Verse by Verse

⁸ O daughter of Babylon, who are to be destroyed,
Happy the one who repays you as you have served us!

⁹ Happy the one who takes and dashes
Your little ones against the rock!

Though the Hebrew text of this psalm has no heading, early Jewish tradition identifies it alternately as the composition of David (per the Midrash on Psalms, which explains that God gave David a prophetic vision of the Temple’s destruction and Israel’s exile) or as the joint composition of David and (later adding to it) Jeremiah. — Wechsler, page 328.

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Thous the imagery of [verses 1-3] is highly picturesque, it is colored throughout by the somber hues of sorrow—which sorrow is specifically occasioned by (1) their remembrance of Zion (i.e., of what it was before the conquest, not only in its material splendor, but even more so as the site of God’s presence on earth—in the now-destroyed Temple); and (2) their being under the dominion of pagan captors who demanded that they exiles express mirth and sing songs of Zion against their will. — Wechsler, pages 328-329.

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The exiles here (vs.4-6) affirm by their subtle response that their expression of joy over Zion is based not in the prosperity of the city per se, but in their worship of the God who chose Zion as the seat of His earthly rule, as Israel’s true King. The affirmation in turn bears out the reason for the exile, which, though accomplished by means of an ungodly people, was intended by God as chastisement for Israel’s failure to recognize Him as their ultimate authority—a failure epitomized by their idolatry (Ezekiel 20:27-32) and failure to observe God’s command concerning the land’s sabbatical rest (2 Chronicles 36:21). — Wechsler, page 329.

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Though the exile was intended by God for the good purpose of chastising Israel, the agent by which He brought about that chastisement—i.e., the Babylonians, supported by Israel’s neighbor Edom was nonetheless an ungodly agent, motivated for their own part by the very bad purpose of conquering God’s people and dishonoring their God, hence placing themselves under the inevitable, just judgment (i.e., wrath) of God. It is for this expression of divine justice that the psalmist appeals in this last section, which he concludes with [an] admittedly shocking statement. This statement, however, is meant to be shocking. —Wechsler, page 330.

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In response to those critics who see this concluding statement (v.9) as [unfitting], we would point out the following: (1) the distinction between “innocent” and “guilty” that fuels much of our modern shock at this verse is typically divorced from any spiritual nuance (i.e., “innocence” is equated with young age rather than sinlessness), in contrast to the biblical notion of “innocence” as a spiritual category that applies to no one per se, even from conception (Psalm 51:5)—hence the drawing of even one breath represents a gift of grace and mercy on God’s part; (2) [the New Testament depicts] Christ’s second advent, at which time more people will be put to death than at any other single period in prior history (cf. Revelation 19:18; Matthew 24:19ff.); (3) the Abrahamic Covenant required that God “curse those who curse” Israel in like fashion—as the psalmist himself specifically states in v.8 …; (4) implicit in the “devastation” of Israel’s captors, the Babylonians, is the release of Israel herself from captivity … hence the psalmist’s reference to the one who repays Babylon as “blessed” (as is evident in what God says to Cyrus in Isaiah 45:1-7) … It should also be borne in mind that this last statement is not presented as an exhortation or command, nor is it directed to any human individual in particular, implying that—in the depth of their grief over having their own little ones dashed against the rock—the Israelite exiles are yeet leaving the recompense their captors deserve to God, who more often than not does show mercy, even in judgment. — Wechsler, pages 330-331.

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The word “happy” is from a Hebrew root meaning to be upright. The happiness of a true moral relationship to God is a right happiness whether it results from receiving God’s pardon or executing God’s wrath. The former happiness belongs to the present day of grace; the latter, to the future day of judgment. God’s action, whether in grace or judgment, is perfect and in harmony with His being and nature, and awakens praise in every Spirit-taught heart.

That a tyrant should suffer the same misery that he inflicted on others is not injustice but justice. There is, therefore, nothing unrighteous in verses 8 and 9.— Williams, pages 407-408.

I agree with what Wechsler and Williams said about verse 9. But more than that, all of the evil done throughout history to God’s people is the result of Satan’s attempt to thwart the plans of God. The attacks on Israel before the Incarnation were an attempt to destroy the line that brought forth the Messiah. If God allowed Israel to be destroyed, there could have been no Messiah and, therefore, no salvation. It’s popular to say that God is love. It’s not very popular these days to say that He is also righteous and just.

²⁶ Oh, give thanks to the God of heaven!
For His mercy endures forever.

