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. 11:13-1713And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the Lord your God, and to serve him with all your heart and with all your soul, 14That I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 15And I will send grass in thy fields for thy cattle, that thou mayest eat and be full. 16Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; 17And then the Lord's wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit; and lest ye perish quickly from off the good land which the Lord giveth you. (Deuteronomy 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. 38:11-1211And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, 12To take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land. (Ezekiel 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. 49:18-2318Lift up thine eyes round about, and behold: all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. 19For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. 20The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. 21Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been? 22Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 23And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me. (Isaiah 49:18‑23), Zec. 10:7-107And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the Lord. 8I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. 9And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again. 10I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them. (Zechariah 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. 15:18-2118In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19The Kenites, and the Kenizzites, and the Kadmonites, 20And the Hittites, and the Perizzites, and the Rephaims, 21And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. (Genesis 15:18‑21), Isa. 26:1515Thou hast increased the nation, O Lord, thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth. (Isaiah 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. 11:1414But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. (Isaiah 11:14), Jer. 51:19-2319The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. 20Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; 21And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider; 22With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid; 23I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers. (Jeremiah 51:19‑23), Mic. 4:1313Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. (Micah 4:13), Zeph. 2:99Therefore as I live, saith the Lord of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them. (Zephaniah 2:9)). This campaign will extend as far out as the land of Assyria whose border is the Euphrates River (Mic. 5:5-95And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. 6And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders. 7And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. 8And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. 9Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. (Micah 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. 2:55Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the Lord is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant. (Zephaniah 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 2:32-3532This Jesus hath God raised up, whereof we all are witnesses. 33Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. 34For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35Until I make thy foes thy footstool. (Acts 2:32‑35), Heb. 10:12-1312But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. (Hebrews 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 1:1515Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off. (Nahum 1:15), Ps. 147:14, Isa. 60:1818Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. (Isaiah 60:18), Isa. 2:44And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. (Isaiah 2:4),1 Ki. 5:44But now the Lord my God hath given me rest on every side, so that there is neither adversary nor evil occurrent. (1 Kings 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. 16:14-1514Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; 15But, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. (Jeremiah 16:14‑15), Ezk. 20:34-3634And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. 35And I will bring you into the wilderness of the people, and there will I plead with you face to face. 36Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God. (Ezekiel 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. 20:3434And I will bring you out from the people, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with a stretched out arm, and with fury poured out. (Ezekiel 20:34)), into the wilderness where they will be tried (Ezk. 20:3539), and then be brought into the promised land (Ezk. 20:40-4440For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land, serve me: there will I accept them, and there will I require your offerings, and the firstfruits of your oblations, with all your holy things. 41I will accept you with your sweet savor, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. 42And ye shall know that I am the Lord, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers. 43And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall lothe yourselves in your own sight for all your evils that ye have committed. 44And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord God. (Ezekiel 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. 49:9-129That thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and their pastures shall be in all high places. 10They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. 11And I will make all my mountains a way, and my highways shall be exalted. 12Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim. (Isaiah 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. 4:1717Ephraim is joined to idols: let him alone. (Hosea 4:17)) are seen as having judged their idols (Hos. 14:88Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him: I am like a green fir tree. From me is thy fruit found. (Hosea 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. 14:1414And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold, and silver, and apparel, in great abundance. (Zechariah 14:14), Mal. 4:3-43And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. 4Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. (Malachi 4:3‑4), Ps. 108:11-13, Isa. 11:12-1412And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 13The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 14But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. (Isaiah 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 10:77Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. (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 4:1111This is the stone which was set at nought of you builders, which is become the head of the corner. (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. 56:77Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:7), Jer. 33:1818Neither shall the priests the Levites want a man before me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. (Jeremiah 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. 31:31-3431Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 34And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. (Jeremiah 31:31‑34), Ezk. 36:2727And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. (Ezekiel 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. 16:1616Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the Lord empty: (Deuteronomy 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. 31:99They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn. (Jeremiah 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. 38:1111And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, (Ezekiel 38:11)). Their exercise at this time is to rebuild the city of Zion (Isa. 61:44And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. (Isaiah 61:4), Jer. 30:1818Thus saith the Lord; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwellingplaces; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof. (Jeremiah 30:18), Jer. 31:38-4038Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. 39And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. 40And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord; it shall not be plucked up, nor thrown down any more for ever. (Jeremiah 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 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. 10:55O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. (Isaiah 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. 11:40-4340And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 41He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. 42He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. 43But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps. (Daniel 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 2:12-1712Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: 13And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 14Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? 15Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: 16Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. 17Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? (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. 23:26-3226And the Lord spake unto Moses, saying, 27Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. 28And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. 29For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. 30And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 31Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. 32It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. (Leviticus 23:26‑32), Isa. 53:1-121Who hath believed our report? and to whom is the arm of the Lord revealed? 2For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. 5But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. 6All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. 7He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. 8He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. 9And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. 10Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 11He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. 12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. (Isaiah 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 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. 7:12-1612And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. (2 Samuel 7:12‑16)). Christ, the Son of David will take His place in Zion as Israel’s King (vs. 10-18).
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. 16:14-1514Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; 15But, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. (Jeremiah 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. 20:3838And I will purge out from among you the rebels, and them that transgress against me: I will bring them forth out of the country where they sojourn, and they shall not enter into the land of Israel: and ye shall know that I am the Lord. (Ezekiel 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. 38:8-138After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them. 9Thou shalt ascend and come like a storm, thou shalt be like a cloud to cover the land, thou, and all thy bands, and many people with thee. 10Thus saith the Lord God; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought: 11And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, 12To take a spoil, and to take a prey; to turn thine hand upon the desolate places that are now inhabited, and upon the people that are gathered out of the nations, which have gotten cattle and goods, that dwell in the midst of the land. 13Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil? (Ezekiel 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. 5:55And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. (Micah 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. 51:20-2320Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; 21And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider; 22With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid; 23I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers. (Jeremiah 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. 3:55The just Lord is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame. (Zephaniah 3:5), Zech. 5:1-41Then I turned, and lifted up mine eyes, and looked, and behold a flying roll. 2And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits. 3Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off as on this side according to it; and every one that sweareth shall be cut off as on that side according to it. 4I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof. (Zechariah 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 8:20-2320For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22For we know that the whole creation groaneth and travaileth in pain together until now. 23And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:20‑23)). Blind eyes are opened, and those bowed down (Lk. 13:11-1311And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13And he laid his hands on her: and immediately she was made straight, and glorified God. (Luke 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. 61:44And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. (Isaiah 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. 60:1717For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness. (Isaiah 60:17), Mic. 5:8-98And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. 9Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. (Micah 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.