Psalms 118

Psalms 118:1

Introduction

The remnant of the ten tribes is back in Israel (Psalms 84). Inner restoration has taken place (Psalms 85). Psalms 86 shows us what takes place in their hearts during this tribulation, just as with Hezekiah in Isaiah 38.

The psalm begins in Psalms 86:1-7 and ends in Psalms 86:14-17 with the distress of this remnant. In between is the desire of the remnant to know better the ways of the LORD (Psalms 86:11) and their thanksgiving (Psalms 86:12). That is, in fact, the focal point of this psalm.

Their distress is caused by Assyria which is used as a disciplinary rod (Isaiah 10:5) to test Israel. It has to answer the question of Psalm 121: “I will lift up my eyes to the mountains; from where shall my help come?” (Psalms 121:1).

Prayer in Trouble

For “a Prayer of David” (Psalms 86:1a) see at Psalms 17:1.

This psalm is the only psalm of David in the third book of Psalms. David, the man after God’s heart, is a type of the remnant of Israel which is now being tested. David has sinned and is disciplined for it, but he repents and is restored.

Psalms 85 is about the inner restoration of the people as a whole; in Psalms 86 we find an individual testing resulting in personal restoration. Indeed, the confidence of faith must be present in each believer personally. He or she must be able to say: the LORD is my Shepherd (Psalms 23:1; cf. Galatians 2:20).

David is in great distress, he is “afflicted and needy” (Psalms 86:1b; cf. Isaiah 38:14). “Afflicted and needy” is an expression that refers both to the condition of the Lord Jesus on earth and to the condition of the remnant in the end time, with whom the Lord identifies Himself (cf. Psalms 69:29; Psalms 109:22; Zephaniah 3:12). The Lord Jesus speaks at length about this condition in the Sermon on the Mount (Matthew 5-7).

David is physically afflicted and lacks spiritual strength. In such a situation a person can do no better than turn to God. That is what David does. In his prayer, he turns to the “LORD”, Yahweh. With this he appeals to the faithfulness of God to His covenant with him.

He asks Him to incline His ear. That is an appeal to His benevolence to listen to him. He also asks Him to hear him. That is an appeal to His saving, redeeming power to deliver him from his distress. His prayer is marked by great insistence, but not by compulsion. He is a supplicant, not a claimant. This is the proper mind for drawing near to God.

He asks for the preservation of his soul, that is of his life. His pleading ground is who he is before God: His “godly man” (Psalms 86:2a). “Godly man” in Hebrew is chasid, which means one who is faithful to the covenant, which is the new covenant. It is one who takes refuge in the blood of the new covenant, the blood of Christ, and on that basis trusts in the LORD (Psalms 86:2b). That is the pleading ground of the psalmist. This is how David approaches God and asks for His protection. It is not about merit, but about what is the basis of the relationship.

The awareness of God’s favor does not make him haughty, but humble and little. He knows that the almighty God is his God and that he is His “servant” (cf. 2 Samuel 7:5). He does not serve God by force, but willingly. Those who realize that they are in God’s favor will want to serve Him out of gratitude. In his service for God, David trusts in the LORD. To Him David asks that He redeems or saves him. This is the meaning of the name Jesus: ”the LORD saves”.

The remnant of Israel here takes the title “servant” of the LORD (Psalms 86:2; 4; 16). To understand this, it is necessary to see that this title is used in three ways in the book of Isaiah. Firstly, in Isaiah 40-48 we find Israel as the failing servant of the LORD. Secondly, in Isaiah 42 and Isaiah 49-61 we find Christ as the perfect Servant of the LORD. Finally, in Isaiah 62-66 we find the remnant as the servants of the LORD, connected with the perfect Servant.

Here in Psalms 86 we find the remnant as the servants of the LORD, putting their trust in the Lord, Adonai, the sovereign Ruler. Then in Psalms 87 we hear what the LORD says about the remnant.

David asks the “Lord”, Adonai, to be “gracious” to him (Psalms 86:3). He addresses God seven times in his prayer with Adonai (Psalms 86:3; 4; 5; 8; 9; 12; 15). This word is contrasted with “servant”. A servant serves his master and commander (Adonai), while also being able to count on the protection of his master. The Lord, Adonai, is good to His servants. God, Elohim, is good toward His creatures. The LORD, Yahweh, the God of the covenant and faithfulness to it, is good toward His godly ones.

The name Adonai emphasizes the incomparable greatness of God. David is deeply aware that only that great Ruler can deliver him from his distress. He is also aware that God is not obligated to do so. Therefore he asks God to be gracious to him. He does not stop asking Him, he cries out to Him “all day long”. This also shows the trust that he has in God’s response.

When that Lord, Adonai, delivers him, He will thereby make glad his soul (Psalms 86:4). Once more David calls himself “Your servant”. He serves God with joy. At the same time he indicates how much he knows himself to be dependent on Him. God is the Lord and he is His servant. That is why he lifts up his soul to Him. Only He can help and make him happy.

David knows the sovereign Ruler – whom he again addresses as such (Adonai) – as One Who is “good” (Psalms 86:5). It is useless to call upon a God who is not ‘good’. God is not an impassive ruler who stands far above worldly events and certainly above puny human beings. No, He is “good”. That is His Being toward His creation and people and especially toward His servants who call upon Him.

Up to this point the psalmist has prayed on the basis of his condition – afflicted and needy (Psalms 86:1b) – because he was a godly man (Psalms 86:2a), because he trusted in the LORD as a servant (Psalms 86:2b), because he calls out to the LORD all day long (Psalms 86:3). In Psalms 86:5 he gives a reason beyond himself: he prays on the basis of Who the LORD Himself is, namely that He is abundant in lovingkindness (Adonai = covenant faithfulness).

He is “ready to forgive, and abundant in lovingkindness to all who call upon” Him (cf. Exodus 34:6). These attributes of the sovereign Ruler cannot fail to evoke admiration in the heart of the believer. So much tenderness and overwhelming readiness to bless is expressed here. God is not a hard, demanding God, but a forgiving and giving God. And that He is “to all who call upon” Him. Whoever is in need and calls upon Him, will come to know Him in this way.

When David has said this, he renews his prayer, turning again to the “LORD”, Yahweh (Psalms 86:6). He asks him to “give ear” to his “prayer”. He does not whisper this prayer, but he lets hear “the voice of” his “supplications”. Surely God cannot keep His ears closed to these loud pleas? Surely He will pay attention to it?

“In the day of my trouble”, that is now, and every time there is such a day, he calls upon the LORD (Psalms 86:7). It is a habit. God is his only refuge. All that surrounds him and all that is in him is distress, oppression. He can only cry out to God, because no one else can help him.

Then suddenly his soul seems to come to rest. He says to God: “For You will answer me.” This assurance is the basis of his crying out. It is the confidence that God is listening to his prayer. Otherwise, what sense does it make to cry out to God (cf. James 1:6-7)? This confidence is based on the fact that the psalmist knows the LORD, he knows His abundant lovingkindness (Psalms 86:5). Therefore, he knows that God will most certainly answer his prayer. It is also God’s intention in our lives that days of trouble become days of prayer (cf. Psalms 50:15).

Psalms 118:2

Introduction

The remnant of the ten tribes is back in Israel (Psalms 84). Inner restoration has taken place (Psalms 85). Psalms 86 shows us what takes place in their hearts during this tribulation, just as with Hezekiah in Isaiah 38.

The psalm begins in Psalms 86:1-7 and ends in Psalms 86:14-17 with the distress of this remnant. In between is the desire of the remnant to know better the ways of the LORD (Psalms 86:11) and their thanksgiving (Psalms 86:12). That is, in fact, the focal point of this psalm.

Their distress is caused by Assyria which is used as a disciplinary rod (Isaiah 10:5) to test Israel. It has to answer the question of Psalm 121: “I will lift up my eyes to the mountains; from where shall my help come?” (Psalms 121:1).

Prayer in Trouble

For “a Prayer of David” (Psalms 86:1a) see at Psalms 17:1.

This psalm is the only psalm of David in the third book of Psalms. David, the man after God’s heart, is a type of the remnant of Israel which is now being tested. David has sinned and is disciplined for it, but he repents and is restored.

Psalms 85 is about the inner restoration of the people as a whole; in Psalms 86 we find an individual testing resulting in personal restoration. Indeed, the confidence of faith must be present in each believer personally. He or she must be able to say: the LORD is my Shepherd (Psalms 23:1; cf. Galatians 2:20).

David is in great distress, he is “afflicted and needy” (Psalms 86:1b; cf. Isaiah 38:14). “Afflicted and needy” is an expression that refers both to the condition of the Lord Jesus on earth and to the condition of the remnant in the end time, with whom the Lord identifies Himself (cf. Psalms 69:29; Psalms 109:22; Zephaniah 3:12). The Lord Jesus speaks at length about this condition in the Sermon on the Mount (Matthew 5-7).

David is physically afflicted and lacks spiritual strength. In such a situation a person can do no better than turn to God. That is what David does. In his prayer, he turns to the “LORD”, Yahweh. With this he appeals to the faithfulness of God to His covenant with him.

He asks Him to incline His ear. That is an appeal to His benevolence to listen to him. He also asks Him to hear him. That is an appeal to His saving, redeeming power to deliver him from his distress. His prayer is marked by great insistence, but not by compulsion. He is a supplicant, not a claimant. This is the proper mind for drawing near to God.

He asks for the preservation of his soul, that is of his life. His pleading ground is who he is before God: His “godly man” (Psalms 86:2a). “Godly man” in Hebrew is chasid, which means one who is faithful to the covenant, which is the new covenant. It is one who takes refuge in the blood of the new covenant, the blood of Christ, and on that basis trusts in the LORD (Psalms 86:2b). That is the pleading ground of the psalmist. This is how David approaches God and asks for His protection. It is not about merit, but about what is the basis of the relationship.

The awareness of God’s favor does not make him haughty, but humble and little. He knows that the almighty God is his God and that he is His “servant” (cf. 2 Samuel 7:5). He does not serve God by force, but willingly. Those who realize that they are in God’s favor will want to serve Him out of gratitude. In his service for God, David trusts in the LORD. To Him David asks that He redeems or saves him. This is the meaning of the name Jesus: ”the LORD saves”.

The remnant of Israel here takes the title “servant” of the LORD (Psalms 86:2; 4; 16). To understand this, it is necessary to see that this title is used in three ways in the book of Isaiah. Firstly, in Isaiah 40-48 we find Israel as the failing servant of the LORD. Secondly, in Isaiah 42 and Isaiah 49-61 we find Christ as the perfect Servant of the LORD. Finally, in Isaiah 62-66 we find the remnant as the servants of the LORD, connected with the perfect Servant.

Here in Psalms 86 we find the remnant as the servants of the LORD, putting their trust in the Lord, Adonai, the sovereign Ruler. Then in Psalms 87 we hear what the LORD says about the remnant.

David asks the “Lord”, Adonai, to be “gracious” to him (Psalms 86:3). He addresses God seven times in his prayer with Adonai (Psalms 86:3; 4; 5; 8; 9; 12; 15). This word is contrasted with “servant”. A servant serves his master and commander (Adonai), while also being able to count on the protection of his master. The Lord, Adonai, is good to His servants. God, Elohim, is good toward His creatures. The LORD, Yahweh, the God of the covenant and faithfulness to it, is good toward His godly ones.

The name Adonai emphasizes the incomparable greatness of God. David is deeply aware that only that great Ruler can deliver him from his distress. He is also aware that God is not obligated to do so. Therefore he asks God to be gracious to him. He does not stop asking Him, he cries out to Him “all day long”. This also shows the trust that he has in God’s response.

When that Lord, Adonai, delivers him, He will thereby make glad his soul (Psalms 86:4). Once more David calls himself “Your servant”. He serves God with joy. At the same time he indicates how much he knows himself to be dependent on Him. God is the Lord and he is His servant. That is why he lifts up his soul to Him. Only He can help and make him happy.

David knows the sovereign Ruler – whom he again addresses as such (Adonai) – as One Who is “good” (Psalms 86:5). It is useless to call upon a God who is not ‘good’. God is not an impassive ruler who stands far above worldly events and certainly above puny human beings. No, He is “good”. That is His Being toward His creation and people and especially toward His servants who call upon Him.

Up to this point the psalmist has prayed on the basis of his condition – afflicted and needy (Psalms 86:1b) – because he was a godly man (Psalms 86:2a), because he trusted in the LORD as a servant (Psalms 86:2b), because he calls out to the LORD all day long (Psalms 86:3). In Psalms 86:5 he gives a reason beyond himself: he prays on the basis of Who the LORD Himself is, namely that He is abundant in lovingkindness (Adonai = covenant faithfulness).

He is “ready to forgive, and abundant in lovingkindness to all who call upon” Him (cf. Exodus 34:6). These attributes of the sovereign Ruler cannot fail to evoke admiration in the heart of the believer. So much tenderness and overwhelming readiness to bless is expressed here. God is not a hard, demanding God, but a forgiving and giving God. And that He is “to all who call upon” Him. Whoever is in need and calls upon Him, will come to know Him in this way.

When David has said this, he renews his prayer, turning again to the “LORD”, Yahweh (Psalms 86:6). He asks him to “give ear” to his “prayer”. He does not whisper this prayer, but he lets hear “the voice of” his “supplications”. Surely God cannot keep His ears closed to these loud pleas? Surely He will pay attention to it?

“In the day of my trouble”, that is now, and every time there is such a day, he calls upon the LORD (Psalms 86:7). It is a habit. God is his only refuge. All that surrounds him and all that is in him is distress, oppression. He can only cry out to God, because no one else can help him.

Then suddenly his soul seems to come to rest. He says to God: “For You will answer me.” This assurance is the basis of his crying out. It is the confidence that God is listening to his prayer. Otherwise, what sense does it make to cry out to God (cf. James 1:6-7)? This confidence is based on the fact that the psalmist knows the LORD, he knows His abundant lovingkindness (Psalms 86:5). Therefore, he knows that God will most certainly answer his prayer. It is also God’s intention in our lives that days of trouble become days of prayer (cf. Psalms 50:15).

