Carefully Examining The Text podcast

Carefully Examining the Text

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Psalm 142 17:15

2일 전17:15

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17:15

142:1 I cry aloud with my voice to the LORD- “The synonymous parallelism repeats the phrase ‘with my voice’ to emphasize that he cries aloud” Miller, 435. “In Psalm 142:1 is za’aq , conveys the idea of crying out in acute distress and seeking deliverance. The verbal root occurs only five times in the Psalter, twice in Psalm 142” NICOT, 978. “Although the Hebrew root translated ‘cry’ in vv. 1, 5 does not occur often in the psalms (see Pss. 22:5; 107:13, 19), it is an important theological word. For instance, it recalls the exodus ( see Exod. 2:23); it is a crucial part of the pattern in the book of Judges (see Judg. 3:9, 15; 6:6-7 ); indeed, it became understood as a typical element in God’s dealing with God’s people (see Neh. 9:28)” McCann, 1247. “To make supplication is to appeal to kindness (so the Hebrew word suggests)” Kidner, 473. 142:2 I pour out my complaint before Him- The six Hebrew words that make up this verse are a chiasm. pour out is used in 42:4; 62:8. The word before Him twice in vs. 2. The word complaint is used in Pss. 55:2; 64:1; 102:1 (heading); 104:34. I declare my trouble before Him- Trouble is used in parallelism with complaint. This word appears in 77:2; 86:7. 142:3 When my spirit was overwhelmed within me- Faint or overwhelmed is used in Ps. 61:2; 77:3; 143:4; Jonah 2:7. The word is used twice in Gen. 30:42 for the feeble among the flocks becoming Laban’s . “He is at his wit’s end and does not know how to pray adequately” Miller, 435. “He describes his emotional state as his spirit growing faint, probably referring to deep disappointment or depression” Longman, 461. You knew my path- The you is emphatic . Knew in Ps. 1:6; 139:1-4. He finds comfort that God understands. “His only help in this time of distress is God, who watches over his life” Longman, 461. They have hidden a trap for me- Trap lead for him in 140:5; 141:9-10. 142:4 Look to the right and see- “To the right suggests the place where a helper would stand (cf. 16:8; 109:31; 110:5; 121:5)” Miller, 435 . “The right was the place where the witness for the defense stood (109:31)” Allen, 276. No one cares for my soul- “David was completely helpless before his enemies and no one seemed to care for his life” BK, 894. II Tim. 4:17 “He stands alone” Laymen’s, 697. “On the horizontal plane he stands alone” Allen, 279. “God hears persons whom nobody else bothers to hear, and that God cares for those whom nobody else appears to care for ( v. 4d )” McCann, 1248. 142:5 I cried to You, O LORD- 140:6 I said, ‘You are my refuge- Ps. 14:6; 46:1; 61:3; 62:7, 8; 71:7; 73:28; 91:2, 9; 94:22; 104:18; 142:5; Isa. 4:6; 25:4. My portion in the land of the living’- “Claiming Yahweh as my portion in the land of the living is particularly associated with the Levites (Num. 18:20; Deut. 10:9)” Broyles, 495. “The land of the living is opposite of Sheol, the place of the dead (cff . Pss. 27:13; 52:5; 116:9)” Miller, 435 . 142:6 For I am brought very low- brought low in Judges 6:6; Ps. 79:8; 116:6. For they are too strong for me- Ps. 79:8 God is big enough to defeat every foe. 142:7 Bring my soul out of prison- Isa. 42:7; Ps. 102:20; 107:10. God can deliver us from every bondage. “He pleads his weakness and implicitly confesses God’s sovereign power” Laymen’s 697. So that I may give thanks to Your name- 18:49; 20:1; 140:13 “The psalm-singer…

Carefully Examining the Text

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Psalm 141 18:46

15일 전18:46

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18:46

141:1-2 Cry for help 141:1 O Lord, I call upon You; hasten to me- “The cryptic phraseology indicates urgency” Miller, 433. Call (Ps. 4:1, 3; 17:6; 88:9; 130:1) and hasten or come quickly is used in Pss. 22:19; 38:22; 40:13; 70:1, 5; 71:12. Give ear to my voice when I call to You!- Give ear is used in Ps. 55:1; 86:6; 143:1. 141:2 May my prayer be counted as incense before You- “Incense and evening sacrifice come from the realm of formal worship” Longman, 458. “Incense symbolized the prayers of the saints (Rev. 5:8) and the priestly intercession accompanying their prayers on behalf of the people (Rev. 8:3-4; Exod. 30:10)” Miller, 433 . “Incense is intended to present a sweet fragrance before the Lord, and so the psalmist wants his prayer similarly to please God” Longman, 458. The lifting up of my hands as the evening offering- Lifting up of hands was a common posture in prayer- Ex. 9:29; Ps. 28:2; 63:4; 134:2; I Tim. 2:8. The morning and evening offering are described in Ex. 29:38-42; 30:7-8; Num. 28:4-8. Because he mentions the evening sacrifice, BK, 893, calls this “an evening prayer for sanctification and protection.” A similar idea appears in Longman, 458.This shows that he knew that sacrifices were acceptable and longs for prayer to be just as acceptable. Portions of Scripture like Isaiah 1:10-15 are not anti-sacrifice. 141:3-7 Petition 141:3 Set a guard, O LORD over my mouth - “The prayer for the worshiper himself builds on bodily images” Broyles, 492. There were guards who waited at the temple- I Chron. 15:18, 24; II Kings 11:4-8; II Chron. 23:1-7. “He needs this strong Ally to help him guard his tongue” Laymen, 697. “Pure prayer Godward must be controlled speech manward (James 3:10-12 )” Laymen, 579. “Religious ritual and moral lifestyle were to be integrally connected in ancient Israel” Broyles, 492. His first request is not judgment on his enemies but a plea that God will keep him from sin- Longman, 458. “Speech is an indicator of one’s relationship to the Lord (cf. 34:13; 39:1; Prov. 13:3; 21:23; James 3:1-12 )” VanGemeren, 847. The malicious intention of the speaker’s enemies seems to manifest itself in vicious speech. The special emphasis here is on the speaker’s prayer that he not answer them in kind, that he keep his own speech from slander and invective” Alter, 487. Faithful and Christian at Vanity Fair prayed “Turn away mine eyes from beholding vanity” Kidner, 470. Keep watch over the door of my lips- “The psalmist desires not to sin in word (34:13; 39:1; Prov. 13:3; 18:21; 21:23)” Miller, 433. Speech can do much harm- Prov. 10:6; 12:6; 22:10. 141:4 Do not incline my heart to any evil thing- Matt. 6:13 More fundamental than his speech is his heart and he prays his heart will be right with God. “He knows too the dominant pull of his heart toward involvement in evil” Laymen, 697. “Whereas the psalmist prayed in Psalm 140 for deliverance from ‘evil’ (see vs. 1-2), here the prayer is that he be prevented from joining the wicked in their ‘evil’ (v. 4)” McCann, 1244. “This is a remarkable expression of divine control over the mind; I Sam. 16:14; I Kings 22:21-23; Ps. 119:36 ” Allen, 270. With men who do iniquity – “He resolves to leave their circle with its lavish hospitality (cf. 23:5)” Laymen, 697. And do not let me eat of their delicacies- “To eat of their dainties could mean to eat of their delicacies attained through wickedness, or it could suggest the strong temptation to follow the ways of those who used a false hospitality to influence him for evil (cf. Prov. 23:6-8, 20-21; Hos. 7:1-7)” Miller, 433. Prov. 4:17.…

