Verse by Verse

¹⁰ You who love the Lord, hate evil!
He preserves the souls of His saints;
He delivers them out of the hand of the wicked.

¹¹ Light is sown for the righteous,
And gladness for the upright in heart.

¹² Rejoice in the Lord, you righteous,
And give thanks at the remembrance of His holy name.

Though the Hebrew text of this psalm has no heading, early Jewish tradition (i.e., the Septuagint) attributes it to David.

This psalm continues and further develops the idea with which the previous psalm ended—to wit: the coming of the divine King to permanently establish His kingdom on earth. As in the previous psalm, moreover, this look at God’s coming kingdom is intended with specific reference to the Son of God, as indicated by (1) the citation of verse 7b in Hebrews 1:6 with direct and exclusive application to Jesus, and (2) the clear references in this section to God’s presence—the manifestation of which is, according to John 1:18, always that of the Son of God. — Wechsler, pages 233-234.

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This is the new song of Psalm 96, not new for heaven but new for earth.It sings of a new day for humanity—a day of righteousness and peace and brother hood. It will dawn when God causes His First-Begotten to return to the earth on the millennial morn, and commands all the angels to worship Him (Hebrews 1:7). In this quotation the Holy Spirit interprets the Psalm, and declares its God to be Messiah. — Williams, page 374.

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The song pictures the gladness which will fill the world when Messiah is enthroned, His adversaries destroyed, and His people delivered. The “foundation” of that throne will be righteousness and judgment (v.2). The great islands of verse 1 figure the nations dwelling in the continents washed by the waters of the great oceans of the world. The previous psalm summons them to sin the song. Here they respond. — Williams, page 375.

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[The psalm] begins with a clear affirmation of universal rule over all Creation—viz., “The LORD reigns” (more precisely “has been reigning”). The ensuing description of the features attending God’s manifest presence and the reaction thereto by the inanimate world itself parallels the phraseology of other passages referring either to (1) the display of His sovereign power in past history (i.e., verse 2a “Clouds and thick darkness,” to which compare Deuteronomy 4:11; 5:22: “Fire goes before Him,” to which compare Exodus 13:21; Leviticus 9:24, or (2) the future advent of the Son of God (i.e., verse 2b: “Righteousness and justice,” to which compare Isaiah 9:7; 11:4; Psalm 97:6: “All the peoples have seen [the “prophetic past tense”] His glory,” to which compare Isaiah 62:2) — Wechsler, page 234.

Verses 7-9 declare God’s authority over the “gods” (graven images and idols) of the Gentiles. This also includes angels who were worshiped as gods by the Gentiles.

Verses 10-12 declare God’s dominion over His people—the believing remnant.

¹¹ Let the heavens rejoice, and let the earth be glad;
Let the sea roar, and all its fullness;

¹² Let the field be joyful, and all that is in it.
Then all the trees of the woods will rejoice

¹³  before the Lord.
For He is coming, for He is coming to judge the earth.
He shall judge the world with righteousness,
And the peoples with His truth.

Though the Hebrew text of this psalm has no heading, it is almost certainly to be attributed to David seeing that (1) the entirety of the psalm is given, with minor variations, in 1 Chronicles 16:23-33 as part of a psalm of thanksgiving ascribed to David, and (2) early Jewish tradition (i.e., the Septuagint) attributes it to David. — Wechsler, page 231.

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Beginning with this psalm and running through the 100th psalm is a great celebration when the Messiah comes to the earth to claim His possession and to set up His Kingdom. … These psalms look forward to the day when the Messiah will appear in His Kingdom as it was revealed to David in Psalm 72. At that time, righteousness and peace will be enthroned through Him, who is both King of righteousness and King of peace. — Phillips, pages 213-214.