Psalms 118:3

Introduction

The remnant of the ten tribes is back in Israel (Psalms 84). Inner restoration has taken place (Psalms 85). Psalms 86 shows us what takes place in their hearts during this tribulation, just as with Hezekiah in Isaiah 38.

The psalm begins in Psalms 86:1-7 and ends in Psalms 86:14-17 with the distress of this remnant. In between is the desire of the remnant to know better the ways of the LORD (Psalms 86:11) and their thanksgiving (Psalms 86:12). That is, in fact, the focal point of this psalm.

Their distress is caused by Assyria which is used as a disciplinary rod (Isaiah 10:5) to test Israel. It has to answer the question of Psalm 121: “I will lift up my eyes to the mountains; from where shall my help come?” (Psalms 121:1).

Prayer in Trouble

For “a Prayer of David” (Psalms 86:1a) see at Psalms 17:1.

This psalm is the only psalm of David in the third book of Psalms. David, the man after God’s heart, is a type of the remnant of Israel which is now being tested. David has sinned and is disciplined for it, but he repents and is restored.

Psalms 85 is about the inner restoration of the people as a whole; in Psalms 86 we find an individual testing resulting in personal restoration. Indeed, the confidence of faith must be present in each believer personally. He or she must be able to say: the LORD is my Shepherd (Psalms 23:1; cf. Galatians 2:20).

David is in great distress, he is “afflicted and needy” (Psalms 86:1b; cf. Isaiah 38:14). “Afflicted and needy” is an expression that refers both to the condition of the Lord Jesus on earth and to the condition of the remnant in the end time, with whom the Lord identifies Himself (cf. Psalms 69:29; Psalms 109:22; Zephaniah 3:12). The Lord Jesus speaks at length about this condition in the Sermon on the Mount (Matthew 5-7).

David is physically afflicted and lacks spiritual strength. In such a situation a person can do no better than turn to God. That is what David does. In his prayer, he turns to the “LORD”, Yahweh. With this he appeals to the faithfulness of God to His covenant with him.

He asks Him to incline His ear. That is an appeal to His benevolence to listen to him. He also asks Him to hear him. That is an appeal to His saving, redeeming power to deliver him from his distress. His prayer is marked by great insistence, but not by compulsion. He is a supplicant, not a claimant. This is the proper mind for drawing near to God.

He asks for the preservation of his soul, that is of his life. His pleading ground is who he is before God: His “godly man” (Psalms 86:2a). “Godly man” in Hebrew is chasid, which means one who is faithful to the covenant, which is the new covenant. It is one who takes refuge in the blood of the new covenant, the blood of Christ, and on that basis trusts in the LORD (Psalms 86:2b). That is the pleading ground of the psalmist. This is how David approaches God and asks for His protection. It is not about merit, but about what is the basis of the relationship.

The awareness of God’s favor does not make him haughty, but humble and little. He knows that the almighty God is his God and that he is His “servant” (cf. 2 Samuel 7:5). He does not serve God by force, but willingly. Those who realize that they are in God’s favor will want to serve Him out of gratitude. In his service for God, David trusts in the LORD. To Him David asks that He redeems or saves him. This is the meaning of the name Jesus: ”the LORD saves”.

The remnant of Israel here takes the title “servant” of the LORD (Psalms 86:2; 4; 16). To understand this, it is necessary to see that this title is used in three ways in the book of Isaiah. Firstly, in Isaiah 40-48 we find Israel as the failing servant of the LORD. Secondly, in Isaiah 42 and Isaiah 49-61 we find Christ as the perfect Servant of the LORD. Finally, in Isaiah 62-66 we find the remnant as the servants of the LORD, connected with the perfect Servant.

Here in Psalms 86 we find the remnant as the servants of the LORD, putting their trust in the Lord, Adonai, the sovereign Ruler. Then in Psalms 87 we hear what the LORD says about the remnant.

David asks the “Lord”, Adonai, to be “gracious” to him (Psalms 86:3). He addresses God seven times in his prayer with Adonai (Psalms 86:3; 4; 5; 8; 9; 12; 15). This word is contrasted with “servant”. A servant serves his master and commander (Adonai), while also being able to count on the protection of his master. The Lord, Adonai, is good to His servants. God, Elohim, is good toward His creatures. The LORD, Yahweh, the God of the covenant and faithfulness to it, is good toward His godly ones.

The name Adonai emphasizes the incomparable greatness of God. David is deeply aware that only that great Ruler can deliver him from his distress. He is also aware that God is not obligated to do so. Therefore he asks God to be gracious to him. He does not stop asking Him, he cries out to Him “all day long”. This also shows the trust that he has in God’s response.

When that Lord, Adonai, delivers him, He will thereby make glad his soul (Psalms 86:4). Once more David calls himself “Your servant”. He serves God with joy. At the same time he indicates how much he knows himself to be dependent on Him. God is the Lord and he is His servant. That is why he lifts up his soul to Him. Only He can help and make him happy.

David knows the sovereign Ruler – whom he again addresses as such (Adonai) – as One Who is “good” (Psalms 86:5). It is useless to call upon a God who is not ‘good’. God is not an impassive ruler who stands far above worldly events and certainly above puny human beings. No, He is “good”. That is His Being toward His creation and people and especially toward His servants who call upon Him.

Up to this point the psalmist has prayed on the basis of his condition – afflicted and needy (Psalms 86:1b) – because he was a godly man (Psalms 86:2a), because he trusted in the LORD as a servant (Psalms 86:2b), because he calls out to the LORD all day long (Psalms 86:3). In Psalms 86:5 he gives a reason beyond himself: he prays on the basis of Who the LORD Himself is, namely that He is abundant in lovingkindness (Adonai = covenant faithfulness).

He is “ready to forgive, and abundant in lovingkindness to all who call upon” Him (cf. Exodus 34:6). These attributes of the sovereign Ruler cannot fail to evoke admiration in the heart of the believer. So much tenderness and overwhelming readiness to bless is expressed here. God is not a hard, demanding God, but a forgiving and giving God. And that He is “to all who call upon” Him. Whoever is in need and calls upon Him, will come to know Him in this way.

When David has said this, he renews his prayer, turning again to the “LORD”, Yahweh (Psalms 86:6). He asks him to “give ear” to his “prayer”. He does not whisper this prayer, but he lets hear “the voice of” his “supplications”. Surely God cannot keep His ears closed to these loud pleas? Surely He will pay attention to it?

“In the day of my trouble”, that is now, and every time there is such a day, he calls upon the LORD (Psalms 86:7). It is a habit. God is his only refuge. All that surrounds him and all that is in him is distress, oppression. He can only cry out to God, because no one else can help him.

Then suddenly his soul seems to come to rest. He says to God: “For You will answer me.” This assurance is the basis of his crying out. It is the confidence that God is listening to his prayer. Otherwise, what sense does it make to cry out to God (cf. James 1:6-7)? This confidence is based on the fact that the psalmist knows the LORD, he knows His abundant lovingkindness (Psalms 86:5). Therefore, he knows that God will most certainly answer his prayer. It is also God’s intention in our lives that days of trouble become days of prayer (cf. Psalms 50:15).

Psalms 118:4

Introduction

The remnant of the ten tribes is back in Israel (Psalms 84). Inner restoration has taken place (Psalms 85). Psalms 86 shows us what takes place in their hearts during this tribulation, just as with Hezekiah in Isaiah 38.

The psalm begins in Psalms 86:1-7 and ends in Psalms 86:14-17 with the distress of this remnant. In between is the desire of the remnant to know better the ways of the LORD (Psalms 86:11) and their thanksgiving (Psalms 86:12). That is, in fact, the focal point of this psalm.

Their distress is caused by Assyria which is used as a disciplinary rod (Isaiah 10:5) to test Israel. It has to answer the question of Psalm 121: “I will lift up my eyes to the mountains; from where shall my help come?” (Psalms 121:1).

Prayer in Trouble

For “a Prayer of David” (Psalms 86:1a) see at Psalms 17:1.

This psalm is the only psalm of David in the third book of Psalms. David, the man after God’s heart, is a type of the remnant of Israel which is now being tested. David has sinned and is disciplined for it, but he repents and is restored.

Psalms 85 is about the inner restoration of the people as a whole; in Psalms 86 we find an individual testing resulting in personal restoration. Indeed, the confidence of faith must be present in each believer personally. He or she must be able to say: the LORD is my Shepherd (Psalms 23:1; cf. Galatians 2:20).

David is in great distress, he is “afflicted and needy” (Psalms 86:1b; cf. Isaiah 38:14). “Afflicted and needy” is an expression that refers both to the condition of the Lord Jesus on earth and to the condition of the remnant in the end time, with whom the Lord identifies Himself (cf. Psalms 69:29; Psalms 109:22; Zephaniah 3:12). The Lord Jesus speaks at length about this condition in the Sermon on the Mount (Matthew 5-7).

David is physically afflicted and lacks spiritual strength. In such a situation a person can do no better than turn to God. That is what David does. In his prayer, he turns to the “LORD”, Yahweh. With this he appeals to the faithfulness of God to His covenant with him.

He asks Him to incline His ear. That is an appeal to His benevolence to listen to him. He also asks Him to hear him. That is an appeal to His saving, redeeming power to deliver him from his distress. His prayer is marked by great insistence, but not by compulsion. He is a supplicant, not a claimant. This is the proper mind for drawing near to God.

He asks for the preservation of his soul, that is of his life. His pleading ground is who he is before God: His “godly man” (Psalms 86:2a). “Godly man” in Hebrew is chasid, which means one who is faithful to the covenant, which is the new covenant. It is one who takes refuge in the blood of the new covenant, the blood of Christ, and on that basis trusts in the LORD (Psalms 86:2b). That is the pleading ground of the psalmist. This is how David approaches God and asks for His protection. It is not about merit, but about what is the basis of the relationship.

The awareness of God’s favor does not make him haughty, but humble and little. He knows that the almighty God is his God and that he is His “servant” (cf. 2 Samuel 7:5). He does not serve God by force, but willingly. Those who realize that they are in God’s favor will want to serve Him out of gratitude. In his service for God, David trusts in the LORD. To Him David asks that He redeems or saves him. This is the meaning of the name Jesus: ”the LORD saves”.

The remnant of Israel here takes the title “servant” of the LORD (Psalms 86:2; 4; 16). To understand this, it is necessary to see that this title is used in three ways in the book of Isaiah. Firstly, in Isaiah 40-48 we find Israel as the failing servant of the LORD. Secondly, in Isaiah 42 and Isaiah 49-61 we find Christ as the perfect Servant of the LORD. Finally, in Isaiah 62-66 we find the remnant as the servants of the LORD, connected with the perfect Servant.

Here in Psalms 86 we find the remnant as the servants of the LORD, putting their trust in the Lord, Adonai, the sovereign Ruler. Then in Psalms 87 we hear what the LORD says about the remnant.

David asks the “Lord”, Adonai, to be “gracious” to him (Psalms 86:3). He addresses God seven times in his prayer with Adonai (Psalms 86:3; 4; 5; 8; 9; 12; 15). This word is contrasted with “servant”. A servant serves his master and commander (Adonai), while also being able to count on the protection of his master. The Lord, Adonai, is good to His servants. God, Elohim, is good toward His creatures. The LORD, Yahweh, the God of the covenant and faithfulness to it, is good toward His godly ones.

The name Adonai emphasizes the incomparable greatness of God. David is deeply aware that only that great Ruler can deliver him from his distress. He is also aware that God is not obligated to do so. Therefore he asks God to be gracious to him. He does not stop asking Him, he cries out to Him “all day long”. This also shows the trust that he has in God’s response.

When that Lord, Adonai, delivers him, He will thereby make glad his soul (Psalms 86:4). Once more David calls himself “Your servant”. He serves God with joy. At the same time he indicates how much he knows himself to be dependent on Him. God is the Lord and he is His servant. That is why he lifts up his soul to Him. Only He can help and make him happy.

David knows the sovereign Ruler – whom he again addresses as such (Adonai) – as One Who is “good” (Psalms 86:5). It is useless to call upon a God who is not ‘good’. God is not an impassive ruler who stands far above worldly events and certainly above puny human beings. No, He is “good”. That is His Being toward His creation and people and especially toward His servants who call upon Him.

Up to this point the psalmist has prayed on the basis of his condition – afflicted and needy (Psalms 86:1b) – because he was a godly man (Psalms 86:2a), because he trusted in the LORD as a servant (Psalms 86:2b), because he calls out to the LORD all day long (Psalms 86:3). In Psalms 86:5 he gives a reason beyond himself: he prays on the basis of Who the LORD Himself is, namely that He is abundant in lovingkindness (Adonai = covenant faithfulness).

He is “ready to forgive, and abundant in lovingkindness to all who call upon” Him (cf. Exodus 34:6). These attributes of the sovereign Ruler cannot fail to evoke admiration in the heart of the believer. So much tenderness and overwhelming readiness to bless is expressed here. God is not a hard, demanding God, but a forgiving and giving God. And that He is “to all who call upon” Him. Whoever is in need and calls upon Him, will come to know Him in this way.

When David has said this, he renews his prayer, turning again to the “LORD”, Yahweh (Psalms 86:6). He asks him to “give ear” to his “prayer”. He does not whisper this prayer, but he lets hear “the voice of” his “supplications”. Surely God cannot keep His ears closed to these loud pleas? Surely He will pay attention to it?

“In the day of my trouble”, that is now, and every time there is such a day, he calls upon the LORD (Psalms 86:7). It is a habit. God is his only refuge. All that surrounds him and all that is in him is distress, oppression. He can only cry out to God, because no one else can help him.

