Verse by Verse

⁵ As for such as turn aside to their crooked ways,
The Lord shall lead them away
With the workers of iniquity.
Peace be upon Israel!

The most apropos thing by which to illustrate the permanence of God’s people as God’s people (per the principle given in Romans 11:29)—i.e., that they cannot be moved—is Mount Zion (a poetic synonym for Jerusalem), which despite any geographic changes that God may make when He renews heaven and earth (cf. Isaiah 65:17; 66:22; Revelation 21:1), will abide forever as the same distinct Zion of previous redemption history. This permanence of Zion is ultimately grounded in the permanence of Zion’s King, the divine Messiah, who will establish His throne in Zion (on the Temple Mount) before renewing Creation, and maintain His throne there forever (i.e., even after renewing Creation; see esp. Ezekiel 43:7 and Revelation 22:3-5). — Wechsler, page 300.

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In His paternal solicitude God will ensure that the scepter (a symbol of final and irrefutable political authority) of wickedness—i.e., ungodly authority—is never brought to bear upon the righteous (i.e., those whom He has graciously “reckoned” as righteous) with such strength (and perhaps even allure) that they cannot resist the pressure to do what they know to be wrong. God, who knows us far better than we ourselves, will never allow His children to face a challenge to sin that they cannot overcome (1 Corinthians 10:13). — Wechsler, page 301.

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No doubt the remnant of Israel sang or chanted this Psalm when they went up to the temple. It certainly meant much to the loyal, believing Jews when they returned from Babylon. In a much larger sense, it is a prophecy that looks forward to the Millennial Day, when the Remnant, tried in the fires of the Great Tribulation, shall have met the Messiah,and shall know they are at home to be moved no more. — Phillips, page 305.

Williams’ view:

This song celebrates the destruction of Anti-Christ’s kingdom and the establishment of Messiah’s government. … The word “henceforth” [“from this time forth”] (v.2), defines the time of the fulfillment of the prophecy. It will be the morn of Christ’s millennial reign.

Verse 3 should read thus: “The sceptre of the Lawless One (Daniel 11:36 and 2 Thessalonians 2:8), shall not remain upon the lot of the righteous,” i.e., on Palestine. The verse predicts the close of Anti-Christ’s reign, and of his possession of God’s pleasant land. — Williams, pages 401-402.

⁶ Blessed be the Lord
Who has not given us as prey to their teeth.

⁷ Our soul has escaped as a bird from the snare of the fowlers;
The snare is broken, and we have escaped.

⁸ Our help is in the name of the Lord,
Who made heaven and earth.

In considering what might have happened had the LORD not been on their side (v.1), David is not expressing an unhealthy pessimism (i.e., “dwelling” on the negative), but rather a sincere realism that serves to highlight and encourage, by contrast with what did happen. In other words, seeing that Israel should have been completely overwhelmed and destroyed by her much more powerful enemies (here portrayed via the imagery of unstoppable waters that would engulf and sweep over them—just as the much more powerful Assyrian forces are in fact portrayed in Isaiah 8:6-8), that they were not so destroyed—and, indeed, that her more powerful enemies were (like the aforementioned Assyrian forces; see Isaiah 37:36-37)—serves as historical proof of God’s past faithfulness to His unconditional promise to Israel through Abraham, which in turn serves as a tangible historical precedent to expect the same continued faithfulness both now and in the future (hence the focus in v.8). — Wechsler, pages 298-299.

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[God] did not permit (rather than “given”) Israel to be torn by the enemy’s teeth (vs.6-7), but rather enabled them to escape intact as a bird out of the snare of the trapper (which imagery is also applied by David to himself in 1 Samuel 26:20). — Wechsler, page 299.

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Reviewing what God has done serves only to reinforce David’s confidence in what God will do—indeed, what He must do, for God, though sovereign over all created authority is nonetheless bound (by Himself) to do what He has said, for even “if we are faithless, He remains faithful; for He cannot deny Himself” (2 Timothy 2:13). In this confidence David closes by affirming that Israel’s help is in the name of the LORD, the Maker of heaven and earth—employing the same phraseology as in Psalm 121:2 and, insofar as this repetition is intended as an “inclusio,” marking not only this psalm, but also the two others intervening (Psalms 122 and 123), and an elaboration of the notion of the transcendent Creator as the “help” of His people. — Wechsler, pages 299-300.

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Messiah (v.1), when calling to remembrance past victories (vs.2-6) animates Israel to trust for present ones (vs.7-8); and as faith makes actual the escape trusted for, so it is here regarded as an accomplished fact. …

Israel’s escape from Sennacherib in the time of Hezekiah illustrates the Psalm; but is message belongs to the future. In a vain-glorious cylinder of Sennacherib’s now in the British Museum, the proud monarch records that he shut up Hezekiah in Jerusalem “as a bird in a cage.” But the Scriptures of truth relate that the snare of the fowler was broken and the bird escaped! — Williams, page 401.