This psalm (sometimes in combination with Psalm 135) is known in Jewish tradition as “The Great Hallel,” i.e.,the Giving of Praise par excellence) because of its comprehensive focus on the reasons for praising God—from His Creation of the Universe and general solicitude for humanity to His special, paternal solicitude for His people—and because of its unique repetition/emphasis (more so than in any other biblical [passage]) on that divine attribute that most epitomizes (i.e., sums up) any and all good that God has ever done for man—His lovingkindnesss. For this reason also this psalm is recited after the “Egyptian Hallel” on Passover, in connection with the Fourth Cup that symbolizes “Redemption” in connection with God’s fourth and final promise in Exodus 6:7: “I will take you for My people, and I will be your God”—a promise whose fulfillment is ultimately linked by Scripture to God’s final historical act of paternal redemption, when He brings His people Israel (together with the “grafted-in” branches of righteous Gentiles: cf, Romans 11:17), renewed in imperishable purity, into their home of renewed creation (Revelation 21:3). — Wechsler, pages 324-325.

In the opening call (vs.1-3) the three great names or titles of God—Jehovah, Elohim, Adonai—are used.

In the opening section (vs.1-3) the psalmist focuses not on any specific manifestation of God’s expressed attributes (attributes that becomes “active” in what God does), but rather on the essential attributes (attributes that are “active” in what God is) of His goodness and transcendence (His being “above” or greater than all other authorities and powers, whether human or divine, in every respect). — Wechsler, page 325.

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God’s transcendence over creation is stressed [in vs.4-9] by focusing on His role as Creator—specifically, His creation of the more “awe-inspiring” parts of the universe on the second through fourth days of the creation week, i.e.: the sky (heavens, v.5), the earth (dry land, v.6), and the great lights—that is, the sun and the moon and the stars. … In addition to the obvious benefit of these things to humanity, the “goodness” component of God’s lovingkindness manifest in His creation of these things is intimated by the psalmist’s initial reference, in v.4, to God doing (or “making”) great wonders, which term specifically signifies God’s manifest acts of deliverance. — Wechsler, page 326.

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God’s attribute in its most intimate or “relational” manner is the explicit focus of [vs.10-22], which briefly surveys the various ways in which God, having sovereignly chosen Israel, preserved them from destruction and delivered them from affliction. The arrangement of this survey follows the same essential pattern as in vs.8-14 of Psalm 135. — Wechsler, page 326.

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[Verses 23-24 reiterate in abbreviated fashion the entire spectrum of God’s [attributes] in the Hebrew Bible as expressed in Israel’s deliverance, from Egypt (to which the expression “who remembered us” alludes; cf. Exodus 2:24) to the post-exilic period (to which the expression “He has rescued us” alludes. — Wechsler, page 327.

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By concluding the psalm with the same exhortation to give thanks employed thrice at the beginning we are reminded that, though “The Great Praise” itself here draws to a close, our obligation to continue giving thanks to God does not. … This continuous, or “pan-temporal” perspective on thanksgiving is reinforced not only by its obvious correlation to everlasting expression of God’s [attributes], but also by the closing epithet “the God of heaven,” which is a fairly rare divine title that, considering where it does occur, recalls the expression of God’s transcendent [attributes] throughout the Old Testament history of Israel … — Wechsler, pages 327-328.

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This Psalm is Israel’s response to the call of the prior Psalm to worship and praise Messiah. … It will yet be sung by the tribes of Israel in the future day of their deliverance, when Messiah will appear in majesty and destroy all their adversaries. In the first twenty-two verses His glory as Creator and Sustainer of the heavens and the earth (Colossians 1:16-17), and His grace and power on behalf of His ancient people in the past, are set out. The remaining verses apply to their future deliverance from Anti-Christ—Israel’s greatest enemy—and from the misery of their low estate, and that of the flesh under his oppression. — Williams, pages 406-407.

¹⁹ Bless the Lord, O house of Israel!
Bless the Lord, O house of Aaron!

²⁰ Bless the Lord, O house of Levi!
You who fear the Lord, bless the Lord!

²¹ Blessed be the Lord out of Zion,
Who dwells in Jerusalem!

This first section (vs.1-7)focuses on the expression of God’s solicitude for Israel which stands at the foundation of their identity as His people—to wit, His sovereign and umerited choice (cf. Romans 9:11). — Wechsler, page 323.

