19 PersonalBibleReflections Psalms

2014-
2016
COMPILATION OF BIBLICAL RESEARCH VOLUME 2

JOEL JOSOL
Personal Reflections
Table of Contents
19. PSALMS.............................................................................................................................................................. 7
19.1 Introduction............................................................................................................................................. 7
19.2 Psalms 1, Book One..................................................................................................................................8
19.3 Psalms 2................................................................................................................................................. 13
19.4 Psalms 3................................................................................................................................................. 16
19.5 Psalms 4................................................................................................................................................. 19
19.6 Psalms 5................................................................................................................................................. 21
19.7 Psalms 6................................................................................................................................................. 24
19.8 Psalms 7................................................................................................................................................. 26
19.9 Psalms 8................................................................................................................................................. 29
19.10 Psalms 9............................................................................................................................................... 34
19.11 Psalms 10............................................................................................................................................. 40
19.10 Psalms 11............................................................................................................................................. 42
19.11 Psalms 12............................................................................................................................................. 45
19.12 Psalms 13............................................................................................................................................. 48
19.13 Psalms 14............................................................................................................................................. 50
19.14 Psalms 15............................................................................................................................................. 54
19.15 Psalms 16............................................................................................................................................. 56
19.16 Psalms 17............................................................................................................................................. 60
19.17 Psalms 18............................................................................................................................................. 63
19.18 Psalms 19............................................................................................................................................. 68
19.19 Psalms 20............................................................................................................................................. 73
19.20 Psalms 21............................................................................................................................................. 75
19.21 Psalms 22............................................................................................................................................. 77
19.22 Psalms 23............................................................................................................................................. 84
19.23 Psalms 24............................................................................................................................................. 89
19.24 Psalms 25............................................................................................................................................. 91
19.25 Psalms 26............................................................................................................................................. 94
1|Page
19. 26 Psalms 27............................................................................................................................................ 98
19. 27 Psalms 28.......................................................................................................................................... 102
19. 28 Psalms 29.......................................................................................................................................... 105
19. 29 Psalms 30.......................................................................................................................................... 111
19. 30 Psalms 31.......................................................................................................................................... 113
19. 31 Psalms 32.......................................................................................................................................... 119
19.32 Psalm 33.............................................................................................................................................124
19.33 Psalm 34.............................................................................................................................................128
19.34 Psalms 35........................................................................................................................................... 134
19.35 Psalms 36........................................................................................................................................... 138
19.36 Psalms 37........................................................................................................................................... 141
19.37 Psalms 38........................................................................................................................................... 150
19.38 Psalms 39........................................................................................................................................... 154
19.39 Psalm 40.............................................................................................................................................157
19.40 Psalm 41.............................................................................................................................................163
19.41 Psalm 42-43, Book Two......................................................................................................................169
19.42 Psalms 44........................................................................................................................................... 173
19.43 Psalm 45.............................................................................................................................................178
19.44 Psalm 46.............................................................................................................................................187
19.45 Psalm 47.............................................................................................................................................191
19.46 Psalm 48.............................................................................................................................................194
19.47 Psalm 49.............................................................................................................................................198
19. 48 Psalms 50.......................................................................................................................................... 202
19.49 Psalms 51........................................................................................................................................... 207
19.50 Psalm 52.............................................................................................................................................212
19.51 Psalm 53.............................................................................................................................................214
19.52 Psalm 54.............................................................................................................................................215
19.53 Psalm 55.............................................................................................................................................217
19.54 Psalm 56.............................................................................................................................................220
2|Page
19.55 Psalm 57.............................................................................................................................................223
19.56 Psalm 58.............................................................................................................................................226
19.57 Psalm 59.............................................................................................................................................228
19. 58 Psalm 60............................................................................................................................................231
19.59 Psalm 61.............................................................................................................................................233
19.60 Psalm 62.............................................................................................................................................234
19.61 Psalm 63.............................................................................................................................................236
19.62 Psalm 64.............................................................................................................................................241
19.63 Psalm 65.............................................................................................................................................243
19.64 Psalm 66.............................................................................................................................................245
19.65 Psalm 67.............................................................................................................................................249
19.66 Psalm 68.............................................................................................................................................251
19.67 Psalm 69.............................................................................................................................................258
19.68 Psalm 70.............................................................................................................................................265
19.69 Psalm 71.............................................................................................................................................267
19.70 Psalm 72.............................................................................................................................................272
19.71 Psalm 73, Book Three........................................................................................................................ 276
19.72 Psalm 74.............................................................................................................................................281
19.73 Psalms 75........................................................................................................................................... 285
19.74 Psalm 76.............................................................................................................................................287
19.75 Psalm 77.............................................................................................................................................290
19.76 Psalm 78.............................................................................................................................................295
19.77 Psalms 79........................................................................................................................................... 301
19.78 Psalms 80........................................................................................................................................... 303
19.79 Psalm 81.............................................................................................................................................307
19.80 Psalms 82........................................................................................................................................... 310
19.81 Psalm 83.............................................................................................................................................315
19.82 Psalm 84.............................................................................................................................................319
19.83 Psalm 85.............................................................................................................................................324
3|Page
19.84 Psalm 86.............................................................................................................................................326
19.85 Psalm 87.............................................................................................................................................330
19.86 Psalm 88.............................................................................................................................................333
19.87 Psalm 89.............................................................................................................................................337
19.88 Psalm 90, Book Four.......................................................................................................................... 344
19.89 Psalm 91.............................................................................................................................................348
19.90 Psalm 92.............................................................................................................................................355
19.91 Psalm 93.............................................................................................................................................360
19.92 Psalm 94.............................................................................................................................................364
19.93 Psalm 95.............................................................................................................................................366
19.94 Psalm 96.............................................................................................................................................371
19.95 Psalm 97.............................................................................................................................................374
19.96 Psalm 98.............................................................................................................................................377
19.97 Psalm 99.............................................................................................................................................379
19.98 Psalm 100...........................................................................................................................................382
19.99 Psalm 101...........................................................................................................................................383
19.100 Psalm 102.........................................................................................................................................385
19.101 Psalm 103.........................................................................................................................................390
19.102 Psalm 104.........................................................................................................................................395
19.103 Psalm 105.........................................................................................................................................404
19.104 Psalm 106.........................................................................................................................................409
19.105 Psalm 107, Book Five....................................................................................................................... 414
19.106 Psalm 108.........................................................................................................................................419
19.107 Psalm 109.........................................................................................................................................421
19.108 Psalm 110.........................................................................................................................................426
19.109 Psalm 111.........................................................................................................................................430
19.110 Psalm 112.........................................................................................................................................434
19. 111 Psalm 113........................................................................................................................................438
19.112 Psalm 114.........................................................................................................................................440
4|Page
19.113 Psalm 115.........................................................................................................................................442
19.114 Psalm 116.........................................................................................................................................446
19.115 Psalm 117.........................................................................................................................................450
19.116 Psalm 118.........................................................................................................................................452
19.117 Psalm 119.........................................................................................................................................456
19.118 Psalm 120.........................................................................................................................................473
19. 119 Psalm 121........................................................................................................................................475
19. 120 Psalm 122........................................................................................................................................477
19. 121 Psalm 123........................................................................................................................................478
19. 122 Psalm 124........................................................................................................................................479
19. 123 Psalm 125........................................................................................................................................481
19. 124 Psalm 126........................................................................................................................................483
19. 125 Psalm 127........................................................................................................................................485
19. 126 Psalm 128........................................................................................................................................487
19. 127 Psalm 129........................................................................................................................................489
19. 128 Psalm 130........................................................................................................................................491
19. 129 Psalm 131........................................................................................................................................493
19. 130 Psalm 132........................................................................................................................................495
19. 131 Psalm 133........................................................................................................................................497
19. 132 Psalm 134........................................................................................................................................499
19.133 Psalm 135.........................................................................................................................................501
19.134 Psalm 136.........................................................................................................................................504
19.135 Psalm 137.........................................................................................................................................507
19.136 Psalm 138.........................................................................................................................................509
19.137 Psalm 139.........................................................................................................................................511
19.138 Psalm 140.........................................................................................................................................516
19.139 Psalm 141.........................................................................................................................................518
19.140 Psalm 142.........................................................................................................................................520
19.141 Psalm 143.........................................................................................................................................522
5|Page
19.142 Psalm 144.........................................................................................................................................524
19.143 Psalm 145.........................................................................................................................................526
19.144 Psalm 146.........................................................................................................................................530
19.145 Psalm 147.........................................................................................................................................532
19.146 Psalm 148.........................................................................................................................................536
19.147 Psalm 149.........................................................................................................................................538
19.148 Psalm 150.........................................................................................................................................539
6|Page
19. PSALMS
19.1 Introduction
One of the longest book ever to complete in the Bible, if not the longest, is the book of Psalms. It took according
to one reference 1,000 years to complete. How can that be? Well, Moses contributed to the book. Most are of
David. And it contained psalms about the Exile in Babylon. That's a period that ran from 1513-537 BCE
approximately.
According to the Masoretic Text (MT), the Psalms follows its five divisions or books: 1-41, 42-72, 73-89, 90-106,
and 107-150. The 2013 NWT in its appendix talks about the Masoretes. If you have a copy of that Bible, it is
good information.
To appreciate the format of the chapters in this book, I found it is useful to review the section of Hebrew poetry
under the subject Hebrew, in references like "Insight on the Scriptures" Vol. 1, an encyclopedia which has an
online version available in JW.org (http://wol.jw.org/en/wol/d/r1/lp-e/1200001953)
In that reference you will be able to identify synonymous, antithetic, synthetic, emblematic, stairlike, and
introverted parallelism. Getting a background on these poetic parallelisms helps me understand how the format
reinforces the message. Some psalms use what is called ‘acrostic’ because each stanza is associated with a
Hebrew alphabet.
A prominent feature of the book is the superscription. Some scholars question the authenticity of these
superscriptions, thinking these are late additions to the book. But, the fact is that the superscriptions are ancient,
given that the book is a 1,000 years old in the making. I will go back to this when I get to the psalms and reflect
on this superscripts.
The book celebrates the blessings of nurturing one's relationship with Jehovah God (Hebrew Yahweh). Unlike
the previous historical books, I have to read the chapters slowly to capture the ambiance, the context, the spirit,
and the feelings of the inspired writer for God.
It highlights love for the Bible, even though at that time, it only consisted of some books of Moses, and the other
historical books. The book encourages me to read the Bible every day. It encourages communion with Jehovah
God through prayers. It invites readers to find time to praise God publicly and in the congregation. It offers hope
of forgiveness from Jehovah God when we make mistakes or sins against God. It makes our faith strong by
reading the many prophecies that would later be fulfilled in the Lord Jesus Christ. It celebrates faith that
Jehovah God will not forget our works of faith and devotion, even when we have grown old and weak. It
provides the promise that God will end wickedness and evil and usher in a new world of a global earthly
Paradise.
What a treasure the book of Psalms is for the one who values his relationship with God. It does not just move
his emotions. It moves him to act with faith. And it does these using beautiful poetry full of images and
parallelisms.
So, I intend to make this journey a very rewarding one.
7|Page
19.2 Psalms 1, Book One

19.2.1 Psalms 1 - Part 1
The first psalm introduced to me the value of God’s written Word, why I should read it, and how avoiding
specific associations will protect my relationship with God. A little background on the original Hebrew language
behind some key terms helped me visualize the message. This is my reflection note.
The first verse says
“Happy is the man who does not walk according to the advice of the wicked
And does not stand on the path of sinners
And does not sit in the seat of scoffers.” (1:1)
The psalmists use the following Hebrew verbs translated as “walk”, “stand”, and “sit”. One reference defined
one Hebrew meaning for “walk” in this context
“This verb can also be used of one’s behavior, or the way one “walks in life.” So he who “walks” uprightly shall
be blessed of God (Isa. 33:15). This does not refer to walking upright on one’s feet but to living a righteous life.”
[1]
The reference then comments on the first two Hebrew verbs
“In other contexts ‘amad’ is used as the opposite of verbs indicating various kinds of movement. The psalmist
praises the man who does not walk (behave according to) in the counsel of the ungodly or “stand” (serve) in the
path of the sinful (Ps. 1:1).” [2]
The Bible-based encyclopedia Insight adds

“The words “foot” and “feet” are frequently used to denote a person’s inclination or the course he takes, good or
bad. (Ps 119:59, 101; Pr 1:16; 4:26; 5:5; 19:2; Ro 3:15) The word “walk” is used with similar significance, as in
the statement, “Noah walked with the true God,” meaning that he took a course in harmony with God’s will and
commandments. (Ge 6:9; compare Eph 2:1, 2.)” [3]
Given the above meaning of the Hebrew words, I can appreciate the comment of one Bible-based publication
“Unless we take the opening words of Psalm 1 to heart, we could lose the spirituality we have acquired through
a study of the Scriptures. In fact, we could then go from bad to worse. Our downward spiral might begin if we
follow the counsel of the wicked. Then we might associate with them regularly. In time, we might even become
faithless apostate ridiculers. Obviously, friendship with wicked ones can foster an ungodly spirit within us and
can destroy our relationship with Jehovah God. “ [4]
The opening verse is a very good illustration of Hebrew poetry using techniques called ‘parallelism’. Each line
adds insight to the harm that association with the wicked/sinners/scoffers bring. If I listen to this counsel, the
blessing is stated right at the outset, I can be spiritually ‘happy’. It might help to know that in Hebrew, the
‘wicked’ is someone who departs from God, or leaves God’s way. So to walk with them is in a sense to depart
from God and live by a different standard. Happy is someone who would shun such divergent paths. A little
background on the Hebrew word translated ‘happy’ helps me see clearly the benefits I can get from avoiding
such paths
“The Hebrew verb barak means to kneel as seen in Genesis 24:11. However, when written in the piel form it
means to show respect (usually translated as bless) as seen in Genesis 12:2. A related Hebrew word is
berakhah meaning a gift or present. From this we can see the concrete meaning behind the piel form of the
verb barak. It is to bring a gift to another while kneeling out of respect. The extended meaning of this word is to
8|Page
do or give something of value to another. Elohiym "respects" us by providing for our needs and we in turn
"respect" Elohiym by giving him of ourselves as his servants.” [5]
But the state of happiness of God’s worshiper is not just in the avoidance of bad associations, the psalmist
continues
“But his delight is in the law of Jehovah,

And he reads His law in an undertone day and night.” (1:2)
The Hebrew word for ‘law’ mentioned in the second parallelism is Torah. A Bible-based publication comments
on this
“Significantly, the word “law” in Hebrew (toh·rahʹ) is derived from a root that in its verbal form means “to show,”
“to teach,” “to instruct.” The Encyclopaedia Judaica states: “The meaning of the word [torah] is therefore
‘teaching,’ ‘doctrine,’ or ‘instruction.’”” [6]
A reference site explains the background in Hebrew of the word ‘torah’
“The word torah is derived from the root yarah meaning to throw. This can be the throwing of a rock, the
shooting of an arrow, or the pointing of the finger to show direction. Another word derived from this root is the
word moreh, which can mean an archer, one who throws the arrow, or a teacher, as one who points the way.
The word torah is literally the teachings of the teacher or parent. When a parent is teaching a child a new task
and he demonstrates a willingness to learn, but fails to grasp the teaching completely, the parent does not
punish the child, but rather encourages him. In contrast to this, a law is a set of rules that if not observed
correctly, will result in punishment, and there is no room for teaching. The torah of Elohiym are his teachings to
his children which are given in love to encourage and strengthen.” [7]
Because the Torah are teachings from Jehovah God given in love, one who reads it, including myself, finds
delight in doing so. The psalmist described what someone who delights in the Torah (Law) does about the Law.
Other English Bibles used the word ‘meditate’ but the 2013 New World Translation version translates it as
“reads in an undertone day and night’. The background of the Hebrew word for meditate is provided by one
reference site and it is interesting
“The word “meditate” here is “hagah.” Typically we think of meditate as a quiet reflection. So here we get the
idea that we should quietly reflect on God’s law day and night, which is of course a wonderful thing. But the
original idea was even more powerful! So what did it mean? “Hagah” is an onomatopoeia for what a hungry lion
does when he’s seeking food. Imagine that lion in your mind and hear his roar as he passionately and even
desperately seeks after something to eat – “Hagaaahhhhhhh!” Does that sound like meditation to you, at least
as we’ve defined it? Joshua 1:9 is about focusing on God’s Word but maybe not as quietly and passively as we
might think. It’s about being HUNGRY for God’s Word day and night! And not just a little bit hungry for a snack.
We’re to desire God’s Word like a starving lion. ”Hagaaahhhhhhh!”” [8]
I have never read the first chapter of Psalms the way I have read it this time around.
References
[1] Vine, W.E. “Vine’s Complete Expository Dictionary of Hebrew Words”, 1940.
[2] Ibid.
[3] Foot. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 847.
[4] “Do You Find Delight in “the Law of Jehovah”?”, The Watchtower, July 15, 2004, p. 11.
[5] Source: http://www.ancient-hebrew.org/vocabulary_definitions_bless.html
[6] “Education in Bible Times”, The Watchtower, November 1, 1992, p. 12.
[7] Source: http://www.ancient-hebrew.org/vocabulary_definitions_law.html
[8] Source: https://thinkhebrew.wordpress.com/2010/06/24/hagaaaaaaaaaahhhhhhhhhhhhh/
9|Page
10 | P a g e
Do you want to be successful in your life? Do you have time to read the Bible? The first psalm teaches us that
there is a dependency between success and reading the Bible. Jehovah God wants humans to spend time to
read the Bible. It is after all His message to you and me. God communicated to us His message through the
Hebrew language and its literary tools like poetry as in the book of Psalms. God allowed the Bible writers to use
such tools to give His message a human touch.
Proud critics of the Bible would rather God communicate to us in a language that is inaccessible if only to
display the depth of God’s wisdom. But God’s message is not for the proud of heart. God has made His
message accessible and poetry is one form that makes it accessible.
What blessings do I get if I spend time to read the Bible and have access to God’s wisdom? The rest of chapter
one beautifully illustrates the blessings using poetry. The psalmist provides a picture analogy
“He will be like a tree planted by streams of water,

A tree that produces fruit in its season,
The foliage of which does not wither.
And everything he does will succeed.” (1: 3)
Success is painted in poetic form - like a tree planted by streams of water. I want to immerse in this thought first.
What was God trying to get across to us humans by comparing the blessings to a tree planted by streams of
water?
The capacity of trees to absorb water and its utilitarian value is described by one paper
“Trees and forests absorb and use tremendous amounts of water for growth, thereby consuming storm water. A
single mature oak tree can consume (transpire) over 40,000 gallons of water in a year. In Pennsylvania forests,
an average of 24 inches of the annual 40 inches of rainfall is taken up by trees through evapotranspiration
(movement of water from the ground through the tree and leaves, evaporating back into the environment). That
evapotranspiration also serves to cool and modify surrounding summer temperatures. If the forest is removed or
harvested, evaporation drops to 14 inches and stream flow increases to receive 26 inches of the annual 40
inches of precipitation. So, just the removal of forests can have an impact on streams in the watershed.” [1]
Thus, someone who is like a “tree planted by a streams of water” is not just benefiting from the abundance of
water for itself but at the same time is a blessing to the environment where it is. The same article reports
“Planting and maintaining woody vegetation along streams provide a wealth of benefits and research at the
Stroud Water Center and elsewhere have shown that stream health is dependent on the presence of woody
vegetation along its banks. Riparian forest buffers filter sediment from streams during storm events; remove
nitrogen and phosphorous leaching from adjacent land uses such as agriculture; provide stability to the bank
(wood root systems); shade and modify stream temperatures, critical for habitat and pollution reduction; provide
aquatic and wildlife habitat for many species; reduce stream velocity; and reduce down stream flooding.” [2]
The tree mentioned is a fruit-bearing tree. People clearly see that those who live by God's high and righteous
standards demonstrate in the way they live their life the positve outcome, like fruits from the tree. It is not barren
of Christian works.
So, someone who finds delight in the Word of God, His teachings or ‘torah’ or ‘law’ will make himself successful
by living by its principles. Success is guaranteed by practicing the Bible principles that God has written in the
book.
11 | P a g e
Then, the psalmist contrasted the righteous (one who stays in the path of God) with the wicked (who departs
from the path) to a chaff
“The wicked are not like that;

They are like the chaff that the wind blows away.
That is why the wicked will not remain standing in the judgment;
Nor will sinners remain standing in the assembly of the righteous.” (1: 4, 5)
Unlike a tree that stands solid on its place, those who depart from God by living on standards opposite of God’s
will be blown away by the wind. It will not stand, firm and stable, on its ground. Thus the first chapter concludes
the blessing of reading the Bible and living by its principles with this last verse
“For Jehovah is aware of the way of the righteous,

But the way of the wicked will perish.” (1: 6)
A Bible-based publication comments on this last verse

“The first psalm concludes with these words: “Jehovah is taking knowledge of the way of righteous ones, but the
very way of wicked ones will perish.” (Psalm 1:6) How does God ‘take knowledge of the righteous ones’? Well,
if we are pursuing an upright course, we can be sure that our heavenly Father gives recognition to our godly life
and views us as his approved servants. In turn, we can and should throw all our anxiety upon him with the
conviction that he really cares for us.—Ezekiel 34:11; 1 Peter 5:6, 7.” [3]
What very good reasons to start reading the Bible and living by its principles that are sourced from our caring
and loving heavenly Father, Jehovah God.
References
[1] “The Role of Trees and Forests in Healthy Watersheds- Managing Stormwater, Reducing Flooding, and
Improving Water Quality”, article from Forest Stewardship Bulletin #10, Penn State University, 2008.
[2] Ibid.
[3] “Do You Find Delight in “the Law of Jehovah”?”, The Watchtower, July 15, 2004, p. 14.
12 | P a g e
19.3 Psalms 2
How does the second psalm help me understand the role of the Lord Jesus as God’s Messiah and what is its
message for our day? And how do some scholars distract themselves from God’s message because of their
insistence to prove that the Bible is just a production of men? This is my reflection note.
The Bible-based encyclopedia Insight described this
“Psalm 2 seems to allude to the attempts made by the Philistines to unseat David as king after his capture of
the stronghold of Zion.” [1]
This psalm is important because the Christian Bible writers quoted and alluded to this psalm when linking it with
the Lord Jesus. Regarding this application, Insight explains
“Psalm 2, attributed to David at Acts 4:24-26, evidently applies to him initially when speaking of God’s “son.” (Ps
2:1, 2, 7-12) The psalm was later fulfilled in Christ Jesus, as the context in Acts shows. Since the context in the
psalm shows that God is speaking, not to a baby, but to a grown man, in saying, “You are my son; I, today, I
have become your father,” it follows that David’s entry into such sonship resulted from God’s special selection
of him for the kingship and from God’s fatherly dealings with him. (Compare Ps 89:3, 19-27.)” [2]
Bible scholars call such psalms as “royal psalms” because they refer to Davidic kingship or monarchy. Before I
proceed to reflect on the psalms itself, critical scholars of the Bible are promoting the idea that this psalm is a
sort of inaugural psalm similar to the ancient Near East rituals around kingship and monarchy. But what can be
said about this theory that this belong to a similar genre of kingly literature? One paper reports
“Positive identification of such a ritual should remain tentative at best, however, if for no other reason than the
lack of direct evidence for such an elaborate practice in the Hebrew Scriptures themselves. Neither the
historical annals of Israel nor the royal psalms combined with those works offer enough details to reconstruct
with precision anything approaching the ceremonies of Ugarit.” [3]
Some scholar take the position that the New Testament Christian Bible writers are using this Old Testament text
to so-called “allegorize” and adopt to support the Christian agenda. But newer research exposes the error of
this thinking. One reference said
“Contrary to this understanding, Rudolf Bultmann relies on the presupposition that the mind of the New
Testament writers was Hellenized, as they employed the Hellenistic method of “allegorizing” the Old Testament
to enforce messianic promises. This indicates that the themes of prophecy and fulfillment are nothing more than
an artifical construction of the later followers of Christ, who read into the Old Testment in order to support their
ideological agenda. However, the early Christian perception of history clearly shows that their mind-set and
spiritual identity were thoroughly Jewish. These Jewish believers saw in Jesus and his ministry not a radical
departure from their ancestral tradition but the continuity of its essence in a fuller sense.” [4]
These various theories distract many bible scholars from the coherence of the entire Bible and the single,
unified plot that had a logical beginning in Genesis, was developed through gradual revelation across the many
books of the Hebrew Bible (Old Testament), including many in the Psalms, and was fully realized in the
Christian Greek Bible (New Testament).
Now, it is time to reflect on the second psalm itself
“Why are the nations agitated

And the peoples muttering an empty thing?
The kings of the earth take their stand
And high officials gather together as one
Against Jehovah and against his anointed one.” (2: 1,2)
When read in the context of the enthronement of David in Jerusalem, Insight comments
13 | P a g e
“As pagan rulers and nations who did not want to become vassals of the Israelites gathered together against
God and his anointed one in ancient times, so Messianic prophecy foretold that kings of the earth and high
officials would mass together as one “against Jehovah and against his anointed one, saying: ‘Let us tear their
bands apart and cast their cords away from us!’” Any restrictions imposed by Jehovah and his Anointed One
would be opposed by the rulers and nations. However, their efforts to tear apart such bands and cast away
such cords were to be futile.—Ps 2:1-9.” [5]
However, as already seen, the early Christians applied this psalm to the Lord Jesus, the Messiah or Anointed
One as explained by Insight
“However, many other texts of the Hebrew Scriptures also point to this coming One, even if not exclusively so.
For instance, Psalm 2:2 evidently had first application at the time when Philistine kings tried to unseat anointed
King David. But a second application, to the foretold Messiah, is established by Acts 4:25-27, where the text is
applied to Jesus Christ. “ [6]
The rest of the psalms follow
“They say: “Let us tear off their shackles

And throw off their ropes!”
The One enthroned in the heavens will laugh;
Jehovah will scoff at them.
At that time he will speak to them in his anger
And terrify them in his burning anger,
Saying: “I myself have installed my king
On Zion, my holy mountain.”
Let me proclaim the decree of Jehovah;
He said to me: “You are my son;
Today I have become your father.
Ask of me, and I will give nations as your inheritance
And the ends of the earth as your possession.
You will break them with an iron scepter,
And you will smash them like a piece of pottery.”
So now, you kings, show insight;
Accept correction, you judges of the earth.
Serve Jehovah with fear,
And rejoice with trembling.
Honor the son, or God will become indignant
And you will perish from the way,
For His anger flares up quickly.
Happy are all those taking refuge in Him.” (2: 3-12)
God’s anointed one, chosen king, is also called His son. When this is applied in a far grander scale to God’s
own Son, His own Anointed (Hebrew Messiah, Greek Christ), non-recognition of this Messiah will lead to
‘perishing in the way’. Christian Bible writers alluded to the part where God’s Anointed will ‘break them with an
iron scepter” in the book of Revelation where the Lord Jesus himself, the Messiah, used this phrase for himself.
(Rev. 12:5; 19:15)
What does the Bible here mean by ‘kissing the son’? A Bible-based publication explains
“In what way can the rulers of the nations “kiss the son”? In Bible times, kissing was an expression of
friendship and faithfulness. It was a way to welcome guests. The kings of the earth are commanded to kiss the
Son—that is, welcome him as the Messianic King.” [7]
14 | P a g e
According to internal Bible chronology, this enthronement psalm was fulfilled in the year 1914 when God’s
Messiah was finally enthroned as King in the heavens. This is bad news for all political institutions of the earth.
This means that the prayer ‘Thy kingdom come’ is nearing fulfillment in our time.
References
[1] Samuel, Books of. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 855.
[2] Son(s) of God. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 998
[3] Stewart, Alexander. “The Lord’s Anointed- Covenantal Kingship in Psalms 4 and Acts 4”, a senior thesis in
partial fulfillment of the requirements for graduation in the Honors program, Liberty University, 2010, p. 11.
[4] Choi, Sungho. “The Messianic Kingship of Jesus - A Study of Christology and Redemptive History in
Matthew’s Gospel with Special Reference to the Royal-Enthronement Psalms”, West Theological Monograph
Series, 2011, Wipf & Stock, p. 120.
[5] Cord, Rope. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 507.
[6] Messiah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 386.
[7] “Highlights From Book One of Psalms”, The Watchtower, May 15, 2006, p. 17.
15 | P a g e
19.4 Psalms 3
The psalms wrote by David reflect how his relationship with God was his source of strength all his life. Any Bible
reader who had read the life experience of David and then reads the psalms alluding to those experiences will
gain an insight how knowledge of Jehovah God and close relationship with Him can also be ours today.
It might be good to read the experience mentioned in this third psalm in chapters 15 and 16 of 2 Samuel. One
Bible publication does that for us
“KING DAVID has ruled Israel for some time, but he now faces a perilous situation. His scheming son Absalom
has had himself declared king, and David has been forced to leave Jerusalem. He has also been betrayed by a
confidant, and now, accompanied by a few loyal ones, he walks weeping and barefoot over the Mount of Olives.
Moreover, Shimei, who belongs to a family in King Saul’s house, is throwing stones and dust at David while
cursing him.—2 Sam. 15:30, 31; 16:5-14.
Will this ordeal bring David down to Sheol in grief and disgrace? No, for he trusts in Jehovah. This is evident in
the 3rd Psalm, composed by David regarding his flight. He also wrote the 4th Psalm. Both of these
compositions express the conviction that God hears and answers prayers. (Ps. 3:4; 4:3) “ [1]
How do we know that this third psalm deals with a specific event in King David’s life? It is described in the
superscription also known as psalm titles. I already mentioned in the introduction of my reflection of the psalms
that some scholars critical to the Bible disparaged the authenticity of these superscriptions. One paper said
“It is largely due to the influence of these critics who have minimized the value of the psalm titles that there has
not been more written on the subject. For the most part the critical scholars have dismissed the titles as
secondary additions, which contain no reliable information that may be used to determine the authorship or
background of the various psalms. While this may be the general trend among the critical scholars it has been
pointed out by such reputable scholars as K. A. Kitchen that "this attitude rests on no particle of respectable
evidence and has much against it."
On the contrary side there is much evidence to verify the traditional view that the psalm titles are authentic.
From the standpoint of textual criticism it can be shown that they do belong to the canonical text of the Psalter.
Then as they are examined linguistically, it becomes apparent that many of them must have been written long
before the exile, making the probability of their authenticity more likely. The possibility that they may have been
a part of the original composition or at least added soon after is seen by the fact that compositions from the
ancient Near East as far back as the time of Abraham have been found with similar patterns of superscriptions
or subscriptions.” [2]
The superscription says
“A melody of David when he was fleeing from his son Abʹsa·lom.”
As the record in 2 Samuel narrates, this is a very difficult time for King David. But how did he manage this
crisis in his life? The words of this psalm describes his attitude
“O Jehovah, why have my adversaries become so numerous?

Why are so many rising up against me?
Many are saying about me:
“God will not save him.” (Selah) (3: 1, 2)
His own son was against him. His best friend Ahithopel turned against him. A Benjamite, Shimei, cursed him.
These words allluded to that experience. Was he discouraged by this experience? How did David coped with
this personal and political crisis? His psalm continued
“But you, O Jehovah, are a shield around me,

My glory and the One who lifts up my head.
16 | P a g e
I will call aloud to Jehovah,

And he will answer me from his holy mountain. (Selah)” (3: 3, 4)
Some felt that if David were the author of this psalm why would he refer to the ‘holy mountain’ when the temple
was not yet built on the mountain of Moriah? A Bible-based publication explains
“Trusting in Jehovah and filled with confidence, David continues: “With my voice I shall call to Jehovah himself,
and he will answer me from his holy mountain.” (Ps. 3:4) In keeping with David’s orders, the ark of the covenant,
symbolizing God’s presence, has been taken to Mount Zion. (Read 2 Samuel 15:23-25.) Fittingly, then, David
refers to having his prayer answered from Jehovah’s holy mountain.” [3]
The psalm concludes
“I will lie down and sleep;

And I will wake up in safety,
For Jehovah continues to support me.
I am not afraid of the tens of thousands
Lined up against me on every side.
Rise up, O Jehovah! Save me, O my God!
For you will strike all my enemies on the jaw;
You will break the teeth of the wicked.
Salvation belongs to Jehovah.
Your blessing is upon your people. (Selah)” (3: 5-8)
In this psalm, David despite the crisis he was facing was not just thinking of himself. He included his subjects,
God’s people of Israel. A Bible-based publication found that very notable
“David realizes that Jehovah alone can bring about the deliverance that he so desperately needs. But the
psalmist is not thinking only of himself. What about Jehovah’s favored people as a whole? Appropriately, David
concludes his inspired composition with the words: “Salvation belongs to Jehovah. Your blessing is upon your
people.” (Ps. 3:8) True, David has monumental problems, but he bears in mind Jehovah’s people in general and
is confident that God will bless them. Should we not also keep our fellow believers in mind? Let us remember
them in our prayers, asking Jehovah to give them his holy spirit so that they can muster up courage and can act
with confidence in declaring the good news.—Eph. 6:17-20.” [4]
What is the ‘Selah’ that appears in the end of verses 2, 4, and 8? Insight explains
“A transliterated Hebrew expression found frequently in the Psalms and also appearing in Habakkuk chapter 3.
Although it is generally thought to be a technical term for music or recitation, its exact significance is unknown. It
is held by some to mean a “pause, suspension, or holding back,” either of the singing of the psalm for a musical
interlude or of both singing and instrumental music for silent meditation. In either event, the pause was
doubtless used to make the fact or sentiment just expressed more impressive, to allow the full import of the last
utterance to sink in.” [5]
How does reflecting on this third psalm help me with my relationship with Jehovah God? I recall that David was
just coming out from his repentance. This crisis was part of the consequence of his unfaithfulness to God by
committing adultery with Bathsheba and arranging for the death of her husband Uriah the Hittite, David’s own
elite soldier. David humbled himself, repented and acknowledged that he sinned first of all against Jehovah God,
second against Uriah the Hittite. God forgave him.
It is an encouraging thought that God remains loyal to us when we are loyal to him. I can appeal to God for help
even amidst the suffering caused by my own mistakes.
References
17 | P a g e
[1] “Complete Trust in Jehovah Inspires Confidence”, The Watchtower, May 15, 2011, p. 28.
[2] Fraser, James. “The Authenticity of the Psalm Titles”, Gordon College, May 1984.
[3] “Complete Trust in Jehovah Inspires Confidence”, The Watchtower, May 15, 2011, p. 29.
[4] Ibid., p. 30
[5] Selah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 891.
18 | P a g e
19.5 Psalms 4
What can I learn upon reflection with the fourth psalm? How will this help me improve my relationship with our
heavenly Father, Jehovah God, as it did its original writer David? This is my reflection note.
In the third psalm, Jehovah God has inspired David to write his experience in relying on Jehovah God during
times of distress. It shows God as loyal to us who trust in him.
In this psalm, David continues to express his confidence in depending upon Jehovah God to support and
protect him. It has a superscription like Psalms 3 but rather than referring to an incident in his life as recorded in
other parts of the Bible, what scholars would call intertextuality, it contains instructions to the performance of the
psalms.
The superscription says
“To the director; to be accompanied with stringed instruments. A melody of David.”
I learn that from this superscription to whom it is addressed, the instruction, and who wrote the psalms.
“When I call, answer me, O my righteous God.

Make a way of escape for me in my distress.
Show me favor and hear my prayer.” (4: 1)
A lot of people, including myself can relate to David here. We want God to help us in our time of distress as
Jehovah God actually did for David. David uses a specific qualifier for God, “righteous”. This emphasizes to me
that God has set a standard of conduct against which God expects us to live by. If I recognized God’s
sovereignty, then I will defer choices of lifestyle to Him based on His righteousness as expressed in the Bible.
In the next verse, David poses a question and breaks the psalms with a ‘Selah’. I already learned in my
previous reflection that the ‘Selah’ is there to allow the message to be emphasized.
“You sons of men, how long will you turn my honor into humiliation?
How long will you love what is worthless and search for what is false? (Selah).” (4: 2)
David connects here that people who humiliate him loves what is worthless and searches for falsehood. These
are not men worthy of respect and support. David has a message to them
“Know that Jehovah will treat his loyal one in a special way;
Jehovah will hear when I call to him.” (4: 3)
I see a parallelism in this stanza. The special way that Jehovah will treat His loyal one is by hearing his prayer.
The “loyal one” is paralleled with the “I” in the second line. David refers to himself as a loyal one. God would
treat him in a special way.
David uses the ‘Selah’ again on the next stanza
“Be agitated, but do not sin.

Have your say in your heart, upon your bed, and keep silent. (Selah)” (4: 4)
Interestingly, this stanza appeared in the letter of the Christian apostle Paul in his letter to the Ephesians (4: 26).
A Bible-based publication comments and links this stanza to the letter to the Ephesians
“What if someone says or does things that upset us? We can remain joyful if we do what David says: “Be
agitated, but do not sin. Have your say in your heart, upon your bed, and keep silent.” (Ps. 4:4) If we have been
19 | P a g e
the object of unkind words or actions, let us not sin by retaliating. (Rom. 12:17-19) We can have our say in our
heart while in bed. If we pray about the matter, we may see it in a different light and be moved to forgive out of
love. (1 Pet. 4:8) Noteworthy in this regard is the apostle Paul’s counsel, apparently based on Psalm 4:4: “Be
wrathful, and yet do not sin; let the sun not set with you in a provoked state, neither allow place for the Devil.”—
Eph. 4:26, 27.” [1]
In the beginning of the psalm, David called God a “righteous God”. In the next stanza, I find the word
‘righteousnes’
“Offer the sacrifices of righteousness,

And trust in Jehovah.” (4: 5)
The same Bible-based publication links ‘sacrifices of righteousness’ for one’s motives to serve God
“Sacrifices offered by the Israelites had value only if the people had proper motives. (Isa. 1:11-17) For our
spiritual sacrifices to be acceptable to God, we too must have proper motives and must trust in him
completely.—Read Proverbs 3:5, 6; Hebrews 13:15, 16.” [2]
In the next stanza, David was not just referring to himself, the ‘I’ in the fourth psalm. He now writes with ‘us’
“There are many saying: “Who will show us anything good?”

Let the light of your face shine upon us, O Jehovah.” (4: 6)
The Bible-based encyclopedia explains this ‘light of your face’ phrase

“The ‘light of God’s face’ means divine favor. (Ps 44:3; 89:15) “Lift up the light of your face upon us” is an
expression meaning ‘show us favor.’ (Ps 4:6)” [3]
What is the outcome when David has a meaningful, trustful, close relationship with Jehovah God? He himself
was inspired to write
“You have filled my heart with greater rejoicing

Than those who have an abundant harvest of grain and new wine.
I will lie down and sleep in peace,
For you alone, O Jehovah, make me dwell in security.” (4: 7, 8)
David valued his spiritual blessings more than material abundance represented by ‘harvest of grain and new
wine’. The spiritual blessings contribute to his sense of security. I want that too in my relationship with God. If,
like David, I can serve God with the right motive, live by His righteous standards, and sacrifice ‘sacrifices of
righteousness’, I can expect the same treatment from the same God who ‘treats his loyal one in a special way’.
References
[1] “Complete Trust in Jehovah Inspires Confidence”, The Watchtower, May 15, 2011, p.31.
[2] Ibid., p. 32.
[3] Light. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 255.
20 | P a g e
19.6 Psalms 5
How much do you value your relationship with God? What does it take to keep that relationship? What are the
blessings for one who keeps and nurtures his relationship with God? I now proceed to the fifth psalm of David.
Just like the other two psalms, it also has a superscription
“To the director for Neʹhi·loth. A melody of David.”
Superscription uses terminologies that are often not well understood today. This is one of those. The 2013
New World Translation Bible’s glossary has this note
“Nehiloth. A term of uncertain meaning, occurring in the superscription of Psalm 5. Some believe that it refers
to a wind instrument, linking it with a Hebrew root word related to cha·lilʹ (flute). However, it may designate a
melody.” [1]
David begins his psalm with an entreaty to Jehovah, similar to the other psalms. One thing a Bible reader
would notice in David’s prayers, he readily uses God’s divine name Jehovah to address him. It is evident
from the psalm below
“Listen to my words, O Jehovah;

Be attentive to my sighing.
Pay attention to my cry for help,
O my King and my God, because to you I pray.
O Jehovah, you will hear my voice in the morning;
In the morning I will express my concern to you and wait expectantly.” (5: 1-3)
If a Bible reader would read God’s divine name in Hebrew as David would have called God, the verse would
appear this way
“Listen to my words, O YHWH (or Yahweh).”
This teaches a Bible reader many things about David and his close relationship with God. He calls God by his
name freely and frequently. This is not something many people who profess to believe in God do. ‘Jehovah’, by
the way, is the English translation of God’s Hebrew name ‘Yahweh’. Sometimes, I meet people who insist that
God’s name is not Jehovah but Yahweh. What they missed is that it refers to the same name. The former is an
English translation of the latter which is Hebrew. It is like saying that ‘Pedro’ is different from ‘Peter’. Of course,
the same names are equivalent. The other is simply a translation of the other. If layman would reason this way I
would understand. But sadly it is church teachers who reason this way. If we follow the logic that we should call
God by His Hebrew name, Yahweh, everybody else in the Bible were mostly Hebrews with Hebrew names. The
Son of God, who many call by his English name Jesus has his original name in Hebrew ‘Yeshua’. Why insist on
calling God by His Hebrew name and not insist on calling His Son by his original Hebrew name? If Jesus is fine
(English translation) for these church teachers, then Jehovah should be equally fine (an English translation).
David under inspiration describes the qualities of Jehovah God
For you are not a God who takes pleasure in wickedness;

No one bad may remain with you.
No arrogant person may stand in your presence.
You hate all those who behave wickedly.” (5: 4, 5)
‘Wickedness’, ‘bad’, and ‘arrogant’ are words that are not associated with Jehovah God. According to David’s
inspired words, God hates wickedness and those who behave wickedly. God’s hatred is for the lifestyle or
conduct and not necessarily on the person. God is open to forgive someone who will abandon his wickedness.
21 | P a g e
Some reason that how could God love the world of mankind when God hates those who behave wickedly. Well,
God hates their actions and not necessarily the person. If the wicked stops or abandon their wickedness, God
would welcome them back.
The Bible-based encyclopedia Insight comments on the phrase ‘stand in your presence’
“The position of ‘standing’ is sometimes used in the Bible to indicate the holding of a favored or approved
position in the eyes of the one in whose presence the individual or group stands. (Ps 1:5; 5:5; Pr 22:29, AT; Lu
1:19)” [2]
David, under inspiration, disclosed what is the outcome for those who would stick to their wickedness
“You will destroy those who speak lies.

Jehovah detests violent and deceptive people.” (5: 6)
Unlike the wicked who will be destroyed, David chose to stick with God
“But I will come into your house because of your great loyal love;
I will bow down toward your holy temple in reverential fear of you.
Lead me, O Jehovah, in your righteousness because of my foes;
Make your way clear for me.” (5: 7, 8)
The 2013 New World Translation renders the Hebrew word ‘chesed’ as God’s ‘loyal love’. The 1984 New World
Translation used ‘loving-kindness’ to render this. Most English Bibles render it as ‘mercy’. English Standard
Version Bible render it as ‘steadfast love’ while New International Version renders it as ‘great love’.
Insight explains this Hebrew word ‘chesed’

“The Hebrew word cheʹsedh, when used in reference to kindness, occurs 245 times. The related verb cha·sadhʹ
means “act in loyalty (or, loving-kindness)” and carries with it more than just the thought of tender regard or
kindness stemming from love, though it includes such traits. (Ps 18:25, ftn) Cheʹsedh is kindness that lovingly
attaches itself to an object until its purpose in connection with that object is realized. According to the
Theological Dictionary of the Old Testament, cheʹsedh “is active, social, and enduring. . . . [Cheʹsedh] always
designates not just a human attitude, but also the act that emerges from this attitude. It is an act that preserves
or promotes life. It is intervention on behalf of someone suffering misfortune or distress. It is demonstration of
friendship or piety. It pursues what is good and not what is evil.” (Edited by G. J. Botterweck and H. Ringgren,
1986, Vol. 5, p. 51) Hence, cheʹsedh is more comprehensively rendered “loving-kindness,” or, because of the
fidelity, solidarity, and proved loyalty associated with it, an alternate translation would be “loyal love.” In the
plural number it may be rendered “loving-kindnesses,” “acts of loyal love,” “full loving-kindness,” or “full loyal
love.”—Ps 25:6, ftn; Isa 55:3, ftn.” [3]
Regarding the wicked, David used some poetic descriptions
“For nothing they say can be trusted;

Within them is nothing but malice;
Their throat is an open grave;
They flatter with their tongue.
But God will declare them guilty;
Their own schemes will cause their downfall.
May they be driven away because of their many transgressions,
For they have rebelled against you.” (5: 9, 10)
22 | P a g e
Insight comments on the phrase ‘open grave’
“At Romans 3:13 the apostle Paul quotes Psalm 5:9, likening the throat of wicked and deceitful men to “an
opened grave.” As an opened grave is to be filled with the dead and with corruption, their throat opens for
speech that is deadly and corrupt.—Compare Mt 15:18-20” [4]
David treated disobedience to God and a wicked lifestyle as ‘rebellion’ to God. People who insist to live
opposite God’s righteousness are considered rebels against God. However, for those who choose to submit to
God’s standards, David wrote
“But all those who take refuge in you will rejoice;

They will always shout joyfully.
You will block approach to them,
And those loving your name will rejoice in you.
For you will bless anyone righteous, O Jehovah;
You will surround them with approval as with a large shield.” (5: 11, 12)
The theme is a life of joy despite trials for the righteous. The righteous enjoys the divine approval that they get
from God that poetically surrounds them like a large shield. This is called in Hebrew as tsinnah or in Greek
thyreos (door). This is a wonderful imagery. A large shield protects the entire body of a soldier against any
missile hurled by an enemy. God’s favor is that powerful in its effect or influence to the person who receives it.
God’s loyal love and his approval are two gems that anyone who would like to nurture their relationship with
God must protect. It is something that David under inspiration have written.
References
[1] Glossary of Bible Terms. 2013 New World Translation.

[2] Great Crowd. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 997.
[3] Kindness. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 153.
[4] Grave. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 995.
23 | P a g e
19.7 Psalms 6
After going through the first five psalms, I already have so much to reflect on. It started out with the value of
reading God’s Word and reflecting on it, even if at the time of the writing of the psalms, only the Mosaic Law
and some historical books were available. It showed how that routine will protect one’s valued relationship with
God. It also showed how David relied on Jehovah God for times of distress that David went through.
The succeeding psalms showed the rewards and blessings if one lives by the righteous standards of God and
the harmful consequence of rebelling against God. I also learned and appreciated the superscriptions although
some of the background data about them are not clear about them.
In this sixth psalm, there is another superscription
“To the director; to be accompanied with stringed instruments tuned to Shemʹi·nith. A melody of David.”
The 2013 New World Translation explained the term used in it, Sheminith
“Sheminith. A musical term literally meaning “the eighth” that may refer to a lower musical register, or mode.
For instruments, the word probably pointed to those that produced the bass tones of the musical scale. For
songs, it likely referred to musical accompaniment in a lower range and sung accordingly.—1Ch 15:21; Ps
6:Sup; 12:Sup.” [1]
This term also appeared in the book of Chronicles. The Bible-based encyclopedia Insight explains
“At 1 Chronicles 15:21, the verse following the above citation, another musical expression is transliterated,
namely, shemi·nithʹ, referring to “harps tuned to Sheminith.” In the superscriptions of Psalms 6 and 12 this word
is translated “lower octave.” While the two terms Alamoth and Sheminith are not necessarily opposites in
meaning, some scholars believe they do stand in contrast to each other. The contents of the respective psalms
seem to indicate this also: Both psalms (6 and 12) containing shemi·nithʹ in their superscriptions are somewhat
plaintive and would accordingly be accompanied in a more somber, lower range; whereas Psalm 46, containing
ʽala·mohthʹ in its superscription, is joyous and reasonably would have accompaniment or be sung in a higher
register.—See HARP; MUSIC.” [2]
The psalms proper opens with a request to Jehovah related to seeking forgiveness. Some scholars call this as
a penitential prayer, one of seven in the book of Psalms. It begins with the following
“O Jehovah, do not reprove me in your anger,

And do not correct me in your rage.
Show me favor, O Jehovah, for I am growing weak.
Heal me, O Jehovah, for my bones are shaking.” (6: 1, 2)
“Yes, I am greatly disturbed,

And I ask you, O Jehovah—how long will it be?
Return, O Jehovah, and rescue me;
Save me for the sake of your loyal love.” (6: 3, 4)
“For in death there is no mention of you;

In the Grave, who will praise you?
I have grown weary with my sighing;
All night long I soak my bed with tears;
I flood my couch with weeping.
My eye is weak from my grief;
It has dimmed because of all those harassing me.” (6: 5-7)
“Get away from me, all you who behave wickedly,
24 | P a g e
For Jehovah will hear the sound of my weeping.

Jehovah will hear my request for favor;
Jehovah will accept my prayer.
All my enemies will be put to shame and dismayed;
They will fall back in sudden disgrace.” (6: 8-10)
25 | P a g e
19.8 Psalms 7
If God does not seem to act to protect us, or defend us, in the time frame we want it to happen, God may seem
to us fallen asleep to our need for justice. David has experienced the same and wrote this next psalm out of that
experience.
Psalms 7 have inspired interests among scholars in deciphering the concept of divine anger and justice
rendered to the righteous. What do those inspired words of the psalmists telling Bible readers today about
Jehovah God, the protection He gives to the righteous, and the vengeance He executes to the wicked and
oppressor of the righteous? That is my reflection note.
This psalm begins with another superscription
“A dirge of David that he sang to Jehovah regarding the words of Cush the Benʹja·min·ite.”
The superscription says it is a dirge of David. But what is a dirge? The Bible-based encyclopedia Insight
explains
“A composition, lyrical or musical, expressing deep sorrow, such as the grief occasioned by the death of a friend
or loved one; an elegy. In the New World Translation the rendering “dirge” usually is from the Hebrew word
qi·nahʹ, which denotes a mournful composition, an elegy, or a lamentation.” [1]
So, why would David be mourning here for? The superscription mentions “Cush the Benjamite”. Who is he?
Insight provides an explanation
“The superscription of Psalm 7 states that the psalm is “concerning the words of Cush the Benjaminite.” No
other mention is made of this person. If the psalm relates to the early period of David’s history, the reference
might be to some opposer of David in Saul’s court; if to a later period, the name might be used to refer
enigmatically to Shimei the Benjaminite who cursed David.—2Sa 16:5-8.” [2]
In other words, it is not really known who this Cush the Benjamite was. So, why was writing about this opposer
used the form of a dirge? Why was it sorrowful? The content may help me understand.
The dirge begins with a plea to God
“O Jehovah my God, in you I have taken refuge.

Save me from all those persecuting me and rescue me.
Otherwise they will tear me to pieces as a lion does,
Carrying me off with no one to rescue me.” (7: 1, 2)
So, the psalmist is being persecuted and he needs to be saved or rescued from these enemies. Does he
deserve to be rescued? David wrote
“O Jehovah my God, if I am at fault in this,

If I have acted unjustly,
If I have wronged the one doing good to me,
Or if I have plundered my enemy without cause,
Then let an enemy pursue and overtake me;
Let him trample my life down to the earth
And cause my glory to perish in the dust. (Selah)” (7: 3-5)
David is asking for God’s help because he deserved it. He has not done anyone wrong. What does David want
Jehovah God do for him? He writes
26 | P a g e
“Rise up in your anger, O Jehovah;

Stand up against the fury of my enemies;
Awake for me, and demand that justice be done.
Let the nations surround you;
And you will act against them from on high.” (7: 6, 7)
Other scholars are saying that maybe David feels that God is not acting urgently to protect him by destroying
his enemies. He wants God to rise up and to wake up in his anger for him against his enemies as though God
was asleep figuratively when it comes to protecting him against the wicked.
David knew what God would do
“Jehovah will pass sentence on the peoples.

Judge me, O Jehovah, according to my righteousness
And according to my integrity.
Please put an end to the evil deeds of the wicked.
But establish the righteous,
Since you are the righteous God who examines the hearts and the deepest emotions.” (7: 8,9)
David, by inspiration, is counting on God’s ability to examine hearts and deepest emotions to establish the
righteous but destroy the wicked, putting an end to their evil deeds. Regarding this ability of God, a Bible-based
publication comments
“David similarly said: “Jehovah himself will pass sentence on the peoples. Judge me, O Jehovah, according to
my righteousness and according to my integrity in me. . . . And God as righteous is testing out heart and
kidneys.” (Ps. 7:8, 9) We know that God can look into the very depths of the inner person, the figurative “heart
and kidneys.” We need to remember, though, what he is looking for. As David said, Jehovah judges us
according to our integrity.
Imagine Jehovah God searching the billions of hearts of mankind today. (1 Chron. 28:9) How often does he find
someone keeping Christian integrity? It is relatively rare indeed! However, we should not assume that we are
too flawed to maintain integrity. On the contrary, we have good reason to trust, as did David and Job, that
Jehovah will find us maintaining integrity, imperfect though we may be. “ [3]
Why did David keep asking God to ‘put an end to the evil deeds of the wicked’? David writes who or what is
God to David
“God is my shield, the Savior of those upright in heart.

God is a righteous Judge,
And God proclaims his judgments every day.
If anyone will not repent, He sharpens his sword;
He bends his bow and makes it ready.
He prepares his deadly weapons;
He makes ready his flaming arrows.” (7: 10-13)
David compares Jehovah God to a shield, a protection against enemy missiles, but God is ready for war against
the unrighteous. He bends his bow as it were. Insight explains this reference to the bow
“The expression ‘to bend the bow’ (literally, ‘to tread the bow’) refers to stringing the bow. (Ps 7:12; 37:14; Jer
50:14, 29) This might be done by firmly planting the foot against the middle of the bow; or one end of the bow
with the string attached might be held to the ground by the foot while the other end was bent to receive the free
end of the string.” [4]
27 | P a g e
This psalm taught me that God may allow the righteous to suffer. This is evident from David’s request in the
dirge to put an end to their evil deeds. To David, and all those suffering unjustly, God may seem asleep in their
need to be protected against the wicked. This is a common thought even today. But still David was counting on
God’s ability to distinguish the righteous from the wicked, and those who will not repent will experience God’s
disastrous judgment against them.
In the book of Job, Jehovah God allowed this and God’s silence from Job’s demands to speak to God may
seem like God has fallen asleep to the defense of the righteous. However, just as in the experience of Job, that
is not the case. God knows and He will act in His own due time.
References
[1] Dirge. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 627.
[2] Cush. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 559.
[3] “Why Keep Your Integrity?”, The Watchtower, December 15, 2008, p. 6.
[4] Arms, Armor. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 170.
28 | P a g e
19.9 Psalms 8
How does Psalm 8 build one’s appreciation for God, for His divine name, and for His love for mankind? This
psalm sings about these.
This is one of the psalms that like Psalms 2 is applied to the Messiah or what scholars would call Christological.
The structure of the psalms is similar to the one that preceded it because of the presence of an superscription.
In the body of the psalm itself, it is enclosed from the opening and the closing by a doxology, or an expression
of praise to Jehovah God. Why is this an important psalm to reflect on? What does it teaches me about
Jehovah God as the Creator and the dignity He gave to us humans? Those are my reflection notes.
The superscription says the following
“To the director; upon the Gitʹtith. A melody of David.”
The Bible-based encyclopedia Insight talks about the “Gittith” in the superscription
“The expression “upon the Gittith” (rendered “winepresses” in the Greek Septuagint and the Latin Vulgate)
appearing in the superscription of three Psalms (8, 81, 84) may indicate that they were songs associated with
the vintage.” [1]
I can imagine the Jewish folks in their winepress doing their work while singing this majestic song about
Jehovah God, the Creator, and the dignity He gives humans compared to the vast creation.
The opening of the psalm praises God, or what scholars call a doxology
“O Jehovah our Lord, how majestic your name is throughout the earth;
You have set your splendor even higher than the heavens!” (8:1)
The last verse does the same
“O Jehovah our Lord, how majestic your name is throughout the earth!” (8:9)
The focus of the praise is God’s divine name. This appears meaningless in other English translations because
they decided to omit God’s divine name in their translations. This is how other English Bibles render the verse
“LORD, our Lord, how majestic is your name in all the earth!”
The New International Version, New American Standard Version, New Living Translation, King James Version,
and English Standard Version uses the translation above. The Holman Christian Standard Bible translates it
below
“Yahweh, our Lord, how magnificent is Your name throughout the earth!”
The other English Bibles substituted the word ‘LORD” (all letters in uppercase) for God’s divine name. So when
you see the word ‘LORD’ (not ‘Lord’) in your Bible, you are expected to understand that that stands for God’s
divine name. Holman decided to use the Hebrew name of God, Yahweh. The verse has more significance when
it follows the original Hebrew Bible where God’s divine name is.
‘Jehovah’ in English or ‘Yahweh’ in Hebrew - that is the majestic name praised by the psalmist and not the title
substituted by translators (‘LORD’). When I read the Bible, it helps that I am aware of God’s personal name
because it makes my relationship more personal rather than abstract.
What does the psalmist have to say this time to God who has this majestic name? The next verse says
“Out of the mouth of children and infants you have established strength
On account of your adversaries,
29 | P a g e
To silence the enemy and the avenger.” (8:2)
These words are very familiar to Bible readers of the New Testament because the Lord Jesus quoted these
words. One Bible-based publication comments
“The day before, he had performed many marvelous works there. Young boys, deeply impressed, began
praising him. However, the religious leaders indignantly asked Jesus if he heard what those children were
saying. He answered: “Yes. Did you never read this, ‘Out of the mouth of babes and sucklings you have
furnished praise’?” (Matthew 21:16; Psalm 8:2) Jesus wanted those men to know that God’s Word authorized
what was happening there.” [2]
I notice that the NT quote is different from what the OT quote said. The Hebrew when translated in English says
‘you have established strength” but the Greek when translated in English says “you have furnished praise”.
Most commentators say that this is equivalent in meaning. “Strength” was linked to the “mouths” of children.
“Praise” is the equivalent meaning when the Hebrew Bible was translated to the Greek version called
Septuagint.
Some scholars see in this verse the contrast of “children and infants” versus “adversaries”, “the enemy”, and
“the avenger”. Prior to the times of the Lord Jesus, this was demonstrated in the days of Elisha the prophet.
When a little girl helped his powerful foreign master, General Naaman of Syria who was sick with leprosy, an
enemy of Israel, to seek healing from Jehovah God’s prophet she has furnished praise to Jehovah God and
God gave her the strength to speak to her foreign master. That experience converted Naaman to the worship of
Jehovah God.
This teaches me that teaching children while they are young to cultivate a close relationship with Jehovah God
to the level of their ability is not just a protection to the children but they can use their ‘mouth’ as a source of
strength when praising God to others. For Jehovah’s Witnesses, this is why the program of Family Worship in
the home is an important activity.
The next verses are also worthy of reflection
”When I see your heavens, the works of your fingers,

The moon and the stars that you have prepared,
What is mortal man that you keep him in mind,
And a son of man that you take care of him?” (8: 3,4)
God does not have literal fingers. But with what does God’s finger is associated with in the Bible? Insight
explains
“Figuratively, God is spoken of as accomplishing work with his “finger(s),” such as writing the Ten
Commandments on stone tablets (Ex 31:18; De 9:10), performing miracles (Ex 8:18, 19), and creating the
heavens (Ps 8:3). That God’s “fingers” employed in creative activity have reference to his holy spirit, or active
force, is indicated by the Genesis account of creation, where it is said that God’s active force (ruʹach, “spirit”)
moved over the surface of the waters. (Ge 1:2) However, the Christian Greek Scriptures give the key to sure
understanding of this symbolic usage, Matthew’s account explaining that Jesus expelled demons by ‘God’s holy
spirit’ and Luke’s telling us that it was by “God’s finger.”—Mt 12:28; Lu 11:20.” [3]
The ‘heavens’ referring to the ‘moon and the stars’ made the psalmist express why does God bother with man.
Today, modern man fully appreciates the context of that statement. Awake! magazine commented on that
“In the 1960’s, scientists detected faint background radiation coming from all parts of the sky. This radiation was
said to be a reverberation coming from the primeval explosion that astronomers have christened the big bang.
So enormous was the explosion, they say, that its echo could still be detected billions of years later.
But if the universe suddenly exploded into existence between 15 billion and 20 billion years ago, as most
physicists now believe (though that is hotly contested by others), a crucial question arises. Where did the
original energy come from? In other words, what came before the big bang?
30 | P a g e
This is a question that many astronomers prefer to dodge. One of them confessed: “Science has proved that
the world came into being as a result of forces that seem forever beyond the power of scientific description. This
bothers science because it clashes with scientific religion—the religion of cause and effect, the belief that every
effect has a cause. Now we find that the biggest effect of all, the birth of the universe, violates this article of
faith.”” [4]
The fact that God bothers with humankind despite the vastness of this created universe is a touching note.
Knowing later that Jehovah God would disclose redeeming mankind with the blood of His precious Son
punctuates that love and concern for mankind despite our fallen state to sin.
How attractive that makes God to us who are dependent on His mercy, forgiveness, and patience. I can invert
that question to why should mortal man keep God in mind.
References
[1] Press. Insights on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 680.
[2] Chapter 10. “Come, Be My Follower”, Jehovah’s Witnesses, 2007, p. 101.
[3] Finger. Insights on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 832.
[4] “Lessons Learned From the Universe”, Awake! March 22, 1992, p. 10.
31 | P a g e

In the previous reflection note about Psalms 8, the psalmist was reflecting on God’s care of humans. How are
those words relate to the Messiah, our Lord Jesus? Why is that important to know? These are my reflection
notes.
David continued with the words below
“You made him a little lower than godlike ones,

And you crowned him with glory and splendor.” (8: 5)
Under inspiration, David compared humans to angels. He was inspired to say humans are a little lower than
angels. or ‘godlike ones’. Regarding this reference to angels, the Bible-based encyclopedia Insight explains
“At Psalm 8:5, the angels are also referred to as ʼelo·himʹ, as is confirmed by Paul’s quotation of the passage at
Hebrews 2:6-8. They are called benehʹ ha·ʼElo·himʹ, “sons of God” (KJ); “sons of the true God” (NW), at
Genesis 6:2, 4; Job 1:6; 2:1. Lexicon in Veteris Testamenti Libros, by Koehler and Baumgartner (1958),
page 134, says: “(individual) divine beings, gods.” And page 51 says: “the (single) gods,” and it cites Genesis
6:2; Job 1:6; 2:1; 38:7. Hence, at Psalm 8:5 ʼelo·himʹ is rendered “angels” (LXX); “godlike ones” (NW).
That is interesting. The angels are referred to as ‘godlike ones’ or divine beings. If I recall that the root word in
Hebrew for the word ‘god’ is ‘strong’ or ‘powerful’, then these angels are indeed strong and powerful. Just
imagine the speed that the angel who halted Abraham from killing his son Isaac, or later how one angel can kill
185,000 soldiers in one night or the angel who protected the three Hebrews from burning in the furnace of
Nebuchadnezzar. Man was made a little lower than them.
But, David, preceding this verse, used a reference that would later be applied to Jesus Christ. This reference is
the phrase ‘son of man’. Insight comments
“For this reason the apostle Paul could apply Psalm 8 as prophetic of Jesus Christ. In his letter to the Hebrews
(2:5-9), Paul quoted the verses reading: “What is mortal man [ʼenohshʹ] that you keep him in mind, and the son
of earthling man [ben-ʼa·dhamʹ] that you take care of him? You also proceeded to make him a little less than
godlike ones [“a little lower than angels,” at Hebrews 2:7], and with glory and splendor you then crowned him.
You make him dominate over the works of your hands; everything you have put under his feet.” (Ps 8:4-6;
compare Ps 144:3.) Paul shows that, to fulfill this prophetic psalm, Jesus indeed was made “a little lower than
angels,” becoming actually a mortal “son of earthling man,” that he might die as such and thereby “taste death
for every man,” thereafter being crowned with glory and splendor by his Father, who resurrected him.—Heb
2:8, 9; compare Heb 2:14; Php 2:5-9.” [2]
A paper also cited the application of this psalm by Christian writers of the New Testament. The article said
“Thus, in extrabiblical Jewish texts, the psalm primarily emphasizes the insignificance of human beings, but a
few use the psalm to speak of human dignity. When we turn to the NT, we find a very different picture. Psalm 8
appears in four places (but see also the allusions at Phil 3:21 and 1 Pet 3:22). At Matt 21:16, Jesus quotes the
lxx/og version of Ps 8:2 (8:3 mt) to argue for children’s freedom to offer praise. The quotation occurs in a
context that has distinct messianic overtones. A second quotation of the psalm may be found at 1 Cor 15:27.
Here, speaking of the ultimate defeat of all of Christ’s enemies, which will culminate in the defeat of death itself,
Paul quotes Ps 8:6b with the words, “for he has subjected all things under his feet.” Significantly, this quotation
occurs in the context of an allusion to Ps 110:1, just two verses prior, with which it has verbal analogy. At 1 Cor
15:25, Paul writes, “For he must rule until all of his enemies are put under his feet,” a clear allusion to that most-
often-quoted psalm in the NT. The context here clearly is Christological, and both psalms should be interpreted
as such, referring to the relationship between Christ and all that is and will be submitted to him. The same
dynamic relationship between these psalms occurs at Eph 1:20– 22 as well. Ephesians 1:20 alludes to Ps 110:1
when it speaks of the session at the right hand of God, and Eph 1:22, alluding to Ps 8:6.” [3]
32 | P a g e
So, the words of David below could be understood as having dual meaning
“You gave him dominion over the works of your hands;

You have put everything under his feet:
All the flocks and cattle,
As well as the wild animals,
The birds of the heavens and the fish of the sea,
Whatever passes through the paths of the seas.” (8: 6-8)
It referred to the original assignment of man in the Garden of Eden. It also referred prophetically to the
assignment of the Lord Jesus as the later Messiah and his future dominion of the earth.
The same article also echoed the same thoughts
“Verses 5–8 (vv. 6–9 mt) constitute a reflection on Gen 1:26–28 where God commissions human beings,
created in the image of God, to rule over the fish of the sea, birds of the air, and over all living creatures.
Humans have been made a little lower than µyhIløa”, which could be translated as a reference to angels, gods,
or God himself. The lxx translates the term with a˚ggevlouÍ, and, on that reading, human beings have their place
in the created order, just below those who serve around God’s throne. This emphasizes the surprising dignity of
people, in spite of them being dwarfed by the massive reaches of God’s creation. Yet, the stewardship humanity
has been given over other works of God’s hands extends the emphasis on human dignity. In its original context,
the critical phrase, “you laid everything at his feet,” refers to the animals, as is made clear in Ps 8:7–8 (8:8–9
mt).” [4]
Soon, this prophetic and Messianic psalm will be completely fulfilled when the Lord Jesus responds to the
request, ‘Thy kingdom come’. That would mean claiming this world for his government and converting this world
and restoring it back to its original paradisaic conditions.
Are we going to wait long for this to happen? Key to understanding that answer is featured in the current issue
of The Watchtower magazine about the four horsemen of the Apocalypse
(https://www.jw.org/en/publications/magazines/watchtower-no3-2017-may/who-are-the-four-horsemen/)
References
[1] God. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 968.
[2] Son of Man. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1002.
[3] Guthrie, George and Quinn, Russell. “A Discourse Analysis of the Use of Psalm 8:4-6 in Hebrews 2: 5-9”,
Journal of Evangelical Theological Society 49/2 (June 2006), p. 237.
[4] Ibid., p. 236.
33 | P a g e
19.10 Psalms 9
Some people ask why should we believe the Bible when it was written by men. Valid point. The answer can be
illustrated according to the book “What Does the Bible Really Teach?” this way - a businessman and his
secretary.
What is the value of that delegation of this privilege of writing His message using humans? This is found in how
the Bible was written by different pen men. I can see this in the writing of the book of Psalms.
This is the first psalm that uses the Hebrew alphabet as a structure of the poem. This structure is called
acrostics. The Bible-based encyclopedia Insight explains the function of the acrostics
“The poetry of the book of Psalms consists of parallel thoughts or expressions. (See HEBREW, II [Hebrew
Poetry].) Distinctive are the acrostic, or alphabetic, psalms. (Ps 9, 10, 25, 34, 37, 111, 112, 119, 145) In these
psalms the initial verse or verses of the first stanza begin with the Hebrew letter ʼaʹleph, the next verse(s) with
behth, and so on through all or nearly all the letters of the Hebrew alphabet. This arrangement may have served
as a memory aid. For the terminology found in the book of Psalms, see ALAMOTH; ASCENTS; GITTITH;
HIGGAION; MAHALATH, II; MASKIL; MIKTAM; MUTH-LABBEN; NEHILOTH; SELAH; SHEMINITH.” [1]
That the acrostics was considered a mnemonic device was recently learned based on a reference paper
“Regardless of how one views the “logic” of the alphabetic acrostic, the purpose of such poetics has been the
topic of much discussion and debate. Rudolf Kittel proposed that the primary underlying purpose in using the
acrostic pattern was the magical connotations with which the alphabet was associated in antiquity. However,
the middle of the twentieth century established the fact that in ancient Ugarit the alphabet was often used for
educational purposes. Thus, prevailing opinion since this discovery has been that the Hebrew alphabet was
used in a similar manner. In support of this position, Hans-Joachim Kraus noted, “That alphabetical order in a
poem can serve as a mnemonic device is obvious. In any case, alphabetism carries with it a formative force that
with a schematizing force exerts an influence on the poetry to which it is applied.” [2]
One blog site commented on this form of poem
“The book of Psalms contains eight alphabetic acrostics, four in book one and four in book five, creating
symmetry over the entire book of Psalms. The role of these acrostics has been variously explained as an artistic
device, a mnemonic tool, or a pattern which implies completeness.2 This paper will argue that acrostics in
Psalms are part of a sophisticated literary system which creates a series of signposts intended to guide the
reader to each psalm’s embedded message. A deliberate disruption in the alphabetic sequence at precise
locations in the text and other more subtle anomalies in an otherwise very structured poem are examples of
such signposts.
We expect these acrostics to be perfectly arranged according to a simple and predictable alphabetic pattern.
Surprisingly, however, only three of the acrostics in Psalms have the complete alphabetic series ‎ to ‎ . All
the others are missing verses beginning with some letters. Ps 9/10 is missing seven of the 22 letters of the
Hebrew alphabet. Psalm 25 is missing a ‎ and a ‎ , while psalm 34 is missing only ‎ . Both 25 and 34 have
an extra verse beginning with the letter ‎ added to the end. Psalm 37 is missing a verse for the letter ‎ .
Three of the acrostics in book five are complete and only Ps 145 is missing a ‎ . See Table 1.” [3]
Although in terms of acrostics, the Hebrew alphabet should be complete as noted by the above article some
seven letters are missing. How can this be explained? The article adds
“This first acrostic in Psalms is unique in that it spans two psalms. Ps 9 goes from ‎ to ‎ (11 letters) and Ps
10 continues from ‎ to ‎ (11 letters) so that the alphabet is split evenly between the two, even though some
34 | P a g e
of the letters are missing. Furthermore, there are 164 words in Ps 9 and 162 words in Ps 10 so that the total
acrostic of 326 words is split almost exactly evenly between the two psalms. The last word of Ps 9, ㈹‎ , is not
an integral part of the psalm but rather a marker indicating a pause or an interruption.9 If we leave out
this ㈹‎ from the word count as well as the ㈹‎ in 9:17, then Ps 9 also has 162 words.10 The acrostic is
split exactly in the middle both in its division of letters of the alphabet and in terms of word counts. It is
statistically significant that the word count for Ps 9, which contains ten of the first eleven letters of the alphabet,
should be exactly equal to the word count of Ps 10, which includes only five of the last eleven letters of the
alphabet. This is a first indication that that no words have been deleted in MT, and that the aberrations in the
acrostic structure may be intentional.” [4]
That is an interesting literary analysis. That the above analysis is probably correct is bolstered by the
comparison of the Dead Sea Scrolls Psalms and the Masoretic Text Psalms
“The Dead Sea Psalms Scroll provides evidence of the accurate preservation of the Hebrew text. Although
about 900 years older than the generally accepted Masoretic text, the contents of this scroll (41 canonical
psalms, whole or in part) basically correspond to the text on which most translations are based. Noted
Professor J. A. Sanders: “Most of [the variants] are orthographic and important only to those scholars who are
interested in clues to the pronunciation of Hebrew in antiquity, and such matters. . . . Some variants commend
themselves immediately as improvements of the text, especially those that offer a clearer Hebrew text but make
little or no difference in translation or interpretation.”—The Dead Sea Psalms Scroll, 1967, p. 15.” [5]
If as proposed by the blog article referred to that the missing Hebrew letters in the acrostic is intentional, could
this be explained? The article added further explanation
“It is noteworthy that this lengthy meditation on the warped logic of the wicked falls exactly at the place where
six consecutive letters are omitted. This correlation leads us to suggest that the structure of the psalm reflects
its message. The alphabetic acrostic represents proper order—the way the world should be when God is
present. Mention and discussion of the wicked, who represent a breakdown in appropriate divine order, come at
precisely the point where there is a breakdown in the acrostic sequence. In this ten verse long section which
delves into the inner thoughts of the wicked, the acrostic breaks down completely and six letters go missing.
The acrostic only gets back on track with the call for God to act and punish the wicked—(10:12). [6]
This shows that Jehovah God has dignified his human Bible writers to express His thoughts using the tools
available to them such as the acrostics and its intended disruptions in the structure.
References
[1] Psalms, Book of. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 708.
[2] Patterson, Jonathan Merrill. “The Unitary Nature of Psalms 9 and 10”, a paper submitted to Dr. R. Dennis
Cole of the New Orleans Baptist Theological Seminary, May 10, 2011.
[3] Benum, Ronald. “Evil land the Disruption of Order: A Structural Analysis of the Acrostics in the First Book of
Psalms”, Journal of Hebrew Scriptures Online article.
[4] Ibid.
[6] Benum, Ronald. “Evil land the Disruption of Order: A Structural Analysis of the Acrostics in the First Book of
Psalms”, Journal of Hebrew Scriptures Online article.
35 | P a g e

