Psalms - All others(129-131, 133-137, 146-150)

The following material is adopted from James’s Montgomery Boice’s 3 volume commentary on Psalms. Additional material from MacArthur Bible Studies, Psalms: Hymns for God’s People. Introductory material from Psalms of Grace, Philip Webb, editor. Additional material taken from sources listed at the end.

Psalm 129

Psalm 129 is described as “A Song of Ascent,” and in it, the psalmist celebrates the divine victory of Israel against her enemies. The psalmist revels in the fact that, despite the enemy’s effort to conquer Israel, Israel ultimately prevailed. He reiterates that, “Many times they have assailed me...” and again “Many times they have assailed me...” but he exclaims that, “Yet they have not prevailed against me.” However, the victory does not belong to Israel, for the psalmist acknowledges that it was Yahweh who “cut up the cords of the wicked.” The psalmist utters an imprecation against all the enemies of Israel. He declares, “Let all who hate Zion be put to shame...” and again “Let them be like grass.. which dries up before it grows up.” In the end, the psalmist proclaims that the enemies of Israel will not receive the blessing in the Name of Yahweh.

Struck Down, but Not Destroyed

— Derek Kidner notes that while most nations celebrate their achievements, Israel reflects on its survival

— This perspective may seem unusual, even paranoid, but it makes sense given Israel's history

— The Jewish people, the longest-enduring distinct ethnic group, have faced slander, hatred, persecution, and violence throughout history

— Despite this, they have survived as a people, with many returning to their ancestral homeland of Israel

— Their survival, more than any other accomplishment, stands as their greatest achievement

Suffering and Survival

Near the end of the last century Frederick the Great, the king of Prussia, was having a discussion with his chaplain about the truthfulness of the Bible. The king had become skeptical and unbelieving, largely due to Voltaire, the famous French rationalist skeptic. He said to his chaplain, “If your Bible is really true, it ought to be capable of very brief proof. So often when I have asked for proof of the inspiration of the Bible I have been given some enormous volume that I have neither the time nor disposition to read. If your Bible is really from God, you should be able to demonstrate the fact simply. Forget long arguments. Give me the proof of the Bible’s inspiration in a word.”

The chaplain replied, “Your Majesty, it is possible for me to answer your request quite literally. I can give you the proof you ask for in a single word.”

Frederick looked at the chaplain skeptically and asked, “What is this magic word that carries such a weight of proof?”

The chaplain answered, “ ‘Israel,’ your Majesty.” Frederick, the story goes, was silent.

— Israel's struggles began in its “youth” during Egyptian slavery, continued through the era of the judges and monarchy, and persisted under empires like Assyria, Babylon, Greece, and Rome

— Even in modern times, with events like the Holocaust, the Jewish people have endured

— The psalm reflects this survival, emphasizing that Israel's endurance is not due to its own strength but to God’s righteousness and faithfulness to His covenant

— God delivers Israel, cutting them free from oppression, as reflected poetically in the psalm: “They have greatly oppressed me from my youth, but they have not gained the victory over me.”

Judgment on Those Who Hate Zion

— The second stanza of this psalm contains an imprecatory prayer, asking God to judge those who “hate Zion” and oppress her people

— While some critics view such appeals as vindictive and inconsistent with Jesus’ command to pray for enemies (Matthew 5:44–45), the psalmist’s request aligns with a desire for justice

— Jesus' teaching to pray for enemies stems from common grace, but it does not negate God’s eventual judgment on the wicked or invalidate a wish for justice

The psalmist’s prayer is not extreme; he does not call for the destruction of his enemies or for them to suffer as they caused others to suffer

— Instead, he simply asks that they and their harmful plans might not prosper

— Charles Spurgeon defends such prayers, stating that it is just for those who oppose righteousness and harm the godly to be confounded

— The imprecatory prayer reflects a plea for divine justice, not personal vengeance, and expresses a righteous desire to see evil thwarted

1. No honor (v. 5).

— The psalmist prays that Israel’s enemies, who seek honor through Israel’s defeat, instead experience shame and failure

— He asks that their dishonorable intentions be exposed and their plans overturned

— This reflects a desire for justice, where those who seek the ruin of the righteous are defeated and their true, shameful character is revealed

2. No success (vv. 6–7)

— The psalmist uses the image of rooftop grass, which withers quickly due to shallow soil and lack of water, to describe Zion’s enemies

— Unlike harvested field stubble, which can be used for fuel, he prays that their efforts be so utterly fruitless that nothing remains to gather

— This reflects a plea for the complete failure of evil plans and a reminder that tolerating evil too much can be a greater error than opposing it firmly

3. No blessing (v. 8)

— The psalmist's request ties to the harvest tradition of blessing workers, as seen in Ruth 2:4.

— Withholding blessings from evil persons is not wrong, as blessing them would betray righteousness and offend God

— Those who oppose God and His people ultimately face self-destruction, as seen with Pharaoh and, more recently, Adolf Hitler, who ended in suicide

— Such opposition is both soul-destroying and suicidal

The Suffering Servant

— Anti-Semitism stems not merely from hatred of a unique people but from Satan's hatred of Israel as the lineage through which God sent the Messiah, Jesus Christ, to destroy the devil and his works

— This is depicted in Revelation 12, where Satan, symbolized as a dragon, seeks to destroy the woman’s child (Jesus)

— Although Satan struck at Jesus throughout His life—culminating in His crucifixion—he did not gain victory

— Psalm 129:3, describing oppression as “plowmen plowing long furrows,” metaphorically represents the suffering of both Israel and Jesus

— Jesus' literal beating and crucifixion fulfilled Isaiah 53’s prophecy, where He bore our sins through His stripes

— Despite Satan’s efforts, victory belongs to Jesus, who was raised from the dead and enthroned in glory

— As Psalm 2 declares, God has established His King, and the final triumph is assured:

“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever” (Rev. 11:15)

Treasure in Jars of Clay

— Because Jesus lives and has triumphed, we too share in His victory.

— This victory does not come by avoiding oppression, as Jesus Himself said we would face trouble in the world, but He reassured us: “Take heart! I have overcome the world” (John 16:33)

— Like Israel and Christ, Christians endure suffering so the world may see that our strength comes from God, not ourselves — Paul exemplifies this truth, having faced immense hardships—imprisonment, beatings, and persecution—yet proclaiming that God's power sustains us

— In 2 Corinthians 4:7–11, he describes believers as fragile “jars of clay,” resilient only through God's surpassing power: “Hard pressed, but not crushed; struck down, but not destroyed.” — This enduring resilience echoes the Christian battle cry Nec tamen consumebatur—“Yet not consumed.”

— Though oppressed, God's people are never defeated, declaring, “Thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Cor. 15:57)

Psalm 130

This psalm, another “Song of Ascents,” features the psalmist exclaiming his hope that Yahweh will redeem Israel. He cries out to Yahweh with a deep emotional plea for Yahweh to hear his cry. The psalmist recognizes the devastating effects of sin and the amazing grace of God’s forgiveness of sin. The psalmist proclaims that he waits for Yahweh with a hope that is greater than even the hoe of a watchman who looks forward to the morning, and finally, he declares that Yahweh and only Yahweh can provide redemption and forgive iniquity.

Luther’s “Pauline Psalm”

— Writers often shorten their commentary as they progress through the Psalms, perhaps due to fatigue or lack of material

— However, Psalm 130 stands out as an exception

— Its profound nature has inspired deep and extensive treatments, highlighting its unique significance within the Psalter

A Psalm Greatly Loved

— Psalm 130 has been cherished throughout history for its profound presentation of the gospel, offering forgiveness by grace apart from human works

— It deeply impacted figures like John Wesley, whose heart was opened to salvation after hearing it sung at St. Paul’s Cathedral, and Martin Luther, who called it a “Pauline Psalm” for its clear depiction of salvation by grace and wrote both a hymn and an exposition on it As the sixth of the seven penitential psalms, Psalm 130 begins in deep despair but ascends steadily to hope

— Derek Kidner describes it as a “Song of Ascents” in a literal sense, moving from sorrow over sin to forgiveness, faith in God, and ultimately a testimony of encouragement for all

— This progression makes it one of the Old Testament’s clearest expositions of salvation by grace through Christ’s atonement

In the Depths

— Psalm 130 begins with the writer in "the depths," a vivid image of being overwhelmed, not by suffering, but by the weight of sin.

— While some, like Eugene Peterson, interpret the psalm as addressing suffering, the focus is clearly on sin, forgiveness, and redemption, as seen in verses 3, 4, 7, and 8. John Owen rightly emphasizes that sin is the true disease, with affliction merely a symptom

Today, many lack awareness of sin because of diminished awareness of God, yet sin remains a desperate condition in light of God’s holiness and impending judgment.

— For those troubled by their sin and trapped in the depths, the psalm offers a clear answer:

— turn to God. Unlike the defiant pride of William Henley’s “unconquerable soul,” the psalmist humbly cries out for mercy, recognizing that only God can deliver, set one’s feet on solid ground, and restore hope

Forgiveness

— Psalm 130 portrays the writer overwhelmed by the weight of sin, not suffering, emphasizing forgiveness and redemption

— While some misinterpret it, sin is the true problem, with affliction as a symptom

— In today’s world, diminished awareness of God leads to a loss of awareness of sin, though it remains a dire condition under God’s holiness and judgment

— For those troubled by sin, the psalm provides hope: humbly turn to God for mercy, as only He can deliver, restore, and provide solid ground, unlike the prideful self-reliance of an “unconquerable soul.”

1. God’s forgiveness is inclusive

— Verse 4 declares that “there is forgiveness” with God, without limits or exceptions

— No matter the sin—murder, adultery, lying, stealing, or others—forgiveness is available to anyone

— Even if you lack knowledge of the Bible or theology, this truth remains: “There is forgiveness” with God

2. God’s forgiveness is for now

— The Hebrew phrase “With you forgiveness” emphasizes the immediacy and certainty of God’s forgiveness

— It is not a future hope or something to be earned—it is available now, for anyone, regardless of who they are, where they are, or what they have done

— In this very moment, one can receive forgiveness, pass from death to life, and know their sins are forgiven forever

3. God’s forgiveness is for those who want it

— Forgiveness is available, but you must ask God for it and trust Him to grant it

— The psalmist confesses his sin, seeks mercy, and believes in God’s forgiveness (v. 4)

— While many recite, “I believe in the forgiveness of sins,” in the Apostles’ Creed, not all truly understand or seek it

— Don’t be among the unbelieving masses—come to God, ask for the forgiveness you need, and receive the grace He freely provides

4. God’s forgiveness leads to godly living

— Some argue that free forgiveness leads to sin, but the Bible teaches the opposite:

— forgiveness produces a heightened reverence for God, as seen in verse 4, “therefore you are feared.”

— In Scripture, fear refers to holy reverence, which arises when we recognize God’s mercy in forgiving us despite our sin.

— Spurgeon explains this as leading to love, worship, and service — True forgiveness softens and humbles the forgiven, filling them with gratitude and a resolve not to sin against God’s goodness

— Though they may still stumble, their deepest desire is to honor God, and when they sin, they quickly return to Him for mercy and deliverance

Waiting on God

— In the third stanza, the psalmist declares he is waiting for the Lord “more than watchmen wait for the morning” (v. 6)

— He is not waiting for deliverance from trouble or even for forgiveness, which he has already received

— Instead, he is waiting for restored fellowship with God, whom he has offended by his sin

— Forgiveness is certain because God promised it, regardless of feelings

— Now, in faith, the psalmist patiently waits for the intimacy with God that will follow

Trust God Also

— In the final stanza of Psalm 130, the psalmist shifts from personal repentance and forgiveness to encouraging all of Israel to “put their hope in the Lord.”