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Having “chosen Jacob (i.e., the people of Israel) for Himself” (v.4) based on His grace and not their worth (which was/is neither worse nor better than that of any other group), God maintains His choice—that is, their existence as a people—on the same basis, “For the gifts and the calling of God are irrevocable” (Romans 11:29). Despite their predominant hardness and sinfulness (extending from their depravity, not as Jews, but as humans, God thus expresses His solicitude for Israel by (1) defeating their enemies, from Egypt (vs.8-9), the Amorites, and the people of Bashan (v.11; cf. Numbers 21:21-35) to all the kingdoms of Canaan (v.11b); (2) giving them the land of Canaan (and all it contained for their sustenance) as a heritage (or “inheritance”) forever (cf. Genesis 17:8; Psalm 105:8-11); and (3) vindicating and having compassion on His people—i.e., manifesting His personal love in chastisement. — Wechsler, page 323.

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The psalmist focuses in this concluding section (vs.15-21) on the manner (and hence depth) of God’s expressed solicitude for Israel by contrasting it with the manner (i.e., the utter lack thereof in which other “gods” relate to those who trust in them (v.18). — Wechsler, page 324.

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This Psalm and the following … are prophetic, and will be sung by redeemed Israel at the coronation of the Great King in Zion. This is made clear by verse 21, and by comparing verses 13 and 14 with Exodus 3:15 [which] declares God’s election of Israel and His uniting the memorial of His name with her, and Deuteronomy 32:36 [which] predicts her apostasy to idolatry, her rejection of Messiah, the Divine indignation that should justly follow, and her final restoration and pardon. — Williams, page 406.

³ The Lord who made heaven and earth
Bless you from Zion!

The theme of complete or “utmost” blessing—both to and from the Lord and His people—is structurally reinforced by the three-fold repetition (i.e., once in each verse) of the verb “bless.” — Wechsler, page 320.

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Picking on the specific notion—in this case “blessing”—with which the previous psalm ended, this psalm begins with the exhortation to respond in like kind—i.e., that those who have been blessed by the Lord with the guarantee of “eternal life” (Psalm 133:3b) respond in worship by themselves blessing the LORD. Thous the expression “those who stand in the house of the Lord” certainly includes the Levites who would minister in the temple, considering the context and culminating place of this psalm, it also unquestionably includes reference to all Israelite worshipers and pilgrims to the Temple who seek to worship God in gratitude and praise. The reference to this worship taking place by night (lit., “in the nights”) is intended to underscore the unbroken continuity of this worship … especially during the pilgrimage festivals (i.e., Passover, Pentecost, and Tabernacles). — Wechsler, pages 320-321.

Sanctuary (v.2) = Holy of Holies

The worshiper’s focus on the Temple is motivated not by the “house” itself, but by the presence of God Himself therein. To lift up one’s hands to Him, moreover, highlights that important relational facet of worship characterized by the worshiper’s utter submission to and dependence on God as the One who is not only able, but willing to meet His child’s deepest and most pressing needs (cf. the parallelism between “I lift up my hands” and “My supplications”/”I cry … for help” in Psalm 28:2; this is also the likely signification in 1 Timothy 2:8). — Wechsler, page 322.

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This psalm—and hence the Songs of Ascent—concludes, most fittingly, on the note of blessing going forth from the LORD Himself, the Source of all blessing, from His “place” in Zion—the reference being not just to what was in the days of the First and Second Temples, but also to what will always be, from the days of Christ’s advent to the Third Temple and beyond. — Wechsler, page 322.

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This is the last of the Songs of the Ascents, and all is sunshine and blessing. It is a scene of millennial peace and glory. Messiah as Creator of the heavens and of the earth, is enthroned in Zion (v.3), and from thence, as a source, blessing flows forth. Men will then lift their eyes to Zion (v.2) and from thence expect the supply of all their needs. …

“By night” may mean at the time of the evening sacrifice; or it may  mean the praise which faith renders during the “night” that precedes the millennial dawn. — Williams, page 406.

² It is like the precious oil upon the head,
Running down on the beard,
The beard of Aaron,
Running down on the edge of his garments.

³ It is like the dew of Hermon,
Descending upon the mountains of Zion;
For there the Lord commanded the blessing—
Life forevermore.

Considering the pilgrimage venue of these Songs of Ascent, the “unity” of “brothers” here in view should be specifically construed with reference to the spiritual unity of the various Israelite pilgrims who have come together to worship their One Lord and Father at the Temple in Jerusalem. The spiritual-theological nuance of this unity is further affirmed by the observation that the adjectives “good” and “pleasant” are elsewhere employed in poetic parallelism with reference to what God is, what He gives, or the worship that He receives from His people. — Wechsler, page 318.