What God-inspired attitudes can I pick up in the first acrostic psalm in the Bible? What equivalent experiences
can I relate in modern times that can inspire me to reflect on God’s “wonderful works”? These are my thoughts
in this note.
Now, it is time for me to dig in to the first acrostic psalm in the Bible, wrriten by David. It also has a
superscription like the other first psalms. Here is the superscription, followed by what Bible-based encyclopedia
Insight explains what this could mean
“To the director; upon Muth-labʹben. A melody of David.”
Here is Insight’s explanation related to ‘Muthlabbben’

“An expression included in the superscription of one of David’s psalms (Ps 9), traditionally said to mean
“[concerning] the death of the son.” Some commentators suggest that it indicated to the musical director the
name or perhaps the opening words of a familiar song that furnished the melody to be used in singing this
psalm. One possibility of the word’s meaning is advanced by the Targum, in which the superscription of Psalm 9
reads: “On the death of the man who came forth from between the camps,” alluding to a champion. The
apparent reference here is to Goliath, the Philistine champion whom David defeated in battle between the
Israelite and Philistine encampments.—1Sa 17:45-51.” [1]
So, one way to read this psalm, if the Targum were correct, is to reflect on what Jehovah did for David and
Israel by defeating the giant Goliath, champion of the Philistines. I am now going into the acrostic psalm itself,
the first Hebrew alphabet stanza
“[Aleph]
I will praise you, O Jehovah, with all my heart;
I will tell about all your wonderful works.
I will rejoice and exult in you;
I will sing praises to your name, O Most High.” (9: 1,2)
This is an appropriate response for David after or for reflecting on what Jehovah has done for him and Israel
when God defeated Goliath through David. That victory is one of Jehovah God’s ‘wonderful works’. David
certainly felt it is worth telling others and praising God for. Today, Jehovah God has done many more ‘wonderful
works’ to enable his purpose and will to be accomplished on the earth. Previous world despots like Hitler and
Stalin, like Goliath before them, were unable to stop the global preaching about God’s kingdom despite using
violent means to stop the work. What should knowing such modern day feat of Jehovah God move us to do?
Similar to what David sang in his first Hebrew alphabet stanza, Aleph.
A Bible-based publication expands on my proper reaction
“Should we not be equally moved? Should not our sense of wonder over God’s grand works move us to speak
of him, of what he has done, and of what he will yet do? The answer is obvious—we should “declare among the
nations his glory, among all the peoples his wonderful works.” (Psalm 96:3-5) Yes, we can manifest our humble
appreciation for the wonderful works of God by sharing with others what we have learned about him. Even if
they grew up in a society that dismissed the Creator, our positive, informative expressions may awaken them to
recognize God. More than that, it may move them to want to learn of and serve the one who “created all things,”
the Doer of wonderful works, Jehovah.—Revelation 4:11.” [2]
The next two alphabet stanzas, Beth and Gimel, recall the fall of Goliath
“[Beth]
When my enemies retreat,
They will stumble and perish from before you.
36 | P a g e
For you defend my just cause;

You sit on your throne judging with righteousness.
[Gimel]
You have rebuked nations and destroyed the wicked,
Blotting out their name forever and ever.
The enemy has been ruined forever;
You uprooted their cities,
And all memory of them will perish.” (9: 3-6)
Jehovah God has given the Philistines to Israel the day Goliath was killed. The Philistines retreated, stumbling
before Israel, their cities were uprooted, and today the Philistines no longer exist as a people. To me it reads
like a glimpse of what Jehovah will do to His enemies come the war of Armageddon.
On that day of the battle of Armageddon, Jehovah God’s sovereignty will be upheld while His people will be
protected from their enemies. These are the messages of the next two alphabetic stanzas, He and Waw, the
fifth and sixth Hebrew alphabets, skipping the Hebrew letter Daleth
“[He]
But Jehovah is enthroned forever;
He has firmly established his throne for justice.
He will judge the inhabited earth in righteousness;
He will render righteous legal decisions for the nations.
[Waw]
Jehovah will become a secure refuge for the oppressed,
A secure refuge in times of distress.
Those knowing your name will trust in you;
You will never abandon those seeking you, O Jehovah.” (9: 7-10)
The words ‘enthroned’, ‘throne’, and ‘judge’ are words that described God’s sovereignty. His rule is above that
of the Davidic kings. In fact, the Davidic kings sit on God’s throne in Jerusalem. With God’s sovereignty as solid
and strong, His subjects can find refuge in it.
In the next alphabet stanza, Zayin, the seventh one, David repeats his thoughts in the first alphabet stanza, but
this time, it is addressed to others
“[Zayin]
Sing praises to Jehovah, who is dwelling in Zion;
Make his deeds known among the peoples.
For the One who avenges their blood remembers them;
He will not forget the cry of the afflicted.” (9: 11, 12)
So, Psalm 9 encourages me to praise Jehovah God and to tell others about His wonderful works. It also tells
me to encourage others to do the same for God will not abandon those who trust in Him.
References
[1] Muth-labben. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 454.
[2] “Behold the Doer of Wonderful Things!”, The Watchtower, April 15, 2001, p. 8.
37 | P a g e

When under stress, how do the last verses of Psalm 9 can become our source of strength This is my reflection
note.
David wrote on the eight Hebrew alphabet stanza, Heth
“[Heth]
Show me favor, O Jehovah; see my affliction by those hating me,
You who raise me from the gates of death,
So that I may declare your praiseworthy deeds in the gates of the daughter of Zion,
And rejoice in your acts of salvation.” (9: 13, 14)
Reading David’s words carefully, I noticed that his request for protection and relief was not just for personal
safety. His reason is that “I may declare your praiseworthy deeds” and to “rejoice in your acts of salvation”. That
is a valuable and worthy of copying in my own prayers.
David next wrote in the ninth and tenth Hebrew alphabet stanzas, Teth and Yod
“[Teth]
The nations have sunk down into the pit they made;
Their own foot has been caught in the net they hid.
Jehovah is known by the judgment he executes.
The wicked one has been ensnared in the work of his own hands.
Hig·gaʹion. (Selah)
[Yod]
The wicked will retreat toward the Grave,
All the nations who forget God.
But the poor will not always be forgotten;
Nor will the hope of the meek ever perish.” (9: 15-18)
David wrote that “Jehovah is known by the judgment he executes”. When I read the Bible from the book of
Genesis up to this book of Psalms, I had read about the many judgments that Jehovah God has executed. In
each, I get a better appreciation of God and an aspect of his personality is revealed.
There is a Hebrew word ‘higgaion’ is placed between the eight and ninth Hebrew alphabet stanza. The Bible-
based encyclopedia Insight explains
“A transliteration of the Hebrew expression hig·ga·yohnʹ, understood by lexicographers to denote a technical
term of musical direction. (Ps 9:16) On the basis of the context in its appearances in the Hebrew text, it has
been variously rendered as “soft utterance,” “meditation,” “thoughts,” “melody,” “sweet music,” “resounding
music,” and “muttering(s).” (Ps 19:14; 92:3; La 3:62, AT, Mo, NW, Ro, RS, Yg) At Psalm 9:16, Higgaion may
signify either a solemn, deep-toned harp interlude or a solemn pause conducive to meditation.” [1]
The Hebrew word Selah was there to indicate a pause to make the sentiment more impressive. In this context,
to bring home the thought that those who oppose Jehovah will bring harm on themselves.
I found the phrase “the poor will not always be forgotten” standing out from the stanza. Insight referred to Jesus
when discussing the poor
“The problem of poverty is an ancient one. Down through the centuries the needy generally have outnumbered
those having much. When accepting an act of generosity, Jesus recognized the hard fact that poverty would
38 | P a g e
persist among humans living in imperfection, saying to his disciples: “For you always have the poor with you,
and whenever you want to you can always do them good, but me you do not have always.” (Mr 14:7)” [2]
The Mosaic Law has encoded the concern for the poor. Insight wrote
“Unforeseen circumstances might arise that could plunge persons into poverty. Death could leave behind
orphans and widows. Accidents and sickness could temporarily or permanently hinder a person from performing
necessary work. For these reasons Jehovah could say to Israel: “Someone poor will never cease to be in the
midst of the land.”—De 15:11.” [3]
The poor is one class of people that Jehovah God considers vulnerable. Jehovah God is their hope and
because of Him the hope will not perish.
The psalm ended with a call to God on the eleventh Hebrew alphabet stanza, Kaph,
“[Kaph]
Rise up, O Jehovah! Do not let mortal man prevail.
May the nations be judged in your presence.
Strike them with fear, O Jehovah,
Let the nations know that they are only mortal men. (Selah)” (9: 19, 20)
This call is a common theme among the sons of David during their moment of distress. King Asa spoke the very
same words when confronted by a 1,000,000 strong Ethiopians. (2 Chronicles 14:11) It also taught me to build
that faith and reliance on Jehovah God who as He did for His servants during Bible times, He can do again
today.
References
[1] Higgaion. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1107.
[2] Poor. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 652.
[3] Ibid.
39 | P a g e
19.11 Psalms 10
I am now past the first half of the first acrostic psalm. In Psalms 9, it skipped only one Hebrew alphabet, Daleth.
Most of the other Hebrew alphabet letters missing will be in Psalms 10. What does David try to relay in the rest
of the acrostic? Are some scholars view that David disrupted the acrostic when talking of the wicked? I intend to
reflect on those.
David begins the next half of the acrostic in Psalms 10 by asking Jehovah God about the wicked
“[Lamed]
“Why, O Jehovah, do you stand at a distance?
Why do you hide yourself in times of distress?
The wicked one arrogantly pursues the helpless one,
But he will be caught in the schemes he devises.
For the wicked one boasts about his selfish desires
And blesses the greedy one.” (10: 1-3)
Regarding the attitude of the wicked described by David, a Bible-based publication comments
“Other things that characterize a wicked person are outlined in Psalm 10. There we read: “In his haughtiness
the wicked one hotly pursues the afflicted one; . . . he has disrespected Jehovah.” (Psalm 10:2, 3) How are we
to view a dedicated Christian who is haughty and disrespects Jehovah? Surely, these are wicked mental
attitudes. A person who sins out of weakness will, once he realizes his sin or has it drawn to his attention,
repent and strive hard to turn his life around. (2 Corinthians 7:10, 11) In contrast, if a man sins because of a
fundamental disrespect for Jehovah, what will stop him from returning again and again to his sinful course? If he
is haughty despite being counseled in a spirit of mildness, how can he have the humility needed to repent
sincerely and truly?” [1]
David then skips 13th alphabet Mem, disrupting the acrostic sequence. He is still talking about the wicked
“[Nun]
“He disrespects Jehovah.
In his haughtiness, the wicked man makes no investigation;
All his thoughts are: “There is no God.”
His ways keep prospering,
But your judgments are beyond his understanding;
He scoffs at all his adversaries.
He says in his heart: “I will never be shaken;
For generation after generation
I will never see calamity.”” (10: 4-6)
The wicked not wanting to have accountability before God declares per David, ‘there is no God’. The wicked
believes that they can continue with their wickedness with impunity. David again disrupts the acrostic by
skipping the 15th Hebrew alphabet Samekh. In the next stanzas, David describes the acts of the wicked
“[Pe]
His mouth is full of curses, lies, and threats;
Under his tongue are trouble and injury.
He waits in ambush near the settlements;
From his hiding place he kills an innocent one.
[Ayin]
His eyes are watching for an unfortunate victim.
He waits in his hiding place like a lion in its lair.
40 | P a g e
He waits to seize the helpless one.

He seizes the helpless one when he pulls his net shut.
The victim is crushed and brought down;
The unfortunate ones fall into his clutches.
He says in his heart: “God has forgotten.
He has turned away his face.
He never notices.”” (10: 7-11)
The wicked continues with his attitude that he can do things with impunity thinking that God has forgotten. Do
the wicked presume that God is tolerating their wickedness? David again disrupts the acrostic by skipping the
18th and last Hebrew alphabet, Tsadheh, that he will skip by completing the rest below
“[Qoph]
“Rise up, O Jehovah. O God, lift up your hand.
Do not forget the helpless ones.
Why has the wicked one disrespected God?
He says in his heart: “You will not hold me accountable.”
[Resh]
But you do see trouble and distress.
You look on and take matters in hand.
To you the unfortunate victim turns;
You are the helper for the fatherless child.
[Shin]
Break the arm of the wicked and evil man,
So that when you search for his wickedness,
You will find it no more.
Jehovah is King forever and ever.
The nations have perished from the earth.
[Taw]
But you will hear the request of the meek, O Jehovah.
You will make their hearts firm and pay close attention to them.
You will render justice to the fatherless and to those who are crushed,
So that mortal man of the earth may no longer make them afraid.” (10: 12-18)
Scholars noticed that when David changes the subject, turns to Jehovah God, David does not disrupt the
acrostic sequence. David presents Jehovah God as someone that victims can turn to, citing the fatherless child.
The ‘fatherless child’ is another class of vulnerable people in addition to the ‘poor’. Jehovah will pay attention to
them, to their needs, including protection against the wicked.
This is not just a song. These psalms echo what God has put into the Torah, also known as the Law of Moses,
expressing His concern for the widows, fatherless child, and the poor as a class of people who are all
vulnerable. It is also interesting that while David was king himself, he acknowledges that “Jehovah is King
forever and ever”. This ties up to the theme of the Bible about God’s sovereignty.
The Bible foretells that Jehovah God will exercise His sovereignty on the earth through His chosen Messiah, the
Lord Jesus. When that happens, the wicked will be no more.
References
[1] “Determining Weakness, Wickedness, and Repentance”, The Watchtower, January 1, 1995, p. 29.
41 | P a g e
19.10 Psalms 11
Can I see God? Is this even possible when the Bible says that God is a spirit? Not all seeing is literal. It is
possible to see with our hearts. This is mentioned in Psalms 11.
The 11th psalm has a superscription that indicates how advanced the Hebrew music was in ancient times. The
superscription says
“To the director. Of David.”
Regarding this superscription, the Bible-based encyclopedia Insight explains
“Based on worldwide research Sachs presents the conclusion that “the choruses and orchestras connected with
the Temple in Jerusalem suggest a high standard of musical education, skill, and knowledge.” He continues: “It
is important to realize that the ancient Western Orient had a music quite different from what historians of the
nineteenth century conceded it. . . . Though we do not know how that ancient music sounded, we have
sufficient evidence of its power, dignity, and mastership.”—The Rise of Music in the Ancient World: East and
West, 1943, pp. 48, 101, 102.
The Scriptures intimate a similar conclusion. For instance, over 30 times the expression “To [For] the director”
(NW; AT) appears in the superscriptions of the Psalms. (Ps 11, and others) Other translations read
“choirmaster” (Kx; JB; Mo; RS), “Chief Musician” (AS; KJ; Le; Ro), and “Bandmaster” (Fn). The Hebrew term
seems to refer to one who in some way gave direction to the execution of the song, in arranging it, in rehearsing
and training the Levite singers, or in its official performance. Perhaps the chief one of each of the 24 courses of
sanctuary musicians is being addressed, or it may have been another one of the accomplished musicians, since
the record says that they were “to act as directors.” (1Ch 15:21; 25:1, 7-31) In some 20 other Psalms the
superscriptions are even more specific in their reference to the “directors”: “To the director on stringed
instruments,” “To the director on the lower octave,” and so on. (Ps 4, 12, and others; see SHEMINITH.)
Additionally, there are Scriptural references to the “heads of the singers,” to the “experts,” and to the ‘learners.’
All of this testifies to a high standard of music.—Ne 12:46; 1Ch 25:7, 8.” [1]
When this thought is combined with the loss of appeal of ‘documentary hypothesis’ which other scholars built
other theories on, it builds the authenticity of the Bible books including Psalms. When the theory mentioned
previously was popular, an explanation was promoted that the Psalms were later addition and post-exile and
was never part of the worship of Jehovah God in Jerusalem. The singing of the psalms was a fabrication and
any reference to singing of them in the worship in Jerusalem is projecting back something which did not take
place. As I often mentioned, in the 1980’s this ‘documentary hypothesis’ fell apart. One blog article cited this
development as it relates to the Psalms
“The prevailing view adopted by much 19th-century scientific biblical scholarship assigned the Psalms to a
period as late in the history of the religion of ancient Israel as the Maccabean-Hasmonaean era (2nd century
B.C.E.), postdating the time of David and the Prophets by many centuries. That stance has been virtually
rejected and reversed by 20th-century scholars. Based on refocused considerations of evidence in the
Septuagint, on linguistic studies that reveal the absence of Hellenistic poetic-literary or theological influence,
and on discoveries and comparative analyses of other ancient Near Eastern poetic literatures that predate
ancient Israel altogether, scholars now almost universally allow that the canonization of the Psalms as an
integral whole must have occurred well in advance of the 2nd century B.C.E., by which time their importance
and popularity must have been long established. In this assessment, then, the composition of the Psalms
predates substantially the Second Temple era.” [2]
The scholar Hermann Gunkel classified the different psalms using a special literary tool called form-critical
analysis, published in a book called “The Psalms: A Form-Critical Introduction”, where Psalms 11 was
classified into Psalms of Trust under category of Individual Complaint Psalms where there are other five sub-
categories. One reference paper wrote
42 | P a g e
“Psalms of Trust Psalms 4; 11; 16; 23; 27:1-6; 62; 131 (Psalm 125 is a national song of trust). 1) These
psalms reformulate the lament psalms and shift their focus to an expression of trust and confidence, so
much so that often the complaint, petition, and certainty of hearing are displaced. 2) They often speak of
Yahweh in the third person.” [3]
With this background, I can now dig in to Psalms 11
“In Jehovah I have taken refuge.

So how can you say to me:
“Flee like a bird to your mountain!
See how the wicked bend the bow;
They set their arrow on the bowstring,
To shoot from the darkness those upright in heart.
When the foundations are torn down,
What can the righteous do?”” (11: 1-3)
The first line expresses the trust of David of Jehovah his God. From that confidence, I can track the resolute
trust that Jehovah God will protect him even if the wicked arms himself to hurt the righteous. Why was David so
confident and his trust implicit of God? He answers in the next inspired verses
“Jehovah is in his holy temple.

Jehovah’s throne is in the heavens.
His own eyes see, his watchful eyes examine the sons of men.” (11: 4)
A Bible-based publication comments on David’s words about God

“Jehovah’s primary interest is in the inner person—who we really are at heart. (Ps. 19:14; 26:2) Lovingly, he
does not dwell on minor failings. For example, when Sarah, the wife of Abraham, spoke less than truthfully to a
materialized angel, the angel evidently saw that she was afraid and embarrassed, so he simply gave her a mild
reproof. (Gen. 18:12-15) When the patriarch Job declared “his own soul righteous rather than God,” Jehovah
did not withhold a blessing from him, aware that Job had suffered intensely at Satan’s hand. (Job 32:2; 42:12)
Likewise, Jehovah did not take offense at the frank words of the widow of Zarephath to the prophet Elijah. God
understood that she was grief-stricken at the loss of her only child.—1 Ki. 17:8-24.” [4]
This is encouraging. God watches us not with the view of tracking our faults. David emphasizes this again
“Jehovah examines the righteous one as well as the wicked one;

He hates anyone who loves violence.” (11: 5)
As God examines us to assess who we really are inside, God expresses strong negative feelings against those
who walk a different path, specifically the path of violence. A Bible-based publication highlighted this about God
“Those who value life as Jehovah does and who want to keep themselves in his love also avoid violence in all
its forms. Says Psalm 11:5: “He hates anyone who loves violence.” That text is more than a statement about
God’s personality; it is a guiding principle for life. It moves lovers of God to avoid any form of entertainment that
may foster a taste for violence. Likewise, the statement that Jehovah is “the God of peace” impels his servants
to fill their minds and hearts with lovable, virtuous, and praiseworthy things, which make for peace.—Read
Philippians 4:8, 9.” [5]
David’s concluding words continue to express his confidence, his trust in God
“Upon the wicked, he will rain down snares;

Fire and sulfur and a scorching wind will be the portion of their cup.
For Jehovah is righteous; he loves righteous acts.
43 | P a g e
The upright will see his face.” (11: 6,7)
As opposed to hating anyone who loves violence, Jehovah God loves righteous acts. In a figurative way, the
righteous can “see” the invisible God or receive his favor.
Today, someone who has faith in God can express the same words as David did. I can be confident that
Jehovah God monitors things for my own safety. If I choose to hate what He hates and love what He loves, I
can see His face figuratively.
References
[1] Music. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 453.
[2] Levin, Neil. “The Book of Psalms and Its Musical Interpretations”, an online article from Milken Archive of
Jewish Music blog site.
[3] “A Form-Critical Classification of the Psalms According to Hermann Gunkel”.
[4] “Jehovah’s “Beaming Eyes” Examine All”, The Watchtower, October 14, 2008, p. 3.
[5] Keep Yourself in God’s Love, Jehovah’s Witnesses, 2016, p. 82.
44 | P a g e
19.11 Psalms 12
How does Jehovah God feel about the oppression of the vulnerable members of society? In the laws of
Moses, handed by God to Moses, the protection of the vulnerable is encoded. The laws cover the protection
of widows, orphans and fatherless boys, and foreigners. What does that teach me about the future removal
of injustice against the oppressed as promised in the Bible under the reign of God’s chosen Messiah, the
Lord Jesus? These are my reflection notes.
I am already familiar this time with what the superscription imply about the state of Hebrew music
“To the director; tuned to Shemʹi·nith. A melody of David.”
The presence of the word ‘director’ implies an organized and advanced development in music and musical
organization. The Bible-based encyclopedia Insight comments
“Consistently, the superscriptions of Psalms 6 and 12 (both psalms being of somber character) read: “To the
director (on stringed instruments) on the lower octave [shemi·nithʹ],” which may indicate that these songs would
be accompanied by music in a lower range and sung accordingly.—See ALAMOTH” [1]
That background information can help me read the psalm with the proper attitude and mood. The psalm opens
with a petition to God
“Save me, O Jehovah, for the loyal one is no more;

Faithful people have vanished from among men.
They speak lies to one another;
They flatter with their lips and speak with deceitful hearts.” (12: 1, 2)
David is lamenting the rise of the wicked who speak lies and with deceitful hearts. Regarding deceitful hearts,
Insight comments
“An individual can also be of “a double heart” (literally, with a heart and a heart), trying to serve two masters, or
deceptively saying one thing while thinking something else. (1Ch 12:33; Ps 12:2, ftn) Jesus strongly denounced
such doublehearted hypocrisy.—Mt 15:7, 8.” [2]
In contrast, David knew what Jehovah God would do and under inspiration wrote
“Jehovah will cut off all flattering lips

And the tongue that makes great boasts,
Those who say: “We will prevail with our tongues.
We use our lips as we please;
Who will be our master?”
“Because the afflicted are oppressed,
Because of the sighing of the poor,
I will rise up to act,” says Jehovah.
“I will save them from those who treat them with contempt.”” (12: 3-5)
The key evil trait listed by David in this psalm is around the ‘lips’ - lying, flattering, boasting. These are done
while oppressing the vulnerable ones, the poor of Jewish society. Then the psalm turned around with God rising
up to act to protect them.
Under inspiration, David wrote that God Himself promised, ‘I will rise up to act’. This promise is God’s word of
promise against the wicked and His protection for the afflicted and the oppressed. This psalm teaches me that
God cares for the vulnerable ones. The history of Israel and Judah showed how Jehovah God cared for the
vulnerable ones and faithful to Him. Once the chosen Messiah acts to claim God’s sovereignty on the earth, all
oppression will end.
45 | P a g e
Then, David wrote about God’s word
“The sayings of Jehovah are pure;

They are like silver refined in an earthen furnace, purified seven times.” (12: 3-6)
Insight defines this process of refining

“To separate and purify metals, and the craftsman who does it. By repeated melting in clay refining pots called
crucibles, the slag and impurities were removed from the desired metal.” [3]
What is the power of this poetic comparison of Jehovah God’s word to me? What does it mean ‘purified seven
times’? One reference explains this process
“Most of the Bible references are to the refining of silver (Proverbs 25:4; Zechariah 13:9; Isaiah 48:10). The
silver used by the ancients was probably obtained by smelting lead sulfide ore, rich in silver (argentiferous
galena). After the ore had been reduced to a metallic condition, the lead was separated from the silver by
blowing hot air over the surface of the melted metal. The lead was thus changed to lead oxide which, in a
powdered condition, was driven away by the air blast. The resulting lead oxide, called in the Bible silver dross,
was used for glazing pottery (Proverbs 26:23), a use to which it is still put by Syrian potters. The description of
refining in Ezekiel 22:18-22 may indicate that a flux (compare "as with lye," Isaiah 1:25 the American Revised
Version margin) was sometimes added to the melted metal to dissolve the oxides of copper, lead, tin and iron
as they formed, thus leaving the silver pure. Crude processes similar to those described above are used in the
Taurus Mountains today.” [4]
The process described above is a two-step process. First, the dross was removed, and then lye was applied.
That was enough to get the pure silver. But Jehovah’s word extracted from Him is ‘purified’ not just through a 2-
step process one time but seven times. Not that Jehovah’s word has ‘dross’ that needs to be removed but I
understand that the analogy is on its purity.
In the Bible, numbers denote something. The number ‘seven’ as used in the analogy delivers a specific
message. Insight comments on this verse and the use of the number ‘seven’
“In historical sections of the Scriptures, seven frequently occurs to denote completeness, or doing a work
completely… The purity, completeness, perfection, and fineness of Jehovah’s sayings are likened with poetic
force and intensity to silver refined in a smelting furnace, clarified seven times. (Ps 12:6)” [5]
The psalm ends with an expression of assurance that Jehovah God will protect the vulnerable
“You will guard them, O Jehovah;

You will protect each one of them from this generation forever.
The wicked walk around unrestrained
Because the sons of men promote depravity.” (12: 7,8)
This hope is not just historical, about the past. When the prayer ‘Thy Kingdom Come’ is answered, the theme of
this psalm will be realized again. Further reading from this online site offers answers
https://www.jw.org/en/publications/magazines/wp20140201/why-god-allows-
oppression/#?insight[search_id]=123d48c5-905d-4195-aa06-3536b662485f&insight[search_result_index]=2
References
[1] Sheminith. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 922.
[2] Heart. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1058.
46 | P a g e
[3] Refine, Refiner. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 764.
[4] Refiner, Refining. International Standard Bible Encyclopedia online.
[5] Number, Numeral. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 512.
47 | P a g e
19.12 Psalms 13
Does it feel sometimes that God does not hear or listen to our prayers? How did David cope at such times?
How was David’s confidence with Jehovah God remain intact at these times? These are my reflection notes.
Bible scholars have classified this psalm following Hermann Gunkel’s categories as a ‘lament’. Some scholars
consider it as an individual lament. It is also considered as a poem because of its parallelisms,especially, in the
first two verses (couplets).
One paper offered its own analysis of the literary form of Psalm 13
“After having reflected upon psalm 13 while carefully taking into account various views of scholars concerning
the category in which this psalm falls, we think that this psalm is an anxious cry in the form of a prayer
addressed to God by a desolate and distressed individual, who has for quite a long period of time been afflicted
by immense suffering that has eventually worn him out. In verse 1, it is clear that the psalmist has been praying
to God about his/her situation seeking His intervention but God seems to have neither responded nor heard.
That is precisely why the psalmist now feels that God has abandoned and forgotten him. Moreover, the
recurrence of the consecutive cries of: „How long, O Lord, how long, how long, how long‟ (verses 1-2) clearly
indicate that the psalmist had been crying to God many times expressing his afflicting situation.” [1]
To appreciate how diverse scholars are in categorizing psalms, particularly Psalms 13, another paper wrote
“The conventional view of Psalm 13 is that it is a model representative of the literary genre known as “individual
lament.” This traditional nomenclature has been followed by scholars such as F. Delitzsch1, A. A. Anderson, H.
Gunkel, P. Craigie, M. Dahood, C. Westermann, and B. W. Anderson. The classification of “lament,” however,
has been subjected to heavy criticism in recent form-critical scholarship. Even those scholars who agree that
Psalm 13 shares the essential taxonomic structure of the individual lament have issued caveats regarding this
terminology. B. W. Anderson notes that “[t]he term may suggest a pessimistic view of life, the whining complaint
of self-pity, or ‘bemoaning of a tragedy which cannot be reversed, which is characteristic of a dirge.’” To remedy
such a misunderstanding, Mays wants to identify the genre of Psalm 13 as a liturgical “prayer for help of an
individual.” Likewise, Westermann carefully notes that a lament “can also be termed a prayer,” and Staton opts
for “complaint prayer.” [2]
The psalm begins with a superscription that I now understand what it implies as I have covered it in my previous
reflection
“To the director. A melody of David.”
David then proceeds to start the psalm with lament
“How long, O Jehovah, will you forget me? Forever?

How long will you hide your face from me?
How long will I have anxious concern, with grief in my heart each day?
How long will my enemy triumph over me?” (13: 1, 2)
David must have a very good reason why he repeated ‘how long’ four times. What is the Bible’s usage of ‘four’
as a number? Does it matter here? The Bible-based encyclopedia Insight says about this number
“Four is a number sometimes expressing universalness or foursquareness in symmetry and form.” [3]
I am not sure if that definition has any significance here. But, clearly, David in whichever time frame this has
caused him to write this psalm has been experiencing some difficulty for an extended period of time. Whether
this was during his fugitive life or another the psalm does not say.
Insight offers an explanation what does it mean that Jehovah was hiding his face from David
48 | P a g e
“To ‘conceal the face’ has a variety of meanings, depending on the circumstance. Jehovah God’s concealing his
face often signifies a withdrawal of his favor or his sustaining power. This may be as a consequence of the
disobedience of the individual or body of persons involved, such as the nation of Israel. (Job 34:29; Ps 30:5-8;
Isa 54:8; 59:2) In some cases it may denote that Jehovah refrains from revealing himself by action or reply,
awaiting his own due time. (Ps 13:1-3)” [4]
That can happen to me too. I might go through some difficulties in life and I have been appealing to Jehovah
God for help through prayer and I could not discern how God is responding leading to a lament like David in this
psalm.
Interestingly, various translators render verse 2 differently. The New American Standard Bible (NASB), King
James Version (KJV), and English Standard Version (ESV) render the words “anxious concern” as “take
counsel in my soul”
“How long must I take counsel in my soul and have sorrow in my heart all the day?” (NASB, KJV, and ESV)
The following English Bibles are closer to the 2013 New World Translation rendering “anxious concern”
“How long must I wrestle with my thoughts and day after day have sorrow in my heart?” (New International
Version)
“How long must I struggle with anguish in my soul, with sorrow in my heart every day?” (New Living Translation)
How does one figure out the disparity of the translation? The paper cited above explains
“Some commentators have been unwilling to accept counsels … as the correct sense of v. 3a, alleging that this
is too awkward to have been original. Craigie complains that “it leaves the unusual combination of counsels
(intellectual activity) with soul (here implying the seat of the emotions).” As a result, commentators have
suggested possible variants. For instance, [Hebrew word] (“hurt, grief, pain”) and [Hebrew word] (the plural
version of the foregoing) have been proposed as potential authenticities.” [5]
David adds in the following petition
“Look upon me and answer me, O Jehovah my God.

Give light to my eyes, so that I may not fall asleep in death,
So that my enemy will not say: “I have defeated him!”
Do not let my opponents rejoice over my downfall.” (13: 3, 4)
In David’s case, he has adversaries. They are making David’s life difficult to the point of death. Hence, the
sense of urgency in David’s petition. Will David wait for Jehovah God to help him out?
“As for me, I trust in your loyal love;

My heart will rejoice in your acts of salvation.
I will sing to Jehovah, for he has richly rewarded me.” (13: 5,6)
What David has referred to as ‘loyal love’ is rendered as ‘unfailing love’ (NIV, NLT), ‘loving-kindness’ (NASB),
‘mercy’ (KJV), and ‘steadfast love’ (ESV). That is a very powerful expression of faith and confidence in God and
in His care for humans. God’s loyal love is worth trusting by David. I should feel the same way.
References
[1] Chiluyfa, Momanyi. “Exegetical Anatomy of Psalm 13”, p. 2.
[2] Dolson-Andrew, Stephen. “An Exegesis of Psalm 13”, Chafer Theological Seminary Journal 10 (Spring
2004), p. 52.
[3] Number, Numeral. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 512.
[4] Face. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 802.
[5] Dolson-Andrew, Stephen. “An Exegesis of Psalm 13”, Chafer Theological Seminary Journal 10 (Spring
2004), p. 50.
49 | P a g e
19.13 Psalms 14
19.13.1 Psalms 14 - Part 1
Why would a former champion of atheism retract and write a book entitled ‘There is a God’? Why would so-
called intelligent men like Stephen Hawking insist that ‘There is no God’? The 14th psalm has something to say
in this aspect. It is my intention to reflect on that.
The 14th psalm is similar in category to the 13th psalm. It is considered according to Gunkel’s categories as an
individual lament. Although current research on the effort to categorize different psalms whether used in
worship or not at all are still being debated by scholars. I have no interest to reflect on those multiple and
conflicting theories.
The body of the psalm begins with this declaration
“The foolish one says in his heart:
“There is no Jehovah.”
Their actions are corrupt, and their dealings are detestable;
No one is doing good.” (14: 1)
Who is saying here that ‘there is no God’? The psalm says the ‘foolish one’. But what does the ‘foolish one’
refer to when used in the Hebrew Bible? The Bible-based encyclopedia Insight provides this definition of the
biblical ‘fool’
"Rather than denoting a person who is lacking in mental ability, the word “fool,” as used in the Bible, generally
refers to an individual who spurns reason and follows a morally insensible course out of harmony with God’s
righteous standards. Various Hebrew terms denoting such a one are kesilʹ (‘stupid one’; Pr 1:22), ʼewilʹ (“foolish
one”; Pr 12:15), na·valʹ (‘senseless one’; Pr 17:7), and lets (“ridiculer”; Pr 13:1). The Greek aʹphron refers to an
“unreasonable one” (Lu 12:20), a·noʹe·tos to one “senseless” (Ga 3:1), and mo·rosʹ to a ‘fool’ or “foolish” one
(Mt 23:17; 25:2).
The course of the man Nabal illustrates the way of a fool (1Sa 25) as does that of people who know the true
God and then worship created things. (Ro 1:20-25) Isaiah said a fool, or senseless person, will speak “mere
senselessness, and his very heart will work at what is hurtful, to work at apostasy and to speak against Jehovah
what is wayward, to cause the soul of the hungry one to go empty, and he causes even the thirsty one to go
without drink itself.” (Isa 32:6) The fool despises wisdom and discipline. (Pr 1:7) Instead of heeding counsel, the
fool continues walking in a way he considers “right in his own eyes.” (Pr 12:15) He is quick to take offense and
bursts out in disputing. (Ec 7:9; Pr 20:3) He says in his heart (his actions indicating what his lips may not say in
so many words): “There is no Jehovah.”—Ps 14:1." [1]
Today, there are individuals who consider themselves intelligent and because of that intelligence conclude,
‘there is no Jehovah’. Let us consider one assertion from Stephen Hawkings as quoted from a CNet interview
dateline September 26, 2014 in a Chris Metyszczyk article, entitled ‘Stephen Hawking makes it clear: There is
no God” where Hawkings asserted
“What I meant by 'we would know the mind of God' is, we would know everything that God would know, if there
were a God. Which there isn't. I'm an atheist."
Is Hawkings correct in his assessment that ‘we would know the mind of God, if there were a God’? That is a
hope he expressed from his book “A Brief History of Time” in the last part of the book
“However, if we do discover a complete theory, it should in time be understandable in broad principle by
everyone, not just a few scientists. Then we shall all, philosophers, scientists, and just ordinary people, be able
to take part in the discussion of the question of why it is that we and the universe exist. If we find the answer to
that, it would be the ultimate triumph of human reason – for then we would know the mind of God.” [2]
Compare this article in Scientific American by Caleb Scharf entitled ‘This Is What We Don’t Know About the
Universe” where the writer wrote
“But in terms of physics, although there are some really very appealing, very promising, theoretical frameworks
that begin to answer the question, the simple truth is that we're not sure which might be right. It may be that the
50 | P a g e
universe springs from an inherently unstable 'nothingness'. The most void-like void, prone to spontaneous
generation of matter and energy in proportions that always balance out to zero (yep, really, read Lawrence
Krauss's great book on this). Furthermore, this may not be the only universe (a terrible linguistic fail, I know), but
rather one of a vast array, part of a multiverse of more than 10 to the power of 10 to the power of 16
distinguishable realities. But a big piece of the problem is that we're still waiting for the next generation of
cosmic measurements to chip away at the models, and we're still waiting for theories that provide more readily
testable hypotheses, not just mathematical elegance. So we don't know why the heck all of this exists. Sorry.”
Could Stephen Hawkings turned himself into a biblical fool? What made Antony Flew, a former ally, abandon
his atheism? There were several scientific developments that persuaded him. I would just like to quote from his
book one of them
“When I first met the big-bang theory as an atheist, it seemed to me the theory made a big difference because it
suggested that the universe had a beginning and that the first sentence in Genesis (“In the beginning, God
created the heavens and the earth”) was related to an event in the universe. As long as the universe could be
comfortably thought to be not only without end but also without beginning, it remained easy to see its existence
(and its most fundamental features) as brute facts. And if there had been no reason to think the universe had a
beginning, there would be no need to postulate something else that produced the whole thing.
But the big-bang theory changed all that. If the universe had a beginning, it became entirely sensible, almost
inevitable, to ask what produced this beginning. This radically altered the situation. At the same time, I predicted
that atheists were bound to see the big-bang cosmology as requiring a physical explanation—an explanation
that, admittedly, may be forever inaccessible to human beings. But I admitted that believers could, equally
reasonably, welcome the big-bang cosmology as tending to confirm their prior belief that “in the beginning” the
universe was created by God.” [3]
I noted that comment, 'forever inaccesible to human beings'. That is the quandary that atheists have found
themselves in. What about the so-called ‘multi-verse’ theory to offset the God-explanation response? He wrote
“Both Paul Davies and Richard Swinburne reject the multiverse idea. Davies, a physicist and cosmologist,
writes that “it is trivially true that, in an infinite universe, anything that can happen will happen.” But this is not an
explanation at all. If we are trying to understand why the universe is bio-friendly, we are not helped by being told
that all possible universes exist. “Like a blunderbuss, it explains everything and nothing.” By this he means that
it is a vacuous claim. If we say that the world and everything in it came into being five minutes ago complete
with our memories of living for many years and evidence of events occurring thousands of years ago, then our
claim cannot be refuted. It explains everything and yet nothing.
A true scientific explanation, says Davies, is like a single well-aimed bullet. The idea of a multiverse replaces
the rationally ordered real world with an infi nitely complex charade and makes the whole idea of “explanation”
meaningless. Swinburne is just as strong in his disdain for the multiverse explanation: “It is crazy to postulate a
trillion (causally unconnected) universes to explain the features of one universe, when postulating one entity
(God) will do the job.”” [4]
This reflection tells me that those who insist that there is no God is holding on to an explanation that has no
basis in science as much as they accuse those who believe in God has no basis in science. The Bible is right in
calling them as ‘fools’.
Additional resources can be found online

https://www.jw.org/en/publications/books/was-life-created/
References
[1] Fool. Insights on the Scriptres Vol 1, Jehovah’s Witnesses, 1988, p. 846.
[2] Hawkings, Stephen. “A Brief History of Time”, Chapter 12.
[3] Flew, Antony. “There is A God- How the World’s Most Notorious Atheist Changed His Mind”, Harper-Collins
ebooks, p. 136.
[4] Ibid., p. 118.
51 | P a g e
19.13.2 Psalms 14 - Part 2

How does the covenant between God and Israel influence how God treated Israel? Why does it matter to me?
The previous reflection examined why the Bible calls those who deny God’s existence as ‘foolish’. The psalm
now talks about what God sees on the earth as a consequence of such an attitude and how God comes to the
aid of His covenant people
“But Jehovah looks down from heaven on the sons of men

To see whether anyone has insight, whether anyone is seeking Jehovah.
They have all turned aside;
They are all alike corrupt.
No one is doing good,
Not even one.
Do none of the wrongdoers understand?
They devour my people as if they were eating bread.
They do not call on Jehovah.” (14: 2-4)
Jehovah God is looking for people with insight and understanding, doing good. Instead, the psalm laments that
‘no one is dong good, not even one’. Why do those who deny God’s existence lack understanding? What is this
capability in the context of the psalm? The Bible-based encyclopedia Insight explains
"The person who turns to transgression begins to discount God as a factor to be considered when making
decisions and plans. (Job 34:27) Such a person allows his heart to blind him to the wrongness of his ways and
he loses insight. (Ps 36:1-4) Even if claiming to worship God, he puts men’s precepts above God’s; he prefers
them. (Isa 29:13, 14) He rationalizes and excuses his loose conduct as mere “sport” (Pr 10:23) and becomes
perverted, brutish, stupid in his reasoning, to the extreme of assuming that the invisible God does not see or
discern his wrongdoing, as though God’s powers of perception had failed. (Ps 94:4-10; Isa 29:15, 16; Jer 10:21)
By his course and actions he says, in effect, “There is no Jehovah” (Ps 14:1-3) and leaves him ‘out of the
picture.’ Not being guided by divine principles, he cannot judge matters correctly, see the issues clearly,
evaluate the factors involved, and arrive at right decisions.—Pr 28:5." [1]
Where will that lead to for the foolish who deny God’s existence and commit wrongdoing, ‘devouring people as
if they were eating bread’? The next verses disclose
“But they will be filled with great terror,

For Jehovah is with the generation of the righteous.
You wrongdoers try to frustrate the plans of the lowly one,
But Jehovah is his refuge.
O that Israel’s salvation may come from Zion!
When Jehovah gathers back his captive people,
Let Jacob be joyful, let Israel rejoice.” (14: 5-7)
The wicked who are foolish to deny God’s existence will not be able to indefinitely and with impunity harass the
righteous. The psalm offers the reason - ‘Jehovah is his refuge’. Zion is the mountain where the Ark of the
covenant was later put, followed later by the temple built by David’s son King Solomon. It is the symbolic place
of God’s dwelling on the earth.
The reason for that is Israel and Judah were Jehovah God’s covenant people. They came into an agreement
back in Mount Sinai and the Mosaic Law became their sort of constitution. Both Israel and Jehovah God are
bound to that covenant. Hence, from time to time, Jehovah came to the aid of His people as the psalm attested.
God has a new covenant replacing that with Israel. Jehovah God will fulfill His share with His new covenant
people.
Reference
[1] Understanding. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1139.
52 | P a g e
53 | P a g e
19.14 Psalms 15
We all enjoy a generous host and his hospitality. Would God, as the host, welcome us to His home? The next
psalm, Psalm 15, presents an analogy of Jehovah God as such a host. But who gets invited to enjoy His
hospitality? This is what I want to explore in this short psalm.
It has its own superscription, ascribing this psalm to David.
“A melody of David.”
Scholars classified this psalm as a worship song in the temple. The psalm opens with a set of questions
“O Jehovah, who may be a guest in your tent?

Who may reside in your holy mountain?”
The key concept here is found in the words ‘guest’, ‘your tent’, and ‘reside’. What picture does this paint to the
ancient Jewish reader? It uses the analogy or trope of a hospitable ancient Near East host. The Bible-based
encyclopedia describes the culture of hospitality in ancient times
“In ancient times the guest, while treated with the utmost courtesy and honor, was expected to observe certain
amenities and requirements. For example, it was considered among the vilest of acts to partake of another
man’s food and then betray him or bring harm to him. (Ps 41:9; Joh 13:18) The guest was not to presume upon
his host or on the group gathered together by taking the seat of honor, or the place of prominence, but was to
leave this for the host to determine. (Lu 14:7-11) Neither should he ‘wear out his welcome,’ by being at the
home of his host too long or by going there too often. (Pr 25:17) It may be noted that Jesus always imparted
spiritual blessings when enjoying the hospitality of his host. (Lu 5:27-39; 19:1-8) For a similar reason he told his
disciples whom he sent out that when they reached a town, they should stay in the home where hospitality was
extended them and not be “transferring from house to house.” They should not be thus seeking a place where
the householder could provide them with more comfort, entertainment, or material things.—Lu 10:1-7; Mr 6:7-
11.” [1]
So, to be a guest is a privilege in ancient times. Guests follow rules and conventions while inside the ‘home’ of
his host. This is an important concept in view of the question ‘who’ repeated twice in the first verse. It also
mentions ‘your holy mountain’ in parallel with ‘your tent’. I remember Hebrews used this to enhance the
meaning of their ideas. A Bible-based publication explains
“To the Jews who sang those words, mention of Jehovah’s holy mountain doubtless brought to mind Mount
Zion, where King David brought the ark of the covenant to the tent he had erected there. (2 Samuel 6:12, 17)
The mountain and the tent called to mind the place where Jehovah symbolically dwelt. There people could
approach God in order to implore his favor.” [2]
Just as the guest in ancient times had to comply with expected behavioral norms the role required, by extension,
Jehovah God requires something who He will approve to be in His tent. Another Bible-based publication drove
this point
“For Jehovah to be our Friend, however, we must meet certain conditions. As recorded in Psalm 15, David sang
about what is required for us to be ‘a guest in Jehovah’s tent,’ that is, to be a friend of God. (Ps. 15:1)” [3]
David now lists one by one what Jehovah God required of His ‘guest’
“The one who is walking faultlessly,
Practicing what is right
And speaking the truth in his heart.” (15: 2)
A Bible-based publication explains its impact

“Because he is truthful in all his ways, Jehovah expects those who worship him to be truthful also. The psalmist
wrote: “O Jehovah, who will be a guest in your tent? Who will reside in your holy mountain? He who is walking
faultlessly and practicing righteousness and speaking the truth in his heart.” (Psalm 15:1, 2) “ [4]
54 | P a g e
Keeping up with being truthful, David under inspiration continues
“He does not slander with his tongue,

He does nothing bad to his neighbor,
And he does not defame his friends.” (15:3)
The key words here are ‘slander’ and ‘defame’. Similar to being truthful and it requires that we don’t spread lies.
Insight comments on this
“Those seeking God’s approval cannot be defaming others. Concerning one who would be a guest in God’s tent,
the psalmist declared: “To his companion he has done nothing bad, and no reproach has he taken up against
his intimate acquaintance,” that is, he does not spread defamatory information about his intimate acquaintance.
(Ps 15:1, 3) One who defrauds the lowly one or holds him in derision actually reproaches God (Pr 14:31; 17:5),
as do those who level reproach against God’s servants. (Ps 74:18-23) Ultimately such reproaching leads to
calamity for those engaging in it.—Zep 2:8-10.” [5]
Then, David concludes with the following
“He rejects anyone who is contemptible,

But he honors those fearing Jehovah.
He does not go back on his promise, even when it is bad for him.
He does not lend his money on interest,
And he does not accept a bribe against the innocent.” (15: 4, 5a)
The first two lines identifies association, who the guest chooses to be with. It is a requirement of God that I
choose those who fear Him. Then, David returns to the concept of being truthful in a different context- keeping
promises.
David also talked about lending money. A Bible-based publication expands on this
“For “interest,” David used a Hebrew word derived from another one signifying “to bite.” This suggests that
greedy usurers were devouring the poor and the little that they had. Clearly, it is much better to help the
poverty-stricken without expecting any return. Jesus made such a point by saying: “When you spread a dinner
or evening meal, . . . invite poor people, crippled, lame, blind; and you will be happy, because they have nothing
with which to repay you. For you will be repaid in the resurrection of the righteous ones.” (Luke 14:12-14) A
person desiring to be God’s friend and guest would never take undue advantage of his neighbor’s poverty and
would comply with what the psalmist goes on to mention.” [6]
And the outcome? David concludes this psalm
“Whoever does these things will never be shaken.” (15: 5b)
To be invited in God’s tent as guest is to experience not just God’s hospitality as it were but the atmosphere of
intimacy. That is a special privilege and it is open to those who are willing to comply and submit to God’s high
moral standards. Do you want to be in God’s tent?
References
[1] Hospitality. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1151.
[2] “Jehovah, the God of Truth”. The Watchtower, August 1, 2003, p. 13.
[3] “Jehovah—Our Best Friend”, The Watchtower, April 15, 2014, p. 23.
[4] “Jehovah, the God of Truth”. The Watchtower, August 1, 2003, p. 13.
[5] Reproach. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 779.
[6] “Who Can Be God’s Friend?”, The Watchtower, September 15, 1989, p. 29.
55 | P a g e
19.15 Psalms 16
19.15.1 Psalms 16 - Part 1
Psalm 16 is an important psalm. Scholars classify this as a song of thanksgiving. This psalm has prophetic
content pointing to the future Messiah just as the first psalms pointed to the Messiah. It also has examples of
how to benefit from reflection or meditation of the words of God.
This psalm also has a superscription
“A mikʹtam of David.”
What is miktam? The Bible-based encyclopedia Insight has this brief explanation
“A Hebrew word contained in the superscriptions of six psalms ascribed to David. (Ps 16, 56-60) This term may
simply mean that the psalms are inscriptions of the episodes that they relate.” [1]
Another blog article offered possible explanation for ‘miktam’
“A Miktam or Michtam (pronounced mich-tawm') is found only in the Psalms. Six psalms to be exact: 16, 56, 57,
58, 59, and 60. Many Bible scholars think that there is a story hidden in Psalm 60. Some translate the Hebrew
word to mean golden - as in golden psalms. Others believe the word means precious, a tablet inscription, or a
"stelograph" - the art of writing or inscribing characters on pillars. The root of the word means to stamp or
engrave, and hence it is regarded as denoting a composition so precious as to be worthy to be engraven on a
durable tablet for preservation; or, as others render, "a psalm precious as stamped gold," from the word kethem,
"fine or stamped gold." Easton Bible Dictionary. The NIV footnote for mitkam is "Probably a literary or musical
term." [2]
What can I learn to boslter my own confidence in my relationship with Jehovah God in this psalm that David
was inspired to write? I want to explore that.
The psalm begins with a plea
“Protect me, O God, for I have taken refuge in you.

I have said to Jehovah: “You are Jehovah, my Source of goodness.
And the holy ones in the earth,
The majestic ones, bring me great delight.”
Those who pursue other gods multiply their sorrows.
I will never pour out their drink offerings of blood,
Nor will my lips mention their names.” (16: 1-4)
It is not clear from what is David asking for protection. But, David expects God to protect him because he has
made Jehovah God his refuge. David is associating protection with refuge and God. In addition, David
highlights his choice of association. He wrote about ‘holy ones of the earth’. He must be referring to those who
have remained clean and loyal to God.
Verse 2 has been rendered differently from the 1984 NWT edition and the latest 2013 NWT edition
“I have said to Jehovah: “You are Jehovah; my goodness is, not for your sake,” (1984 NWT)
“I have said to Jehovah: “You are Jehovah, my Source of goodness.” (2013 NWT)
References show that the manuscripts of this verse are difficult to reconstruct. The English translator has to
understand how verses 2 and 3 go together as a logical unit.This resulted into a better English translation in
2013 NWT edition.
56 | P a g e
David, under inspiration, next expresses a positive confidence in his relationship with Jehovah God declaring
the words below
“Jehovah is my portion, my allotted share, and my cup.

You safeguard my inheritance.
Pleasant places have been measured out to me.
Yes, I am content with my inheritance.” (16: 5, 6)
These are interesting words. In the books of Moses, Jehovah told Aaron the words below
““In their land you will not have an inheritance, and no share will become yours in their midst. I am your share
and your inheritance in the midst of the sons of Israel.” (Numbers 18:20)
Jehovah was the inheritance of the sons of Aaron. Jehovah took care of their material needs despite lacking
any inheritable lands like the other tribes. The Levites and the priesthood can rely on Jehovah God for both
provisions and protection while they performed their privilege.
But this is not exclusive to the Levites and the Aaronic priesthood. Thus, I find David expressing the same
confidence. David added that he is content with Jehovah God. A Bible-based publication comments on this
““Jehovah is my portion, my allotted share, and my cup,” sang David. “You safeguard my inheritance. Pleasant
places have been measured out to me.” (Ps. 16:5, 6) David was thankful for his “portion,” that is, for having an
approved relationship with Jehovah and the privilege of serving him. Like David, we may suffer hardships, but
we have so many spiritual blessings!” [3]
These are valuable lessons for anyone worshiping Jehovah God. If I can develop such faith like David to make
Jehovah my share, I will have the confidence that He can provide for my needs and protect me spiritually. The
message of this psalm is important and considered by the ancient Jews a golden psalm worthy of engraving the
message on golden tablets. Today, I can engrave the message of this psalm into my heart and build from it a
strong faith on Jehovah God.
In the next reflection, I will cover the reference to the Messiah.
References
[1] Miktam. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 399.
[2] “What is a michtam or miktam?”, Psalms blogger site.
[3] “Gaze Upon the Pleasantness of Jehovah”, The Watchtower, February 15, 2014, p. 29.
57 | P a g e
19.15.2 Psalms 16 - Part 2

When I started reflecting on Psalm 16, I appreciated that it was considered a golden psalm implying not only its
importance but its value. The reason I soon discovered as I went through the rest of Psalm 16 is because it
spoke about the Messiah. So, David while sharing his experience of his valued relationship with God, it also
spoke about the experience of the Messiah and his valued relationship with God.
David wrote about what he was moved to do out of his appreciation for Jehovah God. This is the first two
“I will praise Jehovah, who has given me advice.

Even during the night, my innermost thoughts correct me.” (16: 7)
Praising God is a common theme in David’s psalms. The blessings David continues to receive from God has
consistently moved him to do so. The phrase ‘innermost thoughts’ is a translation of the word ‘kidney’. The
Bible-based encyclopedia Insight comments on this and its parallelism
“At Psalm 16:7 David wrote: “I shall bless Jehovah, who has given me advice. Really, during the nights my
kidneys have corrected me.” God’s advice reached the innermost recesses of David’s being as a worshiper of
the true God. Because it had settled so deeply within, the “advice” was identified with the “kidneys,” and thus it
could be said that the kidneys corrected David.” [1]
This is the third
“I keep Jehovah before me constantly.

Because he is at my right hand, I will never be shaken.” (16: 8)
What does Jehovah being at David’s right hand imply? Insight comments
“Usually the right hand of a warrior was his sword-wielding hand, and it was unprotected by the shield in the left
hand. Therefore, a friend would stand or fight at his right hand as an upholder and protector. This circumstance
is used metaphorically with regard to God’s help and protection to those serving him.—Ps 16:8; 109:30, 31;
110:5; 121:5.” [2]
This was made possible because of his regular reflection on his relationship with God, putting God before him
constantly. To me that implies David puts forth the effort to keep his relationship with Jehovah God alive and
forefront.
What is interesting from this verse forward, the apostle Peter has applied this to the Messiah, Jesus, the same
words. The Messiah, Jesus, by his life and ministry clearly has put God, his Father, before him constantly. He
always trusted his Father for both physical and spiritual protection.
This is the fourth
“So my heart rejoices, my whole being is joyful.

And I reside in security.” (16: 9)
David has kept a joyful spirit in his relationship with God causing him to reside in security. Jehovah values the
importance of serving Him with joy. Insight cites the Law of Moses on this
“If they did not serve with joy of heart, there was something wrong with their hearts and their appreciation of his
loving-kindness and goodness. Therefore he warned what would take place if they became disobedient and
took no joy in serving him: “All these maledictions will certainly come upon you . . . because you did not listen to
the voice of Jehovah your God by keeping his commandments and his statutes . . . And they must continue on
you and your offspring . . . due to the fact that you did not serve Jehovah your God with rejoicing and joy of
heart for the abundance of everything.”—De 28:45-47.” [3]
This is equally true of the Messiah, Jesus. He taught about happiness in one’s relationship with and in serving
God. This is also reflected in the last verse of this psalm. The next verse now deals with the outcome of the
sacrifice of the Messiah
58 | P a g e
“For you will not leave me in the Grave.

You will not allow your loyal one to see the pit.” (16: 10)
This verse was quoted in the New Testament writers and applied to the Messiah, Jesus. Insight explains
“Jesus Christ when on earth was greatly strengthened in the knowledge that God had caused to be foretold of
him that, as God’s chief “loyal one,” his soul would not be left in Sheol. (Ps 16:10) On the day of Pentecost,
33 C.E., the apostle Peter applied this prophecy to Jesus, saying: “[David] saw beforehand and spoke
concerning the resurrection of the Christ, that neither was he forsaken in Hades nor did his flesh see corruption.
This Jesus God resurrected, of which fact we are all witnesses.” (Ac 2:25-28, 31, 32; compare Ac 13:32-37.)
The Expositor’s Greek Testament, in a comment on Acts 2:27, says that the Hebrew word cha·sidhʹ (used in Ps
16:10) “denotes not only one who is godly and pious, but also one who is the object of Jehovah’s loving-
kindness.”—Edited by W. R. Nicoll, 1967, Vol. II.” [4]
As expected, critical scholars consider that the NT writers were applying an illegitimate reading of Psalms 16:
10 for a Christian application on the basis that there could only be one meaning that was available to the Jewish
readers and not just to the Christian NT writers. In essence, these critics claim that the Christian NT writers are
making a different and therefore illegitimate application of Psalms 16:10. One paper defended the view of the
apostle Peter
“Yet that conclusion hardly does justice to Peter’s claim that David was a “prophet” who did indeed “foresee”
(proidon) and also knowingly spoke about (peri) the resurrection of Messiah when he wrote Psalm 16 (Acts 2:
30-31). Acts 2:25 carefully introduces the quotation from Ps 16:8-11 with the phrase, “David says with reference
to (eis) him,” rather than “concerning (peri) him” (which would have meant that the total reference was of the
Messiah alone). But Peter is most insistent that his understanding of Psalm 16 is not a novel interpretation: IT
was David’s own view. Thus, any belief that the psalm had been accommodated to contemporary fancies or
subjected to a reinterpretation fails to grapple with the apostle’s own claim: Psalm 16, not Peter (or Paul), made
these claims for Christ and his resurrection.” [5]
Another paper proposes a different approach
“The difference I propose is that in the case of these psalms, it is not one’s own experience that David (or
someone else, as in Psalm 45) has recorded artfully, even if the writer uses first person language of “I”, “me”,
“my”. This means that the proper starting place for interpreting these psalms is the canon of Scripture, not the
tenth century BC writer, and in the canon we find strong indicators that the proper and necessary historical
background for the interpretive context is in the first century AD. Thus, instead of seeing David’s experiences as
the primary or nearest referent for the psalm, and then seeing Christ’s life as the ultimate or far referent, I
suggest a reversal of putting David in the position of being the first recipient of the primary referent in Christ that
has been given in advance (historically speaking, as a certain sort of prophecy like a pre-recorded account of
Jesus’ experiences). We, as readers in the 21st century, come alongside David as readers feeling resonance
and mystical union with Christ, though we are now looking back to what David looked ahead to in hope of the
Messiah who was to come.” [6]
The point here is that Psalm 16 is referring to the Messiah as the speaker to maintain that one meaning of the
text. The apostle Peter quoted from verses 8-11 and applied it all to Jesus, the Messiah as though the Messiah
was the speaker. With this application, I get an insight into the personality of Jesus as revealed through this
Psalm.
References
[1] Kidneys. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 150.
[2] Hand. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1030.
[3] Joy. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 120.
[4] Loyalty. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 281.
[5] Kaiser Jr., Walter C. “The Promise to David in Psalm 16 and Its Application in Acts 2:25-33 and 13:32-37”,
Journal of Evangelical and Theological Society 23/3 (September 1980), p. 228.
59 | P a g e
[6] McKinley, John. “Psalms 16, 22, and 110. Historically Interpreted as Referencing to Jesus”, Perichoresis,
Volume 10, Issue 2 (2012), p. 220.
19.16 Psalms 17
What is the value of keeping integrity by living up to the high moral standard of God? How does this help during
times when you need God’s help? This is the message to me of the 17th psalm. This psalm is considered
another psalm of individual lament. It also has a superscription
“A prayer of David.”
David, in this prayer or appeal to Jehovah God, he appears to be experiencing some sort of injustice. Based
on his life experience, David experienced this mostly during his pre-king days under Saul and later after his
son Absalom rebelled. Below is his request
“Hear my plea for justice, O Jehovah;

Pay attention to my cry for help;
Listen to my prayer spoken without deceit.
May you make a just decision in my behalf;
May your eyes see what is right.” (17: 1,2)
The parallelism is apparent in ‘hear’, ‘pay attention’ and ‘listen’ with ‘plea’, ‘cry’, and ‘prayer’. Its repetition to
three times reinforces the message for help. Next, David expressed confidence that he will be heard by citing
the following reasons
“You have examined my heart, you have inspected me by night;

You have refined me;
You will find that I have not schemed anything bad,
And my mouth has not transgressed.” (17: 3, 4)
David used repetition again in this part - ‘examined’, ‘inspected’, and ‘refined’. What David allowed God to do to
him is worth emulating. By maintaining my integrity, living up to God’s standard in public and private, I will not
be afraid to be examined by God. This is where the confidence of David, from my perspective, is coming from.
He has acknowledged being ‘refined’ and ‘inspected’ by God. In what way could God have refined David? The
Bible-based encyclopedia Insight explains
“This tried and tested Word is one means by which God purifies his people in removing all sinful dross of
uncleanness. (Ps 17:3; 26:2; 105:19; Da 12:9, 10; Mal 3:3)” [1]
As a result of being refined, David adds
“As for the activities of men,

In accord with the word of your lips, I avoid the paths of the robber.
Let my steps stay on your tracks
So that my feet will not stumble.” (17: 5,6)
Regarding keeping the steps within God’s tracks, Insight comments

“The words “foot” and “feet” are frequently used to denote a person’s inclination or the course he takes, good or
bad. (Ps 119:59, 101; Pr 1:16; 4:26; 5:5; 19:2; Ro 3:15) The word “walk” is used with similar significance, as in
the statement, “Noah walked with the true God,” meaning that he took a course in harmony with God’s will and
commandments. (Ge 6:9; compare Eph 2:1, 2.) God directs the feet of his faithful servants in the right path,
figuratively, showing them the way to go so as not to stumble to a spiritual fall or be ensnared in evil, and
sometimes even safeguarding them against capture by the enemy. (1Sa 2:9; Ps 25:15; 119:105; 121:3; Lu
1:78, 79” [2]
60 | P a g e
David then repeats his plea to God
“I do call on you, because you will answer me, O God.