Then suddenly his soul seems to come to rest. He says to God: “For You will answer me.” This assurance is the basis of his crying out. It is the confidence that God is listening to his prayer. Otherwise, what sense does it make to cry out to God (cf. James 1:6-7)? This confidence is based on the fact that the psalmist knows the LORD, he knows His abundant lovingkindness (Psalms 86:5). Therefore, he knows that God will most certainly answer his prayer. It is also God’s intention in our lives that days of trouble become days of prayer (cf. Psalms 50:15).

Psalms 118:5

Introduction

The remnant of the ten tribes is back in Israel (Psalms 84). Inner restoration has taken place (Psalms 85). Psalms 86 shows us what takes place in their hearts during this tribulation, just as with Hezekiah in Isaiah 38.

The psalm begins in Psalms 86:1-7 and ends in Psalms 86:14-17 with the distress of this remnant. In between is the desire of the remnant to know better the ways of the LORD (Psalms 86:11) and their thanksgiving (Psalms 86:12). That is, in fact, the focal point of this psalm.

Their distress is caused by Assyria which is used as a disciplinary rod (Isaiah 10:5) to test Israel. It has to answer the question of Psalm 121: “I will lift up my eyes to the mountains; from where shall my help come?” (Psalms 121:1).

Prayer in Trouble

For “a Prayer of David” (Psalms 86:1a) see at Psalms 17:1.

This psalm is the only psalm of David in the third book of Psalms. David, the man after God’s heart, is a type of the remnant of Israel which is now being tested. David has sinned and is disciplined for it, but he repents and is restored.

Psalms 85 is about the inner restoration of the people as a whole; in Psalms 86 we find an individual testing resulting in personal restoration. Indeed, the confidence of faith must be present in each believer personally. He or she must be able to say: the LORD is my Shepherd (Psalms 23:1; cf. Galatians 2:20).

David is in great distress, he is “afflicted and needy” (Psalms 86:1b; cf. Isaiah 38:14). “Afflicted and needy” is an expression that refers both to the condition of the Lord Jesus on earth and to the condition of the remnant in the end time, with whom the Lord identifies Himself (cf. Psalms 69:29; Psalms 109:22; Zephaniah 3:12). The Lord Jesus speaks at length about this condition in the Sermon on the Mount (Matthew 5-7).

David is physically afflicted and lacks spiritual strength. In such a situation a person can do no better than turn to God. That is what David does. In his prayer, he turns to the “LORD”, Yahweh. With this he appeals to the faithfulness of God to His covenant with him.

He asks Him to incline His ear. That is an appeal to His benevolence to listen to him. He also asks Him to hear him. That is an appeal to His saving, redeeming power to deliver him from his distress. His prayer is marked by great insistence, but not by compulsion. He is a supplicant, not a claimant. This is the proper mind for drawing near to God.

He asks for the preservation of his soul, that is of his life. His pleading ground is who he is before God: His “godly man” (Psalms 86:2a). “Godly man” in Hebrew is chasid, which means one who is faithful to the covenant, which is the new covenant. It is one who takes refuge in the blood of the new covenant, the blood of Christ, and on that basis trusts in the LORD (Psalms 86:2b). That is the pleading ground of the psalmist. This is how David approaches God and asks for His protection. It is not about merit, but about what is the basis of the relationship.

The awareness of God’s favor does not make him haughty, but humble and little. He knows that the almighty God is his God and that he is His “servant” (cf. 2 Samuel 7:5). He does not serve God by force, but willingly. Those who realize that they are in God’s favor will want to serve Him out of gratitude. In his service for God, David trusts in the LORD. To Him David asks that He redeems or saves him. This is the meaning of the name Jesus: ”the LORD saves”.

The remnant of Israel here takes the title “servant” of the LORD (Psalms 86:2; 4; 16). To understand this, it is necessary to see that this title is used in three ways in the book of Isaiah. Firstly, in Isaiah 40-48 we find Israel as the failing servant of the LORD. Secondly, in Isaiah 42 and Isaiah 49-61 we find Christ as the perfect Servant of the LORD. Finally, in Isaiah 62-66 we find the remnant as the servants of the LORD, connected with the perfect Servant.

Here in Psalms 86 we find the remnant as the servants of the LORD, putting their trust in the Lord, Adonai, the sovereign Ruler. Then in Psalms 87 we hear what the LORD says about the remnant.

David asks the “Lord”, Adonai, to be “gracious” to him (Psalms 86:3). He addresses God seven times in his prayer with Adonai (Psalms 86:3; 4; 5; 8; 9; 12; 15). This word is contrasted with “servant”. A servant serves his master and commander (Adonai), while also being able to count on the protection of his master. The Lord, Adonai, is good to His servants. God, Elohim, is good toward His creatures. The LORD, Yahweh, the God of the covenant and faithfulness to it, is good toward His godly ones.

The name Adonai emphasizes the incomparable greatness of God. David is deeply aware that only that great Ruler can deliver him from his distress. He is also aware that God is not obligated to do so. Therefore he asks God to be gracious to him. He does not stop asking Him, he cries out to Him “all day long”. This also shows the trust that he has in God’s response.

When that Lord, Adonai, delivers him, He will thereby make glad his soul (Psalms 86:4). Once more David calls himself “Your servant”. He serves God with joy. At the same time he indicates how much he knows himself to be dependent on Him. God is the Lord and he is His servant. That is why he lifts up his soul to Him. Only He can help and make him happy.

David knows the sovereign Ruler – whom he again addresses as such (Adonai) – as One Who is “good” (Psalms 86:5). It is useless to call upon a God who is not ‘good’. God is not an impassive ruler who stands far above worldly events and certainly above puny human beings. No, He is “good”. That is His Being toward His creation and people and especially toward His servants who call upon Him.

Up to this point the psalmist has prayed on the basis of his condition – afflicted and needy (Psalms 86:1b) – because he was a godly man (Psalms 86:2a), because he trusted in the LORD as a servant (Psalms 86:2b), because he calls out to the LORD all day long (Psalms 86:3). In Psalms 86:5 he gives a reason beyond himself: he prays on the basis of Who the LORD Himself is, namely that He is abundant in lovingkindness (Adonai = covenant faithfulness).

He is “ready to forgive, and abundant in lovingkindness to all who call upon” Him (cf. Exodus 34:6). These attributes of the sovereign Ruler cannot fail to evoke admiration in the heart of the believer. So much tenderness and overwhelming readiness to bless is expressed here. God is not a hard, demanding God, but a forgiving and giving God. And that He is “to all who call upon” Him. Whoever is in need and calls upon Him, will come to know Him in this way.

When David has said this, he renews his prayer, turning again to the “LORD”, Yahweh (Psalms 86:6). He asks him to “give ear” to his “prayer”. He does not whisper this prayer, but he lets hear “the voice of” his “supplications”. Surely God cannot keep His ears closed to these loud pleas? Surely He will pay attention to it?

“In the day of my trouble”, that is now, and every time there is such a day, he calls upon the LORD (Psalms 86:7). It is a habit. God is his only refuge. All that surrounds him and all that is in him is distress, oppression. He can only cry out to God, because no one else can help him.

Then suddenly his soul seems to come to rest. He says to God: “For You will answer me.” This assurance is the basis of his crying out. It is the confidence that God is listening to his prayer. Otherwise, what sense does it make to cry out to God (cf. James 1:6-7)? This confidence is based on the fact that the psalmist knows the LORD, he knows His abundant lovingkindness (Psalms 86:5). Therefore, he knows that God will most certainly answer his prayer. It is also God’s intention in our lives that days of trouble become days of prayer (cf. Psalms 50:15).

Psalms 118:6

Introduction

The remnant of the ten tribes is back in Israel (Psalms 84). Inner restoration has taken place (Psalms 85). Psalms 86 shows us what takes place in their hearts during this tribulation, just as with Hezekiah in Isaiah 38.

The psalm begins in Psalms 86:1-7 and ends in Psalms 86:14-17 with the distress of this remnant. In between is the desire of the remnant to know better the ways of the LORD (Psalms 86:11) and their thanksgiving (Psalms 86:12). That is, in fact, the focal point of this psalm.

Their distress is caused by Assyria which is used as a disciplinary rod (Isaiah 10:5) to test Israel. It has to answer the question of Psalm 121: “I will lift up my eyes to the mountains; from where shall my help come?” (Psalms 121:1).

Prayer in Trouble

For “a Prayer of David” (Psalms 86:1a) see at Psalms 17:1.

This psalm is the only psalm of David in the third book of Psalms. David, the man after God’s heart, is a type of the remnant of Israel which is now being tested. David has sinned and is disciplined for it, but he repents and is restored.

Psalms 85 is about the inner restoration of the people as a whole; in Psalms 86 we find an individual testing resulting in personal restoration. Indeed, the confidence of faith must be present in each believer personally. He or she must be able to say: the LORD is my Shepherd (Psalms 23:1; cf. Galatians 2:20).

David is in great distress, he is “afflicted and needy” (Psalms 86:1b; cf. Isaiah 38:14). “Afflicted and needy” is an expression that refers both to the condition of the Lord Jesus on earth and to the condition of the remnant in the end time, with whom the Lord identifies Himself (cf. Psalms 69:29; Psalms 109:22; Zephaniah 3:12). The Lord Jesus speaks at length about this condition in the Sermon on the Mount (Matthew 5-7).

David is physically afflicted and lacks spiritual strength. In such a situation a person can do no better than turn to God. That is what David does. In his prayer, he turns to the “LORD”, Yahweh. With this he appeals to the faithfulness of God to His covenant with him.

He asks Him to incline His ear. That is an appeal to His benevolence to listen to him. He also asks Him to hear him. That is an appeal to His saving, redeeming power to deliver him from his distress. His prayer is marked by great insistence, but not by compulsion. He is a supplicant, not a claimant. This is the proper mind for drawing near to God.

He asks for the preservation of his soul, that is of his life. His pleading ground is who he is before God: His “godly man” (Psalms 86:2a). “Godly man” in Hebrew is chasid, which means one who is faithful to the covenant, which is the new covenant. It is one who takes refuge in the blood of the new covenant, the blood of Christ, and on that basis trusts in the LORD (Psalms 86:2b). That is the pleading ground of the psalmist. This is how David approaches God and asks for His protection. It is not about merit, but about what is the basis of the relationship.

The awareness of God’s favor does not make him haughty, but humble and little. He knows that the almighty God is his God and that he is His “servant” (cf. 2 Samuel 7:5). He does not serve God by force, but willingly. Those who realize that they are in God’s favor will want to serve Him out of gratitude. In his service for God, David trusts in the LORD. To Him David asks that He redeems or saves him. This is the meaning of the name Jesus: ”the LORD saves”.

The remnant of Israel here takes the title “servant” of the LORD (Psalms 86:2; 4; 16). To understand this, it is necessary to see that this title is used in three ways in the book of Isaiah. Firstly, in Isaiah 40-48 we find Israel as the failing servant of the LORD. Secondly, in Isaiah 42 and Isaiah 49-61 we find Christ as the perfect Servant of the LORD. Finally, in Isaiah 62-66 we find the remnant as the servants of the LORD, connected with the perfect Servant.

Here in Psalms 86 we find the remnant as the servants of the LORD, putting their trust in the Lord, Adonai, the sovereign Ruler. Then in Psalms 87 we hear what the LORD says about the remnant.

David asks the “Lord”, Adonai, to be “gracious” to him (Psalms 86:3). He addresses God seven times in his prayer with Adonai (Psalms 86:3; 4; 5; 8; 9; 12; 15). This word is contrasted with “servant”. A servant serves his master and commander (Adonai), while also being able to count on the protection of his master. The Lord, Adonai, is good to His servants. God, Elohim, is good toward His creatures. The LORD, Yahweh, the God of the covenant and faithfulness to it, is good toward His godly ones.

The name Adonai emphasizes the incomparable greatness of God. David is deeply aware that only that great Ruler can deliver him from his distress. He is also aware that God is not obligated to do so. Therefore he asks God to be gracious to him. He does not stop asking Him, he cries out to Him “all day long”. This also shows the trust that he has in God’s response.

When that Lord, Adonai, delivers him, He will thereby make glad his soul (Psalms 86:4). Once more David calls himself “Your servant”. He serves God with joy. At the same time he indicates how much he knows himself to be dependent on Him. God is the Lord and he is His servant. That is why he lifts up his soul to Him. Only He can help and make him happy.

David knows the sovereign Ruler – whom he again addresses as such (Adonai) – as One Who is “good” (Psalms 86:5). It is useless to call upon a God who is not ‘good’. God is not an impassive ruler who stands far above worldly events and certainly above puny human beings. No, He is “good”. That is His Being toward His creation and people and especially toward His servants who call upon Him.

Up to this point the psalmist has prayed on the basis of his condition – afflicted and needy (Psalms 86:1b) – because he was a godly man (Psalms 86:2a), because he trusted in the LORD as a servant (Psalms 86:2b), because he calls out to the LORD all day long (Psalms 86:3). In Psalms 86:5 he gives a reason beyond himself: he prays on the basis of Who the LORD Himself is, namely that He is abundant in lovingkindness (Adonai = covenant faithfulness).

He is “ready to forgive, and abundant in lovingkindness to all who call upon” Him (cf. Exodus 34:6). These attributes of the sovereign Ruler cannot fail to evoke admiration in the heart of the believer. So much tenderness and overwhelming readiness to bless is expressed here. God is not a hard, demanding God, but a forgiving and giving God. And that He is “to all who call upon” Him. Whoever is in need and calls upon Him, will come to know Him in this way.

When David has said this, he renews his prayer, turning again to the “LORD”, Yahweh (Psalms 86:6). He asks him to “give ear” to his “prayer”. He does not whisper this prayer, but he lets hear “the voice of” his “supplications”. Surely God cannot keep His ears closed to these loud pleas? Surely He will pay attention to it?

“In the day of my trouble”, that is now, and every time there is such a day, he calls upon the LORD (Psalms 86:7). It is a habit. God is his only refuge. All that surrounds him and all that is in him is distress, oppression. He can only cry out to God, because no one else can help him.