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Israel having sung the previous psalm (“us” v.1 and “we” v.7) now invites the nations to join her in “a new song.” The next psalm [Psalm 97] is the song. … The doctrine of the psalm is that the advent of the Messiah into the world will make it a Paradise, and that His rule alone can banish dissension, war, misery, and injustice, and establish society in an enduring brotherhood. — Williams, page 374.

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It is Jesus, specifically, who is ultimately in view in this psalm as is indicated by the reference (in v.3) to His wonderful deeds, which term refers to His acts of redemption as expressed within history—and any manifestation or revelation of God’s presence or work within history is, per John 1:18, the work of the Son (whose “role” has always been to do that which the Father wills). These past deeds, together with His work of creating the heavens (i.e., “sky,” referring to Genesis 1:7-8, which was also the specific work of the Son; cf. John 1:3; Colossians 1:16), amply attest His majesty (v.6) and worldwide sovereignty in past history. — Wechsler, page 232.

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The psalmist challenges to families of the people not simply to submit in fear to the divine King (as a defeated people might grudgingly submit to a royal conqueror), but rather, reflecting God’s own desire in the matter, that they come into His courts (implying conversion, since Gentiles could go no further than the single Court of the Gentiles) and worship the Lord in holy attire (unquestionably implying full status, via conversion, among God’s people, to whom the expression “holy attire” [or “splendor of holiness,” “holy array] is elsewhere exclusively applied; cf. 1 Chronicles 16:29;  Psalm 29:2; 110:3. This point is further emphasized by the universal challenge to say (i.e., affirm) that the Lord reigns (corresponding … to the English present perfect continuous tense, “has been reigning”—i.e., ever since the beginning of Creation until now). — Wechsler, page 233.

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The psalmist concludes his challenge by focusing on the Lord’s future coming to judge the earth (v.13), which refers specifically to the future coming of the Son of God, to whom the Father “has given all judgment” (John 5:22). At that time He will remove “the prince of this world” (i.e., Satan; cf, Ephesians 2:2; 1 John 5:19) and, as a manifestation of the universal rule that has always been His (yet which, in His forbearance, He has so far withheld from imposing), He will judge the world in righteousness and … faithfulness. — Wechsler, page 233.

²⁰ Shall the throne of iniquity, which devises evil by law,
Have fellowship with You?

²¹ They gather together against the life of the righteous,
And condemn innocent blood.

²² But the Lord has been my defense,
And my God the rock of my refuge.

²³ He has brought on them their own iniquity,
And shall cut them off in their own wickedness;
The Lord our God shall cut them off.

Though this psalm has no heading in the Hebrew text, early Jewish tradition (i.e., the Septuagint) attributes it to David and also identifies it as the psalm that was recited by the Levites in the Second Temple on the forth day of the week (i.e., Wednesday)—because on it “He created the sun and the moon, and He will one day take vengeance on those who worship them” — Wechsler, page 227.

As has been the case all through the psalms, some commentators see them through a prophetic lens while others stick strictly to a historical perspective. While I think there is often a historical setting and relevance, I think there is almost always a deeper, further-reaching prophetic relevance.

Here’s the historic view:

The mention made of the throne of iniquity seems to indicate that the Chaldean empire had already arisen, and taken up a threatening attitude against the people of God. Still there is no mention made as yet of the destruction of the temple, or of the leading into captivity; and therefore, perhaps, the land had not been overrun by the invader.— Meyer, page 114.

And the prophetic:

Psalm 94 is the preface to a cluster of six psalms concerning the Millennium and the reign of the Messiah. Again and again, we have seen that the Kingdom Age, which we know as the Millennium, is preceded by the Tribulation period, during which time Jehovah makes war on the unbelieving inhabitants of the earth to wipe them out completely before beginning His reign….

Psalm 94 is the last cry of the believers, with especial emphasis upon the Remnant of Jewish believers. — Phillips, page 205.