Incline your ear to me. Hear my words.
Show your loyal love in a wonderful way,
O Savior of those seeking refuge at your right hand
From those who rebel against you.
Guard me like the pupil of your eye;
Conceal me in the shadow of your wings.” (17: 6-8)
David described Jehovah God as ‘Savior of those seeking refuge’. He is convinced that God provides protection.
Insight comments on the request of David to guard him ‘like the pupil of your eye’
“God emphasizes this care and sensitiveness for their welfare when he speaks of his servants as “the pupil” of
his eye, metaphorically representing their preciousness in his sight and his quickness to act in their behalf when
touched by the enemy.—De 32:10; Ps 17:8.” [3]
Insight also commented specifically on ‘pupil’
“The Hebrew word ʼi·shohnʹ (De 32:10; Pr 7:2), when used with ʽaʹyin (eye), literally means “little man of the
eye”; similarly, bath (daughter) is used at Lamentations 2:18 with the idea “daughter of the eye,” both
expressions referring to the pupil. The two are combined for emphasis at Psalm 17:8 (ʼi·shohnʹ bath-ʽaʹyin),
literally, “little man, daughter of the eye” (“pupil of the eyeball,” NW). The reference is evidently to the tiny image
of oneself that can be seen reflected in that part of another’s eye.
The eye is extremely tender and sensitive; even a small hair or speck of dust between the lid and eyeball is
quickly noticed. The transparent part of the eye (the cornea) covering the pupil must be guarded and cared for,
because if this portion is scarred by injury or becomes cloudy through disease, distorted vision or blindness can
result. With force and yet with delicacy of expression the Bible uses “the pupil of your eyes” in speaking of that
which is to be guarded with utmost care. God’s law is to be so treated. (Pr 7:2) Mentioning God’s fatherly care
of Israel, Deuteronomy 32:10 says that He safeguarded the nation “as the pupil of his eye.” David prayed that
he would be protected and cared for by God as “the pupil of the eyeball.” (Ps 17:8) He wanted Jehovah to be
quick to act in his behalf when under enemy attack. (Compare Zec 2:8; where the Hebrew ba·vathʹ ʽaʹyin,
“eyeball,” is used.)—See EYE.” [4]
David then lined up the actions of his enemies
“Guard me from the wicked who attack me,
From my mortal enemies who surround me.
They have become insensitive;
With their mouth they speak arrogantly;
Now they hem us in;
They watch for the chance to cause our downfall.
He is like a lion eager to tear its prey to pieces,
Like a young lion crouching in ambush.” (17: 9-12)
Who these enemies are who are watching to cause his downfall, waiting for the opportune time to do so is
unclear to me. During his pre-king days, it was Saul. When he became king, they were the Philistines, the
Ammonites, the Moabites and later his own son Absalom.
“Rise up, O Jehovah, to confront him and bring him down;

Rescue me from the wicked with your sword;
Rescue me with your hand, O Jehovah,
From men of this world, whose share is in this life,
Those whom you fill with the good things you provide
And who leave an inheritance to their many sons.
But as for me, in righteousness I will see your face;
I am satisfied to awaken in your presence.” (17: 13-15)
61 | P a g e
That particular phrase describing men of this world, “whose share is in this life” stood out. It is a contrast with
David’s attitude of being satisfied to awaken in God’s presence. A Bible-based publication commented on this
“The “men of this system of things” devote themselves to making a good living, raising a family, and leaving
behind an inheritance. David’s main concern in life was to make a good name with God so as to ‘behold his
face,’ or to experience Jehovah’s favor. Upon “awakening” to Jehovah’s promises and assurances, David would
feel ‘satisfied to see His form,’ or rejoice in Jehovah’s presence with him. Like David, should we not set our
heart on spiritual treasures?” [5]
From the 17th psalm, the prayer emphasized to me to stay loyal to God by living up to his moral standards. Then,
I can expect God’s protection when I asked for it. Just like David, I can ask God to rescue me from spiritual
harm.
References
[1] Refine, Refiner. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 764.
[3] Eye. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 789.
[4] Pupil. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 714.
62 | P a g e
19.17 Psalms 18
19.17 Psalms 18 - Part 1
When reading the Bible, one part of the journey is discovering that translations needed to be updated over time
because of the evolution of the target language like English, and the discovery of older manuscripts that help
refine the translations. In the 18th psalm, this is one aspect I am going to explore. Will it affect the integrity of the
Bible because of the minor changes in the copying? Time to find out again.
I also found out that Psalms 18 except for verse 1 is found in 2 Samuel 22 as the last words of David. I am
going to reproduce here my reflection on the comparative analysis of the two texts (Psalms 18 and 2 Samuel 22)
but focusing only on their differences. I will not repeat my reflection of 2 Samuel 22 here. I will just re-read my
reflection of 2 Samuel 22.
The similarity of this Song of David with Psalms 18, which are almost identical, is interesting. I will show in the
list (English translation only)
* round parentheses () when only Psalms 18 has the line

* bracket parentheses [] when only 2 Samuel 22 has the line and
* pointed parentheses <> where Psalms 18 has differed in the line versus 2 Samuel 22”
Of scholars who examined these two identical material or what they call double transmission texts, one reported
129 variations in various categories of language feature study. A study of where the two material differ and the
tracing of their source documents is what is called the field of textual criticism. The representation below is just
an
illustration of how the same material has differed
“(I have affection for you, O Jehovah, my strength)

3 [And my place to flee, my savior; you who save me from violence.]
5 The waves of death broke all around me; <The ropes of death encircled me,>
7 In my distress I called on Jehovah,
To my God I kept calling. <To my God I kept crying for help.>
Then from his temple he heard my voice, <From his temple he heard my voice,>
And my cry for help reached his ears. <And my cry to him for help reached his ears.>
8 Back and forth the earth began to shake and rock; <Then the earth began to shake and rock,>
The foundations of the heavens trembled <The foundation of the mountains trembled>
And shook back and forth because he had been angered.
11 He was visible on the wings of a spirit. <He swooped down on the wings of a spirit.>
12 Then he put darkness <He then covered himself in darkness,>
Around him as a shelter, <All around him as a shelter.>
In dark waters and thick clouds.
13 From the brightness before him fiery coals blazed.
<Hail and fiery coals broke through the clouds>
14 Then Jehovah began to thunder from heaven;
The Most High made his voice heard.
(With hailstones and fiery coals.)
15 He shot his arrows and scattered them;
Lightning, and he threw them into confusion.
<He ruled his lighting and threw them into confusion.>
16 The bed of the sea became visible; <The stream beds became visible,>
The foundations of the land were exposed by the rebuke of Jehovah,
<The foundations of the land were exposed by your rebuke, O Jehovah,>
28 For you save those who are humble, <For you save those who are lowly,>
[But your eyes are against the haughty],
and you abase them. <But you abase the haughty.>
29 For you are my lamp, O Jehovah;
<For it is you who light my lamp, O Jehovah,>
It is Jehovah who lights up my darkness.
<My God who lights up my darkness.>
63 | P a g e
33 The true God is my strong fortress, <the one who clothes me with strength>
And he will make my way perfect.
36 You give me your shield of salvation,
(Your right hand supports me)
And your humility makes me great.
38 I will pursue my enemies and annihilate them;
<I will pursue my enemies and overtake them;>
39 And I will wipe them out and crush them, so that they will not rise up;
<I will crush them so that they cannot rise up;>
They will fall under my feet.
43 I will pound them as fine
as the dust of the earth; <as dust in the wind;>
I will pulverize and trample them like mud in the streets.
<I will throw them out like mud in the streets.>
44 You will rescue me from the faultfinding of
my people. <my people.>
You will safeguard me to be the head of nations;
<You will appoint me the head of nations.>
A people whom I have not known will serve me.
45 Foreigners will come cringing before me;
<At a mere report they will obey me;>
What they hear about me will make them obey me.
<Foreigners will come cringing before me>
49 He rescues me from my enemies. <... angry enemies>
You lift me high above those who attack me;
You save me from the man of violence.
50 That is why I will thank you, O Jehovah, among the nations,
<That is why I will glorify you among the nations, O Jehovah>”
The result of this analysis shows that
* 3 lines are unique to Psalms 18

* 1 line is unique to 2 Samuel 22
* 27 differences between Psalms 18 and 2 Samuel 22
How do I explain the differences between the same bodies of text appearing with variation within the Bible? To
understand this aspect of the Bible, I have to understand the process of copying and transmission of ancient
copies of the Bible from the original languages and their translation to the English language.
The Bible-based publication explains the findings around the Dead Sea Scrolls
“Although the scrolls demonstrate that the Bible has not undergone fundamental changes, they also reveal that
to some extent there were different versions of Hebrew Bible texts used by Jews in the Second Temple period,
each with its own variations. Not all the scrolls are identical to the Masoretic text in spelling or wording. Some
are closer to the Greek Septuagint. Previously, scholars thought that the Septuagint’s differences might be the
result of mistakes or even deliberate inventions by the translator. Now the scrolls reveal that many of these
differences were actually due to variations in the Hebrew text. This may explain some cases in which early
Christians quoted Hebrew Scripture texts using wording different from the Masoretic text.—Exodus 1:5; Acts
7:14.” [1]
Thus, the appendix of the 2013 New World Translation explains the value of these many manuscripts
“When scholars compare the thousands of fragments and copies of ancient Bible books available to them, they
can detect copyist error and determine the original wording.
How confident can we be that the thoughts contained in the original Bible texts have been accurately
transmitted to us? Commenting on the text of the Hebrew Scriptures, scholar William H. Green stated: “It may
be safely said that no other work of antiquity has been so accurately transmitted.” Regarding the Christian
Greek Scriptures, or so-called New Testament, Bible scholar F. F. Bruce wrote: “The evidence for our New
64 | P a g e
Testament writings is ever so much greater than the evidence for many writings of classical authors, the
authenticity of which no one dreams of questioning.” He also said: “If the New Testament were a collection of
secular writings, their authenticity would generally be regarded as beyond all doubt.” [2]
Future discoveries of older manuscripts, similar to the discovery of Dead Sea Scrolls in the Qumran Cave, will
only further refine the Bible, God’s Word.
References
[1] “The Dead Sea Scrolls—Why Should They Interest You?”, The Watchtower, February 15, 2001, p. 6.
[2] “How the Bible Came to Us”, 2013 New World Translation, pp. 1727.
65 | P a g e

How intense is your love for God? David in his 18th psalm expressed it. What can I learn from his example?
According to the classification of Hermann Gunkel, the 18th psalm is the second royal psalm because it is about
the king, the anointed of God, and the affirmation of God’s favor to the king, and of the king’s righteousness.
What I would like to reflect on is the first verse and I checked how the various translations differed in its
rendering
“I have affection for you, O Jehovah, my strength.” (2013 New World Translation)
“I shall have affection for you, O Jehovah my strength.” (1984 New World Translation)
“I will love thee, O LORD, my strength.” (King James Version)
“I love thee, O Jehovah, my strength.” (American Standard Version)
“I love you, LORD, my strength.” (New International Version, New American Standard Bible, New Living
Translation)
According to one reference, from a Hebrew language perspective, the verb here is in non-perfective tense[1].
That means the action has not yet been completed. Both of the 2013 and 1984 translations show that the action
has not yet completed. It has not yet ended. It has already started continuing to the present (as in 2013 version)
or is about to start so has not yet completed (as in the 1984 version).
But the 1984 translation made it appear that the affection is not there yet but the speaker is determine to have it
and so has not yet terminated. The 2013, on the other hand, shows that the speaker already has it but has not
yet terminated and no plans to do so.
It appears that it is more reasonable to think that David already has the love for Jehovah God and it has not yet
ended. So, I see this in the revision in the 2013 NWT which is closer in tone with the rest of the more modern
English translations compared to the old King James Version which the 1984 NWT reflects.
But what I would like to reflect on is the Hebrew word translated in English as ‘love’ or ‘affection’. According to a
lexicon, the Hebrew word is ‘racham’. This word can both be translated as ‘love’ and ‘mercy’ or ‘compassion’.
This word is related to the ‘belly’ or ‘womb’. The Bible-based encyclopedia Insight explains
“Children are the fruitage of the womb, located in the belly. However, another Hebrew word, reʹchem (or
raʹcham), specifically refers to the womb, as can be noted at Job 31:15: “Did not the One making me in the belly
make him, and did not just One proceed to prepare us in the womb?”—See also Ge 49:25; Ps 22:10; Pr 30:16.”
[2]
Insight explains its connection with ‘mercy’
“The Hebrew verb ra·chamʹ is defined as meaning “to glow, to feel warm with tender emotion; . . . to be
compassionate.” (A Hebrew and Chaldee Lexicon, edited by B. Davies, 1957, p. 590) According to
lexicographer Gesenius: “The primary idea seems to lie in cherishing, soothing, and in a gentle emotion of
mind.” (A Hebrew and English Lexicon of the Old Testament, translated by E. Robinson, 1836, p. 939) The term
is closely related to the word for “womb” or can refer to “bowels,” which are affected when one feels warm and
tender sympathy or pity.—Compare Isa 63:15, 16; Jer 31:20.
In the Scriptures ra·chamʹ is used only once by man toward God, the psalmist saying: “I shall have affection
[form of ra·chamʹ] for you, O Jehovah my strength.” (Ps 18:1) Between humans, Joseph displayed this quality
when “his inward emotions [form of ra·chamimʹ] were excited” toward his brother Benjamin and he gave way to
tears. (Ge 43:29, 30; compare 1Ki 3:25, 26.)” [3]
This Hebrew word is frequently associated with God’s mercy. Insight explains
66 | P a g e
“The term’s most frequent use is with regard to Jehovah’s dealings with his covenant people. God showing pity
(ra·chamʹ) toward these is compared with a woman showing pity toward the children of her womb and with a
father showing mercy toward his sons. (Isa 49:15; Ps 103:13” [4]
So, what is the complete picture about the Hebrew word ‘racham’? It is related to the belly or womb. Regarding
the Joseph account in Genesis, a literal translation says ‘for his bowels have been moved for his brother’. The
intense emotion of compassion and mercy have physical manifestation in the body. To the Hebrews whose
language caters to the senses, the feeling of mercy is associated with the bowels or womb. The feelings of
tenderness of a mother for her child.
With that background information, why do English translators render ‘racham’ which is often translated ‘mercy’
or ‘compassion’ as ‘love’ in Psalms 18:1? This paints to us the physical sensations that David felt for God as
love has physically affected him. It moved his bowels.
Interestingly, the equivalent Greek word conveys the same thing. A Bible-based publication explains
“In this respect, the three Gospel writers Matthew, Mark, and Luke use a Greek verb, splag·khniʹzo·mai, which
comes from the Greek word for “intestines.” “From its very derivation,” explains Bible scholar William Barclay, “it
can be seen that it describes no ordinary pity or compassion, but an emotion which moves a man to the very
depths of his being. It is the strongest word in Greek for the feeling of compassion.” It is variously translated
“feel pity” or “moved with pity.”—Mark 6:34; 8:2.” [5]
Interestingly, the Greek translation of the Hebrew Old Testament known as the Septuagint (LXX) used a form of
the Greek word ‘agape’ for the Hebrew ‘racham’ when there is the Greek word ‘spagkhnizomai’ available for
Psalms 18:1.
So, my appreciation here of David’s words is that the declaration is not just a matter of fact. It should be read
with tenderness and intensely such that there are physical effects in one’s bowel. How strongly do you love God?
References
[1] Longrace, Robert. “Discourse Structure, Verb Forms, and Archaism in Psalm 18”, Journal of Translation
Volume 2, Number 1 (2006), p. 18.
[2] Belly. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 282.
[3] Mercy. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 375.
[4] Ibid.
[5] “Jehovah—Our Tenderly Compassionate Father”, The Watchtower, November 1, 1994, p. 12.
67 | P a g e
19.18 Psalms 19
How does the knowledge obtained about our universe becomes an evidence that this is the product of an
intelligent God? Why would this fact help us to accept the message of the Bible and form the basis to trust what
Jehovah God promises to bring in our time for a better world? Atheist and scientist Stephen Hawking maintains
that the laws of physics created the universe and not God. Another scientist faulted Stephen Hawking for
confusing the answer. One news article quoted the scientist, Prof. John Lennox, in a Daily Mail September 3,
2010
“But contrary to what Hawking claims, physical laws can never provide a complete explanation of the universe.
Laws themselves do not create anything, they are merely a description of what happens under certain
conditions.
What Hawking appears to have done is to confuse law with agency. His call on us to choose between God and
physics is a bit like someone demanding that we choose between aeronautical engineer Sir Frank Whittle and
the laws of physics to explain the jet engine.”
Another scientist, Prof. Michio Kaku, who co-wrote the first papers on the string theory of the universe explained
in his new theory explains what it means about the existence of God
“With all of the calculations that would need to go into creating a successful universe, Mr Kaku says that God is
a mathematician – which could imply that we are living in a simulation, which many experts are considering the
notion of.”
Antony Flew, a former champion of atheism in his book ‘There Is A God’ wrote in the chapter ‘Who Wrote the
Laws of Nature?’
““Science is based on the assumption that the universe is thoroughly rational and logical at all levels,” writes
Paul Davies, arguably the most infl uential contemporary expositor of modern science. “Atheists claim that the
laws [of nature] exist reasonlessly and that the universe is ultimately absurd. As a scientist, I find this hard to
accept. There must be an unchanging rational ground in which the logical, orderly nature of the universe is
rooted.”
Those scientists who point to the Mind of God do not merely advance a series of arguments or a process of
syllogistic reasoning. Rather, they propound a vision of reality that emerges from the conceptual heart of
modern science and imposes itself on the rational mind. It is a vision that I personally find compelling and
irrefutable.”
But scientific philosophers inferring from the recent discoveries that it is evident that there is an Intelligent Mind
out there. The fact though is that science cannot established the truth about God’s existence. It’s out of scope
for science. Science cannot confirm nor deny anything about God. However, in the language of the Bible, God
is evident through His creation. The next psalm does just that.
The next psalm taught me using poetic language that the material universe show evidence of God’s existence.
Bible scholars classify this psalm as partly a doxology, or praise of God (vss. 1-6) and partly a Torah psalm, or
about the Laws of Moses (vs. 7-14).
I will tackle the first portion. This psalm also has a superscription
This psalm starts with
“The heavens are declaring the glory of God;

The skies above proclaim the work of his hands.”
68 | P a g e
The Bible-based encyclopedia Insight explains what the Hebrews meant with the use of the word ‘glory’
“Often the Scriptures mention glory in connection with Jehovah God. As to its meaning in these cases the
Theological Dictionary of the New Testament, edited by G. Kittel, explains: “If in relation to man [ka·vohdhʹ]
denotes that which makes him impressive and demands recognition, whether in terms of material possessions
or striking [dignity or importance], in relation to God it implies that which makes God impressive to man.”
(Translated by G. Bromiley, 1971, Vol. II, p. 238) So glory may refer to an impressive evidence of God’s
almighty power. Thus, the visible heavenly bodies are “declaring the glory of God.” (Ps 19:1)” [1]
How do the heavens do that? David wrote
“Day after day their speech bubbles forth,

And night after night they reveal knowledge.
There is no speech, and there are no words;
Their voice is not heard.
But into all the earth their sound has gone out,
And to the ends of the inhabited earth their message.” (19:; 2-4)
I can imagine David as a shepherd boy looking at the starry heavens at night, reflecting the glory of stars, their
apparent order and groups in the sky. Today, I have fuller appreciation of what is up there compared to David’s
time. On this reflection, a Bible-based publication wrote
“He continues: “One day after another day causes speech to bubble forth, and one night after another night
shows forth knowledge.” (Psalm 19:2) Day after day and night after night, the heavens display God’s wisdom
and creative power. It is as if speech praising God were ‘bubbling forth’ from the heavens.
However, it takes discernment to hear this witness. “There is no speech, and there are no words; no voice on
their part is being heard.” Yet, the silent testimony of the heavens is powerful. “Into all the earth their measuring
line has gone out, and to the extremity of the productive land their utterances.” (Psalm 19:3, 4) It is as if the
heavens sent out ‘measuring lines’ to make sure that their silent witness filled every corner of the earth.” [2]
Using poetic language, David wrote about the sun
“In the heavens he has pitched a tent for the sun;
It is like a bridegroom emerging from the bridal chamber;
It rejoices like a mighty man running his course.
It emerges from one end of the heavens,
And it circles to their other end;
And nothing is concealed from its heat.” (19: 4b-6)
The same Bible-based publication comments

“As stars go, the sun is only medium sized. Yet, it is a remarkable star, dwarfing the planets orbiting it. One
source says that it has a mass of “2 billion of billion of billion tons”—99.9 percent of the mass of our solar
system! Its gravitational pull allows the earth to orbit at a distance of 93 million miles [150 million km] without
drifting away or being sucked in. Only about half a billionth of the sun’s energy reaches our planet, but that is
enough to sustain life.
The psalmist speaks of the sun in figurative language, picturing it as “a mighty man” who runs from one horizon
to the other during the day and retires at night in “a tent.” When that mighty star dips below the horizon, from
earth’s vantage point, it appears to go into “a tent,” as if to rest. In the morning, it seems to burst out, beaming
radiantly “like a bridegroom when coming out of his nuptial chamber.” As a shepherd, David knew the extreme
cold of night. (Genesis 31:40) He recalled how the sun’s rays would rapidly warm him and the landscape
around him. Clearly, it was not exhausted from its “journey” from east to west but was like “a mighty man,”
ready to repeat the journey.” [3]
Yes, indeed, the heavens declare the glory of Jehovah God!
69 | P a g e
References
[1] Glory. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 963.
[2] “Creation Declares the Glory of God!”, The Watchtower, June 1, 2004, p. 10.
[3] Ibid.
70 | P a g e

Time to reflect on the other half of the two-part Psalms 19. While the first one focused on praising God for His
creative works, the latter focused on what God has provided to guide humans, His law code. At the time, this
was the set of laws Jehovah God gave through Moses.
David strated with the set below
“The law of Jehovah is perfect, restoring strength.

The reminder of Jehovah is trustworthy, making the inexperienced one wise.
The orders from Jehovah are righteous, causing the heart to rejoice;
The commandment of Jehovah is clean, making the eyes shine.
The fear of Jehovah is pure, lasting forever.
The judgments of Jehovah are true, altogether righteous.” (19: 7-9)
When reading Biblical poetry such as this example, the Bible-based encyclopedia Insight helps understand the
structure and form of this poetry and how it helps deliver the message to me
“Then there is synthetic (or, formal, constructive) parallelism in which the second portion does not simply echo
the same thought as the first or give a contrast. Rather, it enlarges and adds a new thought. Psalm 19:7-9 is an
example of this.” [1]
Then, Insight goes on to explain the feature of synthetic parallelism in this psalm
“Notice that the second part of each sentence or clause completes the thought; the whole verse, therefore, is a
synthesis, that is, the result of bringing together two elements. Only with the second half-lines, such as “bringing
back the soul” and “making the inexperienced one wise,” does the reader learn how the ‘law is perfect’ and how
the “reminder of Jehovah is trustworthy.” In such a series of synthetic parallels, this division between the first
and second part serves as a rhythmic break. There is thus, along with the progression of thought, the
preservation of a certain verse structure, a parallel of form. It is for this reason sometimes called formal or
constructive parallelism.” [2]
In the first part of verse 7
“The law of Jehovah is perfect”
and the second part
“restoring strength”
together is what Insight explains as completing the thought. Hence, it is called synthetic. So, if I summarize the
good things that God’s law contributes to me, the key words are perfect, trustworthy, righteous, clean, pure and
true. The benefits are that they restore strength, makes the inexperience wise, the heart to rejoice, and the eyes
to shine.
The law referred to by David are written in the books of Moses. A careful study of those laws will give us an
insight in how much God cares for humans, the vulnerable, the helpless, the aged, the children, the foreigner,
the land, its animals, the value of hygiene, and justice.
Once I learn to appreciate such laws, I will end up agreeing with David on the following statements
“They are more desirable than gold,

Than much fine gold,
And sweeter than honey, the honey that drips from the combs.
By them your servant has been warned;
In keeping them, there is a large reward.” (19: 10, 11)
God’s law, reminders, orders, and commandments provide protection against spiritual harm. Thus, David can
say ‘he has been warned’ by them. A Bible-based publication wonderfully uses an illustration to teach this point
71 | P a g e
“To illustrate: As you walk along in a pleasant park, you notice a sturdy high fence blocking off part of the
grounds. The landscape beyond the fence looks inviting. At first, you might view the fence as a needless
restriction of your freedom. As you look through it, though, you notice a ferocious lion stalking prey on the other
side! Now you see the fence for what it is—a protection. Is there a dangerous predator stalking you right now?
God’s Word warns: “Keep your senses, be watchful! Your adversary, the Devil, walks about like a roaring lion,
seeking to devour someone.”—1 Peter 5:8” [3]
David, next focused on human frailty, the tendency to commit wrong things
“Who can discern mistakes?

Pronounce me innocent from sins I am unaware of.
And hold your servant back from presumptuous acts;
Do not let them dominate me.
Then I will be complete,
And innocent of blatant sins.” (19: 10-13)
“David knew that he might commit sins of which he was not even aware. Hence, he asked to be forgiven the
transgressions that might have been hidden even from him. When he made a serious mistake because his
imperfect flesh prodded him to take a wrong course, he greatly desired Jehovah’s help. He wanted God to
restrain him from presumptuous deeds. David did not want presumptuousness to become his dominant attitude.
Rather, he desired to be complete in his devotion to Jehovah God.” [4]
David concluded this psalm with the words below
“May the words of my mouth and the meditation of my heart

Be pleasing to you, O Jehovah, my Rock and my Redeemer.” (19: 14)
Why is meditation an important tool for David? A Bible-based publication explains
“Consider the example of the psalmist David. He faced an array of seemingly insurmountable problems, and he
well knew that as an imperfect man, he needed help from God in conducting himself aright. What fortified David
through difficult circumstances? As recorded at Psalm 19:14, David said: “Let the sayings of my mouth and the
meditation of my heart become pleasurable before you, O Jehovah my Rock and my Redeemer.” The Hebrew
word here translated “meditation” comes from a root word literally meaning “speak with oneself.” Yes, David
‘spoke with himself’ about Jehovah, his activity, his works, his laws, and his righteousness.—Psalm 143:5.” [5]
With this rich in information and reflection of a psalm, I can copy David and enrich myself by reflecting deeply
that is ‘speak to myself’ about God’s creation and his laws. Both help me appreciate how glorious the God that I
am worshiping.
References
[1] Hebrew, II. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1073.
[2] Ibid.
[3] Keep Yourselves in God’s Love, Jehovah’s Witnesses, 2014, p. 197.
[4] “Jehovah Is Not to Blame”, Awake!, November 15, 1992, p. 14.
[5] “Meditation That Is Beneficial”, Awake!, September 8, 2000, p. 20.
72 | P a g e
19.19 Psalms 20
How does Psalm 20 celebrates the spirit of trusting in Jehovah God rather than military equipment? How is this
related with the king/Messiah’s own faithfulness? I would like to reflect on this with this psalm.
Praying for someone else is a special type of psalm. One type of psalm contains prayer for the king. This is
why it is called a royal psalm. The royal psalm not only expresses the wish for good for the king, but his
important relation with God as the Sovereign King.
In the Bible, the Judean king from the family of David represented God on the visible throne on the earth, in
Jerusalem. Jehovah God has a covenant not only with Israel as a people, but has a covenant specifically with
David for a kingdom.
David is Jehovah God’s Messiah, or in English ‘Anointed One’. The ‘son of David’ that will become the future
Messiah is none other than Jesus of Nazareth.
This psalm also has a superscription
I am already familiar with this type of superscription that it signifies the advance state of music in Israel. The
psalm proper begins with
“May Jehovah answer you in the day of distress.

May the name of the God of Jacob protect you.
May he send you help from the holy place
And sustain you from Zion.
May he remember all your gift offerings;
May he accept with favor your burnt offering. (Selah)
May he grant you the desires of your heart
And give success to all your plans.” (20: 1-4)
The requests mentioned for the king, identified three areas - God’s aid in times of distress, acceptance of his
burnt offering, and the desires of his heart or plans. David had enemies when he became king, and he sought
Jehovah God’s aid in each time. He is also known for making offerings, particularly burnt offerings which
represent the best offering to Jehovah God. Faithful kings that followed him each made request for help from
Jehovah God, and offered burnt offerings, and requested that their plans be blessed.
If the first section is about asking Jehovah God to help, accept and grant the king’s request for help, offerings,
and his plans, the next section affirms these thoughts and the celebration of that faith in Jehovah God and his
care for His anointed one
“We will shout joyfully over your acts of salvation;

We will lift our banners in the name of our God.
May Jehovah fulfill all your requests.
Now I do know that Jehovah saves his anointed one.
He answers him from his holy heavens
With great salvation by his right hand.” (20: 5, 6)
The psalm end with the section below
“Some rely on chariots and others on horses,

But we call on the name of Jehovah our God.
They have collapsed and fallen,
73 | P a g e
But we have risen up and been restored.

O Jehovah, save the king!
He will answer us in the day we call for help.” (20: 7-9)
Chariots have been on the Bible record for a long while. The Bible-based encyclopedia Insight explains
“War chariots were employed by many of the pagan nations that opposed Israel. At the Red Sea in 1513 B.C.E.,
Pharaoh’s entire army, including his 600 special war chariots “and all the other chariots of Egypt,” were
destroyed by Jehovah. (Ex 14:6, 7; 15:4, 19; Jos 24:6) When conquering the Promised Land, the Israelites
routed the enemy and burned many of their captured chariots. (Jos 11:4-9) Jabin the king of Canaan held the
Israelites in bondage for 20 years until Jehovah pinned down and destroyed his fleet of 900 chariots equipped
with iron scythes and commanded by Sisera, at the torrent valley of Kishon. (Jg 4:2, 3, 13, 15, 16; 5:28) During
the period of Israel’s kings, at one time or another, the Philistines, Egyptians, Ethiopians, Syrians, Assyrians,
and Babylonians battled against them with large chariot forces, as many as 32,000 chariots on one occasion.
(1Sa 13:5; 2Sa 1:6; 1Ch 19:6, 7, 18; 2Ch 12:2, 3; 14:9; 16:8; Isa 37:21, 24) In pronouncements of doom, the
prophets sometimes mentioned the chariots in which such nations prided themselves.—Jer 50:37; 51:21; Mic
5:10, 15.” [1]
So, when David mentioned “some rely on chariots and others on horses”, David could be referring to the
practice of the nations around Israel many have fought against Judah in later times. David himself witnessed
the successes that Jehovah God gave His chosen people who were more powerful and more equipped militarily.
At this point, David has separated the subjects into the king/Messiah, the “I” (David himself), and the “we” (the
people of Israel as a whole). This implies a unity in worship of the same God who protects His Messiah and
unity of support behind the king/Messiah who is faithful to the sovereign King of Israel, Jehovah God himself.
This psalm will be confirmed by the historical record found in the books of Kings and Chronicles. Jehovah God
granted the requests for help of specific Judean kings - Asa, Jehoshaphat, and Hezekiah.
Reading this psalm along with the successes of these faithful Judean kings, makes the reading more
meaningful. If God can work with His faithful human Messiahs, what more can I expect from God with His own
Son as the Messiah?
References
[1] Chariot. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 427.
74 | P a g e
19.20 Psalms 21
How does this royal psalm matches the imagery of the white horse rider of the four horsement of the
Apocalypse? This is what I want to reflect on.
In this reflection, I encounter another so-called royal psalm because it focuses on the king. The royal psalms
celebrates the support the real sovereign of Israel, Jehovah God, to His human representative king. This also
has a superscription
David, as the king-psalmist, wrote about his relationship to God, the real sovereign
“O Jehovah, in your strength the king rejoices;
How greatly he rejoices in your acts of salvation!
You have granted him the desire of his heart,
And you have not withheld the request of his lips. (Selah)
For you meet him with rich blessings;
You place a crown of fine gold on his head.” (21: 1-3)
The presence of “Selah” as previously defined is meant to impress the previous thoughts
“It is held by some to mean a “pause, suspension, or holding back,” either of the singing of the psalm for a
musical interlude or of both singing and instrumental music for silent meditation. In either event, the pause was
doubtless used to make the fact or sentiment just expressed more impressive, to allow the full import of the last
utterance to sink in.” [1]
It reinforces the first four lines the celebratory spirit of God’s support for the king. What is this ‘crown of fine
gold’ mentioned in the psalm? The Bible-based publication explains
“What is significant about “a crown of refined gold”? Whether the crown was literal or was symbolic of
added glory because of David’s many victories is not stated. However, this verse prophetically points to the
crown of kingship that Jesus received from Jehovah in 1914. The fact that the crown is made of gold suggests
that his reign is of the highest quality.” [2]
In the next verse, David shared a promise from God
“He asked you for life, and you gave it to him,

A long life, forever and ever.” (21: 4)
But how can Jehovah God fulfill this promise to David who died and was replaced by his son Solomon? A Bible-
based publication explains
“Jehovah promised David “length of days to time indefinite, even forever.” (Psalm 21:4 [21:5, TNK]) To fulfill that
promise will require a resurrection, as foretold elsewhere in the Scriptures. Consider a few examples: “If an
able-bodied man dies can he live again? . . . You will call, and I myself shall answer you. For the work of your
hands you will have a yearning.” (Job 14:13-15) “He will actually swallow up death forever, and the Sovereign
Lord Jehovah will certainly wipe the tears from all faces.” (Isaiah 25:8) “You will rest, but you will stand up for
your lot at the end of the days.”—Daniel 12:2, 13 [12:2, 12, TNK].” [3]
Next, David, wrote the blessings Jehovah God gives the king for trusting in God
“Your acts of salvation bring him great glory.

Dignity and splendor you bestow on him.
You make him blessed forever;
You make him glad with the joy of your presence.
For the king trusts in Jehovah;
Because of the loyal love of the Most High, he will never be shaken.” (21: 5-7)
75 | P a g e
The ‘loyal love’ mentioned here is the Hebrew word ‘chesed’. It is worth repeating the essence of this Hebrew
word. Insight explains
attaches itself to an object until its purpose in connection with that object is realized.” [4]
Then, it concludes the psalm with what God promised to do with his enemies
“Your hand will find all your enemies;

Your right hand will find those hating you.
You will make them like a fiery furnace at the appointed time when you give them attention.
Jehovah will swallow them up in his anger, and fire will consume them.
Their descendants you will destroy from the earth,
And their offspring from the sons of men.
For they intended to do what is bad against you;
They have devised schemes that will not succeed.
For you will make them retreat
By aiming your bow at them.
Rise up, O Jehovah, in your strength.
We will sing praises to your mightiness.” (21: 8-13)
This imagery reminds me of the Revelation picture of the rider of the white horse with a golden crown on his
head. This is the Messianic picture. I await the time soon when God’s Messiah will soon claim the Earth for
God’s sovereignty. The book of Revelation reports about this rider of the white horse
“And I saw, and look! a white horse, and the one seated on it had a bow; and a crown was given him, and he
went out conquering and to complete his conquest.” (Revelation 6:2)
References
[1] Selah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 891.
[2] Highlights From Book One of Psalms. The Watchtower, May 15, 2006, p. 18.
[3] “What Blessings Will the Messiah Bring?”, How You Can Have a Family Life, Jehovah’s Witnesses, 2013, p.
29.
76 | P a g e
19.21 Psalms 22
19.21.1 Psalms 22 - Part 1
What does Psalm teach me about the sufferings of the Messiah which happened to the Lord Jesus? What does
it teach me about the experience of suffering of David himself as the proto-type Messiah? I would like to explore
that in this reflection note.
Reading Psalms 22 reminds me of the final hours of the Lord Jesus on earth. It is classified as a psalm of
individual lament following Hermann Gunkel’s classification. Many scholars recognize that this psalm has
“messianic character” [1]. Bible scholars are also asking what was the message of this psalm in David’s day.
Scholars divided this psalm into three sections. The first section (vss. 1-10) dealt with David’s introductory
address. The second section (vss. 11-21) is David’s effort asking God to deliver him up from his trials. The last
section (vss. 22-31) is where David praised Jehovah God.
Like other psalms before this, it has a superscription
“To the director; set to “The Doe of the Dawn.” A melody of David.”
It is not clear what “Doe of the Dawn” refers to. Different scholars propose different meanings. The first verse
is very familiar to Christian readers
“My God, my God, why have you forsaken me?

Why are you far from saving me,
Far from my cries of anguish?” (22: 1)
I associate this with my recollection of Jesus on the torture stake before he died. The Bible-based encyclopedia
Insight explains
“As Jesus was dying on the torture stake, about the ninth hour, or about 3:00 p.m., he called out: “Eʹli, Eʹli, laʹma
sa·bach·thaʹni?” (“My God, my God, why have you forsaken me?”) (Mt 27:46; Mr 15:34) Bystanders thought that
he was calling for Elijah. Perhaps they misunderstood Jesus’ words because his speech was indistinct as a
result of his intense suffering or because his dialect differed from theirs. (Mt 27:47; Mr 15:35) In calling out to his
heavenly Father, acknowledging him as his God, Jesus fulfilled Psalm 22:1.” [2]
This is one of the many Old Testament prophetic references to the Messiah which the Lord Jesus fulfilled in his
day. Those are strong indicators that Jesus is the promised Messiah. This is not the only verse quoted in the
New Testament from this psalm. Part of this introduction up to verse 10 is as follows
“My God, I keep calling by day, and you do not answer;

And by night there is no silence on my part.
But you are holy,
Surrounded by the praises of Israel.” (22: 2, 3)
Referring to God being surrounded by praise, Insight explains

“Praise had an important place in Israel’s worship of Jehovah. Because of being completely surrounded by
praise, the Almighty is referred to as “inhabiting the praises of Israel.” (Ps 22:3) It was King David who
organized the priests and Levites for praising Jehovah with song and instrumental music. The organized
arrangement begun by David continued in effect at the temple built by Solomon, and for years thereafter priests
and Levites led the rendering of praise, using inspired compositions that have been preserved to this day in the
book of Psalms.—1Ch 16:4-6; 23:2-5; 2Ch 8:14; see MUSIC.” [3]
The reference is a contrast from the suffering of the psalmist who is prophetic of the Messiah. Then the tone
changed to praising God’s acts of salvation to God who has been saving the Jewish ancestors when they cry
for aid
77 | P a g e
“In you our fathers put their trust;

They trusted, and you kept rescuing them.
To you they cried out, and they were saved;
They trusted in you, and they were not disappointed.” (22: 4, 5)
Then, it switches back to the tone of suffering
“But I am a worm and not a man,

Scorned by men and despised by the people.
All those seeing me mock me;
They sneer and shake their heads in derision:
“He entrusted himself to Jehovah. Let Him rescue him!
Let Him save him, for he is so dear to Him!”” (22: 6-8)
These verses describe the humiliation heaped by the enemies of Jesus upon him while he was impaled on the
torture stake. A Bible-based publication comments
“David prophesied that the Messiah would be reviled. (Read Psalm 22:7, 8.) Jesus was reviled while suffering
on the torture stake, for Matthew reports: “The passersby began speaking abusively of him, wagging their
heads and saying: ‘O you would-be thrower-down of the temple and builder of it in three days, save yourself! If
you are a son of God, come down off the torture stake!’” Similarly, the chief priests, scribes, and older men
made fun of him and said: “Others he saved; himself he cannot save! He is King of Israel; let him now come
down off the torture stake and we will believe on him. He has put his trust in God; let Him now rescue him if He
wants him, for he said, ‘I am God’s Son.’” (Matt. 27:39-43) Yet, Jesus bore all of this with dignity. What a fine
example for us!” [4]
The psalmist went back to praised God on his saving acts on him
“You were the One who brought me out of the womb,

The One who made me feel secure on my mother’s breasts.
I have been entrusted to your care from birth;
From my mother’s womb, you have been my God.” (22: 9, 10)
Then, he switches back again on his suffering going to the second section where David appeals to Jehovah
God for aid
“Do not stay far off from me, for trouble is near
And I have no other helper.
Many young bulls surround me;
Powerful bulls of Baʹshan encircle me.
They open their mouth wide against me,
Like a roaring lion that tears its prey to pieces.
I am poured out like water;
All my bones are out of joint.
My heart has become like wax;
It melts deep within me. (22: 11-14)
What is the significance of the reference to ‘bulls of Bashan’? Insight explains

“The great fertility of this plain made the area a rich granary and provided fine pasture lands. This, in turn,
contributed to the production of splendid strains of cattle and sheep. The bulls of Bashan and its male sheep
were the subjects of song and poetry and were symbols of richness, strength, and prosperity.—De 32:14; Eze
39:18; Ps 22:12.” [5]
78 | P a g e
What is the significance of the reference to ‘melting wax”? Insight adds

“The melting of wax is used in poetic Scriptural illustrations to express a distressed condition of the heart (Ps
22:14)” [6]
References
[1] Heinemann, Mark. “An Exposition of Psalm 22”, Bibliotheca Sacra 147 (July 1990), p. 286.
[2] Eli, II. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 707.
[3] Praise. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 666.
[4] “They Found the Messiah!”, The Watchtower, August 15, 2011, p. 15.
[5] Bashan. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 260.
[6] Wax. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1174.
79 | P a g e
19.21.2 Psalms 22 - Part 2
The 22nd Psalm painted the picture of the suffering Messiah. The details were all later reflected on the life of
Jesus of Nazareth and his sacrificial death. This is one of the many amazing prophetic details, hundreds of
them, that found fulfillment in the life of Jesus Christ. For something to be written nearly a thousand years
before the Son of God came to the earth, is a strong proof that the Bible is from God.
I continue to reflect on the rest of this psalm categorized as an individual lament.
In poetic language, David described the prototype suffering Messiah this way
“My strength has dried up like a piece of pottery;

My tongue sticks to my gums;
You are bringing me down to the dust of death.” (22: 15)
What did it mean later for Jesus whose strength was drained after enduring a sleepless night, physical beating,
series of interrogation, whipping, and finally getting impaled in the torture stake? The Bible-based encyclopedia
Insight explains this analogy with pottery
“Potsherds are also used with figurative associations in the Scriptures. David, distressed and surrounded by
enemies, said in a psalm prophetic of the Messiah’s sufferings: “My power has dried up just like a fragment of
earthenware.” (Ps 22:11-15) As articles made of clay were baked they would become very dry, and their
brittleness became evident when a vessel was reduced to fragments.” [1]
Below is an interesting verse. There is a textual review going on for the correct translation to English. The 2013
New World Translation rendered this verse below
“For dogs surround me;

They close in on me like a pack of evildoers,
Like a lion they are at my hands and feet.” (22: 16)
The 1984 New World Translation has the same translation but it has a footnote on this verse for the last line
“Like the lion—my hands and (my) feet,” M; T, “Biting like a lion my hands and my feet”; LXXVg, “They bored
(dug through) my hands and my feet.” [2]
I notice that the Greek Septuagint (LXX) and the Latin Vulgate (Vg) translations of the Bible has a different
translation from the Hebrew. A different paper commented on how other Bibles rendered this verse. The New
International Version follows the Septuagint and the Vulgate obviously
“Dogs surround me,

a pack of villains encircles me;
they pierce my hands and my feet.”
In the footnote to the verse, NIV says
“Dead Sea Scrolls and some manuscripts of the Masoretic Text, Septuagint and Syriac; most manuscripts of
the Masoretic Text me, / like a lion.”
At present, the paper does not just cite the Septuagint or Vulgate but adds Syriac, Dead Sea Scrolls, and even
some copies of the Hebrew Masoretic Text for their authority or source for the translation. The paper referred to
earlier explained
80 | P a g e
“Today’s traditional Hebrew (Masoretic) text does not say anything about piercing the hands and feet. Rather, it
says, “like a lion my hands and my feet.” This is, of course, a very difficult reading to explain. English
translations demonstrate that there is no consensus as to how it should be rendered. Our readings of “piercing”
the hands and feet come to us from the Greek Septuagint (lxx) of around 150 bc, and from the Latin Vulgate
translated by Jerome around ad 400. Since both works were translated from the Hebrew, scholars have
speculated that the original Hebrew manuscript or Vorlage once had the “pierced” reading. Such an ancient
Hebrew manuscript from the Dead Sea area has now been identified and translated. The difference between
“like a lion” and “they pierced” is just one letter.” [3]
How significant is this difference of “one letter” from a textual critical point of view? The paper explains
“However, a scroll from the same era found at nearby Naal Hever known as 5/6HevPsalms reads, “They have
pierced my hands and my feet”! Though the documents were found in 1951 or 52, this reading was not
discovered until around 1997! Further, it did not appear in print until The Dead Sea Scrolls Bible was published
in 1999. The implications are enormous. Here we have a Hebrew text over 1,000 years older than the oldest
known copy of the standard Hebrew Masoretic text, which supports the reading found in the Greek Septuagint,
Syriac, and Vulgate. No longer can Hebrew scholars claim that the lxx, Syriac, and Vulgate are here faulty
reflections of the original Hebrew. We see how easily such a change could occur in the Hebrew text when we
compare the Hebrew word for pierced, wrak, with the word yrak for “like a lion.” The only difference is the last
character.” [4]
Once this is firmed up, another revision of English Bibles will be coming out. Another important detail in this
psalm was fulfilled on the day of Jesus’ death can be found below
“I can count all my bones.

They look on and stare at me.
They divide my garments among themselves,
And they cast lots for my clothing.” (22: 17, 18)
The last two lines of this verse is commented on by a Bible-based publication

“Lots were to be cast for the Messiah’s clothing. “They apportion my garments among themselves,” wrote the
psalmist, “and upon my clothing they cast lots.” (Ps. 22:18) That is what occurred, for “when [the Roman
soldiers] had impaled [Jesus] they distributed his outer garments by casting lots.”—Matt. 27:35; read John
19:23, 24.” [5]
I am not yet done with this psalm. It still has a lot to say about the Messiah, the Lord Jesus.
References
[1] Potsherd. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 657.
[2] 1984 New World Translation Reference Bible, Psalm 22:16. Footnote.
[3] Gren, Conrad. “Piercing the Ambiguities of Psalm 22:16 and the Messiah’s Mission”, Journal of Evangelical
and Theological Society 48/2 (June 2005), p. 283.
[4] Ibid., p. 286.
[5]*** w11 8/15 p. 15 par. 14 They Found the Messiah! ***
81 | P a g e
19.21.3 Psalms 22 - Part 3

What is the attitude of the Messiah as prophesied by David in this Psalm after going through the sufferings that
it spoke about in the first part of the psalm? How did I find that reflected in the life of Jesus of Nazareth, son of
God, son of David, and the much-awaited Messiah? This is my reflection note.
David continues with his plea, as the proto-type Messiah, to God to help him
“But you, O Jehovah, do not remain far away.

You are my strength; hurry to help me.
Save me from the sword,
My precious life from the paws of dogs;
Save me from the mouth of the lion and the horns of wild bulls;
Answer and save me.” (22: 19-21)
David’s plea reflect as proto-type the prayers of Jesus the evening of his arrest. Jesus prayed to his Father
earnestly. He even asked if the suffering (‘this cup’ as he would refer to it) can be passed up but that the will of
the Father be obeyed rather than his.
The next stanzas are reflective of the work of Jesus when he came to the earth
“I will declare your name to my brothers;

In the midst of the congregation I will praise you.
You who fear Jehovah, praise him!
All you offspring of Jacob, glorify him!
Stand in awe of him, all you offspring of Israel.
For he has not despised nor loathed the suffering of the oppressed one;
He has not hidden his face from him.
When he cried to him for help, he heard.” (22: 22-24)
The work of teaching the crowd, the congregation, the Jewish public about his Father glorifying him. He
frequented synagogues and public places to teach the crowd or a congregation in a synogogue about Jehovah
God, his Father. He taught that he is not seeking his glory but the glory of his Father.
The next stanzas also reflect the stanzas above
“I will praise you in the large congregation;

I will pay my vows before those who fear him.
The meek will eat and be satisfied;
Those seeking Jehovah will praise him.
May you enjoy life forever.
All the ends of the earth will remember and turn to Jehovah.
All the families of the nations will bow down before you.” (22: 25-27)
In parallel with ‘declare’ is ‘praise’. The psalmist uses the word ‘congregation’ again but this qualifying it as
‘large congregation’. This normally happens when the Jews gather in Jerusalem during festivals. Jesus had
done so several times when he goes to Jerusalem for the festivals.
The blessings will flow to those described as ‘meek’, ‘seeking Jehovah’, and the prospect of ‘living forever’. This
last part was an interpretation of the literal Hebrew, ‘may your hearts live forever’. These are the few instances
in the Old Testament that ‘living forever’ is mentioned.
82 | P a g e
Associated with this psalm about the Messiah is the inclusion of international scope, ‘ends of the earth’
paralleling ‘families of the nations’. The worship of Jehovah will one day become not just international but global.
The concluding part of the psalm directs the sovereignty not to the Messiah but to the true Sovereign of Israel,
Jehovah God. As a true universal sovereign, the stanza below mentions him as ruling ‘over the nations’.
Because of that highest position, everyone will have to acknowledge and praise this universal sovereign
“For the kingship belongs to Jehovah;

He rules over the nations.
All the prosperous ones of the earth will eat and will bow down;
All those going down to the dust will kneel before him;
None of them can preserve their lives.
Their descendants will serve him;
The generation to come will be told about Jehovah.
They will come and tell of his righteousness.
They will tell the people yet to be born what he has done.” (22: 28-31)
Thus, this psalm attests to the ability of Jehovah God to foretell the future about the role of His own Son as
Messiah. One paper summarized the portions of this psalm as quoted in the New Testament
“His perplexed cry, "My God, my God"1 (v. 1; see Mark 15:34), the mockings of the onlookers (Ps. 22:6-8; see
Matt. 27:39-43), the piercing of His hands and feet (Ps. 22:16, see John 20:24-27), and the casting of lots for
His garments (Ps. 22:18; see John 19:24). The fact that the writer to the Hebrews quoted Psalm 22:22 in
Hebrews 2:12 as the words of Jesus certainly validates the view that the psalm is messianic.” [1]
References
[1] Heinemann, Mark. “An Exposition of Psalm 22”, Bibliotheca Sacra 147 (July 1990), p. 286.
83 | P a g e
19.22 Psalms 23
19.22.1 Psalms 23 - Part 1
Is Psalms 23 a simple psalm or what others call ‘sweet simplicity’? Or does it contain rich imagery and profound
messages that ties it with the rest of the Bible? What can I learn from this popular psalm? These are my goals.
The Bible-based encyclopedia Insight discusses the form of Psalm 23 as poetry
“Professor James Muilenburg, a member of the Revised Standard Version translating committee, has fittingly
noted: “Speech [in Hebrew poetry] is concentrated, and all the emphasis is placed upon the important words.
The Hebrew text of Psalm 23 contains only fifty-five words; our modern western translations employ twice that
number. Yet even in translation the economy of the original Hebrew is not lost. . . . Hebrew poetry is language
that is alive in speech. . . . The Hebrew poet helps us to see, to hear, to feel. The physical sensations are fresh
and alive . . . The poet thinks in pictures, and the pictures are drawn from the area of everyday life common to
all men.”—An Introduction to the Revised Standard Version of the Old Testament, 1952, pp. 63, 64.
To exemplify the terseness of Hebrew poetic language observe the first verse of Psalm 23 as found in the New
World Translation. Those English words needed to translate each Hebrew word are separated with a diagonal
stroke (/):
Jehovah/ [is] my Shepherd./

I shall lack/ nothing./
It can be seen that the English equivalent needs eight words to translate four Hebrew words. The “is” has been
supplied to give sense to the English; in Hebrew, it is understood.” [1]
Another paper comments on the imagery in this psalm
“A more recent treatment of the unity of the Psalm is offered by the German scholar, Siegfried Mittmann (1980,
pp. 1-23). Mittmann views the statement, The Lord is my shepherd' (v. 1) as the motto of the Psalm and its
overriding theme. He contends that the Psalm consists of two strophes, which together form an organic unity.
These two strophes relate to each other in terms of image (Bild) and reality (Rea/Wit). The first strophe depicts,
through the image of the shepherd, the divine care and protection; the second relates to the reflection of this
image in the reality of !if e: the renewal of life and the assurance of its safety. Mittmann maintains that the
Psalm is to be construed as a song of thanksgiving, a celebration of the saving acts of God with a sacrificial
meal in the House of the Lord (see also Vogt, 1953, pp. 195-211 ). In its wider application, the Psalm is a
celebration of the power of the kingdom of God, manifested in His constant control over the powers of chaos.”
[2]
Others disagree with this point of view
“The outline or literary structure of this psalm is a major issue over which interpreters continue to disagree.
Leupold laments the psalm's history of fragmentation by commentators but Craigie reminds his readers that its
structure is "difficult to define with clarity or certainty." Is there only one metaphor being employed by the
psalmist (i.e., the shepherd) or are there two, three, or more; e.g., shepherd, guide, and host? Almost every
approach imaginable has been tried in terms of an analytical and linear outline of one or more sections with one
or more metaphorical images; but not that of a conscious and careful, conceptual chiasm. The unresolved
confusion and conflict among commentators over this matter suggests that a new, non-linear, and more
extensive explanation is necessary as a possible solution to the debate over this psalm's intended literary form.”
[3]
One paper explored the imagery it presents
84 | P a g e
“First of all, careful attention to Psalm 23 shows that it already contains within it an acknowledgment of the
harsh realities of life. Verse 3 does, after all, refer to God restoring (not simply maintaining) the psalmist's
nephesh or
life (traditionally, "soul,,).xiii In this connection, the Hebrew verb ravats, used in verse 2 for God making or
causing the psalmist to "lie down" or "rest," often has the connotation-especially when applied to humans-of rest
after an
ordeal or relief from affliction?" Verses 2 and 3 thus have healing or restoration in their purview.
Furthermore, the psalm clearly refers to passing through dark valleys (verse 4), and to enemies in whose
presence the Lord sustains the psalmist (verse 5). The psalmist does not say that he is led around or past the
dark valleys, but that even in the valleys-in the presence of enemies-he is comforted, even feasted by the
shepherd. This is not a psalm of pious escape.
So, while acknowledging that my suspicious reading of the psalm's naivete was necessary for entering into a
serious engagement with the text, my first move beyond suspicion is to listen for the text's own articulation of
life's difficulty. The text has its own voice and must not be uncritically subsumed under my prior assumptions.”
[4]
The psalm as literature, measured in terms of poetic devices like imagery and metaphors, is trying to deliver a
message to its readers. Bible scholars are somehow as usual disunited in terms of what these poetic devices
are.
The psalm has a superscription identifying its author
It begins with the most often quoted verse of this psalm
“Jehovah is my Shepherd.
I will lack nothing.
In grassy pastures he makes me lie down;
He leads me to well-watered resting-places.” (23: 1, 2)
A Bible-based publication comments on this analogy and its imagery

“In this verse, David describes his Shepherd as a generous host who provides food and drink in abundance.
The two illustrations—a caring shepherd and a generous host—are not at odds. After all, a good shepherd must
know where to find rich pasture grounds and sufficient drinking water so that his flock will “lack nothing.”—
Psalm 23:1, 2.” [5]
David was a shepherd boy in his family. He has the background and experience to use this analogy in reflecting
about his relationship with Jehovah God. From the opening verse, David sees himself as a sheep with God as
his shepherd. He claimed that he lacked nothing. For a moment, I looked back on David’s life experiences to
understand where he was coming from when he said that. Certainly, David experienced hardships and
difficulties. There was the Nabal incident where Nabal did not want to provide provisions to David’s men. There
was also the incident when in Ziklag, his family and the families of his men were taken hostages by Amalekites
and along with their properties. When he became king, there was the instance when he had to leave Jerusalem
when his son Absalom rebelled against him. Despite going through all that, David under inspiration can still say
‘I will lack nothing’.
Other Bible readers question the truthfulness of this psalm citing that their life experiences were completely
opposite what this psalm promised. They lack a lot of things. They never experienced ‘well-watered resting-
places’. Could this be a failure to grasp what the psalm is telling us? A failure in terms of our expectations rather
than God’s? I am going to look into this in my next reflection.
85 | P a g e
References
[2] Ahroni, Reuben. “The Unity of Psalm 23”, The Ohio State University publication, p. 23.
[3] Marlowe, W. Creighton. “No Fear!: Psalm 23 as a Careful Conceptual Chiasm”, The Ashbury Theological
Journal, Fall 2002, Vol 57, No. 2, p. 65.
[4] Middleton, J. Richard. “The Clenched Fist to the Open Hand: A Postmodern Reading of Twenty-Third Psalm”,
p. 314 as found in the book “The Strategic Smorgasbord of Postmodernity: Literature and the Christian Critic”,
edited by Deborah C. Bowen, Cambridge Scholars Publishing, 2007.
[5] “Jehovah Is Our Shepherd”, The Watchtower, November 1, 2005, p. 20.
19.22.2 Psalms 23 - Part 2

In the previous reflection where David has written that ‘I will lack nothing’, it was followed by two key words
‘green pastures’ and ‘well-watered resting-places’. David, as a ‘sheep’, under Jehovah God his ‘shepherd’,
found a place of rest for him and generous provisions. But is David talking about physical provisions here? The
rest of the psalm might help me understand it better.
The next verses highlight additional things
“He refreshes me.

He leads me in the paths of righteousness for the sake of his name.
Though I walk in the valley of deep shadow,
I fear no harm,
For you are with me;
Your rod and your staff reassure me.” (23: 3, 4)
When David said that God ‘refreshes him’, was he talking of the previous ‘well-watered resting-places’? Did he
find refreshment in lying down on green pastures and to ‘well-watered resting-places’ to feed and drink and be
revived? David repeated the action word ‘lead’. In the previous usage, it was use with ‘well-watered resting-
places’. This time around, ‘lead’ was used with ‘paths of righteousness’. This could only refer to the high moral
standard of God of what is right and wrong as revealed in His laws and commandments that in David’s time
referred to the Mosaic Law.
What kind of shepherd is David presenting here? A Bible-based publication described one of the activities of a
shepherd
“There were times when sheep, especially the pregnant ewes and the young, required extra patience and
tenderness. (Genesis 33:13) One Bible reference work states: “The birth of offspring in a flock often occurs far
off on the mountain side. The shepherd solicitously guards the mother during her helpless moments and picks
up the lamb and carries it to the fold. For the few days, until it is able to walk, he may carry it in his arms or in
the loose folds of his coat.” (Isaiah 40:10, 11) Clearly, a good shepherd needed a blend of strong and tender
qualities.” [1]
For David to say ‘I fear no harm’ as a metaphorical sheep, to me that means, the shepherd is a courageous and
strong shepherd. David was one when he was a shepherd. He killed a bear and a lion to protect his flock.
David’s life experiences have shown that no matter the enemies he confronted, God was there to protect him
for as long as he stayed faithful.
The same Bible-based publication commented

“David gives a second reason for his confidence: Jehovah protects his sheep. We read: “Even though I walk in
the valley of deep shadow, I fear nothing bad, for you are with me; your rod and your staff are the things that
86 | P a g e
comfort me.” (Psalm 23:4) David now speaks more intimately, addressing Jehovah with the pronoun “you.” This
is not surprising, for David is talking about how God helped him to endure adversity. David had been through
many dark valleys—times when his very life was in danger. But he did not allow fear to dominate him, for he
sensed that God—with His “rod” and “staff” at the ready—was with him. This awareness of protection comforted
David and no doubt drew him closer to Jehovah.” [2]
How about us? How about those who claim that these words were never true to them? The same Bible-based
publication clarified
“However, this does not mean that our Shepherd will shield us from all calamity. We experience the trials that
are common to humans, and we face the opposition that befalls all true Christians. (2 Timothy 3:12; James 1:2)
There are times when we may, so to speak, “walk in the valley of deep shadow.” For example, we may come
close to death as a result of persecution or some health crisis. Or it may be that someone dear to us comes
close to or even succumbs to death. During what seem to be the darkest moments, our Shepherd is with us,
and he will safeguard us. How?
Jehovah does not promise miraculous intervention. But of this we can be sure: Jehovah will help us to get
through whatever obstacles we may face. He can grant us the wisdom to cope “with various trials.” (James 1:2-
5) A shepherd uses his rod or staff not only to ward off predators but also to nudge his sheep in the right
direction. Jehovah can “nudge” us, perhaps by means of a fellow worshipper, to apply Bible-based counsel that
may make a big difference in our situation. In addition, Jehovah can give us the strength to endure. (Philippians
4:13) By means of his holy spirit, he can equip us with “power beyond what is normal.” (2 Corinthians 4:7) God’s
spirit can enable us to endure any test that Satan might bring upon us. “ [3]
David concludes this short psalm with the following words using now a different metaphor
“You prepare a table for me before my enemies.

You refresh my head with oil;
My cup is well-filled.
Surely goodness and loyal love will pursue me all the days of my life,
And I will dwell in the house of Jehovah for all my days.” (23: 5, 6)
David has acknowledged that Jehovah God has provided for him ‘a table’. Here God is not just his Shepherd
but his generous host and shepherd. Normally, shepherds do not prepare a table for their sheep. Here is where
David fuses a different metaphor with the shepherd metaphor. A table in ancient Israel was prepared by
someone with his family before Jehovah in the sanctuary or temple, for a communion meal. It was a meal that
symbolized eating with God as a sign of peaceful relations. But here David added ‘before my enemies’ as well.
His enemies could witness the blessings God is giving David.
When David wrote that God ‘refreshes his head with oil’, it could also mean ‘grease’ his head with oil. This
implies making him look good, well-groomed. Insight also cites that this was done to guests as a sign of
hospitality. It is another way for Jehovah God to honor His faithful servants. This continues to depart from the
sheep-shepherd metaphor. David is using the hospitable and generous host metaphor in addition to the
shepherd metaphor.
Interestingly, David in a prior psalm wrote that ‘Jehovah … is my cup’. (Ps. 6: 5) He wrote this in the context of
God as his share or inheritance like the Levites. Sheep do not have cups. So, the analogy, metaphor or strophe
in the rest of the psalm has deviated to the generous host metaphor. As previous reference cited, these two
metaphors are not at odds with each other.
If I learn to enjoy the provisions of God through His inspired, written Word, I will experience the same generosity
and protection that Jehovah God gives His ‘sheep. Jehovah as the Great Shepherd spoke about his ‘sheep’
87 | P a g e
“And I will raise up over them shepherds who will really shepherd them. They will no longer be afraid or be
terrified, and none will be missing,” declares Jehovah.” (Jeremiah 23: 4)
References
[1] “Jehovah Is Our Shepherd”, The Watchtower, November 1, 2005, p. 17.

[2] Ibid., p. 18.
[3] Ibid., p. 19.
88 | P a g e
19.23 Psalms 24
What can I learn from this next God-inspired psalm about God’s sovereignty? Psalms 24 is classified as a
Temple liturgical psalm for public worship. It extols Jehovah God not only as Creator but the sovereign King. As
sovereign, God has demands that humans need to comply to. For ancient Israel, it reminded them of their
obligation under the covenant arrangement.
It also has a superscription
“Of David. A melody.”
Regarding how such types of psalms are sung in public worship, a Bible-based publication comments
“Songs using antiphony, in which choirs and/or soloists responded to one another, were also much appreciated.
This is the case in Psalm 24, which was no doubt composed for the time when David brought the ark of the
covenant to Zion.—2 Samuel 6:11-17.” [1]
The opening verse displays the typical Hebrew poetry form
“To Jehovah belong the earth and everything in it,

The productive land and those dwelling on it.” (24: 1)
Bible-based encyclopedia Insight describes the poetry form in Psalm 24

“Primary forms of parallelism. The most important formal element in Hebrew poetry is parallelism, or rhythm
that is achieved not by rhyme (as in English) but by logical thought; it has been termed “sense rhythm.”
Consider the two lines of Psalm 24:1:
To Jehovah belong the earth and that which fills it,

The productive land and those dwelling in it.
The lines here quoted are said to be in synonymous parallelism, that is, the second line repeats a portion of the
previous line, but in different words. The phrase “To Jehovah belong” is essential to both lines. However, the
terms “the earth” and “the productive land” are poetic synonyms, as are “that which fills it” and “those dwelling in
it.”” [2]
This understanding helps me as a Bible reader to understand the message because of Hebrew parallelism, the
first thought from the first line is clarified, expanded, or contrasted on the second line. Through this parallelism I
captured the message that as Creator the earth is not human’s. It is God’s. It is within His sovereign will to
exercise authority who to allow to inhabit it and who to remove out of it.
The same parallelism is evident in the second stanza
“For he has solidly fixed it on the seas

And firmly established it on the rivers.” (24: 2)
I can readily see that ‘fixed it” parallels “established it” and “seas” on “rivers”. The “it” must refer to the ‘earth’ or
‘productive land’. This statement reminded me of one article about earth and its waters which was published on
Science magazine under the title “Water in Earth’s Lower Mantle”
“Based on what they witnessed in their lab, the researchers concluded that more water probably exists deep
within the Earth than is present on Earth's surface—as much as five times more.
"Our results suggest that the lower mantle can potentially store considerable amounts of water," said Motohiko
Murakami of the Tokyo Institute of Technology, where the experiments were conducted.
89 | P a g e
"The presence of water in the crystal structure of [deep-Earth] minerals would be expected to soften the
minerals and change their flow behavior," he added. That, in turn, could affect how the innards of the planet mix
and shift over time, and could indirectly affect conditions and forces near the surface, such as plate tectonics.
“ [3]
Amazing thought if that were to be confirmed. The next set of verses remind me of Psalms 15 about who can
become a guest in God’s tent and dwell in his holy mountain
“Who may ascend to the mountain of Jehovah,

And who may stand up in his holy place?
Anyone with innocent hands and a pure heart,
Who has not sworn a false oath by My life,
Nor taken an oath deceitfully.
He will receive blessings from Jehovah
And righteousness from his God of salvation.
This is the generation of those seeking him,
Of those seeking your face, O God of Jacob. (Selah)” (24: 3-6)
The reply is similar in thought to Psalm 15. It is an appropriate lyrics to sing as they bring the Ark of the
Covenant to Jerusalem, as they ascend into the mountains of Zion and Moriah. The ‘Selah’ creates the
appropriate pause to let the thoughts just expressed sink in.
The arrival of the Ark of the covenant into Jerusalem (the ark representing the presence of Jehovah) breaks out
into a joyful singing, a welcoming of the sovereign King
“Lift up your heads, you gates;

Open up, you ancient doorways,
That the glorious King may enter!
Who is this glorious King?
Jehovah, strong and mighty,
Jehovah, mighty in battle.
Lift up your heads, you gates;
Open up, you ancient doorways,
That the glorious King may enter!
Who is he, this glorious King?
Jehovah of armies—he is the glorious King. (Selah)” (24: 7-10)
The Bible in this psalm reinforces the theme of God’s sovereignty. It ties with the evolving story of how God will
vindicate his sovereignty and sanctify his holy name.
References
[1] “King David and Music”, The Watchtower, December 1, 2009, p. 29.
[3] Harder, Ben. “Inner Earth May Hold More Water Than the Seas”, National Geographic News, March 7, 2002.
90 | P a g e
19.24 Psalms 25
This is the second acrostic psalm. The first one was Psalms 9 and 10. Both belong according to the
classification of Hermann Gunkel as individual lament psalms. However, this is an irregular acrostic. According
to one commentator,
“Psalm 25 is another acrostic–each verse begins with the next letter of the Hebrew alphabet. Unlike Psalm 119,
this one is an irregular acrostic. They don’t follow the A to Z pattern exactly. Here the ‘w’ is missing, ‘r’ is where
‘q’ should be, 2 verses begin with the same letter ‘p’. Irregular. “ [1]
After reading the psalm, the number of lines per stanza under a Hebrew letter is not uniform. So, that makes it
an irregular acrostic in its English form.
This psalm contains many gems that a Bible reader like me can appreciate, emulate or adopt attitudes that help
strengthen the relationship with Jehovah God.
It has a simple superscription
“Of David.”
The first three stanzas covering the first three Hebrew alphabets talks of David’s trust in God
[Aleph]
“To you, O Jehovah, I turn.
[Beth]
My God, I trust in you;
Do not let me be put to shame.
Do not let my enemies gloat over me.
[Gimel]
Surely none who hope in you will be put to shame,
But shame awaits those who are treacherous without cause.” (25: 1-3)
David expresses his confidence that those trusting in Jehovah God will not be disappointed. The Christian writer
apostle Paul referred to this confidence in his letter to the Romans.
The next set of stanzas is a beautiful appeal to Jehovah for teaching His servants how to do His will
“ [Daleth]
Make me know your ways, O Jehovah;
Teach me your paths.
[He]
Cause me to walk in your truth and teach me,
For you are my God of salvation.
[Waw]
In you I hope all day long.” (25: 4, 5)
The humility reflected by David’s appeal and his desire to do God’s will are attitudes worth emulating today. The
next stanzas use ‘remember’ in different ways
“ [Zayin]
91 | P a g e
Remember your mercy, O Jehovah, and your loyal love,

Which you have always shown.
[Heth]
Do not remember the sins of my youth and my transgressions.
Remember me according to your loyal love,
For the sake of your goodness, O Jehovah.” (25: 6, 7)
The first remember is positive while the other is negative. The former for Jehovah to recall extending His mercy
and loyal love again. The latter is not to recall the sins of David in his youth which perhaps for lack of maturity
led to unwise decisions.
The next stanzas extols what God does to help the sinners to repent and reconcile with Him and the benefits
they get. It deviates from the “I”, “me”, and “my” of the previous stanzas to the third person
“ [Teth]
Good and upright is Jehovah.
That is why he instructs sinners in the way to live.
[Yod]
He will guide the meek in what is right,
And he will teach the meek ones his way.
[Kaph]
All the paths of Jehovah are loyal love and faithfulness
For those observing his covenant and his reminders.
[Lamed]
For the sake of your name, O Jehovah,
Forgive my error, though it is great.” (25: 8-11)
David continues to paint the blessing to the man who fears God – receive instructions, take possession of the
earth, and close friendship
“ [Mem]
Who is the man fearing Jehovah?
He will instruct him about the way he should choose.
[Nun]
He will experience what is good,
And his descendants will take possession of the earth.
㈹ [Samekh]
Close friendship with Jehovah belongs to those who fear him,
And he makes his covenant known to them.” (25: 12-14)
Then the psalms turns inward again back to the “I”, “me”, and “my”
“ [Ayin]
My eyes are always toward Jehovah,
For he will free my feet from the net.
92 | P a g e
[Pe]
Turn your face to me and show me favor,
For I am alone and helpless.
[Tsade]
The distresses of my heart have multiplied;
Free me from my anguish.
[Resh]
See my affliction and my trouble,
And pardon all my sins.
See how numerous my enemies are
And how violent their hatred is for me.
[Shin]
Guard my life and save me.
Do not let me be put to shame, for I have taken refuge in you.
[Taw]
May integrity and uprightness safeguard me,
For my hope is in you.
O God, rescue Israel out of all his distresses.” (25: 15-22)
After the Hebrew alphabet T (Tsade), the Hebrew letter Q (Qoph) should have followed. But, the letter R
appears instead.
This psalm taught me what David does to his relationship with God in order to nurture and protect it. He is
acutely aware of his sins. He values the education that God provides him to strengthen his love for
righteousness and maintain his integrity. I want to do the same so I can enjoy the “close friendship with
Jehovah.”
References
[1] “What is an Acrostic Anyway?... Psalm 25”, Reflections Out of Time blog site.
93 | P a g e
19.25 Psalms 26
19.25.1 Psalms 26 – Part 1
What is human integrity? Why is it an important factor in my relationship with God? What can I learn from this
psalm in maintaining my integrity in today’s corruption-inclined world? These are my reflection goals.
The 26th psalm begins with a superscription that identified its author
“Of David.”
This psalm has a heart-warming appeal showing David’s devotion to Jehovah God, his willingness to be
examined and judged. He is sure of his integrity. The verses demonstrate what David does to maintain that
integrity.
The psalm begins with David’s invitation to God
“Judge me, O Jehovah, for I have walked in my integrity;
In Jehovah I have trusted without wavering.” (26:1)
What is human integrity? The Bible-based encyclopedia Insight describes human integrity
“Significance of Human Integrity. In a few cases the Hebrew tom conveys simply the idea of honest motive,
innocence as to wrong intention. (Compare Ge 20:5, 6; 2Sa 15:11.) But mainly these related Hebrew terms
describe unswerving devotion to righteousness. Biblical usage and examples emphasize unbreakable devotion
to a person, Jehovah God, and to his expressed will and purpose as the course of vital importance.” [1]
So, it has to with something invisible and inside of humans – their motivation or intention. It is also related to
love for what is right and to the One who sets the standard for what is right and wrong. How did human integrity
became a part of the universal issue of God’s sovereignty? Insight takes us back to the beginning of humanity
“The first human pair were given the opportunity to manifest integrity in Eden. The restriction regarding the tree
of knowledge put to the test their devotion to their Creator. Under the pressure of outside influence from God’s
Adversary and his appeal to selfishness, they gave way to disobedience. Their shame, their reluctance to face
their Creator, and their lack of candor in responding to his questions all gave evidence of their lack of integrity.
(Compare Ps 119:1, 80.) Obviously, however, they were not the first to break integrity, since the spirit creature
who led them into a rebellious course had already done so.—Ge 3:1-19; compare his course with the dirge
pronounced against the king of Tyre at Eze 28:12-15; see SATAN.
Satan’s rebellion, visibly initiated in Eden, produced an issue of universal importance—that of the rightfulness of
God’s sovereignty over all his creatures, his right to require full obedience of them. Since the issue was not one
of superiority of power but, rather, was a moral issue, it could not be settled merely by the exercise of power, as
by God’s immediately crushing Satan and the human pair out of existence. This fact is an aid in understanding
why wickedness and its author, Satan, have been allowed to continue so long. (See WICKEDNESS.) Since
God’s Adversary first drew upon humans for support and endorsement of his rebel course (the earliest evidence
for any siding with Satan on the part of spirit sons of God not appearing until sometime prior to the Flood; Ge
6:1-5; compare 2Pe 2:4, 5), this made the question of man’s integrity to God’s sovereign will an essential part of
the overall issue (though Jehovah’s sovereignty is not itself dependent on the integrity of his creatures). Proof of
this is seen in the case of Job.” [2]
A Bible-based publication commented on this entire psalm and its focus on integrity
“Integrity is not restricted to a certain aspect of human behavior, such as religious devotion. It embraces our
entire way of life. David “walked” in his integrity. “The verb ‘walk’ connotes ‘walk of life’ or ‘life-style,’” says The
New Interpreter’s Bible. Speaking of those who are “faultless in their way,” the psalmist sang: “Happy are those
observing [God’s] reminders; with all the heart they keep searching for him. Really they have practiced no
unrighteousness. In his ways they have walked.” (Psalm 119:1-3) Integrity calls for constantly searching to do
God’s will and walking in his way.
Walking in integrity requires loyal attachment to God, even in unfavorable circumstances. When we bear up
under trials, remain firm despite adversities, or resist temptations from the ungodly world, our integrity becomes
evident. We ‘make Jehovah’s heart rejoice’ in that he is able to make a reply to the one who is taunting him.
94 | P a g e
(Proverbs 27:11) With good reason, then, we can resolve as Job did: “Until I expire I shall not take away my
integrity from myself!” (Job 27:5) The 26th Psalm shows what will help us to walk in integrity.” [3]
This reminds me of the corporate policies of multinational corporations that are driven by compliance to the law
across many countries with respect to bribery and graft practices in business both in the public and private
sectors. Their corporate training emphasizes integrity to be able to comply to these laws.
What is interesting in the following verses is the willingness of David to be audited as it were regarding his
integrity. He wrote
“Examine me, O Jehovah, and put me to the test;
Refine my innermost thoughts and my heart.” (26: 2)
In the original Hebrew text, this verse mentioned heart and kidneys. What is the relationship of heart and
kidneys to our inner self our sense of integrity? Insight comments
“Our Creator knows the makeup of man in the most thorough and intimate way. Therefore, Jehovah is said to
test out “heart and kidneys,” even as his Son also searches “the kidneys and hearts.” (Ps 7:9; Re 2:23) Just as
one refines silver, Jehovah can “refine” the kidneys and heart of a person so he may become right before God,
being made more sensitive to Jehovah’s ways.—Ps 26:2; 66:10.” [4]
What does David do to maintain his integrity? David began to enumerate the things he does starting with the
next verse
“For your loyal love is always in front of me,
And I walk in your truth.” (26: 3)
What does ‘always in front of me’ imply? What does walking in God’s truth imply? A Bible-based publication
commenting on his psalm wrote
““Your loving-kindness is in front of my eyes,” continued David, “and I have walked in your truth.” (Psalm 26:3)
David well knew God’s acts of loving-kindness, and he appreciatively meditated on them. “Bless Jehovah, O my
soul,” he sang, “and do not forget all his doings.” Remembering one of God’s “doings,” David continued:
“Jehovah is executing acts of righteousness and judicial decisions for all those being defrauded. He made
known his ways to Moses, his dealings even to the sons of Israel.” (Psalm 103:2, 6, 7) Perhaps David was
thinking of the defrauding of the Israelites by the Egyptians in the days of Moses. If so, reflecting on how
Jehovah made known his ways of deliverance to Moses must have touched David’s heart and strengthened his
determination to walk in God’s truth.
Studying God’s Word regularly and meditating on what we learn from it will also help us to walk in the way of
integrity. For example, remembering that Joseph took to flight at the immoral advances of the wife of Potiphar
would surely encourage us to flee from similar advances at our place of work, at school, or elsewhere. (Genesis
39:7-12) What about when we are tempted by opportunities for material prosperity or prominence and power in
the secular world? We have the example of Moses, who rejected the glories of Egypt. (Hebrews 11:24-26)” [5]
Bible-reading is not enough. To benefit from it more, I need to take the time to pause, reflect, review, and
examine so I can get the most from what God is trying to me through the pages that I read. Then, linking them
up with my worldview, attitude and choices that leads to specific actions. Actions that nurture, maintain and
protect my integrity.
In the end, like David, I should not be afraid to be audited or examined as to my claim that I have integrity.
References
[1] Integrity. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1210.
[2] Ibid.
[3] “Walk in the Way of Integrity”, The Watchtower, December 1, 2004, p. 13.
[4] Kidneys. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 150.
95 | P a g e
19.25.2 Psalms 26 – Part 2

If I assess myself critically, in the decisions I make, the motivation behind my actions, and my self-reflections,
can I face the mirror and claim I am someone with integrity? The 26th psalm helps me reflect on the set of
specific actions that a person with integrity would do. These are my reflection notes.
David began with associations, people one chooses to be with,

“I do not associate with deceitful men,
And I avoid those who hide what they are.” (26: 4)
A Bible-based publication comments on this set of actions

“To illustrate the value of studying the Bible and meditating on what we read so that we can come to know
Jehovah intimately, consider the following scriptures. Each one contains an important principle regarding our
choice of associates: “I have not sat with men of untruth; and with those who hide what they are I do not come
in.” (Ps. 26:4) “He that is walking with wise persons will become wise, but he that is having dealings with the
stupid ones will fare badly.” (Prov. 13:20) “Bad associations spoil useful habits.”—1 Cor. 15:33.
What valuable lessons can we learn from those texts? (1) Jehovah wants us to be selective about our
associates. He wants to protect us morally and spiritually. (2) We are influenced for good or for bad by the
people with whom we associate; that is simply a fact of life. The way the verses above are worded shows that
Jehovah is appealing to our heart. How so? Notice that none of the verses are set out as rules, such as “you
must not . . .” Rather, they are written as plain statements of truth. In effect, Jehovah is saying to us: ‘Here are
the facts. How will you respond? What is in your heart?’
Finally, because the three verses are set out as basic truths, they are timeless and have a very broad
application. To illustrate, ask yourself such questions as: How can I avoid associating with individuals “who hide
what they are”? In what situations might I come in contact with such ones? (Prov. 3:32; 6:12) Who are the “wise
persons” with whom Jehovah wants me to associate? Who are the “stupid ones” he wants me to avoid? (Ps.
111:10; 112:1; Prov. 1:7) What “useful habits” will I ruin by choosing bad associates? Will I encounter bad
associates only in the world? (2 Pet. 2:1-3) How would you answer these questions?” [1]
In the world of business, corporations are now strict in enforcing compliance against graft and corruption, and
any form of dishonesty. It requires a person of integrity to choose to stand firm on doing business above board.
One could lost his job or even become involved in lawsuits once the dishonesty is exposed.
David continued
“I hate the company of evil men,
And I refuse to associate with the wicked.” (26: 5)
In what ways can I practice the same as described by David? Another Bible-based publication comments
“What about us? Do we refuse to sit with men of untruth through television programs, videos, motion pictures,
Internet sites, or other means? Do we stay away from those who hide what they are? Some at school or at our
place of employment may feign friendship with us for devious purposes. Do we really want to develop close ties
with those who do not walk in God’s truth? Behind claims of sincerity, apostates may also hide their intent to
draw us away from serving Jehovah. What if there are some in the Christian congregation who live double lives?
They too conceal what they truly are. Jayson, now serving as a ministerial servant, had friends like that in his
youth. About them, he says: “One day one of them said to me: ‘It doesn’t matter what we do now because when
the new system comes, we’re just going to be dead. We’re not going to know that we missed anything.’ That
kind of talk came as a wake-up call for me. I do not want to be dead when the new system comes.” Jayson
wisely cut off his association with such ones. “Do not be misled,” warned the apostle Paul. “Bad associations
spoil useful habits.” (1 Corinthians 15:33) How vital that we avoid bad associations!” [2]
To maintain integrity is not all negative work. There are also positive actions
“I will wash my hands in innocence,
And I will march around your altar, O Jehovah,” (26: 6)
96 | P a g e
What is the equivalent picture today of this psalm? A Bible-based publication explains
“How do we, like David, figuratively march around Jehovah’s altar? The altar represents Jehovah’s will in
accepting the ransom sacrifice of Jesus Christ for the redemption of mankind. (Hebrews 8:5; 10:5-10) We
march around Jehovah’s altar by exercising faith in that sacrifice.” [3]
When I have the faith and I exercise it by sharing it with others, this aligns with what David next said
“To cause the sound of thanksgiving to be heard
And to declare all your wonderful works.” (26: 7)
What is the value of sharing with others God’s message? Another Bible-based publication comments
“When we think about all that the ransom makes possible, does not our heart become filled with gratitude to
Jehovah and his only-begotten Son? With thanksgiving in our heart, then, let us make known to others God’s
wonderful works—from the creation of man in the garden of Eden to the complete restoration of all things in
God’s new world. (Genesis 2:7; Acts 3:21) And what a spiritual protection the Kingdom-preaching and disciple-
making work is! (Matthew 24:14; 28:19, 20) Being busy in it helps us keep our hope for the future bright, our
faith in God’s promises strong, and our love for Jehovah and fellow humans alive.” [4]
David ended his psalm with determination

“Jehovah, I love the house where you dwell,
The place where your glory resides.
Do not sweep me away with sinners
Nor take my life away with violent men,
Whose hands engage in shameful conduct,
And whose right hand is full of bribes.
But as for me, I will walk in my integrity.
Rescue me and show me favor.
My foot is standing on level ground;
In the great congregation, I will praise Jehovah.” (26: 8-12)
The conclusion included a repetition of what David does to maintain and nurture his integrity. As a result of the
blessing of keeping his integrity, David was motivated to praise God. It is definitely something I can emulate.
References
[1] “Serve the God of Freedom”, The Watchtower, July 15, 2012, p. 15.
97 | P a g e
19. 26 Psalms 27
19.26.1 Psalms 27 - Part 1
How should I react for the many spiritual blessings and protection that I have received from the heavenly Father,
Jehovah God? David wrote this psalm reflecting on his own experience of God’s saving acts in his behalf and
the blessings he got. These are my reflection notes.
Psalm 27 is viewed by various bible scholars as either an individual lament or a song expressing confidence or
trust depending on which scholar one relies on. One paper takes note the poetic form of the psalm using
Hebrew parallelism by examining the first three verses
“It is important to have some knowledge of connected and distant parallelism to understand Hebrew poetry and
the types of semantic relations evident in such parallels. Wendland provides an ideal framework for such an
analysis. Parallelism is immediately noticeable in the first verse of the Psalm (the superscription of David has
been left out for the purpose of the analysis).
1 Yahweh is my light and my salvation; whom will I fear?