³ Have mercy on us, O Lord, have mercy on us!
For we are exceedingly filled with contempt.

⁴ Our soul is exceedingly filled
With the scorn of those who are at ease,
With the contempt of the proud.

The psalmist begins (v.1) by hearkening back to the opening phraseology of Psalm 121 (i.e., “lifting up his eyes”) and hence reiterating his answer to the question “From when shall my help come?” The answer, of course, is from the LORD. This psalm emphasizes God’s role as the Universal King. — Wechsler, page 297.

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the psalmist here (v.2) compares the manner in which he and those like him look to their divine King to the manner in which servants look to the hand of their master, and a maid to the hand of her mistress—in both of which examples “the hand” signifies not the threat of beating or disapproval, but rather the supply of all that is needed. — Wechsler, page 297.

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The motivation of the psalmist (vs.3-4) is ultimately the vindication of God’s justice, as manifest both in His condemnation of the wicked as well as in the rewarding of His servants. — Wechsler, page 298.

The following view isn’t stated anywhere. But I’m including it because it might be valid.

The background of the Psalm is that of Israel living in the closing days of the Babylonian captivity. A remnant of Jews had been urged and permitted by King Cyrus to return to their homeland and rebuild their city and temple. Their neighboring countries laughed them to scorn. This is described in Nehemiah 4:1-3. They were persecuted, hated and hounded, but day and night they sought the will of God and endeavored to please Him. All of the persecution is to be repeated in the Tribulation period, but it will be so much worse that it is difficult to realize how terrible it will be. — Phillips, page 300.

And Williams, as always, sees the psalms as the specific words of the Messiah.

Messiah speaks personally in the first verse, and, on behalf of His people in the following three verses. … He credits them with His own faith, and burdens Himself with their fear. — Williams, page 401.

⁶ Pray for the peace of Jerusalem:
“May they prosper who love you.

⁷ Peace be within your walls,
Prosperity within your palaces.”

⁸ For the sake of my brethren and companions,
I will now say, “Peace be within you.”

⁹ Because of the house of the Lord our God
I will seek your good.

David presents a paradigm of petition for the peace of Jerusalem and the Jewish people. His emphasis on this central notion of “peace”—one that is permanent, complete, and inclusive—is indicated by his repetition of this key term three times throughout the Psalm (a three-fold repetition signifying the “utmost” of something). … This petition will only be fully (and permanently) fulfilled on that day when the divine King establishes His throne on the site of the Temple in Jerusalem (see Ezekiel 43:7), whereafter not only the tribes of Israel, but those “who are left of all the nations that went against Jerusalem will go up from year to year to worship the King, the LORD of Hosts” (Zechariah 14:16). — Wechsler, pages 294-295.

compact (v.3) = united, joined

testimony (v.4) — her, the law as the testimony of God

The judgment here in view (v.5), consistent with David’s emphasis on superlative “peace,” is ultimately that perfectly righteous judgment attending the eternal rule of the messianic King, the Lord of Righteousness Himself . (David’s use of the plural form of “thrones” may also allude to the twelve thrones on which the apostles will sit to participate with Christ in judging the 12 tribes [see Matthew 19:28]). — Wechsler, page 295.

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The exhortation to pray the peace of Jerusalem (v.6) includes not simply the location, but the Jewish people. … The link between Jerusalem/Zion is so close that the former is often employed as a personified substitute for her Jewish residents or the Jewish people in general. The statement “May they prosper who love you” (v.6) hearkens to God’s contingent promise to Abraham, “I will bless those who bless you” (Genesis 12:3). More than for the sake of his brothers and his friends (i.e., his fellow Israelites), David’s prayer is ultimately motivated for the sake of the house of the LORD—i.e., for the sake of the LORD Himself—since the final, future advent of true peace to Jerusalem and the Jewish people, as of blessing to those who bless them, is ultimately a confirmation (and vindication) of God’s faithfulness to do what He has said He will do (cf. 2 Samuel 7:10-13; Jeremiah 23:3-8; Ezekiel 37:11-14, 24-28; Zechariah 14:9-11, etc.). — Wechsler, page 296.

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The Psalm looks forward to the time when all the tribes of Israel go once more to Jerusalem. When this prophecy shall be fulfilled, wars will have ceases, Satan will be bound and locked in the abyss, and the King of kings rules from David’s throne. The pilgrims will come from the ends of the earth to worship in Jerusalem, but all the sons of Abraham will make their homes in the land that God gave them for ever. … Jerusalem will be the world center; the restored tribes will all be united with one heart to worship the King (Isaiah 2:2-4). — Phillips, page 297.