— He emphasizes God’s unchanging nature, marked by unfailing love and full redemption

— Forgiveness is not a rare experience but is available to all because of who God is—forever forgiving and steadfast — The psalm concludes with the promise: “He himself will redeem Israel from all their sins.”

— While the psalmist may not have fully understood how a just God could forgive sin, this was later revealed through Jesus Christ, who bore sin’s punishment on the cross. — — Through His death, God’s justice was satisfied, allowing Him to forgive freely and release us from sin’s power — This gospel is the greatest truth and fact of history: Turn from sin, ask for God’s forgiveness, and receive it through the saving work of Christ

Psalm 131.

Like a Satisfied Child

— After spending years with Jesus, the disciples still struggled with pride, desiring importance for themselves

— Following the transfiguration, as Jesus healed and taught, the disciples—expecting His kingdom to come soon—asked, “Who is greatest in the kingdom of heaven?” (Matt. 18:1)

— Jesus’ unexpected answer was a call to humility

— He placed a child among them and said they must “change and become like little children” to enter the kingdom (vv. 3–4)

— True greatness, Jesus taught, comes through humility, not striving for status

An Easy Psalm with a Hard Lesson

— Psalm 131 reflects a profound lesson in humility and trust in God.

— Written by David, it is a short yet deeply impactful psalm, often compared to a "short ladder rising to great heights."

— Humility of David:

— Reflects David’s response to Michal (2 Samuel 6:22)

— Demonstrates a posture of calm trust, like a weaned child resting peacefully in its mother’s arms

— Placement among Songs of Ascents:

— Follows Psalm 130, which highlights God’s grace in salvation

— Serves as a “pilgrim psalm”, marking spiritual growth and maturity

— Themes:

— Humble trust: A proper response to God’s saving grace

— Hope in God: Echoes earlier Songs of Ascents (e.g., Psalms 127, 128)

— Central Image:

— The weaned child symbolizes a soul that is still, quiet, and at peace in God’s presence

— Highlights the peace that comes through humility and surrender

The Self-Sufficient Self

— Psalm 131 is a personal testimony in which David acknowledges what he once was or was inclined to be before God changed him.

— In verse 1, he speaks negatively, describing what he is no longer like due to God’s grace

— This implies that he previously struggled with these attitudes but learned to find satisfaction in God alone

1. Pride: “My heart is not proud”

— Although David is not usually seen as prideful, his early success and abilities may have tempted him toward conceit, as hinted at in Eliab’s accusation during the Goliath incident (1 Sam. 17:28)

— While Eliab’s words carried jealousy, they may also have revealed a youthful flaw in David. However, David learned to subdue pride, which he humbly acknowledges in Psalm 131:1 without any Pharisaical self-righteousness

— Pride is the most pervasive and dangerous vice, and Scripture emphasizes the importance of humility:

“God opposes the proud but gives grace to the humble” (Prov. 3:34; James 4:6; 1 Peter 5:5)

— Jesus modeled this, saying, “Learn from me, for I am gentle and humble in heart” (Matt. 11:29)

— Overcoming pride—the “big P”—requires us to take up Jesus’ yoke and draw closer to Him, where true greatness and humility are found

2. Arrogance: “my eyes are not haughty”

— Arrogance is pride expressed by looking down on others, as if occupying God’s place.

— David rejects this attitude in Psalm 131, saying, “My eyes are not lifted up,” contrasting the humility of looking to God (Psalm 121:1).

— While David’s life shows no clear evidence of arrogance, his deliverance from pride implies deliverance from arrogance as well.

— To avoid arrogance, we must humble ourselves under God’s hand, as Peter instructs: “Humble yourselves…under God’s mighty hand, that he may lift you up in due time” (1 Peter 5:6).

— True humility before God eliminates arrogance toward others

3. Ambition: “I do not concern myself with great matters or things too wonderful for me

— Overcoming ambition does not mean rejecting achievement or growth but avoiding aspirations that exceed God’s plan and timing

— David exemplifies this by waiting patiently for God to give him Israel’s kingdom, despite it being promised to him years earlier

— Ambition becomes sinful when it seeks personal gain and glory at any cost, as our materialistic culture often promotes

— David’s concern in Psalm 131 is not achieving worldly greatness but accepting God’s hidden purposes without needing full understanding

— Instead of grasping for control, David trusted God’s wise ordering of his life

— Similarly, we do not need to understand all of God’s plans but must trust Him completely, as reflected in Deuteronomy 29:29: “The secret things belong to the Lord our God.” — Anselm’s prayer—“I believe, that I may understand”—captures the right mindset of humble faith and trust, the opposite of ambition gone astray

The Trusting, Born-Again Self

— In Psalm 131:2, David compares his soul to a “weaned child with its mother,” reflecting a learned trust in God

— The key word, “weaned,” highlights a transformative process

— Just as a child resists and struggles during weaning—moving from dependence on milk to solid food—David experienced a similar spiritual struggle

— Before being “weaned,” David sought God primarily for what he could gain

— Afterward, he matured, learning to trust and love God for who He is, not just for what He provides

This mature relationship mirrors a deeper contentment, where trust is grounded in God’s care on His terms, not ours

— It challenges us to ask: Do we love God for Himself or merely for what we can get from Him?

The Lesson to Be Drawn

— Psalm 131 is deeply personal, as David reflects on his journey of learning to trust and love God

— Yet, he concludes by turning outward, challenging Israel to “put [their] hope in the Lord both now and forevermore” (v. 3)

— David’s experience teaches that only God is fully worthy of our hope and will never disappoint

— Recognizing this truth is a mark of spiritual maturity—something many Christians, sadly, have yet to achieve

Psalm 133

In Psalm 133, “A Song of Ascents,” the psalmist celebrates the beauty and pleasure of unity. He declares this unity as an emphatic truth, using expressions such as “behold,” “how good,” and “how pleasant.” He then compares this truth to two images: first, oil that runs down Aaron’s head, beard, and robes, thus bringing out the spiritual blessing that this unity brings; second, “the dew of Hermon coming down upon the mountains of Zion,” thus bringing out the element of refreshment that the cold and crisp dew brings. The psalmist concludes by stating that it is this unity, which belongs to the blessing of life, God commanded to take place in Zion.

Unity and Community

— Psalm 133 highlights the beauty and rarity of true unity among believers, depicting an ideal once represented by the phrase “E Pluribus Unum”—out of many, one.

— The psalm looks back to a moment when David’s kingdom was united.

— Although David never fully realized this harmonious vision, the psalm points forward to a greater unity that only the Messiah’s reign can establish

— Celebrated as a brief but elegant ode to brotherly harmony, Psalm 133 may have been composed at a moment of genuine national solidarity—perhaps David’s coronation at Hebron—when Israel’s leaders were, however briefly, “of one heart and mind”

The Blessing of Unity

— This is a short psalm but let’s consider a few points about unity

1. Unity is a gift from God

— The psalm’s opening image is the anointing of Aaron with oil, symbolizing a blessing that originates entirely from God

— The repeated phrase “running down” emphasizes that the flow of this grace and unity comes from above, not from human effort

— Since sin naturally divides and causes hostility, only God can restore true, lasting harmony among people

2. Unity is for the small and great alike

— The psalm’s second image compares the dew of Mount Hermon—renowned for its abundant moisture—to dew falling on smaller Mount Zion

— Like the anointing oil, this dew comes from above, symbolizing unity as a God-given gift

— More importantly, it falls on both great and small, highlighting that true harmony benefits everyone, not just the prominent

— When a nation, church, or family lives in unity, all share in its blessing—especially the “little” and the weak—just as all suffer when discord prevails

3. The blessing of unity flows from one person to another

— The anointing of Aaron, using specially blended and fragrant oil, symbolized God’s blessing on him as high priest, which then flowed outward to others

— In the same way that the oil’s rich perfume filled the air, a person or community at peace spreads harmony, influencing and drawing others into unity

4. Unity is a foretaste of heaven

— The psalm’s final verse speaks of “life forevermore,” highlighting a unity among God’s people that is both good and pleasant

— Such harmony offers a foretaste of heaven’s eternal blessings here and now

Loss of Unity Today

— America once upheld unity, but over time a self-focused individualism has replaced the ideal of working together for a common good

— This “me” mindset leaves people isolated, relationships superficial, and even churches struggling to maintain true community

“I Will Build My Church”

— True unity in the church comes only from God, requiring believers to move beyond their selfish individualism and embrace a higher purpose rooted in Christ’s work

— From the Garden of Eden to the New Testament, Scripture shows God’s intent for people to live in harmonious relationships, culminating in Jesus’ prayer that his followers would share in the divine unity that he and the Father enjoy

A Model Church

— The early Jerusalem church described in Acts exemplifies the unity Jesus prayed for, as believers devoted themselves to the apostles’ teaching, fellowship, communal meals, and prayer

— Though large and occasionally troubled, it thrived on shared ministry and “common participation in God,” demonstrating that strong relationships with God foster strong relationships among believers

1. The apostles’ teaching

— True unity arises from shared convictions

— The early Jerusalem church wasn’t captivated by their past miraculous experiences; instead, they devoted themselves first and foremost to the apostles’ teaching

— This commitment to God’s Word was the foundation of their fellowship and the mark of a Spirit-filled community

2. The fellowship

— Their devotion to Scripture fostered genuine unity, causing them to care deeply for one another and share their resources generously

— This Scripture-centered love shaped both their individual lives and their common life together

3. The worship of God

— The early Christians devoted themselves to both formal and informal expressions of worship

— They met in the temple courts for public gatherings, where they partook of the Lord’s Supper and joined together in communal prayer

— At the same time, they continued this practice privately, celebrating communion and engaging in prayerful fellowship within their homes

The Heavenly Ideal

— From Genesis to Psalm 133 to Christ’s prayer and the first Jerusalem church, Scripture reveals that God’s people are meant for unity

— This earthly harmony points forward to the perfect unity of heaven—the “new Jerusalem”—where all sin and strife disappear, and everyone joins together in unbroken fellowship, anticipating and inspiring our efforts toward unity now

Psalm 134.

Psalm 134, another “Song of Ascents,” features the psalmist calling upon the “slaves of Yahweh,” who are evidently priests who serve in the Temple, to continue to bless Yahweh. He exhorts these priests to bless Yahweh by lifting their hands as a form of worship. At the same time, the psalmist appeals to Yahweh to bless the priests as well; and in making this plea, the psalmist invokes the supremacy of Yahweh by exclaiming that it was He “who made heaven and earth;” therefore, He deserves to be blessed, and His blessing of the priests is effectve.

Praising God in Zion

— Millions of believers have forgotten what true worship is and many churches have abandoned it entirely.