Yahweh is the fortress of my life; whom will I dread?
The first clauses in each line are similar in that both attribute to God certain means for survival and life. These
lines immediately set the tone of the psalm. David recognizes his need for salvation which requires the
protection of a fortress. These attributive clauses are each followed by a rhetorical question with each basically
having the same illocutionary force of the statement, I will not fear. Verse 2, whether translated as present or
past tense, seems to be a flashback of sorts wherein David intentionally recalls a time when the Lord did deliver
him. The term evildoers is amplified in the second line. The last part of the utterance describes what
simultaneously occurred when these evil people attacked him.
2 When evildoers came towards me to devour my flesh,

my oppressors and enemies, they stumbled and fell towards me!
Certainly an argument could be made for sequential time occurrence, but read it again. The author does not
express it this way. Verse 3 contains recursion of the rhetorical questions in verse 1.
3 If an army encamps against me, my heart will not fear.

If war arises against me, in this will I be trusting:
The second clause in line 1 uses a synecdoche, ‘my heart’, in place of ‘I’, and the word for fear is the same
word used in the first line of verse 1. The second clause of the second line, ‘in this I will be trusting’, may, in the
mind of the psalmist, mean basically the same thing as ‘my heart will not fear’. Perhaps David is plainly stating
that for him to not fear the terror of war or evildoers is to trust in Yahweh. I propose the general theme of the
psalm as a whole is a person can either fear man or trust Yahweh.” [1]
In addition, to the parallelisms in verses 1-3, another Bible-based publication comments on the phrases
‘Jehovah is my light’
“The metaphor “Jehovah is my light” draws attention to the fact that Jehovah frees us from ignorance and
spiritual darkness. (Ps. 27:1) A literal light may reveal a danger or an obstacle on our pathway, but it does not
remove it. We must act wisely on what we see. In a similar way, Jehovah reveals to us the basic meaning of
world events. He alerts us to the dangers of this system of things. He provides us with Bible principles that
always work, but we must apply what we learn. When we do, we can act with more wisdom than either our
enemies or our teachers.—Ps. 119:98, 99, 130.
David’s words at Psalm 27:1 show that he must have recalled how Jehovah had delivered, or saved, him on
previous occasions. For instance, Jehovah had delivered him “from the paw of the lion and from the paw of the
bear.” Jehovah also gave him victory over the giant Goliath. Later, King Saul tried to pierce David with a spear,
98 | P a g e
but each time Jehovah delivered him. (1 Sam. 17:37, 49, 50; 18:11, 12; 19:10) No wonder David could say with
conviction: “Jehovah is my . . . salvation”! Jehovah will again become to his servants what he was to David—a
salvation. How? By delivering his worshippers through the coming “great tribulation.”—Rev. 7:14; 2 Pet. 2:9.” [2]
“One thing I have asked from Jehovah

—It is what I will look for—
That I may dwell in the house of Jehovah all the days of my life,
To gaze upon the pleasantness of Jehovah
And to look with appreciation upon his temple.” (27: 4)
David next expresses his attitude towards the 'house of Jehovah' that at that time when no temple has yet been
built. During Solomon's time, the sanctuary was at the high place of Gibeon
“David was not a Levite, but imagine him standing outside the holy courtyard near the very center of true
worship. David’s heart swells with such gratitude that he wants to spend the rest of his days there and thus
“gaze upon the pleasantness of Jehovah.”
The word “pleasantness” is associated with the state or quality of being “agreeable or pleasing to the mind,
feelings, or senses.” David always looked with appreciation upon God’s arrangement for worship. We might well
ask ourselves, ‘Do I feel the way David felt?’” [3]
David next sings praises to his source of salvation confident in God’s ability to keep him safe
“For he will hide me in his shelter on the day of calamity;

He will conceal me in the secret place of his tent;
High on a rock he will place me.
Now my head is high above my enemies who surround me;
I will offer sacrifices at his tent with joyful shouting;
I will sing praises to Jehovah.
Hear me, O Jehovah, when I cry out;
Show me favor and answer me.
Speaking for you, my heart has said:
“Seek to find my face.”
Your face, O Jehovah, I will seek to find.” (27: 5-8)
This expression ‘seek my face’ is commented on by Bible-based encyclopedia Insight

“‘Seeking the face’ meant to seek audience before another, as before God or before an earthly ruler, imploring
favorable attention or help. “ [4]
These words show that David is fully confident of God and His divine protection that it results in David offering
sacrifices and singing praises to Him. In his reflection, David must have looked back the many instances God
has saved him from disaster. But this is not yet complete. David, as an appreciative worshiper of God will
express more in the rest of this psalm.
References
[1] Magin, Harry. (Graduate Institute of Applied Linguistics) GIALens Volume 4 Number 2 (2010), p. 2.
[2] “Of Whom Shall I Be in Dread?”, The Watchtower, July 15, 2012, p. 22.
[3] “Gaze Upon the Pleasantness of Jehovah”, The Watchtower, February 15, 2014, p. 28.
[4] Face. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 801.
99 | P a g e
19.26.2 Psalms 27 - Part 2

The other half of the 27th psalm continues to express David’s sentiments and appeal for Jehovah God to be with
him, to continue protecting him even if all others abandoned him.
“Do not hide your face from me.

Do not turn your servant away in your anger.
You are my helper;
Do not forsake me or leave me, my God of salvation.
Even if my own father and mother abandon me,
Jehovah himself will take me in.” (27: 9, 10)
This part is certainly worthy of reflection. A Bible-based publication cited a contemporary experience how this
encourages a believer to remain steadfast
“David forcefully articulates his trust in Jehovah’s help by saying: “In case my own father and my own mother
did leave me, even Jehovah himself would take me up.” (Ps. 27:10) We may conclude from the events
mentioned in 1 Samuel chapter 22 that David’s parents did not abandon him. However, many today have had to
endure extreme rejection by their family. Yet, many thus forsaken have found help and protection in the warmth
of the Christian congregation.
Since Jehovah is ready to support his servants when others desert them, would he not also sustain them during
any other sort of tribulation? If, for instance, we are concerned about how to provide materially for our family,
can we not be certain that Jehovah will help us? (Heb. 13:5, 6) He understands the circumstances and needs of
all his loyal servants.
Consider the case of Victoria, a Bible student in Liberia. As she progressed toward baptism, the man she was
living with left her and her three children. Despite being homeless and jobless, she continued to make spiritual
progress. After Victoria’s baptism, her 13-year-old daughter discovered a purse full of money. In order to avoid
temptation, they decided not even to count the money. Instead, they quickly contacted the soldier to whom the
purse belonged. He told them that if all people were as honest as Jehovah’s Witnesses, the whole world would
be better and more peaceful. From the Bible, Victoria showed the soldier Jehovah’s promise of a new world.
Impressed with her integrity, the soldier gave Victoria a considerable reward from the recovered funds. Indeed,
implicit faith in Jehovah’s ability to provide has given Jehovah’s Witnesses an impeccable reputation for
honesty.” [1]
David ends the psalm with more entreaties for God to teach him about His ways and continue to keep him safe
“Instruct me in your way, O Jehovah,

Lead me in the path of uprightness because of my foes.
Do not hand me over to my adversaries,
For false witnesses have risen up against me,
And they threaten me with violence.
Where would I be if I did not have faith
That I would see Jehovah’s goodness in the land of the living?
Hope in Jehovah;
Be courageous and strong of heart.
Yes, hope in Jehovah.” (27: 11-14)
It is worthy of note that David requested to receive instruction from Jehovah God. God has done so in many
ways- through the prophets (David was served by Samuel, Gad, and Nathan), the priesthood, and through the
Mosaic Law. His loyalty to these commandments because of his relationship with Jehovah God and putting faith
in him, allowed him to see the ‘goodness in the land of the living’.
100 | P a g e
David punctuates his psalm with a call to a third person to show courage in hoping in Jehovah God. Insight
comments on this
“At Psalm 27:14 David, himself a man of courage, said: “Be courageous and let your heart be strong.” In the
preceding verses of Psalm 27, he reveals what helped him to be courageous: Relying upon Jehovah as “the
stronghold” of his life (vs 1), past experiences with how Jehovah dealt with his adversaries (vss 2, 3),
appreciation for Jehovah’s temple of worship (vs 4), trusting in Jehovah’s protection and in his help and
deliverance (vss 5-10), continued instruction in the principles of God’s righteous way (vs 11), and the qualities
of faith and hope (vss 13, 14).” [2]
References
[1] “Of Whom Shall I Be in Dread?”, The Watchtower, July 15, 2012, p. 24.
[2] Courage. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 516.
101 | P a g e
19. 27 Psalms 28
Psalm 28 is another form of individual lament as bible scholars classify the various psalms. When scholars refer
to lament, they refer to the following structure below as captured in one paper
“The lament form is divided into two main sections: plea and praise. Each section has a specific purpose and is
made up of components that function in important and unique ways. Listed below is the structure of a "typical"
psalm of lament.
I. Complaint – a cry for help and description of distress

II. Petition – an appeal to God and reasons for divine intervention
III. Praise – ends with the assurance that the prayer was heard and a vow to praise God for
deliverance”
Psalms 28 follows this pattern in its brief chapter. The paper adds the following dimension of the lament psalms
“1. “The Psalms of lament provide a language for pain so that the reality of the loss and the pain from
that loss can be addressed.
“Giving voice and language to the experience of suffering is precisely what happens in the form and words of
the lament” (Brown & Miller, 2005).
“Elie Wiesel suggests that abuse, torture, and terror drive speech to silence. It is far easier to suppress the
memory of such events or gag them in silence than to bring them to memory and speech with all the pain this
entails” (Billman & Migliore, 1999).
“The deeper the sorrow the less tongue it has.” – The Talmud
2. The Psalms of lament validate and normalize the sadness, hurt, alienation, questions, doubts, anger,
confusion, and bewilderment that accompany the grief process.
3. The Lament Psalms reduce the sense of isolation that grievers might feel as they realize they are in
concert with a long line of sufferers.
In isolation, the power of pain grows more ominous and hurtful.
In early Israel, lamentation was often a community event. Family and friends of the grief-laden individual were
expected to show support by participating in the rituals of lamentation with the mourner (e. g. Job 2:12-13). To
fail to show solidarity in such a situation, or even worse to rejoice while a neighbor was grieving, was to declare
oneself an enemy rather than a covenantal partner(Lam. 1:2, 21) (Flesher, 2004).
Flesher (2004) observes that Israelite priests were always prepared to assist the community when one brought
adversities. She says that today’s church, conforming to the larger death-denying culture, seems to be a place
where grief and mourning are somewhat hushed. She adds, “We are a culture which encourages individual
therapy as a substitute for communal ritualistic expressions of grief.”
Reading and understanding the psalms of lament can inform individuals that they are not the first to feel
abandoned by God.
Widows facing an evening alone, desperate man wondering if he will find employment, teen in despair may be
surprised to find that the psalmist knows of such situations of dire pain so that one feels cut off from God as well
as from friends.
Mackey (2004) adds that lament was ritualistic in Hebraic experience. Entire companies of the faithful would join
the expressions of mourning when it appeared.
102 | P a g e
4. The Psalms of lament invite one to listen to the anguish of another without judgment or censure.
Reading and contemplating the lament psalms can attune our ears to hear the anger and despair and the
loneliness and terror of others.
While one has no “solution” to the problem of evil and suffering, a large part of the care given to those who
suffer consists in listening to the story of the one who suffers.
Wolterstorff (1987) describes the anguished questions of those who grieve and for the need for others to listen:
“Death is awful, demonic. If you think your task as comforter is to tell me that really, all things considered, it’s
not so bad, you do not sit with me in my grief but place yourself off in the distance away from me. Over there,
you are of no help. What I need to hear from you is that you recognize how painful it is. I need to hear from you
that you are with me in my desperation. To comfort me, you have to come close. Come sit beside me on my
mourning bench.” (Lament for a Son, p. 34.)
5. The Psalms give a voice of hope in the midst of despair.
Brown & Miller (2005) assert that lament in the Bible is first of all a form of prayer. It arises “out of the reality of
human existence; it assumes there is something beyond that reality that can transform human existence without
destroying it.”
Black (2005) says that “the spine of lament is hope.” He insists this is not the empty optimism that “things will
get better”, but the deep and irrepressible conviction that deliverance is at hand.
“Lamentation is a journey towards God, not a final destination” (Balentine, 2004)” [2]
The first verses of Psalm 28 contains the complaint and petition in the first half while the rest contains the praise
for God. It begins with a superscription
“Of David.”
The first five verses below evidently express the complaint and petition to God
“To you I keep calling, O Jehovah my Rock;
Do not turn a deaf ear to me.
If you keep silent toward me,
I will become like those going down to the pit.
Hear my pleas when I cry to you for help
As I lift up my hands toward the innermost room of your sanctuary.
Do not drag me away with the wicked,
with those practicing what is hurtful,
Those who are speaking words of peace
with their fellow man while evil is in their hearts.
Pay them back for their deeds,

According to their evil practices.
Repay them for the work of their hands,
According to what they have done.
For they pay no attention to the activities of Jehovah,
Nor to the work of his hands.
He will tear them down and not build them up.” (28 : 1-5)
This petition to be treated separately from the wicked, described as deceitful, to be responded to for all
requests for help, even referencing the sanctuary and its innermost room (the Most Holy which represents the
heavenly presence of God) is a pattern common the previous psalms that belongs in this category. Since there
is no temple at this point, David must be referring to the sanctuary that is probably in Gibeon.
103 | P a g e
The remaining portion of the psalms are expression of praise to God

“May Jehovah be praised,
For he has heard my pleas for help.
Jehovah is my strength and my shield;
In him my heart trusts.
I have received his help, and my heart rejoices,
So I will praise him with my song.
Jehovah is a strength for his people;
He is a stronghold, bringing grand salvation to his anointed one.
Save your people, and bless your inheritance.
Shepherd them and carry them in your arms forever.” (28: 6-9)
A Bible-based publication comments on this portion of the psalm

“In this verse the “anointed one” is Jehovah’s chosen people, as seen from the parallel line “Jehovah is a
strength to his people.” These words have a prophetic import similar to those of Habakkuk 3:13. They point to
Jehovah’s saving his anointed remnant at the battle of Armageddon.” [3]
Psalm 28 inspires me as a Bible reader that God listens to prayers and will act in behalf of petitioners who are
loyal to Him. The praise section of the psalm confirms God does act to offer assistance.
References
[1] Han, Yujin. “The Psalms of Lament”.

[2] Ibid.
[3] “The Psalmist Sings Jehovah’s Praise”, The Watchtower, August 15, 1986, p. 21.
104 | P a g e
19. 28 Psalms 29
19.28.1 Psalms 29 - Part 1
Promoters of the now defunct theory called documentary hypothesis once interpreted the psalms, its diction and
vocabulary as reminiscent of Canaanite mythology. They thus read the psalms as an extension of such myths.
Is this a fair assessment? I would look into this in this reflection note.
Psalms 29 is the fifth classified as the royal enthronement psalm. One paper describes the various versions of
this type of psalm
“* Royal Psalms: 2, 18, 20, 21, 45, 72, 89, 101, 110, 132, 144. The royal psalms employ royal imagery. These
psalms can be prayers for the king, laments for the king in times of disaster. They can be marriage psalms on
occasion of a wedding. They can sing praises to the covenant promised David.
* Enthronement Psalms: 24, 47, 93, 95-100. The enthronement psalms follow the genre of descriptive praise. In
fact what they do is call others to praise God precisely in light of God's lordship over history and over the
nations.
* Zion Psalms: 46, 48, 68, 76, 84, 87, 122, 125. The Zion psalms can fit into several categories because what is
at stake in these psalms is the image of this special mountain of the Lord. They can be psalms of confidence
when the mount is acclaimed as the refuge and strength of Israel. They can be laments if Zion is presented in
its ravished state. They can by hymns when the call to praise is present in light of God's glory that shines in
Zion.
* Creation Psalms: 8, 89, 104, 148. Covenant Psalms: 78, 81, 89, 132.” [1]
Another paper describes the framework of Israelite King with a divine King Jehovah God compared to the
mythical king concepts prevalent in the ancient pagan nations surrounding Israel
“Such kingly characteristics as divine appointment, anointing, and military rule, demonstrate that Israelite
kingship closely resembled the rule of its neighboring nations. “There is considerable evidence for Israel to
suggest that the bureaucracy was modeled upon Egyptian patterns.” One major difference demands mention:
Unlike the metaphysical, mythological nature of the Egyptian king, the Israelite king was not worshipped by his
subjects, but remained a vassal to the Heavenly King. There did exist, howbeit, a special father-son relationship
between Yahweh and those who were enthroned, which directly corresponded with the Egyptian model. The
Lord declared, “I will be his father, and he shall be my son,” (2 Sam. 7:14) and recapitulated later with “Thou art
my Son; this day have I begotten thee” (Ps. 2:7). As part of this covenant Yahweh also promised King David
that his house and his kingdom would be established forever, thereby establishing the kingly line of Israel.” [2]
With respect the structure of the psalm as a poem, the Bible-based encyclopedia Insight explains
“In stairlike parallelism two, three, or even more lines may be used to repeat and advance the thought of the
first. Psalm 29:1, 2 is an illustration of this:
Ascribe to Jehovah, O you sons of strong ones,
Ascribe to Jehovah glory and strength.
Ascribe to Jehovah the glory of his name.” [3]
Bible critical scholars find in verse 1 not just poetry but supposed elements of Canaanite mythology. One
paper claimed
“In Psalm 29 a number of Canaanite elements are detected, which display considerable agreement with Ugaritic
poetry. Furthermore, Psalm 29, being a poem, has a number of its own stylistic devices. With this in mind, the
poetic structure of Psalm 29 is investigated, together with an exegetical analysis of its text.
The following stylistic devices were found for:
(1) Form - parallelism and metre
(2) Sound - rhyme, assonance, alliteration, onomatopoeia
105 | P a g e
(3) Sense - hendiadys, synecdoche, metonymy, merismus, hyperbole, metaphor,

simile, antithesis, personification, apostrophe” [4]
Due to the supposed presence of Ugaritic or Canaanite elements in Hebrew poetry, bible scholars who are
critical of the Bible used to assert that Israelite religion is actually an off-shoot of Canaanite religion. I am
going to repeat here a reflection I did in the book of Genesis with the same accusation when the
documentary hypothesis was still popular which is already disputed and lost its appeal today
“What are we to conclude with these efforts of liberal bible scholars in this regard? A Bible-based magazine
made this analysis
“Examination of the Ras Shamra texts has led some scholars to claim that certain Bible passages are
adaptations
of Ugaritic poetic literature. André Caquot, member of the French Institute, speaks of “the Canaanite cultural
substratum at the heart of Israelite religion.”
Regarding Psalm 29, Mitchell Dahood of the Pontifical Biblical Institute in Rome comments: “This psalm is a
Yahwistic adaptation of an older Canaanite hymn to the storm-god Baal . . . Virtually every word in the psalm
can
now be duplicated in older Canaanite texts.” Is such a conclusion justified? No indeed!
More moderate scholars recognize that similarities have been exaggerated. Others have criticized what they
call
pan-Ugaritism. “No single Ugaritic text parallels Psalm 29 in full,” states theologian Garry Brantley. “To suggest
that Psalm 29 (or any other biblical text) is an adaptation of a pagan myth has no evidential basis.”
Is the fact that similarities exist in figures of speech, poetic parallels, and stylistic features proof of adaptation?
On
the contrary, such parallels are to be expected. The Encyclopedia of Religion notes: “The reason for this
similarity
of form and content is cultural: notwithstanding the significant geographical and temporal differences between
Ugarit and Israel, they were part of a larger cultural entity that shared a common poetic and religious
vocabulary.”
Garry Brantley therefore concludes: “It is improper exegesis to force pagan beliefs into the biblical text simply
because of linguistic similarities.”
Finally, it should be noted that if any parallels do exist between the Ras Shamra texts and the Bible, they are
purely literary, not spiritual. “The ethical and moral heights reached in the Bible are [not] to be found in Ugarit,”
remarks archaeologist Cyrus Gordon. Indeed, the differences far outweigh any similarities.” [5]
Thus, it is clear, that the psalms is not an off-shoot of Canaanite mythology though because of common
language and vocabulary there are parallelisms in imagery. This imagery I will examine in my next reflection
of Psalm 29 itself.
References
[1] “Royal Psalms/Enthronement”, p. 39.

[2] Stewart, Jeremy. “King of Kings: The Enthronement of Yahweh”, Studia Antiqua, Volume 2 Number 1, June
2002, p. 110.
[4] Van der Westhuizen, JP. “A Proposed Reinterpretation of Psalm 29 based on Stylistic-Exegetical
Analysis”. Journal for Semitics, Vol 5/2, 1993, p. 111.
[5] The Watchtower, July15, 2003, “Ugarit-Ancient City in the Shadow of Baal”, p. 23.
106 | P a g e
19.28.2 Psalms 29 - Part 2

What is the English translation challenge in the opening verses of Psalm 29? It is not so obvious a
translation challenge until one reflects, checks the footnotes and compares the English translation with other
contemporary English Bibles.
The verses are as follows
“Give Jehovah his due, you sons of mighty ones,

Give Jehovah his due for his glory and strength.” (29: 1)
The 1984 New World Translation for this verse is
“Ascribe to Jehovah, O YOU sons of strong ones,

Ascribe to Jehovah glory and strength.”
In the footnote of verse 1 on “strong ones”, the 1984 New World Translation says
“Or, “sons of gods”; or, “godlike ones”; or, “sons of God.” Heb., benehʹ ʼe·limʹ. If the Heb. word ʼe·limʹ is pl. of ʼel
to denote majesty, then it means “God.” T, “you bands of angels, the sons of God”; LXX, “you sons of God”;
SyVg, “you sons of rams.” Compare 89:6 ftn and Da 11:36 where the expression ʼEl ʼe·limʹ, “God of gods,”
occurs.” [1]
That is a lot of translation options. The New International Version, New Living Translation, and English Standard
Version use “heavenly beings” . The New American Standard Bible uses a similar expression as the NWT in
using “sons of the mighty”. In the footnotes of ESV and NASB both offer “or son of gods”, or “sons of God”.
I can understand from the 1984 footnote that ‘elim’ can be translated as ‘gods’. So, beneh’ elim can be literally
translated as “sons of gods”. The 1984 NWT has the footnote explaining “If the Heb. word elim is plural of ‘el’ to
denote majesty, then it means “God””. However, the footnote also pointed to Daniel 11:36 where elim is
translated as ‘gods’.
Since I understand the root meaning of the Hebrew word ‘god’ to mean ‘strong’ or ‘mighty’, the translation is still
valid for ‘mighty ones’ just as NWT, NASB, and KJV. A Bible-based publication actually explored these
translation options
“In considering these two verses we might wonder, Just who are these “sons of the mighty”? It could be those
who hold very high positions in the theocratic organization of Jehovah God, maybe the powerful servants that
Jehovah has appointed to special work. On the other hand, it could mean “sons of God”, as is pointed out in the
footnote of the American Standard Version. If that be so, then “sons of God” could take in all the angels of the
heavens that are invisible to man but form Jehovah’s universal organization. In the book of Job it is stated:
“Now it came to pass on the day when the sons of God came to present themselves before Jehovah, that Satan
also came among them.” (Job 1:6, AS) On festive occasions such as this what singing and praise must have
been given to the name of the Most High God, Jehovah! It must have been a beautiful, majestic spectacle to
behold!” [2]
Another translation option is ‘sons of gods’

“There is still another possible rendering of Psalm 29:1, according to a second footnote in the American
Standard Version. The Hebrew text could read, “Ascribe unto Jehovah, O ye sons of the gods.” This then would
refer to the sons of the nations who have forgotten the first man’s true parentage, the Creator, Jehovah God.
Men of all nations have arranged themselves under the imaginary protection of deified heroes. Of course, to
help their imaginations, they have made great idols of silver and stone and gold and wood. In this way the
peoples of the world have invented and made their own gods. These they have worshiped for centuries; but
what has this worship gotten them? The many religions in the world have often been the cause of wars, strifes,
hatreds between peoples and nations, class distinction, isolationism. Jesus said to false religionists “You are
from your father the Devil.” (John 8:44, NW) The sons of the gods they worship are still carrying on the false
107 | P a g e
religion which began in early mythology, and their doctrines, ideas and philosophies of life have been carried
right down to our day. The Sovereign Ruler Jehovah calls on all these sons of the many gods now to ascribe to
Jehovah the glory that is due, to ascribe strength to him. Nimrod of centuries past placed himself above God.
He wanted to be a mighty one ahead of Jehovah. Where are his strength and glory today? Let the followers of
Nimrod and the followers of the many pagan gods, practices and beliefs all forsake their gods and their false
religion if they want to live, and give glory to Jehovah, not to some man or image. But the religionists with their
many gods will not recognize Jehovah; rather, “modernists” try to hide him.” [3]
But it appears from a process of elimination, the imperative or command ‘give’ is more logical to refer to human
members of God’s organization (this uses the translation ‘sons of mighty ones’) rather than to God’s human
enemies (if the translation ‘sons of gods’ were literally followed). However, given the fact, that in Jesus day he
referred to human judges and lawyers then God’s organitaion applying the Psalm reference to them as ‘gods’,
that reinforces the translation ‘sons of the mighty ones’ or ‘gods’.
This Bible translation challenge demonstrates that translation requires not just linguistics but context as well as
what scholars call inter-textuality (or usage of the term across Bible books). This balances the faithful carry over
of the original message without deviating from the writer’s possible original thoughts.
References
[1] Psalm 29:1 footnote of the 1984 New World Translation Reference Bible.
[2] “The Voice of Jehovah”, The Watchtower, December 15, 1952, p. 750.
[3] Ibid., p. 751.
108 | P a g e
19.28.3 Psalms 29 - Part 3

Do you need more strength to continue in the face of trials? God gives ‘power beyond what is normal’. This
psalm reminds of this gift from God.
After going through the English translation challenge in Psalm 29 and considered the defective scholarly view of
those promoting the now defunct documentary hypotheses without ignoring the shared language and
vocabulary from a literary point of view of the Hebrews and the Canaanites, I now consider the rest of the psalm.
The next verse places Jehovah God’s voice in a specific setting
“The voice of Jehovah is heard over the waters;

The glorious God thunders.
Jehovah is over many waters.
The voice of Jehovah is powerful;
The voice of Jehovah is splendid.
The voice of Jehovah is breaking the cedars;
Yes, Jehovah shatters the cedars of Lebʹa·non.
He makes Lebʹa·non skip like a calf,
And Sirʹi·on like a young wild bull.
The voice of Jehovah strikes with flames of fire;
The voice of Jehovah makes the wilderness shudder;
Jehovah makes the wilderness of Kaʹdesh shudder.
The voice of Jehovah makes the deer shudder and give birth
And strips bare the forests.
And all in his temple say: “Glory!”” (29: 3-9)
The psalmist describes Jehovah God and his voice over the waters. Which waters is this? The critics of the
Bible scholars would like us to believe that this setting is a borrowed idea when the Canaanites believed in
storm gods and sea gods, etc. During that time, Canaanites believed in a supreme god over the storm gods,
sea gods and other gods. The Hebrew Bible writers supposedly developed the godship of Jehovah making Him
more powerful than these other mythical gods. Of course, this is only in the imagination of these scholars as
their theory has already fallen in disrepute.
The picture is a poetic way to describe a powerful storm which is compared to Jehovah God’s voice. It is
associated with thunder, lightning (flames of fire), causing trees to fall (skip like a calf), and even the earth to
shake. When Jehovah God’s intelligent creatures observe this powerful display of nature, they up acknowleding
God’s glory.
This picture is confirmed by a Bible-based publication

“How does the voice of Jehovah break the cedars?
In this psalm the power of Jehovah is graphically portrayed by likening his voice to a thunderstorm. The storm
travels from Lebanon in the north to the southern desert regions, inspiring awe as it goes. (Verse 9b) Its winds
agitate the cedars of Lebanon, making them “skip about like a calf,” and its lightnings strike some trees down,
‘breaking them.’ Similarly, the storm winds ‘make the wilderness writhe’ (verse 8), whipping up the sands of the
desert so that they seem to be writhing in agony.” [1]
The psalm concludes by praising God as high and mighty above the forces of nature, the source of power or
strength of His people
“Jehovah sits enthroned above the flooding waters;

Jehovah sits enthroned as King forever.
Jehovah will give strength to his people.
Jehovah will bless his people with peace.” (29: 10, 11)
109 | P a g e
Why is this picture encouraging to me? When we get discouraged and lose strength because of the many trials
we face, the Bible reminds me that God provides “power beyond what is normal”. The psalm describes one
display of such power whose source is the Almighty God. Certainly, God can provide the strength to anyone
who persist in their endurance. When I get that ‘power beyond what is normal’, I experience peace that comes
from God. I am not alone facing my trials.
References
[1] “The Psalmist Sings Jehovah’s Praise”, The Watchtower, August 15, 1986, p. 21.
110 | P a g e
19. 29 Psalms 30
Why should I recall and reflect on how Jehovah God dealt with me over the years? Why should such reflections
reinforce my conviction to praise Him and encourage others to do the same? These are the highlights from my
reflection of Psalms 30.
This time the psalm is classified (per Gunkel’s classifications) as an individual thanksgiving psalm. Its inscription
say that the psalm was of David and it is about the inauguration of his house.
“A melody. A song of inauguration of the house. Of David.”
The stanzas are divided by literary scholars according to the change of voice and person. The first stanzas,
the speaker is David, the “I” in the psalm addressing Jehovah God directly. The later stanzas, the speaker
turned to a a bigger audience of ‘loyal ones’ and now David refers to Jehovah God in the third person ‘his’.
David would return as the “I” and address Jehovah God directly again.
In the course of the psalm, David gives the reason why he is praising Jehovah (vss. 1-3). He is inviting
others (‘loyal ones’) to do the same (vss. 4-5). David repeats his expression of reliance on God (vss. 6-10).
He concludes by offering praise to Him (vss. 11-12).
Who cannot relate to David’s reasons for praising God who after going through such difficult times, even life-
and-death situation, but survived?
“I will exalt you, O Jehovah, for you have lifted me up;

You did not let my enemies rejoice over me.
O Jehovah my God, I cried to you for help, and you healed me.
O Jehovah, you have lifted me up from the Grave.
You kept me alive; you spared me from sinking into the pit.” (30: 1-3)
David twice mentioned that Jehovah lifted him up, and the second time from the grave. Someone who gets out
of such perils will definitely be endlessly thanking God. Hence, the next verses, David encouarged others to do
the same
“Sing praises to Jehovah, you his loyal ones,

Give thanks to his holy name;
Because being under his anger is only for a moment,
But being in his favor is for a lifetime.
Weeping may come in the evening,
but in the morning, there is a joyful cry.” (30: 4, 5)
The tone is definitely positiven and joyful. The line ‘being in his favor is for a lifetime’ is a beautiful expression of
David’s satisfied relationship with God.
His concluding lines reflect that he benefited from such a relationship, being made as ‘strong as a mountain’
and ‘clothed with rejoicing’. No wonder this is classified as an individual thanksgiving psalms. In the end, he
maintains that he will praise God forever as highlighted in the following verses
In verse 7
“O Jehovah, while I was in your favor, you made me as strong as a mountain.” (30: 7)
and closing verses 11 and 12
111 | P a g e
“You have changed my mourning into dancing;

You have removed my sackcloth, and you clothe me with rejoicing,
So that I may sing your praise and not keep silent.
O Jehovah my God, I will praise you forever.” (30: 11, 12)
112 | P a g e
19. 30 Psalms 31
19.30.1 Psalms 31 - Part 1
How should I feel if I trust that Jehovah God will take care of me and protect me? In Psalm 31, David describes
Jehovah in a military metaphor. Psalm 31 is classified as an individual lament psalm. One paper describes a
summary of this psalm
“In the face of danger the fight or flight principle is often applied: you either stand your ground or you run for
cover. In the psalms of lamentation, so one could argue, the supplicant chooses not to fight the enemies, but
rather requests the deity to deal with them. He realizes that on his own he is powerless against the might of the
foes. Yahweh is thus implored to punish the adversaries and restore the psalmist. Besides the invocation for
divine intervention, the plaintiff also calls on Yahweh to provide the necessary protection. In Psalm 31, an
individual lament, the poet employs various metaphors as a means of emphasizing the idea that the deity acts
as a refuge in times of affliction.” [1]
The inscription tells me that this is another Davidic psalm
The reference to the director help me recall again that the musical organization of ancient Israel is already
at an advanced stage.
The psalm is full of metaphors comparing God in different ways to paint the picture of a source of refuge. In
the verses below, David compares Jehovah God to
- a mountain
- a fortified place which often is on a high place, a mountain,
- a crag, also on a high place
- a fortress
One paper that described this psalm explains that there is metaphorical coherency in the list above. What is
this coherency? The paper illustrates
“In terms of the cognitive theory of metaphor, one can argue that the underlying cognitive strategy, with
regard to the utilisation of these refuge metaphors, is that of metaphor coherency. One of the tenets of the
cognitive view of metaphor is that concepts can be coherent when they “go or fit” together (cf. Lakoff &
Johnson 1980). The conceptual metaphor Yahweh is the shepherd of Israel is, for example, not congruous
with the conceptual metaphor Yahweh is the husband of Israel. The reason for this is that both metaphors, in
terms of the source domains (shepherd and husband) highlight different aspects to describe the target
domain (Yahweh). However, the metaphor Yahweh is a shield will be coherent with Yahweh is a fortress,
since both draw attention to the protective quality of the deity. Related to the notion of coherency is the idea
of metaphorical entailment or instantiation, which plays a role in the way a metaphorical concept is
structured. If one applies this to the aforementioned notion of divine shelter, the following metaphorical
structure comes to the fore:
Yahweh is a rock and fortress

A rock and fortress provides protection
Therefore: Yahweh provides safety and protection” [2]
The verses are shown below showing these metaphors with David as the “I” in the psalm
“In you, O Jehovah, I have taken refuge.

May I never be put to shame.
113 | P a g e
Rescue me because of your righteousness.

Incline your ear to me.
Come quickly to my rescue.
Become for me a mountain stronghold,
A fortified place to save me.
For you are my crag and my stronghold;
For the sake of your name, you will lead me and guide me.
You will free me from the net that they have secretly laid for me,
For you are my fortress.”: (31: 1-4)
Those metaphors paint a solid place of safety for a soldier. A Bible-based publication comments on that
metaphor
“Jehovah provides not just a temporary refuge but an unassailable fortress where we may dwell in security. His
lead and guidance have not failed his people. Divine power will render useless all the crafty acts of Satan and
his brood. (Ephesians 6:10, 11) As we trust wholeheartedly in Jehovah, he will draw us away from Satan’s
snares. (2 Peter 2:9) “ [3]
David is driving the message that I can feel safe with God if I put my trust in Him. He is an “unassailable
fortress”, a crag difficult to reach by enemies, a fortified place. The effect is for me to feel secure with God. I am
safe with Jehovah God if I put my trust in Him.
References
[1] Basson, A. “You Are My Rock and Fortress”: Refuge Metaphors in Psalm 31. A Perspective frp, Cognitive
Metaphor Theory, Acta Theologica 2005:2, p. 1.
[2] Ibid., p. 14.
[3] “Take Refuge in Jehovah”, The Watchtower, January 1, 2014, p. 16.
114 | P a g e
19.30.2 Psalms 31 - Part 2

Are worshipers of God exempted from life’s difficulties or challenges? Does having faith in God means God
protecting us every time physically from all sorts of danger? Is God less loving if He does not? Psalms of lament
like Psalms 31 gives us a window in how David coped with the difficulties in his life.
One of the highlights of this psalm is the quotation found in verse 4 that the Lord Jesus quoted before he
expired on the torture stake. The verse is shown below
“Into your hand I entrust my spirit.
You have redeemed me, O Jehovah, the God of truth.” (31: 5)
The Bible-based encyclopedia Insight explains this verse

“In view of the impersonal nature of the life-force, or spirit, found in man (as also in the animal creation), it is
evident that David’s statement at Psalm 31:5, quoted by Jesus at the time of his death (Lu 23:46), “Into your
hand I entrust my spirit,” meant that God was being called upon to guard, or care for, that one’s life-force.
(Compare Ac 7:59.) That there be an actual and literal transmission of some force from this planet to the
heavenly presence of God is not necessarily required. Even as the fragrant scent of animal sacrifices was
spoken of as being ‘smelled’ by God (Ge 8:20, 21), whereas such scent undoubtedly remained within earth’s
atmosphere, so, too, God could ‘gather in,’ or could accept as entrusted to him, the spirit or life-force in a
figurative sense, that is, without any literal transmission of vital force from earth. (Job 34:14; Lu 23:46) A
person’s entrusting his spirit evidently means, then, that he places his hope in God for a future restoration of
such life-force to himself through a resurrection.—Compare Nu 16:22; 27:16; Job 12:10; Ps 104:29, 30.” [1]
It is fitting for David to say the above words after asking God to be a mountain, a crag, a fortified place, or a
fortress for him. His life-force is therefore safe in God’s keeping. In the same verse, it described Jehovah as the
“God of truth”. What is the significance of this description? Again, Insight explains
“Jehovah is “the God of truth.” (Ps 31:5) He is faithful in all his dealings. His promises are sure, for he cannot lie.
(Nu 23:19; 1Sa 15:29; Ps 89:35; Tit 1:2; Heb 6:17, 18) He judges according to truth, that is, according to the
way things really are, and not on the basis of outward appearance. (Ro 2:2; compare Joh 7:24.) Everything that
emanates from him is pure and without defect. His judicial decisions, law, commandments, and word are truth.
(Ne 9:13; Ps 19:9; 119:142, 151, 160) They are always right and proper, and they stand in opposition to all
unrighteousness and error.” [2]
The next verses, David re-emphasized his confidence in God contrasting it against those who choose to
separate from him and how God protected him because of his confidence in God.
“I hate those who are devoted to worthless, vain idols,
But as for me, I trust in Jehovah.
I will rejoice greatly in your loyal love,
For you have seen my affliction;
You are aware of my deep distress.
You have not handed me over to the enemy,
But you make me stand in a place of safety.” (31: 6-8)
Trusting in God is the opposite of devotion to vain idols. Again, the theme of ‘safety’ is echoed and that is
where God places David in. On the other hand, the next verses laments his distressful situation
“Show me favor, O Jehovah, for I am in distress.

Anguish has made my eyes weak, my whole body as well.
My life is consumed with grief
And my years with groaning.
My strength is waning because of my error;
My bones grow weak.
I am scorned by all my adversaries,
Especially my neighbors.
And I am dreaded by my acquaintances;
115 | P a g e
When they see me in public, they flee from me.

I am put out of their heart and forgotten, as if I were dead;
I am like a broken jar.
I have heard many evil rumors;
Terror surrounds me.
When they gather together as one against me,
They scheme to take away my life.” (31: 9-13)
The key words distress, anguish, grief, groaning, weak, dead, broken jar, terror are all words that express his
lament. David is fearful for his life. A Bible-based publication explains what does this mean for God’s servant
“But this does not mean that servants of God will never suffer in the present system of things. At times they do
find themselves in a pitiable, disadvantaged position. Not discerning that such ones are still the objects of
Jehovah’s care, faithless persons may abandon them in dread, not wanting to share their seemingly hopeless
lot. (Ps 31:11) But Jehovah will not forsake them.—Ps 27:10; 94:14.” [3]
Although David feels the fear but his lament psalm takes a turn of expressing confidence again in Jehovah God
“But I trust in you, O Jehovah.

I declare: “You are my God.”
My days are in your hand.
Rescue me from the hand of my enemies
and from those persecuting me.
Make your face shine upon your servant.
Save me by your loyal love.
O Jehovah, may I not be put to shame when I call on you.” (31: 14-17a)
This positive tone is a result of that same confidence with God. A Bible-based publication comments on that
“Jehovah’s people confidently sing the Kingdom song with full faith that Jehovah is their refuge. (Psalm 31:14)
They will not be ashamed—Jehovah will not humiliate them, for he will fulfill his word. (Psalm 31:17) The Devil
and his demonic cohorts will be ashamed. Since Jehovah’s people are commissioned to preach a message that
is free of shame, they are not shamed by other people into preaching. That is not the way Jehovah, or his Son,
incites people to worship Him. When people’s hearts are full of faith and appreciation for Jehovah’s goodness
and loving-kindness, it is the good condition of their hearts that impels their mouths to speak. (Luke 6:45) “ [4]
Now, David is requesting that God punish the evildoers
“May the wicked be put to shame;
May they be silenced in the Grave.
May lying lips become speechless,
Lips that speak arrogantly against the righteous,
with haughtiness and contempt.” (31: 17b, 18)
The wicked are malicious in their motivation, determined to hurt the innocent or the righteous. Hence, David is
asking God because He hates wickedness to punish the incorrigibly wicked while preserving his life from them,
and God becoming a fortress he can run to.
References
[1] Spirit. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1025.
[2] Truth. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1131.
[3] Dread. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 649.
[4] “Take Refuge in Jehovah”, The Watchtower, January 1, 1994, p. 17.
116 | P a g e
19.30.3 Psalms 31 - Part 3

Psalm 31 ends the way other individual lament psalms - praising God. After asking God to be a fortress for him,
expressing his lament in the difficulties he faced against his enemies, David expressed his confidence in
Jehovah God. Now, he concludes this psalm with praises to God, also known as doxology.
David’s praises are shown in the last verses
“How abundant your goodness is!

You have stored it up for those who fear you,
And you have shown it before all men, in behalf of those taking refuge in you.
You will conceal them in the secret place of your presence
From the schemes of men;
You will hide them in your shelter
From malicious attacks.
May Jehovah be praised,
For in a wonderful way, he has shown his loyal love to me in a besieged city.
As for me, I panicked and said:
“I will perish from before you.”
But you heard my pleas for help when I cried out to you.
Love Jehovah, all you who are loyal to him!
Jehovah protects the faithful,
But he repays exceedingly anyone showing haughtiness.” (31: 19-23)
David praised Jehovah God for his goodness, loyal love and his protection. The book ‘Draw Close to Jehovah’
comments on the goodness of God
“Many take for granted the sheer generosity that is heaped upon mankind because of the continued action of
the sun, the rain, and the fruitful seasons. For example, consider the apple. Throughout the temperate regions
of the earth, it is a common fruit. Yet, it is beautiful, delicious to eat, and full of refreshing water and vital
nutrients. Did you know that worldwide there are some 7,500 different varieties of apples, ranging in color from
red to gold to yellow to green and in size from slightly larger than a cherry to the size of a grapefruit? If you hold
a tiny apple seed in your hand, it looks insignificant. But from it grows one of the loveliest of trees. (Song of
Solomon 2:3) Every spring the apple tree is crowned with a glorious halo of blossoms; every autumn it produces
fruit. Each year—for up to 75 years—the average apple tree will yield enough fruit to fill 20 cartons to a weight
of 42 pounds (19 kg) each!
In his infinite goodness, Jehovah has given us a body that is “wonderfully made,” with senses designed to help
us perceive his works and delight in them. (Psalm 139:14) Think again of those scenes described at the outset
of this chapter. What sights bring joy to such moments? The flushed cheeks of a delighted child. The curtains of
rain descending on the fields. The reds, golds, and violets of a sunset. The human eye is designed to detect
over 300,000 different colors! And our sense of hearing catches the nuances of tone in a well-loved voice, the
whisper of the wind through the trees, the toddler’s ecstatic laugh. Why are we able to enjoy such sights and
sounds? The Bible says: “The hearing ear and the seeing eye—Jehovah himself has made even both of them.”
(Proverbs 20:12) But those are only two of the senses.” [1]
David mentioned a ‘secret place of your presence’ or God’s ‘shelter’ where He keeps the righteous away from
their enemies or the wicked. This place is often mentioned by David in his psalms (27:5; 91: 1) A Bible-based
publication clarifies where this is
““The secret place of the Most High,” mentioned by the psalmist, is thus a figurative place of spiritual protection.
In it, those who lodge with God as his guests are safe from anything and anyone that threatens their faith and
their love for God. (Ps. 15:1, 2; 121:5) It is a secret place because unbelievers cannot discern it. Here, Jehovah
protects people who say, in effect: ‘You are my God in whom I will trust.’ If we remain in this place of refuge, we
need not worry unduly about losing God’s favor by falling into a trap of Satan, “the birdcatcher.”” [2]
117 | P a g e
What do the last lnie mean? A Bible-based publication offered this explanation
“How is a haughty person rewarded exceedingly? The reward here is punishment. A righteous one receives
his reward for his unintentional mistakes in the form of discipline from Jehovah. Since a haughty person does
not turn back from his wrong course, he is rewarded exceedingly with severe punishment.—Proverbs 11:31;
1 Peter 4:18.” [3]
The psalm finally ends in a positive note, something that all who love God needs to do
“Be courageous, and may your heart be strong,

All you who are waiting for Jehovah.” (31: 24)
References
[1] Draw Close to Jehovah, Jehovah’s Witnesses, 2014, p. 273.
[2] “Belonging to Jehovah—An Undeserved Kindness”, The Watchtower, January 15, 2010, p. 9.
118 | P a g e
19. 31 Psalms 32
19.31.1 Psalms 32 - Part 1
How do we know what is right and wrong? How do we become conscious of such selections and why do we do
so? This turns out to be a complex issue still unresolved by scientific inquiry or even by promoters of
evolutionary theory. One blog quoted a paper on this issue
“Nobody has the slightest idea how anything material could be conscious. Nobody even knows what it
would be like to have the slightest idea about how anything material could be conscious (Fodor, 1992, p. 5, emp.
added).
We need to close the gap between the physical and subjective realms of this topic before we can hope to reach
an understanding of consciousness. Until then it remains, according to Scientific American, “biology’s most
profound riddle” (Johanson and Edgar, 1996, p. 107, emp. added).” [1]
The primary challenge of evolutionists is that the consensus in their community is that there is no “survival
value” for having consciousness. What then would cause consciousness to rise in the first place? But, the fact is
that humans are conscious or self-aware. In addition, we have a sense of what is right or wrong. Only humans
have a sense of fair play or concepts of justice while animals don’t have based on lab experiments. The
Cambridge Declaration on Consciousness made only July 7, 2012, asserts that “the absence of neocortex does
not preclude an organism from experiencing affective state (emotions)”. However, some of the signatories
(there were only a dozen of them in a field where there are tens of thousands of them per another blog) admit
that for the record that there is no scientific proof yet that animals are conscious the way humans are. It turns
out that their definition of consciousness is different from the primary and high-order consciousness that
humans possess.
Why is this relevant to my reflection of Psalm 32? Because Psalm 32 talks about the awareness of having
committed and wronged another, in this case God. David is aware that he had done something unjust. David is
aware that he has harmed his relationship with someone else, God. I will now focus on the psalm.
Psalm 32 is an example of what bible scholars call penitential psalm or psalm of confession. There are seven
psalms of that sort. However, other scholars consider this to be a thanksgiving psalms or a wisdom poetry
psalm. The variety of content in this psalm has led scholars to speculate in different directions of what this
psalm is all about literary-wise. One paper described the different views
“It therefore seems that Psalm 32 is understood by the majority of form-critical scholars to be a psalm of
thanksgiving with wisdom features. There is only a vague consensus about which verses relate to thanksgiving,
but
there is greater uniformity about the wisdom features of the psalm. The introductory beatitudes, for example,
are
interpreted by some as a modified expression of thanks (e.g. Nötscher 1953:61), while most exegetes explain
this as
one of its wisdom characteristics. The wisdom-teacher-like address by Yahweh in verses 8−9 in turn is
interpreted by
some as a divine oracle, possibly spoken by a cultic prophet (Hossfeld 1993:204), while others identify it as one
of the important wisdom features. One of the few scholars who have suggested that Psalm 32 actually is a
wisdom psalm and not a psalm of thanksgiving is Roland E. Murphy (1963:161).
The typical elements from the genre of song of thanksgiving in Psalm 32 about which there is greater
consensus are
the description of distress and deliverance (vv. 3−5), the declaration of trust (v. 7), and the call to praise (v. 11)
(see
Hossfeld 1993:200). But in addition to the features of a song of thanksgiving which were supposedly modified
by
119 | P a g e
an exponent of wisdom according to the form critics, exilic redactors are said by some to also have made
additions. They are said to have added verses 6 and 9–10 to make Psalm 32 fit into the arrangement of Psalms
31–33 (see Hossfeld 1993:201).
There are also other views about the original form and growth of Psalm 32. Briggs and Briggs (1927:276) argue
that the psalm originally was a penitential psalm that consisted of verses 1−6 (comprising a proclamation of
blessedness in 1−2; a description of the author’s suffering under the punitive hand of Yahweh in 3−; a
confession of sin and report of forgiveness in 5; and an exhortation to the pious to pray to Yahweh in a time of
distress in 6). To this original psalm was then added a description of Yahweh as the hiding place (v. 7); an
exhortation to walk in the right way and not be stubborn (vv. 8−9); and a contrastive description of the sorrows
of the wicked with the joys of the righteous (v. 10). It is therefore basically the second half of the poem which
was later added, according to those writers.” [2]
Obviously, scholars are finding it difficult to classify this psalm neatly according to their pre-defined categories.
But, certainly there are words of confession, wisdom and thanksgiving in this psalm.
The psalm has this superscription, identifying it with David
“Of David. Masʹkil.”
This is the first occurence where I noted the word ‘Maskil’. What does it mea? The Bible-based encyclopedia
Insight has a short explanation to the origin or meaning of this word
“This word appears in the superscription of 13 psalms (32, 42, 44, 45, 52, 53, 54, 55, 74, 78, 88, 89, 142) and
possibly means “contemplative poem.” However, because the meaning of the Hebrew word is not certain, it is
left untranslated in many versions. A clue to its sense may be indicated in the fact that a word of similar form is
elsewhere translated “acting prudently,” ‘acting with discretion,’ “acting with consideration,” “having insight,” and
so forth.—1Sa 18:14, 15; 2Ch 30:22; Ps 41:1; 53:2.” [3]
If Maskil possibly means a contemplative poem, then this psalm is worthy of my reflection. It begins with
other scholars call two beatitudes
“Happy is the one whose transgression is pardoned, whose sin is covered.

Happy is the man whom Jehovah does not charge with guilt,
In whose spirit there is no deceit.” (32: 1, 2)
A Bible-based publication expands on this word picture that David used to describe God’s action towards our
sins
“But when Jehovah forgives us and cancels the debt that would otherwise be charged against our account,
what a relief we feel! When we are told that he ‘covers over’ and ‘blots out’ our sins—wiping the slate clean as it
were—we are reassured that he will not hold such sins against us in the future. (Psalm 32:1, 2; Acts 3:19) And
how comforting it is to know that Jehovah can take sins that are as glaring as scarlet or crimson and make them
as white as snow!—Isaiah 1:18.” [4]
After this positive opening note, David goes back to reflect on his sin prior to confession
“When I kept silent, my bones wasted away because of my groaning all day long.
For day and night your hand was heavy upon me.
My strength evaporated like water in the dry summer heat. (Selah)” (32: 3,4)
120 | P a g e
There is a powerful ‘Selah’ right there. Selah, as I recall, is an instruction to pause, to allow for the just
expressed thought to sink in. The Bible is asking us to reflect on the consequences of hiding one’s sin from God
rather than confessing it. David went through it himself. A Bible-based publication commented on this
“Those poignant words may have reflected the deep emotional pain felt by King David of ancient Israel, pain
that he had brought upon himself by concealing rather than confessing a serious sin.
David was a man of outstanding abilities. He was a valiant warrior, a skilled statesman, a poet, and a musician.
Yet, he relied, not on his abilities, but on his God. (1 Samuel 17:45, 46) He was described as a man whose
heart was “complete with Jehovah.” (1 Kings 11:4) But one sin he committed was especially reprehensible, and
he may have alluded to it in Psalm 32.” [5]
The word picture of the anquish of concealing sin is in the words ‘evaporated like water’. Insight elaborates on
this word-picture
“Prior to confessing and while trying to conceal his error, the psalmist is conscience stricken and says: “My life’s
moisture has been changed as in the dry heat of summer.” Attempted repression of a guilty conscience wore
him out, and anguish reduced his vigor just as a tree might lose life-giving moisture during a drought or in
summer’s intense dry heat. David’s words seem to indicate that he experienced ill effects both mentally and
physically, or had at least lost most of his joy of life, because of failure to confess his sin. Only confession to
Jehovah could bring pardon and relief.—Pr 28:13.” [6]
What is the right action for a sinner to get relief from this burden? I will continue to reflect on this on my next
reflection.
References
[1] Bert Thompson, Ph. D. and Brad Harrub, Ph. D. “The Origin of Consciousness [Part I]”, Reason and
Revelation Volume 24 No.4.
[2] Potgeiter, J. Henk. “The structure and homogeneity of Psalm 32”, HTS Theological Studies 70(1), Art. #2725,
p. 2.
[3] Maskil. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 350.
[4] “Word Pictures in the Bible—Do You Understand Them?”, The Watchtower, May 1, 2009, p. 15.
[5] “Confession That Leads to Healing”, The Watchtower, June 1, 2001, p. 28.
[6] Life. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 251.
121 | P a g e
19.31.1 Psalms 32 - Part 1

Why should I train my conscience to follow God’s standard of righteousness? How do I know if my conscience
is functioning? David has a functioning conscience whose standard of right and wrong are based on God’s
righteousness. David has trained his conscience to live by God’s laws as expressed in his time through the
Mosaic Law or covenant law. When David veers away from those standard, does he get away with it? The rest
of the verses provide an insight to its readers
“Finally I confessed my sin to you;

I did not cover my error.
I said: “I will confess my transgressions to Jehovah.”
And you pardoned the error of my sins. (Selah)” (32: 5)
The presence of ‘Selah’ there as a musical notation tells me that I should pause here and allow the message to
sink in. By saying ‘Finally’, David has tried to hide his sin or failure from God for some undisclosed time. But his
conscience, a voice or a witness against himself, a form of consciousness, was working inside him accusing
him of failing God. What was the good thing for David for confessing it to God finally? He himself wrote that God
pardoned him.
The book “Draw Close to Jehovah” explains God’s action

“The term “pardoned” translates a Hebrew word that basically means “lift up” or “carry.” Its use here signifies to
take away “guilt, iniquity, transgression.” So Jehovah, in effect, lifted up David’s sins and carried them away.
This no doubt eased the feelings of guilt that David had been carrying. (Psalm 32:3) We too can have full
confidence in the God who carries away the sins of those who seek his forgiveness on the basis of their faith in
Jesus’ ransom sacrifice.—Matthew 20:28.” [1]
This benefit of being pardoned and allowed to start over and rebuild the relationship with Jehovah God is what
David is referring to next
“This is why every loyal one will pray to you

While you may yet be found.
Then even the floodwaters will not reach him.” (32: 6)
A Bible-based publication highlighted this

“In the 32nd Psalm, possibly composed after David sinned with Bath-sheba, he described his agony for failing
to seek forgiveness and the relief that repentance and confession to God brought him. Then David sang: “On
this account [because Jehovah’s pardon is available to truly repentant ones] every loyal one will pray to you at
such a time only as you may be found.”—Psalm 32:6.” [2]
In the previous psalm, David spoke of Jehovah as having a “secret place”, a “hiding place” and David also
associated Jehovah in the fortress metaphor. Having been pardoned for his sins, David can now enjoy again his
relationship with God. David repeats it here
“You are a hiding place for me;

You will safeguard me from distress.
You will surround me with joyful shouts of deliverance. (Selah)” (32: 7)
That this is an important thought is punctuated by the musical notation ‘selah’. On the next verse, David was
inspired to write Jehovah God’s own words
“I will give you insight and instruct you in the way you should go.
I will give you advice with my eye upon you.” (32: 8)
122 | P a g e
These are rare instances where Jehovah God speaks in psalm. The previous psalms 2 and 12 have examples
of Jehovah God speaking in the psalm. In this instance, God is talking to David, promising to impart insight. A
Bible-based publication comments on what God gives
“Note that God offers not only advice but also insight, which is the ability to see into or below the surface of a
situation. Having insight to discern what goals are truly beneficial can protect us from wasting our life on
worthless pursuits.” [3]
Jehovah God has a reminder to David
“Do not become like a horse or a mule, without understanding,

Whose spiritedness must be controlled with a bridle or a halter
Before it will come near to you.”” (32: 9)
Insight comments on this analogy
“Men should not be like unreasoning beasts, unable to guide themselves properly. However, as such brute
beasts require correction by whip and bridle, the rod is serviceable for use on the stupid person.—Pr 26:3.” [4]
The closing verses of the psalm has moved from David’s “I” to the community of worshipers, the righteous ones
on a positive note
“Many are the pains of the wicked;

But the one trusting in Jehovah is surrounded by His loyal love.
Rejoice in Jehovah and be joyful, you righteous ones;
Shout joyfully, all you who are upright in heart.” (32: 10, 11)
Truly, it is a positive experience to be restored to a peaceful relationship with God. The value of conscience is
seen in its ability to re-direct David back to the path of God. God’s advise is for all Bible readers to learn from
David’s mistake and not behave like a mule, an unreasoning beast, without consciousness like humans.
References
[1] “Draw Close to Jehovah”, Jehovah’s Witnesses, 2014, p. 262.
[2] “Lift Up Loyal Hands in Prayer”, The Watchtower, January 15, 1999, p. 20.
[3] “Why the Bible Is Practical for Our Day”, The Watchtower, June 1, 2009, p. 5.
[4] Bridle. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 367.
123 | P a g e
19.32 Psalm 33
19.32.1 Psalm 33 - Part 1
If it were possible for science to discover how intelligent life was even possible to arise from material things, and
with intelligence consciousness of an intelligent life, and the observable universe operating within a very narrow
set of parameters outside of which life would not be possible, would it just affirm that all life as what the Bible
teach is from Jehovah God, the Great Cause? Psalm 33 celebrates this conclusion.
Bible cholars noted that this psalm is the only psalm in Book One of Psalms (there are five books and Book One
ends with Psalms 41) without a superscription. The other psalm in Book One without a superscription is Psalm
10 but it is a continuation of Psalm 9 (which has a superscription and is part of an acrostic).
How do scholars explain the lack of a superscription? One blog article offered the following options
“If these scholarly hypotheses are followed, we might legitimately place Psalm 33 in the context of David’s
repentance for sin. The narrative of David’s life in 1-2 Samuel suggests two times when David repented. If
reading in light of the Bathsheba affair (2 Sam. 11-12), the audience of Psalm 33 might envision a David
chastened by recognition of his own abuse of power in taking Bathsheba’s virtue and Uriah’s life by means of
royal edict and military might. Read in light of David’s sinful census for the apparent purpose of building an army
through taxation and conscription (2 Sam. 24), Psalm 33 can be heard as the words of a contrite David who has
come to understand that “No king is saved by the size of his army” (33:16a).” [1]
Psalm 33 is classified literary-wise as a doxology or God-praising psalm. It is divided by some scholars into
three sections. The first one is verses 1-3, followed by the body of the psalm verses 4-19, and its conclusion.
What is David under inspiration telling me about Jehovah God? The first part David wrote
“Shout joyfully, you righteous ones, because of Jehovah.

It is fitting for the upright to praise him.
Give thanks to Jehovah with the harp;
Sing praises to him with a ten-stringed instrument.
Sing to him a new song;
Play skillfully on the strings, along with shouts of joy.” (33: 1-3)
David is encouraging the ‘righteous ones’ to shout joyfully, give thanks with the harp, ten-stringed instrument,
playing skillfully and to sing a new song. During his reign, David organized the Levites to do just this. The Bible-
based encyclopedia reports
“In conjunction with the preparations for Jehovah’s temple, David set aside 4,000 Levites for musical service.
(1Ch 23:4, 5) Of these, 288 were “trained in song to Jehovah, all experts.” (1Ch 25:7) The whole arrangement
was under the direction of three accomplished musicians, Asaph, Heman, and Jeduthun (apparently also
named Ethan). Since each of these men was a descendant of one of Levi’s three sons, Gershom, Kohath, and
Merari, respectively, the three chief Levite families were thus represented in the temple music organization.
(1Ch 6:16, 31-33, 39-44; 25:1-6) The sons of these three men totaled 24, all of whom were among the
aforementioned 288 skilled musicians. Each son was appointed by lot to be the head of one division of
musicians. Under his direction were 11 more “experts,” selected from his own sons as well as other Levites. In
this manner the 288 ([1 + 11] × 24 = 288) expert Levite musicians, like the priests, were separated into 24
courses. If all the remaining 3,712 ‘learners’ were thus divided, it would average about 155 more men to each of
the 24 divisions, meaning there were about 13 Levites in various stages of musical education and training to
each expert. (1Ch 25:1-31) Since the trumpeters were priests, they would be in addition to the Levite
musicians.—2Ch 5:12; compare Nu 10:8.” [2]
Regarding this singing of praise to Jehovah with the harp and other stringed instruments, Insight adds
124 | P a g e
“It has long been held by some that Hebrew music was all melody, without harmony. However, the prominence
alone of the harp and other stringed instruments in Israel weighs heavily against this assumption. It is almost
inconceivable that a musician would play a multistringed instrument and fail to notice that a combination of
certain tones was quite pleasing or that a specific series of notes as in an arpeggio produced a pleasant sound.
An informed source on the history of music, Curt Sachs, states: “The deep-rooted prejudice that harmony and
polyphony [two or more musical parts or voices combined] have been a prerogative of the medieval and modern
West does not hold water.” He goes on to say that even among primitive cultures there are many examples of
music running in fifths, fourths, thirds as well as in octaves, and that among these peoples, including certain
Pygmy tribes, there was a development of overlapping antiphony (alternate singing by two divisions of vocalists)
into regular canon singing.
Based on worldwide research Sachs presents the conclusion that “the choruses and orchestras connected with
the Temple in Jerusalem suggest a high standard of musical education, skill, and knowledge.” He continues: “It
is important to realize that the ancient Western Orient had a music quite different from what historians of the
nineteenth century conceded it. . . . Though we do not know how that ancient music sounded, we have
sufficient evidence of its power, dignity, and mastership.”—The Rise of Music in the Ancient World: East and
West, 1943, pp. 48, 101, 102” [3]
I now come to the body of the psalm that refers to God’s creative power
“For the word of Jehovah is upright,

And everything he does is trustworthy.
He loves righteousness and justice.
The earth is filled with Jehovah’s loyal love.
By the word of Jehovah the heavens were made,
And by the spirit of his mouth everything in them.
He gathers the seawaters like a dam;
He puts the surging waters in storehouses.
Let the whole earth fear Jehovah.
Let the inhabitants of the productive land be in awe of him.
For he spoke, and it came to be;
He commanded, and it stood firm.” (33: 4-9)
David begins this section with “For” citing the next verses as reasons for praising Jehovah God. Jehovah God’s
spoken word made the existence of the cosmos possible. This is a clear reference (inter-textuality as scholars
would call it) to the book of Genesis that David was very much familiar with. Insight adds
“Appropriately Psalm 33:6 says: “By the word of Jehovah the heavens themselves were made, and by the spirit
of his mouth all their army.” While the earth was yet “formless and waste,” with “darkness upon the surface of
the watery deep,” it was God’s active force that was moving to and fro over the surface of the waters. (Ge 1:2)
Thus, God used his active force, or “spirit” (Heb., ruʹach), to accomplish his creative purpose. The things he has
created testify not only to his power but also to his Godship.” [4]
That “spirit of his mouth” or in Hebrew ruach is not a person but an active force. Insight comments on this
“Like a powerful breath, God’s spirit can be sent forth to exert power even though there is no bodily contact with
that which is acted upon. (Compare Ex 15:8, 10.)” [5]
The last book of the Bible in Revelation 4:11 echoes this psalm. Jehovah God is indeed worthy of praise for his
production and the earth is indeed full of His loyal love. Scientists has recognized this and new studies seem to
affirm the direction and recognition that the appearance of planet Earth and life in it has been set to happen
from the very beginning. One article in Phys.org last January 16, 2015 wrote, quoting German scholar Ulf-G-
MeiBner, chair in theoretical nuclear physics at the Helmholtz Institute, University of Bonn
125 | P a g e
““Professor Ulf-G Meißner, in explaining his new groundbreaking study, states: "The Universe we live in is
characterized by certain parameters that take specific values that appear to be remarkably fine-tuned to make
life, including on Earth, possible. ""
References
[1] Jost, Lynn. “Psalm 33, America, and Empire”, Direction, Spring 2006 Vol 35 No. 1, pp. 70-81.
[3] Ibid., 453.
[4] Creation. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 526.
[6] “New evidence for anthropic theory that fundamental physics constants underlie life-enabling universe”,
Phys.org article. Source: https://phys.org/news/2015-01-evidence-anthropic-theory-fundamental-
physics.html#jCp
126 | P a g e
19.32.1 Psalm 33 - Part 1

When David praised Jehovah God in Psalm 33, under divine inspiration he described Jehovah as the almighty
sovereign who can alter the plans of men, examine their hearts and works, and saves the king through his
power. David once ran a census to gauge how strong his standing army is. Whatever motivated him then,
Jehovah God disciplined him for the act. That experience can provide the context for what he said towards the
end of the body of the psalm
“Jehovah has frustrated the schemes of the nations;

He has thwarted the plans of the peoples.
But the decisions of Jehovah will stand forever;
The thoughts of his heart are from generation to generation.
Happy is the nation whose God is Jehovah,
The people he has chosen as his own possession.
Jehovah looks down from heaven;
He sees all the sons of men.
From his place of residence,
He gazes on the inhabitants of the earth.
He is the one forming the hearts of all;
He examines all their works.
No king is saved by a large army;
A mighty man is not saved by his great power.
The horse is a false hope for salvation;
Its great strength does not ensure escape.
Look! The eye of Jehovah watches over those fearing him,
Those waiting for his loyal love,
To rescue them from death
And to keep them alive during famine.” (33: 10-19)
From the history already recorded in the Pentateuch and the books of Kings, there is ample instances where
Jehovah God ‘frustrated the schemes of the nations’ or ‘thwarted the plans of the peoples’. When the Canaanite
alliance attacked the Gibeonites to punish them for joining Israel, Jehovah God defeated them before Israel and
the Gibeonites.
There were many instances where Jehovah showed to Israel that He is watching. Foremost is the sin of Achan
which he hid to Israel causing Israel to lose in battle againt Ai. Jehovah God exposed Achan for his sin. Indeed,
Jehovah ‘looks down from heaven’ where David called it ‘his place of residence’. That reference clarifies the
Bible teaching that God resides in heaven. He is not everywhere as some popularly believe.
Instead of relying on a ‘large army’ or horses or the king’s ‘great strength’, David praised Jehovah as the one
providing rescue because of His loyal love for Israel, God’s own possession. Today, the situation is the same.
God’s people wait on Jehovah for His due time to act on behalf of His people. He will act to show loyal love to
His modern-day people.
In that spirit, David ends this psalm
“We are in expectation of Jehovah.