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The comparison of the aforementioned “unity” to the precious oil … coming down upon … Aaron’s beard is specifically intended to highlight the holiness of that unity—or, more precisely, the priestly holiness of the people who “dwell” in that unity. The oil, which in connection to Aaron can only be the “anointing oil” described in Leviticus 8:10-13 which, after being applied to “the tabernacle and all that was in it,” was poured “on Aaron’s head … to consecrate him.” — Wechsler, page 319.

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The comparison to Mt. Hermon reinforces the image of abundant life, since Hermon is the tallest mountain in the biblical land of Israel and, being always covered by snow, is consistently characterized in its lower parts by an abundance of dew— which bears the specific symbolism of fresh and vigorous life. The reference to Zion as the source of this eternal blessing alludes specifically to the presence of God therein as the eternal King and source of all that is best for His people. — Wechsler, page 320.

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This song looks forward to the happy day when the Holy Spirit will be poured out upon the whole House of Israel, and, no longer broken into two nations, they will become one family dwelling together in unity. Ezekiel 37:15-28 predicts this future unity, and makes it synchronize with the second coming of Messiah. — Williams, page 405.

¹³ For the Lord has chosen Zion;
He has desired it for His dwelling place:

¹⁴ “This is My resting place forever;
Here I will dwell, for I have desired it.

¹⁵ I will abundantly bless her provision;
I will satisfy her poor with bread.

¹⁶ I will also clothe her priests with salvation,
And her saints shall shout aloud for joy.

¹⁷ There I will make the horn of David grow;
I will prepare a lamp for My Anointed.

¹⁸ His enemies I will clothe with shame,
But upon Himself His crown shall flourish.”

Some commentaries believe this psalm was sung at the dedication of Solomon’s temple. Williams believes it was written by Hezekiah when he (and the ark) was besieged in Jerusalem by the Assyrians, and the king was childless.

Seeing that the content of this psalm is generally parallel to that of Solomon’s prayer at the dedication of the Temple in 2 Chronicles 6, with an especially close (and clearly intentional) similarity in the language of vs.9-10 of this psalm and the closing two verses (41-42) of Solomon’s prayer, it has long been suggested by various interpreters that this psalm was originally composed and sung during the “bringing up” of the ark from its tent in the city of David to its place in the inner sanctuary of Solomon’s Temple (see 1 Kings 8:4-6). — Wechsler, page 315.

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In addition to affirming David’s determination to find—i.e., to both find a suitable location (the threshing floor of Araunah/Ornan the Jebusite [2 Chronicles 3:1]) and built thereon (which his son, Solomon, did), this section (vs.1-5) also supplies new information by describing the personal vow that David made that until he found the Lord a “place” he would neither enter his house nor lie on his bed (a euphemism for sexual relations). — Wechsler, page 315.

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Israel’s role (vs.6-10) is that of responding by going into God’s dwelling place and worshiping at His footstool (i.e., before the Ark). The people’s petition in v.10 that God not turn away the face of His anointed (Messiah), while alluding, on the one hand, to God’s promise in 2 Samuel 7:14-15 not to remove His grant of royal status to the successive sinful kings in the Davidic line, also serves as a segue to the following verse introducing God’s role in the covenant and His ultimate acceptance of the “face” (i.e., of the intercession, the expression “not to turn away the face of” meaning to accept another’s request of petition) of the Anointed One par excellence. — Wechsler, page 316.

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The psalmist introduces the final section (vs.11-18) by immediately emphasizing (in v.11) that the fulfillment of the covenant depends exclusively on God. Hence we are told that the Lord has sworn and will not turn back from His statement to David that He would seat one of the fruit of his body upon the throne, which statement is applied directly to Jesus in Acts 2:30 as the final and ideal realization of this promise. The conditional language of v.12 does not introduce a condition into the fulfillment of the Davidic Covenant, but rather the extent to which the successive sons of David would also sit on the throne in their own lifetimes (as opposed to being removed therefrom in chastisement) until there would come that ideal Son of David who, by virtue of His perfect obedience, would take up that throne forever. … The messianic nature of this covenant’s fulfillment is further intimated by the expression “My resting place” as well as by God’s declaration in v.17: “I will cause to branch forth a horn of David”—hearkening unmistakably to the messianic prophecies concerning the “Branch” of David in Isaiah 4:2; Jeremiah 23:5; 33:15; Zechariah 3:8; and 6:12. — Wechsler, pages 316-318.