Then suddenly his soul seems to come to rest. He says to God: “For You will answer me.” This assurance is the basis of his crying out. It is the confidence that God is listening to his prayer. Otherwise, what sense does it make to cry out to God (cf. James 1:6-7)? This confidence is based on the fact that the psalmist knows the LORD, he knows His abundant lovingkindness (Psalms 86:5). Therefore, he knows that God will most certainly answer his prayer. It is also God’s intention in our lives that days of trouble become days of prayer (cf. Psalms 50:15).

Psalms 118:7

Introduction

The remnant of the ten tribes is back in Israel (Psalms 84). Inner restoration has taken place (Psalms 85). Psalms 86 shows us what takes place in their hearts during this tribulation, just as with Hezekiah in Isaiah 38.

The psalm begins in Psalms 86:1-7 and ends in Psalms 86:14-17 with the distress of this remnant. In between is the desire of the remnant to know better the ways of the LORD (Psalms 86:11) and their thanksgiving (Psalms 86:12). That is, in fact, the focal point of this psalm.

Their distress is caused by Assyria which is used as a disciplinary rod (Isaiah 10:5) to test Israel. It has to answer the question of Psalm 121: “I will lift up my eyes to the mountains; from where shall my help come?” (Psalms 121:1).

Prayer in Trouble

For “a Prayer of David” (Psalms 86:1a) see at Psalms 17:1.

This psalm is the only psalm of David in the third book of Psalms. David, the man after God’s heart, is a type of the remnant of Israel which is now being tested. David has sinned and is disciplined for it, but he repents and is restored.

Psalms 85 is about the inner restoration of the people as a whole; in Psalms 86 we find an individual testing resulting in personal restoration. Indeed, the confidence of faith must be present in each believer personally. He or she must be able to say: the LORD is my Shepherd (Psalms 23:1; cf. Galatians 2:20).

David is in great distress, he is “afflicted and needy” (Psalms 86:1b; cf. Isaiah 38:14). “Afflicted and needy” is an expression that refers both to the condition of the Lord Jesus on earth and to the condition of the remnant in the end time, with whom the Lord identifies Himself (cf. Psalms 69:29; Psalms 109:22; Zephaniah 3:12). The Lord Jesus speaks at length about this condition in the Sermon on the Mount (Matthew 5-7).

David is physically afflicted and lacks spiritual strength. In such a situation a person can do no better than turn to God. That is what David does. In his prayer, he turns to the “LORD”, Yahweh. With this he appeals to the faithfulness of God to His covenant with him.

He asks Him to incline His ear. That is an appeal to His benevolence to listen to him. He also asks Him to hear him. That is an appeal to His saving, redeeming power to deliver him from his distress. His prayer is marked by great insistence, but not by compulsion. He is a supplicant, not a claimant. This is the proper mind for drawing near to God.

He asks for the preservation of his soul, that is of his life. His pleading ground is who he is before God: His “godly man” (Psalms 86:2a). “Godly man” in Hebrew is chasid, which means one who is faithful to the covenant, which is the new covenant. It is one who takes refuge in the blood of the new covenant, the blood of Christ, and on that basis trusts in the LORD (Psalms 86:2b). That is the pleading ground of the psalmist. This is how David approaches God and asks for His protection. It is not about merit, but about what is the basis of the relationship.

The awareness of God’s favor does not make him haughty, but humble and little. He knows that the almighty God is his God and that he is His “servant” (cf. 2 Samuel 7:5). He does not serve God by force, but willingly. Those who realize that they are in God’s favor will want to serve Him out of gratitude. In his service for God, David trusts in the LORD. To Him David asks that He redeems or saves him. This is the meaning of the name Jesus: ”the LORD saves”.

The remnant of Israel here takes the title “servant” of the LORD (Psalms 86:2; 4; 16). To understand this, it is necessary to see that this title is used in three ways in the book of Isaiah. Firstly, in Isaiah 40-48 we find Israel as the failing servant of the LORD. Secondly, in Isaiah 42 and Isaiah 49-61 we find Christ as the perfect Servant of the LORD. Finally, in Isaiah 62-66 we find the remnant as the servants of the LORD, connected with the perfect Servant.

Here in Psalms 86 we find the remnant as the servants of the LORD, putting their trust in the Lord, Adonai, the sovereign Ruler. Then in Psalms 87 we hear what the LORD says about the remnant.

David asks the “Lord”, Adonai, to be “gracious” to him (Psalms 86:3). He addresses God seven times in his prayer with Adonai (Psalms 86:3; 4; 5; 8; 9; 12; 15). This word is contrasted with “servant”. A servant serves his master and commander (Adonai), while also being able to count on the protection of his master. The Lord, Adonai, is good to His servants. God, Elohim, is good toward His creatures. The LORD, Yahweh, the God of the covenant and faithfulness to it, is good toward His godly ones.

The name Adonai emphasizes the incomparable greatness of God. David is deeply aware that only that great Ruler can deliver him from his distress. He is also aware that God is not obligated to do so. Therefore he asks God to be gracious to him. He does not stop asking Him, he cries out to Him “all day long”. This also shows the trust that he has in God’s response.

When that Lord, Adonai, delivers him, He will thereby make glad his soul (Psalms 86:4). Once more David calls himself “Your servant”. He serves God with joy. At the same time he indicates how much he knows himself to be dependent on Him. God is the Lord and he is His servant. That is why he lifts up his soul to Him. Only He can help and make him happy.

David knows the sovereign Ruler – whom he again addresses as such (Adonai) – as One Who is “good” (Psalms 86:5). It is useless to call upon a God who is not ‘good’. God is not an impassive ruler who stands far above worldly events and certainly above puny human beings. No, He is “good”. That is His Being toward His creation and people and especially toward His servants who call upon Him.

Up to this point the psalmist has prayed on the basis of his condition – afflicted and needy (Psalms 86:1b) – because he was a godly man (Psalms 86:2a), because he trusted in the LORD as a servant (Psalms 86:2b), because he calls out to the LORD all day long (Psalms 86:3). In Psalms 86:5 he gives a reason beyond himself: he prays on the basis of Who the LORD Himself is, namely that He is abundant in lovingkindness (Adonai = covenant faithfulness).

He is “ready to forgive, and abundant in lovingkindness to all who call upon” Him (cf. Exodus 34:6). These attributes of the sovereign Ruler cannot fail to evoke admiration in the heart of the believer. So much tenderness and overwhelming readiness to bless is expressed here. God is not a hard, demanding God, but a forgiving and giving God. And that He is “to all who call upon” Him. Whoever is in need and calls upon Him, will come to know Him in this way.

When David has said this, he renews his prayer, turning again to the “LORD”, Yahweh (Psalms 86:6). He asks him to “give ear” to his “prayer”. He does not whisper this prayer, but he lets hear “the voice of” his “supplications”. Surely God cannot keep His ears closed to these loud pleas? Surely He will pay attention to it?

“In the day of my trouble”, that is now, and every time there is such a day, he calls upon the LORD (Psalms 86:7). It is a habit. God is his only refuge. All that surrounds him and all that is in him is distress, oppression. He can only cry out to God, because no one else can help him.

Then suddenly his soul seems to come to rest. He says to God: “For You will answer me.” This assurance is the basis of his crying out. It is the confidence that God is listening to his prayer. Otherwise, what sense does it make to cry out to God (cf. James 1:6-7)? This confidence is based on the fact that the psalmist knows the LORD, he knows His abundant lovingkindness (Psalms 86:5). Therefore, he knows that God will most certainly answer his prayer. It is also God’s intention in our lives that days of trouble become days of prayer (cf. Psalms 50:15).

Psalms 118:8

No One Is Like You

Then David appeals again to the “Lord”, Adonai, the sovereign Ruler (Psalms 86:8). But the distress is gone. Adonai is not to be compared with any god, by which may be meant both judges and idols (Psalms 82:1; 6; 1 Corinthians 8:5-6; cf. Exodus 15:11). Nor are His works to be compared with any other. By this David is saying that God can do whatever he asks of Him. He can only ask Him, for there is no one else. And He alone is also able to do it, for no one else can do it.

God is above everything, including every comparison. He not only made His people, but He made “all nations” (Psalms 86:9; cf. Acts 17:26a). He is truly the “Lord”, Adonai, the sovereign Ruler. Therefore, not only His people, but all the nations will come and “worship before You, O Lord, and they shall glorify Your name”. This looks forward to the realm of peace, to the time of the reign of the Messiah, where this will be truth (Zechariah 14:16; Revelation 15:4). All that He does is not only of Him and through Him, but also to Him, to His honor and glory (Romans 11:36).

Because He is the Creator, even of the nations, He has the right to be magnified by the nations, for He created everything and everyone to His glory (Isaiah 43:7). This is further elaborated in Psalms 87.

We see the greatness of God in the wondrous deeds He has done and is still doing (Psalms 86:10). Just look at creation (Psalms 139:14). Each creation day is full of wondrous deeds that are seen to this day despite the Fall. And then His wondrous deeds in the lives of the patriarchs, the wondrous deeds of the deliverance of His people from Egypt and of the guidance and care of His people in the wilderness. We see His wondrous deeds in the lives of countless people who come to repentance and faith. David experienced countless wondrous deeds of grace and salvation (Psalms 9:2). Those who know this from their own experience say with David to God: “You alone are God.”

Psalms 118:9

No One Is Like You

Then David appeals again to the “Lord”, Adonai, the sovereign Ruler (Psalms 86:8). But the distress is gone. Adonai is not to be compared with any god, by which may be meant both judges and idols (Psalms 82:1; 6; 1 Corinthians 8:5-6; cf. Exodus 15:11). Nor are His works to be compared with any other. By this David is saying that God can do whatever he asks of Him. He can only ask Him, for there is no one else. And He alone is also able to do it, for no one else can do it.

God is above everything, including every comparison. He not only made His people, but He made “all nations” (Psalms 86:9; cf. Acts 17:26a). He is truly the “Lord”, Adonai, the sovereign Ruler. Therefore, not only His people, but all the nations will come and “worship before You, O Lord, and they shall glorify Your name”. This looks forward to the realm of peace, to the time of the reign of the Messiah, where this will be truth (Zechariah 14:16; Revelation 15:4). All that He does is not only of Him and through Him, but also to Him, to His honor and glory (Romans 11:36).

Because He is the Creator, even of the nations, He has the right to be magnified by the nations, for He created everything and everyone to His glory (Isaiah 43:7). This is further elaborated in Psalms 87.

We see the greatness of God in the wondrous deeds He has done and is still doing (Psalms 86:10). Just look at creation (Psalms 139:14). Each creation day is full of wondrous deeds that are seen to this day despite the Fall. And then His wondrous deeds in the lives of the patriarchs, the wondrous deeds of the deliverance of His people from Egypt and of the guidance and care of His people in the wilderness. We see His wondrous deeds in the lives of countless people who come to repentance and faith. David experienced countless wondrous deeds of grace and salvation (Psalms 9:2). Those who know this from their own experience say with David to God: “You alone are God.”

Psalms 118:10

No One Is Like You

Then David appeals again to the “Lord”, Adonai, the sovereign Ruler (Psalms 86:8). But the distress is gone. Adonai is not to be compared with any god, by which may be meant both judges and idols (Psalms 82:1; 6; 1 Corinthians 8:5-6; cf. Exodus 15:11). Nor are His works to be compared with any other. By this David is saying that God can do whatever he asks of Him. He can only ask Him, for there is no one else. And He alone is also able to do it, for no one else can do it.

God is above everything, including every comparison. He not only made His people, but He made “all nations” (Psalms 86:9; cf. Acts 17:26a). He is truly the “Lord”, Adonai, the sovereign Ruler. Therefore, not only His people, but all the nations will come and “worship before You, O Lord, and they shall glorify Your name”. This looks forward to the realm of peace, to the time of the reign of the Messiah, where this will be truth (Zechariah 14:16; Revelation 15:4). All that He does is not only of Him and through Him, but also to Him, to His honor and glory (Romans 11:36).

Because He is the Creator, even of the nations, He has the right to be magnified by the nations, for He created everything and everyone to His glory (Isaiah 43:7). This is further elaborated in Psalms 87.

We see the greatness of God in the wondrous deeds He has done and is still doing (Psalms 86:10). Just look at creation (Psalms 139:14). Each creation day is full of wondrous deeds that are seen to this day despite the Fall. And then His wondrous deeds in the lives of the patriarchs, the wondrous deeds of the deliverance of His people from Egypt and of the guidance and care of His people in the wilderness. We see His wondrous deeds in the lives of countless people who come to repentance and faith. David experienced countless wondrous deeds of grace and salvation (Psalms 9:2). Those who know this from their own experience say with David to God: “You alone are God.”

Psalms 118:11

Teach Me and I Will Give Thanks to You

The psalm begins and ends with distress. The emphasis is on the middle section. That part, Psalms 86:8 and Psalms 86:10, describes the greatness of God, with in between the emphasis on Psalms 86:9, namely that all nations will honor God. This is also the main theme of Psalm 86 (cf. Isaiah 45:23). It is not primarily about the psalmist’s need, but about God’s glory. The question is no longer whether God will deliver – that is certain, see Psalms 86:12 and Psalms 86:13 – but how God will deliver. Therefore the psalmist wants teaching from the LORD: “Teach me Your way, O LORD” (Psalms 86:11).

Now that peace has come in the heart, David longs to know the way of the LORD that will lead all nations to worship the LORD (Psalms 86:11; Psalms 86:9). This includes that the LORD will strike down David’s enemies. He also wants to learn the way the LORD is going with him. It is the LORD’s way with him, not the other way around, David’s way with the LORD. When he learns the LORD’s way for him, he will walk in God’s truth, which means he will go his way in faithfulness to the LORD.

Knowing the way of the LORD is not a matter of the intellect. David asks the question because he has a desire to walk His way in the light of the LORD. At the same time, he asks: “Unite my heart.” He asks for an undivided heart, a heart that is fully focused on God (cf. Jeremiah 32:39; Ezekiel 11:19-20).

