in His covenant and His promises. Reminding God of something is an indirect request to intervene. The expression can also mean that the believer is called to remember God and call upon Him in his need.

Psalms 70:1b-5 are almost word-for-word similar to a section in Psalms 40 (Psalms 40:13-17). Yet it is not a repetition in the sense that these verses have been copied from Psalms 40. The slight differences between the two portions indicate that David is here in even greater distress and praying with even greater urgency. In Psalms 40, for example, he says to the LORD: “Be pleased, O LORD, to deliver me” (Psalms 40:13a), whereas in this psalm he says to God: “O God, [hasten] to deliver me” (Psalms 70:1b).

The text in this verse is short and comes in punches, like someone in great distress. Literally: “O God … to my deliverance … LORD … to my help … hasten.” We find this great need in Psalms 71 (Psalms 71:12). The Lord Jesus also prayed the same word three times in Gethsemane (Matthew 26:44). At the same time, there is a climbing fervor in His prayers (Luke 22:44a).

We too often use the same words to say something to God. Yet, when doing it in the right way, it is not a formal repetition, but each time a new experience of dealing with God. We also regularly go through the same exercises, crying out to God with the same words. This, by the way, is of a different order than the inspired repetition we have in the prayers in God’s Word.

The place between Psalms 69 and Psalms 71 is also not coincidental. In both psalms the cry to God for His speedy help occurs (Psalms 69:17; Psalms 71:12).

David begins with an urgent request to “God” to make haste to save him. God is the name of the almighty God. He also cries out to the “LORD”. With that Name he appeals to the God of the covenant with His people to come to his aid soon. It is about God’s promises to him and His people.

This call to God to hasten is similar to the call of the church: “Come, Lord Jesus” (Revelation 22:20b). However, the reason for asking Him to come soon is not so much to ask for help but the desire to be with Him (Revelation 22:17a).

David asks for God’s speedy help because he is in mortal danger (Psalms 70:2). They seek to kill him. When God rescues him from this mortal danger, those who want to kill him will be brought to shame and humiliated. They have thought that God has abandoned David. David knows this is not so. Therefore, he cries out to God.

He asks that God will cause those who “delight” to injure him – which proves their inner wickedness – to turn back and be dishonored, that is, to lose face. This is a severe humiliation and intolerable to the Israelites (cf. Psalms 44:10; 15; Hosea 4:7). He does so because he knows God. He knows that God will never assist such people in their wicked attempts to kill a righteous man. God will always punish righteously the evil that is done to His own. However, He also determines the time for this, which we sometimes forget.

David asks God that He will turn back his persecutors “because of their shame” (Psalms 70:3). That is, they will return empty-handed because they did not succeed in their plan to kill him. These persecutors say “aha, aha!” about the misfortune that befalls the righteous. It is an expression of gloating and also of contempt. It makes clear the attitude of these enemies of the remnant. The Lord Jesus experienced this on the cross, where the bystanders told Him the same (Mark 15:29-30). He feels what is being done to the remnant because He knows it from His own experience. He identifies Himself with them in their suffering.

In the midst of the distress, David also asks God to make all who seek Him “rejoice and be glad” in Him (Psalms 70:4). He knows that this is the result of God’s deliverance. This is reflected in the feasts of the LORD, in the thanksgiving and worship of God. It is about being joyful and glad in God.

There are many things that make us joyful and glad. We may be glad about all that God gives us, but here it is about being glad in God. Thereby the believer is thinking not only of himself, but of “all” who seek Him. This is not about sinners seeking God, but about those who seek help from God and not from themselves.

It is the result of the salvation of God (cf. Romans 13:11; 1 Peter 1:5; Revelation 12:10). The believing remnant looks forward to this and loves it. Paul speaks in this context of loving the appearing of the Lord Jesus. There is a special crown attached to this, which is not only for him, but for all who have loved His appearing (2 Timothy 4:8).

The appearing of the Lord Jesus heralds God’s salvation of the realm of peace. There all need has come to an end and the full blessing, the full joy in God, is enjoyed by all who partake of this salvation. They will “continually”, unceasingly, magnify God for His salvation.