Carefully Examining the Text

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Psalm 140 17:32

29일 전17:32

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17:32

Psalm 140 For the choir director, A Psalm of David “Psalm 140 is clearly an individual lament, with its appeals to God to listen and rescue (vv. 1, 4, 8), its complaints concerning the wicked who intend to harm the psalmist (vv. 2-3, 5), its imprecation (vv. 9-11) and its note of confidence (vv. 6-7, 12-13)” Longman, 455. “In the present literary setting, the petitions in Psalm 140 can be understood as an elaboration of Ps. 139:19-22…Psalm 140 also anticipates Psalms 141-143” McCann, 1240. Psalms 141-143 are also individual laments. “Psalm 140 is another prayer psalm about personal enemies. They are described in the familiar categories of ‘the righteous; (vs.13) and ‘the wicked’ (vv. 4, 8). These ‘men of violence’ (vv. 1, and so they ‘devise evil’) and ‘proud’ (v. 5) and by a variety of images. They are warlike (vv. 2, 7) and are compared to hunter (v. 5) and ‘their tongues; to ‘a serpent’s’ (v. 3)… The righteous are further described by the moral term ‘the upright’ and be economic terms, ‘the poor’ and ‘needy’” Broyles, 489 . “ The psalm consists of two prayers (1-5, 8-11) each followed by an affirmation (6-7, 12-13)” Motyer, 579. “The first affirmation acknowledges the God of salvation in personal, protective care, the second affirms the God of righteousness in public oversight of society” Motyer, 579. “The occurrences of Selah after vv. 3, 5, and 8 suggest a fourfold division of the psalm” McCann, 1239. The divine name appears in the first colon of vs. 1, 4, 6, 12. 140:1-3 Rescue me from violent men 140:4-5 Keep me from the wicked 140:6-8 A plea for God to provide protection 140:9-11 A prayer for judgment upon the wicked 140:12-13 God will maintain the cause of his people Jesus and Psalm 140 140:3 is quoted to describe the sinfulness of man in Rom. 3:13. Sin from which only Jesus can provide salvation. “The New Testament treats the Psalter as a major witness to human depravity (most of Rom. 3:10-18 is from the Psalms), largely because it exposes this element in us of sheer malice, a poison which can be secreted and employed not only without provocation (69:4 ) but even in face of generosity and love (cf. especially 35:12-16; 55:12-14 )” Kidner, 468. “Paul is not referring to or condemning the malicious and violent enemies of the faith, but all humanity, both Jews and Greeks (Rom. 3:9). We are all capable of plotting maliciousness and engaging in violent ways” NICOT, 971. “From this perspective, Psalm 140 becomes a prayer requesting that we be delivered from ourselves!” McCann, 1241. “Jesus Himself was the subject of false accusations that led to his crucifixion (see John 18:19-19:37 ). One can imagine Jesus praying this prayer. However, rather than uttering imprecation against his attackers, He prayed, ‘Father, forgive them, for they do not know what they are doing’ ( Luke 23:34). Like the psalmist, Jesus expressed His utter confidence in God, even in the face of death” Longman, 457. 140:13 Jesus gives a whole deeper meaning to the upright dwelling in Your presence . “His last word matched the climax to which the whole of Scriptures moves: ‘His servants shall serve him: and they shall see His face’ (Rev. 22:3f., AV)” Kidner, 469. For further notes, private message me on the facebook page…

Carefully Examining the Text

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Psalm 139 23:57

6 weeks 전23:57

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23:57

Psalm 139 For the choir director. A Psalm of David. “The Greek title has prefixed the strange phrase ‘for the end,’ and the Alexandrinus text has appended the phrase ‘of Zechariah in the dispersion.’” Miller, 426; see Kinder, 463-464 for similar ideas. “The psalm is poetically balanced with four paragraphs (or strophes) of six verses each. In the first paragraph (vss. 1-6), the psalmist praised God for his minute knowledge of him, the contemplation of which fills the psalmist with awe (vs. 6). In the second paragraph (vss. 7-12), the psalmist states that God is everywhere the psalmists might go, and God is there to lead and hold him (vs. 10). In the third paragraph (vs. 13-18) and the psalmists combines the idea of God omniscience (vs. 1-6 ) and omnipresence (vss. 7-12) and applies these divine qualities to God’s knowledge of the psalmist’s embryonic development (vss. 13-15) and God’s planning of the psalmist’s life (vss. 16-18)… In the fourth paragraph (vss. 19-24), the psalmist thinks of God as the judge of all the earth and in complete confidence asks God to judge Him with a view to His correcting His life so as to please God (vss. 23-24)” Miller, 426. “ Psalm 139 is perhaps the most intimate of psalms. It displays a striking awareness of God’s interest in individuals” Broyles, 483. “Any small thoughts that we may have of God are magnificently transcended by this psalm; yet for all its height and depth it remains intensely personal from first to last” Kidner, 463. I think Longman is overly negative in his assessment of the Psalm. He says vs. 1-18 “express ambivalence about God’s pervasive knowledge, presence, and power. In light of its final stanza, the psalm is best considered a lament” 452. 139:1-6 God’s intimate knowledge of the Psalmist For more notes, send me a private message on Facebook.…