He is our helper and our shield.
Our hearts rejoice in him,
For we trust in his holy name.
May your loyal love rest upon us, O Jehovah,
While we keep waiting for you.” (33: 20-22)
127 | P a g e
19.33 Psalm 34
19.33.1 Psalm 34 - Part 1
Why is Psalm 34 worth reading in these difficult times? Why despite facing hardships anyone can still be
motivated to praise God? This is my reflection note.
Psalm 34 is classified as individual thanksgiving psalm. One paper offers a summary of its content based on a
literary analysis, vocabulary, and form. Based on this context, bible scholars assume that because the content
are mixed or multi-category, it could only be a product of many hands. This assumption, of course, remains just
that.
“Between its opening blessing/praise of YHWH (hkrb), v. 2) and closing plea for redemption (hdwp, v. 23) Psalm
34 moves from a hymn of thanks and praise (vv. 2–11) to a wisdom instruction (vv. 12–22), concluding with a
confident plea for redemption (v. 23). The repetition of key wisdom words “hear” ((m# vv. 3, 7, 12, 18), “fear” ()ry
vv. 8, 10 [x2], 12), “good” (bw+ vv. 9, 11, 13, 15), “righteous” (qydc vv. 16, 20, 22), and the contrasting “evil” ((r
vv. 14, 15, 17, 20, 22), along with the theme of deliverance (lcn; hiphil vv. 5, 18, 20), convey the traditional
wisdom orientation that the righteous who fear YHWH will ultimately prosper (yr#), v. 9b), despite the
disorientation experienced in the reality of persecution by the wicked. Thus the initial praise and thanksgiving
may confidently recall God’s past deliverance from distress and/or be an expression of prophetic hope in the
midst of current suffering, based upon traditional wisdom teaching that the righteous who fear YHWH will
prosper (“lack nothing” v. 10b; Ps 1; Prov 10:27–32). Presented in an acrostic structure parallel to that of Psalm
25—lacking a separate Vav verse and concluding with an extra Peh verse—Psalm 34 clearly reveals the work
of wisdom writers.” [1]
This psalm has an inscription about David and his Achish experience
“Of David, when he disguised his sanity before A·bimʹe·lech, who drove him away, and he left.”
This incident is with the Philistine king Achish. So, why is Abimelech mentioned in the superscription? The
“David’s experiences at Gath, where he disguised his sanity to escape death, are alluded to in Psalms 34
and 56. (1Sa 21:10-15; evidently the name Abimelech appearing in the superscription of Psalm 34 is to be
viewed as a title for King Achish.) “ [2]
On the subject Abimelech, Insight explains

“Either a personal name or an official title of several Philistine kings, perhaps similar to the title Pharaoh among
the Egyptians and Caesar among the Romans.” [3]
David lists many reasons for thanking Jehovah God in this acrostic poem
“[Aleph]
I will praise Jehovah at all times;
His praise will be on my lips constantly.
[Beth]
I will boast in Jehovah;
The meek will hear and rejoice.
[Gimel]
Magnify Jehovah along with me;
Let us exalt his name together.
[Daleth]
I inquired of Jehovah, and he answered me.
He rescued me from all my fears.
[He]
128 | P a g e
Those who looked to him became radiant;

Their faces could not be put to shame.
[Zayin]
This lowly one called, and Jehovah heard.
He saved him from all his distresses.
[Heth]
The angel of Jehovah camps all around those fearing Him,
And he rescues them.
[Teth]
Taste and see that Jehovah is good;
Happy is the man who takes refuge in him.
[Yod]
Fear Jehovah, all you his holy ones,
For those who fear him lack nothing.
[Kaph]
Even strong young lions have been reduced to hunger,
But those seeking Jehovah will lack nothing good.” (34: 1-11)
It is interesting that despite the recollection of the hardship experienced by David in his days at Gath under king
Achish, David opens his acrostic poetic psalm with the determination to praise Jehovah. Then, he encouraged
others, the meek and the lowly ones, to do the same. Why is this significant? A Bible-based publication explains
“Living as an outcast, David must have had many material concerns, but as these words show, his daily cares
did not overshadow his determination to praise Jehovah. What a fine example for us when we face hardships!
Whether we are at school, at work, with fellow Christians, or in the public ministry, our uppermost desire should
be to praise Jehovah. Just think of the countless reasons we have to do so! For example, there is no end to
what we can discover and enjoy in Jehovah’s marvelous works of creation. And consider what he has
accomplished by means of the earthly part of his organization!” [4]
David, by inspiration, discloses that angels ‘camp’ all around those who fear Jehovah. The cross-reference in
the 2013 New World Translation reminded me of the account in 2 Kings when Elisha showed to his assistant,
the army of Jehovah camping all around the mountains to protect them (2 Ki 6: 17) There was no prior instance
to David’s time that this has actually happened. There was the angel who was leading Israel into the wilderness
out of Egypt before this.
What David wrote next is beautiful about tasting and confirming to one’s self that Jehovah is good. A Bible-
based publication comments
“The psalmist David wrote: “Taste and see that Jehovah is good.” (Psalm 34:8) When David composed the 34th
Psalm, he had just been through a frightening experience. He was on the run from murderous King Saul—a
harrowing ordeal in itself. But then he had to take refuge among his enemies the Philistines. Faced with what
seemed to be certain death, David cleverly disguised his sanity and was able to get away.—1 Samuel 21:10-15.
David didn’t attribute his narrow escape to his own ingenuity. Instead, he gave credit to Jehovah. Earlier in the
psalm mentioned above, he wrote: “I inquired of Jehovah, and he answered me, and out of all my frights he
delivered me.” (Psalm 34:4) It was from personal experience, then, that David could urge others to “taste and
see that Jehovah is good.”” [5]
The confidence and knowledge that Jehovah protects His own gave David the confidence that God will provide
his basic needs. The beautiful analogy of young lions going hungry but not God’s people is a powerful one. It is
faith-strengthening to read in these difficult times.
References
129 | P a g e
[1] Dun, Steven. “Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures” (2009),
Dissertations (2009-), Paper 13, p. 171.
[2] Samuel, Books of. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 854.
[3] Abimelech. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 24.
[4] “Let Us Exalt Jehovah’s Name Together”, The Watchtower, March 1, 2007, p. 22.
[5] “How Can I Become God’s Friend?”, Young People Ask Vol 2, Jehovah’s Witnesses, 2008, p. 295.
130 | P a g e
19.33.2 Psalm 34 - Part 2

What comfort can lowly ones find in Jehovah, in their hour of distress, brokenhearted and crushed in spirit? In
the first part of the psalm, David by inspiration declares that God’s angel surrounds those who fear Him. David
in the second half of the psalm teaches the meek and the lowly ones that God will be with them.
As I continue to read through the Psalms, it is noteworthy to remember that poetry is the form and structure of
this book. But not only the book of Psalms. As I go through the books after Psalms, most of the books from here
on are dominated by poetry, particularly the books of the prophets.
One paper wrote
“The case with the great poetic tradition of the Bible is far otherwise. While particular compositions and certain
books of the Bible have always been identified and acknowledged as poetic in form and content, much of the
poetry of the Bible has been incorporated into the prose tradition. The rediscovery of the poetry of the prophets
is a major contribution of modern scholarship, as is the recognition of the poetic tradition behind the earliest
prose narratives.3 Since some large fraction, perhaps a quarter to a third of the Hebrew Bible, must be
reckoned as poetry or poetic in character, just its bulk would demand serious attention, but its quality and
difficulty make it even more important.” [1]
Another paper summarizes some of the features of the poem, that is Psalm 34
“Yahweh is mentioned thirty times in this psalm, sixteen times by name and fourteen times by way of a suffix or
as the subject of a verb without his name being mentioned explicitly. It seems clear, therefore, that Yahweh is a
major role player. It should nevertheless be observed that Yahweh is nowhere addressed, that this is a psalm
about Yahweh and not a prayer directer to him.
The righteous themselves form two distinct entities in the psalm: The author, a first person singular (referred to
fourteen times, four of those actually in the third person singular, v7!) and the community of believers, spoken of
twenty-three times in a third person plural form (they), six times in a third person singular form (he), seven times
in a second person plural form (you) and six times in a second person singular form (you).”
To the writer, this builds up the perception that this psalm is a wisdom psalm mixed with thanksgiving motif. The
paper add
“The genre of Psalm 34 does make an important contribution towards its strategy. It is a wisdom text, as is
evident from its acrostic composition, the antithesis between the righteous and the evildoer (vv 16-17), the
wisdom-like sayings, the address (by the implied author) of the audience as ‘sons’ (v12a) and the use of
phrases such as ‘the fear of Yahweh’ (cf vv 8b, 10a, 10b, 12a) and ‘blessed is’ (v 9b) (cf also Burger 1985:63-
66 for these and other features of wisdom literature in the psalm). This constitutes a didactic setting with a
teacher and an audience. The fact that Yahweh is nowhere addressed but continually spoken of in the third
person, underscores this perception.” [2]
What follows next is the so-called wisdom teaching content of the psalm
“[Lamed]
Come, my sons, listen to me;
I will teach you the fear of Jehovah.
[Mem]
Who among you takes pleasure in life
And would love to see many good days?
[Nun]
Then guard your tongue from what is bad,
Your lips from speaking deception.
[Samekh]
Turn away from what is bad and do what is good;
131 | P a g e
Seek peace and pursue it.

[Ayin]
The eyes of Jehovah are on the righteous,
And his ears listen to their cry for help.
[Pe]
But the face of Jehovah is against those doing what is bad,
To erase all memory of them from the earth.
[Tsade]
They cried out, and Jehovah heard;
He rescued them from all their distresses.
[Qoph]
Jehovah is close to the brokenhearted;
He saves those who are crushed in spirit.
[Resh]
Many are the hardships of the righteous one,
But Jehovah rescues him from them all.
[Shin]
He is guarding all his bones;
Not one of them has been broken.
[Taw]
Disaster will put the wicked to death;
Those hating the righteous will be found guilty.
Jehovah is redeeming the life of his servants;
None of those taking refuge in him will be found guilty.” (34: 11-22)
In David’s address of his ‘sons’ in the psalm, a Bible-based publication comments

““Come, you sons, listen to me,” wrote David. “The fear of Jehovah is what I shall teach you.” (Psalm 34:11) As
a father, David was intent on passing on to his children a precious heritage—the genuine, balanced, wholesome
fear of Jehovah. By words and by deeds, David portrayed Jehovah, not as a demanding and fearsome God,
ready to pounce on any infraction of His laws, but as a loving, caring, and forgiving Father of His earthly
children. “Missteps who can keep track of?” asked David. Then, indicating his confidence that Jehovah is not
constantly scrutinizing our errors, he added: “Hold me clear of unnoticed things!” David was sure that if he put
forth his best effort, his words and thoughts could be acceptable to Jehovah.—Psalm 19:12, 14, Byington.” [3]
After calling the attention of his sons, David posed a question. David listed the answers in terms of faith-in-
action. A Bible-based publication commented on that question
“As noted earlier, fearing Jehovah does not deprive us of joy. David asked: “Who is the man that is delighting in
life, that is loving enough days to see what is good?” (Psalm 34:12) Clearly, the fear of Jehovah is the key to
enjoying a long life and seeing good. However, it is easy to make the claim, “I fear God.” It is another matter to
prove it by our conduct. Hence, David proceeds to explain how we can show godly fear.
“Safeguard your tongue against what is bad, and your lips against speaking deception.” (Psalm 34:13) The
apostle Peter was inspired to quote this part of Psalm 34 after he counseled Christians to treat one another with
brotherly affection. (1 Peter 3:8-12) Safeguarding our tongue from what is bad means that we will avoid
spreading harmful gossip. Instead, we will always strive to be upbuilding when we talk to others. Further, we will
strive to be courageous and speak the truth.—Ephesians 4:25, 29, 31; James 5:16.
“Turn away from what is bad, and do what is good; seek to find peace, and pursue it.” (Psalm 34:14) We avoid
things that God condemns, such as sexual immorality, pornography, theft, spiritism, violence, drunkenness, and
drug abuse. We also reject entertainment that features such disgusting things. (Ephesians 5:10-12) Instead, we
use our time to do what is good. The greatest good that we can do is to share regularly in the Kingdom-
preaching and disciple-making work, helping others to gain salvation. (Matthew 24:14; 28:19, 20) Doing good
also includes preparing for and attending Christian meetings, contributing to the worldwide work, caring for our
Kingdom Hall, and being concerned about the needs of disadvantaged Christians.” [4]
132 | P a g e
For those who show by their action their faith in God, David comforts them by saying Jehovah God will be there
to help them in times of distress. In fact, David used heart-warming words such as “Jehovah is close to the
brokenhearted,” which could refer to the meek and lowly ones in the beginning of the psalm. In the Bible, a
lowly one usually belong to the class of under-privileged and vulnerable - fatherless boys, widows, and the poor.
One important verse in this psalm is the reference to the Messiah, the Lord Jesus Christ, that when he dies
none of his bones will be broken. God’s Word was fulfilled exactly as prophesied.
References
[1] Freedman, David Noel. “Pottery, Poetry, and Prophecy: An Essay on Biblical Poetry”, Journal of Biblical
Literature 96/1 (1977), p. 5.
[2] Botha, PJ. “The social setting and strategy of Psalm 34”, Old Testament Essays 10/2 (1997), p. 188.
[3] “Fear Jehovah—Be Happy!”, The Watchtower, August 1, 2006, p. 29.
[4] “Enjoy Life in the Fear of Jehovah”, The Watchtower, March 1, 2007, p. 27.
133 | P a g e
19.34 Psalms 35
19.34.1 Psalms 35 - Part 1
This psalm is classified by bible scholars as an imprecatory psalm or a psalm invoking judgment against
evildoers. A structural analysis of the content of the psalm is explained by this paper quoted below
“When looking at the structure of Psalm 35, the most conspicuous feature of the psalm is the vow or resolve to
praise God for his deliverance or an expression of certainty that God will save the psalmist in the time of his
need (verses 9-10, 18 and 28) (see Durham, 1971:240; Anderson, 1972a:275; Craigie, 1983:285-286; Bratcher
& Reyburn, 1991:328; Clifford, 2002:178; Wilson, 2002:578; Eaton, 2003:158). The repetition of this vow or
resolve to praise God in verses 9-10, 18 and 28 functions as an important structure maker, according to which
Psalm 35 may be subdivided into 3 stanzas: verses 1-10, 11-18, 19-28. Each stanza consists of a petition, a
lament and a vow or a resolve to praise the Lord for his help (verses 9-10; 18; 28) (Broyles, 1999:170;
Anderson, 1972a:275). This three-fold division of the psalm is supported by many scholars such as Briggs &
Briggs (1906:302-309), Gaebelein (1939:157), Anderson (1972a:275), Kidner (1973:142), Delitzsch
(1980a:417), Craigie (1983:285), Bratcher & Reyburn (1991:328), VanGemeren (1991:286), Motyer (1994:507),
Davidson (1998:119), Broyles (1999:170-172), Wilcock (2001a:118), Clifford (2002:178) Eaton (2003:158),
Okorocha (2006:606) and Goldingay (2007a:489).” [1]
The 2013 NWT divided the psalm into 9 groups (vss. 1-3, 4, 5-10, 11-17,18-22., 23-25, 26, 27, and 28).
One question that came up to me is why call down evil on someone? The Bible-based encyclopedia Insight
offers the example of God himself
“One purpose of divine maledictions is to make clear who are and who are not God’s approved servants, since
the maledictions manifest God’s disapproval, even as his blessings manifest his approval. So, in promising
Abraham his blessing, Jehovah also stated that “him that calls down evil [a participial form of qa·lalʹ] upon you I
shall curse.” (Ge 12:3)” [2]
David is in the line of the Messianic promise. In principle, David is invoking this promise of God to Abraham for
himself who is in covenant relationship with Jehovah God for an everlasting kingdom.
The superscription identifies the psalm with David
“Of David.”
In the first section of the psalm, David calls on Jehovah, pictured as a warrior, with buckler, large shield,
spear, and battle-ax to rise against David’s opposers. This is the first picture presented in verse 1-3.
“O Jehovah, defend my case against my opposers;

Fight against those who fight against me.
Take up your buckler and large shield,
And rise up to my defense.
Lift up your spear and battle-ax against my pursuers.
Say to me: “I am your salvation.”” (35: 1-3)
In the middle of the psalm is this specific call against David’s opposers
“May those who are hunting for my life be put to shame and humiliated.
May those who are plotting to destroy me retreat in disgrace.” (35: 4)
David is God’s anointed, the messiah of that time. To kill David is to oppose God’s expression of His
sovereignty on earth. So, in my reflection, David’s enemies are not ordinary enemies. They are belligerent,
incorrigible enemies of God.
134 | P a g e
Then, David next invokes Jehovah’s angel, the one camping around those who fear Jehovah as mentioned in
Psalm 34, to drive them away, even pursue them.
“May they become like chaff in the wind;

May Jehovah’s angel drive them away.
May their path be dark and slippery
As Jehovah’s angel pursues them.” (35: 5, 6)
In David’s lifetime, Jehovah God gave him many victories against Israel’s enemies who wanted to take away
the inheritance God gave them. True to David’s invocation, Jehovah will do just this in a dramatic way in the
days of his grandson Hezekiah when one angel slaughtered 185,000 Assyrian warriors and drove the rest back
to Assyria.
One paper examined that some of the verses in this chapter are problematic to translate in English from the
Hebrew. But, I will not dwell on that today and focus on what is rendered today to the best of the knowledge of
the Hebrew-English translators. I will just illustrate that this is the reason why different English Bibles render it
differently. Consider verse 7 as rendered by two English Bibles
“For without cause they have hidden a net to trap me; Without cause they have dug a pit for me.” (35: 7, 2013
NWT)
“I did not harm them, but they hid a net to catch me and dug a pit to trap me.” (35: 7, New English Translation
Bible)
According to one paper this has something to do with comparison of the Masoretic Text (the master Hebrew
Bible text) and the Syriac (Bible in Syriac language).
David is giving out reasons why Jehovah’s angel should punish his enemies, starting from verse 7 and the
succeeding verses below and when God acts, this will be a cause of joy for him, saving David from all his
enemies
“May disaster come upon him by surprise;

May the net that he hid catch him;
May he fall into it and be destroyed.
But I will rejoice in Jehovah;
I will be joyful in his acts of salvation.
All my bones will say:
“O Jehovah, who is like you?
You rescue the helpless from those who are stronger,
The helpless and the poor from those who rob them.” (35: 7-10)
So up to this point, the Bible does not condemn calling down evil or invoking God’s judgment against the
enemies of theocracy. God made a promise to Abraham that those who will oppose him, call down evil upon
him, He will curse. In the same spirit, David is asking God to do the same for him.
References
[1] Simango, Daniel. “An Exegetical Study of Imprecatory Psalms in the Old Testament”, thesis paper for the
degree of Doctor of Philosophy in Old Testament at the Potchesfstroom Campus of the North-West University,
2011, p. 29.
[2] Malediction. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 300.
135 | P a g e
19.34.2 Psalms 35 - Part 2

Calling out maledictions when sanctioned or approved by a righteous and just God is deserved by those who it
was meant to. Jehovah God is the source of life. He gave each one the gift of life. He is the rightful judge to
determine who deserves malediction. In my previous reflection of this psalm, I noted that those who get
maledictions proved themselves incorrigible and belligerent against Jehovah God or His representative.
In the next verses, David listed again what these opposers are doing and then he expresses thanks and praise
to God for acting to protect him
“Malicious witnesses come forward,

Asking me things I know nothing about.
They repay me with bad for good,
Making me feel bereaved.
But when they were ill, I clothed myself with sackcloth;
I afflicted myself by fasting,
And when my prayer would return unanswered,
I walked about mourning as for a friend or a brother of mine;
I bowed down in sorrow, like one mourning for his mother.
But when I stumbled, they rejoiced and gathered together;
They gathered together to strike me down in ambush;
They tore me to pieces and did not keep silent.
The ungodly scornfully mock me,
They grind their teeth against me.
O Jehovah, how long will you just look on?
Rescue me from their attacks,
My precious life from the young lions.
Then I will give thanks to you in the great congregation;
I will praise you among the throngs of people.” (35: 11-18)
Who are these enemies who repay bad for good, who rejoiced when he stumbled I cannot account with this
reflection. Unlike other psalms where the superscription offer some background about the psalm, Psalm 35
does not offer any.
After offering praise and thanksgiving to Jehovah God in verses 10 and 18, David continued to invoke God to
punish his opposers
“Do not let those who for no reason are my enemies gloat over me;
Do not let those hating me without cause wink their eyes maliciously.
For they do not speak words of peace,
But they deceptively scheme against the peaceful ones of the land.
They open their mouth wide to accuse me,
Saying: “Aha! Aha! Our eyes have seen it.”
You have seen this, O Jehovah. Do not remain silent.
O Jehovah, do not stay far from me.
Awake and rise to my defense,
My God, Jehovah, defend me in my legal case.
Judge me according to your righteousness, O Jehovah my God;
Do not let them gloat over me.
May they never say to themselves: “Aha! We got what we wanted.”
May they never say: “We have swallowed him up.”
Let all of them be put to shame and disgraced,
Those who gloat over my calamity.
Let those who exalt themselves over me be clothed with shame and humiliation.
But let those who take pleasure in my righteousness shout joyfully;
May they constantly say:
136 | P a g e
“May Jehovah be magnified, who takes pleasure in the peace of his servant.”
Then my tongue will recount your righteousness
And praise you all day long.” (35: 19-28)
David in this last section, used a different metaphor from the one he used in the beginning where David pictured
Jehovah God as a fully-equipped warrior ready to rise to defend him. In this last section, David pictures God as
a Judge and Lawyer to defend David against his enemies in a ‘legal case’ where false witnesses are presented
against him.
In the last part, he is not alone anymore. David is instructing others to praise God as well with him because of
the salvation He gives.
In the New Testament, calling down evil on others when approved by God were executory against those that
the evil was called upon. Insight explains
“As God’s spokesman, Christ Jesus while on earth, in effect, pronounced maledictions on the religious guides
and Pharisees for their willful opposition to God’s purpose. (Mt 23:13-33) The apostle Peter evidently ‘called
down evil’ upon Ananias and Sapphira for playing false to God, resulting in their immediate death. (Ac 5:1-11)
The apostle Paul did somewhat similarly with the false prophet Elymas, the sorcerer, whom he called a “son of
the Devil” and an “enemy of everything righteous,” and who, thereafter, became temporarily blind. (Ac 13:6-12)
These actions had a salutary effect on those witnessing them. Such apostolic powers, however, did not give
authority, or license, to others to pronounce maledictions. James warns against Christians’ improperly using the
tongue for cursing men.—Jas 3:9-12; compare Ps 109:17, 18 with Col 3:8-10.” [1]
References
[1] Malediction. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 301.
137 | P a g e
19.35 Psalms 36
Another psalm classified as an individual lament is Psalm 36. How does Jehovah God give insight to those who
fear him? The psalm has something to say about that.
One reference summarized the structure of this psalm and its authorship
“From the point of view of historical-critical exegesis, Psalm 36 might seem to consist of disparate elements.
Elements characteristic of an individual lament and a hymn of praise, with a marked influence of wisdom
perspectives are visible in the psalm. It has therefore sometimes been described as a song consisting of mixed
genres or the result of a conflation of separate songs or parts of songs.
Such attempts have mostly been abandoned in more recent expositions of the psalm (Schneider 1995:250).
In this paper, the psalm is studied with the help of social-scientific criticism as an ideological document. The
difference between verses 2-5 on the one hand and verses 6-13 on the other is not interpreted as the result of a
literary incorporation, but rather as a purposeful rhetorical contrasting of the character of members of a certain
social group with the character of Yahweh, the patron deity of another group of people. This other group of
people, the in-group, is represented by the first-person speaker in the psalm.” [1]
Another paper assesses it the same way
“The poet of Psalm 36 mixed severak genres: a meditation of the sapiental type (vv. 2-4), a contemplative
prayer (vv. 6-7, 8-10), a gnomic request (v. 11), and a supplication for deliverance from enemies(vv.. 12-13).
Nevertheless, to maintain a late scribe combined into a single psalm fragments from independent poems is to
ignore the structural symmetry and the thematic coherence, which is the triumph of divine goodness over
human evil.
While some scholars divide Stophes I and II according to topic considerations (vv. 2-5 and 6-7), thereby
proposing strophes of unequal lengths, they ignore the theological raison d’etre of the entire psalm: evil and
good a re intermingled in Stophe II (vv. 5-7) precisely because this juxtaposition reflects the complexity of
human existence. The whisper of sin persists from Strophe I to Strope II through an unusual strophic
enjambments.” [2]
The ideas of the two assessments are to debunk the notion that just because a Bible chapter has what the
previous paper said “a conflation of separate songs”, that this means that a “late scribe” combined them “into a
single psalm fragments from independent poems”. Both paper find a coherence of thought in the chapter.
This psalm has a superscription, associating it with David with additional commentary
“To the director. Of Jehovah’s servant, David.”
The first part of the verse, David describes the evildoer or wicked
“Transgression speaks to the wicked one deep within his heart;

There is no fear of God before his eyes.
For in his own eyes he flatters himself too much
To detect and hate his error.
The words of his mouth are hurtful and deceptive;
He shows no insight for doing what is good.
He plots hurtful schemes even on his bed.
He is set on a path that is not good;
He does not reject what is bad.” (36: 1-4)
A Bible-based publication commented

“The circumstances of such a person are as described at Psalm 36:1-3, where we read: “The utterance of
transgression to the wicked one is in the midst of his heart.” That is, his own selfish thoughts and desires lead
138 | P a g e
him into transgression. “There is no dread of God in front of his eyes,” the psalmist continues. “For he has acted
too smoothly to himself in his own eyes to find out his error so as to hate it. The words of his mouth are
hurtfulness and deception.” And what is the result to him? He ‘ceases to have insight for doing good.’ He
actually convinces himself that what he is doing is right, and he seduces others to follow him. How vital, then,
that we not only have insight but also safeguard it by appreciating the means by which Jehovah has enabled us
to acquire it!” [3]
David follows this description with praises for Jehovah God
“O Jehovah, your loyal love reaches to the heavens,

Your faithfulness up to the clouds.
Your righteousness is like majestic mountains;
Your judgments are like vast, deep waters.
Man and beast you preserve, O Jehovah.
How precious your loyal love is, O God!
In the shadow of your wings,
The sons of men take refuge.” (36: 5-7)
This section highlights Jehovah’s loyal love (Hebrew chesed) and qualities of God related to it like faithfulness,
righteousness and judgment. All are compared to something elevated - heavens, clouds, and mountains. But it
is also compared with something with great depth like deep waters. A Bible-based publication commented on
this aspect
“Stability and permanence are ascribed to the mountains. (Isa 54:10; Hab 3:6; compare Ps 46:2.) Therefore,
when the psalmist spoke of Jehovah’s righteousness as being like “mountains of God” (Ps 36:6) he may have
meant that Jehovah’s righteousness is immovable. Or, since mountains are lofty, this may point to the fact that
God’s righteousness by far transcends that of man. (Compare Isa 55:8, 9.)” [4]
With regard to men who take refuge of God, David described the blessings they get
“They drink their fill of the rich bounty of your house,

And you cause them to drink of the torrent of your delights.
With you is the source of life;
By your light we can see light.” (36: 8, 9)
Another Bible-based publication commented

“Since light is essential for life, we should not be surprised to read in Genesis that light appeared on the first
creative day. “God proceeded to say: ‘Let light come to be.’ Then there came to be light.” (Genesis 1:3)
Reverent men like King David have always recognized Jehovah as the source of life and light. “With you is the
source of life,” David wrote. “By light from you we can see light.”—Psalm 36:9.
David’s words apply both literally and figuratively. The Encyclopædia Britannica points out: “Light, certainly, is
responsible for the sensation of sight.” It then adds: “More information reaches the human brain through the
eyes than through any other sense organ.” Since much of what we learn depends on the gift of sight—which
needs light to function properly—light is also used in the Scriptures in a figurative way.” [5]
Jehovah God is also described as generous, offering “rich bounty of your house” and “torrent of your delights”.
The use of these phrases in other psalms represent spiritual provisions and blessings available to those who
look for God for insight. These are expression of God’s loyal love for humans. That means it is available to me. I
just need to partake of it by reading the Bible, reflecting on it, and applying it in my life.
An important teaching from this section is identifying Jehovah as the “source of life”. This is echoed in the last
book of the Bible, Revelation (4:11) where Jehovah is declared worthy because of His will earhtly life was made
possible.
139 | P a g e
The psalm ends with a prayer for those who maintain their relationship with God with emphasis on God’s loyal
love
“Continue showing your loyal love to those who know you,

And your righteousness, to the upright in heart.
Do not let the foot of the haughty tread on me
Or the hand of the wicked drive me away.
There the wrongdoers have fallen;
They have been knocked down and cannot get up.” (36: 10-12)
References
[1] Botha, Phil. “The Textual Strategy and Ideology of Psalm 36”, Old Testament Essays Volume 17 Number 4
(2004), p. 506.
[2] Terrien, Samuel. “The Psalms: Strophic Structure and Theological Commentary”, Eerdmans Critical
Commentary, William B. Eerdmans Publishing Company, 2003, p. 13.
[3] “Look to Jehovah for Insight”, The Watchtower, March 15, 1989, p. 17.
[4] Mount, Mountain. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 445.
[5] “By Light From You We Can See Light”, The Watchtower, December 1, 2001, p. 32.
140 | P a g e
19.36 Psalms 37
19.36.1 Psalms 37 - Part 1
I often quote, use, and share Psalm 37 to the public either when I visit house-to-house or when I stand by
the public display cart containing Bible literature. It is in this chapter that Jehovah God promised that the
meek will inherit the earth and the wicked will be done away with. That biblical thought gives hope that
suffering caused by the wicked will soon end.
To Bible scholars, Psalm 37 is one of the four acrostic psalms in Book 1 of Psalms. It is also classified as a
wisdom psalm. One reference describes the genre where Psalm 37 belongs
“In regard to genre, scholars largely agree that Psalm 37 resembles wisdom literature, especially sections in
Proverbs and Job. That the psalm is didactic [my note - moral instructions] is beyond dispute, since no single
line of prayer is addressed to God. The psalmist addresses his audience as a wisdom teacher, although
Hossfeld and Zenger suggest that this is a fictional construct.
The psalm’s form is often compared to the proverbial literature. Held suggest that Ps 37:1 is a quotation of
Prov. 24: 19. According to Ricciardi, his need not imply direct literary dependence on the canonical book of
Proverbs but may simply reflect the influence of the tradition of oral wisdom in Israel.” [1]
Regarding its form as an acrostic, below are some opinion of scholars when linked up with the other acrostic
psalms in Book 1
“This set of acrostics moves from a state of experiencing the ramifications of evil (9/10), through a process of
repentance, learning, and prayer (25), to a state of trust and fear of God (34), and finally ending in
vindication that God is true to His covenant (37). The intervening psalms fill in the transition from one state to
the next. An understanding of the placement of each of the acrostics in book one of Psalms has lead us to
discovery of the system that governs the placement and flow of all of the psalms in book one, the subject of
future.” [2]
So, to some scholars this psalm is one of those classified as a wisdom psalm and is considered an
anthology of wise sayings.
Psalm 37 has a superscription
“Of David.”
As a reader, I can readily observe that it is indeed a collection of wise sayings about handling injustice or evil,
the role of trusting God, and God’s promise of a better future.
The first pair of couplets teach the righteous how to deal with the apparent success of evil men
“[Aleph]
Do not be upset because of evil men
Or envious of wrongdoers.
They will quickly wither like grass
And shrivel like green new grass.” (37: 1,2)
A Bible-based publication comments

“We are living in “critical times hard to deal with,” and wickedness abounds. We have seen come true the
apostle Paul’s words: “Wicked men and impostors will advance from bad to worse, misleading and being
141 | P a g e
misled.” (2 Timothy 3:1, 13) How easy it is to be affected by the apparent success and prosperity of wicked
people! All of that can distract us, causing our spiritual vision to get out of focus. Note how the opening words of
Psalm 37 alert us to this potential danger: “Do not show yourself heated up because of the evildoers. Do not be
envious of those doing unrighteousness.”
The world’s media daily bombard us with a list of injustices. Dishonest businessmen get away with fraud.
Criminals exploit the vulnerable. Murderers remain undetected or go unpunished. All such examples of the
perversion of justice can provoke anger and disturb our peace of mind. The seeming success of evildoers may
even prompt feelings of envy. But will our being upset improve the situation? Does envy of the apparent
advantages that the wicked enjoy alter the outcome for them? Most definitely not! And there is really no need
for us to become “heated up.” Why not?
The psalmist answers: “For like grass they will speedily wither, and like green new grass they will fade away.”
(Psalm 37:2) Green new grass may look pretty, but the blades soon shrivel and die. Likewise with evildoers.
Their apparent prosperity is not permanent. When they die, their ill-gotten gains help them no more. Justice
finally catches up with everyone. “The wages sin pays is death,” wrote Paul. (Romans 6:23) Evildoers and all
who are unrighteous will finally receive their “wages” and no more. What a profitless way of life!—Psalm
37:35, 36; 49:16, 17.” [3]
Next, David taught us with the following inspired words
“[Beth]
“Trust in Jehovah and do what is good;
Reside in the earth, and act with faithfulness.
Find exquisite delight in Jehovah,
And he will grant you the desires of your heart.” (37: 3,4)

“To strengthen our relationship with Jehovah and to maintain our trust in him, we must “take exquisite delight in
Jehovah.” (Psalm 37:4a) How do we do that? Rather than being preoccupied with our own situation, difficult
though it may be, we make Jehovah our concern. One way to do this is to take time to read his Word. (Psalm
1:1, 2) Does your Bible reading bring you delight? It will when you read with the goal of learning more about
Jehovah. Why not pause after reading a portion and ask yourself, ‘What did this passage teach me about
Jehovah?’ You may find it helpful to have a notebook or some paper handy when you read the Bible. Each time
you stop to reflect on the meaning of what you have read, jot down a phrase that reminds you of one of God’s
endearing attributes. In another psalm, David sang: “Let the sayings of my mouth and the meditation of my
heart become pleasurable before you, O Jehovah my Rock and my Redeemer.” (Psalm 19:14) This
concentrated attention to God’s Word on our part is “pleasurable” to Jehovah and delightful to us.” [4]
David next taught us the following
“[Gimel]
Commit your way to Jehovah;
Rely on him, and he will act in your behalf.
He will make your righteousness shine like daybreak,
And your justice like the midday sun.” (37: 5,6)

“What a relief it is to know that our worries and what may seem to us to be oppressive weights can be lifted!
How? “Roll upon Jehovah your way, and rely upon him,” says David, adding, “and he himself will act.” (Psalm
37:5) In our congregations, we have ample evidence that Jehovah is a reliable support. (Psalm 55:22) Those in
the full-time ministry, whether as pioneers, traveling overseers, missionaries, or volunteers serving at Bethel,
142 | P a g e
can all testify to the reliability of Jehovah’s care. Why not speak to ones you know and ask how Jehovah has
helped them? You will undoubtedly hear many experiences showing that even during difficult times, Jehovah’s
hand is never short. He always provides life’s necessities.—Psalm 37:25; Matthew 6:25-34.” [5]
In the next reflection, more wise words to reflect on.
References
[1] Owens, Daniel. “Portraits of the Righteous in the Psalms: An Exploration of the Ethics of Book 1”,
Pickwick Publications, 2013, p. 139.
[2] Benun, Ronald. “Evil and the Disruption of Order: A Structural Analysis of the Acrostics in the First Book
of Psalms””, an article from the Journal of Hebrew Scriptures blog site.
[3] “Take Exquisite Delight in Jehovah”, The Watchtower, December 1, 2003, p. 9.
[4] Ibid,, p. 11.
[5] Ibid., p. 12.
143 | P a g e
19.36.2 Psalms 37 - Part 2

Psalm 37 continues with many divinely inspired wisdom on how to cope with stress and suffering while carrying
the promise for the removal of the wicked to remove injustice from the earth. God’s promises can be trusted and
this gives those who fear God a positive hope for the future
“[Daleth]
Keep silent before Jehovah
And wait expectantly for him.
Do not be upset by the man
Who succeeds in carrying out his schemes.” (37: 7)
A Bible-based publication offered this counsel based from this verse

“Here David stresses the need for us to wait patiently for Jehovah to act. Although the end of this system has
not yet come, this is no cause for complaint. Have we not seen that Jehovah’s mercy and patience are far
greater than we at first thought? Can we now show that we too wait patiently as we keep busy preaching the
good news before the end comes? (Mark 13:10) Now is the time to avoid rash acts that can rob us of our joy
and spiritual security. Now is the time to resist ever more strongly the corrupting influence of Satan’s world. And
now is the time to maintain moral purity and never jeopardize our righteous standing with Jehovah. Let us
continue to banish immoral thoughts and avoid unseemly acts toward those of the opposite or, indeed, the
same sex.—Colossians 3:5.” [1]
The next verse provides a reason to cope with injustice
“[He]
Let go of anger and abandon rage;
Do not become upset and turn to doing evil.
For evil men will be done away with,
But those hoping in Jehovah will possess the earth.” (37:8)
“The idea of controlling your anger is beautifully expressed by the Bible psalmist David. He said: “Let anger
alone and leave rage; do not show yourself heated up only to do evil.” (Psalm 37:8) The way to avoid saying or
doing something that you may later regret is to keep from getting “heated up” in the first place. Of course, that is
much easier said than done. But it can be done! Let’s consider three ways that you can get your anger under
control.
To reduce anger, slow down and relax. Try to avoid saying the first thing that comes to mind. If you feel yourself
getting overly excited and feel you are in danger of losing control of your emotions, apply the Bible’s counsel:
“The beginning of contention is as one letting out waters; so before the quarrel has burst forth, take your
leave.”—Proverbs 17:14.” [2]
The following verses declare an important promise from God regarding unjust people
“[Waw]
Just a little while longer, and the wicked will be no more;
You will look at where they were,
And they will not be there.
But the meek will possess the earth,
And they will find exquisite delight in the abundance of peace” (37: 10, 11)
One Bible-based publication uses an illustration how to understand this promise

“Maybe I could use this comparison: Imagine you own an apartment building. Some of the tenants are good
people—they take care of their apartment and try to be good neighbors. You’re glad to rent an apartment to
144 | P a g e
them. But others are bad tenants; they damage the property and make life miserable for their neighbors around
them. Now, if those bad tenants refused to clean up their act, what would you do?” [3]
Using that illustration, God as the owner will remove the bad tenants. Their removal will pave the way for the
removal of injustice and a new era of lasting peace for only the meek ones. God’s message is for us to wait, for
God promises that “just a little while longer” this will soon come true. It jibes with the verse 7 advise to “wait
expectantly” for Jehovah God’s time to act.
The following verses disclose God’s viewpoint on the apparent success of evil people
“[Zayin]
The wicked man plots against the righteous;
He grinds his teeth at him.
But Jehovah will laugh at him,
For He knows that his day will come.
[Heth]
The wicked draw their swords and bend their bows
To bring down the oppressed and the poor,
To slaughter those whose way is upright.
But their sword will pierce their own heart;
Their bows will be broken.” (37: 12-15)
The verses show that God sees everything. He is in control, “their bows will be broken”. The Bible’s message is
that in God’s appointed time which is “just a little while longer”, the wicked will be removed. This is carried
through to the next verses by expressing that “the arms of the wicked will be broken”
“[Teth]
Better is the little of the righteous one
Than the abundance of many wicked ones.
For the arms of the wicked will be broken,
But Jehovah will support the righteous.” (37: 16, 17)
From God’s standpoint, it is alright to have “little” compared to the “abundance” of the wicked. From God’s
assessment, material possessions don’t count for importance. This carries from my understanding the hidden
promise that He will provide for those who trust in Him. The next verses will expand on that
“[Yod]
Jehovah is aware of what the blameless go through,
And their inheritance will last forever.
They will not be put to shame in the time of disaster;
In the time of famine they will have plenty.”(37: 18, 19)
References
[1] “Take Exquisite Delight in Jehovah”, The Watchtower, December 1, 2003, p. 13.
[2] “Keeping Anger Under Control”, March 2012, p. 8.
[3] “Do All Good People Go to Heaven?”, The Watchtower, August 1, 2012, p. 23.
145 | P a g e
19.36.3 Psalms 37 - Part 3

Is it worth it to stay loyal to God and live by his righteous principles even if it’s difficult to comply? Is it even
practical to do so? For example, many find dishonesty is part of making a living today and if you want to have
your way. This is a good point of reflection with this psalm.
David in Psalm 37 kept on contrasting the future of the wicked and the righteous. In the next verse that follows,
using poetic language, David described the future of the wicked
"[Kaph]
But the wicked will perish;
The enemies of Jehovah will vanish like glorious pastures;
They will vanish like smoke." (37: 20)
David described above the wicked "like glorious pastures". From initial appearance, the wicked are prosperous
and doing fine. But David under divine inspiration is sure that Jehovah will vanish them like smoke.
In the next verse, David contrasted the wicked and the righteous again
"[Lamed]
The wicked one borrows and does not repay,
But the righteous one is generous and giving.
Those blessed by Him will possess the earth,
But those cursed by Him will be done away with." (37: 21, 22)
In the contrast above, David pictures the wicked as selfish (taking something from others and not returning the
obligation) while the righteous are unselfish (giving generously to others). The outcome for the righteous is that
Jehovah will bless them to possess the earth while the wicked is emphasized to be done away with, like the
previous verse, to vanish like smoke,
But the positive outcome is not just for the future. The righteous benefits from being loyal to Jehovah God today.
In the next verses, David illustrate this in many ways
"[Mem]
Jehovah guides the steps of a man
When He finds pleasure in his way.
Although he may fall, he will not be hurled down,
For Jehovah supports him by the hand.
[Nun]
I was once young and now I am old,
But I have not seen anyone righteous abandoned,
Nor his children looking for bread.
He always lends freely,
And his children are in line for a blessing." (37: 23-26)
A righteous life has its own ups and downs. But under divine inspiration, David assures the righteous even if the
righteous falls, God will be there to cushion the fall as if "supporting the righteous by the hand". The picture
presents God is with us as we walk and stumble in this life. But like a friend, who sees our fall, catches us by
the hand to cushion it. That is a very powerful word-picture of God's care for those loyal to Him.
To bolster his case, David uses his experience to prove God will not abandon the righteous to the point that he
has to beg for food. This is a practical way for God to show that He cares.
If that is the case, David can rightfully encourage his readers to follow God's path as he exhorts them in the next
verses
"[Samekh]
Turn away from bad and do what is good,
And you will remain forever.
For Jehovah loves justice,
And he will not abandon his loyal ones.
[Ayin]
They will always be guarded.
146 | P a g e
But the descendants of the wicked will be done away with.

The righteous will possess the earth,
And they will live forever on it." (37: 27-29)
If the righteous will stick it out with Jehovah God, our heavenly Father, this Psalm several times has offered the
reward of living forever. Live forever where? Why where does God originally wanted humans to live forever?
Right here on earth! Hence, the promise is that wicked will vanish, done away with but the righteous will inherit
the earth and live in it forever.
But many Bible readers have grew up believing that the good people will go to heaven. Well, let us test that idea
against the Bible. The writer of this psalm is David. He is a good servant of Jehovah God. When he died, where
did he go after death? Did he go to heaven or not? What if we read in the Bible that good David despite being
good did not go to heaven? Then that proves false the idea that good people go to heaven. What can we read
in the Bible? If you examine the words of apostle Peter in Acts 2: 29, 30 and 34. The first verses affirm that
David has died and was buried and that he was a good man. Then, note carefully what verse 34 says
“For David did not ascend into the heavens.” (English Revised Version)
“For David himself never ascended into heaven.” (New Living Translation)
“For David did not ascend to heaven” (New International Version)
The three English Bible versions all say the same thing – David did not ascend to heaven after death despite
being righteous. The Lord Jesus knows this and he said so in John 3: 13
“No one has ever gone into heaven except the one who came from heaven—the Son of Man” (New
International Version)
No one, including David, has ever gone into heaven. For the righteous like David, the words living forever on
the earth will be realized when he is raised back to life on earth. It is what God originally purposed for the earth.
God says so too in Psalms 115: 16
“As for the heavens, they belong to Jehovah,
But the earth he has given to the sons of men.”
So, it is worth it to be loyal to God’s righteous principles even in difficult times because God will be there to
catch me, and soon when this Earth is turned into a global Paradise, I have the hope of living forever on the
earth.
147 | P a g e
19.36.4 Psalms 37 - Part 4

What is the future for the righteous in a world where the wicked appears to prosper? How key is one’s
relationship with the heavenlly Father Jehovah God to ensure a future for the righteous? These are my
reflection notes for the conclusion of Psalm 37.
The righteous is known for actions that are visible to others and clearly distinguishable from the wicked. His
actions are based from a conscience trained to abide by God’s righteous standards because the righteous
wants to live by them and not just out of fear of punishment. In the verses below, these points are highlighted by
David
“[Pe]
The mouth of the righteous one imparts wisdom,
And his tongue speaks about justice.
The law of his God is in his heart;
His steps will not falter.” (37: 30, 31)
The righteous is a blessing to others because with his mouth he shares godly wisdom and justice with others.
David notes that God’s law is “in his heart”. It is something the righteous wanted to do, not just for compliance,
but out of his desire to please God.
In return Jehovah God will watch over the righteous one and not abandon him entirely to the wicked, a very
reassuring promise as stated below
“[Tsade]
The wicked watches the righteous,
Seeking to put him to death.
But Jehovah will not abandon him to the hand of that one
Or find him guilty when he is judged.” (37: 32. 33)
David now focuses on his audience to build up their faith in God and reap the benefit of such healthy
relationship
“[Qoph]
Hope in Jehovah and follow his way,
And he will exalt you to take possession of the earth.
When the wicked are done away with, you will see it.” (37: 34)
In the succeeding verses, David again contrasted the righteous with the wicked. Even though the wicked seem
to prosper today, there is more certainty in the future of the righteous than the wicked
“[Resh]
I have seen the ruthless, evil man
Spreading out like a luxuriant tree in its native soil.
But he suddenly passed away and was gone;
I kept searching for him, and he could not be found.
“[Sin]
Take note of the blameless one,
And keep the upright one in sight,
For the future of that man will be peaceful.
But all the transgressors will be destroyed;
The future of wicked people will be cut off.” (37: 35-38)
148 | P a g e
The thought in verse 36 about the wicked “he could not be found” reiterates the pronouncement in verse 10.
Evil is going away and the righteous will stay. On the final part of the psalm, David links up to imagery of the
prior psalms about Jehovah being a fortress, a high place, or a secure place for the righteous.
“[Taw]
The salvation of the righteous is from Jehovah;
He is their fortress in the time of distress.
Jehovah will help them and rescue them.
He will rescue them from the wicked and save them,
Because they take refuge in him.” (37: 39, 40)
Psalm 37 is a beautiful and encouraging psalm for the righteous or God’s loyal ones who despite the difficult
circumstances they find themselves in when living by God’s righteous principles, they stick to them. God’s law is
“in their heart”. It reminded me that if I choose the righteous path, I can be a blessing to others by encouraging
them to take the same path and experience the blessing of God’s protection and care. Best of all, Jehovah God
promised that they will inherit the earth and live in it forever.
149 | P a g e
19.37 Psalms 38
19.37.1 Psalms 38 - Part 1
How does our conscience function when one commits a sin or offense against our heavenly Father Jehovah
God? If our conscience is functioning, it will make us very uncomfortable and restless. Psalm 38 is of the five
or seven known psalms classified as a special lament psalm - penitential. How does anyone recover from
sin in ancient Bible times before the Lord Jesus Christ? This psalm tells the process.
One blog article summarizes the discomfort of David for having offended Jehovah God by his sin
“Psalm 38 is an intensely personal and painful Davidic prayer. In 22 verses, there are 61 pronouns in the
first person. At the outset, the psalmist does not reject outright God’s rebuke/chastening, but recoils at God’s
anger (38:1). There is no question that the psalmist attributes this misery to divine judgment — the psalmist
has been wounded by God’s metaphorical arrows and feels the effects of God’s heavy hand (38:2).
Throughout the lament, the psalmist describes this deplorable condition almost entirely in physical terms:
festering wounds (38:5), burning loins and compromised flesh (38:7), exhaustion (38:8), a palpitating heart,
weakness, poor vision (38:10), and chronic pain (38:17).” [1]
Another reference reviewed the research on this form of Hebrew literature, the so-called penitential prayer,
which also has a group or communal form in later documented prayers of the prophets. The reference said
“The definition of penitential prayer appears to be a less vexing task than that which perplexed a previous
generation, which struggled for clarity and precision on what constituted prayer more broadly conceived.
Werline reasonably proposes a simple working definition: “A penitential prayer is a direct address to God in
which an individual or group confesses sins and petitions for forgiveness.” Bautch amplifies the definition by
identifying five distinctive features of such prayers: functional efficacy (repentance effects God’s forgiveness),
communal dimension (individual penitence is addressed in solidarity with a national consciousness of moral
failure), structuring conventions (self-conscious use of the lament genre), ceremonial context (related, but to
reducible to the cult), and intertextual character (the reuse of religious thought from earlier generations).
With some variations, each of the authors works within these definitional parameters.” [2]
Research work is still going on focused on the transition from psalms of lament to penitential from a
communal perspective such as found in the prayers of Nehemiah, Ezekiel and Daniel.
This psalm of David is more of an individual penitential psalm. It has a superscription
“A melody of David, to serve as a reminder.”
That is an interesting purpose described in the superscription. The painful experience of remorse and the
desire to restore things back reminds me to not even attempt to go the sinful path.
David begins this psalm with a direct address to God
“O Jehovah, do not reprove me in your anger,

Nor correct me in your wrath.
For your arrows have pierced deep into me,
And your hand presses down on me.
My whole body is sick because of your indignation.
There is no peace within my bones because of my sin.” (38: 1-3)
In the first three verses, I notice the four instances of ‘me’ and three instances of ‘my’. This reinforces that this
prayer is personal, it is David’s. The Bible-based encyclopedia Insight explains
150 | P a g e
“Serious transgressions put a strain on a person’s relationship with God and cause the individual to be
disturbed. The psalmist said: “There is no peace in my bones on account of my sin.” (Ps 38:3) Those who
desire to seek and pursue peace must therefore “turn away from what is bad, and do what is good.” (Ps 34:14)
Without righteousness, there can be no peace. (Ps 72:3; 85:10; Isa 32:17) That is why the wicked cannot have
peace. (Isa 48:22; 57:21; compare Isa 59:2-8.) On the other hand, peace is the possession of those who are
fully devoted to Jehovah, love his law (Ps 119:165), and heed his commandments.—Isa 48:18.” [2]
In poetic language, David describes the effect of sin on the conscience
“For my errors loom over my head;

Like a heavy burden, they are too much for me to bear.
My wounds stink and fester
Because of my foolishness.
I am distressed and extremely downcast;
I walk around sad all day long.
There is a burning within me;
My whole body is sick.
I have grown numb and become completely crushed;
My anguished heart makes me groan aloud.” (38: 4-8)
The experience is compared to a ‘heavy burden’, ‘wounds that stink’, ‘a burning’, ‘sick body’ and making David
feel ‘numb’ and ‘groan’. This is one’s conscience working for us, trying to lead David into repentance if he
listens to it. It means David despite having committed a sin is salvageable, or recoverable. This should lead
David to confess his sin, unburden himself. In the next verses, he transitions to that
“O Jehovah, all my desires are before you,

And my sighing is not hidden from you.
My heart pounds, my strength is gone,
And the light of my eyes has left me.” (38: 9, 10)
This is an important acknowledgment to make. Like David, I am accountable before this invisible God and not to
anyone else who might witness the wrong that I might do or have done. What deters David and myself from
continuing a sinful path is the desire to please Him and not because of the punishment I will get from the
offensive act.
The conclusion of this psalm leads to David to recovery in his relationship with God, confident that he can carry
on with Him. We are all sinners. We all need to reflect on the attitude or spirit that David reflected on this psalm
if we value our relationship with our loving heavenly Father Jehovah God.
References
[1] Spina, Frank. “Confession, Repentance, Absolution: Getting Right with God: Psalms 25; 32; 36; 38; 51”.
Online article from Seattle Pacific University’s “Lectio: Guided Bible Reading, The Center for Biblical and
Theological Education”. Frank Spina is a professor of Old Testament and Biblical Theology.
[2] Mark Boda, Danile Falk, and Rodney Werline, editors. “Seeking the Favor of God Vol 1, The Origins of
Penitential Prayer in Second Temple Judaism”, Society of Biblical Literature, 2006, p. 11.
[3] Peace. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 591.
151 | P a g e
19.37.2 Psalms 38 - Part 2

How does one deal with others who mistreat us for our failures against God, for the sins we committed
unintentionally but has asked for forgiveness? David described the attitude he took
“My friends and my companions avoid me because of my plague,

And my close acquaintances keep their distance.
Those seeking my life set traps;
Those trying to harm me speak of ruin;
They mutter deception all day long.
But like someone deaf, I would not listen;
Like someone speechless, I would not open my mouth.
I have become like a man who cannot hear,
Whose mouth has nothing to say in defense.” (38: 11-14)
What is interesting in this segment of the poem is that from a language point of view, the verse 11 shows a
parallelism of action words ‘avoid’ and ‘keep their distance’. I have not found what David here meant by ‘plague’.
I don’t remember anything from the historical records of the Samuels.
Regarding the negative feedback from his enemies, how did David respond? David’s response show that he
has taken the high road by ignoring the negative talk. This is an important example for all Christians. I don’t
have to return negative talk with my own negative talk. If I were the one who had offended God, and I get
negative talk to compound the problem, the example of David is worth considering. David’s example taught me
not to complicate things any further.
What did David take as the proper approach? The next verses show
“For on you, O Jehovah, I waited,

And you answered me, O Jehovah my God.
For I said: “May they not gloat over me
Or exalt themselves over me if my foot slips.”
For I was ready to collapse,
And my pain was always with me.
I confessed my error;
I was troubled by my sin.” (38: 15-18)
“It is right to be anxious about doing what is pleasing to Jehovah God in order not to miss out on the blessings
to be enjoyed by his devoted servants. One guilty of serious wrongdoing should feel as did the psalmist: “I
began to be anxious over my sin.” (Ps 38:18) A proper concern over sin leads to confession, repentance, and
turning around from the wrong course, restoring a good relationship with the Most High.” [1]
David did the right thing - he confessed his sin and he is waiting on Jehovah God hoping for His mercies. David
concludes the psalm by expressing his hope on God
“But my enemies are vigorous and mighty,

Those hating me for no reason have become numerous.
They repaid me with bad for good;
They were resisting me for pursuing what is good.
Do not abandon me, O Jehovah.
O God, do not remain far away from me.
Do hurry to help me,
O Jehovah, my salvation.” (38: 19-22)
152 | P a g e
God appreciates it when we make mistakes and offend Him unintentionally, that we seek His forgiveness. The
failure might cause heartache for failing to please God. But that is a good sign. That means one’s conscience is
working to lead us to repentance.
References
[1] Anxiety. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 118.
153 | P a g e
19.38 Psalms 39
What can I learn from David’s lament on the shortness of life and the weight of God’s discipline on an erring
David? How can his expressions of lament help Bible readers see themselves in need of God’s acts of
mercy? These are my reflection notes.
Psalm 39 is another example of an individual lament following the classification of scholar Hermann Gunkel.
This psalm has a superscription
“To the director; of Je·duʹthun. A melody of David.”
Regarding the reference to Jeduthun, the Bible-based encyclopedia Insight offers ane explanation
“Three of the psalms mention Jeduthun in their superscriptions. Two of them (Ps 39, 62) read “To the director of
Jeduthun” (“after the manner of [the choir of] Jeduthun,” Ro ftn on superscription of Ps 39), while the third
(Ps 77) reads “To the director on Jeduthun.” (NW; Ro; “upon,” AT) In each case the composition of the psalm is
attributed to someone else, the first two to David and the third to Asaph; so there is no suggestion that Jeduthun
composed them, though he is elsewhere called “the visionary of the king” and it is also said that he “was
prophesying with the harp.” (2Ch 35:15; 1Ch 25:1, 3) Therefore, the superscriptions of these three psalms are
evidently instructions for their performance, perhaps identifying a style or even a musical instrument that was
somehow associated with Jeduthun, or that he or his sons may have invented, introduced, developed, or made
common through usage.” [1]
The psalm opened with David’s dialogue on his control of his speech
“I said: “I will guard my step

To avoid sinning with my tongue.
I will guard my mouth with a muzzle
As long as anyone wicked is in my presence.”
This opening verse is very insightful. In the New Testament, the power of the tongue to cause harm is
recognized. Insight wrote
“Jesus’ half brother James vividly describes the power exercised by the tongue and the need for the Christian to
exercise great care to use it properly. He points out that failure to bridle the tongue can be a factor in causing
one’s worship to be futile. (Jas 1:26) He likens the tongue to a fire that can destroy a forest. The unbridled
tongue can be influenced by destructive forces and can bring about such a great quantity or extent of
unrighteousness that it can contaminate the individual’s entire life. It can be poisonous, spiritually, to oneself
and to others. It cannot be tamed by man’s own efforts; nor can any imperfect human be completely exempt
from ‘stumbling in word.’ (Jas 3:2-8) But the taming of this unruly organ of the imperfect human flesh is not
impossible for the Christian, for by Jehovah’s undeserved kindness through Christ a person can bridle his
tongue and can make over his personality.—Jas 3:10-18; 1Pe 3:10; Col 3:9, 10; compare Ps 34:13; 39:1.” [2]
A Bible-based publication offered an application of the action expressed in the second half of the verse
“It is the course of discretion to guard our lips when in the presence of wicked people. When confronted by
ridiculers in our ministry, silence may well be the proper response. Moreover, would it not sometimes be wise to
remain silent so as not to convey an impression of approval when our schoolmates or coworkers tell off-color
jokes or use vulgar language? (Eph. 5:3) “I will set a muzzle as a guard to my own mouth,” wrote the psalmist,
“as long as anyone wicked is in front of me.”—Ps. 39:1.” [3]
However, David came to a point he could no longer keep himself from talking about God
“I was speechless and silent;

I kept quiet even about what is good,
But my pain was intense.
My heart smoldered inside me.
As I pondered, the fire kept burning.
154 | P a g e
Then my tongue spoke:

“O Jehovah, help me to know what my end will be,
And the measure of my days,
So that I may know how short my life is.
Indeed, you have made my days just a few;
And my life span is as nothing before you.
Surely every man, though he seems secure, is nothing but a mere breath. (Selah)” (39: 2-5)
In his effort to keep himself quiet, David kept silent according to the psalm even to “what is good”. But he was
unable to hold it off, it was like “fire burning”. Then, the psalm mentioned a second speech by David. The
speech is key to the psalm because ‘Selah’ follows the speech. As I recall, ‘Selah’ is used to pause and allow
the thoughts just expressed to sink in. David wanted to let the thought to sink to his readers.
I notice the similarity of this speech to a later chapter written by Moses in Psalms 90
“Teach us how to count our days so that we may acquire a heart of wisdom.” (90: 12)
Regarding the reference to the shortness of life, Insight comments about what appeared in the Hebrew
“A linear measure approximately corresponding to the width of the hand at the base of the fingers. The
handbreadth is reckoned at 7.4 cm (2.9 in.); four fingerbreadths equaled a handbreadth, and six handbreadths
equaled a cubit. (Ex 25:25; 37:12; 1Ki 7:26; 2Ch 4:5; Eze 40:5, 43; 43:13) According to Psalm 39:5, David said:
“You have made my days just a few”; however, “just handbreadths” appears in the Hebrew Masoretic text. (NW,
ftn) Christ Jesus similarly employed the word “cubit”: “Who of you by being anxious can add one cubit to his life
span?”—Mt 6:27.” [4]
David continues to write about the shortness of life and the impact of God’s corrections on humans
“Surely every man walks about like a shadow.

He rushes around for nothing.
He piles up wealth, not knowing who will enjoy it.
What, then, can I hope for, O Jehovah?
You are my only hope.” (39: 6, 7)
David expresses at the mid of the psalm that despite the desperation and shortness of life, he still finds in God
his only hope. The other half of the psalm expresses that confidence
“Save me from all my transgressions.

Do not let the foolish one make me an object of contempt.
I remained speechless;
I could not open my mouth,
Because this was your doing.
Remove your plague from me.
I am worn down because your hand strikes me.
You correct man with punishment for his error;
You consume the things he treasures just as a moth does.
Surely every man is but a mere breath. (Selah) (39: 8-11)”
After expressing the lament on the shortness of life and the heaviness he feels from being under God’s
disciplinary action, David continues to express hope in God
“Hear my prayer, O Jehovah,

Listen to my cry for help.
Do not ignore my tears.
For I am but a foreign resident to you,
A traveler passing through, just like all my forefathers.
Turn your harsh gaze away from me so that I may cheer up
155 | P a g e
Before I pass away and I am gone.” (39: 12, 13)
The sentiments of David expressed here under inspiration are a common sentiments of individuals who have
been disciplined by God, longs for God’s mercies and restored relationship with Him. I also recognize the power
of the tongue to cause harm against someone else and on one’s relationsthip with God. This is a very
encouraging psalm that many can relate to. It emphasizes our need for God’s saving acts, to tame our tongue
from causing harm, and to bail us out of our short life span.
References
[1] Jeduthun. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1263.
[2] Tongue. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1113.
[3] “A Time for Silence”, The Watchtower, May 15, 2009, p. 4.
[4] Handbreadth. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1030.
156 | P a g e
19.39 Psalm 40
19.39.1 Psalm 40 - Part 1
What is the reward that David believes we get for trusting in Jehovah God, our heavenly Father? What does
this trust motivates us to do for God? These are my reflection points.
The psalm is broken down into two types - verses 1-11 is classified as thanksgiving psalm while the rest verses
12-17 is classified as an individual lament psalm. One paper studied the structure of Psalm 40 and wrote this
observation as echoed by other scholars as well
“Psalm 40 consists of two distinct, originally independent components: vs. 2-13 and vs. 14-18. The fact that
there are exactly 17 verses and 182 (7 x 26) words, strongly suggests that the two components were not simply
glued together, but carefully adapted and fused into a unity as the psalm now stands in MT. Therefore, the two
sections of Psalm 40 should be differentiated, but at the same time treated as a single literary entity.” [1]
It adds
“There is no agreement among scholars about the relationship between 40:14-18 and Psalm 70, which is a
shorter, slightly different version of 40:14-18. Many scholars adhere to the traditional view that these verses
originally belonged to Psalm 40, but there is now evidence to show that 40:14-18, was secondarily attached to
40:2-13. In my opinion, 40:14-18 is a reworked version of Psalm 70 by the editors of Book I, who adapted it to fit
into its new context, where it forms part of a sub-group of 11 psalms.” [2]
I did check Psalm 70 and it is identical to the verses 14-18 of this psalm.
Another paper summarizes this state of research on this psalm
“Psalm 40 has drawn the attention of psalm researchers for several reasons – inter alia:
* The debate whether this psalm condemns the offering of sacrifices.
* The question whether Psalm 40 comprises a single poem or whether two poems (Psalm 40 and Psalm 70) are
possibly linked together.
* The quotation from the Psalm in Hebrews 10 (this allusion caused a debate relating to the meaning of the
phrase in Psalm 40:7 regarding the opening or piercing of an ear).
Different opinions regarding the Gattung of the Psalm currently prevail.” [3]
Like other psalm it also has a superscription
“To the director. Of David. A melody.”
The first part expressed his thanks to Jehovah God for saving him out of his distress resulting in joy like
putting “a song in his mouth”. His emphasis was the joy resulting from trusting God
“I earnestly hoped in Jehovah,

And he inclined his ear to me and heard my cry for help.
He brought me up out of a roaring pit,
Out of the slimy mire.
And he set my feet upon a crag;
He made my footing secure.
Then he put a new song in my mouth,
Praise to our God.
Many will look on in awe
And put their trust in Jehovah.
157 | P a g e
Happy is the man who trusts in Jehovah

And who does not look to the defiant or to those who are false.” (40: 1-4)
Answered prayers is God’s way of saying that He has us on His mind. This resulted to personal salvation from
whatever brought David to the “slimy mire”. God raised him from there onto a crag, in the heights, a secure
place. This development will result in others looking at God “in awe”. It is possible for us to have the same
experience if we put our trust in God, in Jehovah. A Bible-based publication gave some practical experience in
contemporary times of how this could be
“We have no reason to doubt the Creator’s almightiness and his limitless wisdom. Knowing that he could have
complete confidence in Jehovah and that he could take refuge in Him, David wrote: “Happy is the able-bodied
man that has put Jehovah as his trust.”—Psalm 40:4.
Maria said: “My experience in Spain and elsewhere has been that when we do things Jehovah’s way, even
though our feelings and emotions may incline us to do otherwise, we get the best possible results. This makes
for happiness because Jehovah’s way is always the best.”
Andreas, a Christian elder who has served in several European lands, also knows from personal experience
that we can put our trust in Jehovah. He said: “My older brother, who does not share my faith, strongly
influenced me during my youth, encouraging me to pursue a financially rewarding career. He was extremely
disappointed when I took up the ministry full-time and did not rely on the so-called security provided by secular
pension plans. During my full-time service, I have never been in need, and I have experienced blessings of
which others can only dream.” [4]
But to David, it is not the only thing that God has done for him. He writes next
“How many things you have done,

O Jehovah my God,
Your wonderful works and your thoughts toward us.
None can compare to you;
If I were to try to tell and speak of them,
They would be too numerous to recount!
Sacrifice and offering you did not desire,
But you opened up my ears to hear.
You did not ask for burnt offerings and sin offerings.” (40: 5, 6)
Some scholars read from these verses that God does not want sacrifices at all. But scholars also understand
that the reference to the “my ears to hear” is another way of saying David preparing himself to listen and obey
God’s authority. This reminds me of the stern counsel of the prophet Samuel against King Saul who after
disobeying Jehovah God, was told that obedience is preferable over sacrifices. Hence, it is not that God does
not want sacrifices but He wants obedience first of all.
When verse 6 is quoted in the New Testament, there is a variation from the Hebrew
“So when he comes into the world, he says: “‘Sacrifice and offering you did not want, but you prepared a body
for me.”
The Bible-based encyclopedia Insight offered this explanation

“In a number of cases the writers of the Christian Greek Scriptures evidently made use of the Greek Septuagint
translation when quoting from the Hebrew Scriptures. At times the rendering of the Septuagint, as quoted by
them, differs somewhat from the reading of the Hebrew Scriptures as now known (most translations today being
based on the Hebrew Masoretic text dating back to about the tenth century C.E.). As an example, Paul’s
quotation of Psalm 40:6 contains the expression “but you prepared a body for me,” an expression found in the
158 | P a g e
Septuagint. (Heb 10:5, 6) The available Hebrew manuscripts of Psalm 40:6 have, in place of that expression,
the words “these ears of mine you opened up.” Whether the original Hebrew text contained the phrase found in
the Septuagint cannot be stated with certainty. Whatever the case, God’s spirit guided Paul in his quotation, and
therefore these words have divine authorization. This does not mean that the entire Septuagint translation is to
be viewed as inspired; but those portions quoted by the inspired Christian writers did become an integral part of
God’s Word.” [5]
Trusting in God and waiting for Him, results in a more positive outcome. We are better off and happier in doing
so. This also involves my obedience.
References
[1] Labuschagne, Casper J. “Psalm 40- Logotechnical Analysis”, p. 18.

[2] Ibid.
[3] P. Styger, Y. Steenkamp, and D. Human. “Psalm 40 as a Torah psalm”, In die Skriflig 39(1), 2005, p. 134.
[4] “Yes, You Can Find Happiness”, The Watchtower, June 15, 2006, p. 13.
[5] Inspiration. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1206.
159 | P a g e
19.39.2 Psalm 40 - Part 2

What does Psalm 40 teach me about the willingness to do God’s will as expressed in His Word the Bible? Why
does God value obedience over rituals of sacrifices? Why is my sharing of the glory of Jehovah God with others
a mark of my enjoyment of my relationship with Him? These are my reflection notes.
In Psalm 40, the following verses is still part of the first segment of the psalm of thanksgiving. David has
expressed his desire to do God’s will as an expression of delight or pleasure that he is enjoying in his
relationship with Jehovah God. This is an attitude worth emulating. He wrote in the next verses
“Then I said: “Look, I have come.

In the scroll it is written about me.
To do your will, O my God, is my delight,
And your law is deep within me.” (40: 7, 8)
A Bible-based publication comments on David’s attitude expressed here

“David tried to be completely absorbed in God’s law. He sang: “To do your will, O my God, I have delighted, and
your law is within my inward parts.” (Ps. 40:8) David studied God’s law and meditated deeply on it. He trusted in
the wisdom of Jehovah’s commandments. As a result, David was anxious to observe not only the letter but also
the spirit of the Mosaic Law. When we study the Bible, we are wise to meditate on what we read and store it in
our heart so that we can determine what pleases Jehovah in a particular case.” [1]
These words are prophetic of the future Messiah and his desire to do God’s will. A Bible-based publication
commented on this use of this verse in the New Testament
“Jesus was praying at the time of his baptism. (Luke 3:21) Evidently, from this point on in his life, he fulfilled the
words of Psalm 40:6-8, as later indicated by the apostle Paul: “Sacrifice and offering you did not want, but you
prepared a body for me.” (Hebrews 10:5) Thus Jesus showed his awareness that God “did not want” animal
sacrifices to continue being offered at Jerusalem’s temple. Instead, he realized that God had prepared a perfect
human body for him, Jesus, to offer as a sacrifice. This would remove any further need of animal sacrifices.
Showing his heartfelt desire to submit to God’s will, Jesus continued praying: “Look! I am come (in the roll of the
book it is written about me) to do your will, O God.” (Hebrews 10:7) What a magnificent example of courage and
unselfish devotion Jesus set on that day for all who would later become his disciples!—Mark 8:34.” [2]
As previously noted in the prior reflection, the apostle Paul quoted from the Greek translation of the Old
Testament, known as the Septuagint LXX, rather than from the Hebrew Masoretic Text of the Old Testament.
The comparison are shown below
“Sacrifice and offering you did not desire,

But you opened up my ears to hear.” (40: 6, translated from the Hebrew Masoretic Text)
“A sacrifice and offering you wanted not,

but a body you readied to me.” (40:6, translated from the Greek Septuagint Text)
“Sacrifice and offering you did not want,

but you prepared a body for me.” (Hebrews 10: 5, as quoted in New Testament)
Since, the Greek version became part of the New Testament as a quotation and it was approved by the
inspiration of the holy spirit as explained in the previous reflection, so the apostle Paul applied it to the Lord
Jesus Christ as his attitude in doing God’s task for him.
Hence, the Lord Jesus here as explained by the apostle Paul is delighted to do his Father’s will, Jehovah God’s
will. Christians should reflect this too.
The words below are equally applicable to David and the Messiah
160 | P a g e
“I proclaim the good news of righteousness in the great congregation.

Look! I do not restrain my lips,
O Jehovah, as you well know.” (40: 9)
The apostle Paul applied this verse to the Messiah, the Lord Jesus Christ. The Bible-based encyclopedia
Insight commented on it below
“In fulfillment of Psalm 40:9 (the preceding verses being applied to Jesus by the apostle Paul at Heb 10:5-10),
Jesus “told the good news [form of ba·sarʹ] of righteousness in the big congregation.”” [3]
The attitude above continues in the verses below
“I do not cover over your righteousness in my heart.

I declare your faithfulness and salvation.
I do not hide your loyal love and your truth in the great congregation.
O Jehovah, do not withhold your mercy from me.
May your loyal love and your truth constantly safeguard me.” (40: 10, 11)
References
[1] “Teach Me to Do Your Will”, The Watchtower, November 15, 2012, p. 7.

[2] Jehovah’s Great Spiritual Temple, The Watchtower, July 1, 1996, p. 14.
[3] Preacher, Preaching. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 671.
161 | P a g e
19.39.3 Psalm 40 - Part 3
The rest of Psalm 40 switches from thanksgiving to a lament. The lament expresses the need of David to be
encouraged by Jehovah God by means of forgiveness, an act of salvation, in his behalf. The latter verses
appear also in Psalm 70
“The calamities surrounding me are too many to count.