However, it is not yet that far. “But” says David – and in him prophetically the remnant in the end time – “I am afflicted and needy” (Psalms 70:5). David is indeed God’s anointed king, but is in a situation where he is in mortal danger. There is with him no posturing or boasting of his position. This also applies to our lives now. We are a kingdom, we will be allowed to reign with Christ, but now we still have to walk a path of faith, which often involves suffering.

David ends the psalm as he began it, with the urgent plea to God to hasten to him. It is again a so-called ‘envelope psalm’ (see at Psalms 67:4), where the beginning and the end are alike to emphasize that this psalm is about need and that the need is extremely high.

He has grown in his confidence throughout his cry for help. In the beginning, he has asked that God hastens to his help. There the need is paramount. Now he asks not for help, but for the Helper and Deliverer Himself, Whom he calls “my help and my deliverer”. He has a personal relationship with Him.

From that personal relationship he prays even more insistently to the “LORD” not to wait any longer. A personal, living relationship with the God of the covenant gives great boldness to implore God to intervene quickly and deliver from life-threatening circumstances.

Psalms 102:23

Introduction

This psalm describes the desire of the God-fearing to be saved by God from people who are after him. This is true about Christ and the believing remnant who speak in this way by the Spirit of Christ. Through the suffering Christ endures, He connects Himself with the remnant in their suffering.

Like Psalms 69, the need is high and the water threatens the life (Psalms 69:1b). Because of that, this psalm has an SOS character, the 911 emergency number is called (Psalms 70:1b). The prayers are short and powerful, without repetition of words, something you don’t have time for in a time of need. Several times a cry for help is heard: “O God, [Hasten] to deliver me; O Lord, hasten to my help!” (Psalms 70:1b), “Hasten to me, O God!” (Psalms 70:5a) and “O LORD, do not delay” (Psalms 70:5b).

Prayer for Prompt Help

For “for the choir director” (Psalms 70:1a) see at Psalms 4:1.

For “[a Psalm] of David” see at Psalms 3:1.

The phrase “for a memorial” is also found in the heading of Psalm 38. The phrase means ‘to call to mind’. It is a call to God to remember what He has said in His covenant and His promises. Reminding God of something is an indirect request to intervene. The expression can also mean that the believer is called to remember God and call upon Him in his need.

Psalms 70:1b-5 are almost word-for-word similar to a section in Psalms 40 (Psalms 40:13-17). Yet it is not a repetition in the sense that these verses have been copied from Psalms 40. The slight differences between the two portions indicate that David is here in even greater distress and praying with even greater urgency. In Psalms 40, for example, he says to the LORD: “Be pleased, O LORD, to deliver me” (Psalms 40:13a), whereas in this psalm he says to God: “O God, [hasten] to deliver me” (Psalms 70:1b).

The text in this verse is short and comes in punches, like someone in great distress. Literally: “O God … to my deliverance … LORD … to my help … hasten.” We find this great need in Psalms 71 (Psalms 71:12). The Lord Jesus also prayed the same word three times in Gethsemane (Matthew 26:44). At the same time, there is a climbing fervor in His prayers (Luke 22:44a).

We too often use the same words to say something to God. Yet, when doing it in the right way, it is not a formal repetition, but each time a new experience of dealing with God. We also regularly go through the same exercises, crying out to God with the same words. This, by the way, is of a different order than the inspired repetition we have in the prayers in God’s Word.

The place between Psalms 69 and Psalms 71 is also not coincidental. In both psalms the cry to God for His speedy help occurs (Psalms 69:17; Psalms 71:12).

David begins with an urgent request to “God” to make haste to save him. God is the name of the almighty God. He also cries out to the “LORD”. With that Name he appeals to the God of the covenant with His people to come to his aid soon. It is about God’s promises to him and His people.

This call to God to hasten is similar to the call of the church: “Come, Lord Jesus” (Revelation 22:20b). However, the reason for asking Him to come soon is not so much to ask for help but the desire to be with Him (Revelation 22:17a).

David asks for God’s speedy help because he is in mortal danger (Psalms 70:2). They seek to kill him. When God rescues him from this mortal danger, those who want to kill him will be brought to shame and humiliated. They have thought that God has abandoned David. David knows this is not so. Therefore, he cries out to God.