He knows his own weakness and vulnerability. He knows how easily he is distracted by the temptations outside and inside. That’s why he asks the LORD to make his heart strong. He asks the LORD for the strength to love Him with all his heart, with all his soul and with all his strength (Deuteronomy 6:5).

A united heart is the same as “one thing” that Mary and Paul chose (Luke 10:42; Philippians 3:14). With them the Lord Jesus is central, He owns their heart, the center of their existence, from where He governs their lives. This is contrasted with what James calls in his letter ‘wavering’, which literally means ‘double-minded’ (James 1:8; James 4:8). There is no double-mindedness (1 Kings 18:21), but full devotion to the Lord and His interests.

David asks for a united heart “to fear Your Name”. Fearing the LORD is the evidence of a wise heart (Proverbs 1:7). When the fear or awe of the Name of God fills the whole heart, the whole life is focused on honoring God. Then things are sought and done that glorify God.

A heart completely filled with the fear of God says to Him what David does here: “I will give thanks to You, O Lord my God, with all my heart” (Psalms 86:12). Here we see that the fear of God is not anxiousness, but awe that is expressed in reverence. Nor is it a desire of a moment. David “will glorify” God’s name “forever”. It will never end.

The giving thanks to God is the great privilege of the redeemed of all ages. The church may do this in a special way on the first day of the week when it gathers around the Lord Jesus. There He starts the song of praise, in which the faithful then join (Hebrews 2:12).

The occasion for the eternal thanksgiving is God’s “lovingkindness” which is “great” toward him (Psalms 86:13). David experienced that great lovingkindness. Here again, lovingkindness refers to the blessings that the LORD gives on the basis of His covenant. That covenant is the new covenant on the basis of the blood of Christ, which is the blood of the new covenant (Matthew 26:28). That is the only reason God can show His lovingkindness.

For God has “delivered” his soul “from the depths of Sheol”. Deliverance from death and the realm of the dead is a personal matter. One can only partake of it personally, not as a member of a nation or a group. Whoever has a share in it will never forget to give thanks for it. It is the greatest gift a person can receive: the deliverance from death. This is not about the resurrection from the dead, but about the life that has been saved from the danger of death.

Psalms 118:12

Teach Me and I Will Give Thanks to You

The psalm begins and ends with distress. The emphasis is on the middle section. That part, Psalms 86:8 and Psalms 86:10, describes the greatness of God, with in between the emphasis on Psalms 86:9, namely that all nations will honor God. This is also the main theme of Psalm 86 (cf. Isaiah 45:23). It is not primarily about the psalmist’s need, but about God’s glory. The question is no longer whether God will deliver – that is certain, see Psalms 86:12 and Psalms 86:13 – but how God will deliver. Therefore the psalmist wants teaching from the LORD: “Teach me Your way, O LORD” (Psalms 86:11).

Now that peace has come in the heart, David longs to know the way of the LORD that will lead all nations to worship the LORD (Psalms 86:11; Psalms 86:9). This includes that the LORD will strike down David’s enemies. He also wants to learn the way the LORD is going with him. It is the LORD’s way with him, not the other way around, David’s way with the LORD. When he learns the LORD’s way for him, he will walk in God’s truth, which means he will go his way in faithfulness to the LORD.

Knowing the way of the LORD is not a matter of the intellect. David asks the question because he has a desire to walk His way in the light of the LORD. At the same time, he asks: “Unite my heart.” He asks for an undivided heart, a heart that is fully focused on God (cf. Jeremiah 32:39; Ezekiel 11:19-20).

He knows his own weakness and vulnerability. He knows how easily he is distracted by the temptations outside and inside. That’s why he asks the LORD to make his heart strong. He asks the LORD for the strength to love Him with all his heart, with all his soul and with all his strength (Deuteronomy 6:5).

A united heart is the same as “one thing” that Mary and Paul chose (Luke 10:42; Philippians 3:14). With them the Lord Jesus is central, He owns their heart, the center of their existence, from where He governs their lives. This is contrasted with what James calls in his letter ‘wavering’, which literally means ‘double-minded’ (James 1:8; James 4:8). There is no double-mindedness (1 Kings 18:21), but full devotion to the Lord and His interests.

David asks for a united heart “to fear Your Name”. Fearing the LORD is the evidence of a wise heart (Proverbs 1:7). When the fear or awe of the Name of God fills the whole heart, the whole life is focused on honoring God. Then things are sought and done that glorify God.

A heart completely filled with the fear of God says to Him what David does here: “I will give thanks to You, O Lord my God, with all my heart” (Psalms 86:12). Here we see that the fear of God is not anxiousness, but awe that is expressed in reverence. Nor is it a desire of a moment. David “will glorify” God’s name “forever”. It will never end.

The giving thanks to God is the great privilege of the redeemed of all ages. The church may do this in a special way on the first day of the week when it gathers around the Lord Jesus. There He starts the song of praise, in which the faithful then join (Hebrews 2:12).

The occasion for the eternal thanksgiving is God’s “lovingkindness” which is “great” toward him (Psalms 86:13). David experienced that great lovingkindness. Here again, lovingkindness refers to the blessings that the LORD gives on the basis of His covenant. That covenant is the new covenant on the basis of the blood of Christ, which is the blood of the new covenant (Matthew 26:28). That is the only reason God can show His lovingkindness.

For God has “delivered” his soul “from the depths of Sheol”. Deliverance from death and the realm of the dead is a personal matter. One can only partake of it personally, not as a member of a nation or a group. Whoever has a share in it will never forget to give thanks for it. It is the greatest gift a person can receive: the deliverance from death. This is not about the resurrection from the dead, but about the life that has been saved from the danger of death.

Psalms 118:13

Teach Me and I Will Give Thanks to You

The psalm begins and ends with distress. The emphasis is on the middle section. That part, Psalms 86:8 and Psalms 86:10, describes the greatness of God, with in between the emphasis on Psalms 86:9, namely that all nations will honor God. This is also the main theme of Psalm 86 (cf. Isaiah 45:23). It is not primarily about the psalmist’s need, but about God’s glory. The question is no longer whether God will deliver – that is certain, see Psalms 86:12 and Psalms 86:13 – but how God will deliver. Therefore the psalmist wants teaching from the LORD: “Teach me Your way, O LORD” (Psalms 86:11).

Now that peace has come in the heart, David longs to know the way of the LORD that will lead all nations to worship the LORD (Psalms 86:11; Psalms 86:9). This includes that the LORD will strike down David’s enemies. He also wants to learn the way the LORD is going with him. It is the LORD’s way with him, not the other way around, David’s way with the LORD. When he learns the LORD’s way for him, he will walk in God’s truth, which means he will go his way in faithfulness to the LORD.

Knowing the way of the LORD is not a matter of the intellect. David asks the question because he has a desire to walk His way in the light of the LORD. At the same time, he asks: “Unite my heart.” He asks for an undivided heart, a heart that is fully focused on God (cf. Jeremiah 32:39; Ezekiel 11:19-20).

He knows his own weakness and vulnerability. He knows how easily he is distracted by the temptations outside and inside. That’s why he asks the LORD to make his heart strong. He asks the LORD for the strength to love Him with all his heart, with all his soul and with all his strength (Deuteronomy 6:5).

A united heart is the same as “one thing” that Mary and Paul chose (Luke 10:42; Philippians 3:14). With them the Lord Jesus is central, He owns their heart, the center of their existence, from where He governs their lives. This is contrasted with what James calls in his letter ‘wavering’, which literally means ‘double-minded’ (James 1:8; James 4:8). There is no double-mindedness (1 Kings 18:21), but full devotion to the Lord and His interests.

David asks for a united heart “to fear Your Name”. Fearing the LORD is the evidence of a wise heart (Proverbs 1:7). When the fear or awe of the Name of God fills the whole heart, the whole life is focused on honoring God. Then things are sought and done that glorify God.

A heart completely filled with the fear of God says to Him what David does here: “I will give thanks to You, O Lord my God, with all my heart” (Psalms 86:12). Here we see that the fear of God is not anxiousness, but awe that is expressed in reverence. Nor is it a desire of a moment. David “will glorify” God’s name “forever”. It will never end.

The giving thanks to God is the great privilege of the redeemed of all ages. The church may do this in a special way on the first day of the week when it gathers around the Lord Jesus. There He starts the song of praise, in which the faithful then join (Hebrews 2:12).

The occasion for the eternal thanksgiving is God’s “lovingkindness” which is “great” toward him (Psalms 86:13). David experienced that great lovingkindness. Here again, lovingkindness refers to the blessings that the LORD gives on the basis of His covenant. That covenant is the new covenant on the basis of the blood of Christ, which is the blood of the new covenant (Matthew 26:28). That is the only reason God can show His lovingkindness.

For God has “delivered” his soul “from the depths of Sheol”. Deliverance from death and the realm of the dead is a personal matter. One can only partake of it personally, not as a member of a nation or a group. Whoever has a share in it will never forget to give thanks for it. It is the greatest gift a person can receive: the deliverance from death. This is not about the resurrection from the dead, but about the life that has been saved from the danger of death.

Psalms 118:14

Help and Comfort

The “arrogant” are the proud people, the show-offs (Psalms 86:14). Prophetically we can think of the Assyrians (Isaiah 36:4-10). David is surrounded by such people. He points God to them. It is “a band of violent men” who want to kill him. It’s a whole mob, not just a few. These people, he tells God, “have not set You before them”. They have no regard for God, but pursue their own interests. People like David stand in their way. Therefore, he must be eliminated.

Opposite to these band of violent men David places the “Lord”, Adonai, the sovereign Ruler (Psalms 86:15). Compared to Him those boasters and evil doers are dwarfed. They do not keep Him in mind, but he knows the Lord as “a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (cf. Psalms 86:5). This is the name that the LORD revealed in grace to Moses in Exodus 34 (Exodus 34:6-7).

He appeals to Him to turn to him, asking again to be “gracious” to him (Psalms 86:16). He asks not only for protection from the arrogant and violent of Psa 86:14, but also for the strength of God to stand firm against them. He makes this appeal to God’s power again as “Your servant”.

David also points to his mother as a pleading ground for his redemption when he asks God: “Save the son of Your servant.” The name of his father, Jesse, is mentioned several times. The reference to his mother is one of two references we have to her in Scripture (Psalms 86:16; Psalms 116:16). That David calls her “Your handmaid” means that she was a God-fearing woman, who served God and taught him in the things of God.

David had a God-fearing mother (Psalms 22:9) and from his mother’s womb he was brought up God-fearing (cf. 2 Timothy 1:5). Possibly he is also thinking back to his birth and that God set him apart from his mother’s womb for Himself and His people and watched over him (cf. Jeremiah 1:5; Galatians 1:15).

That he mentions her in this prayer may be because he remembers how he used to seek and find comfort from her in his distress. In the last verse of the psalm, he speaks about the comfort he will receive from the LORD. Someone who gives comfort can sympathize, which gives relief from the pressure and pain that someone may experience.

At the end of his prayer, which, as we have seen, consists of several prayers, he asks God to show him “a sign for good” (Psalms 86:17). By this David asks for such a visible action of God in his favor that God’s hand must be recognized in it. It means an intervention of God through which David is saved and his enemies are defeated.

Nor is the sign intended for himself, but for his haters. When they see that sign, they will be ashamed, when He, the LORD, has “helped” and “comforted” him. David does not doubt the help and comfort of God. The help he will receive from God is a comfort to him after all the affliction and need in the day of his trouble.

Psalms 118:15

Help and Comfort

The “arrogant” are the proud people, the show-offs (Psalms 86:14). Prophetically we can think of the Assyrians (Isaiah 36:4-10). David is surrounded by such people. He points God to them. It is “a band of violent men” who want to kill him. It’s a whole mob, not just a few. These people, he tells God, “have not set You before them”. They have no regard for God, but pursue their own interests. People like David stand in their way. Therefore, he must be eliminated.

Opposite to these band of violent men David places the “Lord”, Adonai, the sovereign Ruler (Psalms 86:15). Compared to Him those boasters and evil doers are dwarfed. They do not keep Him in mind, but he knows the Lord as “a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (cf. Psalms 86:5). This is the name that the LORD revealed in grace to Moses in Exodus 34 (Exodus 34:6-7).

He appeals to Him to turn to him, asking again to be “gracious” to him (Psalms 86:16). He asks not only for protection from the arrogant and violent of Psa 86:14, but also for the strength of God to stand firm against them. He makes this appeal to God’s power again as “Your servant”.

David also points to his mother as a pleading ground for his redemption when he asks God: “Save the son of Your servant.” The name of his father, Jesse, is mentioned several times. The reference to his mother is one of two references we have to her in Scripture (Psalms 86:16; Psalms 116:16). That David calls her “Your handmaid” means that she was a God-fearing woman, who served God and taught him in the things of God.

David had a God-fearing mother (Psalms 22:9) and from his mother’s womb he was brought up God-fearing (cf. 2 Timothy 1:5). Possibly he is also thinking back to his birth and that God set him apart from his mother’s womb for Himself and His people and watched over him (cf. Jeremiah 1:5; Galatians 1:15).

That he mentions her in this prayer may be because he remembers how he used to seek and find comfort from her in his distress. In the last verse of the psalm, he speaks about the comfort he will receive from the LORD. Someone who gives comfort can sympathize, which gives relief from the pressure and pain that someone may experience.

At the end of his prayer, which, as we have seen, consists of several prayers, he asks God to show him “a sign for good” (Psalms 86:17). By this David asks for such a visible action of God in his favor that God’s hand must be recognized in it. It means an intervention of God through which David is saved and his enemies are defeated.

Nor is the sign intended for himself, but for his haters. When they see that sign, they will be ashamed, when He, the LORD, has “helped” and “comforted” him. David does not doubt the help and comfort of God. The help he will receive from God is a comfort to him after all the affliction and need in the day of his trouble.