So many of my errors overwhelm me that I cannot see my way;
They are more numerous than the hairs of my head,
And I have lost heart.
Please be willing, O Jehovah, to save me.
O Jehovah, hurry to help me.
May all those seeking to take my life
Be put to shame and disgraced.
May those who delight in my calamity
Retreat in humiliation.
May those who are saying to me: “Aha! Aha!”
Be appalled because of their own shame.
But let those seeking you
Exult and rejoice in you.
May those who love your acts of salvation always say:
“May Jehovah be magnified.”
But I am helpless and poor;
May Jehovah pay attention to me.
You are my helper and my rescuer;
My God, do not delay.” (40: 12-17)
Individuals can relate to David’s situation, acutely aware of their imperfection and personal sins, needing
comfort through the knowledge that God can forgive them and we can start over. David is not alone in this. In
the final verses, he linked up others, the community of believers, “those who love the acts of salvation” by
Jehovah God. David is not alone here. What David has expressed then is a group sentiment by all who love
God.
162 | P a g e
19.40 Psalm 41
19.40.1 Psalm 41 - Part 1
Is the book of Psalms just a random collection of divine thoughts collected in one book? Or, does the book has
some structure or framework that is used to deliver God’s message? As I come to the end of Book One, in
Psalm 41 it might be fitting to look into it as scholars tried to make sense of all its 150 chapters.
One book by O. Palmer Robertson in its Introduction wrote this
“Rejecting various efforts to reconstruct the psalms in some order that might provide greater coherence to the
Psalter, this author suggests that studying the order in which the book presents itself will prove to be the most
productive approach. Even if all the elements that link one portion of the book to another might not be
immediately apparent, enough clues are evident to supply some overall awareness of the genius of the book’s
structure. As a matter of fact, the more a person studies the total message of the Psalms, the more convinced
he becomes that a greater number of interconnections in structure and theology exist in the book than will ever
be fully uncovered.” [1]
Another paper surveyed the history of scholarship of the book of Psalms, including the period when the
documentary hypothesis promoted by Wellhausen has lost its appeal (this theory rejected almost anything
related to divine authorship of the psalms). It presents the new focus, finding unity and structure in the book of
Psalms
“There was a growing frustration among biblical scholars with the way historical criticism fragmented biblical
texts rather than viewing them holistically. Influenced by the so-called new criticism that had been prominent
among American literary critics since the 1940s (see Parsons 1991:261), Bible scholars began to experiment
with literary approaches to the reading of texts. One natural consequence of the literary approaches was a
tendency to read texts as literary wholes. This lead to an interest in studying the theology of the final form of a
biblical text, a practice that was pioneered in Old Testament studies by Brevard Childs. It later became known
as canonical criticism. Childs’ most influential work, An Introduction to the Old Testament as Scripture (1979),
set the stage for a major shift in focus in psalms studies. He encouraged reading the Book of Psalms as a
literary unity. He also made several striking observations about the editorial structure and message of the final
form of the Psalter, such as noting the programmatic significance of Psalms 1 and 2 for the reading of the final
form and observing the strategic placement of royal psalms. Under Childs’ influence, and to a lesser extent that
of Brennan (1976; 1980), a new avenue of psalms study opened up. Form critics had sought to understand the
Sitze im Leben of the psalms. In this quest, they analysed psalms almost exclusively with reference to their
historical context, paying little or no attention to possible textual relationships between psalms. Redaction critics
began to study the Psalter as a literary work, seeking to identify possible relationships between psalms and to
discover the redactional agenda behind the Psalter’s final form. They shifted the focus from the Sitz im Leben to
the Sitz im Text of the psalms. The most outstanding and influential figure in the field of redaction critical
analysis of the Psalter is Gerald Wilson, a student of Brevard Childs. His seminal work, The Editing of the
Hebrew Psalter (1985a), remains the most comprehensive and authoritative work on the final redaction of the
Psalter.” [2]
The reference work “All Scriptures is Inspired of God” has this to say about the book of Psalms
“The book of Psalms is one that reflects organization. David himself refers to “the processions of my God, my
King, into the holy place. The singers went in front, the players on stringed instruments after them; in between
were the maidens beating tambourines. In congregated throngs bless God, Jehovah.” (Ps. 68:24-26) This gives
the reason for the oft repeated expression “To the director” in the superscriptions, as well as the many poetic
and musical terms. Some superscriptions explain the use or purpose of a psalm or provide musical instructions.
(See the superscriptions of Psalms 6, 30, 38, 60, 88, 102, and 120.) For at least 13 of David’s psalms, such as
Psalms 18 and 51, the events spurring their composition are briefly related. Thirty-four of the psalms are entirely
without superscriptions. The little word “Seʹlah,” occurring 71 times in the main text, is generally thought to be a
technical term for music or recitation, although its exact significance is unknown. It is suggested by some that it
163 | P a g e
indicates a pause for silent meditation in the singing or in both the singing and the instrumental music. Hence, it
need not be pronounced in reading.
From ancient times, the book of Psalms has been divided into five separate books, or volumes, as follows:
(1) Psalms 1-41; (2) Psalms 42-72; (3) Psalms 73-89; (4) Psalms 90-106; (5) Psalms 107-150. It appears that
the first collection of these songs was made by David. Evidently Ezra, the priest and “skilled copyist in the law of
Moses,” was the one used by Jehovah to arrange the book of Psalms into final form.—Ezra 7:6.
The progressive growth of the collection may explain why some of the psalms are repeated in the different
sections, such as Psalms 14 and 53; 40:13-17 and 70; 57:7-11 and 108:1-5. Each of the five sections closes
with a blessing pronounced on Jehovah, or a doxology—the first four of these including responses by the
people and the last one being the entire Psalm 150.” [3]
In my next reflection, I will reflect on the last chapter of Book One.
References
[1] Robertson, O. Palmer. “The Flow of the Psalms- Discovering Their Structure and Theology”, P&R Publishing,
2015, p. 2.
[2] Smith, Kevin Gary and Domeris, Bill. “A Brief History of Psalms Studies”, Conspectus 06:1, September 2008,
p. 104.
[3] “Bible Book Number 19—Psalms”, All Scriptures is Inspired of God, Jehovah’s Witnesses, 1990, p. 101.
164 | P a g e
19.40.2 Psalm 41 - Part 2

What is Jehovah God willing to do for someone who cares about the lowly ones, normally the poor and
vulnerable? This psalm describes what God will do. It shows that Jehovah God appreciates such kindness
extended to the poor and that He cares for the poor and vulnerable.
The psalm is another of the individual lament class. It has its superscription
The psalmist opens the psalm by identifying the subject
“Happy is anyone who shows consideration to the lowly one;

Jehovah will rescue him in the day of calamity.
Jehovah will guard him and keep him alive.
He will be pronounced happy in the earth;
You will never turn him over to the will of his enemies.
Jehovah will sustain him on his sickbed;
During his sickness you will completely change his bed.
For I said: “O Jehovah, show me favor.
Heal me, for I have sinned against you.”” (41: 1-4)
It opens the psalm with “Happy”. Other English Bible versions use “Blessed”. Who is the one declared ‘happy’?
The verse identifies it - ‘the one showing consideration to the lowly one’. Other English Bible translate ‘lowly
one’ as ‘poor’ (Standard English Verson), ‘weak’ (New International Version), or ‘helpless’ (New American
Standard Bible).
Jehovah God through the Bible and through the Covenant Law has expressed his revealed purpose to care and
support for the weak, the vulnerable, and the helpless. Jehovah presented himself to be their protector. What
will God do for someone who cares for them as He does? The psalm listed five things God will do
1) rescue him in the day of calamity

2) guard and keep him alive
3) pronounced him happy on the earth
4) never turn him over to the will of his enemies
5) sustain him on his sickbed
One Bible-based publication offers a practical application of such concern

“Have you ever helped someone carry a load that was too heavy for one person? If so, you likely felt a sense of
satisfaction in knowing that you had assisted someone in a practical way. Similarly, single parents carry a load
that can at times be too taxing for one person. When you respond to their needs by lending a helping hand, you
will experience the truthfulness of what is stated at Psalm 41:1: “Happy is anyone acting with consideration
toward the lowly one.”” [1]
But, what does David mean that God will keep someone alive? Another Bible-based publication explains
“We know that an individual living in David’s day who showed consideration to a lowly one did not keep living
without end. Hence, David could not have meant that such a considerate individual would be kept alive
miraculously, thus gaining everlasting life. We can take those inspired words to mean that God would help the
loyal considerate one. How? David explained: “Jehovah will sustain him on his sickbed; during his sickness you
will completely change his bed.” (Ps. 41:3) Yes, an individual who showed consideration to a lowly one could be
certain that God was aware of him and his faithful course. And the recuperative power of his God-given body
might help him to get better, to recover from his sickness.” [2]
How will God sustain someone who has been kind to the poor in his sickbed? Another Bible-based publication
comments
165 | P a g e
“He may have written that regarding the time when Absalom tried to usurp the throne while David was ill and
unable to handle the situation. Despite having received God’s forgiveness, David did not forget his own sin with
Bath-sheba and its consequences. (2 Sam. 12:7-14) Still, the king was sure that God would sustain him on his
sickbed. But was David asking for a miraculous healing and an extension of life?
Years later, God chose to heal King Hezekiah, who “became sick and was at the point of death.” In that unusual
case, God intervened. Hezekiah recovered and lived on for 15 years. (2 Ki. 20:1-6) David, on the other hand,
did not pray for God to heal him miraculously. The context suggests that David asked Jehovah to help him in
the same way that He would help an individual who showed consideration to a lowly one. That included being
sustained “on his sickbed.” Because David’s sin had been forgiven, he could ask that God would comfort and
support him and that the physical resources of his body might enable him to recover. (Ps. 103:3) We can do
likewise.” [3]
The first part of the psalm paints a picture of an appreciative God. Jehovah who declared himself to be the
protector of the vulnerable and helpless appreciates the gestures we humans extend for our fellow humans who
need our help in ways beyond what we have done for others.That is an amazing and encouraging thought.
References
[1] Show Consideration for Single Parents. The Watchtower, December 1, 2010, p. 22.
[2] Jehovah Will Sustain You. The Watchtower, December 15, 2015, p. 24.
[3] Ibid., p. 25.
166 | P a g e
19.40.3 Psalm 41 - Part 3

What kind of God was presented in Psalm 41? The first part of Psalm 41 has highlighted Jehovah God as an
appreciative God. He notices and rewards our acts of kindness to the poor, the weak, the helpless or vulnerable.
In fact, in other parts of the Bible, God considers Himself indebted to the ones who lends aid to the poor. I am
personally drawn to that portrait of Jehovah in the Bible. This gives me more reasons to discover more about
Him in the Bible by taking time to study it, read it, reflect on it, and emulate His divine qualities to the best of my
ability.
The latter part of the psalm focused on what David’s enemies were doing and their attitudes
“But my enemies speak evil about me:

“When will he die and his name perish?”
If one of them comes to see me, his heart speaks falsely.
He gathers something harmful to say;
Then he goes out and spreads it abroad.
All those who hate me whisper to one another;
They are scheming something bad against me:
“A dreadful thing has overtaken him;
Now that he is down, he will not rise again.”
Even the man at peace with me, one whom I trusted,
Who was eating my bread, has lifted his heel against me.” (41: 5-9)
This part begins with a “But”. This signals a contrast and transition from the first part. David must have included
himself among the “blessed” or “happy” for showing consideration to the ‘lowly one’. Despite the protection God
gives for people like him, his enemies on the other hand promote lies and propaganda and wish him ill. His
reference to sickbed finds a link here. David is ‘down’ and may ‘not rise again’. A Bible-based publication
comments
“Confined for a time to a sickbed, David was so ill that it seemed to some of his enemies that he would never
“get up again.” (Verses 7, 8) When was David stricken with such a serious illness? The circumstances
mentioned in this psalm may relate to the stressful time of David’s life when his son Absalom was trying to
usurp the throne.—2 Sam. 15:6, 13, 14.
For example, David refers to a trusted friend, one who used to eat bread with him, as betraying him. (Verse 9)
This may remind us of one incident in David’s life. During Absalom’s rebellion, David’s trusted counselor
Ahithophel turned traitor and joined Absalom in the revolt against the king. (2 Sam. 15:31; 16:15) Just imagine
the weakened king on his sickbed, with no strength to get up, all the while knowing that he was surrounded by
conspirators who wished him dead so that they could carry out their evil plans.—Verse 5.” [1]
I now come to the next part of the psalm that closes Book One
“But you, O Jehovah, show me favor and raise me up,

So that I may repay them.
By this I will know that you are pleased with me:
When my enemy cannot shout in triumph over me.
As for me, you uphold me because of my integrity;
You will keep me in your presence forever.” (41: 10-12)
Again, David separates this portion with a “but”. This is mostly appeal to God to raise him up from his sickbed
because Jehovah finds him to be a man of integrity. Another Bible-based publication comments on this portion
“Jehovah may well have strengthened David by bringing to his mind comforting thoughts. Notably, David said:
“Because of my integrity you have upheld me.” (Verse 12) David may also have found strength in reflecting on
167 | P a g e
the fact that despite his weakened condition and the bad things that his enemies were saying, Jehovah
regarded him as a man of integrity. David did finally recover from his sickness.” [2]
The psalm finally concludes with what scholars calls a ‘doxology’ which ends every end of Book Two, Book
Three and Book Four. The doxology is considered a signal that closes that segment of the book of psalms
“May Jehovah, the God of Israel, be praised

Throughout all eternity.
Amen and Amen.” (41: 13)
I say Amen too. For what I have learned about God since I started this journey of reflection from Genesis until
this book, I have learned and discovered so much more about Jehovah God. How his long-suffering, mercy,
loyal love and justice was displayed when the first human couple and one of his angelic spirit rebelled against
His divine sovereignty. The three discredited God’s way of administering things on the earth, accusing Him of
being selfish and lying to promote His agenda.
Jehovah God motivated by His love for mankind, allowed the rebels to have children and from then on He laid
out how His original purpose will in time be fully realized despite the rebellion. The Bible then unfolded how God
used Abraham and his family and later an entire nation out of him, Israel, to host the future savior of mankind.
Jehovah protected this nation despite their stiff-neck attitude towards Him, patiently guiding this nation to
ensure the safety and arrival of His own Son within them. Then, God took the second major step in choosing
David from the tribe of Judah from which the future Messiah will appear who will own an everlasting kingdom.
This kingdom will vindicate God’s maligned sovereignty.
His Son finally came and promoted this kingdom as “good news” for all men. My Bible education tells me that
God’s kingdom by means of Jesus Christ was finally officially established in 1914 as World War I broke out.
Soon, the last book of the Bible, Revelation prophesies
“And there were loud voices in heaven, saying: “The kingdom of the world has become the Kingdom of our Lord
and of his Christ, and he will rule as king forever and ever.” (Revelation 11: 15)
Finally, Jehovah God’s sovereignty will be fully vindicated and His holy name sanctified. That is worth studying,
understanding, and sharing with others. It is the only hope in today’s crisis-filled world. In the words of our Lord
and the Son of God, “Thy kingdom come”.
So, indeed, may Jehovah be praised throughout all eternity!
References
[1] Jehovah—“Provider of Escape” in Bible Times. The Watchtower, September 15, 2008, p. 5.
[2] Ibid.
168 | P a g e
19.41 Psalm 42-43, Book Two

19.41.1 Psalm 42-43, Book Two - Part 1
How strong and close is our relationship with our heavenly Father, Jehovah God? Can we relate to the imagery
used in these psalms? What does these psalms teach us in valuing this relationship? These are my reflection
notes.
Regarding the structure of these two chapters, one paper wrote
“Psalm 42-43 exhibits a clear formal structure, marked by a threefold occurrence of the refrain. This has been
noticed by all the commentators, and prior to them by any reader who possessed a sensitivity to poetry or a
rudimentary knowledge of rhetoric (Eusebius had realized that here we are dealing with a single psalm). In this
respect, the psalm resembles others, such as 46, 57, 67 and 107 (with a double refrain). “ [1]
Once the psalm is read, the Bible reader will notice the powerful image of “water”. The same paper writes
“Apart from personification of “light and truth” as messengers, two images dominate the poem: water as life, in
the first stophe, and water as death, in the second.” [2]
The psalm has a superscription
“To the director. Masʹkil of the sons of Korʹah.”
The meaning of the word ‘maskil’ is uncertain as acknowledged in the Glossary of the of the 2013 New
World Translation Bible. The glossary suggests that it could mean a “contemplative poem”. In the case of
Psalm 42-43, this could be appropriate. This psalm is not written by David but by the “sons of Korah”. Korah
is a known personality from the books of Moses. He led a rebellion against Moses while in the wilderness.
His sons chose to stay loyal to Jehovah’s sovereignty and were spared from the fatal consequence of his
action. They were Levites.
As I read through these two chapters, it is easy to understand why scholars classify these psalms as a
lament. Some scholars group the two psalms into three groups - longing for God’s presence (42: 1-5),
longing for God’s loving-kindness (42: 6-11), and finally longing for God’s help (43: 1-5). There is a recurring
phrase that links the two psalms together (42:5 and 43: 5).
The psalmist opens the psalm with a powerful imagery
“As a deer that longs for streams of water,

So I long for you, O God.
I do thirst for God, for the living God.
When may I come and appear before God?
My tears are my food day and night;
All day long people taunt me: “Where is your God?”
These things I remember, and I pour out my soul,
For I once walked along with the multitude;
I used to walk solemnly before them to the house of God,
With sounds of rejoicing and thanksgiving,
Those of a crowd celebrating a festival.
Why am I in despair?
Why is this turmoil within me?
Wait for God,
For I will yet praise him as my Grand Savior.” (42: 1-5)
Why is the imagery of a deer longing for streams of water powerful? One blog describes the watering habits of a
mature deer
169 | P a g e
“Deer are fairly large animals. A 200-pound buck will typically drink 3 to 5 quarts per day. This number
fluctuates, but it does generally fall within that window… As mentioned, the amount of water that a deer will
drink varies. The biggest factor in this fluctuation is temperature. The hotter it is the more water is needed to
stay hydrated. Makes sense, right? This isn’t something mature bucks are immune to.”
A Bible-based publication comments on this deer-water imagery

“As a hind, or female deer, in a dry region longs for water, the Levite longed for Jehovah. So intense was the
man’s sadness over not being able to worship Jehovah at His sanctuary that ‘his tears became his food day and
night’—he lost his appetite. Should we not cultivate deep appreciation for worshipping Jehovah in association
with fellow believers?” [3]
Water in this imagery is life-saving for the deer. So is our relationship with Jehovah God is life-saving. I should
fee a need for it like the Levite or Levites who wrote this poem. It is a basic need in life. How can this lesson be
applied by Christians today when they are separated from their Christian friends maybe because of persecution?
“If for some reason beyond our control we are temporarily separated from the Christian congregation, the
memory of the joys of such association in the past can sustain us. While this may at first intensify the pain of
loneliness, it would also remind us that God is our refuge and that we need to wait on him for relief.” [4]
The Levite is writing from the perspective of recollection, the joys he had in the past while serving God. Where
is the Levite when he was writing this poem? Why is he far away from the place where he used to serve? Why
is he just now recalling them instead of being part of them? Some commentators propose that he could been in
exile and cannot perform the duties he used to do. Yet, that first part, the Levite offered hope for himself by
waiting on God, his Grand Savior.
References
[1] Schokel, Luis Alonso. “The Poetic Structure of Psalm 42-43”, Journal for the Study of the Old Testament 1
(1976), p. 4.
[2] Ibid.
[3] Highlights From Book Two of Psalms. The Watchtower, June 1, 2006, p. 9.
[4] Ibid.
170 | P a g e
19.41.2 Psalm 42-43, Book Two - Part 2

From the initial part of the psalm expressing the longing for God, this time the tone switched to lament
“My God, I am in despair.

That is why I remember you,
From the land of Jordan and the peaks of Herʹmon,
From Mount Mi·zarʹ.
Deep waters call to deep waters
At the sound of your waterfalls.
All your surging waves have overwhelmed me.
By day Jehovah will grant me his loyal love,
And by night his song will be with me—a prayer to the God of my life.
I will say to God, my crag:
“Why have you forgotten me?
Why should I walk about sad because of the oppression by my enemy?”
With murderous hostility my enemies taunt me;
All day long they taunt me: “Where is your God?”
Wait for God,
For I will yet praise him as my Grand Savior and my God.” (42: 6-11)
This segment is bracketed first by “I am in despair” and “Why am I in despair?”. He longs for God’s loyal love.
Despite his lament, he is still determined to wait for God, declaring him as his “Grand Savior and my God”. In
between, he compares himself as someone overwhelmed by waters, God’s waters. Initially, he used water as
analogous to God. But now the sons of Korah are using waters that is fatal, overwhelming.
I can relate to the sons of Korah. Sometimes I also go through overwhelming things like waters, waves from
waterfalls. But like the sons of Korah, I need to wait for God’s saving acts and declare that Jehovah God is my
“Grand Savior”.
The sons of Korah ended the two-chapter psalms with the
“Judge me, O God,

Defend my legal case against a disloyal nation.
Rescue me from the man of deception and unrighteousness.” (43: 1)
From being overwhelmed by waters from God’s “waterfalls”, this time the sons of Korah are asking God to be
judged positively. But, in the next verses, the psalmist is wondering
“For you are my God, my fortress.

Why have you cast me off?
Why must I walk about sad because of the oppression by my enemy?” (43: 2)
The psalmist had been using ‘why’ - why am I in despair - now, why has God cast him off and why he is sad.
Humans always seek answers to the negative experiences in their lives and the sons of Korah are no exception.
So, how would they cope? The sons of Korah were inspired to write below
“Send out your light and your truth.

May these lead me;
May they guide me to your holy mountain and to your grand tabernacle.” (43: 3)
171 | P a g e
A Bible-based publication comments on this request
“Jehovah continues to answer that prayer of his loyal servants. He sends out light by declaring his purpose, by
enabling his servants to understand it, and then by bringing to fulfillment what he has declared. When we pray
to God, it is not a mere formality, done simply to give an appearance of holiness. Our earnest desire is that the
light that comes from Jehovah will lead us, as the psalm says. We accept the responsibility that goes with
receiving the light that God provides. Like the apostle Paul, we discern that the fulfillment of Jehovah’s Word
carries with it an implied command to all who exercise faith in it. We feel like debtors to other people until we
have given them the good news that God entrusted to us for that purpose.—Romans 1:14, 15.” [1]
That is amazing, the prayer above is something Jehovah God responds to. How do the sons of Korah respond
to God sending out his light and truth? The sons of Korah write
“Then I will come to the altar of God,

To God, my exceeding joy.
And I will praise you with the harp, O God, my God.
Wait for God,
For I will yet praise him as my Grand Savior and my God.” (43: 4, 5)
It is clear that the sons of Korah are happy with their relationship with God. The psalm was written from the
perspective of someone longing and missing the performance of duties related to serving God. Despite the
lament that the rest of the psalm contains, the joy is still there. Their determination is to praise God, his Grand
Savior, repeated like a refrain.
That is something I can emulate.
References
[1] “Light Bearers—For What Purpose?”, The Watchtower, January 15, 1993, p. 12.
172 | P a g e
19.42 Psalms 44
19.42.1 Psalms 44 - Part 1
Why is it important to recall from the past God’s saving acts in history, in our own life? Why is it important to
trust in God’s wisdom instead of relying on ours alone? Psalm 44 brings this to the fore.
The category of this next psalm is classified as a community lament. This is evident when a Bible reader goes
through the psalm. It starts the narrative from a community or a national perspective. The psalm has a
superscription referring to the sons of Korah
“To the director. Of the sons of Korʹah. Masʹkil.”
A Bible-based publication notes the significance that the “sons of Korah” are able to write psalms that
become part of the Bible
“It appears that Korah’s sons did not join their father in his rebellion, along with Dathan and Abiram, against
Moses and Aaron. Hence, these sons did not die with their father at that time. (Nu 26:9-11) Thus, at a later
period, we find reference made to “the sons of Korah” in the superscriptions of many of the Psalms (42, 44-49,
84, 85, 87, 88), although this term has, basically, the meaning of “the descendants of Korah,” or “the house of
Korah.”” [1]
The psalm started with recollection of Israel’s early history as a nation. Then, the contrast with the present
difficult context where the community or the nation is apparently abandoned by God. On this chapter’s
message, one paper wrote
“Psalm 44 has long been understood to reflect a sense of national catastrophe, likely that of the Babylonian
exile in the aftermath of the destruction of Judah and Jerusalem. Indeed, the psalm deals with a central topic
in the religious deliberations of the sixth century B.C.E., the relationship between God and the people of
Israel in the tremendous crisis of exile.” [2]
Although the theme of this psalm touches a context of national catastrophe, was the Babylonian exile the
only referenceable history for this psalm? I will get into this in my next reflection.
This paper also notes that towards the end of the psalm, Bible reader will find a sort of complaint against
God
“I argue that, along with depicting suffering and mourning, Psalm 44 goes a step further and lodges, overtly
but mostly covertly, not only a complaint but a bitterly painful protest against God.” [3]
But first, I will reflect on the first part of the psalm. The psalm opens with a recognition and acknowledgment
of God’s care for the nation of Israel since they were brought out of Egypt
“O God, we have heard with our own ears,

Our forefathers have recounted to us,
The deeds you accomplished in their days,
In the days of long ago.
With your hand you drove away nations
And settled our forefathers there.
You crushed nations and drove them out.
It was not by their own sword that they took possession of the land,
And their own arm did not bring them victory.
Rather, it was by your right hand and your arm and the light of your face,
For you took pleasure in them.” (44: 1-3)
173 | P a g e
This acknowledgment in effect praises Jehovah God for his saving acts for the nation. Then, the psalm takes an
individual tone in praising God, from “our” to “my”, putting confidence in God’s ability to save rather than relying
on their skills
“You are my King, O God;

Command complete victory for Jacob.
By your power we will drive back our adversaries;
In your name we will trample down those who rise up against us.
For I do not trust in my bow,
And my sword cannot save me.
It was you who saved us from our adversaries,
You who humiliated those who hate us.
To God we will offer praise all day long,
And we will give thanks to your name forever. (Selah)” 44: 4-8)
What the sons of Korah is doing in the first part of the psalm is very encouraging. Recalling God’s saving acts
helps strengthen one’s faith in the consistency of God’s love. It encourages one to continue relying on God’s
help rather than being self-reliant and taking the credit for one’s self.
In today’s difficult times, one’s confidence in God’s saving acts might get shaken. This is why it is important for
me to recall and remember what Jehovah God has done in the past for me, to recall the things where I relied on
God rather than just on myself and things turn out much better than I could have imagined.
When I recall those instances where Jehovah God stepped in to do His share, I am encouraged to continue
praising God publicly.
References
[1] Abiasaph. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 18.
[2] Rom-Shiloni, Dalit. “Psalm 44: The Powers of Protest”, The Catholic Biblical Quarterly 70, 2008, p. 683.
[3] Ibid., p. 684.
174 | P a g e
19.42.2 Psalms 44 - Part 2

Why does Jehovah God tolerate human suffering? Why does God not just end it, now? I needed to go back to
the plains at the feet of Mount Sinai, also known as Mount Horeb, early in the history of the new nation of Israel
3,000 years ago.
Jehovah God had just liberated Israel from Egyptian slavery. He had just humiliated all the false gods of Egypt
by the ten plagues. At the foot of Mount Sinai, God offered the people of Israel through the prophet Moses, the
opportunity to be God’s chosen people on the earth, to fulfill His promise to Abraham their ancestor. Jehovah
God declared His requirements, gathered into a law code, of 600 laws, including the popular Ten
Commandments. This law code also became known as the covenant law. If Israel chooses to willingly abide by
those laws, Israel would be on the earth God’s chosen people. But, failure to comply brings with it punishments
in the form of curses. These curses include famine, oppression and worse deportation to foreign lands or
eviction from the God-promised land.
This is the context of the lament that follows next
“But now you have cast us off and humiliated us,

And you do not go out with our armies.
You keep making us retreat from our adversary;
Those who hate us take whatever they want.
You hand us over to be devoured like sheep;
You have scattered us among the nations.
You sell your people for next to nothing;
You make no profit from the sale.
You make us a reproach to our neighbors,
An object of ridicule and jeering to those all around us.
You make us an object of scorn among the nations,
Something for the peoples to shake their heads at.” (44: 9-14)
The phrase ‘you do not go out with our armies’ was first witnessed by Israel right there in the wilderness when
they went ahead to enter the Promised Land after rebelling against Jehovah. Jehovah did not go with them and
they were routed by the Amalekites. This happened again when Achan violated God’s law on stealing the
devoted items which led to the rout of Ai against Israel’s army. The time came when Israel was ‘scattered
among the nations’ starting wth the deportation of the population of the northern kingdom of Israel by King
Tiglath-Pileser of Assyria.
What specific historical event did the psalm refer to? Scholars are figuring out when did this negative
experience happened. One reference wrote
“The idea that Psalm 44 is a response to a catastrophic historical event prompted scholars to identify specific
historical situations in order to determine the date of the psalm. Duhm places it in the Maccabean period. Based
on vv. 18-22, Buttenweiser rejects the Maccabean hypothesis and proposes that the psalm must have been
written either in 344, after Judea had been destroyed by Artaxesxes III Ochus, or in the year 312 BCE, after
Ptolemy conquered Jerusalem. Craigie proposes as time of origin some point in the history of the (pre-exilic)
monarchy. Weber, again, dates the psalm in the pre-exilic period. According to Broyles and Kwakkel Psalm 44
may refer to the situation around the death of Josiah, or to that concerning Sennacherib’s invasion of Judah and
Jerusalem. Kraus maintains that the psalm underwent various alterations and revisions, which makes it difficult
to determine the historical setting. In view of the difference in scholarly opinion, Dahood and Human’s view that
the lack of clear historical allusions and the vagueness of the language preclude an approximate dating of the
composition is eminently sensible.” [1]
175 | P a g e
From the above, I can sensed scholars don’t really know what is the historical context this psalm is referring to.
The lament of the sons of Korah continue
“I feel humiliated all day long,

And I am overwhelmed by my shame,
On account of the sound of their taunts and insults,
Because of our enemy who is taking revenge.
All of this has come upon us, yet we have not forgotten you,
And we have not violated your covenant.
Our heart has not deviated;
Our footsteps do not stray from your path.
But you have crushed us where the jackals dwell;
You have covered us with deep shadow.” (44: 15-19)
What is intriguing in this portion of the psalm is that the sons of Korah are lamenting the bad things happening
on the community or nation of Israel, yet they write ‘we have not violated your covenant’. The sons of Korah are
claiming that they ‘have not violated your covenant’ yet these bad things that belong to the curses and reserved
for violators of the covenant are happening to them.
“If we have forgotten the name of our God

Or if we spread out our hands in prayer to a foreign god,
Will not God discover this?
He is aware of the secrets of the heart.
For your sake we are being put to death all day long;
We have been accounted as sheep for slaughtering.
Rouse yourself. Why do you keep sleeping, O Jehovah?
Awake! Do not keep casting us off forever.
Why do you hide your face?
Why do you forget our affliction and our oppression?
For we have been brought down to the dust;
Our bodies are pressed to the ground.
Rise up as our helper!
Rescue us because of your loyal love.” (44: 20-26)
These are strong words, in effect, protesting against God. It’s like saying God surely knows that we have not
done wrong and yet these bad things are happening. The sons of Korah even impute that God is sleeping
through all this as if not caring for their difficulties. So, they end the psalm with a strong voice calling God out to
rescue them because God loves them with a loyal love.
To the sons of Korah, just like Job, it is difficult for them to reconcile, the righteous or blameless suffering evil
things. The covenant law promised blessings for those loyal and obedient and not hardships which is
associated to curses that goes to the disloyal.
I recall that there were times when King David was given a multiple choice which punishment to take for calling
a census for the army, David chose the plague and thousands of Israelite died. Thousands paid the price of
David’s failure. Could the Levites, including the sons of Korah, suffered during this time? I don’t know.
But it is clear that Jehovah God does not mind that questions like this are floated up to him because of human
suffering. What is amazing despite the suffering, the sons of Korah are firm that Jehovah God will act to save
the community or the nation because of His loyal love to them.
References
176 | P a g e
[1] Basson, Alec. Divine Metaphors in Selected Hebrew Psalms of Lamentation, Gulde-Druck, 2006, p. 164.
Source: https://www.jw.org/en/publications/books/bible-teach/why-does-god-allow-suffering/
177 | P a g e
19.43 Psalm 45
19.43.1 Psalm 45 - Part 1
What is the message of Psalm 45? What is the implication of the images or metaphors used in this poem? How
is the Lord Jesus Christ as Messiah related to this psalm? This is the sixth example of what scholars call a
‘royal psalm’. When I get through reading it, it is obvious why scholars classified this psalm as such.
The psalm has an interesting superscription
“To the director; set to “The Lilies.” Of the sons of Korʹah. Masʹkil. A song of love.”
The Bible-based encyclopedia Insight comments on the reference to “The Lilies”

“The significance of the expressions “The Lily,” “The Lilies,” appearing in the superscriptions of Psalms 45, 60,
69, and 80, is not known.” [1]
I realized early on that certain details written in the Bible are no longer verifiable. Linguist scholars counter
check the literature of neighboring nations around Israel to compare if from a language usage if there are
equivalences that can help decipher the items referred to in the Bible. There are many examples that remain
unknown today such as “The Lilies”. But it is to be noted that these do not detract from the main message or
plot of the entire Bible.
In the book of psalms, this is the only one I am aware of to-date that is called ‘a song of love’. One paper
commented on this feature
“Psalm 45 is unique. Whereas hymns of praise in the psalter are normally addressed to YHWH, this psalm is
a song of praise and promise to the human king who is seen in godlike features. Self-references to the poet
(vv 2 and 17-18) frame the song proper, which is to be found in vv 3-16. It has been suggested that the
song’s composer may have held the office of a cultic prophet at the royal court. That would explain his
authority to proclaim with such confidence the far-reaching promises of Psalm 45.” [2]
This paper understood the psalm as split between two imageries - war and love, at verses 3 and 8. Bible
scholars tried to understand the marriage ceremony by comparing it with other documented marriage
ceremonies from other nations surrounding or near Israel. As usual, they propose many theories to explain
the significance of the two images or strophes.
The sons of Korah opened this psalm on a positive note
“My heart is stirred by something good.

I say: “My song is about a king.”
May my tongue be the stylus of a skilled copyist.” (45: 1)
The king referred to here is one from the line of King David. The sons of David who sit on the throne are not just
ordinary kings. The Bible says that these kings sit on Jehovah’s throne (1 Chronicles 29: 23). The kingdom that
they rule on by extension is not just an ordinary earthly kingdom. It is an expression of God’s rulership or
sovereignty. If this is the case, the psalmist or psalmists could also be prophetic. In other words, the Bible
writer(s) could be referring to the future Messiah as king.
What is the significance of the writer being upbeat about it? A Bible-based publication comments
“Something good” that touches the heart of the psalmist and causes it to be “stirred” concerns a king. The
Hebrew verb translated “is stirred” originally meant “to bubble up,” or “boil.” This matter made the psalmist’s
heart boil over with enthusiasm.”” [3]
What about the reference to the “stylus of a skilled copyist”? Insight explains
178 | P a g e
“The psalmist, his heart “astir with a goodly matter” concerning God’s Messianic King, said: “May my tongue be
the stylus of a skilled copyist.” (Ps 45:1-5) His wish was that his tongue prove to be eloquent, a match for the
exalted theme of his composition, which was inspired of God. Thus, the psalmist desired that his tongue
function efficiently, like a stylus in the hand of a trained and skillful copyist, one with ability.” [4]
What follows is the description of the first imagery - the king at war
“You are the most handsome of the sons of men.

Gracious speech flows from your lips.
That is why God has blessed you forever.
Strap your sword on your side, O mighty one,
In your dignity and your splendor.
And in your splendor go on to victory;
Ride in the cause of truth and humility and righteousness,
And your right hand will accomplish awe-inspiring things.
Your arrows are sharp, making peoples fall before you;
They pierce the hearts of the king’s enemies.
God is your throne forever and ever;
The scepter of your kingdom is a scepter of uprightness.
You loved righteousness, and you hated wickedness.
That is why God, your God, has anointed you with the oil of exultation more than your companions.” (45: 2-7)
The king is described in physical terms - he is handsome. To complement that physical beauty, there is the
graciousness of his speech. If this were an inspired prophecy about the Messiah as well, these words proved
true with Jesus of Nazareth, the Son of God, and the Messiah.
Interestingly, the image of going to warfare is echoed in the book of Revelation referring to the Lord Jesus, the
rider of the white horse. There the Messiah was described this way
““Come!” And I saw, and look! a white horse, and the one seated on it had a bow; and a crown was given him,
and he went out conquering and to complete his conquest.” (Revelation 6: 1, 2)
Just like in this psalm the Messiah with bow and arrow, riding in the cause of truth and righteousness, and to
complete his conquest. The king’s scepter is referred to. Insight comments on the significance of the mention of
scepter
“While holding the commander’s staff indicates that the possessor would be a leader with the power to
command, a scepter in a monarch’s hand signifies his possession of regal sovereignty or prerogative as a royal
ruler. (Ps 45:6)” [5]
The king is also referred to as “anointed with the oil of exultation”. Insight explains the link with the Messiah
“Jesus Christ is the only one in the Scriptures who holds an anointing to all three offices: prophet, high priest,
and king. Jesus was anointed with “the oil of exultation more than [his] partners” (the other kings of the line of
David). This was by reason of his receiving the anointing directly from Jehovah himself, not with oil but with holy
spirit, not to an earthly kingship but to a heavenly one combined with the office of heavenly High Priest.—Heb
1:9; Ps 45:7.” [6]
On the next reflection, I am going to explore the use of verse 6 in the New Testament.
Additional reading: https://www.jw.org/en/publications/magazines/w20140215/hail-christ-glorious-king/
References
179 | P a g e
[1] Lily. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 256.
[2] Schroeder, Christoph. “A Love Song”: Psalm 45 in the Light of Ancient Near Eastern Marriage Texts”,
The Catholic Bible Quarterly Vol. 58, No. 3 (July 1996), p. 417.
[3] “Hail Christ, the Glorious King!”, The Watchtower February 15, 2014, p. 3.
[4] Copyist. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 506.
[5] Commander’s Staff. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 492.
[6] Anointed, Anointing. nsight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 114.
180 | P a g e
19.43.2 Psalm 45 - Part 2

Is divine sovereignty at the heart of the entire Bible’s story? Did the psalmist think that the human king was God?
These are my reflection notes.
If one had the patience to go through the entire Bible, that is the message the Bible reader would pick up. God’s
sovereignty was first challenged on the earth that resulted in the first humans choosing to be independent of
that sovereignty. The first independence day for humans led to not just separation of man from God but to a
path that ended in death.
What is heart-warming is that Jehovah God thinking of the future children of the now human rebels arranged
that His divine sovereignty will be vindicated, His holy name sanctified, and those future descendants who
choose to support His sovereignty be salvaged from the consequences of sin (which is death) by raising up a
future savior, the Bible calls the Messiah. I now know that the Bible revealed that savior as Jesus of Nazareth,
the Son of God.
This unity of plot in the Bible about the restoration of divine sovereignty on the earth is disclosed in the first half
of this psalm where the Messiah-King is pictured as waging war against his enemies. This implies that restoring
divine sovereignty will not be violence-free. In fact, the Bible calls this violent restoration as the war of
Armageddon. Only those who choose to support divine sovereignty will experience the blessings of an Earth
restored to its original condition with the blessings of restoring mankind back to its perfect state.
The New Testament quoted a verse from this psalm, verse 6. Below is how several English Bibles translated
this verse
“God is your throne forever and ever” (2013 New World Translation)
“Your throne, O God, will last for ever and ever” (New International Version)
“Your divine throne endures for ever and ever.” (Revised Standard Version)
Without going to the technical details of Hebrew-English translation (vocative case versus nominative case), the
above different translations are all possible. Let me repeat that - all translations above are all possible. How
then can discern I or anyone confirm which translation is more appropriate? It is not rocket science.
The subject of the psalm is about the king that God chooses or anoints. This could be Solomon, for example.
The first part describes the king’s activity and his going to war for righteousness. I also know that Solomon and
other kings from the dynasty of David sat on Jehovah’s throne, God’s throne. (1 Chronicles 29: 23).
Would the psalmist entertain the idea that the king is God himself to allow English translators to say about the
king “Your throne, O God”? The Hebrews are strongly conservative monotheists or believers in one God. It
would be far-fetched for a Bible writer to even suggest their king, Solomon for example, as God.
Since Davidic kings like Solomon sit on Jehovah’s throne, God’s throne, is it not likelier for the Bible writer to
say instead, “God is your throne”?
Is there another way that we can confirm this? Yes, the next verse becomes more sensible because of this
latter translation. Still addressing the king, the psalmist writes
“That is why God, your God, has anointed you with the oil of exultation more than your companions.”
(2013 New World Translation)
“Therefore God, your God, has set you above your companions
by anointing you with the oil of joy.”
(New International Version)
181 | P a g e
“Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.”
(King James Version)
If we follow the translation “Your throne, O God” as referring to the king, and then we have the following verse
that says “God, your God”, don’t we have a logical problem here? The king as God, has a God? So, now we
have two Gods (both capital G). The translation is not reasonable. This leads us to choose the more logical
translation, “God is your throne”.
As a recap, I know the following
* Davidic kings sit on God’s throne in Jerusalem

* Hebrews believe in only one God and they have never conceived of their king as God himself
Given the above facts and the possible acceptable choices for translation, the below translation makes more
sense
“God is your throne forever and ever;

The scepter of your kingdom is a scepter of uprightness.
You loved righteousness, and you hated wickedness.
That is why God, your God, has anointed you with the oil
of exultation more than your companions.” (Psalm 45: 6,7 New World Translation)
What does “God is your throne” imply? When Davidic kings sit on God’s throne in Jerusalem, they recognize
that the source of their authority to rule is from God which makes more complete sense overall with the rest of
this psalm.
With that clearer, the technical issue on vocative case “your throne, O God” (a direct address) and nominative
case “God is your throne” (God as the subject) for preference of translation is now clearer given the context.
One paper listed all the possible translations compared to just the two variants showed previously
1. “Your divine throne”

2. “God is your throne or your throne is God (divine)”
3. “Your throne is God’s throne”
4. “Your throne is like God’s throne”
5. “Your throne, O God”
The paper comments on the second translation which is used by the New World Translation as being
grammatically acceptable or correct
“Grammatically, no valid objection may be raised against these renderings.”[1]
The paper comments on the last translation option which is the more popular adopted translation
“If we regard this vocative as an address to God himself, as does the Targum, we ignore the presence of a
series of second person singular pronominal suffixes in the preceding and following verses that can refer only to
the king. What is more, a sudden apostrophe to God in v. 7a would be singularly out of place when the next
verse speaks of God in the third person (v. 8b)” [2]
This paper clarified that even if we accept the possibility that the poet or psalmist used “Your throne, O God”, in
a very unusual way to refer to the king, the paper explained that the poet quickly clarified it by using “God, your
182 | P a g e
God” in verse 7 to dispel the confusion that there is another superior God other than Jehovah God or that even
if the king is God, Jehova is still his God.
So, it is logically more appropriate to use “God is your throne” as a translation to avoid resorting to extra
explanations on the writer’s intentions because of the choice of English translation.
References
[1] Harris, Murray. “The Translation of Elohim in Psalm 45: 7-8”, Tyndale Bulletin 35 (1984), p. 72.
[2] Ibid., p. 82.
183 | P a g e
19.43.3 Psalm 45 - Part 3

What does the second metaphor of the king’s wedding portray for the reality of God’s kingdom under the future
Messiah? Why is this an important imagery echoed in the New Testament book of Revelation? What is the
outcome for us once this is realized? These are my reflection notes.
The wedding imagery begins with the description of the king himself
“All your garments are scented with myrrh and aloes wood and cassia;
From the grand ivory palace, stringed instruments make you rejoice.” (45: 8)
The portrayal of the king and the scents used are supposedly associated with attractiveness in preparation for
the consummation of the marriage. A Bible-based publication commented
“The Bible says that aloes were used to perfume garments and beds. (Psalm 45:8; Proverbs 7:17; Song of
Solomon 4:14) The aloes of the Bible likely came from Agarwood (a species of Aquilaria). As the wood decays,
it secretes fragrant oil and resin. The wood was ground into a powder, which was then sold as “aloes”.” [1]
Beside the king is the queen mother (royal consort) at his right
“The daughters of kings are among your ladies of honor.

The royal consort has taken her stand at your right hand, adorned in gold of Oʹphir.” (45: 9)
At this point, this picture is a type for New Testament realities. The king in Psalm 45 pictures the Messiah
himself, the Son of God, Jesus Christ. Who then is pictured by the ‘queen mother’ and the ‘bride’? The Bible-
“Since Hebrews 1:8, 9 applies Psalm 45:6, 7 to Christ Jesus, it seems likely that “the king’s daughter” of Psalm
45:13 is prophetic of his bride class. This would make “the queenly consort” (Heb., she·ghalʹ) mentioned in
Psalm 45:9 the wife of the Great King, Jehovah. It is not upon this “queenly consort” but upon Jesus Christ and
his 144,000 associates redeemed from the earth that Jehovah confers authority to rule as kings.—Re 20:4, 6;
Da 7:13, 14, 27.” [2]
There - the ‘queen mother’ represents the symbolic wife of the Great King, Jehovah. This symbolic wife is
meant to represent God’s invisible organization in the heavens. The ‘bride’ represents the 144,000 faithful
Christians who will go to heaven and be with their Lord Jesus Christ. This psalm imagery of a wedding is
echoed in the last book of the Bible, Revelation in chapter 21 verse 9
“One of the seven angels who had the seven bowls that were full of the seven last plagues came and said to
me: “Come, and I will show you the bride, the Lamb’s wife.”
The Lamb is, of course, referring to Jesus Christ. The bride, the Lamb’s wife- who is she? The next verse says
“So he carried me away in the power of the spirit to a great and lofty mountain, and he showed me the holy city
Jerusalem coming down out of heaven from God.”
Now, you might wonder, how can a city be a wife? The city is not a literal city but represents the group or class
of people who will go to heaven and be with Christ as his co-rulers in God’s kingdom. Insight further develops
this explanation in a separate subject “New Jerusalem”
“In the light of other scriptures, the identity of New Jerusalem is made certain. She is “as a bride.” Farther along,
John writes: “One of the seven angels . . . spoke with me and said: ‘Come here, I will show you the bride, the
Lamb’s wife.’ So he carried me away in the power of the spirit to a great and lofty mountain, and he showed me
the holy city Jerusalem coming down out of heaven from God and having the glory of God. Its radiance was like
a most precious stone, as a jasper stone shining crystal-clear.”—Re 21:9-11.
184 | P a g e
New Jerusalem is the bride of whom? The Lamb of God, Jesus Christ, who shed his blood sacrificially for
mankind. (Joh 1:29; Re 5:6, 12; 7:14; 12:11; 21:14) What is her identity? She is composed of the members of
the glorified Christian congregation. The congregation on earth was likened to “a chaste virgin” to be presented
to the Christ. (2Co 11:2) Again, the apostle Paul likens the Christian congregation to a wife, with Christ as her
Husband and Head.—Eph 5:23-25, 32.
Furthermore, Christ himself addresses the congregation at Revelation 3:12, promising the faithful conqueror
that he would have written upon him “the name of my God and the name of the city of my God, the new
Jerusalem which descends out of heaven from my God, and that new name of mine.” A wife takes her
husband’s name. Therefore those seen standing with the Lamb upon Mount Zion, numbering 144,000, having
the Lamb’s name and that of his Father written in their foreheads, are evidently the same group, the bride.—Re
14:1.” [3]
Here is where the wedding of the king in Psalm 45 has its echo in the New Testament. Using this parallelism, I
can read the descriptions with these types in view
“Listen, O daughter, pay attention and incline your ear;

Forget your people and your father’s house.
And the king will long for your beauty,
For he is your lord,
So bow down to him.” (45: 10, 11)
The identity of the bride is further clarified by another Bible-based publication

“We have identified the Bridegroom, but who is his bride? She is a composite bride made up of the members of
the congregation headed by Jesus Christ. (Read Ephesians 5:23, 24.) They will become a part of Christ’s
Messianic Kingdom. (Luke 12:32) These 144,000 spirit-anointed Christians “keep following the Lamb no matter
where he goes.” (Rev. 14:1-4) They become “the Lamb’s wife” and reside with him in his heavenly abode.—Rev.
21:9; John 14:2, 3.
The future bride is addressed not only as “O daughter” but also as “the king’s daughter.” (Ps. 45:13) Who is this
“king”? Anointed Christians are adopted as “children” of Jehovah. (Rom. 8:15-17) Since they are to become a
heavenly bride, the anointed are instructed: “Forget your people and your [fleshly] father’s house.” They are to
keep their minds “fixed on the things above, not on the things on the earth.”—Col. 3:1-4.” [4]
The psalm ends with the consummation of the marriage when the two enter the ‘king’s palace’. (45: 12-15) In
those concluding verses, the psalmist wrote
“Your sons will take the place of your forefathers.

You will appoint them as princes in all the earth.” (45: 16)
What is the significance of the reference to ‘forefathers’ and the sons to be appointed as princes? Insight also
offers an explanation here
“Psalm 45, verses 6 and 7 of which are applied to Christ Jesus by the apostle Paul (Heb 1:8, 9), contains the
statement: “In place of your forefathers there will come to be your sons, whom you will appoint as princes in all
the earth.” (Ps 45:16) Of Abraham, Isaac, and Jacob, men in Christ’s ancestral line of descent, it is written: “In
faith all these died, although they did not get the fulfillment of the promises, but they saw them afar off and
welcomed them.” (Heb 11:8-10, 13) The rule of Christ involves his having not only subordinate kings and priests
in heaven (Re 20:6) but also ‘princely’ representatives on earth carrying out the king’s directions. (Compare Heb
2:5, 8.) Isaiah 32:1, 2 is clearly part of a Messianic prophecy and describes the benefits rendered by such
“princes” under the Kingdom rule.—See CHIEFTAIN; HEAD (Ruling Position); RULER.” [5]
This wedding drama pictured both in Psalm 45 and in the book of Revelation describe the day when the issue of
divine sovereignty will have been resolved in God’s favor. Jehovah God will use His Anointed One, the Messiah
185 | P a g e
and the messiah’s companion-kings, reunited in the heavens to form God’s Kingdom and fulfill the restoration of
the Earth and mankind back to the original setting in Genesis prior to the rebellion of humans.
Additional reading for reflection: https://www.jw.org/en/publications/magazines/w20140215/rejoice-marriage-of-

the-lamb/
References
[1] “Did You Know?”, The Watchtower, February 1, 2014, p. 10.
[2] Queen. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 721.
[3] New Jerusalem. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 496.
[4] “Rejoice Over the Marriage of the Lamb!”, The Watchtower, February 15, 2014, p. 9.
[5] Leader, Noble, Prince. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, p. 229.
186 | P a g e
19.44 Psalm 46
19.44.1 Psalm 46 - Part 1
Can you trust Jehovah God, our heavenly Father, as our source of refuge? In the Bible, there was a time when
the city of Jerusalem was surrounded by the powerful army of the Assyrians under then King Sennacherib. No
city-kingdom has ever stopped the Assyrian blitzkrieg. The Assyrians boasted about this before the walls of the
city of Jerusalem designed to be heard by the Jews inside the city. King Sennacherib demanded complete
surrender and for Judah to become a vassal kingdom paying tribute and taxes to him again.
Will the God of the Jews, Jehovah God, be someone that they can turn to as a source of refuge? God told
Isaiah the prophet to relay to King Hezekiah of Jerusalem that the Assyrians will not be able to throw an arrow
towards the city. What Jehovah will do and how He will do it, He did not disclose. The Jews have to trust God’s
word.
One evening, Jehovah God sent an angel to slaughter 185,000 able-bodied Assyrian soldiers. The next day, the
king of Assyria discovered that he no longer has an army to continue the siege. King Sennacherib retreated
from Jerusalem and was killed by one of his sons.
Scholars speculate that Psalm 46 was written in this context. One blog wrote quoting from Cambridge Bible for
Schools and Colleges the following
“Psalms 46, 47, 48, are closely connected. They form a trilogy of praise, in which some signal deliverance of
Jerusalem from foreign enemies is celebrated. In Psalms 46 the leading idea is the Presence of Jehovah in the
midst of His city and people as the ground of their confidence: in Psalms 47 it is the universal Sovereignty of
Jehovah as the King of all the earth, of which the recent defeat of Zion’s enemies is an illustration: in Psalms 48
it is the Safety of Zion, the result and the proof of God’s presence in her midst.
These Psalms cannot be merely general expressions of confidence in Jehovah as the protector of Zion. They
plainly owe their origin to some definite historical event. The Psalmist writes as the representative of those who
have recently passed through some terrible crisis of anxiety, who have seen with their own eyes a signal
manifestation of God’s power on behalf of His people, comparable to His mighty works of old time, and who
have recognised in the course of events the proof not only of Jehovah’s love for His own people but of His
universal sovereignty.
The miraculous deliverance of Jerusalem from the army of Sennacherib in the reign of Hezekiah (b.c. 701) may
be assigned as the occasion of these Psalms, with a probability which approaches certainty.”
Hermann Gunkel classified this psalm as Song of Zion. One paper observes the various Hebrew poetic forms
in this psalm
“This Psalm is classic Hebrew poetry. Three types of poetic structure are to be noted in Psalm 46. Much of the
poetry that we are used to in the English language has a melodic sound involving rhymes. Hebrew poetry
emphasizes emphases by structure. Synthetic parallelism means that there are two portions of the verse, and
the second part elaborates on the first part, giving an illustration or elaboration. In Psalm 46, as the verses are
numbered in our English translations, verses 1,2,3,4,5,8,9,and 10 are all examples of synthetic parallelism.
Antithetic parallelism means that there are two portions of the verse, and the second part gives the reverse
side of the point made in the first part or it negates the first point. In Psalm 46, as the verses are numbered in
our English translations, verse 6 is an example of antithetic parallelism. Synonymous parallelism means that
there are two portions of the verse, and the second part uses different words to restate the first part. In Psalm
46, as the verses are numbered in our English translations, verses 7 and 11 are examples of synonymous
parallelism.” [1]
The psalm has its own superscription
“To the director. Of the sons of Korʹah. According to the Alʹa·moth style. A song.”
187 | P a g e
What is alamoth? It is a musical term. The 2013 New World Translation Glossary section defines it
“A musical term meaning “Maidens; Young Women,” probably alluding to the soprano voices of young women.
It was likely used to indicate that a musical piece or accompaniment was to be executed at a high register.—
1Ch 15:20; Ps 46:Sup.” [2]
In the Bible-based encyclopedia Insight, the term ‘alamoth’ is compared with antoher musical term
‘sheminith’
“Evidently a term of musical execution. It probably refers to the soprano voices of young women or the falsetto
of boys. In 1 Chronicles 15:20, stringed instruments are described as being “tuned to Alamoth,” the term being
transliterated. However, in the superscription to Psalm 46 ʽala·mohthʹ is translated “Maidens.”
At 1 Chronicles 15:21, the verse following the above citation, another musical expression is transliterated,
namely, shemi·nithʹ, referring to “harps tuned to Sheminith.” In the superscriptions of Psalms 6 and 12 this word
is translated “lower octave.” While the two terms Alamoth and Sheminith are not necessarily opposites in
meaning, some scholars believe they do stand in contrast to each other. The contents of the respective psalms
seem to indicate this also: Both psalms (6 and 12) containing shemi·nithʹ in their superscriptions are somewhat
plaintive and would accordingly be accompanied in a more somber, lower range; whereas Psalm 46, containing
ʽala·mohthʹ in its superscription, is joyous and reasonably would have accompaniment or be sung in a higher
register.—See HARP; MUSIC.” [3]
If I follow the placement of the “Selah” in the psalm, the psalm will be divided into three groups, each one
ending in “Selah” which is a musical instruction to pause, to allow the previous lines to sink in. What are
these thoughts? I will look into this in my next reflections.
References
[1] Psalm 46, p. 2.

[2] Glossary of Bible Terms. 2013 New World Translation of the Holy Scriptures, Jehovah’s Witnesses, 2013,
p. 1692.
[3] Alamoth. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1998, p. 69.
188 | P a g e
19.44.2 Psalm 46 - Part 2
To whom do we go to in times of distress? Who do we call to help us who will make himself available to us?
In this difficult time, our knowledge of what Jehovah God can do for us will make the difference in how we
respond in times of crisis.
Psalm 46 celebrates the joy of experiencing God’s protection as previously noted in the past reflection. In
three stanzas separated by “Selah”, the poem uses poetic devices like comparison to natural disasters,
violent sea storm, and going through it confident in God’s care.
The first stanza expresses this unshakable confidence in Jehovah God
“God is our refuge and strength,

A help that is readily found in times of distress.
That is why we will not fear, though the earth undergoes change,
Though the mountains topple into the depths of the sea,
Though its waters roar and foam over,
Though the mountains rock on account of its turbulence. (Selah)” (46: 1-3)
What I found as a significant statement that was amplified in the rest of this stanza is that Jehovah God is “a
help that is readily found in times of distress”. This can only be affirmed by those who experienced trials and
sought God’s help. They realized that Jehovah God has responded in ways that they could not even imagine
better.
This conviction is so strong that even when compared to the damage that the power of a storm, the raging sea,
or a biq quake can unleash, the expression “we will not fear” is solidly grounded. Here, the sea is pictured as
fatal to humans. It roaring and foaming over. Yet, those whose refuge is in Jehovah God, their conviction will
not be shaken by it.
In contrast to the raging waters of the sea, in the next stanza, a different water is presented
“There is a river the streams of which make the city of God rejoice,
The holy grand tabernacle of the Most High.
God is in the city; it cannot be overthrown.
God will come to its aid at the break of dawn.
The nations were in an uproar, the kingdoms were overthrown;
He raised his voice, and the earth melted.
Jehovah of armies is with us;
The God of Jacob is our secure refuge. (Selah)” (46: 4-7)
The psalmist talks of a river that can make a city, the city of God, rejoice. Since the waters of the sea might
have been just a metaphor, the river in the second stanza could also be a metaphor. There is no river going
through Jerusalem which sits on top of a mountain but there are springs or canals. The waters of this river and
its streams does not cause any harm in it.
The second stanza declares that “God is in the city”. In a sense, God dwells on the “Most Holy” room of the
temple in a symbolic way. Jehovah God does protect the city when its king and its inhabitants are loyal to Him.
Just as the waters of the sea can cause an uproar, there is a parallel thought of an uproar from the nations. The
second stanza repeats the same conviction that opened the psalm - “the God of Jacob is our secure refuge”.
In the last stanza, Jehovah God does something wonderful
189 | P a g e
“Come and witness the activities of Jehovah,

How he has done astonishing things on the earth.
He is bringing an end to wars throughout the earth.
He breaks the bow and shatters the spear;
He burns the military wagons with fire.
“Give in and know that I am God.
I will be exalted among the nations;
I will be exalted in the earth.”
Jehovah of armies is with us;
The God of Jacob is a secure refuge for us. (Selah)” (46: 8-11)
God destroys weapons of war during this period, represented by the bow, spear, and military wagons. This is a
promise that is prophetic. Jehovah God will do this once His Anointed One, the Messiah, His very own Son, the
Lord Jesus Christ claims the planet back for God. God will exercise once again His divine sovereignty and will
finally remove all the divisions that lead to war.
The last stanza repeats again in a refrain sort of way, the thought from the second stanza - “The God of Jacob
is a secure refuge for us”.
So, the entire psalm has woven together a key message, repeated thrice
“God is our refuge and strength” - opening

“The God of Jacob is our secure refuge.” - middle
“The God of Jacob is a secure refuge for us.” - end
But this message is not only true among the Hebrews during the time of Bible writing. It is also true across time.
Jehovah God has proven himself a secure refuge that is readily found in times of distress.
190 | P a g e
19.45 Psalm 47
Why is divine sovereignty an important theme in the Bible? How does that relate to our political situation
today? What is the implication of biblical statements on the future of human governments? This is my
reflection note.
Psalm 47 is classified by scholar Hermann Gunkel as a ‘royal enthronement’ psalm. It highlights Jehovah
God as the Sovereign above all others. This is not just a meaningless, religious title. The concept is woven
into the entire Bible.
Consider this. When God created life on earth - an idea that many scientists now find acceptable because of
what they had discovered from the smallest cell to the movements of the galaxies in the universe and its
beginning, that non-living matter cannot build intelligence not to say generate life, with a purposeful function,
on its own without external direction from another superior intelligence that directs and defines its function
and why it should function the way it is functioning - and because of that act alone, everyone alive on the
earth owe their existence to this single, superior Authority. By creating life, in all its diversity, God has
exercised His sovereignty in a loving way.
Those who would like to believe that chance has produced everything are clutching on a possibility that even
mathematicians and their computations for probability reject. One article quoted Paul Davies on the math,
entitled “New Equation Tallies Odds of Life Beginning” in Space.com
“Paul Davies, an astrobiologist at Arizona State University who was not involved in the study, also said that
the term that incorporates the probability of nonlife becoming life will be among the hardest to define.
"We don't know the mechanism whereby nonlife turns into life, so we have no way of estimating the odds …
It may be one in a trillion trillion (it's easy to imagine that), in which case, Earth life may be unique in the
observable universe," Davies told Space.com in an email. "But Pa may be quite large. We simply can't say.""
In another article entitled “What are the Odds of Life and the Universe forming if God does not Exist?” by
Marshall Entrekin, shared the math by Sir Roger Penrose, a mathematical physicist,
“The number Penrose calculated is useful to our purposes here, however, because it also reflects the odds
of our particular universe arising by chance in a big bang event. That chance is 1/1010^123. To get an idea of
just how low those odds are, if that number were written out, it would contain vastly more zeros than there
are atoms in the known universe! (There are approximately 1078 atoms in the known universe.) And all of
those zeroes represent incredibly more universes than the number of zeroes!”
Humans, simply, does not know exactly how nonlife turned into life. To assert otherwise is just a lame
excuse to avoid recognizing the authority of the one who is the source of life - Jehovah God.
Rejection of God’s authority by humans is exactly what unfolded in the Bible. The issue that faced humanity
is whether to stay away from God’s sovereignty or stick ourselves underneath it. God resolves to exercise
His divine sovereignty on the earth using His Son, the Anointed One or Messiah, through an agency the
Bible calls the Kingdom of God under the leadership of the Lord Jesus Christ.
There lies the unity between what is known as the Old Testament (or more accurately, the Hebrew
Scriptures) and the New Testament (or more accurately, the Christian Greek Scriptures). It links together
under the theme of restoring divine sovereignty to the earth. One article from Bible.org entitled “The
Kingdom of God in New Testament Theology: The Battle, The Christ, the Spirit-Bearer, and Returning Son
of Man” echoed this
191 | P a g e
“When Israel was overrun by the nations, a longing existed that one day God would reestablish his rule on
behalf of his people and show his comprehensive sovereignty to all humanity. After all, God had committed
himself to David concerning a dynasty of duration (2 Sam. 7:13). It is here that the hope of a future kingdom
of God, made not with hands, came to be contrasted with the kingdoms of men in Daniel 2 and 7. It is in the
context of such expectation that Jesus used the term “kingdom of God.” What was hoped for was something
that had existed in the past, but only as a mere glimpse of what had been promised–a rule to come involving
total peace for God’s people. In sum, Kingdom hope by the time of the Babylonian captivity is driven forward
by the vision of the fullness of God’s rule showing up one day. It was to this hope that Jesus preached.”
The last book of the Bible, Revelation, captured this hope and promise
“The seventh angel blew his trumpet. And there were loud voices in heaven, saying: “The kingdom of the
world has become the Kingdom of our Lord and of his Christ, and he will rule as king forever and ever.””
(Revelation 11: 15)
Given this context, a Bible reader can appreciate the exaltation of God’s sovereignty in the psalm. It has a
superscription
“To the director. Of the sons of Korʹah. A melody.”
The psalm can be divided into two segments separated by the instruction “Selah”
“All you peoples, clap your hands.

Shout in triumph to God with joyful cries.
For Jehovah the Most High is awe-inspiring;
He is the great King over all the earth.
He subdues peoples under us;
He puts nations under our feet.
He chooses our inheritance for us,
The pride of Jacob, whom he loves. (Selah)” (47: 1-4)
The key word is “great King” and not just over Israel but “over all the earth”. The sons of Korah knew that God’s
sovereignty rules beyond Israel’s borders. God can exercise His sovereignty at will to realize His purpose for
Israel.
“God has ascended amid joyful shouting;

Jehovah, amid the sound of the horn.
Sing praises to God, sing praises.
Sing praises to our King, sing praises.
For God is King of all the earth;
Sing praises, and show insight.
God has become King over the nations.
God sits on his holy throne.
The leaders of the peoples have gathered together
With the people of the God of Abraham.
For the rulers of the earth belong to God.
He is highly exalted.” (47: 5-9)
The key word is repeated in the second half of the psalm “our King”, “King of all the earth”, “King over the
nations” and “his holy throne”. When Jehovah God exercises His authority to achieve His purpose, it is
192 | P a g e
something to celebrate with song. The psalm pictures a future where both Hebrews and non-Hebrews will as
one recognize God’s authority as King.
The last book of Revelation echoes this with not just humans but angels joining in the chorus of celebrating
God’s divine sovereignty
“And I heard what sounded like a voice of a great crowd and like the sound of many waters and like the sound
of heavy thunders. They said: “Praise Jah, because Jehovah our God, the Almighty, has begun to rule as king!
“ (Revelation 19: 6)
Additional reading: https://www.jw.org/en/publications/books/good-news-from-god/what-is-gods-kingdom/
193 | P a g e
19.46 Psalm 48
19.46.1 Psalm 48 - Part 1
What is the significance of Jehovah God having a temple in Jerusalem in the days of the Judean kings?
What is the gain of the people of Judah when they remained loyal and faithful to Jehovah God in terms of
protection for the city? These are my reflection notes.
One article summarizes the messages or themes of Psalm 48
“These diverse modes of experience point to the twin themes of Psalm 48: (1) God established Zion forever
as his power dwells within her, freely guaranteeing her ongoing existence (vv. 2, 9); and (2) Zion's physical
continuation witnesses to God's protective care for Israel (vv. 6-7, 13-14). These two themes are by no
means unrelated. Specifically, "we" in the city have heard of God's great deeds in the past, and these
include God's protection of the city. The city's ongoing life is a witness in the present time to God's
faithfulness in past times of crisis. A number of poetic techniques link these themes together in Psalm 48 in
such a way that these themes become mutually reinforcing.” [1]
A blog article describes the linkage between various chapters in the Psalms, in Bible.org “Psalm 48: The City
of the Great King”
“Psalm 48 sings the praises of Zion, the city of our God, the city of the great King (48:1, 2). It is a companion
to Psalms 46 and 47, which also proclaim God’s victory over His enemies. Psalm 46:4 also refers to “the city of
God, the dwelling places of the Most High.” Commenting on the Old Testament theology of Zion, Willem
VanGemeren writes (Expositor’s Bible Commentary, ed. by Frank Gaebelein [Zondervan], 5:355),
The psalmist affirms that God’s beneficent rule belongs only to the godly, the residents of Zion.
Mount Zion stands for the vision of God’s kingship. God’s kingdom is greater than Jerusalem but receives its
visible expression in the temple and palace of Jerusalem”
“A song. A melody of the sons of Korʹah.”
The previous chapters were also ascribed to the sons of Korah, from the outset of Book 2, The psalm opens
with a reference to God and the “city of our God”, Jerusalem
“Jehovah is great and most worthy of praise

In the city of our God, in his holy mountain.
Beautiful in its loftiness, the joy of the whole earth,
Is Mount Zion in the far north,
The city of the Grand King.
In her fortified towers,
God has made known that he is a secure refuge.” (48: 1-3)
The sons of Korah has been echoing the theme of the “city of God” and Jehovah as “a secure refuge” from the
previous chapters. What does the reference to Zion “in the far north” possibly mean? The Bible-based
encyclopedia Insight explains
“In Isaiah’s time there was only one mountain, Mount Zion (which name came to include the temple site on
Mount Moriah), where God representatively met with his people. (Compare Isa 8:18; 18:7; 24:23; Joe 3:17.) It
could appropriately be termed “the mountain of meeting” because at the sanctuary there all mature Israelite
males were to appear before the face of Jehovah three times each year. (Ex 23:17) Psalm 48:1, 2 further
194 | P a g e
confirms this identification by giving Mount Zion a northerly location, harmonizing with the placement of “the
mountain of meeting” in “the remotest parts of the north.”” [2]
When David brought to Jerusalem the Ark of the Covenant, which used to hold the symbolic presence of
Jehovah God, the Grand King, above it, Jerusalem became the “city of the Grand King”. When the temple was
inaugurated many years later, Jehovah God showed the Israelites that He has blessed the temple by occupying
it in a symbolic way through the cloud or Shekinah light.
Insight adds further comments on the city itself

“It was called “the perfection of prettiness” and “the town of the grand King.” (Ps 48:2; 50:2; La 2:15) Jerusalem
was the capital of God’s nation. (Ps 76:2) After David seized the city from the Jebusites and made it his capital,
it was called “the City of David,” or just “Zion.”—2Sa 5:7.
While not enjoying a very strategic location, Jerusalem gained fame because God placed his name there. (De
26:2) It was the religious and administrative center of the nation.
Jerusalem is at an altitude of 2,500 feet [750 m] in the central mountains of Judea. The Bible refers to its
“loftiness” and to worshipers as ‘going up’ to reach it. (Ps 48:2; 122:3, 4) The ancient city was surrounded by
valleys: the Valley of Hinnom on the west and south and the torrent valley of Kidron on the east. (2Ki 23:10; Jer
31:40) The spring of Gihon in the Kidron Valley and En-rogel to the south supplied fresh water, especially vital
during enemy attacks.—2Sa 17:17.” [3]
The sons of Korah wrote about the details of the city, including reference to its “fortified towers”. Insight
comments
“This would be especially meaningful to Jews who would look up at the great stronghold of Jerusalem situated
on an elevation higher than nearly any other major capital city in human history, with its mighty walls of defense.
Through the prophet Zechariah, Jehovah speaks of himself as “a wall of fire all around” Jerusalem. This gives
his people encouraging assurance that, while walls of stone can be broken down, Jehovah himself is really the
defense of his servants.—Ps 48:3, 11-13; Zec 2:4, 5.” [4]
While the Israelites continue to remain faithful to Jehovah, their Grand King, He protected or defended the city
against its enemies. Hence, the sons of Korah could write
“For look! kings have assembled;

Together they have advanced.
When they saw it, they were amazed.
They panicked and fled in terror.
Trembling seized them there,
Anguish like that of a woman giving birth” (48: 4-6)
But when the people of Judah and their king became unfaithful, Jehovah God allowed several times for enemy
kingdoms to come up and attack the city, seizing its wealth. The most destructive in pre-Christian times is the
burning of the city in 607 B.C.E. when the Babylonian forces came to destroy Jerusalem. The last during the
days of the apostles was in 70 C.E. when the Roman forces burnt the city one more time, including the temple.
The city lost God’s favor and protection. Her beauty as a “joy of the whole earth” disappeared. The history of
Jerusalem as a city shows that God is not sentimental. Failure to remain loyal to Him has consequences.
References
[1] Smith, Mark. “God and Zion: Form and Meaning in Psalm 48”, p. 68.
[2] Mountain of Meeting. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 446.
[3] ”See the Good Land”, Jehovah’s Witnesses, p. 20.
195 | P a g e
[4] Fortifications. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 867.
19.46.2 Psalm 48 - Part 2
Psalm 48 continues to celebrate the might of God’s saving acts and His protection of the holy city Jerusalem
when its inhabitants were faithful and loyal to Him. But how do we understand God’s protection for this city? Is it
unconditional? What does that teach me about how God deals with relationships? These are my reflection
notes.
The psalm continues below
With an east wind you wreck the ships of Tarʹshish.

What we heard about, we have now seen for ourselves
In the city of Jehovah of armies, in the city of our God.
God will firmly establish it forever. (Selah)” (48: 7,8)
First, where is Tarshish? The Bible-based encyclopedia Insight explains
“Most scholars associate Tarshish with Spain, based on ancient references to a place or region in Spain called
Tartessus by Greek and Roman writers. While Greek geographer Strabo (of the first century B.C.E.) placed a
city called Tartessus in the region around the Guadalquivir River in Andalusia (Geography, 3, II, 11), the name
Tartessis appears to have applied generally to the southern part of the Iberian Peninsula.” [1]
Whether Jehovah God actually wrecked ships from Tarshish and for what reasons, the psalmists do not state
anything more. The only other reference in the Bible I am familiar with about ships being wrecked in Tarshish is
Jonah where God sent a strong wind against the ship going there (Jonah 1: 3, 4).
Bible scholars though not losing ideas on how to decode these verses are split between dating this to the post-
Sennacherib siege of Jerusalem or to destruction of the navy fleet of Xerxes in the Hellespont as reported by
the Greek historian Herodotus.
The above verse states God establishing Jerusalem, the city of God, forever. But today Jerusalem is a different
city. The temple is gone. There is a great Muslim mosque in the city. What has happened to the psalmist’s
words of God establishing the city forever? The Hebrew word for ‘forever’ can also be translated ‘time indefinite’.
It does not necessarily mean eternal. It just meant until some future time that we don’t know today. That future
time ended when the Jews decided to kill the Son of God and the consequent abandonment of the covenant.
Israel has entered into a covenant with conditions, with Jehovah God as their Grand King. It has stipulations,
blessings and curses for compliance or violations. Israel or the Jews later became unfaithful to the point they
killed the Son of God. Hence, Jehovah God allowed the city to be burned one more time in 70 C.E. by the
Roman army.
But at the time of the writing of this psalm, the Levitical sons of Korah, were inspired to write about God’s loyal
love to His then faithful people
“We ponder your loyal love, O God,

Within your temple.
Like your name, O God, your praise
Reaches to the ends of the earth.
Your right hand is filled with righteousness.” (48: 9, 10)
The first statement is powerful - ‘we ponder your loyal love’. Other English Bibles translate this as ‘we
meditate on your unfailing love’. To meditate or to ponder is to call back rich data about God’s demonstrations
of His care to me as an individual or to the community as His people. This strengthens my relationship with
Jehovah God as a living God who cares. In a way, it helps me to count my blessings.
196 | P a g e
God’s name Jehovah is an important theme in the psalms. The psalmist knew at the then world, God’s name is
known even to neighboring nations. This is true especially after Jehovah God overthrows the enemies of His
chosen people. One paper linked the important concept attached to God’s name here to the prophetic work of
Ezekiel and the restoration of Israel to its homelang after the Babylonian exile
“Even though Israel is still a faithless people, steeped in sin, and even though this fact is clearly known both to
Him and to it, and even though it has not become regenerate in any way, nor in the slightest degree of its own
accord merited forgiveness, none the less Yahweh must forgive it and restore it to its land and to national
existence and take it again as His people and prosper it in the sight of all the nations, in order that their
suspicions may be dispelled and they may come to realize that He is indeed a great and powerful deity, a world-
god in every respect, that not only can He protect and propser His own particular, little people, but througout the
world, upon those nations which will not recognize Him and His power and dominion and will not do homage to
Hims and reverse His holy name. For the sake of His name, for the sake of His reputation among the nations,
He must act. He must of His own volition, as a manifestation of sheer grace, forgive Israel all its sins and take it
again unto Himself as His people.” [2]
This paper called this doctrine the “Ezekiel doctrine” supposedly formulated by this priest. But my Bible reading
showed me that this emphasis on God’s name is not unique to Ezekiel. It is also present in the Pentateuch or
the books of Moses, the first books of the Bible. When God told Moses why Pharaoh was allowed to exist
despite his stubbornness, Moses wrote of Jehovah God, “But for this very reason I have kept you in existence:
to show you my power and to have my name declared in all the earth.” (Exodus 9:16) The date of this paper
goes back to 1941 when the documentary hypothesis was still popular. This theory fell to the way side by the
late 1970’s.
The last segment of the psalms encourages the community of loyal servants of God to take note of details of
the structure of the city of Jerusalem, to be familiar with it and its functions
“May Mount Zion rejoice,

May the towns of Judah be joyful, because of your judgments.
March around Zion; go all around it;
Count its towers.
Set your hearts upon its ramparts.
Inspect its fortified towers,
So that you may tell about it to future generations.” (48: 11-13)
Jehovah God no longer has a city today on the earth. But He still has a community of an organized people
willing to do His work. In like manner, I am encouraged on familiarizing myself with the organization, functions,
roles and task of God’s community today.
The psalm ends beautifully
“For this God is our God forever and ever.