He asks that God will cause those who “delight” to injure him – which proves their inner wickedness – to turn back and be dishonored, that is, to lose face. This is a severe humiliation and intolerable to the Israelites (cf. Psalms 44:10; 15; Hosea 4:7). He does so because he knows God. He knows that God will never assist such people in their wicked attempts to kill a righteous man. God will always punish righteously the evil that is done to His own. However, He also determines the time for this, which we sometimes forget.

David asks God that He will turn back his persecutors “because of their shame” (Psalms 70:3). That is, they will return empty-handed because they did not succeed in their plan to kill him. These persecutors say “aha, aha!” about the misfortune that befalls the righteous. It is an expression of gloating and also of contempt. It makes clear the attitude of these enemies of the remnant. The Lord Jesus experienced this on the cross, where the bystanders told Him the same (Mark 15:29-30). He feels what is being done to the remnant because He knows it from His own experience. He identifies Himself with them in their suffering.

In the midst of the distress, David also asks God to make all who seek Him “rejoice and be glad” in Him (Psalms 70:4). He knows that this is the result of God’s deliverance. This is reflected in the feasts of the LORD, in the thanksgiving and worship of God. It is about being joyful and glad in God.

There are many things that make us joyful and glad. We may be glad about all that God gives us, but here it is about being glad in God. Thereby the believer is thinking not only of himself, but of “all” who seek Him. This is not about sinners seeking God, but about those who seek help from God and not from themselves.

It is the result of the salvation of God (cf. Romans 13:11; 1 Peter 1:5; Revelation 12:10). The believing remnant looks forward to this and loves it. Paul speaks in this context of loving the appearing of the Lord Jesus. There is a special crown attached to this, which is not only for him, but for all who have loved His appearing (2 Timothy 4:8).

The appearing of the Lord Jesus heralds God’s salvation of the realm of peace. There all need has come to an end and the full blessing, the full joy in God, is enjoyed by all who partake of this salvation. They will “continually”, unceasingly, magnify God for His salvation.

However, it is not yet that far. “But” says David – and in him prophetically the remnant in the end time – “I am afflicted and needy” (Psalms 70:5). David is indeed God’s anointed king, but is in a situation where he is in mortal danger. There is with him no posturing or boasting of his position. This also applies to our lives now. We are a kingdom, we will be allowed to reign with Christ, but now we still have to walk a path of faith, which often involves suffering.

David ends the psalm as he began it, with the urgent plea to God to hasten to him. It is again a so-called ‘envelope psalm’ (see at Psalms 67:4), where the beginning and the end are alike to emphasize that this psalm is about need and that the need is extremely high.

He has grown in his confidence throughout his cry for help. In the beginning, he has asked that God hastens to his help. There the need is paramount. Now he asks not for help, but for the Helper and Deliverer Himself, Whom he calls “my help and my deliverer”. He has a personal relationship with Him.

From that personal relationship he prays even more insistently to the “LORD” not to wait any longer. A personal, living relationship with the God of the covenant gives great boldness to implore God to intervene quickly and deliver from life-threatening circumstances.

Psalms 102:24

Introduction

This psalm describes the desire of the God-fearing to be saved by God from people who are after him. This is true about Christ and the believing remnant who speak in this way by the Spirit of Christ. Through the suffering Christ endures, He connects Himself with the remnant in their suffering.

Like Psalms 69, the need is high and the water threatens the life (Psalms 69:1b). Because of that, this psalm has an SOS character, the 911 emergency number is called (Psalms 70:1b). The prayers are short and powerful, without repetition of words, something you don’t have time for in a time of need. Several times a cry for help is heard: “O God, [Hasten] to deliver me; O Lord, hasten to my help!” (Psalms 70:1b), “Hasten to me, O God!” (Psalms 70:5a) and “O LORD, do not delay” (Psalms 70:5b).

Prayer for Prompt Help

For “for the choir director” (Psalms 70:1a) see at Psalms 4:1.

For “[a Psalm] of David” see at Psalms 3:1.

The phrase “for a memorial” is also found in the heading of Psalm 38. The phrase means ‘to call to mind’. It is a call to God to remember what He has said in His covenant and His promises. Reminding God of something is an indirect request to intervene. The expression can also mean that the believer is called to remember God and call upon Him in his need.

