The fifth book of the Psalms (Ps. 107-150) opens out in full the return and restoration of the ten tribes of Israel, the putting down of their final enemies, and the establishment of the Millennial Kingdom of Christ. “Return O Lord” (Ps. 6:4, Ps. 80:14, Ps. 90:13), “Lord how long?” (Ps. 6:3, Ps. 13:1-2, Ps. 35:17, Ps. 74:10, Ps. 79:5, Ps. 80:4, Ps. 89:46, Ps. 90:13, Ps. 94:34), “Arise O Lord” (Ps. 3:7, Ps. 7:6, Ps. 9:19, Ps. 10:12, Ps. 17:13, Ps. 44:23, 26, Ps. 74:22, Ps. 82:8) and other similar expressions that are in the first four books are not found in this book, because the whole position of this book views things from the standpoint of the Lord having returned and dwelling in Zion (Ps. 110:2, Ps. 125:2, Ps. 128:5, Ps. 132:13, Ps. 134:1-3, Ps. 135:21, etc.). In the fourth book the Lord is seen coming back. In the fifth book the Lord is viewed as back and His people (ten tribes particularly) returning to Him (Ps. 107:3, Ps. 114:1, Ps. 122:4, Ps. 120-134, “Songs of Degrees,” Ps. 125:2, Ps. 135:8-12, Ps. 136:10-22, Ps. 137:1, 4, Ps. 138:7, Ps. 147:2, Ps. 148:14).
The great tribulation is viewed as over. It appears the Beast and Antichrist have been judged and are out of the way by this time. The circumstances outlined in this book occur in the interval between 1290 and 1335 days. See Chart on page 11. Although the Lord is back in this book, Israel’s enemies are not yet fully put down. Gog (Russia) is not yet destroyed. The “head over a great country” (Ps. 110:6 JND Trans.), “all nations compassed me about” (Ps. 118:10-12), and the “violent man” (Ps.140:1, 4, 11) refer to the Assyrian which is Gog (Russia). Consequently the restored tribes of Israel are still distressed and not in the full possession of their promised land. But as the book draws to a close Israel’s enemies are finally put down and they are brought into full deliverance and blessing of the Kingdom. Although the Psalms bring us up to the deliverance of Israel and the blessing of the Kingdom, they do not carry us through the Millennium.
The fifth book has been referred to as the Deuteronomy section of the Psalms. Deuteronomy recounts the history of the children of Israel as they journeyed from Egypt to the promised land and outlines the order of life for them when in possession of it.
The fifth book of the Psalms also gives the tribes of Israel returning from all parts of the world (of which Egypt is a type) to the promise land and their joy and praise there.
The various series of psalms in this book are Ps. 107-113, Ps. 114-119, Ps. 120-134, Ps. 135-136, Ps. 137-150. Each series begins with the tribes of Israel in distress away from their promised land but returning to the Lord in Zion and ends with the putting down of their final enemies and their praise to the Lord in His Kingdom (the Millennium).
Psalms 107-113
PSALM 107 This psalm begins a new series. It views the tribes of Israel (particularly the ten tribes) who have been scattered among the nations being gathered back to their promised land (vs. 1-3). This psalm gives a fourfold description of Israel’s future deliverance and return to their land. Each description ends with the doxology, “Oh that men would praise the Lord for His goodness, and for His wonderful works to the children of men!” First, we see them as wanderers lost in the wilderness of this world suffering from hunger and thirst. But through the intervention of the Lord they are brought back to sing His praise (vs. 4-9).
Secondly, they are viewed as prisoners bound in a prison-house in chains of affliction, but having cried to the Lord, He set them free (vs. 10-16). Thirdly, they are viewed as fools dying for the want of knowledge, but again having cried to the Lord He raised them up and healed them (vs. 17-22). Lastly, they are seen as sailors tossed “to and fro” in the sea of nations. Again, having cried to the Lord they are brought out of their distress to their desired haven, the promised land (vs. 23-32). The Lord, who had in His governmental dealings turned their land to drought because of their disobedience (Deut. 11:13-17), has now blessed it (vs. 33-38). After the restored twelve tribes of Israel are at rest in their land they are again brought low through another oppression. This perhaps has reference to the approaching armies under Gog (Russia) who will attack when Israel will have returned to their land (Ezk. 38:11-12). But the Lord delivers them and causes them to rejoice (vs. 39-43).