Psalms 118:16

Help and Comfort

The “arrogant” are the proud people, the show-offs (Psalms 86:14). Prophetically we can think of the Assyrians (Isaiah 36:4-10). David is surrounded by such people. He points God to them. It is “a band of violent men” who want to kill him. It’s a whole mob, not just a few. These people, he tells God, “have not set You before them”. They have no regard for God, but pursue their own interests. People like David stand in their way. Therefore, he must be eliminated.

Opposite to these band of violent men David places the “Lord”, Adonai, the sovereign Ruler (Psalms 86:15). Compared to Him those boasters and evil doers are dwarfed. They do not keep Him in mind, but he knows the Lord as “a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (cf. Psalms 86:5). This is the name that the LORD revealed in grace to Moses in Exodus 34 (Exodus 34:6-7).

He appeals to Him to turn to him, asking again to be “gracious” to him (Psalms 86:16). He asks not only for protection from the arrogant and violent of Psa 86:14, but also for the strength of God to stand firm against them. He makes this appeal to God’s power again as “Your servant”.

David also points to his mother as a pleading ground for his redemption when he asks God: “Save the son of Your servant.” The name of his father, Jesse, is mentioned several times. The reference to his mother is one of two references we have to her in Scripture (Psalms 86:16; Psalms 116:16). That David calls her “Your handmaid” means that she was a God-fearing woman, who served God and taught him in the things of God.

David had a God-fearing mother (Psalms 22:9) and from his mother’s womb he was brought up God-fearing (cf. 2 Timothy 1:5). Possibly he is also thinking back to his birth and that God set him apart from his mother’s womb for Himself and His people and watched over him (cf. Jeremiah 1:5; Galatians 1:15).

That he mentions her in this prayer may be because he remembers how he used to seek and find comfort from her in his distress. In the last verse of the psalm, he speaks about the comfort he will receive from the LORD. Someone who gives comfort can sympathize, which gives relief from the pressure and pain that someone may experience.

At the end of his prayer, which, as we have seen, consists of several prayers, he asks God to show him “a sign for good” (Psalms 86:17). By this David asks for such a visible action of God in his favor that God’s hand must be recognized in it. It means an intervention of God through which David is saved and his enemies are defeated.

Nor is the sign intended for himself, but for his haters. When they see that sign, they will be ashamed, when He, the LORD, has “helped” and “comforted” him. David does not doubt the help and comfort of God. The help he will receive from God is a comfort to him after all the affliction and need in the day of his trouble.

Psalms 118:17

Help and Comfort

The “arrogant” are the proud people, the show-offs (Psalms 86:14). Prophetically we can think of the Assyrians (Isaiah 36:4-10). David is surrounded by such people. He points God to them. It is “a band of violent men” who want to kill him. It’s a whole mob, not just a few. These people, he tells God, “have not set You before them”. They have no regard for God, but pursue their own interests. People like David stand in their way. Therefore, he must be eliminated.

Opposite to these band of violent men David places the “Lord”, Adonai, the sovereign Ruler (Psalms 86:15). Compared to Him those boasters and evil doers are dwarfed. They do not keep Him in mind, but he knows the Lord as “a God merciful and gracious, slow to anger and abundant in lovingkindness and truth” (cf. Psalms 86:5). This is the name that the LORD revealed in grace to Moses in Exodus 34 (Exodus 34:6-7).

He appeals to Him to turn to him, asking again to be “gracious” to him (Psalms 86:16). He asks not only for protection from the arrogant and violent of Psa 86:14, but also for the strength of God to stand firm against them. He makes this appeal to God’s power again as “Your servant”.

David also points to his mother as a pleading ground for his redemption when he asks God: “Save the son of Your servant.” The name of his father, Jesse, is mentioned several times. The reference to his mother is one of two references we have to her in Scripture (Psalms 86:16; Psalms 116:16). That David calls her “Your handmaid” means that she was a God-fearing woman, who served God and taught him in the things of God.

David had a God-fearing mother (Psalms 22:9) and from his mother’s womb he was brought up God-fearing (cf. 2 Timothy 1:5). Possibly he is also thinking back to his birth and that God set him apart from his mother’s womb for Himself and His people and watched over him (cf. Jeremiah 1:5; Galatians 1:15).

That he mentions her in this prayer may be because he remembers how he used to seek and find comfort from her in his distress. In the last verse of the psalm, he speaks about the comfort he will receive from the LORD. Someone who gives comfort can sympathize, which gives relief from the pressure and pain that someone may experience.

At the end of his prayer, which, as we have seen, consists of several prayers, he asks God to show him “a sign for good” (Psalms 86:17). By this David asks for such a visible action of God in his favor that God’s hand must be recognized in it. It means an intervention of God through which David is saved and his enemies are defeated.

Nor is the sign intended for himself, but for his haters. When they see that sign, they will be ashamed, when He, the LORD, has “helped” and “comforted” him. David does not doubt the help and comfort of God. The help he will receive from God is a comfort to him after all the affliction and need in the day of his trouble.

Psalms 118:19

Introduction

Finally, all enemies have been eliminated. Now all attention can be turned to Zion, Jerusalem. The “city of God” (Psalms 87:3) is now the civil and religious capital of the world. This psalm describes the relationship between Zion and the nations, and is the further elaboration of what we have read in Psalms 86 (Psalms 86:9). It is now about the time of the regeneration of the earth (Matthew 19:28).

God’s Love for His City

This “psalm” is called “a song” (Psalms 87:1a). By “a song” is usually meant a song of praise. It is a song of the remnant, of both the two and the ten tribes. This is “all Israel” that has been saved (Romans 11:26).

For “of the sons of Korah” see at Psalms 42:1.

The psalm sings of the future glory of Zion as the mother city of all nations (cf. Isaiah 2:1-4), as a joy to the whole earth (Psalms 48:2). It is so because God has chosen it and laid His foundation for it (Psalms 87:1b; cf. Hebrews 11:10). He has built His city upon “His foundation” (cf. Isaiah 14:32). That foundation is “in the holy mountains” (cf. Psalms 3:5; Psalms 15:1; Psalms 99:9). Upon them “is” His foundation. It speaks of stability, of a stable and lasting peace.

The foundation and at the same time the stability of Zion lies in the fact that it was chosen by the love of God (Psalms 87:2; cf. Deuteronomy 12:5; 14; 18; 21). Therefore, it is the “city of God”, which means both a great city – a superlative, as in Jonah 3 of Nineveh (Jona 3:3) – and the city where God Himself is present (Ezekiel 48:35; Revelation 14:1; cf. Isaiah 60:14).

The church of the living God, the new Jerusalem, is also built on a foundation that God has laid. That foundation is Jesus Christ, the Son of the living God (1 Corinthians 3:10; Matthew 16:18). This foundation was laid by the apostles and prophets in their teaching about the church (Ephesians 2:20).

The foundation and location of the city distinguish it from all other cities. They are holy mountains, because He has set those mountains apart from all other mountains for Himself and His city. They are holy mountains, because He has given it that exalted place above all other cities (cf. Jeremiah 31:23). The plural ‘mountains’ may have something to do with the fact that Jerusalem was built on several hills.

God chose the city because He loves it (Psalms 87:2; Psalms 78:68; cf. Deuteronomy 7:6-8). There is nothing in the city itself that would make it more attractive than other cities. Rather, it is originally repulsive (Ezekiel 16:1-5), but He has taken care of it in love and made it attractive (Ezekiel 16:6-8).

“The LORD loves the gates of Zion” because they allow access to the city to also partake of His blessing. The gates characterize the city as one that is accessible. People enter the city in crowds through the gates to worship the LORD. Gates are also the place where justice is spoken. They speak of the authority of God in the city. It is also the place of government of the city (Rth 4:1-10) from which law and power are exercised.

The city not only rises above other cities in a natural way, because of its location on the mountains. The city also rises above all the dwellings of Jacob in the love that God has for it. There are many beautiful dwellings or cities in Israel, but to none does His heart go out in the same way as to this city.

The “glorious things” are the things that God has worked in her (Psalms 87:3). They are spoken of by the prophets in their prophecies about the city. They are also things noticed by the nations and their kings and spoken of by them. There is much to note about her sins, but in Christ there are only glorious things to mention. The same is true of the church.

All these very glorious things concern the “city of God”. Everything in the city reflects His glory. This can only refer to the future, for currently Jerusalem is not the city of God, God does not now dwell there. Israel is still Lo-Ammi, not My people (Hosea 1:9). When He takes up His residence in the temple again, He will dwell there again (Ezekiel 43:1-7; Ezekiel 48:35).

Psalms 118:20

Introduction

Finally, all enemies have been eliminated. Now all attention can be turned to Zion, Jerusalem. The “city of God” (Psalms 87:3) is now the civil and religious capital of the world. This psalm describes the relationship between Zion and the nations, and is the further elaboration of what we have read in Psalms 86 (Psalms 86:9). It is now about the time of the regeneration of the earth (Matthew 19:28).

God’s Love for His City

This “psalm” is called “a song” (Psalms 87:1a). By “a song” is usually meant a song of praise. It is a song of the remnant, of both the two and the ten tribes. This is “all Israel” that has been saved (Romans 11:26).

For “of the sons of Korah” see at Psalms 42:1.

The psalm sings of the future glory of Zion as the mother city of all nations (cf. Isaiah 2:1-4), as a joy to the whole earth (Psalms 48:2). It is so because God has chosen it and laid His foundation for it (Psalms 87:1b; cf. Hebrews 11:10). He has built His city upon “His foundation” (cf. Isaiah 14:32). That foundation is “in the holy mountains” (cf. Psalms 3:5; Psalms 15:1; Psalms 99:9). Upon them “is” His foundation. It speaks of stability, of a stable and lasting peace.

The foundation and at the same time the stability of Zion lies in the fact that it was chosen by the love of God (Psalms 87:2; cf. Deuteronomy 12:5; 14; 18; 21). Therefore, it is the “city of God”, which means both a great city – a superlative, as in Jonah 3 of Nineveh (Jona 3:3) – and the city where God Himself is present (Ezekiel 48:35; Revelation 14:1; cf. Isaiah 60:14).

The church of the living God, the new Jerusalem, is also built on a foundation that God has laid. That foundation is Jesus Christ, the Son of the living God (1 Corinthians 3:10; Matthew 16:18). This foundation was laid by the apostles and prophets in their teaching about the church (Ephesians 2:20).

The foundation and location of the city distinguish it from all other cities. They are holy mountains, because He has set those mountains apart from all other mountains for Himself and His city. They are holy mountains, because He has given it that exalted place above all other cities (cf. Jeremiah 31:23). The plural ‘mountains’ may have something to do with the fact that Jerusalem was built on several hills.

God chose the city because He loves it (Psalms 87:2; Psalms 78:68; cf. Deuteronomy 7:6-8). There is nothing in the city itself that would make it more attractive than other cities. Rather, it is originally repulsive (Ezekiel 16:1-5), but He has taken care of it in love and made it attractive (Ezekiel 16:6-8).

“The LORD loves the gates of Zion” because they allow access to the city to also partake of His blessing. The gates characterize the city as one that is accessible. People enter the city in crowds through the gates to worship the LORD. Gates are also the place where justice is spoken. They speak of the authority of God in the city. It is also the place of government of the city (Rth 4:1-10) from which law and power are exercised.

The city not only rises above other cities in a natural way, because of its location on the mountains. The city also rises above all the dwellings of Jacob in the love that God has for it. There are many beautiful dwellings or cities in Israel, but to none does His heart go out in the same way as to this city.

The “glorious things” are the things that God has worked in her (Psalms 87:3). They are spoken of by the prophets in their prophecies about the city. They are also things noticed by the nations and their kings and spoken of by them. There is much to note about her sins, but in Christ there are only glorious things to mention. The same is true of the church.

All these very glorious things concern the “city of God”. Everything in the city reflects His glory. This can only refer to the future, for currently Jerusalem is not the city of God, God does not now dwell there. Israel is still Lo-Ammi, not My people (Hosea 1:9). When He takes up His residence in the temple again, He will dwell there again (Ezekiel 43:1-7; Ezekiel 48:35).

Psalms 118:21

Introduction

Finally, all enemies have been eliminated. Now all attention can be turned to Zion, Jerusalem. The “city of God” (Psalms 87:3) is now the civil and religious capital of the world. This psalm describes the relationship between Zion and the nations, and is the further elaboration of what we have read in Psalms 86 (Psalms 86:9). It is now about the time of the regeneration of the earth (Matthew 19:28).

God’s Love for His City

This “psalm” is called “a song” (Psalms 87:1a). By “a song” is usually meant a song of praise. It is a song of the remnant, of both the two and the ten tribes. This is “all Israel” that has been saved (Romans 11:26).

For “of the sons of Korah” see at Psalms 42:1.

The psalm sings of the future glory of Zion as the mother city of all nations (cf. Isaiah 2:1-4), as a joy to the whole earth (Psalms 48:2). It is so because God has chosen it and laid His foundation for it (Psalms 87:1b; cf. Hebrews 11:10). He has built His city upon “His foundation” (cf. Isaiah 14:32). That foundation is “in the holy mountains” (cf. Psalms 3:5; Psalms 15:1; Psalms 99:9). Upon them “is” His foundation. It speaks of stability, of a stable and lasting peace.

The foundation and at the same time the stability of Zion lies in the fact that it was chosen by the love of God (Psalms 87:2; cf. Deuteronomy 12:5; 14; 18; 21). Therefore, it is the “city of God”, which means both a great city – a superlative, as in Jonah 3 of Nineveh (Jona 3:3) – and the city where God Himself is present (Ezekiel 48:35; Revelation 14:1; cf. Isaiah 60:14).

The church of the living God, the new Jerusalem, is also built on a foundation that God has laid. That foundation is Jesus Christ, the Son of the living God (1 Corinthians 3:10; Matthew 16:18). This foundation was laid by the apostles and prophets in their teaching about the church (Ephesians 2:20).