Psalms 70:1b-5 are almost word-for-word similar to a section in Psalms 40 (Psalms 40:13-17). Yet it is not a repetition in the sense that these verses have been copied from Psalms 40. The slight differences between the two portions indicate that David is here in even greater distress and praying with even greater urgency. In Psalms 40, for example, he says to the LORD: “Be pleased, O LORD, to deliver me” (Psalms 40:13a), whereas in this psalm he says to God: “O God, [hasten] to deliver me” (Psalms 70:1b).

The text in this verse is short and comes in punches, like someone in great distress. Literally: “O God … to my deliverance … LORD … to my help … hasten.” We find this great need in Psalms 71 (Psalms 71:12). The Lord Jesus also prayed the same word three times in Gethsemane (Matthew 26:44). At the same time, there is a climbing fervor in His prayers (Luke 22:44a).

We too often use the same words to say something to God. Yet, when doing it in the right way, it is not a formal repetition, but each time a new experience of dealing with God. We also regularly go through the same exercises, crying out to God with the same words. This, by the way, is of a different order than the inspired repetition we have in the prayers in God’s Word.

The place between Psalms 69 and Psalms 71 is also not coincidental. In both psalms the cry to God for His speedy help occurs (Psalms 69:17; Psalms 71:12).

David begins with an urgent request to “God” to make haste to save him. God is the name of the almighty God. He also cries out to the “LORD”. With that Name he appeals to the God of the covenant with His people to come to his aid soon. It is about God’s promises to him and His people.

This call to God to hasten is similar to the call of the church: “Come, Lord Jesus” (Revelation 22:20b). However, the reason for asking Him to come soon is not so much to ask for help but the desire to be with Him (Revelation 22:17a).

David asks for God’s speedy help because he is in mortal danger (Psalms 70:2). They seek to kill him. When God rescues him from this mortal danger, those who want to kill him will be brought to shame and humiliated. They have thought that God has abandoned David. David knows this is not so. Therefore, he cries out to God.

He asks that God will cause those who “delight” to injure him – which proves their inner wickedness – to turn back and be dishonored, that is, to lose face. This is a severe humiliation and intolerable to the Israelites (cf. Psalms 44:10; 15; Hosea 4:7). He does so because he knows God. He knows that God will never assist such people in their wicked attempts to kill a righteous man. God will always punish righteously the evil that is done to His own. However, He also determines the time for this, which we sometimes forget.

David asks God that He will turn back his persecutors “because of their shame” (Psalms 70:3). That is, they will return empty-handed because they did not succeed in their plan to kill him. These persecutors say “aha, aha!” about the misfortune that befalls the righteous. It is an expression of gloating and also of contempt. It makes clear the attitude of these enemies of the remnant. The Lord Jesus experienced this on the cross, where the bystanders told Him the same (Mark 15:29-30). He feels what is being done to the remnant because He knows it from His own experience. He identifies Himself with them in their suffering.

In the midst of the distress, David also asks God to make all who seek Him “rejoice and be glad” in Him (Psalms 70:4). He knows that this is the result of God’s deliverance. This is reflected in the feasts of the LORD, in the thanksgiving and worship of God. It is about being joyful and glad in God.

There are many things that make us joyful and glad. We may be glad about all that God gives us, but here it is about being glad in God. Thereby the believer is thinking not only of himself, but of “all” who seek Him. This is not about sinners seeking God, but about those who seek help from God and not from themselves.

It is the result of the salvation of God (cf. Romans 13:11; 1 Peter 1:5; Revelation 12:10). The believing remnant looks forward to this and loves it. Paul speaks in this context of loving the appearing of the Lord Jesus. There is a special crown attached to this, which is not only for him, but for all who have loved His appearing (2 Timothy 4:8).

The appearing of the Lord Jesus heralds God’s salvation of the realm of peace. There all need has come to an end and the full blessing, the full joy in God, is enjoyed by all who partake of this salvation. They will “continually”, unceasingly, magnify God for His salvation.

However, it is not yet that far. “But” says David – and in him prophetically the remnant in the end time – “I am afflicted and needy” (Psalms 70:5). David is indeed God’s anointed king, but is in a situation where he is in mortal danger. There is with him no posturing or boasting of his position. This also applies to our lives now. We are a kingdom, we will be allowed to reign with Christ, but now we still have to walk a path of faith, which often involves suffering.