PSALM 108 gives Israel’s praise after their restoration and return to their promised land (vs. 1-6). When the restored tribes of Israel will have settled in the land their enormous numbers will so fill it that there will not be enough room for them. They will ask the Lord for more room to dwell (Isa. 49:18-23, Zec. 10:7-10). In answer to their needs the Lord in this psalm is seen laying claim to the full inheritance on both sides of the river Jordan from the Mediterranean Sea to the Euphrates River as promised to Abraham (Ps. 108:7-10, Gen. 15:18-21, Isa. 26:15 JND Translation). The Lord will lead the armies of newly restored Israel in a victorious campaign into their full inheritance (Ps. 108:11-13, Isa. 11:14, Jer. 51:19-23, Mic. 4:13, Zeph. 2:9). This campaign will extend as far out as the land of Assyria whose border is the Euphrates River (Mic. 5:5-9). Enemies still existent in these parts of Israel’s inheritance such as the remainder of the Arab nations who have survived the earlier judgments will be subdued under Israel. The Edomites and the Philistines will be wiped entirely out of existence by Israel (Ob. 10, 17-21, Zeph. 2:5). The Moabites and Ammonites will be put to tribute (Jer. 48:47, 49:6, Isa. 16:19). Israel will be triumphant.
PSALM 109 The restored tribes of Israel are instructed in the details of Christ’s humiliation and rejection. The ten tribes were not in the land at the time of Christ’s first coming when He was rejected by His brethren the Jews, hence they learn of His sufferings after the fact. They are brought to know the sufferings the Lord Jesus Christ passed through as He was rejected by His people whom He deeply loved (vs. 1-5). Judas is marked out as a representative of the unbelieving nation of Jews who rejected Christ at His first coming. This hatred calls for the most dreadful invocation of judgment of all the imprecatory psalms (see list in footnote on Psalm 5). Those who follow him in rejecting Christ as the apostate Jews who follow Antichrist will do, are morally his family (“wife and children”) and consequently into the heavens7 share in his judgment (vs. 6-20). The voice of the Lord Jesus is heard as He prayed for deliverance from the evil doers. In it we see His complete trust and submission to the divine will (vs. 21-31).
PSALM 110 In Psalm 109 Christ is remembered in His humiliation; in Psalm 110 He is seen in His exaltation. This psalm is the divine answer to the cry of the preceding psalm. Upon resurrection the Lord Jesus is seen as ascended into the heavens according to the will of God (vs. 1). See also Acts 2:32-35, Heb. 10:12-13. This is where He has been through this present period of grace (approximately 2000 years). But He who was rejected now reigns, and that publicly. His people who once rejected Him are “willing” (being restored to Him) in this the day of His power. Christ is viewed as King ruling “out of Zion” (vs. 2-3); as a Priest exercising His priesthood after the order of Melchizedek (vs. 4); and a Judge executing judgment upon the enemies of God (vs. 5-7).
PSALM 111 Three Hallelujah psalms follow (Ps. 111, Ps. 112, Ps. 113). These three psalms are an expression of Israel’s appreciation for all that the Lord has done for them. With the Millennium having now begun, Psalm 111 echoes a Hallelujah for the “works” (mentioned many times) of Jehovah through which His providential power has been exercised in the accomplishment of all the promises of His covenant to restore Israel.
PSALM 112 is a Hallelujah for the extent of the blessing that belongs to them who fear the Lord. Israel rejoices in their security in the Lord. No nation from this time forward will be allowed to trouble Israel again (Nahum 1:15, Ps. 147:14, Isa. 60:18, Isa. 2:4,1 Ki. 5:4).