Carefully Examining the Text

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Psalm 138 19:39

7 weeks 전19:39

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19:39

Psalm 138 A Psalm of David- Psalms 138-145 are listed as Psalms of David in the heading. “The Greek title places the psalm in the days of Haggai and Zechariah” Miller, 423. Is the I individual or collectively? “The individual who is offering thanks here appears to have been rescued from enemies who sought his undoing” Alter, 476. “ Psalm 138 is the first of a collection of eight psalms (Pss. 138-145) in Book Five that are attributed, in their superscription to David” NICOT, 958. “ Psalms 138 and 145 share no less than thirteen terms and verbal roots, forming an envelope structure around the collection: ‘give thanks’ ( 138:1, 2, 4); ‘name’ (138:2; 145:1-2, 21); ‘hesed’ (138:2; 145:8, 10, 13, 17), ‘be faithful’ (138:2; 145:13, 18), ‘be great’ (138:2, 5; 145:3, 6, 8); ‘cry out’ (138:3; 145:18); ‘hear’ (138:4; 145:19); ‘glory’ (138:5; 145:5, 11, 12); ‘exalt’ (138:6; 145:1); ‘hand’ (138:7, 8; 145:16); ‘for all time’ (138:8; 145:1, 21); ‘deliver’ (138:7; 145:19)’; ‘make, do’ (138:8; 145:4, 9, 10, 13, 17)” NICOT, 958. “Maybe it all happened in II Sam. 5:17-25 , when the Philistines challenged David’s infant kingdom, and in answer to enquiring of the Lord, a signal victory was won and the ‘gods’ of Philistia became the litter of battle” Motyer, 578. 138:1-3 His personal situation and his deliverance “In vv. 1-3, the singer speaks directly to God, using second person pronouns” NICOT, 960. 138:1 I will give You thanks with all my heart- Ps. 119:2, 10, 34, 58, 69, 145; Jer. 3:10; 24:7. “O Lord comes from the Greek; it is omitted in the Hebrew text” Miller, 424. It is added in the NIV following a number of mss., versions, and 11 QPs- VanGemeren, 834; NICOT, 958; Allen, 244. Giving thanks is mentioned in vs. 1, 2, 4. I will sing praises to You before the gods- Pss. 95:3; 96:4; 97:7; 135:5; 136:2-3 “gods (‘elohim) is translated ‘angels’ in the Greek. However, there is little, if any, clear evidence in the OT for taking the word ‘elohim to mean angels. The Jewish translators of the OT into Greek were influenced by the Hellenistic concept of angels meditating to man the will of God so transcendently holy that he refused to communicate directly with sinful man” Miller, 424. See Allen, 244, for more on the LXX. “The Aramaic Targum rendered it, not very convincingly, as ‘judges.’ Following this line, Rashi and other medieval exegetes understood it as a reference to the Sanhedrin” Alter, 476. Some believe he refers to all heavenly beings and give Psalm 82 as a parallel. This psalm is “expressing God’s sovereignty over any claimants to the appellation ‘god.’” NICOT, 959. The Psalm is “an implicit testimony to Yahweh’s power not only to surrounding pagan nations but to their gods” Allen, 244. “The psalmist offers praise ‘in the face of the gods,’ almost contemptuously denying them sovereignty (see Pss. 58:1-2; 82:1)” McCann, 1232. “He openly defies the gods of pagan nations, proud of this practical proof of the superiority of his own God” Laymen, 695. 138:2 I will bow down toward Your holy temple- Ps. 5:7; 11:4; 22:29; 28:2; 134:2; I Kings 8:29. “There is a fine blend of boldness and humility from the outset: boldness to confess the Lord before the gods , humility to bow down before Him” Kinder, 461. For more notes send me a private message on Facebook…

Carefully Examining the Text

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Psalm 137 24:46

9 weeks 전24:46

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24:46

Psalm 137 The LXX has a heading τω Δανιδ the Lucian text add (δια) ‘Ιεριμιομ ‘through Jeremiah’ Allen, 235. This is a community lament written in the time of Babylonian captivity. They are in Babylon (1-3) and Jerusalem has been destroyed (7). “Note the first person plural ‘we,’ ‘us,’ ‘our,’ etc., in vs. 1, 2, 3, 4, 8.” Willis, vol. 3, 4-5. “The scene has the vividness of first-hand experience” Kidner, 459.This psalm is a first-person account of the sadness of the captives. It seems that the experience of exile “is fresh and acutely painful” Alter, 473. Most psalms “are historically vague in order to be applied again and again to new situations” Longman, 448, but the historical context for this psalm is much easier to identify. It may have been written by Levitical musicians who ‘bemoan their separation from the temple” Longman, 448. “Every line of it is alive with pain, whose intensity grows with each strophe to the appalling climax” Kidner, 459. “The placement of Psalm 137 in Book Five of the Psalter is somewhat curious. According to the story of the Psalter, Book Five celebrates the return of the Babylonian exiles to Jerusalem, the rebuilding of the temple, and the continued existence of the Israelites as the people of God…It seems that for the Israelites, even in the midst of present rejoicing, the past pain must always be remembered” NICOT, 953. 137:1-4 Lament 137:1 By the rivers of Babylon- Ezek. 1:3. Jer. 51:13 describes Babylon a “you who dwell by many waters.” Alter, 473, argues for the translation streams here instead of rivers. Babylon is also mentioned in vs.8. There we sat down and wept- Neh. 1:4; Lam. 1:2, 16. There is used in vs. 1 and v. 3 This word expresses “the alienation of the collective speakers from the place they find themselves, which, logically should be ‘here’ rather than ‘there’” Alter, 473. Some take it as an indication that the psalm was written after return from captivity- Motyer, 577. The people had lost their home country and had been taken into slavery. They lost their king and palace and they lost the temple where their God dwelt. “There is a proper time for weeping. Life is not ceaseless joy” Motyer, 577. There is repetition of the first plural pronoun suffix nu nine times in vv. 1-3. Isa. 53:4-6 is similar. When we remembered Zion- The word remember is used in vs. 1, 6, 7 and the word forget was used twice in vs. 5. Zion is used in this psalm in vs. 1, 3. The word Jerusalem is used in vs. 5, 6, 7. “ Their grief was no mere homesickness” Laymen, 694. They longed for the temple, the festivals, the fellowship with God. Interestingly, in Lam. 1:7 Jerusalem is doing the remembering. This is not to say that life for all was horrific in Babylon. “The prophet Jeremiah encouraged them to make a living, to increase in number, and to seek the peace and prosperity of the land (Jer. 29:4-9)” VanGemeren, 827. 137:2 Upon the willows in the midst of it- The NIV has poplars instead of willows . “The populus euphratica is in view; it looks more like a willow than a true poplar” K. Wilson, quoted in Allen, 236. We hung our harps- “Lyres are smaller than ‘harps’ (KJV, NASB, NEB), and would much more likely be carried into exile” Miller, 422. “A relief from Sennacherib’s palace at Nineveh, in the neighboring land of Assyria, portrays a situation not unlike this, with three prisoners of war play lyres as they march along by an armed soldier” Kidner, 459; also Alter, 474. For more notes send me a private message via facebook.…