The foundation and location of the city distinguish it from all other cities. They are holy mountains, because He has set those mountains apart from all other mountains for Himself and His city. They are holy mountains, because He has given it that exalted place above all other cities (cf. Jeremiah 31:23). The plural ‘mountains’ may have something to do with the fact that Jerusalem was built on several hills.

God chose the city because He loves it (Psalms 87:2; Psalms 78:68; cf. Deuteronomy 7:6-8). There is nothing in the city itself that would make it more attractive than other cities. Rather, it is originally repulsive (Ezekiel 16:1-5), but He has taken care of it in love and made it attractive (Ezekiel 16:6-8).

“The LORD loves the gates of Zion” because they allow access to the city to also partake of His blessing. The gates characterize the city as one that is accessible. People enter the city in crowds through the gates to worship the LORD. Gates are also the place where justice is spoken. They speak of the authority of God in the city. It is also the place of government of the city (Rth 4:1-10) from which law and power are exercised.

The city not only rises above other cities in a natural way, because of its location on the mountains. The city also rises above all the dwellings of Jacob in the love that God has for it. There are many beautiful dwellings or cities in Israel, but to none does His heart go out in the same way as to this city.

The “glorious things” are the things that God has worked in her (Psalms 87:3). They are spoken of by the prophets in their prophecies about the city. They are also things noticed by the nations and their kings and spoken of by them. There is much to note about her sins, but in Christ there are only glorious things to mention. The same is true of the church.

All these very glorious things concern the “city of God”. Everything in the city reflects His glory. This can only refer to the future, for currently Jerusalem is not the city of God, God does not now dwell there. Israel is still Lo-Ammi, not My people (Hosea 1:9). When He takes up His residence in the temple again, He will dwell there again (Ezekiel 43:1-7; Ezekiel 48:35).

Psalms 118:22

This One Was Born There

After the Korahites sing of the glory of the city, they describe how children from various nations are counted to Zion (Psalms 87:4). They are counted as children born there. This presupposes a relationship with Him. Five nations are mentioned, from which people come to belong to the city because they acknowledge Him. They surrender their old citizenship and receive the citizenship of Zion. They are not incorporated into Israel, but into God’s city.

First, two former superpowers are mentioned: Rahab and Babylon. Rahab is Egypt (Isaiah 30:7; Isaiah 51:9; Psalms 89:11). Both have been world powers that have ruled over Israel. Babylon is the power north of Israel and Egypt is the power south of it. Egypt, too, will know and serve the LORD in the realm of peace (cf. Isaiah 19:25). The second kingdom, Babylon, prophetically refers to the restored Roman Empire (Isaiah 40-48; Revelation 17-18). Despite the destruction of Europe in the end time, there will again be people in Europe who will serve the LORD. All those who have been taken from the world’s powers by grace will be credited to Zion. They will turn to the God of Israel and come to know Him.

Rahab means pride and Babylon confusion. Both powers have been hostile to Israel in the past. Both powers will come to an end (Isaiah 2:11-17). The coming of the LORD is the end of all pride. The ruins of confusion caused by Babylon will also disappear through Christ, Who is more than Cyrus (Isaiah 44:26-28).

In addition to these world powers, there is “Philistia” who fought Israel so many times in the land to take possession of the land given to Israel by God. Further, there is “Tyre”. It represents economic power, the world of rich and proud traders. It rejoiced over the fall of Jerusalem because of the commercial advantage he thought it would bring him (Ezekiel 26:2). Finally, reference is made to “Ethiopia”. It represents the more distant peoples.

Individual inhabitants of these areas lay down their enmity. If these people (from the nations) want to come to know the LORD, they must travel to Zion to receive instruction (Isaiah 2:3). There they will come to repentance and faith, there they will be born again (cf. Matthew 19:28) and therefore they are considered to have been born in Zion.

God says of them that they are “born there”, that is in Zion. They are all seen as citizens of the city of God, thereby sharing in the blessings God bestows upon the city. Paul, in relation to New Testament believers, speaks in such a way of “the Jerusalem above …; she is our mother” (Galatians 4:26).

The blessing in connection with Zion is not so much for nations as a whole. It is an individual blessing (Psalms 87:5). In the city, which at first was childless, the number of inhabitants is constantly increasing (cf. Isaiah 54:1-3). The city will not be divided by the increase of individuals, but will remain a unity. God will see to that, “the Most High Himself will establish her”. His presence guarantees the continuity of peace. The LORD has laid her foundation (Psalms 87:1) and He will also confirm and maintain her. Then Jerusalem will truthfully be, according to the meaning of her name, ‘the city of peace’.

The LORD keeps a careful record of who has the civil rights of His city (Psalms 87:6). He counts everyone who by new birth is in His city. No one is forgotten in this counting. The fact that He counts gives the assurance that someone belongs to the ‘numbered’ forever. For such a person the atonement money has been paid (Exodus 30:11-16). All the numbered are counted among God’s people (cf. Jeremiah 33:13).

Of each one of them the LORD says as a mark of truth: “This one was born there.” Such a person is counted and written down. This gives the numbered person the absolute assurance that he will never again be removed from the city of God. The seal of the ownership of God is upon him unbreakably. It is with it as with the sheep of the Lord Jesus, of whom He says that no one can snatch them out of His hand (John 10:28).

Psalms 118:23

This One Was Born There

After the Korahites sing of the glory of the city, they describe how children from various nations are counted to Zion (Psalms 87:4). They are counted as children born there. This presupposes a relationship with Him. Five nations are mentioned, from which people come to belong to the city because they acknowledge Him. They surrender their old citizenship and receive the citizenship of Zion. They are not incorporated into Israel, but into God’s city.

First, two former superpowers are mentioned: Rahab and Babylon. Rahab is Egypt (Isaiah 30:7; Isaiah 51:9; Psalms 89:11). Both have been world powers that have ruled over Israel. Babylon is the power north of Israel and Egypt is the power south of it. Egypt, too, will know and serve the LORD in the realm of peace (cf. Isaiah 19:25). The second kingdom, Babylon, prophetically refers to the restored Roman Empire (Isaiah 40-48; Revelation 17-18). Despite the destruction of Europe in the end time, there will again be people in Europe who will serve the LORD. All those who have been taken from the world’s powers by grace will be credited to Zion. They will turn to the God of Israel and come to know Him.

Rahab means pride and Babylon confusion. Both powers have been hostile to Israel in the past. Both powers will come to an end (Isaiah 2:11-17). The coming of the LORD is the end of all pride. The ruins of confusion caused by Babylon will also disappear through Christ, Who is more than Cyrus (Isaiah 44:26-28).

In addition to these world powers, there is “Philistia” who fought Israel so many times in the land to take possession of the land given to Israel by God. Further, there is “Tyre”. It represents economic power, the world of rich and proud traders. It rejoiced over the fall of Jerusalem because of the commercial advantage he thought it would bring him (Ezekiel 26:2). Finally, reference is made to “Ethiopia”. It represents the more distant peoples.

Individual inhabitants of these areas lay down their enmity. If these people (from the nations) want to come to know the LORD, they must travel to Zion to receive instruction (Isaiah 2:3). There they will come to repentance and faith, there they will be born again (cf. Matthew 19:28) and therefore they are considered to have been born in Zion.

God says of them that they are “born there”, that is in Zion. They are all seen as citizens of the city of God, thereby sharing in the blessings God bestows upon the city. Paul, in relation to New Testament believers, speaks in such a way of “the Jerusalem above …; she is our mother” (Galatians 4:26).

The blessing in connection with Zion is not so much for nations as a whole. It is an individual blessing (Psalms 87:5). In the city, which at first was childless, the number of inhabitants is constantly increasing (cf. Isaiah 54:1-3). The city will not be divided by the increase of individuals, but will remain a unity. God will see to that, “the Most High Himself will establish her”. His presence guarantees the continuity of peace. The LORD has laid her foundation (Psalms 87:1) and He will also confirm and maintain her. Then Jerusalem will truthfully be, according to the meaning of her name, ‘the city of peace’.

The LORD keeps a careful record of who has the civil rights of His city (Psalms 87:6). He counts everyone who by new birth is in His city. No one is forgotten in this counting. The fact that He counts gives the assurance that someone belongs to the ‘numbered’ forever. For such a person the atonement money has been paid (Exodus 30:11-16). All the numbered are counted among God’s people (cf. Jeremiah 33:13).

Of each one of them the LORD says as a mark of truth: “This one was born there.” Such a person is counted and written down. This gives the numbered person the absolute assurance that he will never again be removed from the city of God. The seal of the ownership of God is upon him unbreakably. It is with it as with the sheep of the Lord Jesus, of whom He says that no one can snatch them out of His hand (John 10:28).

Psalms 118:24

This One Was Born There

After the Korahites sing of the glory of the city, they describe how children from various nations are counted to Zion (Psalms 87:4). They are counted as children born there. This presupposes a relationship with Him. Five nations are mentioned, from which people come to belong to the city because they acknowledge Him. They surrender their old citizenship and receive the citizenship of Zion. They are not incorporated into Israel, but into God’s city.

First, two former superpowers are mentioned: Rahab and Babylon. Rahab is Egypt (Isaiah 30:7; Isaiah 51:9; Psalms 89:11). Both have been world powers that have ruled over Israel. Babylon is the power north of Israel and Egypt is the power south of it. Egypt, too, will know and serve the LORD in the realm of peace (cf. Isaiah 19:25). The second kingdom, Babylon, prophetically refers to the restored Roman Empire (Isaiah 40-48; Revelation 17-18). Despite the destruction of Europe in the end time, there will again be people in Europe who will serve the LORD. All those who have been taken from the world’s powers by grace will be credited to Zion. They will turn to the God of Israel and come to know Him.

Rahab means pride and Babylon confusion. Both powers have been hostile to Israel in the past. Both powers will come to an end (Isaiah 2:11-17). The coming of the LORD is the end of all pride. The ruins of confusion caused by Babylon will also disappear through Christ, Who is more than Cyrus (Isaiah 44:26-28).

In addition to these world powers, there is “Philistia” who fought Israel so many times in the land to take possession of the land given to Israel by God. Further, there is “Tyre”. It represents economic power, the world of rich and proud traders. It rejoiced over the fall of Jerusalem because of the commercial advantage he thought it would bring him (Ezekiel 26:2). Finally, reference is made to “Ethiopia”. It represents the more distant peoples.

Individual inhabitants of these areas lay down their enmity. If these people (from the nations) want to come to know the LORD, they must travel to Zion to receive instruction (Isaiah 2:3). There they will come to repentance and faith, there they will be born again (cf. Matthew 19:28) and therefore they are considered to have been born in Zion.

God says of them that they are “born there”, that is in Zion. They are all seen as citizens of the city of God, thereby sharing in the blessings God bestows upon the city. Paul, in relation to New Testament believers, speaks in such a way of “the Jerusalem above …; she is our mother” (Galatians 4:26).

The blessing in connection with Zion is not so much for nations as a whole. It is an individual blessing (Psalms 87:5). In the city, which at first was childless, the number of inhabitants is constantly increasing (cf. Isaiah 54:1-3). The city will not be divided by the increase of individuals, but will remain a unity. God will see to that, “the Most High Himself will establish her”. His presence guarantees the continuity of peace. The LORD has laid her foundation (Psalms 87:1) and He will also confirm and maintain her. Then Jerusalem will truthfully be, according to the meaning of her name, ‘the city of peace’.

The LORD keeps a careful record of who has the civil rights of His city (Psalms 87:6). He counts everyone who by new birth is in His city. No one is forgotten in this counting. The fact that He counts gives the assurance that someone belongs to the ‘numbered’ forever. For such a person the atonement money has been paid (Exodus 30:11-16). All the numbered are counted among God’s people (cf. Jeremiah 33:13).

Of each one of them the LORD says as a mark of truth: “This one was born there.” Such a person is counted and written down. This gives the numbered person the absolute assurance that he will never again be removed from the city of God. The seal of the ownership of God is upon him unbreakably. It is with it as with the sheep of the Lord Jesus, of whom He says that no one can snatch them out of His hand (John 10:28).

Psalms 118:25

All My Springs Are In You

All the favors done to the nations bring about exuberant expressions of joy. Those who live in Zion are “those who sing”. There are also those who dance and sing in rows and in turn to express their joy. One part of the inhabitants sings, another part dances. In a great praise, they all sing about Zion: “All my springs [of joy] are in you” (cf. Psalms 46:5; Revelation 22:1-2; Ezekiel 47:1-12). They can say that because the LORD, Who is the spring of living water, is there (Isaiah 12:3; cf. Jeremiah 2:13). Zion is the city of grace. All who are included in it are there by grace.

They sing of “all my springs” because the true source of Zion, the Messiah, the LORD, dwells there. He is the spring of all blessing and joy in the realm of peace. During His life on earth He wept over the city (Luke 19:41). Now He can rejoice with her over all that is in her, for all that originates in Him. He can give that joy and blessing on the basis of His suffering on the cross (John 7:37-39). That suffering is described impressively in the following psalm.

Psalms 118:27

Introduction

This psalm is the saddest psalm in the entire book of Psalms. Other psalms can be sad and gloomy, yet are mixed with faith confidence and ultimately hope and victory. Psalms 88, however, is somber from beginning to end. The last word of this psalm is “darkness” (Psalms 88:18). The only ray of hope in this psalm is the Person to Whom the psalmist addresses in this psalm: the “LORD, the God of my salvation” (Psalms 88:1b). Here we find a reference to the name Jesus, which means ‘the LORD is salvation’.

The psalm is the prayer of a man who suffers incessantly. He complains about the terrible, harsh oppression that brings him to the brink of death. Yet day and night he called upon the LORD. In the application of this psalm to Christ, we see the suffering He underwent because of the curse of the law. In the application to the believers, both of Israel and the church, we see the suffering that is necessary to be purified and come to glory.

The suffering of the psalm is applicable to the suffering of the remnant in the end time, just before the coming of the Lord Jesus. The remnant will suffer so greatly during the great tribulation that it will seem to them as if there is no end to their need, and that darkness will win out over light. The psalm also reminds us of the suffering of the Lord Jesus. Through His suffering He could become the source of living water. This is “a maskil” or “a teaching” from the maskilim (Psalms 88:1a).