The Highest Point of Ascent

— Psalm 134 stands as the culmination of the Songs of Ascents (Psalms 120–134), reflecting a spiritual journey that begins in distant lands and ends in joyful, perpetual worship at God’s temple

— These psalms move from longing and anticipation (beginning in remote places like Meshech and Kedar) to glimpsing Jerusalem, entering its gates, reflecting on God’s presence and faithfulness, celebrating the unity of His people, and finally arriving at the climax: continuous praise offered day and night in God’s house

— These psalms trace a journey from distant longing to glimpsing Jerusalem, entering its gates, reflecting on God’s faithfulness, celebrating His people’s unity, and culminating in ceaseless praise in His house

— Though Psalm 134 is brief, it is profoundly significant

— It not only concludes the progression of the Songs of Ascents but also sets the stage for the final section of the Psalter (Psalms 135–150), all of which emphasize heartfelt worship.

— What began as a journey of repentance and longing ends here in unceasing, triumphant praise

Service of the Levites

— In this psalm, those serving in the temple by night are the Levites, dedicated priests who continually praise God.

— After making their pilgrimage to worship in Jerusalem, the departing worshipers leave comforted, knowing that even in their absence, the Levites will maintain ongoing, day-and-night praise

— Throughout history, true worship has persisted in every darkness—be it Paul and Silas singing in prison or monks worshiping in cloisters

— God’s praise never stops, ensuring that His faithful servants always uphold His truth and honor

Today’s “Mac-Worship”

— True, heartfelt worship is always present somewhere, but it is often rare. Modern worship is frequently superficial, what John H. Armstrong terms “Mac-Worship,” meaning it’s cheap and trivial rather than wise and thankful

— Many factors contribute to this scarcity of genuine, reverent worship today

1. We are trivial

— Our culture’s obsession with trivial entertainment, fed largely by television, has dulled our ability to engage in deep or meaningful thought—including reverent worship

— As we fill our minds with superficial amusement and moral emptiness, we lose the capacity to recognize God’s holiness

— This mindset carries over into church, where true, substantial worship becomes difficult if not impossible

2. We are self-centered

— Modern worship often centers on human desires rather than God’s character

— Instead of offering reverent praise to the Lord, churches focus on entertainment, meeting personal needs, and avoiding discomfort

— While past generations at least knew that worship should exalt God—despite sometimes failing to do so—today’s services often don’t even aim for genuine, God-focused worship

— As Tozer and Hughes lamented, this shift has corrupted both our theology and our understanding of what true worship should be

— R. Kent Hughes, senior minister of the College Church in Wheaton, Illinois, was exactly right when he wrote:

The unspoken but increasingly common assumption of today’s Christendom is that worship is primarily for us—to meet our needs. Such worship services are entertainment focused, and the worshipers are uncommitted spectators who are silently grading the performance. From this perspective preaching becomes a homiletics of consensus—preaching to felt needs—man’s conscious agenda instead of God’s. Such preaching is always topical and never textual. Biblical information is minimized, and the sermons are short and full of stories. Anything and everything that is suspected of making the marginal attender uncomfortable is removed from the service.… Taken to the nth degree, this philosophy instills a tragic self-centeredness. That is, everything is judged by how it affects man. This terribly corrupts one’s theology.

3. We are oblivious to God

— Today’s church largely acknowledges biblical truths yet lives as if they have no impact

— According to David Wells, evangelicalism is sociologically vibrant but spiritually irrelevant because it no longer values truth

— As a result, God has become “weightless,” making Christians nearly indistinguishable from the secular world

— If God does not matter in our experience, we cannot truly know Him—and without knowing Him, genuine worship becomes impossible

Toward a Biblical Solution

— To truly worship, believers need to know God, which requires studying His Word rather than filling their minds with trivial entertainment

— Yet this psalm’s main thrust is the example set by God’s appointed ministers

— Psalm 134 implies that leaders must genuinely worship God themselves and guide their congregations in proper, God-focused devotion

— Without faithful, worshipful leadership, people will never learn to praise God rightly

1. Ministers must lead in prayer

— Biblical worship involves looking to God as our source of blessing, symbolized in Scripture by the raising of hands during prayer

— Yet today’s churches often neglect meaningful prayer, limiting it to brief openings or offering times

— Without genuine, God-centered prayer—expressing adoration, confession, thanksgiving, and supplication—worship becomes self-focused

— Ministers must lead in true prayer, guiding their congregations to direct their hearts and minds toward God

2. Ministers must read and teach the Bible

— Levites were responsible for teaching the Scriptures, as shown in Nehemiah’s account of Ezra reading the Law and the Levites explaining it so the people could understand

— Today, however, authentic Bible exposition is rare, replaced by superficial talks and minimal Scripture reading

— Without genuine prayer and serious attention to God’s Word, there is no true worship

— Ministers must follow the apostles’ example, devoting themselves to prayer and the ministry of the Word

3. Ministers must oversee the music

— In biblical times, the Levites led the people in God-honoring music drawn from the psalms

— Today, however, church music is often chosen by leaders without theological grounding, emphasizing emotional appeal over spiritual substance

— Ministers may not be musicians, but they must ensure the music is biblically sound, God-focused, and truly worshipful, rather than sentimental or self-centered

4. Ministers must reverence God

— Ministers must display deep reverence for God in all they do, never treating Him casually

— The Levites modeled this reverence in the way they

— guarded God’s house

— prepared the flour and wine, oil, incense, and spices for the temple services

— and oversaw the purification of these items (1 Chron. 23:28–29)

— Many ministers act as if God were our buddy, one with whom we are to have a good time but who does not need to be taken seriously

Blessing and Being Blessed

— What will happen if you do take God seriously and worship him reverently, as he needs to be worshiped?

— The “Maker of heaven and earth” will “bless you from Zion” (v. 3)

— This is the only ultimate goal of any Christian: to bless God and to be blessed by him

Psalm 135

Psalm 135 comes at the end of the series of “Songs of Ascents,” and in it, the psalmist puts out the call for the worshipers of Yahweh to praise Yahweh. He provides the reasons to praise Yahweh — because Yahweh is good; because Yahweh chose Jacob; because Yahweh is supreme God over all creation; because Yahweh is a great deliverer who saved Israel from Egypt and from other pagan kings; because Yahweh is everlasting; and because Yahweh is the protector of Israel, while the false gods are nothing. Finally, as the psalmist began, so also he ends— he puts out a call for the worshipers of Yahweh to praise Him. To be sure, this psalm begins and ends with a universal call to “Praise Yah!” thereby setting this as the overarching theme of the psalm.

Praise the Lord

— Not long ago the church ran an advertisement for a Sunday evening service that read:

Circus

See Barnum and Bailey bested as the magic of the big top circus comes to The Fellowship of Excitement!

Clowns! Acrobats! Animals! Popcorn! What a great night!

— Whatever people may be doing in these services, they are not worshiping God

— Without genuine Bible teaching and earnest prayer, what passes as worship today isn’t actually worship

— True worship centers on praising God for who He is and what He has done, and if that is missing, our gatherings fail to honor Him

The Worship Psalms

— Psalm 135 introduces the Psalter’s concluding emphasis on praise to God (Psalms 135–150)

— The psalm both opens and closes with “Praise the Lord,” highlighting that our entire lives should be centered on honoring Him.

— Nearly every verse of Psalm 135 references or is referenced by other Scripture passages, underscoring its importance.

— Structurally, it has four parts:

— an opening call to praise (vv. 1–2)

— reasons why God deserves worship (vv. 3–14)

— a contrast between the true God and worthless idols (vv. 15–18),

— and a final appeal for all who know Him to join in praise (vv. 19–21)

An Invocation

— Psalm 135 opens by calling those who serve in God’s temple to worship Him, echoing earlier psalms

— Historically, the idea of worship was understood as “worth-ship,” meaning to give God the honor and worth He deserves

— This involves acknowledging His holiness, truth, beauty, love, and purpose

— True worship not only praises God for who He is, but also brings about inner transformation in the worshiper’s conscience, mind, imagination, heart, and will

— If these changes do not take place, genuine worship has not occurred

The Praise of God Proper

— The core of Psalm 135’s message appears in verses 3–14, where God’s praiseworthiness is most directly expressed.

— These verses present reasons to worship Him, often introduced by the word “for.”

— For example:

— “for the Lord is good” (v. 3)

— “for the Lord has chosen Jacob” (v. 4)

— and “for the Lord will vindicate His people” (v. 14)

— each offer distinct grounds for praising Him

The King James Version also uses “for” to begin verse 5

— Altogether, the passage provides at least five reasons why God is worthy of worship

1. God’s inherent goodness (v. 3)

— God’s essential goodness is the first reason Psalm 135 gives for praising Him. Verse 3 says, “Praise the Lord, for the Lord is good”

— As Derek Kidner notes, this statement pairs with other psalms that speak of God’s good name, His own intrinsic goodness, and the goodness of praising Him

— God’s goodness is seen in all He is and does, from creation—where every part of His work was pronounced “good”—to His plan of salvation, in which He lovingly chose, saved, and sustains His people

— At the end of all things, God’s goodness will be fully displayed and acknowledged, leading the saints to praise Him forever

2. God’s electing love (v. 4)

— The psalmist highlights God’s elective love toward Israel by referring to “Jacob” (v. 4), a name that recalls God’s sovereign choice of one twin over the other before either had done good or evil

— As Paul elaborates in Romans 9, Jacob’s election illustrates that God’s saving choice is not based on lineage, works, or human merit, but solely on His own gracious purpose

— This underscores that salvation is a result of God’s sovereign grace, prompting those who have been chosen and saved to praise Him

3. God’s sovereign power (vv. 5–7)

— The psalm’s third stanza (vv. 5–7) celebrates God’s supreme power shown in creation, echoing phrases found in Exodus 18:11, Psalm 115:3, and Jeremiah 10:13 and 51:16

— While some, like Carl Sagan, credit the universe itself with ultimate existence, the psalmist recognizes that the heavens, earth, seas, and all natural phenomena point to God’s greatness

— Creation declares His glory, calling for His creatures to acknowledge and praise Him

4. God’s persevering grace (vv. 8–12)

Verses 8–12 echo the wording of Psalm 136, where each of God’s mighty acts is followed by “his love endures forever”

— This reminds us that God’s grace continues toward those He has chosen

— After selecting Abraham, Isaac, and Jacob’s descendants as His people, God freed them from slavery in Egypt and granted them victory over nations like Sihon and Og to secure their promised inheritance in Canaan

— In a similar way, Christians praise God not only for their initial deliverance from sin, but also for His sustaining grace and for countless victories over spiritual challenges throughout their lives

5. God’s everlasting renown (vv. 13–14)

— Verses 13 and 14 look ahead, assuring us that the God who has shown grace in the past will continue to care for His people in the future

— Because His love never ends, His reputation will endure forever

— God does not change; He is always the same and always good. We can trust that He will never be less good than He has been before

The Gods of the Heathen

— Verses 15–18 contrast the true God with powerless, man-made idols.

— These verses, originally found in Psalm 115, emphasize that idols have eyes, ears, and mouths but cannot see, hear, or speak.