PSALM 113 Psalm 111 was a Hallelujah for the Lord’s works exercised on behalf of Israel; Psalm 112 was a Hallelujah for the Lord’s blessing and security bestowed upon Israel; but now in Psalm 113 there is a Hallelujah for the greatness and majesty of the Lord Himself. The praise in this psalm is more widespread and universal; “from the rising of the sun unto the going down of the same” (the east to the west). The praise has spread out over all the earth as the nations join Israel in their Hallelujah to the Lord (vs. 1-4). They praise Him for His greatness yet condescending in grace to bring man up into fellowship with Himself. What a theme! This series of psalms closes with another Hallelujah (vs. 5-9).
Psalms 114-119
PSALM 114 This psalm takes us back again to the time when Israel (particularly the ten tribes) will be delivered and brought to their homeland (Mt. 24:31). It recounts Israel’s ancient deliverance from Egypt and journey to the land of Canaan as a foreshadow of their future deliverance. This historic journey is often correlated in the Prophets with the future journey of the tribes of Israel back to their promised land (Isa. 11:15-16, 51:9-11, Jer. 16:14-15, Ezk. 20:34-36, etc.). There is a definite analogy between the two journeys. The children of Israel set out from Egypt, passed through the wilderness where they were tested, and came into the promised land. The returning tribes of Israel in a coming day will also come up out of every part of the world (of which Egypt is a type—Ezk. 20:34), into the wilderness where they will be tried (Ezk. 20:3539), and then be brought into the promised land (Ezk. 20:40-44). The psalm views the Lord exercising His omnipotent power on behalf of the returning tribes, clearing the way for them (vs. 3-7), and providing for their needs (vs. 8). See Isa. 49:9-12.
PSALM 115 This psalm gives the moral side of Israel’s deliverance. The ten tribes who have long been marked by idolatry (1 Ki. 17:7-41, Hos. 4:17) are seen as having judged their idols (Hos. 14:8) that held them (vs. 1-8). The nation is then exhorted to trust in the Lord in contrast to trusting in idols. Three classes are mentioned; “Israel,” “the house of Aaron” (the priests), and “them that fear the Lord,” which would include the Gentiles (vs. 9-11). As the nation of Israel increases in number due to the ten tribes entering the land, they are encouraged with the promise of the Lord’s blessing upon them (vs. 12-18). Compare Isa. 9:3 JnD Translation, 26:15, 49:19-21.
PSALM 116 The ten tribes of Israel having returned to the land of Israel (vs. 9, 18-19), and being restored to the Lord celebrate their deliverance. Realizing they were at the very point of death when the Lord graciously delivered them, draws out love and devotion from their hearts (vs. 1-9). They respond to His goodness by desiring to render something to Him for all that He has done for them (vs. 12). They resolve to perform their vows and offer the sacrifice of thanksgiving (vs. 13-18). The psalm closes with “all” Israel (the whole twelve tribes) together in Jerusalem worshipping the Lord (vs. 18-19).
PSALM 117 Restored Israel summons the Gentile nations to worship the Lord.
PSALM 118 This psalm has been well placed. Apparently it was composed for the Feast of Tabernacles which typically represents the Millennial blessing of the earth. Restored Israel speak of the things in this psalm as after the fact; as having passed through it. They have learned certain things through the whole time of trouble, and now they give thanks to the Lord for it (vs. 1-4). They speak with fullest trust and confidence in the Lord. If He could deliver them when they were in distress and bring them back to their land, He can surely take care of them there in spite of enemies (“them that hate me” vs. 7) still existing in the earth (vs. 5-9). As they rejoice together a large confederacy of nations compass them about. This confederacy of nations that approach Israel after they are restored is Gog (Ezk. 37-39). It is the second attack of the Assyrian. Through the Lord’s power Gog is put down in judgment. The armies of restored Israel also engage in battle victoriously triumphanting over the nations that follow Gog (vs. 10-18). See Mic. 4:11-13, 5:5-9, Zec. 14:14, Mal. 4:3-4, Ps. 108:11-13, Isa. 11:12-14. With the Millennium about to be ushered in Israel is seen entering “the gates of righteousness” which refers to Christ as the way into the blessing of God. (In a similar way He calls Himself “the Door” in John 10:7). Thousands in this Christian era have used this gateway to righteousness with God, but now finally Israel enters the same gate and acknowledges the Lord as their salvation (vs. 19-21). Israel (the Jews really) rejected Christ as “the Stone” when He was here on earth (His first coming—Acts 4:11), but now they own Him as the Head of the corner, the foundation upon which the church has been built. At last Israel has found that same Stone as their sure foundation. As the Millennial day (vs, 24) comes in, Israel rejoices in the Lord and offers commemorative sacrifices (Ezk. 44-46, Isa. 56:7, Jer. 33:18) in appreciation of His great work of redemption accomplished on the cross (vs. 22-29).