Carefully Examining the Text

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Psalm 136 26:55

10 weeks 전26:55

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26:55

Carefully Examining the Text

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Psalm 135 20:23

11 weeks 전20:23

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20:23

Psalm 135 “Some Jewish authorities include Psalms 135 and 136 as part of the collection of Psalms 120-136, whereas others limit the Great Hallel psalms to 135-136, or even Psalm 136 alone” 135:1 Praise the LORD!- 113:1 The word praise is used as an imperative three times in the verse. “The phrase Praise the LORD (and variations of the phrase) occurs seventy-five times in the Psalter, with no less that fifty-four occurrences in Book Five” NICOT, 944. Praise Him, O servants of the LORD- The first two lines speak of the LORD as the object of praise and the last line mentioned the servants as the ones who give praise. 135:2 You who stand in the house of the LORD In the courts of the house of our God!- Ps. 92:13; 116:19 “The priests and Levites were charged (v. 19-20) with the worship of the Lord ‘in the house of the LORD’” VanGemeren, 819. 135:3 Praise the LORD, for the LORD is good- I Chron. 16:34; II Chron. 5:13; 7:3; Ezra 3:11; Ps. 23:6; 100:5; 106:1; 107:1; 110:5; 118:1, 29; 119:68; 118:1, 29. “ The Lord’s name is good (52:9), that He Himself is good (135:3) and that praising Him is good (147:1)” Kidner, 455. Sing praises to His name- Ps. 68:4 for it lovely- The word lovely is a rare word in the OT used only 13 times. In the Psalms it is used in Psalm 16:6, 11; 81:2; 133:1; 147:1 besides here. Good and pleasant (or lovely) appear together in 133:1 and 147:1. 135:4 For the LORD has chosen Jacob for Himself- Ex. 19:5-6; Deut. 7:6; 10:15; 14:2; Ps. 105:6. The goodness of God is manifested in the choice of Israel. “If the first ground of praise is the Lord’s character (3), the next is His love for us. The word Jacob is emphatic: ‘For it was Jacob that the Lord chose…’” Kidner, 455. Israel for His own possession- His own possession or special treasure is one word used 8 times in the OT- Ex. 19:6; Deut. 7:6; 14:2; 25:18; I Chron. 29:3; Eccl. 2:8; Malachi 3:16. 135:5 For I know that the LORD is great-Ps. 48:1; 95:3; 145:3 I is emphatic. And that our Lord is above all gods- Ex. 18:11; Ps. 95:3; 96:4-5; 97:7-9. 135:6 Whatever the LORD pleases, He does- 115:3. The Hebrew word translated does in vs. 6 is translated makes in vs. 7 and make in vs. 18. In vs. 15 the noun form is used and it is translated work . In heaven and in earth- Jer. 10:13 in the seas and in all deeps- The LORD “is not limited to a particular sphere assigned to Him by His creatures, as is the case with pagan deities. The Lord is God over all realms by virtue of being the Creator. VanGemeren, 820. 135:7 He causes the vapors to ascend for the ends of the earth- Jer. 10:13; 51:16 “The rainy season with its storms and wind is under His providential control-not, it is implied, that of Canaanite Baal, as his devotees claimed” Laymen’s, 646. Since the weather is attributed to the LORD and not Baal, “it is another way of affirming that ‘our Lord is above all gods’ (v. 5)” McCann, 1220. Who makes lightning for the rain- Job 38:22; Ps 77:17-18; 104:3-4 “His greatness even extends to the elements and powers of nature and wind (cf. Jer. 10:13; 51:16). The Canaanites believed that these powers belonged to Baal, but the psalmist confesses rightly that only Yahweh has power to ‘the ends of the earth’” VanGemeren, 820-821. Who brings forth wind from His treasuries 135:8 He smote the firstborn of Egypt- 136:10; 78:51; 105:36; Ex. 12:29 Verses 5-7 stress the LORD’s power in nature while vs. 8-14…