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The time of Jacob’s trouble (Jeremiah 30:7) will conclude Israel’s wilderness journey. It is here pictured; and the two Messiahs and their thrones confronted (vs. 2, 20) The false Messiah … is seated on his throne of iniquity (v.20) where, by statute, he legalizes “mischief” (v.21), which his followers “the lawless” (v.3) execute against the followers of the true Messiah (vs. 5-6). They cry for deliverance (v.2), and the mighty God of “vengeance” (v.1) reveals Himself in flaming fire, ascends His throne as Judge of all the earth, recompenses “tribulation” to the oppressors (v.2) and “rest” to the oppressed (v.13).— Williams, pages 372-373.

More than one commentary points out that this psalm is the reaction of the faithful to evil which challenges the trust expressed in Psalm 93.

The psalm has three main movements. First, an appeal to Jehovah the Mighty, in the presence of the triumph of the wicket (vs. 1-7). This is followed by an address to such as are doubting because of apparent inactivity of God. They are reminded that God hears, sees, and must act (vs. 8-11). Finally, the song again becomes a prayer in which faith makes its great affirmations. — Morgan, page 179.

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Insofar as the English term “vengeance” (v.1) is attended in modern usage by associations with cruelty, insensitivity, and unreasonable or excessive retribution for some perceived injustice, it is not the best translation of the Hebrew word. More appropriate would be the term “vindication” derived from the same Latin root, which refers more strictly to justifying or upholding what has been said or done—in this case upholding God’s threat of punishment for the commission of sin. Because, moreover, it is ultimately God’s distinction between sin and righteousness (reflecting His divine character) that is being disparaged by those who do wickedness (v.4), the psalmist leaves the act of vindication (i.e., its “how” and “when”) up to God. — Wechsler, page 227.

Verse 11 is quoted in 1 Corinthians 3:20.

[In vs. 8-11] Three principles are declared.

First, the Creator must be greater than His creatures; i.e., He who made doors of access to the human mind must have the power and right of entry.

Secondly, the moral ruler of great historic movements must exercise His holy authority over every man, i.e., if the ordinary nations are trained and instructed in right and wrong (cf. Romans 1:18ff.) and are held responsible for their misdeeds (Romans 1:32), how much more shall He Himself, teacher of the knowledge of righteousness, be righteous in His rebukes?

Thirdly, the Lord knows fully the nature of human thoughts (cf. Psalm 139:1-4; John 2:24-25) and recognizes that they, both the thinkers and their thoughts are as unsubstantial as breath (cf. Psalm 39:5-6; 62:9). — Guthrie, pages 510-511.

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The foolishness of those Israelites who deny God’s justice is also borne out by their inability to perceive the nation’s present affliction as an expression of God’s chastening (v.12) rather than His inability to protect them against the wickedness of their enemies. Chastening, however, is not judgment, and, whereas the latter typically ends in complete destruction, the LORD will not abandon His people, nor … forsake His inheritance (v.14; on the undiminished continuance of which promise cf. Romans 11:2, 29). — Wechsler, page 228.

settled in silence (v.17) = died

What is God’s relationship to the wicked (v.20)? Is there any divine approval behind the fact that the wicked are in the places of authority and use legal statutes to make wrong appear right?

The psalmist offers no solution to this point but simply reiterates the three major aspects of the matter. He first declares the existence or fact of injustice, as in vs. 4-7. Secondly, he testifies to the Lord’s care and protection in his own case, replacing the abstract principles of vs.8-11 by personal experience. Thirdly, he affirms his belief in the power and righteousness of God and in the ultimate retribution upon the wicked, as in vs. 12-15. His answer is practical, not theoretical. In the time of trouble the godly man has God and hope, and that is sufficient. — Guthrie, page 511.

¹² The righteous shall flourish like a palm tree,
He shall grow like a cedar in Lebanon.

¹³ Those who are planted in the house of the Lord
Shall flourish in the courts of our God.