PSALM 119 This psalm concludes the series with the evidence of Jehovah’s law (the Word of God) being written on redeemed Israel’s heart. Compare Jer. 31:31-34, Ezk. 36:27. Practically every verse (except vs. 90, 122, 132) in this long psalm mentions the Word of God. This shows that every thought and deed of Israel in that day will spring from Jehovah’s law. There are 22 sections in this psalm according to the letters of the Hebrew alphabet: eight verses in each section. The number eight is prominent in the psalm. It speaks of a new beginning, and with the new order of things of the Millennium now coming in, it is quite fitting that this psalm be marked with that number. In the various sections redeemed Israel reflect on all that has happened. Each section marks a particular exercise they have gone through. “Aleph”— the blessedness of walking with God in obedience (vs. 1-8), “Beth”— the way of their cleansing (vs. 9-16), “Gimel”— reflection on the mercy of God (vs. 17-24), “Daleth”— realization of their own weakness (vs. 25-32), “He”— instruction sought for through the Word (vs. 33-40), “Vau”―testimony to the world rendered (vs. 41-48). “Zain”— reproach from the world (vs. 49-56), “Cheth”— the Lord and His Word the only resource in the time of opposition (vs. 59-64), “Jod”— hope in the Creator in time of affliction (vs. 73-80), “Caph”— comfort through the Word in time of affliction (vs. 81-88), “Lamed”—understanding the Lord is sovereignly over all in times of affliction (vs. 89-96), “Mom”— wisdom obtained through the Word (97-104), “Nun”— guidance for the path in the time of affliction (vs. 105-112), “Samech”— preservation in the time of judgment (vs. 113-120), “Ain”— anticipating deliverance (vs. 121-128), ‘Pe’—communion (vs. 129-136), “Tzaddi”— zeal for God (vs. 137-144), “Koph”— dependence (vs. 145-152), “Resh”—steadfastness (vs. 153-160), “Schin”— delight in God and His Word (vs. 161-168), “Tau”— praise to Jehovah and a looking to Him for a full deliverance (vs. 169-176).
Psalms 120-134
PSALM 120 This series of psalms is called “the Songs of Degrees” or “Ascents” (See headings). They apparently formed a little hymn book used by the children of Israel as they journeyed up to Jerusalem for their annual feasts of Passover, Pentecost, and Tabernacles (Deut. 16:16, Ps. 122:4). Prophetically they describe the process through which the nation of Israel (particularly the ten tribes) will pass in going back to their land. Psalm 120 begins with the tribes of Israel far from their land. (“I sojourn in Mesech”— a place north of Israel, “I dwell in the tents of Kedar”— a place east of Israel vs. 5). They are awakened to fresh desires after the Lord. Disclosing these desires to those around them results in reproach and oppression. This leads them to cry to the Lord in their distress. They realize they are dwelling in a place they should not be in.
PSALM 121 Scattered into various places in the earth the ten tribes of Israel lift up their eyes toward their homeland and desire help from above to be brought there (vs. 1). The Lord as Creator and Keeper will undertake to preserve them every step of the way back to their land (vs. 2-8). Compare Jer. 31:9, Mt. 24:31 (“angels”).
PSALM 122 As the tribes journey to the land of Israel from various places in the earth, they meet their brethren in the way who are returning with the same goal. They encourage one another in the prospect of soon reaching the city of Jerusalem (vs. 1-4). Together they pray for the peace of Jerusalem (vs. 6-9).