— Idols are worthless because they are not gods at all

— Those who trust in them become as empty and helpless as the idols themselves

— By contrast, those who worship the true God will grow to reflect His nature and, as the old catechism puts it, will one day both glorify and enjoy Him forever

A Summons to Praise

— In the final stanza, the psalm’s call to worship is extended to all who truly know and fear God

— John MacArthur observed this principle in his own church

— When the congregation recognized what genuine worship entails, they began rejecting superficialities as unworthy of God’s holiness

— They understood that worship is not a show but an active, heartfelt engagement

— Moreover, they came to see that worship, not public relations or entertainment, is the church’s highest priority

— Consequently, they returned to the Bible as the ultimate authority on how to honor God. This is precisely what God desires

Psalm 136

Psalm 136 comes at the end of the series of psalms referred to as “Songs of Ascents,” which the Israelites sang as they traveled up to Jerusalem to celebrate three yearly feasts — the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Booths. Psalm 136 commands everyone to give thanks to Yahweh, beginning and ending with the psalm with the same imperative, “Give thanks!” Were one to ask for a reason to give thanks to Yahweh, the psalmist would say, “For His lovingkindness endures forever.” Indeed, in order to cause the reader to experience this eternality of God’s lovingkindness, the psalmist repeats this statement twenty-six times in this psalm. He saturates the text with God’s lovingkindness from start to finish and all throughout, as though it never ends. He then describes specific acts of God that we see and experience personally: God’s wondrous acts in the creation of the world, and His wondrous acts in His redemption of Israel from their slavery in Egypt. Therefore, because of God’s involvement in the universe and in our lives, the psalmist exclaims “Give thanks!”

His Love Endures Forever

— A disaster has overtaken the evangelical church's approach to worship, and fixing it won't happen overnight

— However, a starting point is to study what the psalms teach about worship

— Historically, the psalms were the primary means of worship for both the Old and New Testament churches

— Recently, they have been overshadowed by popular hymns, songs, and choruses

— Moving forward, we will focus on how to praise God by studying Psalms 135–150.

— These psalms are predominantly praise psalms and are considered some of the greatest found in Scripture

“Give Thanks to the Lord”

— Psalm 135 begins and ends with the call to “Praise the Lord,” using the Hebrew term “hallelujah”

— This pattern is consistent in Psalms 146–150, known as the Hallel or Praise Psalms

— Psalm 136, referred to as the Great Hallel, does not use “hallelujah” but emphasizes God’s goodness and steadfast love, encouraging praise for these attributes

— In Psalm 136, the phrase “hodu le Yahweh” (“Give thanks to the Lord”) replaces “Praise the Lord”

— This phrase appears three times at the beginning of the first three verses and once at the end of verse 26

— Each verse provides a reason for thanking God, often concluding with “his love endures forever,” creating a two-line pattern per verse

— The substitution of “give thanks” for “praise the Lord” highlights the importance of thanksgiving in worship

— Worship involves both praising God for His nature and thanking Him for His actions

— Without consistent and joyful thanksgiving, true worship is incomplete

— Derek Kidner explains that “give thanks” encompasses more than just thanksgiving; it also means to “confess” or “acknowledge” God gratefully

— Therefore, worship should include a form of Christian confession

— Regularly confessing faith in church aligns with the essence of Psalm 136, similar to common confessions like “I believe in God the Father Almighty, Maker of heaven and earth”

Why Thank God?

— The first verse of Psalm 136 explains why we should thank God: because He is good and has performed many good acts for us and others

— The initial three verses echo Deuteronomy 10:17, highlighting God's titles as the Lord (Jehovah), God of gods, and Lord of lords

— This emphasizes that He is the only true, mighty, and awesome God

— These titles underscore His unique power in creation and His inherent goodness, ensuring that His actions benefit us

— The repeated refrain “his love endures forever” reinforces each of the psalm's twenty-six statements about God

The Goodness of God in Creation

— Psalm 136 begins by highlighting God’s goodness through His creation, mirroring the Apostles’ Creed that acknowledges Him as the Almighty Maker of heaven and earth

— This confession affirms that God has been good by creating the world and allowing us to enjoy His creation

— In contrast to the biblical view, the secular world often fails to recognize God as the creator

— Instead, it either worships creation itself, turning mere things into idols or impersonal forces, or it exploits nature for personal gain

— The psalm counters these errors by returning to Genesis, echoing the language from the first chapter of creation

— Verses 4–9 reflect the declaration that everything God made is “good”

— This reinforces that not only is God inherently good, but all of His creations are also good

— Recognizing God’s goodness in creation has important implications for how we should regard and interact with nature

— It encourages us to view the world as God does and respond with respect and appreciation, rather than exploitation or misplaced worship

1. We should be thankful for it

— We should be thankful for creation

— Some Christian viewpoints prioritize the soul and other invisible aspects, recognizing that while the unseen is more enduring, the visible still holds significance

— However, this does not mean that visible things lack value

— The Christian understanding affirms that everything God has made is valuable and deserves our appreciation because of its divine origin

2. We should delight in it

— Delight goes beyond mere thankfulness and is often overlooked by many Christians

— While Christians frequently view nature as evidence of God's existence, believing that only God can explain the universe, they should also take the extra step to truly enjoy and appreciate creation

— Unlike non-Christians or "nature worshipers," believers have the added joy of knowing the God behind everything they see

— This deeper appreciation stems from understanding God's goodness in His creations, allowing Christians to find greater pleasure and fulfillment in the natural world

3. We should treat it responsibly

— Treating creation responsibly does not mean that it cannot still be used in a proper way

— For example, a tree can be cut down to make wood for a home

— However, it should not be cut down simply for the pleasure of cutting it or because it is the easiest way to increase the value of our land

— In such matters, there must be careful consideration of the value and purpose of the created object

— Additionally, a Christian approach should guide these decisions rather than a purely utilitarian one

The Goodness of God in Salvation

— The next section of Psalm 136 (verses 10–24) expresses gratitude for God's specific acts toward Israel

— These acts include:

— delivering the people from bondage in Egypt (vv. 10–15)

— leading them through the desert to the promised land (v. 17)

— defeating their enemies Sihon and Og (vv. 18–20)

— and finally settling them in their land (vv. 21–24)

— For Christians today, this corresponds to thanking God for delivering us from the bondage of sin through Jesus Christ

— There is a parallel between Psalm 136 and the Apostles’ Creed

— After acknowledging God the Father as the creator, the creed continues to profess belief in Jesus Christ, detailing His life, death, resurrection, and ascension

— The final section of the creed highlights the benefits of Christ’s work, such as the communion of saints, forgiveness of sins, resurrection of the body, and eternal life

— This mirrors Psalm 136’s praise for God’s deliverance, victory over enemies, and establishment of His people

— The core of Christian teaching—the gospel—should be central to our worship

— The gospel focuses on what God has accomplished for His people through Jesus Christ, rather than solely on our personal experiences

— True worship honors God’s actions and His eternal purposes, making it God-centered rather than man-centered

1. Prayer

— It is almost inconceivable that a worship service could take place without significant prayer, yet this is what is happening today

— Typically, there is a brief prayer at the beginning and another during the offering, but longer, pastoral prayers are disappearing

— The traditional ACTS model—Adoration, Confession of sin, Thanksgiving, and Supplication—is being neglected

— Occasionally, a few supplications are added to the offering prayer, but there is no comprehensive worship that includes praising God’s attributes or confessing sin while acknowledging His holiness

— Without these essential prayers, it is questionable whether true worship is occurring

2. The reading of the Word

— In the Puritan age ministers regularly read one long chapter of the Old Testament and one chapter of the New Testament

— Our Scripture readings are getting shorter and shorter, sometimes only two or three verses, if indeed the Bible is read at all

— In many churches there is not even a text for the sermon

3. The exposition of the Word

— There is a significant lack of serious Bible teaching in today's churches

— Instead, preachers focus on being personable, sharing funny stories, and avoiding topics that might upset congregants or cause them to leave

— For example, a popular television preacher avoids discussing sin to prevent making people feel bad

— Preachers are encouraged to address felt needs rather than real needs, often telling people only what they want to hear

— This approach is entirely man-centered and lacks the true gospel message

4. Confession of sin

— Confessing sin has become increasingly rare today, particularly in churches, because there is a diminished awareness of God

— Instead of attending church to acknowledge their transgressions and seek forgiveness, people go to church to be reassured that they are okay and do not need

5. Hymns

— One of the most disappointing trends in modern worship is the decline of the church's great hymns

— While these hymns haven't disappeared completely, they are being replaced by simplistic jingles that resemble advertising tunes more than the profound psalms of the past

— The issue lies not so much in the musical style, although repetitive words often match simplistic melodies, but in the substance of the songs

— Traditional hymns conveyed deep biblical theology with insightful and memorable language, whereas today's songs tend to focus on the individual

— These contemporary songs often showcase shallow or nonexistent theology and fail to inspire deeper thoughts about God

— The situation worsens with songs that repetitively use the same idea, word, or phrase

— Such songs do not constitute true worship, even if they create a religious feeling for listeners

— Instead, they function as mantras, which are more suited to New Age gatherings than to worshiping God's people

The Goodness of God to Everyone

— Psalm 136 uniquely begins and ends with a call to thank God, creating a circular structure

— In verse 25, it broadens its focus to emphasize God's benevolence toward all people, not just Israel

— The psalm acknowledges that everyone benefits from creation, highlighting that God “gives food to every creature” (vv. 4–9)

— Jesus reinforced this idea of God's universal kindness when He taught that God “causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45)

— Similarly, Paul echoed this message in Lystra, explaining that God “has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy” (Acts 14:17)

— However, despite recognizing God's kindness, people often fail to respond appropriately

— As Paul wrote to the Romans, “Although they knew God, they neither glorified him as God nor gave thanks to him” (Romans 1:21)

“His Love Endures Forever”

— Psalm 136 is notable for its powerful and repetitive chorus, “His love endures forever,” which is repeated twenty-six times in response to each of the psalm's affirmations about God

— This unique structure is unparalleled in the Psalms and the Bible, with the closest resemblance found in Psalm 118’s repetitive verses

— In English translations, the chorus might seem repetitive, but in Hebrew, it flows naturally

— The Hebrew word for “love” used in the chorus is hesed, meaning “covenant love” or the steadfast favor God shows to those with whom He has made a covenant

— This enduring love underscores God's unchanging nature and His commitment to His promises

— A historical anecdote highlights the significance of this chorus

One night in February 358 a.d. the church father Athanasius held an all-night service at his church in Alexandria, Egypt. He had been leading the fight for the eternal sonship and deity of Jesus Christ, knowing that the survival of Christianity depended on it. He had many enemies—for political even more than theological reasons—and they moved the power of the Roman government against him. That night the church was surrounded by soldiers with drawn swords. People were frightened. With calm presence of mind Athanasius announced the singing of Psalm 136. The vast congregation responded, thundering forth twenty-six times, “His love endures forever.” When the soldiers burst through the doors they were staggered by the singing. Athanasius kept his place until the congregation was dispersed. Then he too disappeared in the darkness and found refuge with his friends.

Many citizens of Alexandria were killed that night, but the people of Athanasius’s congregation never forgot that although man is evil, God is good. He is superlatively good, and “his love endures forever.”

— This story exemplifies the profound impact of Psalm 136’s message:

— despite human evil, God's goodness remains supreme and everlasting

— The psalm encourages believers to recognize and praise God's unwavering love, reinforcing the central theme of His eternal faithfulness

Psalm 137

The psalm records the cry of the exiled Israelites in Babylon and their longing for their city, Jerusalem. The Israelites lament by describing their sad state in exile — that they were in Babylon, that they were in tears, that they didn’t play their instruments for lack of joy, and that they were oppressed by their captors. Second, they lament by describing their personal reaction to exile — refusal to sing songs of joy, refusal to forget Jerusalem, refusal to stop longing for Jerusalem. And finally, the Israelites lament by invoking an imprecatory prayer against Babylon — that Yahweh would punish Babylon and that the destroyer of Babylon would be blessed.