David ends the psalm as he began it, with the urgent plea to God to hasten to him. It is again a so-called ‘envelope psalm’ (see at Psalms 67:4), where the beginning and the end are alike to emphasize that this psalm is about need and that the need is extremely high.

He has grown in his confidence throughout his cry for help. In the beginning, he has asked that God hastens to his help. There the need is paramount. Now he asks not for help, but for the Helper and Deliverer Himself, Whom he calls “my help and my deliverer”. He has a personal relationship with Him.

From that personal relationship he prays even more insistently to the “LORD” not to wait any longer. A personal, living relationship with the God of the covenant gives great boldness to implore God to intervene quickly and deliver from life-threatening circumstances.

Psalms 102:26

Introduction

The psalm does not mention a writer. It has been assumed, that David wrote it. This is supported by the Septuagint, the Greek translation of the Old Testament, which mentions that this psalm is of David. It is said to have been written during his flee from his rebellious son Absalom. That the writer does not mention his name places all emphasis on the content of the psalm. The psalmist speaks of the faithful care of God throughout his life, from his mother’s womb to old age.

In this we see a clear prophetic description of God’s faithful care for Israel from the beginning of their history to the end. The psalm shows an appeal to that faithful care that as they come to the end of their history – what is called old age here – He will not forsake them even now.

In Psalms 69 we have seen the suffering of Christ and in Psalms 70 the great need of the remnant. In Psalms 71 we see how the remnant draws new strength from expecting the LORD (cf. Isaiah 40:30-31).

We also see the spirit of Christ in this psalm. Much of it applies to Him. In it we see His connection with the faithful remnant in the end time. The end of His life on earth bears witness to similar trials, though with Him they are deeper and perfect.

Prayer for Deliverance

Both Psalms 71:1 and Psalms 71:2 begin with the foundation of the psalmist’s supplication and thereby place great emphasis on it. Psalms 71:1 begins with “In You, O LORD” and Psalms 71:2 begins with “In Your righteousness”. The conviction that the LORD, the faithful God of the covenant, is mighty (Psalms 71:1) and always acts in righteousness and therefore in accordance with His covenant and His word, is the basis of the psalmist’s confidence that He will deliver him (Psalms 71:2; cf. Psalms 31:1b-3).

The mention of “You” (the Person of God) and His righteousness is also found in Psalms 71:14-15, in Psalms 71:16, and in Psalms 71:19. The psalmist has experienced the faithfulness of God from his youth (Psalms 71:5) and it will continue to be true in his old age (Psalms 71:18).

The psalmist turns directly to the LORD to tell Him that he has taken refuge in Him (Psalms 71:1). This is the only thing a person should do when he is in need. He also asks that the LORD will see to it that he will never be ashamed.

One of the worst disappointments that can happen to a person is that his trust in someone is ashamed. With people this happens regularly and even in the most intimate relationships. With God it is impossible. The fact that the psalmist asks for this, does not mean that he doubts God’s faithfulness. It is the expression of a mind that is aware of its inability to remain faithful himself in the circumstances of need in which he finds himself.

That he does not doubt the faithfulness of God is shown by his appeal to God’s “righteousness” (Psalms 71:2). The righteousness of God is His righteous action in accordance with His covenant and His promise and His word. This is the pleading ground for deliverance and rescue. This implies that the psalmist is unjustly persecuted. There is no cause in either his actions or words to hunt him down. He asks that God inclines His ear to him, that is, that He listens to him with attention and saves him.

Also, salvation is not the ultimate goal of God’s righteousness, but that God will be a rock in which he can dwell (Psalms 71:3). To dwell with God as a rock means to be at home with Him and to be in safety. It is a place he wants to be in constantly because danger is constantly threatening. He longs to be with God, in His presence. The longing for God is felt most strongly when the world reveals itself in all its hostility.

At the same time, there is the certainty that salvation will come because the psalmist knows that God has given the command to save him. If God has commanded something, there is no power in the universe that can stop its execution. It is like Balaam who is hired to curse God’s people. However, God has commanded that Balaam should bless His people and so it is done (Numbers 24:12-13). The psalmist counts on God’s salvation and protection, for he knows God as his “rock” and his “fortress”.