Carefully Examining the Text

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Psalm 134 10:50

13 weeks 전10:50

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리스트

10:50

A Song of Ascents- “The pilgrimage began in ‘Kedar’ (120:5); it ends in the Lord’s house wherein the pilgrims ‘bless the Lord’ (2) and He blesses them (3)’” Motyer, 576. This “forms a magnificent conclusion to this collection of psalms” VanGemeren, 817. It is “a brief word of departure as they ready themselves to return to their homes in the surrounding countryside” NICOT, 940. 134:1 Behold, bless the LORD, all servants of the LORD- Allen says, 216, Behold “is here uniquely with an imperative” and he translates this Come. Ps. 124:6 The word bless is used in each of these verses . In the first two verses servants are blessing the LORD but in vs. 3 the LORD is blessing us . “The Hebrew root that the NRSV regularly translates as ‘bless’ originally meant more literally ‘to kneel,’ as in paying homage to a superior (see above on Ps. 95:6; see also Pss. 16:7; 26:12; 34:1; 63:4; 103:1-2; 115:18; 135:19-20; 145:1, 10)” McCann, 1217. In our attitude to God, bless means “to praise, thank, and glorify God” Miller, 416 . The NIV translates 134:1-2 praise and 134:3 bless . This obscures the fact that all the verses use the same Hebrew word. “Servants could apply to the whole nation in a different context, but here refers to those officiants who stand to minister (Ps. 135:1-2; Deut. 10:8) day and night (I Chron. 9:33) at the temple. By night is a plural in Hebrew and probably is to be taken in the distributive sense of ‘night after night’” Miller, 416-417 . The first step of the LORD blessing us originally is left out. “But the exchange is quite unequal: to bless God is to acknowledge gratefully what He is; but to bless man, God must make of him what he is not, give him what he has not” Kidner, 454. Who serve by night in the house of the LORD- 122:1-2. I Chron. 23:26, 30. Serve is literally stand here - Ps. 135:1-2; Deut. 10:8; 18:7; I Chron. 23:30. Exodus 12:42 ; Isaiah 30:29 Passover seems to have been celebrated at night. God, our Keeper, neither slumbers nor sleeps- Ps. 121:4- so this may be a wish that He is praised continually at the temple- Broyles, 475. “ Evening duties included keeping the lampstand and the sacrifices burning as well as guarding the gates (Ex. 27:21; Lev. 6:9; I Chr. 9:22-27)” Longman, 441. “Later Jewish tradition associates nocturnal services with the Feast of Tabernacles, the ceremony of water libation during the nights of the festival (Cf. Mishnah, Sukk. 5:4)” Allen, 218. 134:2 Lift up your hands to the sanctuary- Ex. 9:29; I Kings 8:30; Ps. 28:2; 63:4; I Tim. 2:8. Sanctuary is a single word and may refer to worshiping in holiness or to the holy place, sanctuary- Kidner, 454. And bless the LORD 134:3 May the LORD bless you from Zion- Lev. 9:22-23; Num. 6:24-26; Ps. 128:5-6. The God who made everything dwells in a special way in Zion and sends His blessings from there. “Like His commandment, his blessing is not ‘far off’; not ‘in heaven’ nor ‘beyond the sea,’ but ‘every near you’ ( Deut. 30:11-14; Rom. 10:6ff )” Kidner, 454. “Dynamic potential is given to those who give Yahweh since acknowledgment of His power…He generously shares with His devoted followers from His own resources of omnipotence so that abundant life may be theirs: Allen, 218. He who made heaven and earth- Ps. 115:15; 121:2; 124:8; 146:6 He is LORD of all. The Creator of all “makes Himself known in historical relationships that are marked by particular people and particular places” Broyles, 475. Jesus and Psalm 134 Luke 24:50-53 Eph. 1:3…

Carefully Examining the Text

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Psalm 133 15:43

15 weeks 전15:43

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리스트

15:43

Psalm 133 A Song of Ascents, of David “The brief didactic psalm employs two beautiful similes to illustrate the beauty and value of unity” Miller, 415. The two similes are the oil and dew. “The pilgrims came from many different walks of life, regions, and tribes, as they gathered for one purpose: the worship of the Lord in Jerusalem” VanGemeren, 815. 133:1 Behold, how good- “It is interesting that he gives no explanation as to why unity is good. Perhaps he does not need to do so, because this should be self-evident to everyone” Willis, vol. 3, 95. The word good is used in Gen. 1:4, 10, 12, 18, 21, 31. It is not good that man live alone in Gen. 2:18 . “The word good in Ps. 133:1 reminds the reciter of God’s provision of the community and relatedness for humanity” NICOT, 938. and how pleasant it is- Psalm 16:6, 11; 135:3; 147:1 “Again, the poet gives no reason for this” Willis, 95. “Strife demands more energy, whereas peaceful unity means the corporate body can reach common goals with less stress. If individual cooperate, then their efforts are multiplied” Longman, 439. 133:2 It is like the precious oil upon the head- The word translated precious in vs. 2 is the same Hebrew word translated good in vs. 1. “The pouring of oil over the head seems to have been an act of hospitality, signaling joy and relatedness (see Pss. 23:5; 92:10; Luke 7:46) as well as an official act of consecrating kings and priests” McCann, 1214. Joy in Ecc. 9:7-8; Matt. 6:16-17. Coming down upon the beard, even Aaron’s beard - Lev. 21:5 The verb coming down is used three times- vss. 2, 2, 3 . This stresses the origin of the blessings from heaven- Broyles, 474. Unity “is like precious oil that runs down on the high priest’s beard, giving off a sweet-smelling fragrance (see Exodus 29:7; 30:22-33)” Lev. 8:12 Willis, 95. “Its fragrance could not be contained (Exodus 29:21)” Kidner, 453 . “The anointed priest, in premonarchical days in particular, stood as a symbol of unity” Milller, 415. “The breastplate with the names of all 12 tribes. The oil thus symbolized the unity of the nation in worship under their consecrated priest” B.K. 888. 133:3 It is like the dew of Hermon - “The dew is understood to be an agency of fruitfulness” Alter, 463. Isaiah 26:19; Hosea 14:5 Mount Hermon is the only snow-capped mountain in Israel- Longman, 439. “Mount Hermon in the north at the headwaters of the Jordan is the highest elevation in Palestine. A spur of the Anti-Lebanon mountains. Mount Hermon reaches a height of over nine thousand feet. Heavy dew is to found on it slopes early in the summer mornings even during the dry season” Miller, 416. Coming down upon the mountains of Zion- Ps. 48:2; 68:15-16; 87:2 “Situated more than one hundred air miles from Jerusalem, its dew could not literally come down upon the mountains of Zion. The simile is another allusion to the unifying effect that Jerusalem has on the nation” Miller, 416. Because of the geographical distance Alter, 463, emends the text to parched mountains instead of mountains of Zion. Zion is stressed in the songs of ascents- Ps. 125:1; 126:1; 128:5; 129:5; 132:13; 133:3; 134:3. Psalm 133 and Jesus John 17:20-23; Eph. 2:11-22 Mark 14:3, 6 The anointing oil was poured down upon Jesus . Matthew 10:34-37; Luke 12:51-53 Jesus is greater even than family and unity . 133:3 Mt. Zion as the place of blessing - Heb. 12:22-24; 13:14-16; Gal. 4:26; Rev. 14:1…