PSALM 123 The returning tribes experience reproach from those whom they have dwelled with in their dispersion. They look to the Lord for His help and mercy to be preserved from the scoffers who ridicule their exercise of faith to return to their homeland.
PSALM 124 The returning tribes credit their preservation along the way wholly to the Lord. Not only have they suffered reproach from scoffers (Psalm 123), but men have risen up against them in attempt to destroy them (vs. 1-5). They bless the Lord, for through His help they have escaped the designs of the enemies (vs. 6-8).
PSALM 125 As the tribes near the land of Israel, the mountains around Jerusalem come into view. More than this they see the Lord dwelling in Zion (vs. 2). This greatly encourages them and causes them to look in faith to the time when all evil will be put down and righteousness alone will be exalted.
PSALM 126 The tribes of Israel are now viewed as having entered the land of Israel. Their long exile has at last been turned and they have been restored to the Lord (Ps. 14:7). Their mouths are filled with joyful laughter as they rejoice together with the two tribes (the Jews). The surrounding nations are forced to acknowledge that the Lord has done great things for Israel as they witness the nation born in a day (vs. 1-3). Sensing danger on account of enemies still existent Israel prays for full deliverance and blessing in their land (vs. 4-6).
PSALM 127 Psalms 127 and 128 refer to the time when all the tribes of Israel are dwelling safely in their land under the protection of the Lord (Ezk. 38:11). Their exercise at this time is to rebuild the city of Zion (Isa. 61:4, Jer. 30:18, Jer. 31:38-40, Am. 9:14) that was desolated by the King of the North earlier (Ps. 73:18-20, Ps. 74:1-8, Ps. 75:3, Ps, 79:1-3, 7, Ps. 80:12-16), They acknowledge they need the Lord to keep the city, showing that enemies are still existent (vs. 1-2). As their homes are being rebuilt they anticipate the joys of having children and raising families in the land (vs. 3-5).
PSALM 128 This psalm describes the peaceful life of the godly Israelite who has returned to the land and is dwelling safely there. It describes the family joys in that day (Is. 62:8-9, Isa. 65:21-23). All is in quiet peaceful godly order because the Lord will then be dwelling in Zion (vs. 5).
PSALM 129 While restored Israel enjoy peace in their land resulting from the presence of the Lord in Zion, they reflect on their afflictions received from their enemies. Many times God has used their enemies, particularly the Assyrians (Isa. 10:5), to afflict them in discipline in the past. (Israel’s “youth” refers to their early days in the land in Old Testament times). These afflictions, including the attack by the King of the North and his armies (Dan. 11:40-43, Ps. 73:18-19, Ps. 74:1-8, Ps. 75:3, Ps. 79:1-3, Ps. 80:12-16) have been used of God to produce the necessary repentance (of which “plowing” speaks) in His people (vs. 1-3). See also Joel 2:12-17. They also recall the bondage that Antichrist (“the wicked”) had the Jews under during the great tribulation; but have seen the power of the Lord exercised mightily in judgment upon him (vs. 4). Lastly they look forward to the time when full deliverance will come for Zion when all oppressors including Gog (Russia) will be put down (vs. 5-8).
Psalm 130 The Day of Atonement (Lev. 23:26-32, Isa. 53:1-12) is seen in this psalm as being nationally fulfilled. The twelve tribes together cry to the Lord in full repentance of their sins. In true deep humiliation they learn that there is forgiveness with Jehovah (vs. 1-4). They manifest a quiet confidence and hope in the Lord as they cast themselves upon His mercy for all that is to come (vs. 5-8).
PSALM 131 is the humility of heart that will be manifest in the twelve tribes of Israel resulting from their deep soul searching and self-judgment in the preceding psalm. Zeph. 3:11-13.