The psalmist has to deal with someone who is wicked, who is a wrongdoer and who is a ruthless man (Psalms 71:4). This is a description of the antichrist. He asks to be rescued from the hand of that person. He mentions this twice in this verse. It means that he feels in the grasp of the wicked one. At the same time he looks above him to God Who is able to rescue him from his grasp. The psalmist here is a type of the remnant. He needs deliverance because he is surrounded by enemies led by the antichrist (Psalms 71:4; 10-11).

Psalms 102:27

Introduction

The psalm does not mention a writer. It has been assumed, that David wrote it. This is supported by the Septuagint, the Greek translation of the Old Testament, which mentions that this psalm is of David. It is said to have been written during his flee from his rebellious son Absalom. That the writer does not mention his name places all emphasis on the content of the psalm. The psalmist speaks of the faithful care of God throughout his life, from his mother’s womb to old age.

In this we see a clear prophetic description of God’s faithful care for Israel from the beginning of their history to the end. The psalm shows an appeal to that faithful care that as they come to the end of their history – what is called old age here – He will not forsake them even now.

In Psalms 69 we have seen the suffering of Christ and in Psalms 70 the great need of the remnant. In Psalms 71 we see how the remnant draws new strength from expecting the LORD (cf. Isaiah 40:30-31).

We also see the spirit of Christ in this psalm. Much of it applies to Him. In it we see His connection with the faithful remnant in the end time. The end of His life on earth bears witness to similar trials, though with Him they are deeper and perfect.

Prayer for Deliverance

Both Psalms 71:1 and Psalms 71:2 begin with the foundation of the psalmist’s supplication and thereby place great emphasis on it. Psalms 71:1 begins with “In You, O LORD” and Psalms 71:2 begins with “In Your righteousness”. The conviction that the LORD, the faithful God of the covenant, is mighty (Psalms 71:1) and always acts in righteousness and therefore in accordance with His covenant and His word, is the basis of the psalmist’s confidence that He will deliver him (Psalms 71:2; cf. Psalms 31:1b-3).

The mention of “You” (the Person of God) and His righteousness is also found in Psalms 71:14-15, in Psalms 71:16, and in Psalms 71:19. The psalmist has experienced the faithfulness of God from his youth (Psalms 71:5) and it will continue to be true in his old age (Psalms 71:18).

The psalmist turns directly to the LORD to tell Him that he has taken refuge in Him (Psalms 71:1). This is the only thing a person should do when he is in need. He also asks that the LORD will see to it that he will never be ashamed.

One of the worst disappointments that can happen to a person is that his trust in someone is ashamed. With people this happens regularly and even in the most intimate relationships. With God it is impossible. The fact that the psalmist asks for this, does not mean that he doubts God’s faithfulness. It is the expression of a mind that is aware of its inability to remain faithful himself in the circumstances of need in which he finds himself.

That he does not doubt the faithfulness of God is shown by his appeal to God’s “righteousness” (Psalms 71:2). The righteousness of God is His righteous action in accordance with His covenant and His promise and His word. This is the pleading ground for deliverance and rescue. This implies that the psalmist is unjustly persecuted. There is no cause in either his actions or words to hunt him down. He asks that God inclines His ear to him, that is, that He listens to him with attention and saves him.

Also, salvation is not the ultimate goal of God’s righteousness, but that God will be a rock in which he can dwell (Psalms 71:3). To dwell with God as a rock means to be at home with Him and to be in safety. It is a place he wants to be in constantly because danger is constantly threatening. He longs to be with God, in His presence. The longing for God is felt most strongly when the world reveals itself in all its hostility.

At the same time, there is the certainty that salvation will come because the psalmist knows that God has given the command to save him. If God has commanded something, there is no power in the universe that can stop its execution. It is like Balaam who is hired to curse God’s people. However, God has commanded that Balaam should bless His people and so it is done (Numbers 24:12-13). The psalmist counts on God’s salvation and protection, for he knows God as his “rock” and his “fortress”.