¹⁴ They shall still bear fruit in old age;
They shall be fresh and flourishing,

¹⁵ To declare that the Lord is upright;
He is my rock, and there is no unrighteousness in Him.

my desire (v.11) —

To be sung on the Sabbath Day (according to ancient Jewish tradition, this psalm was sung by the Levites in the Second Temple at the time of the daily Sabbath offering). This unique psalmic association with the Sabbath (i.e., seventh day) is underscored by the observation that this is also the only psalm in which the Tetragrammaton (i.e., the divine name “Yahweh,” typically translated “LORD”) is repeated seven times—which number signifies perfection/completion and hence emphasizes the perfection not only of the original pre-Fall Sabbath, but also of the final, perfected Sabbath which the believer has already entered into by faith (Hebrews 4:9-10), and of which the weekly Sabbath was intended to be a continual reminder. — Wechsler, pages 223-224.

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The psalmist begins by praising God for the very fact that he is able to give thanks to Him (v.1)—i.e., he recognizes that doing so (like worship in general) is not a right, but a privilege, granted on the basis not of the psalmist’s personal merit, but of God’s lovingkindness and faithfulness. — Wechsler, page 224

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Since persecution by the ungodly is an inevitable component in the lives of “all those who desire to live godly” (2 Timothy 2:12), this model of weekly prayer—which is intended to contribute to the spiritual-psychological “recharging” of the believer—here reminds the worshiper that this life is but a drop in the ocean of eternity, and that the “sprouting up” (i.e., flourishing) of the wicked is like the grass. Though God in His forbearance may allow some among those who do iniquity (… indicates an ongoing, undiminished [i.e., unrepentant] lifestyle) a brief time to flourish (that, ideally, they might repent), He will inevitably requite them with destruction forevermore. — Wechsler, page 224.

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[This section (vs.10-15) focuses] not only on what God has already done for the psalmist—i.e., that He has exalted his horn (symbolizing the giving of strength, based in God’s salvation) and anointed him with fresh oil (symbolizing the giving of joy)—but also on what God will yet do for him—i.e., that He will be planted (lit. transplanted) in the house of the Lord and flourish in His courts. — Wechsler, page 225.

Williams’ take:

Travelers through a wilderness soon grow weary. They need rest. So appropriately this third Wilderness Psalm sings of the Sabbath. Israel will be the singer on the morning of the Sabbath day of Hebrews 4. That is the Sabbath intended in the superscription. Then will be fulfilled the promise of the previous Psalm (v.14). “I will set Him on high.” For Christ is God’s Sabbath. God rests with infinite repose in Him, and He invites man to share that rest with Him. … Israel here sins of Him and addresses Him as Jehovah (v.1), Elyon (v.1), and Elohim (v.13). — Williams, page 371

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Verse 8 reads: “Thou, O Jehovah, are enthroned for ever.” This statement, preceded and followed by declarations as to the destruction of the wicked, makes terribly clear the doctrine that the doctrine that the eternity of His government necessitates the eternity of their misery; for so long as His government lasts a rebellion and recovery by them will be impossible. — Williams, page 372.

¹⁴ “Because he has set his love upon Me, therefore I will deliver him;
I will set him on high, because he has known My name.

¹⁵ He shall call upon Me, and I will answer him;
I will be with him in trouble;
I will deliver him and honor him.

¹⁶ With long life I will satisfy him,
And show him My salvation.”

Several of my commentaries claim this Psalm is simply promises of God to those who believe. Others believe it is Messianic. It has been attributed to Moses, David, and Solomon.

Here’s Wechsler on the traditional view.

The source of one’s security is found, ultimately, not in one’s circumstances or personal ability, but in God—to whom we are to take recourse not only in sporadic times of distress or need, but continually, as indicated by the opening reference to “He who dwells …” i.e., who sees himself, whether awake or asleep as being in the Lord, and hence protected by Him from any lasting harm, whether physical (i.e., the second death; Revelation 20:14) or spiritual (i.e., condemnation, corresponding to Paul’s qualification of those who are “in Christ” in Romans 8:1ff). — Wechsler, page 221.