By the Rivers of Babylon

— The Bible frequently uses contrasts to enrich its teachings, notably between Babylon and Jerusalem

— Babylon symbolizes the world and its culture, while Jerusalem represents God’s kingdom

— This contrast is both literal and figurative

— Literally, there were actual cities named Babylon and Jerusalem; historically, Babylon overthrew Jerusalem in 586 B.C.

— Figuratively, the Bible refers to Mystery Babylon in Revelation 18–19 and the new heavenly Jerusalem in Revelation 21–22.

— Saint Augustine recognized the significance of this distinction, which inspired him to write "The City of God"

— This influential work became the first Christian philosophy of history during the Middle Ages

— In "The City of God," Augustine wrote,

“Two cities have been formed by two loves; the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self.”

— He meticulously explored this contrast throughout Scripture, from Genesis to Revelation, highlighting the differing motivations and values of the earthly and heavenly cities.

A Plaintive, Powerful Psalm

— Despite the significant theme of Babylon versus Jerusalem in Scripture, only Psalms 87 and 137 mention Babylon

— Psalm 137 is a deeply emotional lament within the praise-focused section of the Psalter (Psalms 135–150)

— It expresses grief and anger over Jerusalem's destruction, making it unusual for this part of the Psalms

— This psalm stands out for its raw emotion amid the predominantly praise-oriented final section of the Psalms

Remembrance of Sad Days

— Psalm 137 opens with a profound expression of sorrow

— The returning Jewish exiles recall their time in Babylon, where they sat by the rivers and canals, far from their cherished homeland

— Their captors requested them to sing songs of Zion

— While some believe this request was made mockingly, the psalm suggests it was sincere

— The exiles felt they could not sing joyfully about their homeland while consumed by grief in a foreign land

— Singing, meant to uplift and bring joy, seemed impossible under such circumstances

— To sing in Babylon would have felt disloyal to God and Jerusalem

— Their deep sadness is encapsulated in the poignant lines:

"How can we sing the songs of the Lord while in a foreign land?"

— Despite the evident sorrow, three specific details further illuminate their profound pain

1. The poem’s sounds

— The English words are sad, even mournful, but the words have an even sadder sound in the Hebrew language

2. The contrast with Psalms 135 and 136

— The two preceding psalms (135 and 136) celebrate God’s gift of:

— the promised land to His people,

— His victories over Egypt, Sihon, and Og

— His provision of the land as an inheritance for Israel

— Psalm 135 ends with a call to praise the Lord from Zion

— In stark contrast, Psalm 137 reflects the sorrow of a displaced people, mourning the loss of their land and the joy it once brought

3. The “songs of Zion”

— Psalm 84 is one of the Psalter’s most beautiful compositions, expressing deep longing for God’s presence

— Imagine the profound pain of singing such a heartfelt song while in exile, far from God’s house and the joy it represents

God’s People in Man’s City

— Psalm 137 resonates deeply without the need for allegory

— It reflects the difficulty of singing hymns and worshiping God while immersed in the culture of this world—a struggle that often drives us to seek refuge in the church

— It also speaks to the sorrow we feel when the church itself is in spiritual decline, weakened, or even falling into apostasy, leaving us feeling powerless to bring about change

Struck Down, But Not Destroyed

— Psalm 137 expresses deep distress but not despair

— Though the exiles could not sing the songs of Zion in Babylon, their faith remained intact

— They hung their harps on the poplars, preserving them for a future time of joy, symbolizing hope and loyalty to Jerusalem

— The psalm shifts from a collective lament ("we") to a personal pledge ("I"), emphasizing that while suffering can be shared, faithfulness to God and His ways is a personal responsibility.

— The psalmist's determination reflects trust in eventual deliverance, which historically came when God restored His people to their land through the decree of Cyrus.

— Christians, too, face hardships but hold onto hope, trusting in God’s ultimate deliverance.

About four hundred years ago, in 1605, a French priest named Vincent de Paul was traveling from Toulouse to Marseille by sea. The ship he was in was seized by Barbary pirates, the passengers were carried to Tunis on the coast of Africa, and Vincent de Paul was sold as a slave to an apostate Christian from Nice, who took him inland to work on his farm. As he labored in this man’s fields under a burning equatorial sun he attracted the interest of one of his master’s Turkish wives, who asked him to sing some of the praises of his God. Vincent remembered the captive Israelites and their plaintive 137th psalm and began to sing it: “By the rivers of Babylon we sat and wept when we remembered Zion.”

The song touched the woman’s heart. She told her husband that he had done wrong to change his faith, and she praised the religion the priest had explained to her. Her words revived her husband’s slumbering conscience. He left north Africa and returned to France, landing at Aigues Mortes, where he set Vincent de Paul free, two years after his capture by the pirates.

A Terrible Imprecation

— The word “remember” appears three times in Psalm 137, reflecting different layers of remembrance

— In verse 1, the exiles remember Zion during their captivity in Babylon

— In verse 6, the psalmist vows never to forget Jerusalem

— Finally, in verse 7, the psalmist calls on God to remember the destruction of Jerusalem and to bring judgment on its enemies, specifically Edom, who encouraged the destruction, and Babylon, who carried it out.

— The imprecatory verses, particularly the fierce wish for Babylon’s infants to be dashed against the rocks, seem vindictive and violent, especially to modern readers

— Christians, taught to forgive their enemies, may find these words troubling

— However, Charles Spurgeon reminds us that such extreme emotions arose from unimaginable suffering—Jerusalem's destruction, the burning of the temple, and barbaric atrocities

— He argues that those who have not endured such horrors might struggle to understand the depth of anguish expressed in this psalm

— While the psalm captures raw human pain and desire for justice, it does not justify such feelings as righteous

— The psalmist’s cry is not mere sinful venting, as further examination reveals specific points that frame this imprecation within its historical and emotional context

1. The words are an appeal to God for justice

— In Psalm 137, as in other imprecatory psalms, the psalmist does not express a personal desire to take revenge but instead appeals to God to act as the righteous judge

— He calls on God to bring justice against Edom and Babylon for their excessive cruelty and wickedness

2. The judgments are only what God himself decrees in other places

— The book of Obadiah declares God’s judgment on Edom for its actions during Jerusalem’s fall

— When Jerusalem fell the people of Edom did not mourn for their brother nation’s suffering, as they should have, but rejoiced in the destruction instead

— Instead of mourning for their brother nation, the Edomites rejoiced, looted, and even captured and handed over survivors (Obadiah 11–14)

— The prophet adds that the Edomites “stood aloof,” “rejoice[d],” “seize[d] their wealth,” and even “hand[ed] over the survivors” when they caught them (Obadiah 11–14).

— Other judgments on Edom may be found in Isaiah 34:5–15; 63:1–4; Jeremiah 49:7–22; Lamentations 4:21–22; Ezekiel 25:12–14; 35:1–15; 36:5; Joel 3:19; and Amos 1:11–12.

— Prophecies of judgment against Babylon are equally extensive, found in Isaiah, Jeremiah, and Revelation

— Revelation 18–19 vividly describes the destruction of Mystery Babylon

— These passages underscore God’s justice in dealing with nations that oppose Him and harm His people

3. This is precisely what God has done

— Romans 2:6 reminds us that God “will give to each person according to what he has done,” a principle echoed in Psalm 62:12 and Proverbs 24:12

— History confirms this truth:

— the fortresses of Edom are desolate, and ancient Babylon lies in ruins

— God's justice is inevitable, for “a man reaps what he sows” (Galatians 6:7)

— Those who live to please their sinful nature will reap destruction (Galatians 6:8)

— God’s judgment is both just and unavoidable

“Except We Repent”

— Do we deserve heaven while others, like the Edomites or Babylonians, deserve hell?

— Jesus addressed a similar question in Luke 13:2–5 when people asked about tragedies involving Galileans killed by Roman soldiers and others crushed by a collapsing tower

— He rejected the idea that these victims were worse sinners than others, instead warning, “Unless you repent, you too will all perish.”

— Jesus’ point was that the question is not why God judges some, but why He spares us, given our own sinfulness

— If we truly understood the depth of our sin, we would see that we too deserve judgment

— This realization should drive us to repentance and to seek the salvation offered through Jesus Christ before the opportunity for grace is gone

Psalm 146

This psalm begins a series of five psalms which start with the exclamation “Praise Yah!” The psalmist declares his commitment to worship Yahweh with all his being, proclaiming a caution not to put confidence in mortal men whose end is the ground from which they came. The psalmist then declare his conviction that only those who worship Yahweh are blessed because God created the world, He helps those in need, He deals justice and punishes the wicked, and He will reign forever and ever.

Praise the Lord, O My Soul

— The final psalms (146–150) focus on praise

— Each starts and ends with "Hallelujah"

— They show that glorifying God is life’s purpose

— Unlike earlier psalms, they celebrate God’s greatness without mention of struggles

— These psalms build to a grand finale

— Psalm 150 calls all creation to praise the Lord

— They celebrate God’s majesty and the hope of eternal worship

Hallelujah!

— Roy Clements, pastor of Eden Baptist Church in Cambridge, England, offers insights into the meaning of "hallelujah" in a sermon on the final psalms.

— He observes that "hallelujah," along with "amen" and "Coca Cola," is a word understood in nearly every language.

— While "amen" is familiar and "Coca Cola" is widely recognized, "hallelujah" is often misunderstood and trivialized in modern culture.

— For example, advertising can misuse the term, as seen in a Nicorette gum ad that used "hallelujah" to celebrate a product, diminishing its biblical significance.

— The word comes from the Hebrew "hallel" (praise) and "jah" (a contraction of Jehovah), meaning "Praise the Lord."

— In Jewish worship, it was often a liturgical response, expressing communal praise.

— Clements emphasizes that the psalmist uses "hallelujah" with profound intent.

— It is not meant to be a shallow repetition or a mantra for spiritual ecstasy.

— Instead, it serves as a call to wakefulness and engagement, signaling the importance of actively praising God.