Carefully Examining the Text

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Psalm 132 22:56

16 weeks 전22:56

나중에 재생

리스트

22:56

A Song of Ascents This is considerably longer than the other songs of Ascents- NICOT, 933. “Its length seems to signal its special importance” McCann, 1210. This is a royal psalm along the line of Psalms 2, 45, 72, 89, 101 and it also stresses God’s choice of Zion like Psalms 46, 48, 76, 84, 87, 122. “Psalm 132 impressively articulates the theological rationale for making the pilgrimage- namely, Zion is God’s chosen place (vv. 13-14; see Pss. 122:1-2, 9; 125:1-2; 126:1; 128:5; 129:5; 133:3; 134:3), as well as the site of David’s throne” McCann, 1210. 132:1-5 David’s swore to build God’s house 132:1 Remember, O LORD on David’s behalf- The request is like Neh. 5:19; 13:14, 22, 31. Remember is used in Ex. 2:23-25; 6:5; 32:13; Lev. 26:42; Deut. 9:27. In context of the royal psalms see Ps. 89:47, 50. 132:2 How he swore to the LORD- The word oath or vow is not found of David’s words in II Sam. 7 or I Chron. 17 but we do see his desire to build the Lord’s house. 132:3 Surely I will not enter My house - The quote of vs. 2 gives rise to the quotation in vs. 3-5. Nor lie on my bed- “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575. 132:4 I will not give sleep to my eyes- Prov. 6:4 Or slumber to my eyelids- Nor lie on my bed- “The subordination of personal life, and comforts (are sacrificed) to the great priority” Motyer, 575. 132:5 Until I find a place for the LORD- Acts 7:46 132:6-9 The ark of the covenant 132:7 Let us go into His dwelling place- The verb go is the same as vs. 3 where David will not go into his tent. The word dwelling place in Ps. 74:7; 78:60; 84:1; 87:2. The same word is used in vs. 5. The statement of vs. 6 gives rise to the quotation of vs. 7-9. This call reminds us of Ps. 99:5, 9; 122:1. 132:10-12 The Lord’s oath to David 132:10 For the sake of David Your servant- I Kings 15:4-5 David is mentioned in the psalm in vs. 1, 10, 11, 17. 132:11 A truth from which He will not turn back- Acts 2:30 This word translated turn back is the same word translated turn away in vs. 10. 132:13-18 The LORD’s choice of Zion 132:13 For the LORD has chosen Zion- Ps. 46:4; 48:1-2; 78:67-68, 70; 87; 122:6-9 “Implicit in the oath is the choice of Zion” Motyer, 576. “The human response was all too cynical, treating God’s choice as something to be exploited; a shelter against His judgment (Jer. 7 , especially vs. 8-15 ) or an asset to be commercialized (Mt. 21:12f.)” Kidner, 451.…

Carefully Examining the Text

1
Psalm 131 14:27

17 weeks 전14:27

나중에 재생

리스트

14:27

A Song of Ascents, of David It is attributed to David. “It is not against high position that is divinely given, but it does model a critical attitude toward pure blind ambition” Longman, 433. “This personal prayer (vss. 1-2) has a lesson in it that needs to be shared by the nation (vs. 3)” Miller, 411. “This simple, concise, and affecting expression of humility shows no signs of cultic or public function,and is a good illustration of how the psalm as a poetic form of spiritual expressions often stands outside the generic categories that scholars have constructed” Alden, 457. 131:1 O LORD, my heart is not proud- The word proud is used of Uzziah in II Chron. 26:16 , Hezekiah in II Chron. 32:25, the king of Tyre in Ezek. 28:2, 17 . nor my eyes haughty- Pss. 18:27; 101:5; Prov. 6:17; 30:13 “It would be easy to make this verse an excuse to avoid the challenges of life. But the sin rejected in 1a is pride, while the sin of 1b is presumption. By the first of these, one undervalues other people; by the second, one overestimates and overreaches oneself, forgetting, e.g. Deut. 29:29 ” Kidner, 447. Nor do I involve myself in great matters- Jer. 45:5 or in things too difficult for me- Deut. 17:8; 30:11 “These two words are used in Pss. 86:10; 136:4; and 145:5-6 to describe the works of God in the world. The psalmist has not sought to do or take credit for Godlike acts in the world” NICOT, 931. 131:2 Surely, I have composed and quieted my soul- Composed is used in II Sam. 22:34; Ps. 18:33 of God making his feet sure and in Isaiah 28:25 of leveling ground. The verb quieted is used in Ps. 37:7 and translated rest. My soul is like a weaned child within me- A child not weaned “is fussy and restless” Longman, 433. But here “he was content without that which used to seem indispensable. A mature believer leaves the clamor of proud ambition and rests in the Lord” B.K, 887 131:3 O Israel, hope in the LORD- 130:5, 7 To hope in the LORD “is the antithesis of pride” B.K., 887. “We do not know, but its call to hope in the Lord links it with 130 and makes it the testimony of a sinner forgiven: humbled by the mercy of God, at peace within because at peace above” Motyer, 575. From this time forth and forever- 113:2; 121:8; 125:2 Jesus and Psalm 131 “This demure little psalm anticipates the object lesson of Matt. 18:1-4 ” Kidner, 447. “It is freedom from the nagging of self-seeking” Kidner, 448. “The OT is not alone in making a child the model of humble faith in God” Allen, 199. Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17 If we do not enter the kingdom as a child we do not enter it at all. “In Philippians 2 we are shown the constructive answer to the first of these tempations, in the honor of being a servant; and in Philippians 3, I Cor. 2 , the answer to the second, not by stifling adventurousness but by rightly directing it” Kidner, 447. This psalm “embodies the lessons of both Philippians 2:3ff. (‘Do nothing from selfishness or conceit’) as 4:11ff. (‘I have learned…to be content’)” Kidner, 448. John 4:34 If we make His ambition ours then we free ourselves from many problems The word used for in vs. 1 in the LXX for heart being proud is exalted and it is used of Christ on the cross in John 3:14; 8:28; 12:32 . It is also used in Matt. 23:12; Luke 14:11; 18:14.…