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The intimacy of being “in” God is poignantly emphasized by His reference to being with him (i.e., with the individual believer) in their trouble—which promise is epitomized by Jesus, who not only partook in the sufferings common to humanity (see Hebrews 2:14-18), but continues to partake of suffering along with each individual in whom His spirit dwells (cf. John 16:7; 1 Corinthians 6:17; Galatians 2:20; 1 John 4:13). — Wechsler, page 223.

I lean toward the Messianic view , especially since Satan certainly understood it to be a reference to Christ when he quoted it in Matthew 4.

Outline:
1 Faith and dependence—The Messiah speaks (vs. 1-2)
2 Hope and deliverance—The Spirit speaks (vs. 3-13)
3 Victory and happiness forever—Jehovah speaks (vs.14-16)

In the last three verses, God the Father is the speaker. He responds to the love and devotion of the Messiah, His Son, our Savior, with eight wonderful promises. They are as follows:
1. I will deliver Him.
2. I will set Him on high.
3. I will answer Him.
4. I will be with Him in trouble.
5. I will deliver Him.
6. And honor Him.
7. With long life will I satisfy Him.
8. And will show Him My salvation.

These promises bring to Him the resurrection and enthronement after His atonement for fallen man. The whole Psalm breathes the presence of the Spirit of the Messiah. Verses 11 and 12 were quoted by Satan in Matthew 4:6 and applied to Christ, the Messiah. — Phillips, pages 198-199.

Williams agrees, but with a slightly different outline.

The previous Psalm having introduced the Wilderness, and contrasted the misery and happiness of travelers in it who trust self or God, this Psalm points to the one Man Who passed through it undefiled, unhurt, and trusting and living God in perfection. To Him the Holy Spirit speaks in verses 1, 3-8 and 10-13; of Him God speaks in verses 14-16; to the Holy Spirit the Messiah responds in verse 2; and to God He declares His trust in verse 9. Thus in the Psalm, Christ is the object of the Father’s love and the Spirit’s ministry. — Williams, page 371.

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Satan when quoting verses 11 and 12—and his quoting them showed his intelligence in recognizing that the Psalm applied to Jesus—left out the words “To keep Thee in all Thy ways” and put in the words “At any time.” Thus he corrupts the Scripture. — Williams, page 371.

buckler (v.4) — lit. “to go around” apparently referring to the way a shield surrounds and protects a soldier.

¹³ Return, O Lord!
How long?
And have compassion on Your servants.

¹⁴ Oh, satisfy us early with Your mercy,
That we may rejoice and be glad all our days!

¹⁵ Make us glad according to the days in which You have afflicted us,
The years in which we have seen evil.

¹⁶ Let Your work appear to Your servants,
And Your glory to their children.

¹⁷ And let the beauty of the Lord our God be upon us,
And establish the work of our hands for us;
Yes, establish the work of our hands.

This psalm may have been written by Moses at the time in the wilderness when the generation that left Egypt was dying off because they were being punished for their unbelief by not being allowed to enter the land (Deuteronomy 2:14-16).

Consistent with its placement at the beginning of the fourth of the five “books” of Psalms, this psalm focuses on—and hence introduces—the main theme of the fourth book, which, parallel to the fourth book of the Pentateuch (i.e., Numbers), concerns God’s paternal chastisement of His national son Israel. — Wechsler, page 219.

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The imagery is all borrowed from the desert march: the desert streams, which soon dry; the night-watch in the camp; the short-lived growth of the grass before it is blasted by the desert wind. The melancholy strain is due to the incessant funerals and the aimlessness of the desert marchings. — Meyer, page 110.