PSALM 132 Historically this psalm was composed by King Solomon upon the completion of the temple. King Solomon’s reign is typical of Christ’s coming Millennial reign. In this psalm he rehearses the exercises of David his father to give the ark (a type of Christ) a suitable earthly dwelling place in Zion. Prophetically the returned tribes of Israel will have similar exercises to provide a habitation in Zion for the Lord to dwell among His people. This will be answered in the construction of the future Millennial temple (vs. 1-5). The psalm also rehearses the return of the ark to Israel after “Ichabod” (the glory is departed) had been upon His people (vs. 6-9). This answers to the return of the glory of the Lord to His people. See Ezk 43:1-5, Hagg. 2:7. More than this the Lord’s promise to David that his seed should sit on his throne forever will remembered (2 Sam. 7:12-16). Christ, the Son of David will take His place in Zion as Israel’s King (vs. 10-18).
PSALM 133 As the Lord dwells among His people as their Messiah all enmity between the two tribes (Judah and Benjamin—the Jews) and the ten tribes will be taken away. The envy and strife that long existed between them (Isa. 11:13) will all be done away (vs. 1). The Spirit of God (symbolized in “the oil” vs. 2 JnD Translation) will be poured out on the newly restored nation (Joel 2:28-29), and the Lord’s blessing (symbolized in “the dew” vs. 3) will be showered upon them.
PSALM 134 This psalm closes the series with the earth being blessed out of Zion. Zion is the place of blessing on earth because the Lord is there. It begins with blessing coming down first on Israel (Ps. 133:3), then blessing from Israel going up in thanksgiving (Ps. 134:1-2), then lastly blessing through Israel going out to the world (Ps. 134:3).
PSALMS 135-136 These two psalms are not a series like the others, but rather an appendix to the previous series (the Songs of Degrees). They form a short supplement giving Israel’s praise for the mercies of the Lord to bring them back.
PSALM 135 The twelve tribes of Israel are viewed as back in their land and standing in the courts of the Lord. They are called to praise the Lord for their deliverance and restoration (vs. 1-4). They are reminded of His omnipotent power that has been exercised on their enemies to effect their deliverance (vs. 5-12). Having been brought to their land the tribes are judged by the Lord at the border (Ezk. 11:910, 20:34-38) where the rebels (the idolators) are sifted out (vs. 13-18). All judgment having ceased, Israel is exhorted to praise the Lord who now dwells in Zion. The Gentiles (“ye that fear the. Lord”) are also included in the summons (vs. 19-21).
PSALM 136 In Psalm 135 we have the call to Israel to praise the Lord for their deliverance. Now in this psalm we get Israel’s response. They celebrate their deliverance with praise to the Lord for His loving-kindness (JND Translation). They rehearse in praise their whole deliverance and bringing back to their homeland. Again it is typically applied in the old Egyptian deliverance. Compare Isa. 11:15-16, 51:9-11, Jer. 16:14-15. The chorus in their song of praise is “for His loving-kindness endureth forever.” JND Translation. (mentioned 26 times).
Psalms 137-150
PSALM 137 This psalm begins the final series of the book. The ten tribes of Israel are again seen away from their promised land (vs. 1, 4) being reproached by the Gentiles (vs. 1-3). God having stirred up their hearts toward Jerusalem and their homeland will cause them to feel it is the place where they belong. As a result they are not able to sing or rejoice until they are brought again to Zion (vs. 4-6). Desirous of Zion’s restoration, they pray for the destruction of the enemies that have destroyed it (vs. 7-9). Edom and Babylon are both doomed to extinction in the books of the Prophets (Ob. 18, Isa. 13:19-20, 14:22).
PSALM 138 In contrast to the previous psalm the tribes of Israel are seen rejoicing and praising God (vs. 1). They have cried to the Lord and have been granted strength from Him (vs. 3) to make the journey homeward (vs. 7). Not having reached the land yet their praise is toward (not in) the temple. This psalm gives the two great resources Israel will have in the way (vs. 2-3); the Word of God and prayer (“I cried,”). With the prospect of being revived or restored in their land, and their enemies put down (vs. 7-8), they have rekindled confidence in the Lord. They anticipate the time when all nations of the earth will praise Him (vs. 4-5).