Carefully Examining the Text

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Psalm 130 15:40

18 weeks 전15:40

나중에 재생

리스트

15:40

Psalm 130 A Song of Ascents “In Christian tradition the psalm became one of the seven penitential psalms, the others being Ps. 6, 32, 38, 51, 102, 143” Allen, 195. “This psalm, of course, is a penitential psalm, focusing not on the evil of Israel’s enemies, as does Psalm 129, but on the wrongs Israel has done” Alter, 455. 130:1 Out of the depths- Ps. 30:1; 71:20; Isa. 51:10; Ezek. 27:34; Jonah 2:2-6 This is “a figure of speech suggesting his insurmountable difficulty, even to the point of death:…The exact problem is not specified” B.K, 886. I have cried to You, O LORD- Ps. 17:6; 86:7. Is the I used of the author individually or the people collectively? “In v. 1, the psalm-singer addresses God by the divine name YHWH: in v. 2 , the psalmist uses the more generic Lord (adonay). The pattern (divine name followed by generic name) is repeated in vv. 3-4 and in vv. 5-6. Only in vv. 7-8 is the divine name YHWH used twice” NICOT, 927. 130:2 Lord, hear my voice!- Ps. 4:1; 64:1;102:2; 119:149; 141:1 . Let your ear be attentive- II Chron. 6:40; 7:15; Neh. 1:6, 11 “What is clear in all such passages is that self-help is no answer to the depths of distress, however useful it may be in the shallows of self-pity” Kidner, 446. To the voice of my supplications- Ps. 28:2; 140:6 “The Hebrew word translated supplications comes from the same root as those render ‘grace’ and ‘be gracious’” Miller, 411 . 130:3 If You, LORD, should mark iniquities - Iniquities “is the primary word used to describe human sin and guilt in the prophetic writings” NICOT, 928. The word iniquities will reappear in vs. 8. “If He should deal with us exactly as we are; if He should overlook nothing, forgive nothing, we could have no hope” Barnes, 259. O Lord, who can stand?- Ezra 9:15; Ps. 76:7; Amos 7:2; Nah. 1:6; Mal. 3:2; Rev. 6:17. This is “an adaptation of the question of the entrance liturgy ( ‘who shall stand’ 24:3; 15:1)” Allen, 192. Compare the thought of I Kings 8:46; Psalm 143:2; Prov. 20:9; Rom. 3:9-20, 23 . 130:4 But there is forgiveness with You- Exod. 34:7; Neh. 9:17; Dan. 9:9. “He derives comfort from the known character of Yahweh as a God who forgives (cf. 86:5, 15): this divine quality transcends man’s sinfulness” Allen, 195. That I may be feared- Jer. 33:8-9 “Forgiveness increases the sinner’s reverent awe of and trust in Yahweh (cf. I Kings 8:38-40)” Allen, 192. 130:5 I wait for the LORD, my soul does wait- Ps. 25:3, 5; 27:14 ; 33:20 ; 37:34; 40:1; 52:9; 62:1, 5; Isa. 8:17; 26:8 Notice the shift from 2nd person (vss. 1-4) to 3rd person (verses 5-8). And in His word do I hope- Ps. 119:74, 81, 114, 147 The word hope appears in both vs. 5 & vs. 7. 130:6 My soul waits for the LORD- A similar phrase is used in Judges 5:9 with “my heart goes out to the commanders” Allen, 192.. More than the watchman for the morning- “He compared his weight to that of a city’s watchman looking for the first rays of dawn, for then they would be relieved of their duties by other guards” B.K., 886. Indeed, more than the watchmen for the morning- The verb waits is missing in the Hebrew text but it added in some translations like the NIV because it is implied- VanGemeren, 802. 130:7 O Israel, hope in the LORD- 131:3 “The psalmist’s faith and hope impel him…to encourage others to be faithful and hopeful (Pss. 22:22-23; 27:14; 31:23-24; 32:8-11; 34:3, 5, 8-14; 51:13-14; 131:3)” McCann, 1206 . “The morning will dawn; the light will break in the east; deliverance and joy will come” Barnes, 260.…