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This psalm naturally falls into four divisions, as follows:

1 The existence of God from the eternal past (vs. 1-2)

2 The brevity of man’s life on earth (vs. 3-6)

3 Israel of Moses’ day slain by God’s wrath (vs. 7-11)

4 The prayer of Moses, and example of Israel’s prayer in the great Tribulation (vs. 12-17) — Phillips, pages 190-191.

You have been our dwelling place (v.1) — It was God’s plan that people dwell in Him, no matter what physical location they lived in.

dwelling place (v.1) = impregnable source of refuge and protection

in all generations (v.1) — God proved Himself to be Israel’s refuge and protection in the past and promises to be so in the future.

After pointing out God’s eternal existence in v.2, Moses contrasts that with man’s short life (vs. 3-6).

Moses acknowledges the justness of God’s chastisement of Israel, beginning with a phraseological allusion to His very first act of chastisement—i.e., “Thou dost return man to dust” (v.3), to which compare God’s words to Adam in Genesis 3:19 (“You are dust, and to dust you shall return.”) — Wechsler, page 220

A thousand years in Your sight are like yesterday (v.4) — 2 Peter 3:8

a watch in the night (v.4) — three hours

The phraseology [of v.8] hearkens to the priestly benediction in Numbers 6:25a, implying that the attendant expression of God’s grace toward Israel entails His chastisement when they sin. — Wechsler, page 220.

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The point [of verse 11] is that, though the wrath of God is the leading factor to be considered in a sinful world, people neither take note of it nor regulate their lives in respect of it. — Guthrie, page 508.

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Having confessed their sin [both of himself and his people] —and the just application of God’s chastisement—Moses, on behalf of his people, implores that God bring that chastisement to an end; specifically, that in light of their repentance He be appeased, or “propitiated,” concerning His servants (not that he “repent,” v.13). The motivation for this petition, ultimately, is not simply that Israel’s circumstances might be improved, but that they might sing for joy and be glad (v.14)—i.e., that they might enhance God’s glory through their worship (as this combined expression specifically signifies; cf; Psalm 32:11; Jeremiah 31:7; Zechariah 2:14) in response to His lovingkindness, as manifest both in His chastisement and in His lifting thereof. — Wechsler, pages 220-221.

Although Moses had only a glimpse of the Messiah, Phillips and Williams see the Messiah as ultimately the hope that Moses was asking for.

⁵² Blessed be the Lord forevermore!
Amen and Amen.

In the first part, which is a song of praise, the singer tells of the covenant made with David and then breaks out into adoration. The heavens and the angels witness to His greatness (vs. 5-7). The earth and men also. All nature, the sea and the mountains, the north and the south, are conscious of His power. In His government the foundations are unshakable, and the method full of tenderness (vs. 8-14).

It follows naturally that the people who are peculiarly His own are blessed (vs. 15-18). This is not theory only; it is experience. For them Jehovah had found a king, and had made him and the people under him invincible in the days of their obedience. Such facts issue in confidence that the future must be one of victory and blessing.

“But,” and the word suggests a change, and a great change it is. instead of the glowing picture of the former verses is a dark one of present experience. The people are scattered, their defenses broken down, their enemies triumphant, and their king is robbed of glory, and covered with shame (vs. 38-45).

Yet most carefully  notice that all this is spoken of as the work of Jehovah. The key phrase to this portion is “Thou hast.” The mighty One Who had found the king and blessed the nation is the One Who has broken the nation and cast out the king. Upon the basis of that conviction the final prayer rises, “How long, Jehovah.” — Morgan, page 166.

Ethan (intro) — on of the “first rank” Levitical singers appointed during the time of David—mentioned in 1 Chronicles 15:17-19.

God’s covenant with David (2 Samuel 7:8-17) is the topic of this psalm. The unconditionality and inevitable fulfillment of this covenant, as grounded in God’s “lovingkindness” and “faithfulness,” is underscored by the seven-fold repetition (seven signifying perfection/completion) of each of these words. — Wechsler, pages 216-217.