PSALM 139 As the tribes near the borders of the land the Lord will cause them to be brought into the wilderness where He will search their hearts as to their reality (Ezk. 11:9-10, 20:34-38). Nothing will escape His holy eye. Various aspects of the Lord’s deity are shown in His searching them; His omniscience—Infinite in knowledge (vs. 1-6), His omnipresence—present everywhere at the same time (vs. 7-12), and His omnipotence—unlimited in power (vs. 13-18). As a result of the searching the wicked (“rebels” Ezk. 20:38) are purged out from among them and regarded as enemies of the Lord (vs. 19-22). But those who truly have faith being thoroughly humbled will be brought into the land. With their will broken and their thoughts judged, they are left with one desire—to be led of God in the way everlasting (vs. 23-24).
PSALM 140 Having been brought into the land of their inheritance and settled there, the tribes of Israel will be brought low through the distress of armies gathering together for war. We know from prophecy that these armies who come up after the tribes of Israel have returned to their homeland are those under Gog (Russia). See Ezk. 36-39. Psalm 140-144 describe the distress the newly gathered tribes of Israel will feel as they learn of the movements of the Russian hordes and the many nations that will be confederate with them. The remnant of Israel (the twelve tribes) call upon the Lord for their preservation from the “evil and violent man” who is the Assyrian in his final form in (Gog-Russia). The attempt of the enemy at this time is to “overthrow” newly established Israel (Ezk. 38:8-13). The “wicked” (apostate Israelites) who were purged out from among the returning tribes of Israel and left at the borders of the land (Ps. 139:19-20) are found associated with the Assyrian as he comes up. Apparently they will be swept up into the advancing armies as they move towards the land (vs. 15) In answer to Israel’s cry, the Lord protects them “covering their head” in the day of battle (vs. 6-8). Compare Ps. 46:4-6, Nah, 1:7, Isa. 26:20-21, 37:33-35, Mic. 5:5. They plead for the Lord to destroy the head of the attacking armies that they might rejoice in thanksgiving to His name (vs. 9-13).
PSALM 141 As the advancing armies of the Assyrian (Gag-Russia) close in the cry of the remnant of Israel becomes increasingly deeper. Their cry in this psalm is regarded as a prayer; in Psalm 142 it is a supplication (a more earnest entreaty); in Psalm 143 it is prayer and supplications (plural). They call on the Lord for their protection, desiring their prayer to be accepted as incense (vs. 1-2). Although Israel is restored to the Lord at this time, at first they will not know His heart toward them being unsure of His goodness and care. It is therefore necessary the trial of this 2nd invasion of the Assyrian be upon them that they might learn to trust the Lord as the Almighty Provider. They accept the distress as discipline from the Lord searching their own hearts that evil might not be present with them. They continue to pray that the instrument (the Assyrian) of their chastening would be overthrown in judgment when the trial has accomplished its end (vs. 3-6). They remember the awful carnage in the first attack (Ps. 79:1-3, etc.) and pray it might not be so again (vs. 7-10).
PSALM 142 As their distress deepens the restored tribes of Israel continue to cry to the Lord. It is called a supplication (vs. 1-3). Israel will have no nation or power to turn to for help (vs. 4) for all nations excepting those under Gog will have been subdued by this time. They will look to the Lord alone as their only resource. They will trust in Him as their refuge and He will not disappoint them (vs. 5-7)
Psalm 143 This psalm drops even deeper. In Psalm 142 There was a “supplication” (an earnest entreaty), here it is “supplications.” The psalm is an expression of entire destitution and therefore a full searching of heart and turning to the Lord. They recall what the Assyrian had done in their earlier attack (the 1St attack—the King of the North and his Arab confederacy, Ps. 79:1-3) when they desolated the whole land, and fear another similar carnage (vs. 1-3). Hence they look to the Lord for a speedy answer to their supplications. Their spirit has been tried to the utmost. They acknowledge that if the Lord will not help all is hopeless and their end will be as those who go down to the pit (vs. 4-8). In one final plea they cry to the Lord to destroy the enemy that they might be delivered (vs. 9-12).