Carefully Examining the Text

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Psalm 129 16:32

20 weeks 전16:32

나중에 재생

리스트

16:32

Psalm 129 A Song of Ascents 129:1-2 Introductory summary ; 129:3 Their intense need ; 129:4 Praise to God 129:5-8 Request for judgment upon the foes “The psalm divide into two sections: verses 1-4 (statement of suffering) and verses 5-8 (prayer for vindication against the enemies causing the suffering)” Transforming Word, 498. 129:1 Many times they have persecuted me- The word many times in vss. 1-2 is used in 120:6; 123:4. In the NRSV is translated greatly. “A comparison of the NIV with the NRSV shows that the adverb at the beginning of vv. 1-2 can be construed to indicate either the frequency of the opposition or its severity” McCann, 1203. “The religious community is encouraged by a cultic precentor to take upon their own lips a testimony to Yahweh’s repeated aid” Allen, 190. “The first-person language makes this initially sound like an individual complaint, but as the references to ‘the haters of Zion’ in verse 5 indicates, the first person is speaking on behalf of the nation” Alter, 453. “The communal lament differs from most laments in that it mourns an extended period rather than a single event” Transforming Word, 498. from my youth up- Jer. 2:2; 22:21; Ezek. 16:22; Hos. 2:15; 11:1 Israel’s youth was a time of devotion (Jer. 2:2) and joy (Hos. 2:15), but also a time of disobedience (Jer. 22:21), yet God loved them and showed them mercy anyway (Ezek. 16:22; Hos. 11:1). Let Israel now say- 118:2; 124:1 “In the subsequent interpretation in terms of ‘Israel’ this religious truth received even wider warrant: it could trace back to the Exodus (cf. Hos. 11:1) the history of God’s saving grace over against the oppressor’s plowlike scourge (cf. Isa. 1:5-7; 51:23)” Allen, 190. “National memoirs may be written from the standpoint of achievement and attainment, of from the viewpoint of suffering and survival. While secular nations usually choose the former, it is singular that Israel glorifies God as her protector and preserver” Miller, 409. 129:2 Many times they have persecuted me from my youth up- Ps. 88:15 The repetition fixes their thoughts on the severity of their troubles- Barnes, 255. Yet they have not prevailed against me- Jer. 1:19; 15:20; 20:11; Matt. 16:18; II Cor. 4:8-9. This does not promise God’s people will not suffer, but it does promise that wickedness will not ultimately prevail. 129:3 The plowers plowed upon my back- Micah 3:12; Isaiah 51:23 The plow would pass over the field, tear up the sod, pierce deep and produce long rows- Barnes, 256. “This agricultural image for laceration and torment, is vivid enough in itself, leads to the agricultural simile of the curse in verses 6-8 ” Alter, 453. “ The imagery of plowing furrows describes the extreme suffering that the enemies inflicted on Israel” B.K, 886. The words for plowers and wicked are very similar in Hebrew and a Hebrew manuscript from Qumran has wicked- Allen, 187. They lengthened their furrows 129:4 The LORD is righteous- Ps. 119:137 In permitting this, the LORD is righteous. “Deliverance from such suffering is attributed to the righteous LORD” B.K., 886. The LORD’s righteousness is demonstrated in the judgment upon Israel’s enemies. “The mystery of the continual resilience of God’s city and people is thereby explained. V. 4 triumphantly amplifies (v. 2b), after (v. 3) has grimly developed (v. 2a). To use J.B. Philips paraphrase of II Cor. 4:9, the capital and community were often knocked down, but never knocked out . They revived and survived as a testimony to a long history of God’…

Carefully Examining the Text

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Psalm 128 16:31

21 weeks 전16:31

나중에 재생

리스트

16:31

Psalm 128 A Song of Ascents “The quiet blessings of an ordered life are traced from the centre outwards in this psalm, as the eye travels from the godly man to his family and finally to Israel. Here is simple piety with its proper fruit of stability and peace: Kidner, 443. How are Psalms 127 and 128 linked? 1. The word blessed - 127:5; 128:1-2 2. eat/eating in 127:2; 128:2 3. Behold in 127:3; 128:4 4. son/sons in 127:3, 4; 128:3, 6 5 . fruit in 127:3; 128:3 McCann, 1200; Allen, 184-185. “Both sections of Psalm 128 display the same movement from third person (vv. 1, 4) to direct address (vv. 2-3, 5-6)” McCann, 1200. Both are viewed as wisdom psalms. These provide instruction in daily living in the manner of Proverbs, Ecclesiastes, and Job. 128:1 Both this verse and vs. 4 emphasize fearing the LORD. Fearing the LORD is highlighted in Job 28:28; Psalm 111:10; Prov. 1:9; 9:10; Ecclesiastes 12:13. “ To fear the Lord means fundamentally to recognize God’s sovereignty and so to entrust life and future to God (see Pss. 2:11; 25:14; 31:19; 33:18; 34:9, 11; 60:4; 112:1; 115:11, 13; 118:4)” McCann, 1201. It means to walk in integrity- Ps. 26:1. Notice how universal these promises are- everyone. 128:2 When you shall eat of the fruit of your hands- The generalized statement of vs. 1 is personalized in vs. 2 with you . 128:3 Your wife shall be like a fruitful vine- Contrast Gen. 30:1-2; I Sam. 1:5-6; Luke 1:25 “Fruitful vine and olive shoot are fit similes of prolific fruit bearing” Miller, 408. “The vine was a symbol not only of fruitfulness (here explicitly so) but of sexual charm (Song of Solomon 7:8) and of festivity (Judges 9:13)” Kidner, 443. 128:5 The LORD will bless you from Zion- Pss. 14:7; 20:2. The godly man’s concern extends beyond his own family to all the nation. The temple mount is the source of blessing for all- Ezek. 47:1-12. Zion is a key theme in the Songs of Ascents- Pss. 122:1-2, 6-9; 125:1-2; 126:1; 129:5; 132:31; 134:3. Blessing a key theme in these psalms- 129:8; 132:15; 133:3; 134:3. 128:6 Indeed, may you see your children’s children- This is actually your son’s sons. This implies a long life- Gen. 48:11; Prov. 17:6 Peace be upon Israel!- Pss. 122:6-8; 125:5; 134:3. The wordplay between Jerusalem in vs. 5 and peace in vs. 6. “The simple philosophy of the psalm, though presented in seemingly absolute terms, receives qualification even in the OT and certainly in the NT (cf. Job; Habakkuk 3:17-18; Rom. 8:35-39). But for many it must have proved a good working principle of life; such categorical promises of material endowment are not absent from the NT (Matt. 6:33; II Cor. 9:6-12; Phil 4:19) despite a shift to a less earthly emphasis” Allen, 186, Psalm 128 and Jesus 128:3 “The imagery of vine and olive tree are reminiscent of the years of David and Solomon (I Kings 4:25) and the blessings associated with the Messianic era (Micah 4:4; Zech. 3:10). To sit under one’s vine and fig tree was an expression of a state of tranquility, peace, and prosperity” VanGemeren, 796. 128:3 Jesus is the ultimate vine who causes us to bear fruit- John 15:1-8 128:5 The LORD bless you from Zion - Isaiah 2:2-4; Micah 4:1-3 128:6 Peace be upon Israel- Jesus is our peace- Eph. 2:14-17…

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