1. Worship is work

— Marva J. Dawn critiques modern worship in her book Reaching Out without Dumbing Down

— She notes that western culture’s focus on entertainment has influenced the church

— Many Christians expect worship to be fun and effortless

— Dawn calls this a lazy Christianity

— She says the church’s problem is sloth

— True worship, she argues, requires effort and active engagement

— Praising God cannot come from apathy or passivity. Worship must be intentional and meaningful

2. Worship must engage our minds

— Worship is praising God for who He is

— To do this, we must understand His attributes

— John Stott discusses this in Your Mind Matters

— He notes how the psalms combine worship with teaching about God

— Stott suggests that without reflecting on God’s nature and works, true worship cannot happen

3. Worship is possible because of God’s prior revelation

— To worship God, we must first know Him

— However, we can only know God because He has chosen to reveal Himself

— He does this through the Bible, which is why Scripture must be central in worship

— Roy Clements explains that worship arises from what we know of God—truths that inspire admiration, gratitude, faith, and joy

— Worship is both heartfelt and thoughtful. True worship is a response to God's self-revelation

4. Worship is personal

— Worship is personal

— No one can worship God on your behalf—not the choir, not the ministers

— While worship is also corporate and involves the whole congregation, each individual must personally worship God—old and young, parents and children alike

— Psalm 146 begins with a call to worship and shows the psalmist’s personal commitment: "I will praise the Lord all my life; I will sing praise to my God as long as I live" (v. 2)

— Spurgeon reminds us, “It is a poor business if we solely exhort others, and do not stir up our own soul”

— Worship must come from within each believer

Mortal After All

— At first, it may seem odd that the psalmist’s call to worship and personal resolve are followed by a warning not to trust in princes (vv. 3-4) — This warning appears unrelated to worship but is deeply connected in several ways

— It reminds us that only God is worthy of ultimate trust and reliance

— Worship is misplaced if directed at human leaders or temporary things

— The psalmist contrasts the fleeting nature of human plans with God’s eternal sovereignty, calling us to trust and worship Him alone

1. We value others more than we value God

— Misplaced Trust: We often value people more than God because they seem visible and powerful, while God feels distant

— Human Reliance: We trust politicians, science, education, or other systems to solve problems, but they cannot even solve their own

— Result: This misplaced trust prevents us from fully trusting and worshiping God

Wordplays in Psalm 146:3–4:

— Adam (man/earth): Highlights human mortality (Genesis 3:19, "dust to dust")

— Ruach (spirit/breath): Life is fragile, dependent on each breath, and ends when the breath departs

— Place trust and worship in God, who is eternal and sovereign, rather than in weak, temporary humans

2. We value ourselves more than we value God

— Self-Reliance Over Worship:

— We often think we can solve problems through our wisdom and efforts, neglecting our need for God

— This self-sufficiency leads to a failure to worship

Reminder of Mortality:

— Archbishop Grindal rebuked Queen Elizabeth I, saying, “Remember, Madam, you are a mortal creature”

— Even the powerful are mortal and finite.

Lesson from History – William the Conqueror:

William the Conqueror, the Norman who defeated King Harold at the Battle of Hastings in 1066 and thereby profoundly changed the course of English history, died in 1087 in circumstances that caused his biographer, Ordericus Vitalis, to moralize in the language of this psalm. King Philip of France had claimed lands on the border of Normandy that William believed were his. He crossed over to France and waged war on Philip. The war was progressing in his favor. In fact, he was on the verge of celebrating a complete triumph when the horse on which he was riding stumbled and William was thrown forward upon the iron pommel of his saddle, receiving a fatal injury. He was carried to the Abbey of St. Gervais near Rouen, where on the morning of September 9 he died. His nobles immediately mounted their horses and rode off to secure their own possessions. William’s servants, after stripping the valuable clothes and jewelry off the dead king, made off too, leaving the naked body of the conqueror of England to lie on the abbey’s bare floor.

The historian wrote, “Put not your trust in princes, which are nothing, O ye sons of men; but in the living and true God, who is the Maker of all. If riches increase, do not set your hearts on them. For all flesh is grass, and all the glory of it as the flower of grass. The grass withers, and the flowers fade away; but the word of the Lord endures forever.”

Futility of Trusting in Humans:

— Human achievements are fleeting: “All flesh is grass, and all its glory like the flower of grass. The grass withers, and the flowers fade away” (Isaiah 40:6–8)

— Only God and His word endure forever

Call to Worship:

— Humans cannot save; only God can provide lasting help and hope. “Blessed is he whose help is the God of Jacob, whose hope is in the Lord his God” (v. 5)

— Worship is directed toward the only One who is eternal and dependable

The Greatest Blessing

— Verses 5–9 form the longest stanza of Psalm 146

— It begins with a beatitude, the last in the Psalter

— The blessing is for those who place their hope in God, not in man

— We see something good about God in each stanza

1. The Lord is our hope (v. 5)

— God alone can save us, in contrast to the important people of this world, who cannot and would not even if they could

— God saves us from our enemies—the psalms speak often of enemies—and ultimately from all human calamities and from sin through the work of Jesus Christ

2. The Lord remains faithful forever (v. 6)

— Not only does God save us, but he also remains faithful to us after he has saved us.

— This faithfulness is what we usually call the perseverance of the saints

3. The Lord sets prisoners free (v. 7)

— Connection to the New Testament:

— Verses 7 and 8 of Psalm 146 align with Jesus’ mission, as He announced in Luke 4:18–19, quoting Isaiah 61:1–2.

Jesus’ Mission:

— Jesus declared that He was anointed to:

— Preach good news to the poor

— Proclaim freedom for prisoners

— Give recovery of sight to the blind

— Release the oppressed

— Proclaim the year of the Lord’s favor

Spiritual Deliverance:

— The Gospels record no instances of Jesus literally freeing prisoners

— This indicates that the deliverance described is spiritual, specifically from sin

— The mission emphasizes liberation from spiritual bondage and transformation through Christ

4. The Lord gives sight to the blind (v. 8)

— The psalmist’s portrayal of God as one who gives sight to the blind points to Jesus, who fulfills this by healing physical blindness and opening spiritual eyes

— The greatest blindness is spiritual—failing to see God’s truth revealed in Scripture

— When God grants spiritual sight, people recognize the Bible’s truth and place their faith in Jesus as Savior, embracing the salvation He offers

5. The Lord lifts up those who are bowed down (v. 8)

— Many things in life push us around or knock us down, but God cares for us and lifts us up again

— The next psalm will say, “He heals the brokenhearted and binds up their wounds” (Ps. 147:3)

6. The Lord loves the righteous (v. 8)

— Love is the foundational attitude from which all of God's actions flow

— God’s trustworthy nature, His care for the oppressed, His freeing of prisoners, granting sight to the blind, and lifting the bowed down all stem from His deep love for us

— This love is not a response to our righteousness but a gift, as God has made us righteous in Christ purely because He loves us

7. The Lord watches over the alien (v. 9)

— Verse 9 highlights God's care for the defenseless, specifically the alien, the fatherless, and the widow, who are often mentioned in the Old Testament as vulnerable groups

— God watches over them, shielding them from the wicked

— This theme echoes Psalm 145:20, emphasizing His protective and just nature

Praise Forever

— The psalmist concludes by affirming that God will reign forever, deserving praise from every generation

— Placing your hope in God, the only utterly trustworthy being, leads to true worship and avoids the despair that comes from relying on fallible humans—politicians, intellectuals, or scientists—who inevitably let us down

— As Jonah declared, "Salvation comes from the Lord" (Jonah 2:9)

— God alone is completely good, powerful, and reliable

— Why settle for less when He alone is worthy of our "Hallelujah"?

Psalm 147

Beginning with the exclamation, “Praise Yah!” this psalm provides three compelling reasons we must praise God. First, Yahweh shows compassion for the afflicted. Yahweh rebuilt Jerusalem, gathered in the outcasts of Israel, heals those who are broken, demonstrates great power in His action in that He is even able to count and name the stars, and at the same time He destroys the wicked. Second, Yahwe shows concern for the natural world and for those who fear Him. It is He who sends clouds, provides rain, and gives food to the animals and ravens; and yet His true delight is with those who wait for His lovingkindness. Third, Yahweh is committed to His own covenant with Israel. Yahweh blesses the people of Israel, He sets peace in the borders of Israel, He provides Israel with harvest, He gives His Word to Jacob, and He treats Israel as a chosen people. For all this, exclaims the psalmist, praise Yah!

Praise the Lord for Everything

— Much of what we call worship today is not worship at all but rather a glorification of ourselves

— This is particularly true of what we often call “praise” songs

— In one example cited, “I” was the subject twenty-eight times

— Though God is mentioned as the recipient of my praise and singing, the song never says a single thing about or to God

The Psalter’s Model Praise Songs

— The praise songs in the Psalter, especially Psalms 146–150, are exemplary models for worship as they focus entirely on God rather than ourselves.

— These psalms emphasize different aspects of praising God: Psalm 146 introduces a personal commitment to praise and invites others to join

— Psalm 148 highlights the universal scope of praise from the heavens to the earth

— Psalm 149 encourages praise with a “new song”

— and Psalm 150 calls on everything with breath to praise God

Psalm 147, in particular, demonstrates what to praise God for, using "he" (referring to God) 14 times and "Lord" 8 times, while largely omitting self-references

God’s Care for His People

— Praise of God is described as good, pleasant, and fitting because it acknowledges and responds to God's actions and care for His people

— Verses 2 and 3 of Psalm 147 provide specific reasons for this:

— God rebuilds Jerusalem

— gathers the exiles of Israel

— heals the brokenhearted

— and binds up their wounds

— These acts of restoration, compassion, and healing demonstrate God's love and power, making Him worthy of praise

— Psalm 147 is thought by some commentators to have been written for the dedication of Jerusalem’s reconstructed walls during Nehemiah’s time.

— Nehemiah 12 describes a grand celebration where Levites and choirs led worship with thanksgiving and music, circling the rebuilt walls and later assembling in the temple

— While it is unclear if Psalm 147 was specifically used on that occasion, its words resonate with the event, celebrating God's rebuilding of Jerusalem, gathering of exiles, healing of the brokenhearted, and restoration of the city.

God’s Care of the Least Significant

— The psalmist's reflection on God's restoration of the exiles to Jerusalem expands into a contemplation of God's immense power, as seen in His ability to number and name the stars (Psalm 147:4)

— This demonstrates God's limitless understanding (v. 5)

— However, the primary focus of this stanza (vv. 4–6) is not merely God’s care for the stars but the astounding truth that the same God, so mighty and transcendent, also deeply cares for the humble and weak among His creation

— This dual focus highlights God’s remarkable nature:

— He not only governs the vastness of the cosmos

— He also sustains the most vulnerable of His creatures

— He saves the righteous from destruction and brings justice by casting down the wicked

— This intimate care from an infinitely powerful God is both unexpected and deeply praiseworthy, inviting the humble and godly to respond in worship

God’s Provision for His Creation

— The second section of Psalm 147 begins with another call to praise God (v. 7), this time focusing on His care for the animal creation (vv. 7–9)

— The psalmist reflects on how God provides for nature:

— covering the earth with clouds

— bringing rain to grow grass

— and supplying food for cattle and even baby ravens

— The psalmist’s gratitude for God’s care for even the smallest creatures serves as a reminder of the broader scope of God’s compassion and provision

— A personal anecdote adds depth to this reflection: the preacher recalls a conversation with an artist who wondered whether animals might be present in heaven, referencing Psalm 145:21 and Revelation’s imagery of Jesus riding a white horse.