³ O Israel, hope in the Lord
From this time forth and forever.

This psalm though short, highlights the underlying qualification of David as “a man after God’s own heart” (1 Samuel 13:14)—to wit: that, despite his sins and imperfections, he understood clearly and accurately who he was in relation (and contrast) to God, and how he was therefore to relate to God. — Wechsler, page 312.

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The biblical concept of “pride” … simply entails recognizing (and affirming) what is true of oneself.  The second part of verse 1 not only continues this honest self-assessment, but also implies the contrasting assessment of God (and hence qualifies as worship)—i.e., that what is too great (i.e., incomprehensible, not more important) or too difficult (lit., “too wonderful”—i.e., unattainable) for David, as a created being, is not too great or too difficult (i.e., it is exclusively comprehensible and attainable) for God. — Wechsler, page 313.

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By comparing his soul to a weaned child upon (i.e., resting upon) his mother, David underscores not only his humility and contentment with what is given to him (just as a weaned child is content with the more solid food given to it in place of the mother’s milk), but also his relationship with God, of which one of the most poignant images in any culture is that of a mother and her child. By this imagery is thus portrayed a faith that has matured beyond infancy and which therefore ceases to “cry out” for “great things” and “wonders/signs” and rests content with the more mature “food” of God’s Word. It is this same notion—if not this very psalm—that underlies the comparison of the immature church of Corinth to “babes in Christ” who are not yet ready (i.e., weaned) to receive “solid food” (1 Corinthians 3:1-3; note also that the spiritual gifts emphasized in this church include all the “sign” gifts, whereas those of the more mature Roman church include none of them [Romans 12:6-8]). — Wechsler, pages 313-314.

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Just as in the concluding section of the previous psalm (Psalm 130) the psalmist widens the scope of his personal hope to include Israel as a while, so too her—with the shift from the personal to the collective scope signaled by the same opening words (“O Israel, hope in the LORD”)— David exhorts his people to share with him in the privilege of experiencing the same filial relationship to their Heavenly Father, fraternally reinforced by the same childlike (as opposed to childish) faith. David’s closing qualification serves to compensate for the limitations of the simile in the previous verse, for though a weaned child eventually grows up and leaves his mother, Israel’s filial trust and dependence on God is to (and will) endure from this time forth and forever, commensurate with God’s own paternal solicitude and love. — Wechsler, page 314.

Williams’ take:

The Spirit here paints [Messiah] in beauteous colors. Neither haughty nor proud, neither self-confident nor willful but gentle, submissive, and resigned, He is subject to God’s will and government as a weaned child accepts and submits to the wise and loving action of its mothers in changing its food. …

In Psalm 130:7 the nation is encouraged to set her hope on Jehovah because He was about to redeem her (v.8). In this Psalm she is invited to continue setting her hope upon Him “from henceforth and for ever,” because the promised redemption shall have then become a reality. — Williams, page 404.

⁵ Let all those who hate Zion
Be put to shame and turned back.

⁶ Let them be as the grass on the housetops,
Which withers before it grows up,

⁷ With which the reaper does not fill his hand,
Nor he who binds sheaves, his arms.

⁸ Neither let those who pass by them say,
“The blessing of the Lord be upon you;
We bless you in the name of the Lord!”

⁵ The Lord bless you out of Zion,
And may you see the good of Jerusalem
All the days of your life.

⁶ Yes, may you see your children’s children.
Peace be upon Israel!

Following naturally upon the point emphasized in the last section of the previous psalm that children are “an inheritance of the LORD” and should be reared in a “God-fearing” fashion, this psalm elaborates on the prosperity (i.e., the “goodness” [v.5] and “peace” [v.6]) that accrues to the parents who do so (here presented from the perspective of the father, as head of the family.— Wechsler, page 306.

fear (vs.1 and 4) = worship

If a man truly fears the LORD then he will find satisfaction and joy in (1) his wife, who will certainly be affected by the godliness of her husband, and will be to him like a fruitful vine, and (2) his children, who, being reared in the fear of the Lord, will be to their parents like olive plants that evidence the promise of full growth and fruitfulness on their own part. — Wechsler, page 307.

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In verses 5-6, the psalmist is expressing the wish that those who fear the Lord would live to see the advent of the Messiah and God’s kingdom established on earth, for it is only then that one will see Jerusalem’s prosperity and true peace. — Wechsler, pages 307-308.