PSALM 144 This psalm is the answer to the cry of Israel in the preceding psalms It exhibits the effects of the Lord rising up to deliver His people by judging their enemies and bringing in the Millennium. As in so many psalms the first verse or two form a heading declaring the outcome of the psalm. The Lord has proven Himself to be the shelter that Israel has needed. He has arisen to subdue the peoples (the nations) under Israel. Israel has engaged in the battle (vs. 1-2). Compare Jer. 51:20-23, Mic. 4:11-13, 5:5-8. In their distress Israel has cried to the Lord to bow down the heavens in judgment on these Gentile enemies (“strange children” or “aliens”) who are again viewed as great floods of waters (vs. 3-8). Compare Ps. 46:3, Ps. 65:7, Ps. 93:3, etc. Verses 9-15 describe the joy and blessing that will be Israel’s portion in that day when the Lord will have delivered them from all their distresses.
PSALM 145 Having now been delivered from all their distresses, Israel celebrates their full deliverance in praise to the Lord as their Messiah-King. As the Millennium is ushered in, the glory of Christ as King is extended over all the world. Christ leads the praise to God (Ps. 22:22) for His wonderful works (vs. 1-7), for His loving-kindness (vs. 8-22), and for His great preserving power over all His creatures (vs. 14-21).
While His people will be preserved, those who show themselves as wicked in the Kingdom will be dealt with in judgment (vs. 20, Ps. 101:3-8, Zeph. 3:5, Zech. 5:1-4).
PSALM 146 The next five psalms are called the “Great Hallelujah Psalms” (also called “The Great Hallel”). There have been psalms previous to these that have begun or ended with “Hallelujah”, but these psalms both begin and end with “Hallelujah” thus forming a fitting finale to the whole collection describing full earthly praise. The word “praise” in the original Hebrew language occurs 37 times in these last five psalms. Restored Israel has learned the uselessness of trusting in man. They have found the Lord to be everything (vs. 1-5). Hence He is praised as the Creator of all things, the Keeper of the truth (probably a reference to the promises made to the fathers), and as the Deliverer of the oppressed (vs. 67a). In the latter part of the psalm the Lord brings a release to the creation that has suffered under the bondage of corruption on account of sin (Rom 8:20-23). Blind eyes are opened, and those bowed down (Lk. 13:11-13) are healed (vs. 7b-10 JND Translation). Compare Isa.
PSALM 147 Praise to the Lord continues. The city of Jerusalem is rebuilt after its destruction (Ps 79:1-3) and the Lord is acknowledged as the builder.
Compare Isa. 61:4, Jer. 30:18, 31:38-40, Am. 9:14. Any remaining Israelites particularly from the ten tribes who are still returning from the various parts of the earth where they were scattered, are brought in by the Lord. Compare Isa. 11:11-12, 66:20. The Lord will comfort them and cause them to inherit a portion in the Kingdom (vs. 1-6). The praise to the Lord will continue to grow (vs. 7-12). The four seasons will remain in the earth (vs. 14-20).
PSALM 148 calls on all creation from its highest order (angels) down to the lowest (creeping things), to join in the great Hallelujah (vs. 1-10). The kings of the earth and all people in all nations, old and young are summoned to join the praise (vs. 11-13). They will praise Him for His excellence as Creator (vs. 5). The psalm closes with Israel having the near place to the Lord in the earthly side of the Kingdom (vs. 14).
PSALM 149 As all creation praise the Lord as Creator (Ps. 148), Israel will praise Him as Redeemer. This is called a “new song” (vs. 1-4). Judgment is put into the hands of Israel (vs. 5-9). They will be used of the Lord to maintain justice and judgment in the Millennial earth (Isa. 60:17, Mic. 5:8-9).
PSALM 150 The notes of praise well to their highest strain. All creation join to praise God. This final psalm gives where He will be praised—His sanctuary (vs. 1); why He will be praised—His abundant greatness (vs. 2); how He will be praised—all kinds of musical instruments (vs. 3-5); and lastly, who will engage in the praise—everything that has breath (vs. 6).
B. Anstey 1988/89.