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The Psalm predicts and pictures the opening of the millennial reign of Christ. Jerusalem appears as the capital of the world. The throne of Jehovah is seen in the Temple of Jehovah. Israel’s Twelve Tribes, redeemed and with new hearts, are presented as worshipers (v.4). The nations, blessed with Israel, unite in prayer for Zion (vs.6-7). … The vision belongs to the future, but faith makes present what grace promises. So Messiah exclaims that His feet and Israel’s feet are already standing within the gates of Zion. — Williams, page 400.

⁵ Woe is me, that I dwell in Meshech,
That I dwell among the tents of Kedar!

⁶ My soul has dwelt too long
With one who hates peace.

⁷ I am for peace;
But when I speak, they are for war.

This psalm begins the distinct subcollection of 15 “Songs of Ascent,” of which four (122, 124, 131, 133) are explicitly attributed to David and one (127) to Solomon. The “Ascents” to which these “songs” appertain has been a subject of no little debate among scholars, the various suggestions including (1) the 15 steps ascending from the Court of the Women in the Temple to the (inner) Court of the Israelites, which steps are explicitly equated in early Jewish tradition with these 15 psalms, and which latter were (apparently) sung by Levites stationed on these steps during the Water-Drawing ceremony of the Feast of Tabernacles; (2) the return of Israel from the Babylonian-Persian exile, which is described in Scripture as an “ascent” or “going up” and support for which is adduced from Psalm 126:1 (“When the LORD brought back the captive ones of Zion …”); (3) the three yearly festal pilgrimages to the Temple in Jerusalem (viz., on Passover, the Feast of Weeks, and the Feast of Tabernacles), “ascending/going up” to the Temple being the typical expression employed to describe “movement” towards the Temple, regardless of one’s starting point and support for which is adduced from Psalm 122:1 (“I was glad when they said to me, ‘Let us go to the house of the LORD.’…”); and (4) the technical structure of the psalms themselves, in which the thoughts ascend “in a step-like progressive rhythm” and in which various key words are repeated in “step-like fashion in successive clauses. Excepting this last suggestion, which may be said of the structure of many (if not most) other psalms than these 15, the term “Ascents” in these psalms is in all likelihood tied to and mutually supported by all of these traditional explanations—especially seeing that each of them relates directly, or indirectly, to the overall theme of this Fifth Book of Psalms (viz.: the restoration of God’s people to the Promised Land and their living therein under the perfect and intimate rule of their divine King. — Wechsler, pages 289-290.

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Verses 1-2 — Rather than internalizing and holding in (i.e., stewing over) his experience of persecution—in this case resulting fro lying lips and a deceitful tongue (i.e., slander and false accusation)—the psalmist appropriates, or “reclaims,” it as an opportunity for exercising his privilege of worship—viz. affirming God’s character and role as His Father. It is this which constitutes the essence of worship—the exercise of our relationship with God in any of its manifold aspects, whether crying out to the LORD in our trouble or responding in praise and thanksgiving when He answers us. — Wechsler, page 290.

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Verses 3-4 — The psalmist also takes this opportunity to express his worship by affirming God’s inevitable justice, for though the one who employs a deceitful tongue may discount divine justice … that justice will nonetheless be done to him (such is the point of the rhetorical question in v.3). This just requital is portrayed (in v.4, answering the rhetorical question of v.3) in figurative imagery as sharp arrows of the warrior which … underscores the notion of the punishment being precisely fit to the crime…). The further portrayal of God’s just requital as burning coals, while clearly paralleling “sharp arrows” in suggesting … pain, also hints at the redemptive aspects of  God’s penultimate (i.e., this-worldly) requital of sin—as in other passages where the imagery of “burning coals” heaped on the sinner’s head, symbolizes a response to sin characterized more by mercy and grace than by severity, and which thus serves the sinner as a source of shame, conviction, and ideally, repentance (see Proverbs 25:21-22; Matthew 5:44; Luke 6:27; Romans 12:20). — Wechsler, page 291.

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Verses 5-7 — In this final section the psalmist laments the fact that he must sojourn in Meshech (referring to the people descended from the sixth son of Japhet [Genesis 10:2] and situated between the Caspian and Black Seas and in Asia Minor) and among the tents of Kedar (referring to the descendants of the second son of Ishmael [Genesis 25:13] and most powerful of the Ishmaelite tribes, who lived as nomads in the regions east and south of Israel), with those who hate peace, all of which reflects the perspective of an Israelite living outside of the Promised Land (further affirming the pilgrimage/exile venue of these “Psalms of Ascent”). These statements also imply the contrasting yearning to live in the land promised by God to Israel. — Wechsler, page 292.

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The Songs of Ascent, fifteen in number, form five groups of three each. Each triplet has as its theme trouble, trust, and triumph. That is, the first Psalm of each triplet is a cry of distress; the second, a declaration of trust; and the third, a song of triumph. Thus in each group there is an ascent from trouble through trust to triumph. — Williams, page 399.

Meshech and Kedar were sons of Ishmael … who were indeed of the seed of Abraham but born after the flesh. — Williams, page 400.