He will guide us forevermore.” (48: 14)
References
[1] Tarshish. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1066.
[2] Morgenstern, Julian. “Psalm 48”, Hebrew Unioin College Annual Vol 16 (1941), p. 33.
197 | P a g e
19.47 Psalm 49
19.47.1 Psalm 49 - Part 1
Bible scholars classify this psalm as a ‘wisdom psalm’. That means the psalm teaches its reader important
spiritual facts. The psalmist also talks about a riddle. What is the message about human mortality in this psalm?
This is my reflection note.
One paper talked about the classification of this psalm as a wisdom psalm
“It is the consensus of Psalms scholarship that Ps 49 is a wisdom psalm. The address to all humankind, the use
of words like “fool” and “riddle”, the lack of reference to cultic practice, the challenge to examine one’s life, and
reference to issues of death and eternity are all earmarks of classic wisdom literature. However, the psalm’s
association with the wisdom genre does not play into how it should be translated. It should also be noted that it
is unusual for wisdom literature and cultic concerns such as pilgrimages and festivities to be connected.
In 1974, Leo Perdue (“Riddles of Psalm 49)” defended the hypothesis that Ps 49 is a wisdom psalm in the form
of a riddle that the psalmist has not really answered nor even explicitly identified. Perduce points to the facts
that issues of life and death are one characteristic of wisdom literature and that being clever enough or
knowledgeable enough to answer a riddle correctly often leads to life. “ [1]
Another paper summarizes the message or content of the psalm itself
“Psalm 49 offers an instructive case for analyzing the expression of the emotion of fear in the Psalms. After his
initial proclamation addressed to all of humanity in verses 2-5, the psalmist asked a rhetorical question in verses
6-7 that sets forth the problem: "Why should I fear in days of adversity, when the iniquity of my foes surrounds
me, even those who trust in their wealth, and boast in the abundance of their riches?" This question
"communicates a real situation of distress; it introduces us to the fearful perplexity of those who are helplessly
at the mercy of the rich and powerful." In verses 8-16 the psalmist probed this problem, and by this means
exposed its logical and theological flaws. His conclusion (vv. 17-21) begins with the prohibition, "Do not be
afraid," in verse 17, which provides a corrective balance to "Why should I fear?" in verse 6.” [2]
How did the psalmist use his literary skills to deliver the message? This paper writes
“In Psalm 49 the extensive use of lexical repetition with a number of variations serves to reinforce the psalmist's
major points of emphasis and to introduce significant developments in his message. It is important to note that
of the twenty-eight repeated roots in the Hebrew text in this psalm, only fifteen are reproduced in the New
American Standard Bible, which is one of the most literal biblical translations. To appropriate fully both the
psalmist's literary artistry and the message he is communicating through that poetic medium, it is necessary to
analyze the Hebrew text. As Psalm 49 demonstrates, sound is notoriously difficult to translate, so without
recourse to the author's original language much of his poetic brilliance and thematic content is obscured.” [3]
The psalm opens with a superscription
“To the director. Of the sons of Korʹah. A melody.”
This is another inspired composition by the sons of Korah.
The psalm opens to a general audience, inviting the audience to listen
“Hear this, all you peoples.

Pay attention, all you inhabitants of the world,
Both small and great,
Rich and poor alike.
My own mouth will speak wisdom,
And the meditation of my heart will show understanding.
198 | P a g e
I will pay attention to a proverb;

I will expound my riddle with the harp.” (49: 1-4)
The Bible-based encyclopedia Insight defines a ‘riddle’

“A saying that is puzzling. The Hebrew word for riddle may also be rendered ‘ambiguous saying’ or ‘perplexing
question.’ (Compare Da 8:23, ftn.) Riddles are contrasted with plain speech that can be readily understood. (Nu
12:8) The word is sometimes used as an expression parallel to “proverbial saying,” because a riddle may well
be a statement that is full of meaning but set out in obscure language.” [4]
The psalmists here, the sons of Korah, would like to teach its audience something important.Then, it mentions
the use of the ‘harp’ as part of this announcement. What is this important teaching these Levites wanted to
share? The next verses disclose it
“Why should I fear during times of trouble,

When I am surrounded by the evil of those trying to overthrow me?
Those who are trusting in their wealth
And who boast about their great riches,
None of them can ever redeem a brother
Or give to God a ransom for him,
(The ransom price for their life is so precious
That it is always beyond their reach);
That he should live forever and not see the pit.” (49: 5-8)
What is the setting that prompted the question? The psalmist, the ‘I’, is facing a time of trouble. If he is afraid, he
is asking why should he be afraid, and the fear is associated with evil men trying to overthrow him. Who are
these evil men? The answer the psalmist gives us - those who trust in their wealth and great riches. These are
the powerful and influential who can move others to act against him.
What wisdom does he derive or comforts him and takes away his fear? The truth that even with their great
wealth, they cannot redeem anyone from death, not themselves or anyone else. The ransom price cannot be
paid by their great riches. Why is this an important realization in the context of the entire Bible? I will put this on
my next reflection.
References
[1] Smith, Janet. “Dust or Dew: Immortality in the Ancient Near East and in Psalm 49”, James Clarke and Co.,
2012, p. 19.
[2] Estes, Daniel. “Poetic Artistry in the Expression of Fear in Psalm 49”, Bibliotheca Sacra 161, January-March
2004, p. 55.
[3] Ibid., p. 60.
[4] Riddle. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 806.
199 | P a g e
19.47.2 Psalm 49 - Part 2

The Bible teaches that God salvaged the human race from the doom of sin which is death. The price paid was
dear - the perfect human life of His very own Son. What many do not know is that it is not for everyone.
Psalm 49 although it was discussing fear of evil men with great wealth and influence at their disposal to cause
harm to a righteous man, raised the idea that even so, they cannot buy themselves out of the doom of sin which
is death. I will repeat those verses here
“None of them can ever redeem a brother

Or give to God a ransom for him,
(The ransom price for their life is so precious
That it is always beyond their reach);
That he should live forever and not see the pit.” (49: 5-8)
Why is it beyond the reach of powerful and wealthy but imperfect humans? The Bible teaches that the ransom
price is the price of another perfect human life. No one who came out from Adam was born perfect. Hence, no
one can pay the price with their death. Adam gave up or sacrificed his own perfect human life in the altar of
disobedience and selfishness. For Adam’s children to be restored to perfection, another perfect human life has
to give up his as payment as ransom.
A Bible-based publication explained the concept of the ransom price and why the life of the Son of God is the
payment or ransom price
“Because Jehovah is “a lover of righteousness and justice.” (Ps. 33:5; Deut. 32:4; Jer. 9:24) So, the way
he dealt with the situation upheld his righteousness, met the demands of absolute justice, and, at the
same time, magnified his love and mercy. How is that so?
(1) Adam and Eve had produced no children before they sinned, so none were born perfect. All of
Adam’s offspring were brought forth in sin, and sin leads to death. If Jehovah had simply ignored this,
that would have been a denial of his own righteous standards. God could not do that and so become a
party to unrighteousness. He did not sidestep the requirements of absolute justice; so no intelligent
creature could ever legitimately find fault in this respect.—Rom. 3:21-26.
(2) Without ignoring the requirements of justice, how could provision be made to deliver those of Adam’s
offspring who would demonstrate loving obedience to Jehovah? If a perfect human was to die sacrificially,
justice could allow for that perfect life to provide a covering for the sins of those who would in faith accept
the provision. Since one man’s sin (that of Adam) had been responsible for causing the entire human
family to be sinners, the shed blood of another perfect human (in effect, a second Adam), being of
corresponding value, could balance the scales of justice. Because Adam was a willful sinner, he could
not benefit; but because the penalty that all mankind was due to pay for sin would in this way be paid by
someone else, Adam’s offspring could be delivered. But there was no such perfect human. Humankind
could never meet those demands of absolute justice. So, as an expression of marvelous love and at
great personal cost, Jehovah himself made the provision. (1 Cor. 15:45; 1 Tim. 2:5, 6; John 3:16; Rom.
5:8) God’s only-begotten Son was willing to do his part. Humbly leaving behind his heavenly glory and
becoming a perfect human, Jesus died on behalf of mankind.—Phil. 2:7, 8.” [1]
That explains why Jesus had to die. He had to die to pay the ransom price - his own perfect human life to
match what was lost by Adam, his own perfect human life. So, I was salvaged out of the doom of sin
because someone believed I deserved a second chance.
With that death, the ransom price was paid. It was also an atonement for sin all humans inherited from
Adam. The Bible-based encyclopedia Insight explains this aspect
“As used in the Bible, “atonement” has the basic thought of “cover” or “exchange,” and that which is given in
exchange for, or as a “cover” for, another thing must be its duplicate. Thus, anything making satisfaction for
200 | P a g e
something that is lost or forfeited must be “at one” with that other thing, completely covering it as its exact
equivalent. There must be no overlapping and no coming short. No imperfect human could provide such a
covering or atonement to restore perfect human life to any or all of mankind. (Ps 49:7, 8) To make adequate
atonement for what was forfeited by Adam, a sin offering having the precise value of a perfect human life would
have to be provided.” [2]
Without this arrangement from Jehovah God, to have His dear Son volunteer to pay the ransom price with his
perfect human life, all the words of the psalmists remain true
“He sees that even wise people die;

The stupid and the unreasoning perish together,
And they must leave their wealth to others.
Their inner wish is that their houses will last forever,
Their tents to generation after generation.
They have named their estates after themselves.
But man, although honored, will not remain;
He is no better than the beasts that perish.
This is the way of the stupid ones
And of those who follow them, who take pleasure in their empty words. (Selah)” (49: 10-13)
Humans are no better than the beasts, in the sense, that we are born, grow old, and then die. We will never
know what becomes of whatever legacy we think we left behind.
“They are assigned like sheep to the Grave.

Death will shepherd them;
The upright will rule over them in the morning.
Every trace of them will fade away;
The Grave rather than a palace will be their home.
But God will redeem me from the power of the Grave,
For he will take hold of me. (Selah)” (49: 14, 15)
But, for the righteous, the hope of being redeemed was declared ahead of the time when Jesus will actually do
it. By divine inspiration God had the sons of Korah write about this future arrangement that will become central
to the teaching of the New Testament. Anchoring his faith on the God who will redeem him, the psalmist
concludes positively
“Do not be afraid.” (49: 16a)
Do not be afraid of the powerful and wealthy who scheme bad things against him. In the end, they themselves
will meet up with death but without God redeeming them from the Grave. The wealthy and powerful are no
“better than the beasts that perish.”(49: 16b-20)
References
[1] Ransom. Reasoning from the Scriptures, Jehovah’s Witnesses, 1989, p. 307.
[2] Atonement. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 211.
201 | P a g e
19. 48 Psalms 50
19.48.1 Psalms 50 - Part 1
In Psalm 50, our heavenly Father, Jehovah, is called “God of gods”. Does this mean that He is surrounded by
other gods? Are there many gods from a Biblical point of view? Does this contradict that there is only one true
God? This is my reflection note.
First, regarding this psalm as a whole, one reference offers a context relative to Book Two of Psalms
“The Korah Psalms (42-49) are followed by a Psalm of Asaph (Ps 50) as a transition into the Second Davidic
Psalter (51-72). Psalm 50 balances the subsequent Asaphite collection (Pss 73-83) within the ABCB’’ structure,
and the history of scholarship on this psalm identifies both prophetic and liturgical dimensions in its form and
content. Since there is no explicit mention of the waters of chaos within this psalm, I shall only note what I deem
to be the most salient features for the present investigation insofar as they contribute to the thematic
development of the Elohistic Psalter as a whole.” [1]
Regarding the organization of the Psalm 50’s content, this reference suggests the following
“It is possible to identify the structure of Ps 50 as consisting of the superscription in 50:1a, the opening
declaration in vv 1b-6 (closing with [Heb word]), God’s initial dispute in vv. 7-15 (opening with an imperative and
closing with phrasal repetition similar to v. 23), and God’s second dispute in vv. 16-23 (opening a disjunctive
waw). As noted by Allen, the final unit (vv. 7-23) is a divine speech of reprimand, which then closes with the
charge in vv. 22-23. Bos rightly notes that this psalm is not against sacrifice. Rather, it is about those who
sacrifice without a right relationship to God.” [2]
The scholar referred to , Allen, wrote in his article the reference above
“The structure of a piece of literature is determined by close examination of its content. An important aspect of
content is form, whereby knowledge of comparable literature discloses patterns into which the piece falls. On
this evaluation Psalm 50 falls basically into two parts, a larger one consisting of a divine speech of reprimand,
vv.7-23, and a short introduction announcing in hymnic terms God’s appearing in a theophany to speak, vv. 1-6.
There are more complex issues lurking beyond this definition, which will call for consideration later.
Another dimension of structure is measured by stylistic criteria. Above all, repetition of words, motifs and
morphological and syntactical features affords clues to the movement of the piece and the stress which the
communicator apportioned to aspects of his message. Stylistic analysis may reveal a different structuring from
that suggested by form, and especially a more intricate one. Form is subservient to the communicator’s overall
purpose. It is a material which he may manipulate for his own ends. Therefore it does not necessarily determine
the divisions in the development of the piece. Stylistic observations can yield better indications of intention and
reveal signposts the communicator himself erected to point to his meaning.” [3]
For my reflection purposes, it is useful when reading the Bible, to understand how the writer was using the tools
of language available in his day to get the divine message across to his readers. He could be using images or
metaphors just as poets do today, and allusions or reference to previous Bible books, which scholars call inter-
textuality or simply context, and describing things which could be unique in his day culturally.
Now, it is time to apply those in the actual reading of Psalm 50. The psalm has the following superscription
“A melody of Aʹsaph.”
Other than David and the sons of Korah, I am now introduced to another psalmist Asaph. Who is Asaph?
The Bible-based encyclopedia Insight offers an explanation
“The superscriptions for Psalms 50 and 73 to 83 credit these songs to Asaph. However, it seems likely that the
name is there used as referring to the house of which he was paternal head, since some of the psalms (Ps
79, 80) evidently describe events later than Asaph’s day.” [4]
202 | P a g e
So, similar to the sons of Korah, ‘Asaph’ is the name representing his family. He is not the actual person
referrred to. The psalm by the sons of Asaph opens with a special reference to Jehovah
“The God of gods, Jehovah, has spoken;

He summons the earth
From the rising of the sun until its setting.” (50: 1)
Where did the term “God of gods” come from? The Bible-based encyclopedia Insight explains
“In some places in the Hebrew Scriptures, the words ʼEl (the singular form of the word “God”) and ʼElo·himʹ (the
plural form of excellence of the word “God”) are used one after the other. Thus at Joshua 22:22 and Psalm 50:1
the Hebrew text reads ʼEl ʼElo·himʹ Yehwahʹ. While some translations (Ro; Ps 49:1, BC [Spanish]) simply
transliterate the first two words of this phrase, others render them as “the God of gods” (AT, JB, La, VM
[Spanish]) or, somewhat more accurately, “The Mighty One, God” (AS, Mo, RS), and “Divine One, God”
(NW).—See GOD.” [5]
This is how other English Bible render the Hebrew “El Elohim Yehwah” as referred to by Insight
“The Mighty One, God, the LORD” (NIV, NASB)

“The LORD, the Mighty One, is God” (NLT)
“The Mighty One, God the LORD” (ESV)
Many might be surprised of the reference “of gods”. Does this mean that there are other gods other than
Jehovah God himself, to be called “God of gods”? The cultural context surrounding Israel at this time, the
Canaanites worshiped a pantheon of gods, gods that fight each other, that in the end, one god became
supreme. Bible scholars who promoted the now defunct theory of ‘documentary hypothesis’ previously taught
that the worship of Israel for Jehovah, the one God, was an evolution of this religious belief from their
neighbors. But the Bible logically and conceptually has no equivalence in teaching about God similar with the
Canaanites. The idea is false.
In the Bible, there is only one God, and the Bible teaches that He is Jehovah, the Creator. The Hebrew word for
god came from the idea of a ‘strong one’ or ‘mighty one’. Angels have supernatural might. Hence, in the Bible,
they are also called ‘gods’ from that sense. Insight explains
“At Psalm 8:5, the angels are also referred to as ʼelo·himʹ, as is confirmed by Paul’s quotation of the passage at
Hebrews 2:6-8. They are called benehʹ ha·ʼElo·himʹ, “sons of God” (KJ); “sons of the true God” (NW), at
Genesis 6:2, 4; Job 1:6; 2:1. Lexicon in Veteris Testamenti Libros, by Koehler and Baumgartner (1958),
page 134, says: “(individual) divine beings, gods.” And page 51 says: “the (single) gods,” and it cites Genesis
6:2; Job 1:6; 2:1; 38:7. Hence, at Psalm 8:5 ʼelo·himʹ is rendered “angels” (LXX); “godlike ones” (NW).” [6]
But angels are not the only ones that wield power or might. Humans too. Hence, Insight adds
“At Psalm 82:1, 6, ʼelo·himʹ is used of men, human judges in Israel. Jesus quoted from this Psalm at John
10:34, 35. They were gods in their capacity as representatives of and spokesmen for Jehovah. Similarly Moses
was told that he was to serve as “God” to Aaron and to Pharaoh.—Ex 4:16, ftn; 7:1.” [7]
But, in Hebrew, only Jehovah is referred to as “ha Elohim” and not just “Elohim”. In English, ha-Elohim means
“the true God”. See Deuteronomy 4:35, 39; Joshua 22: 34; 2 Samuel 7: 28; and 1 King 8:60 as examples.
References
[1] Wardlaw Jr., Terrance. “Elohim Within The Psalms: Petitioning the Creator to Order Chaos in Oral-Derived
Literature”, Bloomsbury Publishing Plc, p. 86.
[2] Ibid.
[3] Allen, L.C. “Structure and Meaning in Psalm 50”, Vox Angelica 14 (1984), p. 18.
[4] Asaph. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 186.
[5] Divine. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 638.
203 | P a g e
[7] Ibid., p. 969
19.48.2 Psalms 50 - Part 2
In my previous reflection, I considered what the expression “God of gods” meant and who are the other gods
mentioned in the Bible both in heaven and on earth. The Old Testament made clear that only Jehovah is the
one true God using the Hebrew ha-Elohim even though there are many gods (angels and humans). The New
Testament carried this thought as shown by the apostle Paul’s writings to the Corinthians as shown below
“There may be so-called gods both in heaven and on earth, and some people actually worship many gods and
many lords. But for us, There is one God, the Father.” (1 Corinthian 8: 5, 6, New Living Translation)
I will now proceed to the rest of Psalm 50. Why is obedience more important to God than observance of rituals?
This psalm has God explaining His terms
“Out of Zion, the perfection of beauty, God shines forth.” (50:2)
What could the psalmist mean here by describing Zion or Jerusalem as the ‘perfection of beauty’? The Bible-
“The city of Jerusalem with its hill of Zion was called “the perfection of prettiness.” (La 2:15; Ps 50:2) This does
not mean that every minute aspect of the city’s physical appearance was supremely attractive, but rather, it
relates to its use by God, the city’s beauty resulting from the splendor that he conferred upon it, making it the
capital of his anointed kings and the site of his temple.” [1]
The psalmist develops this theme of God coming forth as a judge
“Our God will come and cannot remain silent.

Before him is a consuming fire,
And a great storm rages all around him.
He summons the heavens above and the earth,
So as to judge his people:
“Gather to me my loyal ones,
Those making a covenant with me over sacrifice.”
The heavens proclaim his righteousness,
For God himself is Judge. (Selah)” (50: 3-6)
The image of God coming, surrounded by a storm and fire, is an image of impending destruction. It should
inspire fear and trembling. These are demonstrations of power and might. Imagine standing before God in this
scene where He also comes as Judge. What follows next is Jehovah God’s own speech delivered to the sons of
Asaph by inspiration, the message similar to the message of the prophets I read from the prophets Samuel,
Isaiah, Jeremiah, and others. God now speaks
““Listen, O my people, and I will speak;

Israel, I will bear witness against you.
I am God, your God.
I do not reprove you because of your sacrifices,
Nor because of your whole burnt offerings that are constantly before me.
I do not need to take a bull from your house,
Nor goats from your pens.
For every wild animal of the forest is mine,
Even the beasts upon a thousand mountains.
I know every bird of the mountains;
The countless animals of the field are mine.
204 | P a g e
If I were hungry, I would not tell you,

For the productive land and everything in it is mine.
Will I eat the flesh of bulls
And drink the blood of goats?” (50: 7-13)
Bible scholars recognize that this speech is a reprimand. It is not an anti-sacrifice speech. But more importantly
God’s speech overturns the scholar-critics that the sacrifices God required in the covenant law, found in the
Pentateuch, the five books of Moses, were an evolution from the religion of the Canaanites who offered
sacrifices to feed their gods. One paper described it this way
“In the open though it was, the ancient Mesopotamian occasional sacrifice was still a god's meal. As such, at
the very least, a libation was in order and maximally jars of beer (and water for mixing or washing the hands)
could be provided for the god's convenience. Incense was usually burned to keep away unpleasant smells.
A polite sacrificer also withdrew to give the god or gods some privacy. Ancient Israelite "peace" offerings were
also presented like a meal, accompanied by specially baked or fried unleavened loaves, cakes, and wafers.
Only part of this sacrifice was, however, actually intended for the deity to whom it was offered. In ancient
Mesopotamia, the god's share consisted of the shoulder, the caul fat, and some of the roasted meat, which
were laid, along with loaves of pita-type bread, on top of the offering table.” [2]
In the context of this psalm, God is asking whether he will eat the flesh of bulls and drink the blood of goats.
God reasoned that if He were hungry He would not tell the sons of Israel. Hence, the sacrifices were not meals
for Him at all. Jehovah showed what He wants as worship
“Offer thanksgiving as your sacrifice to God,

And pay your vows to the Most High;
Call on me in the time of distress.
I will rescue you, and you will glorify me.” (50: 14, 15)
This tone is similar to the language that Jehovah God used to reprimand King Saul, in the early days of the
monarchy
“Does Jehovah take as much pleasure in burnt offerings and sacrifices as in obeying the voice of Jehovah?
Look! To obey is better than a sacrifice, and to pay attention than the fat of rams.” (1 Samuel 15: 22)
Jehovah God is not impressed by ritual observances alone. To pay one’s vows is to demonstrate obedience. To
offer thanksgiving is to show gratitude for the blessings. That’s what counts with the true God.
References
[1] Perfection. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 602.
[2] Scurlock, JoAnn. “The Techniques of the Sacrifice of Animals in Ancient Israel and Ancient Mesopotamia:
New Insights Through Comparison, Part 2”, Andrews University Seminary Studies, Vol 44, No 2, 2006, p. 246.
205 | P a g e
19.48.3 Psalms 50 - Part 3

God is not impressed by outward show of piety and devotion. He can see the heart. When a heart is not
obedient to His will, God will not be persuaded by outward display of devotions. Instead, the psalmist writes in
the next verses
“But God will say to the wicked:

“What right do you have to relate my regulations
Or to speak about my covenant?” (50: 16)
He will not countenance being represented by such individuals. God hates hypocrites. What has God found that
made God rise to judge or reprimand the audience?
“For you hate discipline,

And you keep turning your back on my words.
When you see a thief, you approve of him,
And you keep company with adulterers.
You use your mouth to spread what is bad,
And deception is attached to your tongue.
You sit and speak against your own brother;
You reveal the faults of your own mother’s son.
When you did these things, I remained silent,
So you thought that I would be just like you.
But now I will reprove you,
And I will state my case against you. “ (50: 17-21)
Jehovah God inspired the sons of Asaph to write what God has witnessed and now He makes His case against
His audience. They have mistakenly thought that God’s silence is perhaps a sort of agreement or condonement.
They went ahead as if they have not done anything wrong and continue to represent God to others. They were
terribly wrong.
The list included stealing, adultery, lying, and slander. Stealing and adultery is part of the Ten Commandments
which are primary laws of the covenant law. God concluded that by disobeying the law, and turning back on
God’s words, which were part of the covenant law, they have lost the right to speak for God or even about the
very covenant whose laws they break.
In the opening verses, God was coming with the storm and consuming fire to judge them. For this reason, God
rejected their sacrifices to him of bulls and goats usually offered as sin or guilt offering on the altar.
To this audience, Asaph concludes with God’s own inspired words
“Please consider this, you who forget God,

So that I may not tear you to pieces with no one to rescue you.
The one who offers thanksgiving as his sacrifice glorifies me,
And as for the one who follows a set course,
I will cause him to see salvation by God.” (50: 22, 23)
This pronouncement indicates God is offering the opportunity for repentance and showing the direction what is
the right thing to do. This presents God as merciful. He is taking steps to correct this audience and allowing this
audience to recognize their error, repent, and do the right thing.
206 | P a g e
This psalm offered to me the insight that in God’s worship, what is truly valuable to Jehovah God is not what we
present to others as to who we are but what God sees in our hearts as to who we really are.
19.49 Psalms 51
19.49.1 Psalms 51 - Part 1
If we accept God’s existence, then we will have to accept His authority or sovereignty and His standard of
righteousness. We will work to nurture that relationship and comply with His requirements. But, what happens
when we fail to do so? Psalm 51 reflects the attitude of someone who has failed God, ruined his relationship
with Him, and is now trying to start all over again.
This is why scholars classify this psalm as a ‘penitential lament’. The superscription links this psalm to a specific
history of David when he dented his relationship with God
“To the director. A melody of David, when Nathan the prophet came in to him after David had relations with
Bath-sheʹba.”
For any Bible reader to appreciate the depth of Psalm 51, he has to go back and see David when he
committed his offense, his sin, against Jehovah God. One paper summarized that
“The tawdry and unhappy account of David’s adultery with Bathsheba and murder of Uriah begins tellingly:
“It happened, late one afternoon, when David rose from his couch and was walking about on the roof of the
king’s house, that he saw from the roof a woman bathing; the woman was very beautiful” (2 Sam 11:2).
From his rooftop, his place of privilege, David was, he thought, master of all he surveyed.4 The rooftop gave
him access to things meant to be private, leading, perhaps inevitably, to temptation. So David simply took
what he wanted. Who would see? David’s security was illusory, of course. Others do see—though not
obviously. David’s sense of control may be mirrored in the narrative itself, which makes no mention at all of
God in its recounting of the basic story. But God does see, and “the thing that David had done displeased
the LORD,” as we learn at the beginning of the next chapter (2 Sam 12:1). And, of course, the all-seeing
narrator sees as well, which means that so do we, the readers of the narration. More is going on here than
David knows, and David’s story will provide insight to others whom David cannot imagine to have a
viewpoint above his own. But for the story to have its proper effect, David must see himself as others see
him, which is precisely the gift provided by God through the prophet Nathan. At last, in the parable of the rich
man’s theft of the poor man’s sheep, David sees: “As the LORD lives, the man who has done this deserves
to die” (2 Sam 12:5)—though even then he cannot see himself as the perpetrator without the intervening
prophetic revelation: “You are the man!” (v. 7). Only now does David truly see: “I have sinned against the
LORD” (v. 13).” [1]
The author, in its observation to the authorship of the psalm, comments
“In this regard, Ps 51 deserves particular attention. Unlike all the other psalms specifically related to the
David story, Ps 51 alone contains no mention of the enemies or evildoers who seek the psalmist’s (or
David’s) harm. Indeed, among the psalms of lament, Ps 51 stands out because both the typical accusation
of the enemy and the accusation of God are conspicuously absent.10 Something different is afoot here in
the psalm’s fervent insistence that “I” alone am to blame for the present crisis: “For I know my transgressions,
and my sin is ever before me” (Ps 51:3).” [2]
One blog article laid out his view of the structure of the psalm
“An analysis of this psalm yields the following structure: vv. 1-2: title, vv. 1-2: the Petition, vv. 3-6:
acknowledgement of guilt, vv. 7-9: plea for the deliverance from sin, vv. 10-12: prayer for a clean heart and a
wiling spirit, v. 13: a vow to praise and teach; v. 14: a petition v. 15: prayer to make praise possible; vv. 16-
17: thoughts about the right offering; vv. 18-19: intercession for Jerusalem. H. Gunkel remarks concerning vv.
207 | P a g e
18-19: A later, timidly legalistic pious person who was not able to grasp the lofty sense of the Psalmist
quietly took offense at the fact that the Psalmist spoke so freely of sacrifices, which after all prescribed by
God’s law. Ps. 51 belongs to the form-group, prayer songs, in which the descriptions of distress and petition
dominate, but in which the prospect of the hour of thanksgiving is then also entertained (vv. 13, 15f).”
What insight can I learn from this psalm, from the mistake of David, his attitude toward his sin, his
relationship with God? There is much to be learned given that like David I am also a sinner.
The opening verses of the psalm is full of “I”, “me”, “my” which are all important indicators relative to sin and
confession
“Show me favor, O God, according to your loyal love.

Blot out my transgressions according to your great mercy.
Thoroughly wash me from my error,
And cleanse me from my sin.
For I am well-aware of my transgressions,
And my sin is always before me.
Against you—you above all—I have sinned;
What is bad in your eyes I have done.
Therefore, you are righteous when you speak,
You are right in your judgment.” (51: 1-4)
David in this psalm, reflects the spirit of genuine repentance. He recognized that by sinning, it was God that he
offended most of all. The burden of sin is evident on the opening verses. He is asking God to allow him to start
over again.
Next, David wrote the following
“Look! I was born guilty of error,

And my mother conceived me in sin.” (51: 5)
How was it possible for David to be conceived in sin and was born with sin? The Bible-based encyclopedia
Insight explains
“Jehovah’s just standards allowed for his dealing differently with Adam and Eve’s offspring than with their
parents. Why? For the reason that Adam’s offspring inherited sin, hence involuntarily started life as imperfect
creatures with a built-in inclination toward wrongdoing. (Ps 51:5; Ro 5:12) Thus, there was basis for mercy
toward them.” [3]
How can David get started over with his broken relationship with God because of violating two of the Ten
Commandments from the covenant law - ‘You must not murder’ and ‘You must not commit adultery’? I will
reflect on that next.
References
[1] Gaiser, Frederick. “The David of Psalm 51: Reading Psalm 51 in Light of Psalm 50”, Word and World Vol
23, No 4, Fall 2003, p. 382.
[2] Ibid., p. 384.
[3] Jehovah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 18.
208 | P a g e
19.49.2 Psalms 51 - Part 2

What should the attitude of someone who broke God’s law to be considered genuinely repentant and deserving
of divine forgiveness? This is my reflection notes in the rest of Psalm 51.
King David, abusing his power as king, violated two key covenant laws found in the Ten Commandments -
adultery and murder. He coveted the wife of his elite soldier and grand-daughter of his friend and counselor
Ahithophel, and then he arranged for this elite soldier to die in battle to cover the sin. David thought that it was a
sort of a perfect crime except that there is one witness who saw it all - Jehovah God. Jehovah God sent His
prophet Nathan to expose the sin to David. But Jehovah, the Ultimate Judge, forgave David.
In the opening of Psalm 51, David recognized and accepted the responsibility for his sin. He recognized that the
sin was not just against Bath-Sheba, or her husband Uriah the Hittite, and their families. It was first of all an
offense against the sovereign Grand King of Israel, Jehovah. He had ruined his relationship with God. Now he
has to start fixing it.
What could David ask from God so he can start over? The rest of the psalms is insightful in this regard. The
next verses, David asked for the following
“Look! You find pleasure in truth in the inner person;

Teach my innermost self true wisdom.
Purify me from my sin with hyssop, so that I will be clean;
Wash me, so that I will be whiter than snow.” (51: 6, 7)
Now, David cannot hide who he really is inside before God. David knows Jehovah finds pleasure in what He
sees in the “inner person”. In other English Bibles, they translate “inner person” or “inner most being” the literal
English of “inward parts”. The ‘inward parts’ frequently refer to the ‘kidneys’ an innermost organ of the body.
The Bible uses this language to represent who we really are deep inside. The second line repeats this concept
in the phrase ‘innermost self’ or what other English Bibles translate as ‘that secret place’ (New International
Version) or ‘hidden part’ (New American Standard Bible) or ‘secret heart’ (English Standard Version).
For truth and true wisdom to prosper in David, he needs a transformation - cleaned from sin (compared to stain
of crimson to white as snow). Why is sin compared to crimson? One encyclopedia explains
“Resistance to fading’ is the feature associated with crimson [1]. So, can David be forgiven so that the stain of
sin (although strong as crimson dye) can be made ‘whiter than snow’? Jehovah God has an answer that
through divine inspiration was given to the prophet Isaiah
“Though your sins are like scarlet,

they shall be as white as snow;
though they are red like crimson,
they shall become like wool.” (Isaiah 1: 18)
David offers insight to the emotional burden of serious sins
“Let me hear sounds of joy and rejoicing,

So that the bones you crushed will rejoice.
Turn your face away from my sins,
And wipe away all my errors.
Create in me a pure heart, O God,
And put within me a new spirit, a steadfast one.
Do not cast me out from your presence;
209 | P a g e
And do not take your holy spirit away from me.

Restore to me the joy of your salvation;
Stir within me a willingness to obey you.” (51: 8-12)
From being ‘crushed’ to being renewed, from sadness to joy. David asked for a ‘new spirit, a steadfast one’.
This spirit is the will to do what is right and not give in to the desires of the imperfect flesh that sees only what
the New Testament writer apostle Paul calls ‘ temporary enjoyment of sin’ (Hebrews 11:25). Other English
Bibles translate it as “fleeting pleasure of sin’ (New International Version) and ‘passing pleasures of sin’ (New
American Standard Bible). With a new spirit, David can now look beyond the temporary enjoyment or pleasures
and see the long-term outcome and desist from sin.
A Bible-based publication commented on this request of David

“Our upbringing or our past conduct may have developed in us a liking for practices that Jehovah condemns.
Even then, he can help us to bring about necessary changes so that we can continue to serve him acceptably.
King David recognized this. After he had committed adultery with Bath-sheba, David implored Jehovah: “Create
in me a pure heart, . . . and put within me a new spirit, a steadfast one.” (Ps. 51:10, 12) Sinful conduct may
strongly appeal to our fallen flesh, but Jehovah can stir within us a willing spirit, the desire to obey him.” [2]
In the next verses, David recognized that obedience is better than sacrifice
“I will teach transgressors your ways,

So that sinners will return to you.
Save me from bloodguilt, O God, the God of my salvation,
So that my tongue may joyfully declare your righteousness.
O Jehovah, open my lips,
So that my mouth may declare your praise.
For you do not want a sacrifice—otherwise I would give it;
You do not find delight in a whole burnt offering.
The sacrifices pleasing to God are a broken spirit;
A heart broken and crushed, O God, you will not reject.” (51: 13-17)
Renewed, David can now return to praising God who have seen in him genuine repentance, who because of
the heavy burden of sin is dealing with a broken heart and crushed spirit. The psalm finally ends with a positive
note
“In your goodwill do what is good for Zion;

Build up the walls of Jerusalem.
Then you will take delight in the sacrifices of righteousness,
The burnt sacrifices and the whole offerings;
Then bulls will be offered up on your altar.” (51: 18, 19)
Because he is a designated king, David’s sin can harm the nation spiritually. Hence, he prayed for Jerusalem or
Zion to be protected too. When the sacrifices are offered by someone with a pure heart, Jehovah will once
again accept the offerings.
This psalm is comforting because it offers a way back for someone who failed Jehovah God. But God’s
undeserved kindness or grace is open to us all.
References
[1] Tyrian Purpose. Ancient History Encyclopedia Online.
210 | P a g e
[2] “We Can Remain Chaste”, The Watchtower, June 15, 2015, p. 14.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-simplified-december-2016/set-

free-by-undeserved-kindness/#?insight[search_id]=8ad25e02-9168-42b7-ad3f-
8fe964d1d7ae&insight[search_result_index]=8
211 | P a g e
19.50 Psalm 52
History is full of accounts of injustice done not just to individuals but communities. How can that be reconciled
with a God of love? Psalm 52 reports one such injustice.
The next psalm is another example of an individual lament type of psalm. The psalm is introduced by the
superscription
“To the director. Masʹkil. Of David, when Doʹeg the Eʹdom·ite came and told Saul that David had come to the
house of A·himʹe·lech.”
This refers to the account in 1 Samuel 21 and 22. That episode ended with Doeg killing the priests of the
house of Ahimelech in Nob. What was Doeg doing nearby the sacred place of the priests? The Bible-based
“An Edomite serving as King Saul’s principal shepherd, a responsible position of oversight. (1Sa 21:7; 22:9)
Doeg evidently was a proselyte. Because of being “detained before Jehovah” at Nob, possibly on account of a
vow, some uncleanness, or suspected leprosy, Doeg witnessed High Priest Ahimelech’s providing David with
showbread and the sword of Goliath.” [1]
David in this psalm is referring to a “you”. Scholars were figuring out who this was - was it Saul, Doeg, or
someone else?
“Why do you boast about your evil acts, you mighty one?
The loyal love of God lasts all day long.
Your tongue, as sharp as a razor,
Schemes harm and works deceitfully.
You love evil more than what is good,
Lying more than speaking what is right. (Selah)” (52: 1-3)
If I read the account in those two chapters, there is no record of someone boasting about their evil acts. That
detail was made available in this psalm. But Doeg the Edomite did use his tongue like a razor by reporting
details about the visit of David in a matter-of-fact way. Doeg knew that King Saul was hunting David down. His
disclosure would bring harm to the Aaronic priests. It certainly did. The psalm highlighted that this ‘you’ lied.
Doeg did lie to King Saul about one detail about Ahimelech inquiring of Jehovah for David.
David continues to describe this ‘you’
“You love every harmful word,

O you deceitful tongue!
That is why God will pull you down once and for all;
He will snatch you up and tear you away from your tent;
He will uproot you from the land of the living. (Selah)” (52: 4, 5)
In David’s psalm, David declared that God would put Doeg to death for killing not just the priests but their
families and animals. The Bible does not record what eventually happened to Doeg the Edomite.
Some scholars noted the irony of what Doeg did to the priests of Jehovah God and what King Saul did to the
Amalekites. Doeg spared no humans and animals at Nob from the house of Ahimelech. He went on to kill
everyone while King Saul on the other hand intentionally spared the animals and King Agag of the Amalekites.
David reflected that day will come when someone like Doeg will pay for their deed and the righteous will witness
the destruction of this ‘you’
212 | P a g e
“The righteous ones will see it and be filled with awe,

And they will laugh at him.
“Here is a man who did not make God his refuge,
But he trusted in his great riches
And relied on his own evil plots.”” (52: 6, 7)
Meanwhile, David ends this psalm with hope
“But I will be like a luxuriant olive tree in God’s house;

My trust is in God’s loyal love, forever and ever.
I will praise you forever because you have taken action;
In the presence of your loyal ones,
I will hope in your name, for it is good.” (52: 8, 9)
There is no literal tree in God’s house or temple. What I can find closest to a tree are the decorative engravings.
Insight explains
“Materials used were primarily stone and wood. The floors of these rooms were overlaid with juniper wood; the
inside walls were of cedar engraved with carvings of cherubs, palm trees, and blossoms; the walls and ceiling
were entirely overlaid with gold. (1Ki 6:15, 18, 21, 22, 29)” [2]
What the narrative failed to report about Doeg, this psalm implied the outcome. God has taken action.
The massacre at Nob in the hands of Doeg the Edomite is one of those tragic narratives reported in the Bible.
Those who were killed were dedicated to the service of Jehovah God. He allowed this wickedness to happen.
But the psalm teaches me that Jehovah God sees all and his justice will soon catch the perpetrator.
But what about those killed by Doeg? The beautiful hope of the resurrection will undo the damage done.This is
also true of all the victims of injustices across human history. Jehovah God will bring them back to life to enjoy
the life of a perfect, healthy, and pain-free Paradise world.
References
[1] Doeg. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 644.
[2] Temple. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1077.
213 | P a g e
19.51 Psalm 53
This psalm is a duplicate of Psalm 14. It talks about the ‘fool’ who does not believe in the existence of God.
A close comparison with Psalm 14 shows that Psalm 53 differ only in verse 5 with three lines replacing the
original three lines from Psalm 14. Other scholars note that where God’s name ‘Jehovah’ appear in Psalm 14, it
was replaced by ‘God’ in Psalm 53. Unlike Psalm 14, there are more instructions in the superscriptions than
Psalm 14 as shown below
“To the director; in the style of Maʹha·lath. Masʹkil. Of David.”
What is ‘mahalath’? The Bible-based encyclopedia Insight explains

“Probably a musical term, perhaps one of a technical nature, found in the superscriptions of Psalms 53 and 88.
Some believe that this term may be related to a Hebrew root verb meaning “grow weak; fall sick,” thereby
suggesting a gloomy and melancholy tune. This would harmonize with the somewhat somber content of the two
songs, particularly that of Psalm 88.” [1]
My reflections for chapter 14 applies to this psalm. The part that is different lies in verse 5

Terror they have never felt before,
For God will scatter the bones of those attacking you.
You will put them to shame, for Jehovah has rejected them.”
Psalm 14 has the following lines from verse 5 and 6

For Jehovah is with the generation of the righteous.
You wrongdoers try to frustrate the plans of the lowly one,
But Jehovah is his refuge.”
What scholars noted as a difference between the two psalms is that the psalmist use “God” more in Psalm 53
where “Jehovah” appeared in Psalm 14. One old paper highlights the differences from a literary perspective
“The differences are: a fuller superscription to Ps. 53; the invariable use of Elohim (God) in 53, while in 14
Elohim and Jehovah are both used; "practices," " deeds," becomes in 53, "wrong; " "gone astray," "gone back."
V. 5 of 53 contains a slight addition. The question we must now consider is: How did these variations arise? For
there cannot be two different psalms. Did the author himself publish his poem in two different versions? It is
very common for poets to revise their works, so that a second edition may differ from the first in many
particulars. It is certainly possible that the Hebrew poet should write a poem in one form and afterwards make
slight changes in it.” [2]
Psalm 53 emphasizes the consequences for the ‘fool’ who chooses to stay away from God and deny His
existence. Because the ‘fool’ rejected Jehovah and His righteous standard, not only will they be put to shame
exposing their fault, but are facing fatal judgment in the coming war of Armageddon.
References
[1] Mahalath, II. Insights on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 295.
[2] Batten, L. W. “Duplicates in Psalter”, The Old and New Testament Student, Vol 13, No. 1 (July 1891), p. 18.
214 | P a g e
19.52 Psalm 54
What does God expect from us when we are in difficulties? When we are faced with challenging circumstances?
How did David provide a very good example that I can copy? This is my reflection note.
The set of psalms from Psalm 52-57 are all classified as individual lament. The psalm is attributed to David and
the superscription refers to an incident recorded in 1 Samuel 23:19-29
“To the director; to be accompanied with stringed instruments. Masʹkil. Of David, when the Ziphʹites came in
and said to Saul: “David is hiding among us.””
The prayer expresses David’s seeking refuge in Jehovah God, at the time as the account states that “David
was hurrying to get away from Saul, but Saul and his men were closing in on David and his men to capture
them.” (1 Samuel 23: 26) What was a relief for David who always relied on Jehovah God as his refuge when
news about the Philistines attacking some cities of Judah made King Saul pull back from chasing David.
This psalm reflects the supplication of David at the time
“O God, save me by your name,

And defend me with your power.
O God, hear my prayer;
Pay attention to the words of my mouth.
For strangers rise up against me,
And ruthless men seek my life.
They have no regard for God. (Selah)” (54: 1-3)
The latter part of the psalms David in this psalm declares his confidence in God
“Look! God is my helper;

Jehovah is with those supporting me.
He will repay my foes with their own evil;
In your faithfulness, put an end to them.
I will sacrifice to you willingly.
I will praise your name, O Jehovah, for it is good.
For he saves me from every distress,
And I will look in triumph on my enemies.” (54: 4-7)
Why would David ask God to be saved by His name? What does that imply? A Bible-based publication explains
“The divine name has no mystical powers but can represent God himself. Hence, by this plea, David
acknowledged that Jehovah is capable of saving His people. (Exodus 6:1-8) Though the Ziphites revealed
David’s whereabouts to King Saul, a Philistine invasion of Israel cut short Saul’s hunt for David. (1 Samuel
23:13-29; Psalm 54, superscription) Thus Jehovah did save David.
Lesson for Us: David’s foes had excavated a pitfall before him. (Psalm 57:6) Such a pit for trapping a human
would denote perilous circumstances or intrigues endangering Jehovah’s servants. But opposers of God’s
people can be trapped by their own evil schemes. So if we rely upon Jehovah and exercise caution, our
deliverance is assured.—Proverbs 11:21; 26:27.” [1]
We are living in what the Bible calls the “last days” when times will be more difficult as the system comes down
to its end. David’s experience is inspirational. Just like David, I can appeal to Jehovah God for His help either by
receiving “the power beyond what is normal” to be able to endure or removing the sources of difficulties.
215 | P a g e
Additional Reading: https://www.jw.org/en/publications/magazines/g201505/beslan-school-siege-hostages-

healing/
References
[1] “Wait on Jehovah”, The Watchtower October 15, 1986, p. 29.
216 | P a g e
19.53 Psalm 55
Does it pay to throw our burden to Jehovah God in our hour of fear and distress? Psalm 55 is another psalm of
lament. As I read through it I can sense and share the fear and anxiety expressed by the writer attributed to
David. Although the circumstances which led David to experience this fear and anxiety may not be the same as
mine, I share this common feeling. The psalm reflects David’s appeal to Jehovah God during such times of
distress and danger. How does the psalm turn around to give David confidence to face his fears? I can learn
from it so that I can cope with my own fears.
The superscription does not offer more detail about a specific instance of David’s life that made him feel this
way
“To the director; to be accompanied with stringed instruments. Masʹkil. Of David.”
As I noted previously the term ‘maskil’ is believed to be about a ‘contemplative poem’. The psalm opened with
his urgent appeal for God to help him and the reason why David felt this way
“Listen to my prayer, O God,

And do not ignore my request for mercy.
Do pay attention to me and answer me.
My concern makes me restless,
And I am distraught
Because of what the enemy is saying
And the pressure from the wicked one.
For they heap trouble upon me,
And in anger they harbor animosity against me.
My heart is in anguish within me,
And the terrors of death overwhelm me.
Fear and trembling come upon me,
And shuddering grips me.
I keep saying: “If only I had wings like a dove!
I would fly away and reside in safety.
Look! I would flee far away.
I would lodge in the wilderness. (Selah)” (55: 1-8)
A Bible-based publication connects this psalm with a specific period in David’s life
“He was under great emotional strain. “My very heart is in severe pain within me,” he wrote, “and the frights of
death itself have fallen upon me.” (Psalm 55:4) What caused this pain? Absalom, David’s son, had schemed to
steal the kingship from David. (2 Samuel 15:1-6) This betrayal by his own son was hard enough to bear, but
what made it worse was that David’s most trusted counselor, a man by the name of Ahithophel, joined the
conspiracy against David.” [1]
David, at this time, literally fled to the mountains and to the wilderness, away from his son Absalom and his
friend turned enemy and traitor Ahithophel. Ahithophel wanted David dead to ensure Absalom’s succession. It
was an act against Jehovah God’s arrangement on earth.
David continued to lament, giving away important details that can reinforce the idea that his enemies in this
psalm is Ahithophel and Absalom
“I would hurry to a place of shelter

Away from the raging wind, away from the storm.”
Confuse them, O Jehovah, and frustrate their plans,
For I have seen violence and conflict in the city.
Day and night they walk around on its walls;
217 | P a g e
Within it are malice and trouble.

Ruin is in its midst;
Oppression and deception never depart from its public square.
For it is not an enemy who taunts me;
Otherwise I could put up with it.
It is not a foe who has risen up against me;
Otherwise I could conceal myself from him.
But it is you, a man like me,
My own companion whom I know well.
We used to enjoy a warm friendship together;
Into the house of God we used to walk along with the multitude.
May destruction overtake them!
Let them go down alive into the Grave;
For evil resides among them and within them.” (55: 9-15)
David mentioned the appeal ‘frustrate their plans’. 2 Samuel 15: 31 reports David’s appeal to Jehovah
“David was then told: “A·hithʹo·phel is among those conspiring with Abʹsa·lom.” At this David said: “Turn, please,
the advice of A·hithʹo·phel into foolishness, O Jehovah!””
David’s reference to ‘violence and conflict in the city’ could refer to the takeover of Absalom of the city of
Jerusalem. The additional descriptions of ‘own companion whom I know so well’ with ‘warm friendship’ with him
for his now an enemy fits the description of Ahithophel. The Bible-based encyclopedia Insight describes
Ahithophel
“Later this once-close companion treacherously turned traitor and joined David’s son Absalom in a coup against
the king. As a ringleader in the rebellion, he advised Absalom to violate David’s concubines, and he asked
permission to raise an army of 12,000 and immediately hunt down and kill David while David was in a
disorganized and weakened state. (2Sa 15:31; 16:15, 21; 17:1-4) When Jehovah thwarted this bold scheme,
and the counsel of Hushai was followed, Ahithophel evidently realized that Absalom’s revolt would fail. (2Sa
15:32-34; 17:5-14) He committed suicide and was buried with his forefathers. (2Sa 17:23) Apart from wartime,
this is the only case of suicide mentioned in the Hebrew Scriptures. His traitorous act is apparently recalled in
Psalm 55:12-14.” [2]
David now turns this psalm from a poem of lament to one of expression of confidence with God as his help
“As for me, I will call out to God,

And Jehovah will save me.
Evening and morning and noontime, I am troubled and I groan,
And he hears my voice.
He will rescue me and give me peace from those fighting against me,
For multitudes come against me.
God will hear and respond to them,
The one who sits enthroned from of old. (Selah)” (55: 16-19)
David is a prayerful man. His expressions are clearly expressions of someone who has great faith in Jehovah
God. He is confident that God listens to human prayers. He emphasizes that God is really the king of Israel
with reference to Jehovah God as ‘enthroned from of old’.
David then goes back defining his enemy (55: 19b-21). How will one cope with such a subtle enemy? David
offers a confident answer
“Throw your burden on Jehovah,
218 | P a g e
And he will sustain you.

Never will he allow the righteous one to fall.
But you, O God, will bring them down to the deepest pit.
Those bloodguilty and deceitful men will not live out half their days.
But as for me, I will trust in you.” (55: 22, 23)
David had been there, done that. He can recommend a truly powerful advise - throw your burden on Jehovah
on one’s hour of distress. I can confirm that with my own experiences.
References
[1] “Always Throw Your Burden on Jehovah”, The Watchtower, April 1, 1996, p. 30.
[2] Ahithophel. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1998, p. 65.
219 | P a g e
19.54 Psalm 56
Can you really rely on God during our hour of need, in times when we are very much afraid for what is
coming up? Psalm 56 provides an answer how David expressed his desire for Jehovah God to help him out
during a very fearful moment in his life. King Saul was not able to capture him. But the enemies of Israel, the
Philistines did.
Psalm 56 is another psalm of individual lament that ends up in praising God.
“To the director; set to “The Silent Dove That Is Far Away.” Of David. Mikʹtam. When the Phi·lisʹtines
captured him in Gath.”
Do we know today what ‘miktam’ might mean? When certain Hebrew words are translater literally, that is
often an indication that its meaning may not be clear. The Bible-based encyclopedia Insight has this to say
“A Hebrew word contained in the superscriptions of six psalms ascribed to David. (Ps 16, 56-60) This term may
simply mean that the psalms are inscriptions of the episodes that they relate.” [1]
The psalm begins with appeals
“Show me favor, O God, because mortal man is attacking me.

All day long they keep fighting and oppressing me.
My foes keep snapping at me all day long;
Many arrogantly fight against me.” (56: 1, 2)
If I link up the psalm to its superscription, the ‘mortal man’ and ‘foes’ the verse are talking about could then be
the Philistines. The Bible record in 1 Samuel 21: 12-15 reports what happened to David back then
“David took these words to heart, and he became very much afraid of King Aʹchish of Gath. So he disguised his
sanity in their presence and acted insane while among them. He was making marks on the doors of the gate
and letting his saliva run down his beard. Finally Aʹchish said to his servants: “You see that this man is crazy!
Why bring him to me? Do I have a shortage of crazy men that I need to have this one acting crazy before me?
Should this man enter my house?””
David was fearful what how he will end up with Israel’s enemies. If I combine this psalm where David requested
for God’s help and his practical action to deceive his enemies, I see how personal action and God’s blessing on
those action can yield positive results for me too.
David expressed his confidence in Jehovah God
“When I am afraid, I put my trust in you.

In God—whose word I praise—
In God I put my trust; I am not afraid.
What can mere man do to me?” (56: 3, 4)
David did not just trust in Jehovah God but he took action confident in that trust that God will bless it. Hence, he
is not truly so afraid to be immobilized by fear.
David wrote further

“All day long they hurt my interests;
220 | P a g e
Their only thought is to harm me.

They conceal themselves to attack;
They watch my every step,
Hoping to take away my life.” (56: 5, 6)
Yet, Jehovah God blessed his course of action. David ended up escaping from King Achish of Gath. God heard
David’s appeal as below
“Reject them because of their wickedness.

Bring down the nations in your anger, O God.
You keep track of my wandering.
Do collect my tears in your skin bottle.
Are they not recorded in your book?
My enemies will retreat on the day that I call for help.
Of this I am confident: God is on my side.” (56: 7-9)
David wrote about a skin bottle where his tears are collected. What does that mean? Insight offers an
explanation
“David, a fugitive beleaguered by foes, referred to the skin bottle figuratively, saying: “Do put my tears in your
skin bottle.” (Ps 56:8) Thus David requested God, in whom he placed his trust, to put his tears as if in a skin
bottle in order to remember them.” [2]
A Bible-based publication explained the practical thought in this verse
“Sometimes endurance is no easy matter. Health problems, financial woes, emotional distress, and other
obstacles can make each passing day a trial. Postponed expectations can prove discouraging too. (Proverbs
13:12) Endurance in the face of such challenges is all the more precious to Jehovah. That is why King David
asked Jehovah to store up his tears in a “skin bottle,” adding confidently: “Are they not in your book?” (Psalm
56:8) Yes, Jehovah treasures up and remembers all the tears and suffering we endure while maintaining our
loyalty to him. They too are precious in his eyes.” [3]
The thought in verses 3 and 4 are now repeated in verses 10 and 11. This literary form where things are
repeated in a specific order, as in this psalm, is called chiasm. One blog defined it this way
“A chiasm (also called a chiasmus) is a literary device in which a sequence of ideas is presented and then
repeated in reverse order. The result is a “mirror” effect as the ideas are “reflected” back in a passage. Each
idea is connected to its “reflection” by a repeated word, often in a related form. The term chiasm comes from the
Greek letter chi, which looks like our letter X. Chiastic pattern is also called “ring structure.””
If there are two ideas, let us call ideas A and B, then chiasm is in the form of ABBA. Sometimes, there are
multiple chiasms in a poem or a psalm.
“In God—whose word I praise—

In Jehovah—whose word I praise—
In God I put my trust; I am not afraid.
What can a mere human do to me?” (56: 10, 11)
David concludes the psalm in a positive note
“I am bound by my vows to you, O God;

I will offer you expressions of thanksgiving.
For you have rescued me from death
221 | P a g e
And prevented my feet from stumbling,

So that I may walk before God in the light of the living.” (56: 12, 13)
References
[1] Miktam. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 399.
[2] Bottle. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 357.
[3] Draw Closer to Jehovah, Jehovah’s Witnesses, 2014, p. 243.
222 | P a g e
19.55 Psalm 57
Which is more important - the end of our suffering or the glory of God? Are these mutually exclusive or are co-
dependent? These are my reflection notes.
This is another psalm of lament that refers back to the life David as a fugitive when he was being chased by
King Saul among the difficult to reach places in Judea. It captures the sentiment of David and his request for
help pressured by the elite team of soldiers led by King Saul himself.
The superscription links the psalm to that episode in David’s life
“To the director; set to “Do Not Bring to Ruin.” Of David. Mikʹtam. When he ran away from Saul into the
cave.”
What would an individual like David, trusting in God but pursued by his enemies say to God while living a life
of a fugitive in the difficult to reach places? I will now immerse myself in this psalm
“Show me favor, O God, show me favor,
For I take refuge in you,
And in the shadow of your wings I take refuge until the troubles pass.
I call to God the Most High,
To the true God, who brings them to an end for me.” (57: 1, 2)
Isn’t that what I would say myself to Jehovah God at a time of distress? In the opening, David calls God in two
specific ways - as ‘the Most High’ and ‘the true God’. I did some digging into the siginificance of these titles. The
Bible-based encyclopedia Insight explains the detail of the Hebrew word ‘el-yohn’ for the word ‘Most High’ or top
most
“When applied to Jehovah, “Most High” emphasizes his supreme position above all others. (Ps 83:18) The title
first appears at Genesis 14:18-20 with ʼEl (God), where Melchizedek is called “priest of the Most High God” and,
in that capacity, blesses Abraham as well as the Most High God. “Most High” is used in combination with the
divine name Jehovah (Ge 14:22; Ps 7:17) and with the plural of excellence ʼElo·himʹ (God) (Ps 78:56), and it
also appears alone.—De 32:8; Ps 9:2; Isa 14:14.
The plural Aramaic form ʽel·yoh·ninʹ occurs at Daniel 7:18, 22, 25, 27, where it may be translated “Supreme
One” (NW), the plural being the plural of excellence, majesty. The Aramaic form in the singular number, ʽil·laiʹ
(Most High), is used at Daniel 7:25.
The Greek word hyʹpsi·stos (Most High), as applying to Jehovah, is employed mainly by Luke, in his Gospel
(twice in Gabriel’s announcement to Mary about the birth of Jesus) and in the Acts. (Lu 1:32, 35, 76; 6:35; 8:28;
Ac 7:48; 16:17) The other occurrences are at Mark 5:7 and Hebrews 7:1.” [1]
Regarding the expression ‘the true God’, Insight comments
“In many places in the Scriptures ʼElo·himʹ is also found preceded by the definite article ha. (Ge 5:22)
Concerning the use of ha·ʼElo·himʹ, F. Zorell says: “In the Holy Scriptures especially the one true God, Jahve, is
designated by this word; . . . ‘Jahve is the [one true] God’ De 4:35; 4:39; Jos 22:34; 2Sa 7:28; 1Ki 8:60 etc.”—
Lexicon Hebraicum Veteris Testamenti, Rome, 1984, p. 54; brackets his.” [2]
So, in the Hebrew Bible, also known as the Old Testament, the Hebrew ‘ha-Elohim’ is used only with one
person, Jehovah God. Some Bible readers might have been told that the Hebrew ‘Elohim’ (gods) is the plural of
Hebrew singular ‘eloha’ (god). This might be confusing to apply a title ‘Elohim’ (gods) to Jehovah. Insight
explains what this meant from a Hebrew usage
“The Hebrew word ʼelo·himʹ (gods) appears to be from a root meaning “be strong.” ʼElo·himʹ is the plural of
ʼelohʹah (god). Sometimes this plural refers to a number of gods (Ge 31:30, 32; 35:2), but more often it is used
223 | P a g e
as a plural of majesty, dignity, or excellence. ʼElo·himʹ is used in the Scriptures with reference to Jehovah
himself, to angels, to idol gods (singular and plural), and to men.
When applying to Jehovah, ʼElo·himʹ is used as a plural of majesty, dignity, or excellence. (Ge 1:1) Regarding
this, Aaron Ember wrote: “That the language of the O[ld] T[estament] has entirely given up the idea of plurality
in . . . [ʼElo·himʹ] (as applied to the God of Israel) is especially shown by the fact that it is almost invariably
construed with a singular verbal predicate, and takes a singular adjectival attribute. . . . [ʼElo·himʹ] must rather
be explained as an intensive plural, denoting greatness and majesty, being equal to The Great God.”—The
American Journal of Semitic Languages and Literatures, Vol. XXI, 1905, p. 208.” [3]
So, now I understand the import of those titles to Jehovah when David used it to describe Him. It is for this
reason that David can write in the next verse these words
“He will send help from heaven and save me.

He will frustrate the one snapping at me. (Selah)” (57: 3a)
Jehovah is the strongest of all who claim to be god, and has the highest authority of all others who claim
themselves to be gods. Hence, David can expect Jehovah to ‘send help from heaven’ to him. Such help is an
expression of God’s loyalty to David
“God will send his loyal love and his faithfulness.”
Despite being surrounded by his enemies and with their schemes to trap him, David can express the confidence
below
“I am surrounded by lions;
I must lie among men who want to devour me,
Whose teeth are spears and arrows
And whose tongue is a sharp sword.
Be exalted above the heavens, O God;
May your glory be over all the earth.
They have prepared a net to ensnare my feet;
I am bowed down with distress.
They have dug a pit ahead of me,
But they fell into it themselves. (Selah)” (57: 4-6)
The psalm ends with a strong conviction that David can rely on God’s loyal love for him echoed in the last part
“My heart is steadfast, O God,

My heart is steadfast.
I will sing and make music.
Do awake, my glory.
Do awake, O stringed instrument; you too, O harp.
I will awaken the dawn.
I will praise you among the peoples, O Jehovah;
I will sing praises to you among the nations.
For your loyal love is great, as high as the heavens,
And your faithfulness, up to the skies.
Be exalted above the heavens, O God;
May your glory be over all the earth.” (57: 7-11)
224 | P a g e
As a response to God’s loyal love, David expressed that his heart is steadfast. He is moved to praise God
because of his generous loyal love and faithfulness. In the psalm, the glory of God is foremost in the mind of
David. Although he needs God’s help, he was not self-centric in his request.
Today, with the different difficulties I face in life, I must keep foremost in my mind that my personal request for
relief is secondary to what will bring glory to Jehovah God. He will respond not just to bring relief but to bring
glory to himself.
Soon, Jehovah God will glorify Himself and his sovereignty when He removes all His enemies off the earth.
Additional reading: https://www.jw.org/en/publications/magazines/g201210/the-last-days/
References
[1] Most High. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 441.
[3] Ibid., p. 968.
225 | P a g e
19.56 Psalm 58
Can oppressed people pray for God to destroy the wicked and their injustice? This psalm tackles these
thoughts.
This psalm is another example of a community lament psalm. One reference describes this psalm and the next
as antithetic
“The book of Psalms, even more than the other books of the Hebrew Bible, is a rich source of the most varied
form of antithesis. A fair proportion of psalms have a relatively pure antithetic structure: 1, 2, 3, 5, 30, 31, 32, 34,
35, 58, 59, 73, 82, 89. Sometimes, only a part of the psalm is antithetic. But this part is either the essential part
of the psalm or the entire structure of the psalms rests on it.” [1]
The psalm has its superscription
“To the director; set to “Do Not Bring to Ruin.” Of David. Mikʹtam.”
At this point, I am now familiar what each of those terms mean. The psalm opens up with a question
“Can you speak about righteousness when you are silent?
Can you judge in uprightness, you sons of men?
Instead, you devise unrighteousness in your heart,
And your hands dispense violence in the land.
The wicked go astray from birth;
They are wayward, liars from the time they are born.
Their venom is like the venom of serpents;
They are deaf like the cobra that stops up its ear.
It will not listen to the voice of charmers,
No matter how skillful their spells.” (58: 1-5)
The first couplet is rendered by other English Bibles this way
“Do you rulers indeed speak justly? Do you judge people with equity?” (New International Version)
“Do you indeed speak righteousness, O gods? Do you judge uprightly, O sons of men?” (New American
Standard Bible)
In the 2013 New World Translation, it is not clear who is the ‘you’ referred to but the key action words ‘speak’
and ‘judge’ imply their function. The NIV imply that they are rulers in the translation while the NASB render it as
‘gods’. How does one explain this variance? One reference explains
“In this psalm the attendants around God’s throne who are supposed to ensure justice are instead siding with
the wicked. Psalm 58 begins, “Do you indeed decree what is right, you gods? / Do you judge people fairly?” (v.
1) The word translated “gods” (elem) is the subject of debate. The form in Masoretic Text means “silent,” which
translators dealt with the word in a variety of ways that just illustrates further the difficulty. May modern scholars
understand the original to be elim, meaning “gods,” as NRSV renders.” [2]
The NWT relies on the Masoretic Text foremost as master text of the Hebrew Bible. If the ‘you’ do refer to the
rulers of the land, then it appears that the ‘silence’ imply a condonation of the works of the wicked, the reason
for the lament expressed.
What is the significance of the comparison with snakes and charmers? The Bible-based encyclopedia Insight
comments
“Snake Charming. So-called snake charming can be a form of spiritism and is a survival of the ancient cult of
serpent worshipers. The charmer is supposed to cast a spell over the serpent, often a hooded cobra, so it
226 | P a g e
appears some may think, but as Psalm 58:4, 5 implies, they are able to hear the voice of charmers as well as
the music. One might think that it is a mere trick of training the snake as one would train an animal or bird, by
placing it in a basket with a lid, playing soft music, quickly dropping the lid if any attempt is made to escape,
until the snake finally learns to raise itself upright in obedience to the music without trying to escape. While this
may be true in some instances, spiritistic forces are often apparently involved in snake charming.”enchanted
with the playing of music, usually on a flute or pipe instrument. Snakes are not deaf or hard of hearing, as
Attesting to the antiquity of this spiritistic practice is its mention in the Bible.—Ps 58:4, 5; Ec 10:11; Isa 3:3; Jer
8:17.” [3]
The next verses reflect the righteous appealing for God to end wickedness and their perpetrators using poetic
language
“O God, knock the teeth out of their mouth!
Break the jaws of these lions, O Jehovah!
May they disappear like waters that drain away.
May He bend his bow and make them fall by his arrows.
May they be like a snail that melts away as it moves along;
Like a woman’s stillborn child who never sees the sun.
Before your cooking pots feel the heat of the bramble,
He will sweep away both the moist and the burning twig, as in a storm wind.” (58: 6-9)
The appeal contains graphic violent language that paints utter destruction for evil and wickedness - a lion with
his teeth knocked out, defanged as it were; the wicked getting hit by arrows and falling; a stillborn child; and a
burning twig swept away by a storm wind. The Bible, in its final book, also paints the graphic violent end of all
who oppose God’s sovereignty in a battle known as Armageddon. It will selectively remove only the wicked.
The psalms ends on a positive note

“The righteous one will rejoice because he has seen the vengeance;
His feet will be drenched with the blood of the wicked.
Then men will say: “Surely there is a reward for the righteous.
There is indeed a God who judges in the earth.”” (58: 10, 11)
Additional reading: https://www.jw.org/en/bible-teachings/questions/battle-of-armageddon
References
[1] Krasovec, Joze. Antithetic Structure in Biblical Hebrew Poetry, Vol 35, E. J. Brill, 1984, p. 38.
[2] Creach, Jerome. The Destiny of the Righteous in the Psalms, Chalice Press, 2008, p. 27.
[3] Charm, II. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1998, p. 428.
227 | P a g e
19.57 Psalm 59
This is another example of an antithetic psalm and at the same time an individual lament psalm as classified by
scholar Hermann Gunkel.
“To the director; set to “Do Not Bring to Ruin.” Of David. Mikʹtam. When Saul sent men to watch David’s
house to put him to death.”
The superscription refers to an episode in David’s life recorded in 1 Samuel 19: 11-13
“Saul later sent messengers to David’s house to watch it and to kill him in the morning, but David’s wife
Miʹchal told him: “If you do not escape tonight, tomorrow you will be a dead man.” Immediately Miʹchal let
David down through the window, so that he could run away and escape. Miʹchal took the teraphim statue
and placed it on the bed, and she put a net of goat hair at the place of his head, and she covered it with a
garment.”
According to one reference, this psalm from a poetic literary form has a refrain found in verses 6-8 which is
repeated in verses 14-16 while the other one is found in verses 9-13 and repeated in verse 17.
The psalm opens with a strong action words ‘rescue’, ‘protect’ and ‘save’
“Rescue me from my enemies, O my God;

Protect me from those rising up against me.
Rescue me from those who act wickedly,
And save me from violent men.
Look! They wait to ambush me;
Strong men attack me
But not because I have revolted or sinned, O Jehovah.
Though I did no wrong, they run and prepare to attack.
Do arise at my calling and see.
For you, O Jehovah God of armies, are the God of Israel.
Awake to turn your attention to all the nations.
Do not show mercy to any malicious traitors. (Selah)” (59: 1-5)
David called Jehovah as “Jehovah God of armies”. In the Bible, the more often used phrase is “Jehovah of
armies” compared to “Jehovah God of armies”. The Bible-based encyclopedia Insight explains the phrase
“Jehovah of armies”
“This expression, found 285 times, with variations, in the Scriptures, translates the Hebrew Yeho·wahʹ
tseva·ʼohthʹ. The prophetic books, particularly Isaiah, Jeremiah, and Zechariah, contain by far the majority of its
occurrences. Paul and James, quoting from or alluding to the prophecies, used its equivalent (transliterated into
Greek) in their writings.—Ro 9:29; Jas 5:4; compare Isa 1:9.
The Hebrew word tsa·vaʼʹ (singular; plural, tseva·ʼohthʹ) basically means a literal army of soldiers, or combat
forces… The expression “Jehovah of armies” thus conveys the sense of power, the power held by the
Sovereign Ruler of the universe, who has at his command vast forces of spirit creatures. (Ps 103:20, 21;
148:1, 2; Isa 1:24; Jer 32:17, 18) It thus commands deep respect and awe, while at the same time being a
source of comfort and encouragement to Jehovah’s servants. David, alone and unaided by any earthly military
force, challenged the formidable Philistine Goliath in “the name of Jehovah of armies, the God of the battle lines
of Israel.” (1Sa 17:45)” [1]
228 | P a g e
David himself used the expression “Jehovah of armies”. In the book of Psalms, the phrase “Jehovah God of
armies” is found also in Psalms 80:4, 19, Psalm 84: 8, Psalm 89:8. It is also found in the book of Jeremiah 15:
16.
So David upon calling God as “Jehovah God of armies”, he is invoking God as Sovereign Ruler with a
command of very powerful forces. He is invoking this powerful Ruler against David’s enemies,
Who could be the traitors David mentions here? The Bible-based encyclopedia Insight explains
“Evidently David had other experiences with persons who turned against him. A number of modern Bible
translations render the plural Hebrew participial form of ba·ghadhʹ (meaning “deal treacherously”) as “traitors” at
Psalm 59:5: “Do not show favor to any hurtful traitors.” (JB, NE, NW, Mo) The superscription of the psalm
suggests that it relates to the time when Saul sent men to watch David’s house in order to kill him. (1Sa 19:11-
18) So the “traitors” mentioned at Psalm 59:5 may have been associates of David who had deserted him or who
were willing to betray him in that hour of trial. Or, since the preceding words call on God to turn his attention to
“all the nations,” the term “traitors” may have referred to all opposers of God’s will, whether inside or outside
Israel.” [2]
Interestingly, some scholars found the ‘they’ in verse 7 as unclear. It could be referring to the dog analogy of
verse 6.This is the first refrain
“They return each evening,

They growl like dogs and prowl around the city.
Look what pours forth from their mouth;
Their lips are like swords,
For they say: “Who is listening?”
But you, O Jehovah, will laugh at them;
You will scoff at all the nations.” (59: 6-8)
What is the significance of Jehovah laughing at His enemies? Insight comments

“Jehovah God is described as laughing in derision at the nations, at their boastful words, which come to nothing,
and at the confusion their foolish course against him brings. (Ps 59:8) He knows his own power and purposes,
and he laughs at the puny, futile opposition they bring against him and his people. (Ps 2:1-4)” [3]
This is the second refrain
“O my Strength, I will keep watch for you;

For God is my secure refuge.
The God who shows loyal love to me will come to my aid;
God will cause me to look in triumph on my foes.
Do not kill them, so that my people may not forget.
By your power make them wander about;
Cause their downfall, O Jehovah, our shield.
For the sin of their mouth, the word of their lips,
May they be trapped by their pride,
Because of the cursing and deception that they speak.
Finish them off in your wrath;
Finish them off, so that they are no more;
Make them know that God is ruling in Jacob and to the ends of the earth. (Selah)” (59: 8-13)
The remaining verses are repetition of these refrains (verses 14-16 and 17).
229 | P a g e
While the psalm expresses the danger that David is facing from his enemies, David has remained confident as
in the other psalms appealing to God for help. His faith in God as his secure refuge is strong. What is insightful
is that David wanted Jehovah God to do this so that God’s enemies will know that He is the Sovereign. God has
control.
Additional reading: https://www.jw.org/en/publications/magazines/wp20140501/who-rules-the-world/
References
[1] Jehovah of Armies. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 21.
[2] Traitor. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 1120.
[3] Laughter. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 210.
230 | P a g e
19. 58 Psalm 60
Psalm 60 is another form of psalm of lament. The psalm is attributed to David. The setting of the lament is that
God has not supported Israel in its war against its enemies. The psalm contains appeal to God and God’s own
speech about the land of Israel.
The psalm has a superscription that links the psalm in some historical event in David’s military campaigns
“To the director; set to “The Lily of Reminder.” Mikʹtam. Of David. For teaching. When he fought with Aʹram-
na·ha·raʹim and Aʹram-Zoʹbah, and Joʹab returned and struck down 12,000 Eʹdom·ites in the Valley of Salt.”
We don’t know today what the significance of ‘The Lily of Reminder’ [1]. The reference to Aram-naharaim is
explained by the Bible-based encyclopedia Insight
“Aram-naharaim (Ps 60:Sup) is generally translated with the Greek word “Mesopotamia,” which is understood to
refer to “land between rivers.” The two rivers were the Euphrates and the Tigris.” [2]
Insight links the event mentioned in the superscription to a military campaign against Edomites
“At 1 Chronicles 18:12 and in the superscription of Psalm 60, Abishai and Joab respectively are described as
effecting the conquest of the Edomites. Since David was commander in chief and Joab was his principal
general, while Abishai was a divisional commander under Joab, it can be seen how the accounts could differ in
crediting the victory, depending upon the viewpoint taken, even as is the case in modern times. Similarly the
difference in figures in these texts is likely due to the narrator’s particular view of the different aspects or
campaigns of the war. (Compare 1Ki 11:15, 16.)” [3]
When I checked that account and its parallel in 2 Samuel, both accounts mentioned that “Jehovah gave David
victory wherever he went.” There was not hint that at any point in time, Jehovah God has abandoned them. In
an earlier part of the record, David defeated the king of Zobah. But the psalm implies that Jehovah God has left
Israel for reasons unstated below
“O God, you rejected us; you broke through our defenses.