I have made (v.3) — the covenant depended on God alone, making it unconditional

seed (v.4) — Christ (Acts 13:22-23)

Rahab (v.10) — Egypt, as in Psalm 87:4.

Tabor and Hermon (v.12) — mountains in Israel

Because of the manner in which God established His covenant with David, there can be no doubt (vs.15-29) that He will keep it for him forever. … Even for those who forsake God’s law (v.30), He will hold true to His covenant, and chastise rather than reject them. — Wechsler, pages 217-218.

horn (v.17) — symbolizing strength

shield (v.18) — representing the king as protector of the people

The Lord recalls His vow to overthrow David’s foes (vs. 21-23), extend his dominions (vs.24-25), exalt his sovereignty (vs. 26-27), and establish his kingdom forever (vs.28-37). — Guthrie, page 507.

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Based on what God says to David in 2 Samuel 7:14-15, God here reiterates, through the psalmist, His promise to chastise—nor forsake—those sons of David (i.e., male descendants in the royal line, “son” in Hebrew signifying any male descendant) who, for their part, forsake His law by violating His statutes and commandments (vs. 30-31, referring to His standards of righteousness as represented in the Mosaic Law). To these, at the time of their chastisement, it may seem as if God as cast off and rejected them (v.38), though the very fact of His chastising them proves that He has not. — Wechsler, page 218.

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[Beginning at v.30] is in the form of a warning, not only to David and his offspring, but to all Israel. They are warned that if they live ungodly lives and trespass His holy commandments, He will punish them for it, and yet He will overrule so that in spite of the way David’s sons may live, Messiah will come through that line. — Phillips, page 185.

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Let it be remembered that this is a prophecy of what many Jews will do, and say, from the fall of the last king of Israel right down to the end of the Tribulation. It is not God’s will for them to speak as they do, but God, fore-knowing what they would do, had [the psalmist] record it. …

Israel was so deep in sin that God had to do something about it (2 Chronicles 36:15-16; Ezekiel 21:25-27). … These Scriptures give the reason why Israel is without a king, and why she will continue to be without one, until she repents and Messiah comes. He is the one “whose right it is” to occupy the throne of David and no one else. … God will carry out His promise to Abraham, Isaac, and Jacob and then to David, but Israel and the world will go through some very deep waters of trouble before either of them … come to the place where God can bless them and fulfill the promises. [Which He WILL do.] — Phillips, page 187-188.

Williams’ take:

The Messiah in the confidence of coronation and the fulfillment of the sure promises made to Him as David (Isaiah 55:3; Acts 13:34) recites these promises (vs. 2-4), voices the lament of His people at their seeming breach (vs. 38-51), but closes the Psalm as He began it with praise to Jehovah (vs. 1 and 52). Thus during His life of sorrow, His death of shame, and His arrest in Sheol, nothing is seen in Him but perfection—perfection of faith toward God and of love toward man. — Williams, page 368.

¹³ But to You I have cried out, O Lord,
And in the morning my prayer comes before You.

¹⁴ Lord, why do You cast off my soul?
Why do You hide Your face from me?

¹⁵ I have been afflicted and ready to die from my youth;
I suffer Your terrors;
I am distraught.

¹⁶ Your fierce wrath has gone over me;
Your terrors have cut me off.

¹⁷ They came around me all day long like water;
They engulfed me altogether.

¹⁸ Loved one and friend You have put far from me,
And my acquaintances into darkness.

This psalm is accompanied by the concise instruction “according to Mahalat (“Sickness,” “Entreaty,” or “Pardon”) Le-annot (“for singing loudly” as in vs. 1 and 13). It is attributed to the sons (i.e., descendants) of Korah and, in particular, to Heman the Ezrahite, who, according to 1 Chronicles 6:33-37 and 15:17-19 was a descendant of Korah appointed by David as one of three Levitical sings “of the first rank” (the others being Ethan, whose psalm immediately follows this one, and Asaph, whose psalms [77-83] are presented at the beginning of this Third Book). — Wechsler, page 214.