— While the preacher acknowledges uncertainty about animals in heaven, the artist's sensitivity to animals mirrors the psalmist’s mindset

— Both express gratitude for God's care of creation, urging us to consider and appreciate the intricate ways God provides for all life

God’s Delight in the Godly

— Verses 10 and 11 are a continuation of the psalmist’s reflections on God’s character

— Unlike humans, who are often impressed by visible, external qualities like strength or beauty, God values spiritual attributes. — The psalmist highlights that “the Lord delights in those who fear him, who put their hope in his unfailing love” (v. 11)

— This verse reminds us that God’s priorities are not aligned with human standards

— While physical strength and beauty are gifts from God, they are temporary

— In contrast, spiritual qualities, such as reverence for God and trust in His love, are eternal and truly pleasing to Him — If we take this truth to heart, it should inspire us to prioritize spiritual growth and devotion over fleeting worldly concerns

— Physical attributes and achievements fade, but those who align themselves with God’s will endure forever

God’s Blessing on the Nation

— The final section of Psalm 147 begins with the third call to praise: “Extol the Lord, O Jerusalem; praise your God, O Zion” (v. 12)

— In verses 12–14, the psalmist shifts his focus back to Jerusalem, reflecting on God’s blessings for the city and its people

— He praises God for strengthening Jerusalem’s gates, blessing its inhabitants, granting peace to the nation, and providing abundant food

— These blessings—security, peace, and provision—are significant for any nation, and the psalmist calls us to recognize and praise God for them

— In times of stability and prosperity, it is easy to take these mercies for granted

— Yet, as the psalmist reminds us, such blessings come from God, and they enable people to thrive and enjoy the “good life”

— The psalm also underscores the value of peace, contrasting it with the devastation of war

— Peace allows a nation’s people to flourish and enjoy life’s abundance, such as “the finest of wheat”

— For those who experience these blessings, the psalmist’s words encourage heartfelt gratitude and praise to God for His provision and mercy

God’s Rule Over Creation

— Verses 15–18 return to the care of God for nature, in this case to his rule over its weather and the recurring seasons

— It is part of a pattern in which the stanzas of the psalm alternate between God’s care of Jerusalem and its people and his care for the earth and its creatures as a whole

— Verse 18 became of special interest to the English nation in the late sixteenth century after the defeat of the Spanish Armada

— The Spanish were planning an invasion of England

— The Armada was launched in the summer of 1588 to defeat the English navy and then transport the Spanish army to England from the Netherlands

— The Armada consisted of 130 ships containing 7,000 sailors and 17,000 soldiers

— The English had 90 ships under the command of Francis Drake

— The battle was fought for days, the English maintaining their distance and relentlessly bombarding the opposing fleet with alternating broadsides

— They fought wisely and well, but the decisive factor in the battle was a strong wind that churned the waters of the English Channel and eventually drove the Spanish galleons up the channel into the North Sea, where many were destroyed

— Attempting to return south by rounding Scotland and Ireland, even more of these impressive vessels were sunk

— and in the end only half of the Armada returned to Spain or Portugal

— The English victory was complete.

— The Spanish defeat was total

— The English celebrated their deliverance by minting a new issue of coins, which bore the Latin inscription Affavit Deus (“God blew”), taken from Psalm 147:18: “He stirs up his breezes, and the waters flow”

— In those days there was at least one nation that knew how to praise God for its safety

God’s Revelation of Himself to Israel

— Psalm 147 ends with a powerful climax in verses 19–20, praising God for the greatest blessing: His Word.

— This divine communication establishes a personal relationship with His people and provides clarity on life’s deepest questions—about God, purpose, sin, and salvation.

— Paul highlights this privilege in Romans 3:1–2, emphasizing the value of being entrusted with God’s Word

— If we truly value the Scriptures, we should thank God for them, seek His guidance, and treasure His Word as the source of spiritual life and salvation

Psalm 148

This psalm continues in the series of psalms which start with the exclamation “Praise Yah!” and in it, the psalmist calls the heavens and the earth, and all the elements within the heavens and the earth, to praise Yahweh. He calls everyone and everything in the realm of the heavens to praise Yahweh — the angels, the hosts (or armies), moon, light, and the waters in the heavens — because Yahweh is their wondrous Creator. The psalmist calls everyone and everything in the realm of the earth to praise Yahweh — sea monsters, the deep abyss, fire, hail, snow, clouds, wind, mountains, hills, trees, animals, creeping beings, birds, and all the people — because Yahweh is their Salvation, and His Name is lifted high.

Praise the Lord in Heaven and on Earth

— Psalm 148 calls for universal praise of God, emphasizing that everyone and everything, from the highest heavens to the earth's depths, should worship Him

— This includes angels, animals, humans, and even inanimate creation like the sun, moon, stars, and weather — The psalm builds on Psalm 147, which praises God for His care, provision, and rule

— Here, the psalmist summons all creation to acknowledge God's greatness and respond in worship

— This vast call to praise has inspired poets like John Milton and hymn writers, such as the 1927 Bible Songs Hymnal, to echo its themes, reminding us that God’s name alone is exalted above all

Praise from Heaven Above

— In Psalm 148, the psalmist begins by looking upward and calling on two entities above humanity in the cosmic order to praise God:

— the heavenly beings (angels)

— and the celestial bodies (moon and stars)

— This mirrors David’s reflection in Psalm 8, where he contemplates the majesty of the heavens and humanity’s place beneath the divine and celestial realms

— Both psalms emphasize the greatness of God’s creation and His worthiness of praise from all parts of it, including those above humankind

1. The angels

— Psalm 148 firmly rejects the worship of angels or any created beings, countering a tendency throughout history to venerate spiritual entities instead of God.

— The psalmist calls on angels to praise God, emphasizing their role as created beings ("he commanded and they were created," v. 5) who must worship their Creator just as humans do

— In Psalm 148, the psalmist makes it clear: only God is worthy of worship.

— All creation, including angels, must gratefully acknowledge Him as the sole Creator and Sustainer of all things

— This serves as a timeless reminder to direct our praise and devotion to God alone

2. The heavenly bodies

— Psalm 148 addresses another common misstep in worship: the tendency to venerate the heavenly bodies—sun, moon, stars, and planets—instead of God

— Like the angels, these celestial objects are created entities that themselves glorify God

— Psalm 19 reinforces this idea, proclaiming that "The heavens declare the glory of God" (Ps. 19:1)

— Their existence reflects God’s majesty, and they “speak” of His greatness without words, through their mere presence

— The celestial bodies serve as a model for human worship in two key ways

— First, their worship is visible and universal, as their “voice goes out into all the earth” (Ps. 19:4)

— Second, their worship is unceasing, as they remain fixed in their roles by God’s decree "for ever and ever" (Ps. 148:6)

— These attributes remind us to make our worship of God both public and enduring, reflecting His eternal glory

Praise from Earth Beneath

— The psalmist shifts from the heavens to the earth, calling on nature, its creatures, and humanity to join in worship

— Just as angels and heavenly bodies praise God, earthly entities are urged to echo this worship, uniting heaven and earth in glorifying the Creator

1. The animal creation

— In verses 7–12, the psalmist calls on both inanimate creation and animals to praise God, moving from the ocean depths to the skies, mountains, trees, animals, and finally humanity of all ages and statuses

— His message is clear: everything on earth, like everything in heaven, must worship God

— In contrast, fallen humanity often errs by either exploiting nature without regard for its beauty or worshiping it instead of God, as Paul observed in Romans 1:22–23.

— The psalmist counters this by showing that nature and animals themselves glorify their Creator, reminding us to worship God alone and respect His creation

2. Human beings

— Verses 11–12 of Psalm 148 bring us to humanity, the climax of creation, uniquely made in God's image (Gen. 1:26–27) and capable of conscious worship

— Unlike celestial bodies, which glorify God by existing, humans can praise Him through understanding and responding to His revealed nature, particularly His redemptive love (v. 14)

— This points to the ultimate goal of God's plan: dwelling with His people (Rev. 21:3)

In our fallen state, however, we often substitute true worship of God with self-worship

— In our fallen state, however, we often substitute true worship of God with self-worship

— This manifests subtly, in prioritizing our own interests, and blatantly, as seen in New Age movements

— Shirley MacLaine’s declaration “I am God” and Carol Christ’s “I found God in myself” exemplify the deification of humanity.

— Such philosophies promise fulfillment through self-elevation but replace the Creator with the created, leaving the deep need for God unmet

— This manifests subtly, in prioritizing our own interests, and blatantly, as seen in New Age movements

— True fulfillment is found only in worshiping God, as intended in His redemptive plan

Praise from God’s People

— Psalm 148 calls on all creation to worship God, including kings, nations, and people of every age.

— The psalmist, however, acknowledges that not all will worship God willingly.

— In the final verses, he shifts focus to those who have experienced God’s salvation, holding them up as a testimony of His saving acts for others to witness and learn to worship rightly.

1. The angels

— In Ephesians 3:10–11, Paul highlights the church’s role in revealing God’s manifold wisdom to the rulers and authorities in the heavenly realms, according to His eternal purpose in Christ

— While angels already worship God perfectly, their worship deepens as they witness His wisdom unfold in the lives of His people, showcasing the transformative power of His redemption through the church

2. The natural creation

— In Romans 8, Paul describes creation as being in bondage due to human sin and God’s judgment, yet it eagerly awaits liberation

— He writes that creation, subjected to frustration, hopes to be freed from decay and share in the glorious freedom of God’s children (vv. 19–21)

— This suggests that, like humanity, creation will experience a form of resurrection and fully join in the chorus of praise, sharing in the redemption brought through Christ

3. The kings, princes, and people of this world

— At present, the world’s rulers and people often rebel against God and His Anointed One (Ps. 2:2–3), but God knows their defiance will not last.

— A day is coming when Jesus will rule with authority (Ps. 2:9), and every knee will bow and every tongue confess that Jesus Christ is Lord (Phil. 2:10–11) — Now is the time to join those who rejoice in Christ’s death and resurrection, confess Him as Lord, and serve Him.

— These are the people close to God’s heart (Ps. 148:14), who eagerly await the day when all creation will declare,

“To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” (Rev. 5:13)

Psalm 149

This psalm opens with the exclamation “Praise Yah!” calling Israel to exalt Yahweh, their Maker and their King, because Yahweh provides them with salvation. The psalmist calls Israel to exult in victory, as they execute vengeance on their enemies and thereby obtain glory because they belong to Yahweh. This is a model even for us today to praise God for His gracious acts of salvation and for His just acts of judgement against His enemies.

Praise the Lord with a New Song

— This chapter begins by reflecting on singing as a natural expression of happiness, whether alone, like singing in the shower, or with others, as in church

— Sadly, singing has declined in modern times, reflecting the unhappiness of the age

— In the past, people sang at home, in clubs, or even as soldiers marching to battle

— Over time, this shifted—World War II soldiers joked rather than sang, and by the Vietnam War, music gave way to darker coping mechanisms like drug use

— The author fondly recalls youthful memories of singing with friends and family, a tradition now largely lost except in church

— Christians who sing psalms, hymns, and spiritual songs preserve this precious practice, keeping alive a joyful and meaningful tradition

God’s Singing Saints

— Psalm 149 calls God’s people to worship by singing “a new song” (v. 1), responding to His grace noted in Psalm 148:14.

— While all creation praises God in Psalm 148, this psalm focuses on the saints, who praise Him for His love, care, and salvation — Singing uniquely joins biblical truth with emotional joy, especially when done together, uniting believers in their confession of faith

— Verse 4 highlights the reason for this worship: “The Lord takes delight in his people; he crowns the humble with salvation”

— Our singing expresses joy and gratitude for God’s delight in saving His people

Delight in God

— Psalm 149 revisits key truths about God that inspire perpetual thanksgiving and praise

— The psalmist, in the first stanza (vv. 2–5), highlights three central themes already explored in other psalms but worth reviewing:

— God's greatness

— His care for His people

— and His salvation

— These enduring truths call God’s people to continual worship and gratitude, forming the foundation of their joyful praise

1. God is our Creator

— The first stanza of Psalm 149 (vv. 2–5) emphasizes God as both Creator and Maker of Israel, referring to them as His people and saints.

— This highlights God’s role in bringing Israel into being as His chosen nation, as well as His role as Creator of all things, as celebrated in Psalm 148.