By virtue of His suffering, the joy of the city of God can be there with all who are in it (Psalms 87:7). All who are in it, Jew and heathen, and share in the blessing, have been delivered from the power of the devil and are counted as belonging to that city.

Call For Hearing

This psalm is called “a Song” (Psalms 88:1a). The song is not, however, as it usually is, a song of praise, but a song of lamentation, in which sadness and despair are sung. According to the meaning of “according to Mahalath Leannoth” – the meaning follows below – we may take it to mean that the song is sung by a downcast with weak, gloomy, melancholy voice, with a tone of minor.

For “a Psalm of the sons of Korah” see at Psalms 42:1.

For “for the choir director” see at Psalms 4:1.

The song is sung “according to Mahalath Leannoth”, showing that it is a lament. The word mahalath occurs only in Psalms 53 (Psalms 53:1). “Mahalath” means ‘sickness’ or ‘suffering’. “Leannoth” means ‘humiliation’. It refers to ‘humiliation through suffering’ as the necessary way to glory and blessing – the spring of living water.

This points first of all to the humiliation of Christ through suffering on the cross of Calvary, as the basis for all the blessings of the remnant (Psalms 87:7). The rock had to be struck if He were to become for us a source of living water (Luke 24:26).

Secondly, it points to the path of suffering that Israel had to go through, the purging of the remnant, through Assyria, the disciplining rod of God (Isaiah 10:5; cf. Deuteronomy 28:49-57; Joel 2:1-14) in order to arrive at the glorious redemption. Compare the way Joseph’s brothers had to go, the prison, in order to come to restoration. For us, too, it is true that we are first we suffer with Christ and then are glorified with Him (Romans 8:17).

This psalm is “a maskil”, “a teaching”. See further at Psalms 32:1.

The psalm is a maskil “of Heman the Ezrahite”. It is the only psalm of him in Psalms. Heman is a wise, a Levite, a Korahite, a singer, a son of Joel and a grandson of Samuel (1 Kings 4:31; 1 Chronicles 15:17; 19; 1 Samuel 8:1-2). He is included in the tribe of Judah. He is also called “the king’s seer to exalt him [literally: lift up the horn] according to the words of God” (1 Chronicles 25:5).

The psalmist in his deep distress turns to the “LORD”, whom he calls “God of my salvation” (Psalms 88:1b; Psalms 27:9b). The last straw, the only ray of hope in this otherwise gloomy psalm of suffering is that he knows God as the God of his salvation. Satisfied with perils of death, the psalmist seeks refuge in God. Surrounded by dangers and enemies, he looks upward. “I will lift up my eyes to the mountains; from where shall my help come?”

Then he looks even higher to heaven and confesses: “My help [comes] from the LORD” (Psalms 121:1-2). Therefore he turns to Him. In the midst of distress, faith clings to the God Who has promised to deliver. At the same time, it makes his situation even darker, because the God Whom he knows does not answer. This is a dramatic perception.

He addresses God and cries out before Him “by day and in the night”. This “cried out” – literally “shouted” – indicates a penetrating and powerful prayer from a heart that is overcome by the gravity of the distress. Literally it says: “By day I cry out, and in the night [I come] to You.” The need is so great that he comes to God day and night, without ceasing, and cries out before Him. As soon as he wakes up in the morning, he resumes to pray and plead (Psalms 88:13; cf. Psalms 50:15).

But God does not seems to pay attention to him. The Lord Jesus also “offered up both prayers and supplications with loud crying and tears” to God (Hebrews 5:7). That is in Gethsemane, in anticipation of the suffering for sin. He knows what it is to have a deeply burdened heart and can therefore sympathize with the remnant and all who feel this way. With Him, however, there is not the hopelessness that characterizes the prayer here. He cries out in the full knowledge that God hears Him.

Heman urges the God of his salvation to let his prayer come before Him, that is, in His presence (Psalms 88:2; cf. Psalms 27:8). For it seems that the door to God is closed, that his prayer does not reach Him. God does not seem to be listening, but he does not give up and asks Him: “Incline Your ear to my cry.” Here he uses that strong word “cry” again. He knows that God is there, although He seems to have withdrawn from him.

Psalms 118:28

Introduction

This psalm is the saddest psalm in the entire book of Psalms. Other psalms can be sad and gloomy, yet are mixed with faith confidence and ultimately hope and victory. Psalms 88, however, is somber from beginning to end. The last word of this psalm is “darkness” (Psalms 88:18). The only ray of hope in this psalm is the Person to Whom the psalmist addresses in this psalm: the “LORD, the God of my salvation” (Psalms 88:1b). Here we find a reference to the name Jesus, which means ‘the LORD is salvation’.

The psalm is the prayer of a man who suffers incessantly. He complains about the terrible, harsh oppression that brings him to the brink of death. Yet day and night he called upon the LORD. In the application of this psalm to Christ, we see the suffering He underwent because of the curse of the law. In the application to the believers, both of Israel and the church, we see the suffering that is necessary to be purified and come to glory.

The suffering of the psalm is applicable to the suffering of the remnant in the end time, just before the coming of the Lord Jesus. The remnant will suffer so greatly during the great tribulation that it will seem to them as if there is no end to their need, and that darkness will win out over light. The psalm also reminds us of the suffering of the Lord Jesus. Through His suffering He could become the source of living water. This is “a maskil” or “a teaching” from the maskilim (Psalms 88:1a).

By virtue of His suffering, the joy of the city of God can be there with all who are in it (Psalms 87:7). All who are in it, Jew and heathen, and share in the blessing, have been delivered from the power of the devil and are counted as belonging to that city.

Call For Hearing

This psalm is called “a Song” (Psalms 88:1a). The song is not, however, as it usually is, a song of praise, but a song of lamentation, in which sadness and despair are sung. According to the meaning of “according to Mahalath Leannoth” – the meaning follows below – we may take it to mean that the song is sung by a downcast with weak, gloomy, melancholy voice, with a tone of minor.

For “a Psalm of the sons of Korah” see at Psalms 42:1.

For “for the choir director” see at Psalms 4:1.

The song is sung “according to Mahalath Leannoth”, showing that it is a lament. The word mahalath occurs only in Psalms 53 (Psalms 53:1). “Mahalath” means ‘sickness’ or ‘suffering’. “Leannoth” means ‘humiliation’. It refers to ‘humiliation through suffering’ as the necessary way to glory and blessing – the spring of living water.

This points first of all to the humiliation of Christ through suffering on the cross of Calvary, as the basis for all the blessings of the remnant (Psalms 87:7). The rock had to be struck if He were to become for us a source of living water (Luke 24:26).

Secondly, it points to the path of suffering that Israel had to go through, the purging of the remnant, through Assyria, the disciplining rod of God (Isaiah 10:5; cf. Deuteronomy 28:49-57; Joel 2:1-14) in order to arrive at the glorious redemption. Compare the way Joseph’s brothers had to go, the prison, in order to come to restoration. For us, too, it is true that we are first we suffer with Christ and then are glorified with Him (Romans 8:17).

This psalm is “a maskil”, “a teaching”. See further at Psalms 32:1.

The psalm is a maskil “of Heman the Ezrahite”. It is the only psalm of him in Psalms. Heman is a wise, a Levite, a Korahite, a singer, a son of Joel and a grandson of Samuel (1 Kings 4:31; 1 Chronicles 15:17; 19; 1 Samuel 8:1-2). He is included in the tribe of Judah. He is also called “the king’s seer to exalt him [literally: lift up the horn] according to the words of God” (1 Chronicles 25:5).

The psalmist in his deep distress turns to the “LORD”, whom he calls “God of my salvation” (Psalms 88:1b; Psalms 27:9b). The last straw, the only ray of hope in this otherwise gloomy psalm of suffering is that he knows God as the God of his salvation. Satisfied with perils of death, the psalmist seeks refuge in God. Surrounded by dangers and enemies, he looks upward. “I will lift up my eyes to the mountains; from where shall my help come?”

Then he looks even higher to heaven and confesses: “My help [comes] from the LORD” (Psalms 121:1-2). Therefore he turns to Him. In the midst of distress, faith clings to the God Who has promised to deliver. At the same time, it makes his situation even darker, because the God Whom he knows does not answer. This is a dramatic perception.

He addresses God and cries out before Him “by day and in the night”. This “cried out” – literally “shouted” – indicates a penetrating and powerful prayer from a heart that is overcome by the gravity of the distress. Literally it says: “By day I cry out, and in the night [I come] to You.” The need is so great that he comes to God day and night, without ceasing, and cries out before Him. As soon as he wakes up in the morning, he resumes to pray and plead (Psalms 88:13; cf. Psalms 50:15).

But God does not seems to pay attention to him. The Lord Jesus also “offered up both prayers and supplications with loud crying and tears” to God (Hebrews 5:7). That is in Gethsemane, in anticipation of the suffering for sin. He knows what it is to have a deeply burdened heart and can therefore sympathize with the remnant and all who feel this way. With Him, however, there is not the hopelessness that characterizes the prayer here. He cries out in the full knowledge that God hears Him.

Heman urges the God of his salvation to let his prayer come before Him, that is, in His presence (Psalms 88:2; cf. Psalms 27:8). For it seems that the door to God is closed, that his prayer does not reach Him. God does not seem to be listening, but he does not give up and asks Him: “Incline Your ear to my cry.” Here he uses that strong word “cry” again. He knows that God is there, although He seems to have withdrawn from him.

Psalms 118:29

The Extend of the Affliction

Heman goes on to tell God why he calls to Him, which we see by the word “for” (Psalms 88:3). He is not satisfied with the good that God has promised to those who serve Him, but with “troubles”. “Enough” means: nothing more can be added; he has reached the breaking point. To emphasize this we are given a list of synonyms in these verses to describe how the water has come to his lips. He is not connected to life, but to death. He is, as it were, living dead. Through all the affliction his “life has drawn near to Sheol”.

He is already “reckoned among those who go down to the pit” (Psalms 88:4). He sees himself as doomed. This is the perspective that he also has in mind according to those around him: not life, but the pit, the grave, death. His fate is like that of all people whose life is over. There is no strength in him to resist this descent. He has “become like a man without strength”. Affliction has robbed him of his strength and made him powerless, he is literally deadly tired.

That he says of himself that he is “forsaken among the dead” (Psalms 88:5) – literally free among the dead – means that he is free from the disciplining hand of God like all the other dead. This thought is confirmed by the second sentence of this verse. He sees himself “like the slain who lie in the grave”. ‘Slain’ brings to mind those who have died in war. By this he means a mass grave where he is not given a tomb and cannot be identified. He has become an anonymous victim, a number. The psalmist here means a senseless death, a dishonorable death.

He adds that God no longer thinks about them, that God no longer has any concern for them as the living. “They are cut off from Your hand.” With a dead person God can no longer deal like He does with a living one. Of course He also has authority over the dead, but this is about His dealings with people living on earth. For the New Testament believer it is different. He knows that after his death he will praise the Lord in paradise.

He tells God that He has “put” him “in the lowest pit” (Psalms 88:6). Putting into a pit is done to a wicked person (Psalms 94:13), for the greatest wicked person the deepest (lowest) pit is dug. The complaint of Psa 88:3-4 now turns into an accusation against God. ‘You have done this, You have rejected and forsaken me.’ In doing so he acknowledges God’s dealings with him. In the same way, further on in the psalm, he attributes everything to God’s actions. He continually says what God does to him.

This action presses very hard on him. He describes the lowest pit as “dark places” and “depths”. It is, as it were, a superlative of the realm of the dead, the deepest realm of the dead (cf. Psalms 86:13b). We would say in ordinary language, not just dead, but ‘stone dead’. All around him is darkness. He cannot look upward, to the light, because he is so deeply mired in afflicted.

He tells God that His wrath “has rested upon” him (Psalms 88:7). “Rested upon” is literally “rests on” in the sense of “crushing”. The meaning is: ‘Your wrath/grimness/poison crushes me’. It is as if God’s wrath is put to rest by crushing him, that much he feels himself the target of that wrath.

He is “afflicted” with all God’s waves. This reminds one of the Lord Jesus, but His suffering goes far beyond that. On the cross, in the three hours of darkness, He received all the waves of God’s wrath upon Him because of the sins of His own that were laid upon Him. That is not the case with Heman. The waves of affliction come only upon him and only affect him. It is God’s discipline or education to draw His own to Himself. Heman here is a type of the remnant of Israel in the end time. This is the teaching that the maskilim will receive and pass on to others.

This distress also concerns his loneliness and rejection by his “acquaintances” (Psalms 88:8; Psalms 88:18). This is what Job also experienced (Job 19:13-14). He tells God that He has “removed” them far from him. And as if that weren’t bad enough, He has also made him “an object of loathing to them”. Not only has he been abandoned, but his acquaintances give him a wide berth. To them he is like a leper, someone with a contagious, stinking disease, from whom one must stay away (cf. Leviticus 13:46). We also see this with the Lord Jesus (Psalms 102:6-7).

Thus the psalmist is “shut up” in his own situation. This is the condition of a leper (Leviticus 13:46). We would say today – we write April 2020, during the corona crisis – ‘he is quarantined’. In his affliction he is also isolated in solitude. Heman himself has no strength to get out of his affliction and suffering. Around him there is no one to look after him and give him any help or comfort. He feels like Job, who complains that God has blocked his way and therefore he cannot come to the light (Job 3:23).

His eye, which looks out to God for deliverance from his affliction, “has wasted away because of affliction” (Psalms 88:9). He finds himself in bitter misery. He cries “every day” to the “LORD”, the God of the covenant. Surely God will not forget that He made a covenant with His people, to which he belongs, to bless them, will He? Heman, as a picture of total helplessness, spreads out his hands to Him. To whom else can he spread out his hands? He knows that only God can help him. If only God will take his spread out hand, he will be set free.