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That this psalm is, first of all, a response to God’s chastisement is evident from what the psalmist says in verses 6-8 (as throughout the entirety of the third section), in which he attributes the severe distress he is experiencing directly to God, employing expressions that are the same or similar to those used elsewhere to describe divine chastisement. … As a consequence of God’s chastisement the psalmist here laments the loss of his vitality—both his physical strength (v.4) as well as his emotional strength (v.9— i.e., his grief is so intense that his tears are “used up”). — Wechsler, page 214-215.

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In [verses 10-12] the psalmist laments the fact that, lest God’s chastisement is lifted, he will die from his affliction and be incapable (until his day of resurrection) to worship God through praise. The psalmist refers specifically to those characteristics that most characterize and undergird God’s consistent paternal interaction with Israel, including His chastising of them and lifting of that chastisement (what the psalmist here implores)—to wit: His wonders, His lovingkindness, His faithfulness, and His righteousness. — Wechsler, page 215.

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The psalmist laments, finally [in verses 13-18] what is to him the most distressing of all the consequences of God’s chastisement—to wit: his sense of discord in his relationship with God. This is not to say the psalmist believes that, because of the sin(s) for which he is being chastised, his relationship with God has been severed or annulled, but rather, and more precisely, that the proper (i.e., healthy, unhindered) experience of that relationship has been diminished or “blocked.” The psalmist’s reference to God “rejecting” him (v.14) is thus not intended as an actual statement of fact, but as an expression representing the tortured depth of his feelings at the time. — Wechsler, page 215-216.

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my acquaintances into darkness (v.18) — literally “my friends are darkness,” i.e. there is nothing to be seen but darkness and hopelessness where he might reasonably and rightly expect light and relief. Aptly, but dreadfully, the last word of the psalm is “darkness,” and yet therein lies its wonder—the wonder of triumphant faith, that a man should see no light at all but yet go on supplicating in fervent, trustful, ceaseless prayer. — Guthrie, page 506.

Williams’ take:

As Jonah was three days and three nights in the power of death, and shut up in the dark prison of the sea monster, so was the Greater than Jonah three days and three nights in the dominion of death, and shut up in the darkness of the abyss (Matthew 12:40-41). And as Jonah trusted and prayed and believed for deliverance, so did the Messiah. And as the Holy Spirit has given to the world the words of Jonah’s prayer, so has He given in this Psalm the words of Messiah’s prayer. …

Just as He trusted God during His lifetime, and when hanging on the cross, so He trusted Him when imprisoned in Sheol. Confessing that He was shut up there and could not come forth (v.8), yet He believed that God would surely deliver Him (v.1); and He looked forward in faith to the resurrection of the third morning (v.13).

This Psalm is unique in that it does not end in a burst of sunshine, as usual, but in deepest night. It does not record suffering from the hand of man, but from the hand of God. There is faith and hope in the Psalm, but no comfort. …

Hebrews 5:7 states that [Messiah] was saved out of the death-world because of His [godly fear], i.e., because of His reverent submission to death, as ordained for Him by God. This Psalm illustrates that [godly fear] which that Scripture praises. — Williams, page 368.

I think William’s view makes sense—as opposed to a psalm about a little-known Levite who was being punished for some sin (although that could be the immediate historical context).

Meyer, surprisingly, agrees with Williams:

It is the most mournful of all the plaintive Psalms; yea, so wholly plaintive, without any ground of hope that nothing like it is found in the whole Scriptures. That fact is all the more striking, that the Psalm begins with the words, “O Lord God of my salvation,” after which the darkness grows continually thicker to the close. Surely in its deepest meaning, this Psalm is applicable only to the Prince of Sufferers. — Meyers, page 108.