— Acknowledging God as Creator is foundational for understanding our dependence on Him and recognizing how we have failed to glorify and thank Him

— The Bible itself begins with God as Creator before addressing sin and redemption, and Paul echoes this in Romans 1, where humanity's failure to honor God as Creator leads to His wrath (Rom. 1:21)

2. God is our King

— God is the sovereign King of the universe, ruling over all nations and peoples

— Yet, many reject His authority, as seen in Psalm 2:2–3, where rulers rebel against Him and His Anointed

— This hostility highlights humanity’s sin as rebellion against God, underscoring the seriousness of rejecting His rule — Psalm 149 reminds us that it is the role of God’s people—those who have accepted His reign—to declare His kingship and praise Him as King

— Through their witness, they can help others understand the gravity of sin and the necessity of submitting to God’s authority

3. God is our Savior

— God is not only our Creator and King, against whom humanity has rebelled, but also our Savior, who redeems us from rebellion

— He punishes sin through Christ and draws us into fellowship with Himself by His Spirit

— As the psalmist declares, “the Lord takes delight in his people; he crowns the humble with salvation” (v. 4)

— These three truths—God as Creator, King, and Savior—are foundational to spiritual wisdom and a profound reason for His people to sing

— They could even serve as a framework for organizing hymnbooks, reflecting the depth and breadth of God’s character and work

Victory Songs

— Psalm 149’s final stanza anticipates victory, depicting warriors with praise on their lips and swords in hand (v. 6)

— While this has been controversial for those opposing war, it reflects the reality that conflict is sometimes necessary in a fallen world

— However, Christians must not use violence to advance God’s work

— Believers fight spiritual battles, not physical ones, and contend for the faith through prayer, persuasion, and the Word of God, as Luther emphasized during the Reformation

— Luther rejected using Psalm 149 to justify rebellion, as seen in the tragic Peasants’ War, which resulted in immense loss and nearly derailed the Reformation

— He affirmed that the church’s power lies in God’s Word, not force

— As Christians, we embrace spiritual warfare, recognizing that our struggle is not against flesh and blood but against spiritual forces (Eph. 6:12)

— Victory comes through the blood of Christ, the Word of God, and deeds of love and mercy, reflecting the true nature of God’s kingdom (Rev. 12:11)

To Sing a New Song

— Each generation has new experiences of God’s grace, inspiring new songs of worship

— Israel composed Psalm 149 after God’s goodness in restoring their homeland and granting victory

— Similarly, Christ’s birth brought forth new songs like the angels’ “Glory to God in the highest” (Luke 2:14) and hymns celebrating salvation, such as Philippians 2:6–11.

— Throughout history, milestones in faith have inspired powerful hymns:

— the early church’s Gloria Patri

— Martin Luther’s “A Mighty Fortress Is Our God”

— and the Wesleys’ numerous hymns like “Hark! The Herald Angels Sing”

— Revival movements and recent times have also produced meaningful worship songs, though not all are enduring

— Even if we cannot write songs, we can rejoice in the ultimate new song of heaven:

“You are worthy to take the scroll… because you were slain, and with your blood you purchased men for God” (Rev. 5:9–10)

— This eternal song will glorify God forever, and we will never tire of singing it

Psalm 150

Psalm 150 is the ultimate psalm of praise, for it commands everyone everywhere to praise Yahweh. The psalm begins with the command “Praise Yah!” and ends with the command “Praise Yah!” indeed, the word “praise” appears thirteen times in this psalm, literally filling the short psalm with praise, and thus exemplifying how our own live are to be saturated with praises to God. To make clear that the psalm is exhorting absolutely every living being to praise God, the psalmist exclaims toward the end of the psalm, “Let everything that has breath praise Yah!” The only appropriate response to this psalm is to cry out “Hallelujah!” which translated means — “Praise Yah!”

Everybody, Praise the Lord

— Worship sometimes calls for exuberant praise—loud, joyful noise celebrating God’s greatness

— While some psalms invite quiet reflection or lament, others call for jubilant celebration

— David danced with abandon as the ark entered Jerusalem (2 Sam. 6:14–15), and the sound of rejoicing during Nehemiah’s time could be heard far away (Neh. 12:43)

— C.S. Lewis describes this exuberance as an "appetite for God," an uninhibited, physical joy expressed through singing, clapping, and instruments like cymbals and harps (Ps. 150:6).

— True worship should not be weak or unexciting

— If you truly know God and the gospel, such joyful praise—Hallelujah!—is the natural response

The Psalter’s Last Psalm

— Psalm 150 serves as the grand finale of the Psalms, culminating the five closing praise songs.

— Each prior psalm builds to this climax:

— Psalm 146 praises God’s grace and faithfulness

— Psalm 147 celebrates Jerusalem’s restoration

— Psalm 148 calls all creation to glorify God

— and Psalm 149 focuses on the saints' praise for salvation and anticipated blessings

— Psalm 150 extends the call to every creature with breath, exhorting universal, loud, and joyful praise using every means available

— While its repetition of “Praise the Lord” (thirteen times) reinforces its jubilant tone, the psalm also conveys depth, telling us where, why, how, and who should praise God

Where to Praise God

— Psalm 150:1 calls for God to be praised everywhere: “in his sanctuary” (on earth) and “in his mighty heavens” (in the firmament above)

— While the sanctuary may refer to the Jewish temple, its broader meaning is clear—praise belongs to God both on earth and in heaven, encompassing all places — Today, without an earthly sanctuary, we recognize that our bodies are temples of the living God (2 Cor. 6:16; 1 Cor. 6:19)

— This means we are to praise God not just in churches but in and through our lives, everywhere we go, imitating the constant praise of the angels

— As Frances Havergal (1865) expressed in her hymn: “Let me be a praise to thee,” a reminder that our lives should continually glorify God

Why to Praise God

— Psalm 150:2 calls us to praise God for both His “acts of power” and His “surpassing greatness”

— His acts refer to creation, providence, and redemption—His mighty works in history

— His greatness reflects His attributes, such as sovereignty, holiness, love, grace, and wisdom

— Together, these encompass all that God is and does, giving us every reason to praise Him — These psalms remind us that genuine praise flows from truly knowing God

— To praise Him fully, we must study the Bible, where His works and character are revealed

— Do you know God well enough to praise Him for both who He is and what He has done?

— If not, begin by diving into His Word

How to Praise God

— Psalm 150:3–5 shifts to how we should praise God, urging us to use whatever we have—trumpets, lyres, tambourines, cymbals, or even a harmonica

— The instruments listed encompass all types: wind, string, and percussion. The point is clear: use everything you’ve got to worship God

— The shophar (ram’s horn) produces a powerful, far-reaching sound

— Tambourines often accompanied dancing, while cymbals varied in size, creating either soft or crashing sounds

— These instruments symbolically include priests (trumpets), Levites (harps and lyres), and the people (tambourines), demonstrating that everyone is called to praise God

— This passage reflects a universal invitation to worship God wholeheartedly, transcending debates about whether instruments belong in worship

— What matters is using whatever means we have to glorify Him together

1. Those who forbid the use of instruments in worship

— The debate over using instruments and non-psalm compositions in worship often hinges on the regulative principle, which asserts that worship should include only what is explicitly authorized in Scripture

— This principle has led some to exclude instruments and limit singing to psalms, as was practiced in the early church

— While the intention to honor God’s prescribed worship is commendable, these matters should not divide Christians, as Paul emphasizes in Romans 14:5, 19, urging peace and mutual edification

Biblical support exists for broader expressions of worship

— Psalm 149 encourages “new songs” in response to fresh experiences of God’s grace, a principle echoed in Revelation, where the elders sing a new song (Rev. 5:9)

— Paul also encourages singing “psalms, hymns, and spiritual songs” in Ephesians 5:19–20, affirming the use of diverse compositions

— Psalm 150 strongly endorses instruments, listing:

—v trumpets

— lyres

— tambourines

— and more without associating them with sacrifices

— Furthermore, Revelation describes harps and trumpets in heavenly worship, reinforcing the validity of instruments and new songs

— These examples suggest that worship, while reverent, can joyfully embrace creativity and variety to honor God’s greatness

2. Those who would employ everything in worship

— While Psalm 150 supports instruments and creativity in worship, caution is necessary to ensure worship remains God-centered.

— Not all music is appropriate.

— Certain styles, like "bump and grind" or hard rock, evoke secular settings and distract from worship.

— Similarly, orchestral instruments may remind some of concert halls, making them less effective for certain congregations.

— The purpose and use of instruments also matter.

— Worship music should direct thoughts to God, not performers.

— If applause follows a performance, it likely shifts focus to the musician rather than God.

— Instruments are best used to enhance congregational singing, uniting hearts in praise without drawing attention to individuals.

— True worship begins and ends with Alleluia, Praise the Lord.

Who Should Praise God

— Psalm 150 answers the ultimate question of worship: Who should praise God?

— The answer is as comprehensive as the others: “Everything that has breath.”

— All creation is called to praise God—everywhere, for who He is, for what He has done, and with everything we have

— Though God is often rejected and blasphemed now, the Bible promises a future when “every knee will bow” (Phil. 2:10) and “every creature” will join in worship (Rev. 5:13)— This universal chorus will glorify God and the Lamb forever

— Those who trust in Jesus Christ, the Lamb who takes away sin, will share in this privilege

— What a song, what a choir, and what a joy it will be!

The End and a Beginning

— At Tenth Presbyterian Church, where I preached through the psalms on Sunday mornings for the better part of six years, it is our custom to read through the psalms consecutively

— When we get to the end we just go back and start again

— This practice reflects the Psalter's structure, which begins with meditating on God's Word ("Blessed is the man… who delights in the law of the Lord," Ps. 1:1–2) and culminates in a universal call to praise ("Let everything that has breath praise the Lord," Ps. 150:6)

— True praise flows from knowing God, which is only possible through His self-revelation in Scripture and by meditating on it

— The Psalter connects Bible study with worship, beginning with study and ending in endless praise

— Unlike many hymnbooks that conclude with secondary themes, the Psalter ends with a doxology—a resounding call to praise God, to which we joyfully add our “Amen.”

Additional Resources

Boice, J. M. (n.d.). Psalms. Vol 1: Psalms 1-41. (Grand Rapids: Baker, 1994)

MacArthur, J. (2023). Psalms. Hymns for God’s People. Harper Christian Resources.

C. H. Spurgeon. The Treasury of David, Vol 1 a, Psalms 1-26 (Grand Rapids: Zondervan, 1968)

Webb, P. (Ed.). (2022). Psalms of grace. The Master's Seminary Press.

R. Kent Hughes, Disciplines of a Godly Man (Wheaton: Crossway, 1991)

Derek Kidner, Psalms 73-150 An introduction and Commentary on Books III-V of the Psalms (Downers Grove, Ill: InterVarsity, 1975)

Reuben A. Torrey, The Power of Prayer and the Prayer of Power (Grand Rapids: Zondervan, 1955)

Pilgrim’s Progress by John Bunyan and the Lives of John Donne and George Herbert by Izaak Walton, in The Harvard Classics, ed. Charles W. Eliot (Norwalk, Conn.: The Easton Press, 1933)

Sinclair B. Ferguson, “Repentance, Recovery, and Confession,” in Here We Stand: A Call from Confessing Evangelicals, ed. James Montgomery Boice and Benjamin E. Sasse (Grand Rapids: Baker, 1996)