The psalmist has to deal with someone who is wicked, who is a wrongdoer and who is a ruthless man (Psalms 71:4). This is a description of the antichrist. He asks to be rescued from the hand of that person. He mentions this twice in this verse. It means that he feels in the grasp of the wicked one. At the same time he looks above him to God Who is able to rescue him from his grasp. The psalmist here is a type of the remnant. He needs deliverance because he is surrounded by enemies led by the antichrist (Psalms 71:4; 10-11).

Psalms 102:28

Introduction

The psalm does not mention a writer. It has been assumed, that David wrote it. This is supported by the Septuagint, the Greek translation of the Old Testament, which mentions that this psalm is of David. It is said to have been written during his flee from his rebellious son Absalom. That the writer does not mention his name places all emphasis on the content of the psalm. The psalmist speaks of the faithful care of God throughout his life, from his mother’s womb to old age.

In this we see a clear prophetic description of God’s faithful care for Israel from the beginning of their history to the end. The psalm shows an appeal to that faithful care that as they come to the end of their history – what is called old age here – He will not forsake them even now.

In Psalms 69 we have seen the suffering of Christ and in Psalms 70 the great need of the remnant. In Psalms 71 we see how the remnant draws new strength from expecting the LORD (cf. Isaiah 40:30-31).

We also see the spirit of Christ in this psalm. Much of it applies to Him. In it we see His connection with the faithful remnant in the end time. The end of His life on earth bears witness to similar trials, though with Him they are deeper and perfect.

Prayer for Deliverance

Both Psalms 71:1 and Psalms 71:2 begin with the foundation of the psalmist’s supplication and thereby place great emphasis on it. Psalms 71:1 begins with “In You, O LORD” and Psalms 71:2 begins with “In Your righteousness”. The conviction that the LORD, the faithful God of the covenant, is mighty (Psalms 71:1) and always acts in righteousness and therefore in accordance with His covenant and His word, is the basis of the psalmist’s confidence that He will deliver him (Psalms 71:2; cf. Psalms 31:1b-3).

The mention of “You” (the Person of God) and His righteousness is also found in Psalms 71:14-15, in Psalms 71:16, and in Psalms 71:19. The psalmist has experienced the faithfulness of God from his youth (Psalms 71:5) and it will continue to be true in his old age (Psalms 71:18).

The psalmist turns directly to the LORD to tell Him that he has taken refuge in Him (Psalms 71:1). This is the only thing a person should do when he is in need. He also asks that the LORD will see to it that he will never be ashamed.

One of the worst disappointments that can happen to a person is that his trust in someone is ashamed. With people this happens regularly and even in the most intimate relationships. With God it is impossible. The fact that the psalmist asks for this, does not mean that he doubts God’s faithfulness. It is the expression of a mind that is aware of its inability to remain faithful himself in the circumstances of need in which he finds himself.

That he does not doubt the faithfulness of God is shown by his appeal to God’s “righteousness” (Psalms 71:2). The righteousness of God is His righteous action in accordance with His covenant and His promise and His word. This is the pleading ground for deliverance and rescue. This implies that the psalmist is unjustly persecuted. There is no cause in either his actions or words to hunt him down. He asks that God inclines His ear to him, that is, that He listens to him with attention and saves him.

Also, salvation is not the ultimate goal of God’s righteousness, but that God will be a rock in which he can dwell (Psalms 71:3). To dwell with God as a rock means to be at home with Him and to be in safety. It is a place he wants to be in constantly because danger is constantly threatening. He longs to be with God, in His presence. The longing for God is felt most strongly when the world reveals itself in all its hostility.

At the same time, there is the certainty that salvation will come because the psalmist knows that God has given the command to save him. If God has commanded something, there is no power in the universe that can stop its execution. It is like Balaam who is hired to curse God’s people. However, God has commanded that Balaam should bless His people and so it is done (Numbers 24:12-13). The psalmist counts on God’s salvation and protection, for he knows God as his “rock” and his “fortress”.

The psalmist has to deal with someone who is wicked, who is a wrongdoer and who is a ruthless man (Psalms 71:4). This is a description of the antichrist. He asks to be rescued from the hand of that person. He mentions this twice in this verse. It means that he feels in the grasp of the wicked one. At the same time he looks above him to God Who is able to rescue him from his grasp. The psalmist here is a type of the remnant. He needs deliverance because he is surrounded by enemies led by the antichrist (Psalms 71:4; 10-11).