You were angry with us; but now accept us back!
You caused the earth to quake; you split it open.
Repair its breaches, for it is falling.
You caused your people to suffer hardship.
You made us drink wine that makes us stagger.
Give a signal to those fearing you
To flee and dodge the bow. (Selah)” (60: 1-4)
Insight does not mention any root cause for God abandoning Israel as expressed in the psalm
“The Psalms indicate that the Israelites experienced reverses and great hardship prior to the defeat of the
Edomites in the Valley of Salt. (Ps 60:Sup, 1, 3, 9) This suggests that the Edomites invaded Judah while the
nation was warring in the N with the forces of Aram-naharaim and Aram-Zobah.” [4]
The psalm next attributed to God a speech
“So that your loved ones may be rescued,

Save us with your right hand and answer us.
“God has spoken in his holiness:
“I will exult, I will give out Sheʹchem as an inheritance,
And I will measure off the Valley of Sucʹcoth.
Gilʹe·ad belongs to me, as does Ma·nasʹseh,
And Eʹphra·im is the helmet for my head;
Judah is my commander’s staff.
231 | P a g e
Moʹab is my washbasin.
Over Eʹdom I will throw my sandal.
Over Phi·lisʹti·a I will shout in triumph.”” (60: 5-8)
God’s speech is focused on land property using key terms like ‘inheritance’, ‘measure off’, and ‘belongs’. The
speech of God brings to mind the speech of Jacob in his death bed, regarding Judah (Genesis 49: 10).
Insight comments on the sandal throwing

“By the expression “over Edom I shall throw my sandal” (Ps 60:8; 108:9) Jehovah may have meant that Edom
would be brought under subjection. It possibly had reference to the custom of indicating the taking of
possession by throwing one’s sandal on a piece of land. Or, it could have indicated contempt for Edom, since
Moab is called “my washing pot” in the same text. In the Middle East today, throwing the sandal is a gesture of
contempt.” [5]
Whatever the unstated reasons this psalm has for God abandoning Israel to its enemy as lamented in the psalm,
and there is no corresponding record in the historical record, the psalmist David has expressed confidence and
trust that Jehovah God will still be the one to provide the victory. The psalm concludes
“Who will bring me to the besieged city?

Who will lead me as far as Eʹdom?
Is it not you, O God, who have rejected us,
Our God, who no longer goes out with our armies?
Help us in our distress,
For salvation by humans is worthless.
By God we will gain power,
And he will trample on our adversaries.” (60: 9-12)
One clear example where Jehovah God abandoned Israel to her enemies in the early days of Israel was the
assault on the city of Ai. Jehovah God disclosed to Joshua why He had done that resulted to casualties on
Joshua’s side. Israel has done something that violated God’s righteous standards and according to the
covenant law, Jehovah God will punish the nation for such offenses. Joshua pursued the matter to clear Israel
of the offense. Then, they went back to Ai and burned the city.
Jehovah God as a God of justice would not harm His own people for nothing. Once the offensive thing is
cleared, Jehovah allowed Himself to be with His people once again. This is what the psalmist was counting
upon. God promised Israel of territories in Canaan and to defeat her enemies. If the nation remain faithful,
Jehovah God will do His share as committed in the covenant law.
Today, Christians unlike the Israelites are not contained in a specific land-territory with a government that they
needed to defend. Christians are spread around the world, among the nations. When God finally ends evil on
the world, He will be His people’s source of refuge.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no6-2017-november/survive-

armageddon/
References
[2] Aram. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 143.
[3] Edom. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 680.
[5] Sandal. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 861.
232 | P a g e
19.59 Psalm 61
To the director; to be accompanied with stringed instruments. Of David.
61 Hear, O God, my cry for help.
Do pay attention to my prayer.
2
From the ends of the earth I will cry out to you
When my heart is in despair.
Lead me onto a rock that is higher than I am.
3
For you are my refuge,
A strong tower that protects me from the enemy.
4
I will be a guest in your tent forever;
I will take refuge in the shelter of your wings. (Selah)
5
For you, O God, have heard my vows.
You have given me the inheritance belonging to those who fear your name.
6
You will add days to the life of the king,
And his years will be from generation to generation.
7
He will sit enthroned forever before God;
Grant him loyal love and faithfulness, so that these may safeguard him.
8
Then I will sing praises to your name forever
As I pay my vows day after day.
233 | P a g e
19.60 Psalm 62
Can we trust Jehovah God, our heavenly Father, to be our secure refuge in times of distress? This psalm of
David provides an answer on the conviction of David on God’s ability to protect us.
“To the director; of Je·duʹthun. A melody of David.”
What is the significance of Jeduthun? The Bible-based encyclopedia Insight comments on Jeduthun
A reference papers assessed the classification of the psalm
“Joining Psalms 11,16, and 23, Psalm 62 is classified as a psalm of confidence. Unlike the psalms of
thanksgiving, these psalms do not always assume the crisis from which the psalmist is praying for deliverance
has passed. In presenting the lament, Psalm 62 is more reflective thanthe psalms of lament or thanksgiving
and is more reserved than the psalms of imprecation.
Psalm 62 faithfully represents its classification by calling God ³my rock, my salvation,´and ³my fortress´ (verse six).
Furthermore, the author, David, exhorts the congregation to ³trustin him...pour out your hearts...for God is our
refuge´ (verse eight). The closing verses of Psalm 62 further validate this classification stating that power
and love is the Lord’s and He rewards everyone according to what they have done´ (verse twelve).
A difficulty of this genre as a whole is the tendency towards obscurity in identification of the crisis prompting the
occasion for writing. Even this Psalm is not overtly specific althoughthe lament expressed in verses three
and four state the concern over those wishing for the psalmist’s demise. Some scholars suggest the backdrop
of this psalm is Absalom¶s rebellion, but in spite of its specific lament, Psalm 62 does not reveal the
exact circumstances in the life of David that inspired the psalm.” [2]
This was echoed by another paper
“The most basic and fundamental element of the psalms is their: expression of continual total and exclusive
trust in God. This element is most fully expressed in Psalm 62. This psalm, as well as Psalms 4, 16, 27 and 131,
is a psalm of trust. Each expresses the same firm hope in God's ability to help his faithful ones become "more
than conquerors."
Several scholars argue that the psalms of trust originated from the genre of the lament. One of the reasons for
this is that the structures are basically the same though details differ. Drijvers identifies four common elements:
the call to Yahweh, the lament, the petition, and the motivation. At the same time the psalms of trust transcend
the bitterness of the immediate experience to express complete confidence in God. They also speak of the Lord
in the third person instead of to him in the second person.
It is difficult to be precise concerning the original Sitz im Leben of Psalm 62. Its original setting appears to come
from the private devotion of an individual to the Lord (cf. 2-8).4 The individual seems to be a man of authority, a
king,, because of the way he addresses the enemy (vs. 5) and exhorts his people (vs. 9). It evidently was
composed while the pressure was still intense (vs. 4: "How long will ye rush upon a man, will ye slay, all of
234 | P a g e
you . . .?") It was set, then, in the devotion life of a king who in the midst of great adversity put all his trust on the
Lord.” [3]
The first portion of the psalm expresses confidence in God despite the pressure facing him, David
“Indeed, I wait silently for God.

My salvation comes from him.
Indeed, he is my rock and my salvation, my secure refuge;
I will never be greatly shaken.
How long will you assault a man in order to murder him?
All of you are as dangerous as a leaning wall, a stone wall ready to collapse.
For they consult together to topple him from his high position;
They take pleasure in lying.
With their mouth they bless, but inside they are cursing. (Selah)” (62: 1-4)
David repeated like a refrain the opening of the psalm, emphasizing his confidence in God, while encouraging
others from the community of worshipers of Jehovah God , the key words ‘salvation’ and ‘refuge’ appearing
several times in the psalm
”Indeed, I wait silently for God

Because my hope comes from him.
Indeed, he is my rock and my salvation, my secure refuge;
I will never be shaken.
Upon God depends my salvation and my glory.
My strong rock, my refuge, is God.
Trust in him at all times, O people.
Pour out your hearts before him.
God is a refuge for us. (Selah)” (62: 5-8)
David in this psalm encourages others not to trust in humans and their promises but on God’s loyal love
”The sons of men are a mere breath,

The sons of mankind are a delusion.
When laid together on the scales, they are lighter than a mere breath.
Do not trust in extortion
Or put false hopes in robbery.
If your wealth increases, do not set your heart on it.
Once God has spoken, twice I have heard this:
That strength belongs to God.
Also loyal love is yours, O Jehovah,
For you repay each one according to his deeds.” (62: 9-12)
What can I learn from such confidence? David was able to develop this confidence based on his knowledge of
God’s Word available to him, his personal experiences where Jehovah God cared for him, even in his lowest
moments in life. I need to develop and nurture that skill, of reading, reflecting, and taking to heart what the Bible
reveals about Jehovah God and what He can do for me if He chooses to act as my secure refuge.
Additional reading: https://www.jw.org/en/publications/books/draw-close/power/divine-protection/
References
235 | P a g e
[2] Dorman, Joel. “Exposition Paper of Psalm 62”, p. 2.

[3] Bland, David. “Exegesis of Psalm 62”, Restoration Quarterly 17.2 (1974), p. 85.
19.61 Psalm 63
19.61.1 Psalm 63 - Part 1
If one is enjoying his warm and close relationship with the heavenly Father, Jehovah God, like David, how
would he express such intimate relationship? How would that confidence in such a relationship be felt and the
message delivered across to a Bible reader like me? Why is that good for anyone interested in nurturing their
relationship with God? These are my reflection points for this psalm
Psalm 62 and 63 are both classified according to Hermann Gunkel as songs of confidence or trust. One
reference paper when discussing how to benefit most from reading the Psalms offer a balance between
reflection an scholarly study
“This study offers a reading of Psalm 63 that focuses on spiritual transformation. The yearning and thirst of the
psalmist to encounter God is atestimony to the imaginative power of the poetic word to lead into spiritual
transformation and renewal.This reading of the psalm takes Walter Brueggemann’s remarks concerning the
precritical and critical study of the psalms into consideration. Brueggemann argues that a devotional reading
of the psalms can be weakened when ignoring the insights and perspectives of scholarly studies, while
scholarship can often be dry and uninteresting with its focus on formal questions, while matters of exposition
are disregarded.
The insights of scholarly study on the psalms and a more devotional reading of the psalms should not be
mutually exclusive, but should inform and correct each other. The psalms should always take their place within
academic study, but they should also take their place within the journey of faith, and specifically, as I want to do
here, within the journey and process of spiritual transformation” [1]
I agree with that approach. The twin approach of reflection and scholarly study should reinforce each other to a
common goal. That goal is to help me as a Bible reader to benefit the most from God’s message to me. The
same paper offered how they view the organization of the content of the psalm
“Scholars differ on the structure of Psalm 63. Fokkelman argues for a structure of three stanzas, each
consisting of two strophes: Stanza 1 (verses 2-3 and 4-5), stanza 2 (verses 6-7 and 8-9, and stanza 3 (verses
10-11 and 12).Hossfeld and Zenger also argue for a three part division, but they differ in the details thereof.
They understand the three sections to be verses 2-5, 6-8 and 9-12.Gerstenberger divides the psalm in four
parts: Verse 2 (Invocation),verses 3-5 (affirmation of confidence), verses 6-9 (thanksgiving) and verses10-12
(imprecation and intercession). Terrien also divides the psalm in four strophes: Verses 2-3 (the thirst for God),
verses 4-6 (heavenly love and earthly life), verses 7-9 (insomnia and meditative watch) and verses 10-12(the
fate of the foes and the joy of the king).” [2]
“A melody of David, when he was in the wilderness of Judah.”
How do scholars understand the reference to David here in this supersciption? The reference paper above
explains
“The superscription (verse 1) is one of thirteen “historical” superscriptions which associate the specific psalm
with an episode in the life of David.According to the heading, David found himself in the desert of Judah. The
dry and waterless landscape referred to in verse 2 might have motivated the reference to David, who found
himself in the desert at various times (cf 1 Sam23:14, 24:2). Leupold argues that the psalm reflects the
experiences of David when he fled before his son Absalom.
236 | P a g e
In his flight he had to cross the northern parts of the Judah wilderness (cf 2 Sam 15:23, 28; 16:2, 14;
17:16).However, the psalm itself provides no clear support for this viewpoint. Wilson maintains that although no
specific event is described, the general setting for the psalm is provided by 1 Samuel 21-31.” [3]
A Bible-based publication also took the same view
“Forced into the wilderness, perhaps when Absalom rebelled, David found joy ‘in the shadow of God’s wings.’
(Psalm 63)” [4]
The psalm opens with a very strong declaration
“O God, you are my God, I keep looking for you.

I do thirst for you.
I am faint with longing for you
In a dry and parched land, where there is no water.” (63: 1)
When I read these opening verse with the poetic image of someone thirsty in a waterless region, reminds me of
a similar imagery from Psalm 42. In Psalm 42, the psalmist expressed his longing for God like a deer for
streams of water. The use of water in both psalms paint the life-sustaining value of water applied in a spiritual
sense with respect our relationship with Jehovah God. Here, the psalmist expressed that his relationship with
Jehovah God is a lifeline.
The expression ‘I keep looking for you’ is attributed by one blog article to the Hebrew shahar. The article says
that the English word ‘dawn’ comes from this Hebrew root word. It suggests that the speaker is willing to rise
early to continue the quest with earnestness.
Interestingly, the 1984 New World Translation Reference Bible uses two different Hebrew words for ‘God’ in
verse 1. The first appearance of the word ‘God’, that came from the Hebrew word ‘Elohim’ (gods) while the
second appearance of the word came from the Hebrew word ‘Eli’ or ‘my God’. I recall that when Bible writers
use the word ‘Elohim’ for Jehovah God, they are saying that Jehovah as God in the superlative sense of the
word.
The opening verse poses a spiritual reflection to me. How do I assess my own relationship with God? Is there a
need there that drives me to make it work and keep it better? Is there a longing for God? This opening verse
reminds me of what the Son of God, the Lord Jesus taught in the beatitudes. I am going to show what the Lord
is saying by listing how other English Bibles rendered the sense of Matthew 5:3
“Blessed are the poor in spirit, for theirs is the kingdom of heaven”.
(English Standard Version)
“Great blessings belong to those who know they are spiritually in need. God’s kingdom belongs to them.”
(Easy-to-Read Version)
“God blesses those who are poor and realize their need for him, for the Kingdom of heaven is theirs.”
(New Living Translation)
“Happy are those conscious of their spiritual need, since the Kingdom of the heavens belongs to them.”
(2013 New World Translation of the Holy Scriptures)
In effect, this psalm poses a spiritual challenge to me- am I conscious of my spiritual need? Do I have the desire
and the time to study and read the Bible and apply to my life my learnings? Share it with others and help them
benefit from such a wonderful relationship?
References
[1] Mare, Leonard. “Psalm 63: I Thirst for You, Oh God…”, Ekklesiastikos Pharos 95 (2013), p. 218.
237 | P a g e
[2] Ibid., p. 219.

[3] Ibid., p. 221.
[4] “Wait on Jehovah”, The Watchtower, October 15, 1986, p. 30.
19.61.2 Psalm 63 - Part 2

What is loyal love? Why did David write that God’s loyal love is better than life? Why does loyal love make God
more attractive to me? How does one respond to such loyal love? These are my reflection notes.
I agree with Bible scholars when they classified this psalm as a confidence psalm because I sense that in the
poetic lines of the psalm. In the previous reflection, I covered the great spiritual need that David was conscious
of, the same way the sons of Korah expressed theirs in Psalm 42. It is something that I aspire to myself, so I
can enjoy the close relationship with God it brings.
How does David satisfy his need for a close, personal relationship with God? The following lines are his
response
“So I have looked upon you in the holy place;

I have seen your strength and your glory.
Because your loyal love is better than life,
My own lips will glorify you.” (63: 2, 3)
The ‘holy place’ in this verse most likely referred to the temple in Jerusalem, a sacred ground for the worship of
Jehovah God in all Israel. In this temple, there are two rooms, ‘The Holy’ and ‘The Most Holy’. God’s presence
is symbolized by a brilliant cloud in a room decorated with gold from walls, floor, and ceiling. This is the ‘The
Most Holy’ room, a glorious, brilliant room that a high priest visits and enters into once a year. It is also the
innermost room of the temple with a high curtain as divider or partition that separated it from the ‘The Holy’
room.
David is not a high priest. He never gets to enter into this innermost room. But he writes that he has seen God’s
strength and glory. This could only mean in a different way from a literal viewing of ‘The Most Holy’ room. In the
early days of Israel when Moses was still their leader, Moses and the older men saw God’s glory in a vision. But
all Israel saw God’s strength and glory when He destroyed the chariot-army of Pharaoh in the Red Sea. David
saw God’s strength and glory in his early days when he defeated the giant Goliath.
The next couplet has a powerful message. David talks about ‘loyal love’, God’s loyal love. The Hebrew word for
loyal love is chesed. The Bible-based encyclopedia Insight describes ‘chesed’ and its relationship to Jehovah
God
fidelity, solidarity, and proved loyalty associated with it, an alternate translation would be “loyal love.” In the
plural number it may be rendered “loving-kindnesses,” “acts of loyal love,” “full loving-kindness,” or “full loyal
love.”—Ps 25:6, ftn; Isa 55:3, ftn.
238 | P a g e
Loving-kindness is a precious quality of Jehovah God in which he delights, and it is manifest in all his dealings
with his servants. (Ps 36:7; 62:12; Mic 7:18) Were this not the case, they would have perished long ago. (La
3:22) Thus, Moses could plead in behalf of rebellious Israel, both on the basis of Jehovah’s great name and
because He is a God of loving-kindness.—Nu 14:13-19.” [1]
With Jehovah God’s loyal love, He will never abandon anyone who is loyal to Him. David, in another psalm,
wrote that ‘with someone loyal you will act in loyalty’ (Psalms 18: 25). That is a very powerful message for
someone who relies on God for help. In what way is God’s loyal love better than life? A Bible-based publication
explains
“How important is God’s love to you? Do you feel as did David, who wrote: “Because your loving-kindness is
better than life, my own lips will commend you. Thus I shall bless you during my lifetime; in your name I shall
raise my palms”? (Psalm 63:3, 4) Truly, is there anything that life in this world has to offer that is better than
enjoying God’s love and loyal friendship? For example, is pursuing a lucrative secular career better than having
the peace of mind and happiness that result from a close relationship with God? (Luke 12:15) Some Christians
have been confronted with the choice of renouncing Jehovah or facing death. That happened to many of
Jehovah’s Witnesses in Nazi concentration camps during World War II. With very few exceptions, our Christian
brothers chose to remain in God’s love, being willing to face death if necessary. Those who loyally remain in his
love can be confident of receiving from God an everlasting future, something that the world cannot give us.
(Mark 8:34-36) But even more is involved than everlasting life.” [2]
If one is enjoying such a close relationship with the heavenly Father, like David, what would he do in return?
David wrote his response
“Thus I will praise you all my life;

In your name I will lift up my hands.
I am satisfied with the best and choicest portion,
So my mouth will praise you with joy on my lips.” (63: 4, 5)
Praising God before others, helping others see the value of such relationship by encouraging them to read,
study, reflect and apply their learnings from God’s Word, the Bible, is an act of gratitude for God’s loyal love. It
is fueled by deep appreciation and not of obligation.
Another way that David responds to that loyal love he wrote next
“I remember you while upon my bed;

I meditate on you during the watches of the night.
For you are my helper,
And I shout joyfully in the shadow of your wings.
I cling to you;
Your right hand keeps fast hold on me.” (63: 6-8)
David finds time to reflect or meditate on God’s loyal love, the many instances that David experienced it, the
many ways that Jehovah God has expressed it, and the provisions He gave Israel to enjoy that loyal love. I can
do that too, always counting on the blessings and assistance Jehovah God has extended all my life. The many
times He has been patient with me as I was growing up in that relationship. The generous forgiveness for the
failures I had along the way. What does David mean here by “watches of the night”? Insight explains
“The Hebrews divided the night into watches. “When I have remembered you upon my lounge, during the night
watches I meditate on you.” (Ps 63:6) Since Judges 7:19 speaks of a “middle night watch,” it seems evident
there were three of them in early times. It appears that each watch covered one third of the time between
sundown and sunrise, or about four hours each, depending on the time of the year. The first watch would thus
run from about 6:00 p.m. to 10:00 p.m. “The middle night watch” would begin about 10:00 p.m. and run until
239 | P a g e
about 2:00 a.m. This was a strategic time for Gideon to make his surprise attack on the Midianite camp. The
third watch was called “the morning watch,” lasting from about 2:00 a.m. till sunrise. It was during this morning
watch that Jehovah caused the pursuing Egyptian armies to begin to experience grave difficulties in their
attempted passage through the Red Sea.—Ex 14:24-28; see also 1Sa 11:11.” [3]
David ends the psalm in a confident note that God will remove his enemies, to protect His chosen one
“But those who seek to destroy my life

Will descend into the depths of the earth.
They will be handed over to the power of the sword;
They will become food for jackals.
But the king will rejoice in God.
Every person swearing by Him will exult,
For the mouth of those speaking lies will be silenced.” (63: 9-11)
References
[2] “Who Will Separate Us From God’s Love?”, The Watchtower, October 15, 2001, p. 15.
[3] Night. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 499.
240 | P a g e
19.62 Psalm 64
Why are lament psalms easily relatable in this difficult times when so many people are experiencing injustice?
Could they relate to the spirit of anguish, need for help, and cry for justice? To the psalmist, God is still the final
solace or source of refuge.
This is considered as a psalm of lament. Like other lament psalms, the tone starts with pleas for help but ends
in a positive tone.
The psalm has a superscription that attributes the psalm to David
The psalm opens with an intense plea
“Hear my voice, O God, as I plead.” (64: 1a)
How many times have I said those words myself in my life time like David? A lot of people must have done that
in key instances in their life when they badly needed God in their life. The sad part is that many people must
feel during this difficult times is that no one is listening. The loss of life over calamities, tragedies, war, crime
and government abuse are leaving many people with cries for aid similar to David in this opening line.
Why is David asking God to hear his pleading? David enumerated the reasons why
“Safeguard my life from the dreadfulness of the enemy.

Shield me from the secret plots of wicked men,
From the crowd of wrongdoers.
They sharpen their tongue just like a sword;
They aim their cruel words like arrows,
To shoot at the innocent from their hiding places;
They shoot at him suddenly, without fear.
They hold fast to their evil intent;
They discuss how to hide their traps.
They say: “Who will see them?”
They search out new ways of wrongdoing;
They secretly devise their shrewd strategy;
The thinking within each one’s heart is unfathomable.” (64: 1b- 6)
David is experiencing verbal threats that he compares poetically to a ‘sword’ and ‘arrows’. Deadly words. We
have all been target of unkind words, unjust accusations, and abusive speech. It is not easy to bear up with
such a barrage if we get them regularly. They weaken our self-respect and discourage us. But David is
confident despite these verbal threats. He wrote next
“But God will shoot at them;

Suddenly they will be wounded by an arrow.
Their own tongue will cause their downfall;
All those looking on will shake their head.” (64: 7, 8)
David has God as his protection. Jehovah God is witness to such unkind if not murderous deeds. David expects
God to help him through those times.
“Then all men will become afraid,

And they will proclaim what God has done,
And they will have insight into his deeds.
The righteous one will rejoice in Jehovah and take refuge in him;
All the upright in heart will exult.” (64: 9, 10)
241 | P a g e
When David experienced that protection, he and others who witnessed such protection will be moved to praise
Him. Not only that but it will reinforce their decision to make Jehovah God their refuge and exult in Him. The
Lord Jesus himself experienced similar verbal abuse in his last years on the earth while carrying out his ministry.
His relatives considered him “crazy”. The Pharisees accused him as a glutton and drunkard for being with
sinners. The leaders of the religious groups of the Jews accused him also of blasphemy. In the end, Jehovah
God glorified His Son, by bringing him back to life and exalting him to be the Chief Agent of Life for all those
who wants to reconcile with Him and enjoy everlasting life.
But what about those who cry for actual injustice committed? For how long will people endure the loss of life
from injustice and impunity by those who trample on the vulnerable and defenseless? Can mobilizing public
opinion through public protests and rallies end injustice?
The good news is that Jehovah God through His Son Jesus Christ will end all suffering and injustice in our
lifetime. His Son taught everyone in prayer to hope for it by teaching us to pray, ‘Thy kingdom come’.
The developments we witness around the world affirms that we are living at the very period of time when God
will intervene and initiate change.
242 | P a g e
19.63 Psalm 65
How important is a vow in Bible times? Why should vows to God be paid to Him? What are the blessings when
Jehovah God hears our prayers? These are my reflection notes.
This psalm is classified as a community thanksgiving psalm (as compared to a personal thanksgiving psalm). It
is the first of such class of psalms. The psalm also has a superscription which assigns the psalm to David
“To the director. A melody of David. A song.”
The psalm opens with the verse below
“Praise awaits you, O God, in Zion;

We will pay our vows to you.” (65: 1)
I discovered an interesting fact about this verse when I compared it to the 1984 New World Translation. The
1984 New World Translation renders this verse differently
“For you there is praise—silence—, O God, in Zion;

And to you the vow will be paid.”
The word ‘silence’ is dropped in the 2013 NWT version. There is no footnote in either versions that can account
for the difference in rendering. One reference explains the translation of versions similar to the 1984 NWT with
the word “silence”
“Despite many divergent interpretations of the Hebrew noun ‘dumiyah’, the most likely meaning, in view of other
biblical occurrences of the verbal root it reflects, is “silence”.” [1]
Another reference explains why other versions dropped the word ‘silence’ as in the 2013 NWT
“The opening phrase is literally, “To you praise is silence,” which doesn’t convey very much. The New American
Standard Bible combines both: “There will be silence before Thee, and praise in Zion, O God.” The Hebrew
word for “silence” is very similar to the word for “fitting, proper,” so some translate it, “Praise is fitting for you,”
that is, “It is fitting that your people praise you”.” [2]
It appears that how to render the Hebrew word is uncertain or as one commentary notes “debatable”. The word
‘silence’ is a Hebrew noun (dumiyyah) at it appeared in the Masoretic Text (MT) but the Septuagint (LXX) uses
“be equal/be appropriate” using a form of the word in feminine participle (domiyyah).
The primary message of the psalmist is the association of Zion and praise to God. Mount Zion is where
Jerusalem is and it also later covered the termple area in Mount Moriah. So, Zion is the center of worship for
Jehovah God in Israel because of the temple location. Whatever vows were said to Jehovah in the temple
during worship, should be paid to Jehovah.
What is a vow in the biblical context? The Bible-based encyclopedia Insight explains
“A solemn promise made to God to perform some act, make some offering or gift, enter some service or
condition, or abstain from certain things not unlawful in themselves. A vow was a voluntary expression made of
one’s own free will. Being a solemn promise, a vow carried the force of an oath or a swearing, and at times the
two expressions accompany each other in the Bible. (Nu 30:2; Mt 5:33) “Vow” is more the declaration of intent,
while “oath” denotes the appeal made to a higher authority attesting to the truthfulness or binding nature of the
declaration. Oaths often accompanied attestation to a covenant.—Ge 26:28; 31:44, 53.” [3]
So, a vow is voluntary, solemn promise but binding. What one has promised to Jehovah, it should be paid as
declared by the psalmist.
Next, the psalmist David wrote about Jehovah God and prayer
243 | P a g e
“O Hearer of prayer, to you people of all sorts will come.” (65: 2)
David under inspiration wrote a very powerful description about Jehovah - He hears our prayers. Regarding this
description, Insight comments
“The “Hearer of Prayer.” The entire Scriptural record testifies that Jehovah is the One to whom prayer should
be directed (Ps 5:1, 2; Mt 6:9), that he is the “Hearer of prayer” (Ps 65:2; 66:19) and has power to act in behalf
of the petitioners. (Mr 11:24; Eph 3:20) To pray to false gods and their idol images is exposed as stupidity, for
the idols do not have the ability either to hear or to act, and the gods they represent are unworthy of comparison
with the true God. (Jg 10:11-16; Ps 115:4, 6; Isa 45:20; 46:1, 2, 6, 7) The contest concerning godship between
Baal and Jehovah, held on Mount Carmel, demonstrated the foolishness of prayer to false deities.—1Ki 18:21-
39; compare Jg 6:28-32.” [4]
What are the blessings of enjoying such a close relationship with the Hearer of prayers? David now wrote them
down
“My errors have overwhelmed me,

But you cover over our transgressions.
Happy is the one whom you choose and bring near
To reside in your courtyards.
We will be satisfied with the goodness of your house,
Your holy temple.” (65: 3, 4)
David recognized the power of sin and how it can bring down one’s spirit. What does God do to ease the
burden? David writes that God covers over our transgressions. The result? David can come close to Jehovah in
worship in the temple, referring to its courtyards where the altar of sacrifice and the copper basin are. Not
everyone is allowed to enter into that sacred space. Insight comments
“The tent of meeting and, later, the temple. The entire arrangement, including the courtyard of the tabernacle
and the temple courts, was a holy place. (Ex 38:24; 2Ch 29:5; Ac 21:28) The primary items located in the
courtyard were the altar of sacrifice and the copper basin. These were holy objects. Only those persons
ceremonially clean could enter into the tabernacle courtyard at any time; likewise, no one could go into the
temple courts in an unclean state. For example, a woman in the unclean state could not touch any holy thing or
come into the holy place. (Le 12:2-4) Evidently even a state of continued uncleanness on the part of the
Israelites was considered to be a defiling of the tabernacle. (Le 15:31) Those presenting offerings for cleansing
from leprosy brought their sacrifice only as far as the gate of the courtyard. (Le 14:11) No unclean person could
partake of a communion sacrifice at the tabernacle or the temple, on pain of death.—Le 7:20, 21.” [5]
David adds the care both spiritual and physical that Jehovah God does for man and creation (65: 5-13).
All of such provisions and care are from Jehovah God’s love, wisdom, justice and power. Things that David can
be thankful for.
Today, there is no literal temple on the earth where one needs to approach God and make a vow or experience
the blessings of one’s trangressions covered. But still such vows made to God are serious promises that God
expects that we accomplish.
References
[1] Alter, Robert. “The Book of Psalms: A Translation with Commentary”, W. W. Norton & Company, 2007, p.
221.
[2] Wiersbe, Warren. Bible Exposition Commentary: Old Testament Wisdom and Poetry, Vol 1, David C. Cook,
2004, p. 209.
[3] Vow. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1162.
[4] Prayer. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1162.
[5] Holy Place. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1133.
244 | P a g e
19.64 Psalm 66
19.64.1 Psalm 66 - Part 1
Why is it significant that in the psalms God’s personal name is praised and glorified? What is God’s personal
name, and how do we know that? That is my reflection note.
Scholars classify this psalm as a mix of doxology (vss. 1-12) and individual thanksgiving (13-20).
It has a superscription without attribution to any writer, first of two psalms without an identified writer
“To the director. A song. A melody.”
The first half of the psalm is a praise to God. Hence, it is classified as a doxology
“Shout in triumph to God, all the earth.

Sing praises to his glorious name.
Make his praise glorious.
Say to God: “How awe-inspiring your works are!
Because of your great power,
Your enemies will cringe before you.
All the earth will bow down to you;
They will sing praises to you;
They will sing praises to your name.” (Selah)” (66: 1-4)
It is notable that the psalmist has referred to God’s name twice in the first four verses. “his glorious name” and
“sing praises to your name.” In the New Testament, the Son of God, the Lord Jesus, reflected the same attitude
when he taught the Jewish public to pray, “Hallowed be thy name” or “Let your name be sanctified”, referring to
God’s name.
In one of the earliest books of the Bible, Exodus, God presents Himself to Moses this way
“And God spake unto Moses, and said unto him, I am Jehovah.” (Exodus 6: 2, American Standard Version)
How powerful and awe-inspiring is that encounter between Moses and God! God introduces Himself personally
with His name ‘Jehovah,’ an English translation of God’s Hebrew name. Not all English Bibles render this verse
the same way. The New Living Translation Bible renders this verse with a footnote
“And God said to Moses, “I am Yahweh- ‘the LORD’”.
The footnote says, “Yahweh is a transliteration of the proper name YHWH that is sometimes rendered ‘Jehovah’,
in this translation it is usually rendered ‘the LORD’ (note the use of small capitals).”
God’s English name ‘Jehovah’ in its Hebrew form appeared more than 7,000 times in the whole Bible. No other
name comes close. There is a very good reason why God wanted His name to appear in so many times. God
wants you and I to get closer to Him like friends do. The ancient Jews in the Bible call God by His personal
name in their language, probably, Yahweh.
Some might ask why do we have to use the English translation ‘Jehovah’ rather than His Hebrew name
‘Yahweh’? There is a good answer to that. You might be aware that the Old Testament was written in Hebrew
while the New Testament in Greek. The name of our Lord Jesus in Hebrew (because he was born a Jew) is
Yeshua. But since the New Testament was written in Greek, did the Christian writers keep his Hebrew name
‘Yeshua’? No, they wrote the Son of God’s name in Greek as ‘Iesous’. Hence, they find nothing wrong in
translating names from Hebrew to Greek. So, it should be a non-issue to use God’s name in English ‘Jehovah’
over its Hebrew version ‘Yahweh’.
In Bible times, a name is not just a label. The name carries with it meaning. God’s name ‘Jehovah’ carry a
profound meaning. God’s name means ‘ He causes to become’. This implies that what God purposes to happen,
245 | P a g e
it will happen. God has stated His purpose for Israel and Jehovah God is making it happen. For this reason, we
find a lot of psalms praising God’s holy name.
What has God caused to become? The psalmists narrated some of them, a reference to the Exodus, during the
early days of Israel as a nation
“Come and see the works of God.

His deeds toward the sons of men are awe-inspiring.
He changed the sea into dry land;
They crossed the river on foot.
There we rejoiced in him.
He rules forever by his might.
His eyes keep watch on the nations.
Those who are stubborn should not exalt themselves. (Selah)” (66: 5-7)
When God told Moses to tell the children of Israel that they will be set free from Egyptian slavery, God disclosed
the meaning of His name. The King James Version Bible rendered Exodus 3: 14 as “I AM THAT I AM”, while
other modern English Bibles render it as “I AM WHO I AM”. The New American Standard Bible has a footnote to
explain what Hebrew word did God’s personal name came from
“Related to the name of God, YHWH, rendered LORD, which is derived from the verb HAYAH, to be”.
Compare the footnote in the same verse from The Living Bible
“Literally, “I am who I am,” or “I will be what I will be””.
The English Standard Version has a footnote and says nearly the same thing
“I AM WHAT I AM, or I WILL BE WHAT I WILL BE”.
This gives the insight that Jehovah God is not just saying that He exists but He can be whatever is needed to
fulfill His promises. This is a powerful assurance to the sons of Israel who were slaves in Egypt that their
release is certain to happen.
Hence, given this context, I can appreciate the praise given God for his grand work
“Praise our God, you peoples,

And let the sound of his praise be heard.
He preserves us alive;
He does not allow our feet to stumble.
For you have examined us, O God;
As silver is refined, so you have refined us.
You brought us into a hunting net;
You put a crushing burden upon us.
You allowed mortal man to ride over us;
We came through fire and through water;
Then you brought us to a place of relief.” (66: 8-12)
Today, Jehovah God is actively working to make sure His purpose for planet Earth comes true.
Additional reading: https://www.jw.org/en/publications/books/bible-teach/jehovah-meaning-of-gods-

name/#?insight[search_id]=15b1c0c4-b41b-4aa2-bce8-eced7edbd998&insight[search_result_index]=11
246 | P a g e
19.64.2 Psalm 66 - Part 2

How can express our thankfulness to Jehovah God with the spiritual or even material blessings that He gives to
us? The psalmist taught us some of the ways. This is my reflection note.
The rest of this psalm is full of thanksgiving. How does the psalmist express his gratitude to Jehovah God? The
verse below lists them down
“I will come into your house with whole burnt offerings;

I will pay my vows to you
That my lips promised
And my mouth spoke when I was in distress.
I will offer burnt offerings of fattened animals to you
With the smoke of sacrificial rams.
I will offer bulls along with male goats. (Selah)” (66: 13-15)
The psalmist mentioned ‘whole burnt offerings’ of bulls and male goats and paying vows to God. The Bible-
based encyclopedia Insight explains what is the procedure for offering burnt offerings
“Bull, ram, male goat, turtledove, or young pigeon. (Le 1:3, 5, 10, 14) If it was an animal, the offerer laid his
hand on the animal’s head (acknowledging the offering as his offering, and for him, in his behalf). (Le 1:4) The
animal was slaughtered, the blood was sprinkled round about upon the altar of burnt offering (Le 1:5, 11), the
animal was skinned and cut up into its parts, its intestines (no offal was burned on altar) and shanks were
washed, the head and other body parts were all put on altar (the officiating priest received the skin; Le 7:8). (Le
1:6-9, 12, 13) If it was a bird, the crop and feathers were removed, and the head and body were burned on the
altar. (Le 1:14-17)” [1]
‘Whole burnt offerings’ with emphasis on ‘whole’ is offering an animal in its entirety. The purpose for the ‘whole
burnt offering’ is for Jehovah God to accept “the sin offering that sometimes accompany them,” says Insight.
The Jewish Encyclopedia adds a special note on this

“The ordinary translation in modern versions of the Hebrew "'olah" ( ). This term does not mean literally "burnt
offering," but "what is brought up" or presented to the Deity. The name is a translation of the Septuagint
rendering, which is itself based upon the descriptive phrase often attached to "'olah" in the ritual prescriptions:
"an offering made by fire unto the Lord" (Lev. i. 9 et seq.). A synonym is , which defines the offering as
complete; i.e., when it is placed upon the altar, to distinguish it from the other forms of animal sacrifice (see I
Sam. vii. 9; compare Ps. li. 21). The burnt offering was the highest order of sacrifice in the Old Testament
ritual.” [2]
That made the whole burnt offering special - it was the highest order of sacrifice under the covenant law. If you
want to express your gratitude towards Jehovah God, the whole burnt offering is the best one can offer in Bible
times. Together with paying God what one has vowed to God, it makes expressions of thanksgiving in a
superlative sense, in a self-sacrificing way.
What else can the psalmist do to express his thanks to Jehovah God? He lists down what he can do next
“Come and listen, all you who fear God,

And I will tell you what he has done for me.
I called to him with my mouth
And glorified him with my tongue.
If I had harbored anything hurtful in my heart,
Jehovah would not have heard me.
But God did hear;
He paid attention to my prayer.
Praise to God, who did not reject my prayer
Or withhold his loyal love from me.” (66: 16-20)
247 | P a g e
The psalmist is willing to offer testimonies of his personal relationship with God. He is eager to glorify Jehovah
God with his tongue. The best witness is to share how the living God answers prayers. Answered prayers are
expressions of God’s loyal love to the righteous.
Fittingly, in the New Testament or the Christian Greek Scriptures, the NT writer, the apostle Paul wrote about
Christians in Hebrews 13: 15
“Through him let us always offer to God a sacrifice of praise, that is, the fruit of our lips that make public
declaration to his name.”
It is my way to thank God also. By sharing with other folks what the Bible teaches about God, His purpose, and
the future of mankind, I am thanking Jehovah God for his grace or undeserved-kindness that through His Son
Jesus, the way to a meaningful, everlasting life becomes possible. The future is beyond this present life under
these ill conditions.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no2-2017-march/respond-to-the-

ransom/
References
[1] Offerings. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 525.
[2] Burnt Offering. Jewish Encyclopedia Online.
248 | P a g e
19.65 Psalm 67
Is Jehovah the God of the Jews only or is He the God of all men? This psalm teaches that Jehovah is the God
of all men.
This is the second psalm of thanksgiving and one without an identified writer. The superscription only contains
instructions
“To the director; to be accompanied with stringed instruments. A melody. A song.”
One paper identified the two difference audiences in the psalm
“At least two different social groups are discernible in Psalm 67. There is an ‘in-group’ which is referred to
five times as ‘us’ (in objective suffixes: ‘be gracious to us’, ‘bless us’, ‘let his face shine upon us’, ‘bless us’,
and ‘bless us’) and once referred to as ‘our’ in the form of a possessive pronominal suffix (‘our God’). Then
there is also an ‘out-group’ referred to as ‘all the nations’, ‘the peoples’, ‘all the peoples’, ‘the nations’,
‘peoples’, ‘the nations upon the earth’, ‘the peoples’, ‘all the peoples’, and ‘all the ends of the earth’. This last
reference, as well as the parallel of the first verse line, shows that the first reference to earth in the phrase
‘so that your way may be known upon the earth’ (v 3a) should be included as a reference to the out-group.
What differentiates the in-group from the out-group, it seems, is the knowledge that the in-group has of
God’s way (his Torah, v 3a)23 and his ‘salvation’ (his intervention on behalf of Israel, v 3b).24 The members
of the out-group at present do not praise God, his actions do not give them cause for joy and singing, and
not all of them fear him. The reason why they should praise God and sing with exuberant joy, or why they
will do so in future, is because God judges (or will judge) them with equity and guides all nations upon the
earth. If God blesses the in-group in the way they request him to, the result will also be that all the ends of
the earth will fear him (v 8b).” [1]
The psalm opens with a declaration
“God will show us favor and bless us;

He will make his face shine upon us (Selah)” (67: 1)
‘Selah’ as noted previously is a musical instruction to pause, to allow the thought just expressed to sink in to the
audience. This is not just an ordinary statement of what Jehovah God can do for the ‘us’, in this case Israel.
Israel is in a covenant relationship with Jehovah and His blessings are dependent on the faithful compliance
and obedience of Israel of the covenant law. Hence, the confident declaration expressed here could only come
from their known faithful obedience to His laws.
Why is it important that Jehovah God actually bless Israel for their faithful obedience of the covenant law? The
psalmist cites the reasons why
“So that your way may be known throughout the earth,

Your acts of salvation among all the nations.
Let peoples praise you, O God;
Let all the peoples praise you.
Let nations rejoice and shout joyfully,
For you will judge the peoples fairly.
You will guide the nations of the earth. (Selah)” (67: 2-4)
The blessings are a way for Jehovah to publicize His Godship. When God does this, the ‘nations’ and the
‘peoples’ will end up praising Him, rejoice with the ‘us’ in Jehovah. This promotes the fact that Jehovah God is
not a tribal god, a god of the Jews only. Jehovah is in fact the God of the whole earth. He can judge and guide
the ‘peoples’ and ‘nations’ other than Israel. This reminds me of God’s own promise to Abraham where the
nations will bless themselves because of Abraham and his descendants.
The psalmist repeated the key phrase ‘let peoples praise you’ for a total of 4x
249 | P a g e
“Let peoples praise you, O God;

Let all the peoples praise you.
The earth will give its produce;
God, our God, will bless us.
God will bless us,
And all the ends of the earth will fear him.” (67: 5-7)
When the ‘us’ and the ‘peoples’ subscribe to the authority and sovereignty of Jehovah God, Israel by being
faithful in upholding the covenant law, all of them can confidently expect God to bless them. The ‘peoples’ who
will witness these blessings will confirm to themselves that Jehovah is in fact the true God.
In the New Testament, or the Christian Greek Scriptures, the apostle Paul highlighted this fact in his letter to the
Romans (3: 29)
“Or is he the God of the Jews only? Is he not also the God of people of the nations? Yes, also of people of the
nations.”
Today, there is a spiritual Israel that Jehovah God is blessing because of their faithfulness to Him and His Son
Jesus Christ. The nations of non-spiritual Israel are witnesses to these blessings. Just like in this psalm, they
are motivated to praise God and join this spiritual Israel in blessing God.
References
[1] Botha, Phil. “Psalm 67 in its literary and ideological context”, Old Testament Essays Vol 17, Issue 3,
January 2004, p. 372.
250 | P a g e
19.66 Psalm 68
19.66.1 Psalm 68 - Part 1
Difficult to classify psalm because it can fit many categories.
The psalm has a superscription attributed to David
“To the director. Of David. A melody. A song.”
The psalmist invoked God to appear and come forward using analogies like smoke and wax melting for the
wicked
“Let God rise up, let his enemies be scattered,

And let those who hate him flee from before him.
As smoke is driven away, may you drive them away;
As wax melts before the fire,
So let the wicked perish before God.
But let the righteous rejoice;
May they be overjoyed before God;
May they exult with rejoicing.” (68: 1-3)
What does ‘rising up’ imply in biblical usage? The Bible-based encyclopedia Insight explains
“To stand up or to rise carried with it the significance of taking authority, power, or action.” [1]
The righteous have nothing to fear. God’s appearance is a source of joy for them according to the psalmist. This
joyful state continues in the following verses
“Sing to God; sing praises to his name.

Sing to the One riding through the desert plains.
Jah is his name! Rejoice before him!
A father of the fatherless and a protector of widows
Is God in his holy dwelling.
God gives those who are alone a home to dwell in;
He leads prisoners out into prosperity.
But the stubborn must live in a parched land.
O God, when you led your people,
When you marched through the desert, (Selah)” (68: 4-7)
This psalm uses a shortened form of God’s name whose pronunciation is known, Jah. One reference states this
as much
“In addition to being knowable and known, this short name of God is pronounceable with absolute certainty.”[2]
Insight explains how this is rendered in other Bibles

噠ᇑ흀ʧ䭠 M噠n흀ᇑiᇑ 噠nm 噠 ᇑM噠 PMU 흀Mᇑ iPmᇑ 噠 흀Mᇑ 噠 흀 ʧᆷM 噠 . Ro Ȁᆸ U R Mʧ P⸵⸵nᇑ ʧP흀ᇑ 噠nm ʧ nᇑ nᇑ ᇑi흀ᇑ ⸵䁖
흀Mᇑ ʧn 흀 MPᆷ 噠 흀Mᇑ ᇑ⸵nᇑ㌳ ᇑ흀nPᆷnPmmP흀噠i Ҁ YHWH), that is, the letters yohdh R Pi heʼ RU 흀Mᇑ 흀ᇑi흀M Pi ʧ 흀M
ᆷᇑ흀흀ᇑn 噠 흀Mᇑ ᇑ⸵nᇑ㌳ Pᆷ MP⸵ᇑ흀 nᇑ ᇑ䭠흀ʧ ᇑᆷ䁖.
Jah occurs 50 times in the Hebrew Scriptures, 26 times alone, and 24 times in the expression “Hallelujah,”
which is, literally, a command to a number of people to “praise Jah.” However, the presence of “Jah” in the
original is completely ignored by certain popular versions. (Dy, Mo, RS) The King James Version and An
American Translation have it only once, as “Jah” and “Yah” respectively. (Ps 68:4) In the English Revised
251 | P a g e
Version it appears twice in the body of the text (Ps 68:4; 89:8), and in the American Standard Version the full
form, Jehovah, is substituted throughout, but these latter two translations in practically every occurrence of the
contracted form call it to our attention in footnotes. The New World Translation preserves for the reader all 50
occurrences of Jah, or Yah; and Rotherham’s Emphasised Bible, 49 of them.” [3]
God’s name in Hebrew as represented by YHWH appears 7,000 times in the Bible. Now I understand that YH is
its shortened form, appears a total of 50 times and whose pronunciation is certain. The short name version is
pronounced as Jah or Yah. This name is found in the New Testament, in the expression Hallellujah which is
actually a combination of two Hebrew words (hallel + jah). Is this significant? Yes, for that means God wanted
His name to be preserved not just in the Old Testament but in the New Testament as well. Only then, can the
psalm be meaningful - ‘sing praises to his name’. It is to no surprise then that His Son Jesus taught us the
prayer, ‘Hallow be thy name’ or “Let your name be sanctified’.
In the Old Testament, also known as the Hebrew Scriptures or Hebrew Bible, Jehovah God through His
declarations in the covenant law, identified Himself as protector and defender of the vulnerable and oppressed.
“Jehovah God’s concern for the elderly is evident in the Hebrew Scriptures. At Psalm 68:5, for example, David
calls God “a judge of widows,” who are often elderly. In other Bible translations, the word “judge” is rendered
“defender,” “protector,” and “champion.” Clearly, Jehovah cares for widows. In fact, the Bible says that if they
are mistreated, his anger blazes. (Exodus 22:22-24)” [4]
The reference of ‘desert’ might refer to the experience of Israel after their exodus from Egypt but before their
entry to the Promised Land. The Pentateuch records how Jehovah God has saved the nation in their 40 years
of wilderness journey and how He led the nation to several victories until they were able to cross the Jordan
River.
In this first part of the psalm, it is clear that Jehovah God being with His people, protecting them against
enemies, and protecting the vulnerable is a source of joy for the worshiper of ancient times. They are reasons to
sing praises to His name, as the Hebrew expression ‘hallelujah’ teaches.
Why is this important for Bible readers to reflect on? Because it builds up faith in a God of saving acts.
Additional reading: https://www.jw.org/en/bible-teachings/questions/names-of-god/
References
[1] Attitudes and Gestures. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 219.
[2] Duousseau, Clifford Hubert. “Yah: A Name of God”, Jewish Bible Quarterly Vol. 42, No. 1, 2014, p. 23.
[3] Jah. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1248..
[4] “God Cares for the Elderly”, The Watchtower, June 1, 2006, p. 4.
252 | P a g e
19.66.2 Psalm 68 - Part 2

What is good in recalling God’s saving acts for an Israelite? What is the value of such history for contemporary
Christians? How does that build up their faith? These are my reflection notes.
The psalm continues recalling fragments of Israelite history, from the early phase of their history when the
covenant was confirmed in the plain of Sinai, following the victory from the Egyptian military force in the Red
Sea,
The following verses reflect that history
“The earth quaked;

Heaven poured down rain because of God;
This Siʹnai quaked because of God, the God of Israel.
You made it rain in abundance, O God;
You reinvigorated your exhausted people.
They dwelled in your tent community;
In your goodness, you provided for the poor, O God.
Jehovah gives the command;
The women proclaiming the good news are a large army.
The kings of armies flee, they flee!
She who remains at home shares in the spoil.” (68: 8-12)
The key words ‘Sinai quaked’ and the ‘tent community’ are references to the inauguration of the nation of Israel
and the covenant law. The record is found in Exodus 19: 17, 18
“Moses now brought the people out of the camp to meet the true God, and they took their place at the base of
the mountain. Mount Siʹnai smoked all over, because Jehovah came down upon it in fire; and its smoke was
rising like the smoke of a kiln, and the whole mountain was trembling violently.”
When Israel successfully crossed the Red Sea and the Egyptian forces were drowned in it, Miriam led the
women of Israel in a song and dance celebration as recorded in Exodus 15: 20, 21
“Then Mirʹi·am the prophetess, Aaron’s sister, took a tambourine in her hand, and all the women followed her
with tambourines and with dances. Mirʹi·am sang in response to the men:
“Sing to Jehovah, for he has become highly exalted.

The horse and its rider he has hurled into the sea.”
This provides context for the expression “the women proclaiming the good news are a large army”. This
segment recalls Jehovah God as the Liberator of Israel from Egypt by plaguing Egypt and then later defeating
the army of the great military power of its time. It is good for an Israelite to recall this in their history how God
took special care of their nation to accomplish God’s purpose as promised to Abraham.
The reference to ‘the kings of armies flee’ covers a long period of time including the Joshua campaign in
Canaan, the reference to the sharing of spoil could refer to the rule started by the covenant law and later
practiced by David himself.
The next set of verses continue to describe in poetic language the victories Jehovah God gave Israel early in its
history
“Although you men were lying among the campfires,

There will be the wings of a dove covered with silver,
With pinions of fine gold.
When the Almighty One scattered its kings,
253 | P a g e
Snow fell in Zalʹmon.

The mountain of Baʹshan is a mountain of God;
The mountain of Baʹshan is a mountain of peaks.
Why do you look with envy, you mountains of peaks,
Toward the mountain that God has chosen as his dwelling?
Indeed, Jehovah will reside there forever.
The war chariots of God are tens of thousands, thousands upon thousands.
Jehovah has come from Siʹnai into the holy place.
You ascended on high;
You carried away captives;
You took gifts in the form of men,
Yes, even stubborn ones, to reside among them, O Jah God.
May Jehovah be praised, who daily carries our load,
The true God of our salvation. (Selah)” (68: 13-19)
The part about the dove intrigued me. The Bible-based encyclopedia Insight offered this comment
“The doves are frequently of a blue-gray color, while some have an iridescent sheen on parts of the plumage,
causing it to take on a metallic appearance in the golden sunlight. This may be alluded to at Psalm 68:13,
although the reference there to “the wings of a dove covered with silver and its pinions with yellowish-green
gold” is thought by some to refer to some richly wrought piece of art taken as spoil.” [1]
What this meant when David used this no one knows clearly today.
The psalm is referring to Mount Zion where God is dwelling in a symbolic sense through the Jerusalem temple.
It is envied by the mountains of Bashan in a poetic sense. But in what sense does the psalmist refer to “war
chariots of God” in “tens of thousands, thousands upon thousands”? Regarding literal chariots Insight
comments
“In Israel no sizable national chariot force developed until the time of Solomon. This was due in large measure
to God’s warning that the king was not to multiply horses, as if the nation’s security depended on them. This
restriction limited the use of chariots, since horses were used to power such vehicles. (De 17:16) When Samuel
warned of the burden that human kings would inflict on the people, he told them: “Your sons he will take and put
them as his in his chariots.” (1Sa 8:11) Absalom and Adonijah, in attempting to usurp the kingship, each had a
chariot made for himself, with 50 men to run before it. (2Sa 15:1; 1Ki 1:5) When David defeated the king of
Zobah, he preserved 100 chariot horses.—2Sa 8:3, 4; 10:18.
King Solomon, in building up the army of Israel, expanded the number of chariots to 1,400. (1Ki 10:26, 29; 2Ch
1:14, 17) In addition to Jerusalem, other towns known as chariot cities had special facilities for taking care of all
this mechanized war equipment.—1Ki 9:” [2]
So, the “war chariots of God” is not a literal force powered by literal horses. Insight explains
“In a figurative and prophetic sense, chariots are symbols of war just like the bow and sword. (Isa 21:7, 9; Zec
9:10) “The war chariots of God” are said to be “in tens of thousands, thousands over and over again,” denoting
God’s invincible power to destroy his enemies.—Ps 68:17; 2Ki 6:17.” [3]
In this segment of the psalm, the psalmists uses the shortened form of God’s divine name Jah with His title
‘God’. The salvation of Israel is not in a literal elite army equipped with state-of-the-art chariots powered by
strong horses. The segment ends with pointing to Jehovah, “the true God of our salvation”.
Today, Jehovah God does not have a literal nation to protect and defend. But according to the New Testament,
the apostles pointed out a replacement for Israel as recorded in Acts 15: 14
254 | P a g e
“Symʹe·on has related thoroughly how God for the first time turned his attention to the nations to take out of
them a people for his name.”
In the upcoming ultimate battle between good and evil, in the war of Armageddon, Jehovah God will unleash his
“war chariots tens of thousands, thousands upon thousands” to destroy all evil from the earth. The Bible
promises that Jehovah God will protect the “people for his name” and preserve many of them alive to live
forever on earth made a Paradise.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no6-2017-november/survive-

armageddon/
References
[1] Dove. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 647.
[2] Chariot. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 427.
[3] Ibid., p. 428.
255 | P a g e
19.66.3 Psalm 68 - Part 3

Why is it an important idea that Jehovah is a God who gives power or strength to His chosen people and the
One whose strength can save His chosen people from harm? This psalm continues to develop this theme.
The psalm continues to extol Jehovah God as a God who saves, who defeats the enemies of His chosen
people, and is celebrated by His chosen ones
“The true God is for us a God who saves;
And Jehovah the Sovereign Lord provides escape from death.
Yes, God will smash the heads of his enemies,
The hairy crown of the head of anyone who continues in his guilt.
Jehovah has said: “I will bring them back from Baʹshan;
I will bring them back from the depths of the sea,
So that your foot may be awash in blood
And the tongue of your dogs may have its portion from the enemies.”” (68: 20-23)
The Bible keeps track of Jehovah’s saving acts in behalf of His people Israel. A Bible-based publication
comments on this
“The psalmist David wrote: “The true God is for us a God of saving acts.” (Psalm 68:20) Jehovah has
repeatedly demonstrated his ability to save his people, either by delivering them from perilous situations or by
giving them the strength to endure. (Psalm 34:17; Daniel 6:22; 1 Corinthians 10:13) “ [1]
The psalm now alludes to processions, probably similar to the occasion when King David brought the Ark of the
Covenant to Jerusalem from where it was in the past (Gibeon)
“They see your processions, O God,

The processions of my God, my King, into the holy place.
The singers walk in front, the musicians playing stringed instruments after them;
In between are the young women playing tambourines.
In congregated throngs, praise God;
Praise Jehovah, you who are from the Source of Israel.
There Benjamin, the youngest, is subduing them,
Also the princes of Judah with their noisy crowd,
The princes of Zebʹu·lun, the princes of Naphʹta·li.” (68: 24-27)
Regarding processions, the Bible-based encyclopedia Insight explains

“The Bible also refers to other processions, occasions when throngs moved along together in celebration of
outstanding events. David described Jehovah’s victorious procession from Sinai to the holy temple site in
Jerusalem—war chariots of God, captives, singers and musicians, and congregated throngs blessing the Holy
One of Israel. (Ps 68:17, 18, 24-26) A procession was included in the inaugural celebration at the time of
completion of the rebuilding of Jerusalem’s walls in the days of Nehemiah. (Ne 12:31)” [2]
David refers to Jehovah as the ‘Sovereign Lord’ and ‘my King’. Bible scholars recognize this pattern as lord-
vassal relationship with King David as the vassal of the great King Jehovah. Bible writers use the concepts of
the day to illustrate Jehovah God’s sovereignty.
The psalm continues its high spirited tone in praising Jehovah, asking Him to stop Israel’s enemies
“Your God has decreed that you will be strong.

Show your strength, O God, you who have acted in our behalf.
Because of your temple at Jerusalem,
Kings will bring gifts to you.
Rebuke the wild beasts of the reeds,
The assembly of bulls and their calves,
Until the peoples bow down bringing pieces of silver.
256 | P a g e
But he scatters the peoples who delight in war.

Bronze articles will be brought out of Egypt;
Cush will hasten to offer gifts to God.
O kingdoms of the earth, sing to God,
Sing praises to Jehovah, (Selah)” (68: 28-32)
Insight offers an explanation to the use of ‘rebuke’ in the psalm

“One sense of rebuke not limited to persons is “to check,” “to put a stop to something.” Jehovah’s rebuking
sown seed denotes his preventing a good harvest. (Mal 2:3) His rebuking devouring insects means his putting
an end to their causing serious harm to crops. (Mal 3:11) The psalmist, speaking of the enemies of God’s
people under the figure of animals, appealed to the Most High to check their power to do injury: “Rebuke the
wild beast of the reeds, the assembly of bulls.” (Ps 68:30) Jesus Christ rebuked the wind and a fever.—Mr 4:39;
Lu 4:39.” [3]
The psalm mentioned ‘bronze articles’. Insight explains some background on the Hebrew word translated as
‘bronze’
“The Hebrew word chash·man·nimʹ, translated “bronzeware things” (NW) and “bronze” (RS), is found only once
in the Bible. (Ps 68:31) This Hebrew word is of uncertain meaning and has been variously rendered as
“ambassadors” (JB, La), “envoys” (NIV), “nobles” (vs 32, JP), “princes” (AS, KJ), and “tribute” (NE).” [4]
Here is how various English Bibles translated the Hebrew word as cited by Insight.
“Envoys will come from Egypt” (NIV)
“Princes shall come out of Egypt” (KJV)
“Nobles shall come from Egypt” (ESV)
So, that shows the meaning is uncertain which explains the wide variance in English translation.
The psalm concludes with a further acknowledgment of God’s power
“To the one who rides the ancient heaven of heavens.

Look! He thunders with his voice, his mighty voice.
Acknowledge God’s strength.
His majesty is over Israel,
And his strength is in the skies.
God is awe-inspiring from his grand sanctuary.
He is the God of Israel,
Who gives strength and power to the people.
Praise to God.” (68: 33-35)
The idea of God who gives strength to His people is carried over from Old Testament, Hebrew Bible or also
known as Hebrew Scriptures, to the New Testament, or also known as the Christian Greek Scriptures. The
apostle Paul spoke of God’s ‘power beyond what is normal’. The Lord Jesus said that his Father, Jehovah,
would generously give power to the obedient ones. That power is associated with God’s holy spirit, or active
force.
Today, with so many energy-draining things that Satan throws on the way of Christians, we need the power that
comes only from Jehovah God, the the Lord Jesus’ father.
References
[1] “Have No Fear—Jehovah Is With You!”, The Watchtower, May 1, 2006, p. 14.
[2] Triumphal Procession. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1129.
257 | P a g e
[3] Rebuke. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 758.
[4] Copper, Brass, Bronze. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 505.
19.67 Psalm 69
19.67.1 Psalm 69 - Part 1
How does the whole Bible show its unity under one authorship, God? The reference to prophecies about the
Messiah in the psalms and the recording of their fulfillment in the New Testament shows how strong this unity is.
Psalm 69 is classified as an imprecatory psalm, that is, scholars think it contains mostly an invocation of
judgment or curse against one’s enemies or enemies of God. How has so-called imprecatory psalms affected
the study of the Psalms? One reference wrote
“For many a Psalter-user these imprecations have consituted a serious stumbling-block to the usage and
religious appreciation of these Psalms. Hard and intensely spiritual expressions sometimes spring up as thorns
among the sweet flowers of God. They have marred the enjoyment of the poem containing them for many
Christians and Jews.
The presence of utterances calling upon God to punish people and to judge them severely are felt by many
readers of the Psalter to be out of harmony with the principle that the children of God should love even their
enemies.” [1]
One paper commented on classifying psalms this way
“Martin (1972:113) says that the phrase “imprecatory psalms” is misleading because it seems to imply that
imprecation forms a major element in these psalms yet this is not the case. The imprecatory element in these
psalms is a minor element, embodied in a single line, or a single verse in many of these psalms. Therefore,
Martin (1972:113) argues that it is more accurate to speak of “imprecations in the psalms” rather than of
“imprecatory psalms.” Like Martin, Zenger (1996:viii) sees the label “psalms of cursing” or “imprecatory psalms”
as inappropriate because these psalms “do not curse; they present passionate lament, petition, and desires
before God.” [2]
Scholars who look at Bible books as literature often examine it for changes in tone, subject, or style as if these
changes alone are indicators of multiple authors, writers or redactors. One paper reported an assessment for
Psalm 69
“Despite the obvious changes of atmosphere and style, some scholars regard Ps 69 as a coherent poem.
Weiser assumes on the basis of v. 33 that this psalm was recited before a cultic community. Complaint is
transformed into thanksgiving, and the psalmist wishes to express his praise to God before his fellow-men. This
might explain the mixture of individual and collective features within one and the same text. Kraus, too,
considers this psalm coherent.” [3]
The psalm has a superscription and the third psalm with reference to “The Lilies”
“To the director; set to “The Lilies.” Of David.”
The Bible-based encyclopedia Insight offers a note about “The Lilies”

“The significance of the expressions “The Lily,” “The Lilies,” appearing in the superscriptions of Psalms 45, 60,
69, and 80, is not known.” [4]
The psalm opens with a life-threatening statement
“Save me, O God, for the waters threaten my life.” (69: 1)
A paper examining the aspect of the translation of verse 1 into English wrote
“The 1st person singular suffix should be added to the noun according to the LXX. A number of translations
have followed the approach of the LXX: for example, the NIV translates 2b as “for the waters have come up to
my neck,” the NJB has the phrase as “for the waters have closed in on my very being” and the NASB has “for
258 | P a g e
the waters have threatened my life.” Some scholars (e.g. Tate, 1990:186, 188) have followed the approach of
the LXX and have argued that the Masoretic Text lacks the suffix, which is found in LXX, so they translate verse
2b as “the water is already up to my neck.” One may also argue that it does not really make any difference in
the context of Psalm 69 and if one takes into account that it is poetic language, "neck" will be understood by the
average reader as "my neck."
Some scholars (e.g. Kissane, 1953:304; Anderson, 1972a:500; VanGemeren, 1991:455) and a number of
translations (e.g. NIV, ESV, NAB, NKJV, NLT, NRSV, RSV) agree that the rendering “neck” or “throat” (see
Jonah 2:5) is an appropriate translation of the noun in verse 2b. The expression is to be taken figuratively: the
waters threatened his very existence (Anderson, 1972a:500).” [5]
Hence, the 2013 NWT translation “threaten my life” is a correct understanding of the message of the verse. In
this first section of the poem, “water” is used not as a symbol of life-support but life-threatening. The succeeding
verses continue to use this metaphor
“I have sunk down into the deep mud, where there is no solid ground.
I have come into deep waters,
And the rushing stream has swept me away.
I am exhausted from calling out;
My throat has become hoarse.
My eyes have grown weary while waiting for my God.” (69: 2, 3)
Why would the psalmist David fall into this metaphorical dangerous situation? David started to declare
“Those hating me without cause

Are more numerous than the hairs of my head.
Those who would do away with me,
My treacherous enemies, have become many.
I was forced to hand over what I had not stolen.” (69: 4)
So, the psalmist is facing a life-threatening situation but the psalmist has not identified who these haters are.
They have malicious intentions against him. Whether this is a literal experience the Bible has no record that I
have found that can be linked to this incident. The closest life experience where David was threatened was
during the rebellion of his son Absalom.
The part ‘Those hating me without cause’ is used in the New Testament as a fulfillment of prophecy applied to
the Lord Jesus. A Bible-based publication explains
“The Messiah would be hated without cause. (Ps. 69:4) The apostle John quotes Jesus as saying: “If I had not
done among [the people] the works that no one else did, they would have no sin; but now they have both seen
and hated me as well as my Father. But it is that the word written in their Law may be fulfilled, ‘They hated me
without cause.’” (John 15:24, 25) Often the “Law” means the whole body of Scripture. (John 10:34; 12:34) The
Gospel accounts prove that Jesus was hated, especially by the Jewish religious leaders. Moreover, Christ said:
“The world has no reason to hate you, but it hates me, because I bear witness concerning it that its works are
wicked.”—John 7:7.” [6]
This is just one of the several verses in this psalm that is applied to the Lord Jesus from this psalm. Thes are
another examples of how the Old Testament and New Testament have proven to be one coherent story under
the one author. Jehovah God. The reference “All Scriptures is Inspired of God” explains
“The course that Jesus took, culminating in that terrible ordeal he endured on the torture stake, was foretold in
the Psalms in remarkable detail. This included his being offered vinegar to drink, the casting of lots for his outer
garments, the cruel treatment of his hands and feet, the mockery, and the still more bitter mental anguish of that
agonizing cry: “My God, my God, why have you forsaken me?” (Matt. 27:34, 35, 43, 46; Ps. 22:1, 7, 8, 14-18;
69:20, 21)” [7]
259 | P a g e
References
[1] Surburg, Raymond. “The Interpretation of the Imprecatory Psalms”, The SpringFielder, Vol 39, No. 3, July
1975, p. 88.
[2] Simango, D. “An Exegetical Study of Imprecatory Psalms in the Old Testament”, p. 2.
[3] Marttila, Marko. “Collective Reinterpretation in the Psalms: A Study of the Redaction History of the Psalter“,
Mohr Siebeck, 2006, p. 114.
[5] Simango, D. “An Exegetical Study of Imprecatory Psalms in the Old Testament”, p. 85.
[6] “They Waited for the Messiah”, The Watchtower, August 15, 2011, p. 11.
[7] Bible Book Number 19—Psalms. All Scriptures is Inspired of God, Jehovah’s Witnesses, 1990, p. 105.
260 | P a g e
19.67.2 Psalm 69 - Part 2

The Bible is one unified collection of books, with one story to tell, and was made possible by divine supervision
of its Divine Author, Jehovah God. It is not just like an anthology. I have demonstrated last time in my previous
reflection by showing the prophecy on the suffering Messiah which was later fulfilled on the Lord Jesus.
In the previous reflection, I noted a verse that is prophetic of the Messiah. But this is not the only verse. These
verses and other verses in the book of Psalms are referred to as the prophecy of the “suffering Messiah”.
One reference explains
“Psalm 69: 3 probably refers to Psalm 22:16, and most likely alludes to the general indication of Christ’s
suffering and his plea to God: Why have you forsaken me? His calling, the very act of summoning the energy
and physically producing the noise, causes the hoarseness of his throat, which greatly exacerbates his thirst.
His palate, already dry, is aggravated by his calling to God for so long a time, yet receiving no answer.
In Psalm 69:21 the enemies of Messiah surround him and offer him vinegar to drink instead of water. This is
fulfilled in the New Testament (John 19:28; Matt 27: 34, 48). The text of John 19L28 reveals that the Messiah is
thirstym abd Jesus’ statement “I am thirsty” fulfills the prophecy given in Psalm 22:16, and echoed in Psalm
69:3. The style in which John writes this passage is indicative of his intent to demonstrate the fulfillment of
Scriptures. There is a doublet of fulfillment in Matthew 27: 34, 48, where we are first told that in spite of his thirst,
Messiah refuses to taste the gall and wine. Then Matthew elucidates the prophetic content of Psalm 69:21 with
the offer of vinegar to Messiah by his enemies.” [1]
However, not all bible scholars accept the concept of the “suffering Messiah”. One article wrote
“The problem is obvious- where do Israel’s Scriptures speak of a suffering Messiah? Attempts to identify where
“it is written” have been unconvincing. Likewise, scholarly efforts to find the concept of a suffering Messiah in
the Second Temple Jewish literature have proved fruitless. As Lloyd Gaston has noted, “nowhere is it even
intimated that the messiah should suffer, neither in the Bible as written nor in the Bible as read in first century
Judaism.” Joel B. Green represents many when he refers to the concept of a scriptural suffering Messiah as an
“oxymoron” and a “hermeneutical innovation.” [2]
But is this assessment correct? This article noted particularly the disciple and NT writer Luke and his depiction
of the suffering and Messiah and the psalms. It said
“Luke’s use of psalms in his passion narrative is undoubtedly indebted to earlier tradition, but it is Luke who
most clearly interprets Jesus’ death in light of the psalms. Among NT authors, only Luke refers explicitly by
name to psalmois (“Psalms”) as a distinct group of Israel’s Scriptures, once, as previously mentioned, from
Jesus’ own lips speaking with respect to his suffering and resurrection (Luke 24:45). It is in the psalms that one
consistently finds the sufferings of King David, the Anointed One, and the assurance of his vindication. Although
Jesus’ Davidic messiahship is arguably important for all the Gospel writers, it is Luke who manifests an intense
interest in David and the psalms.” [3]
The following verses are also prophetic of the Messiah.This other verse was applied to the Lord Jesus
“Zeal for your house has consumed me,

And the reproaches of those reproaching you have fallen upon me.” (69: 9)
A Bible-based publication explains the application of this verse to the Lord Jesus
“One event in Jesus’ life forcefully demonstrated what zeal he had. It was early in his ministry, in the Passover
season of 30 C.E. Jesus and his disciples came to Jerusalem and saw in the temple “those selling cattle and
sheep and doves and the money brokers in their seats.” What was Jesus’ response, and what impression did it
make on his disciples?—Read John 2:13-17.
261 | P a g e
What Jesus did and said on that occasion fittingly brought to the disciples’ mind the prophetic words of one
psalm by David: “Sheer zeal for your house has eaten me up.” (Ps. 69:9) Why? Because what Jesus did
involved a great deal of risk and danger. After all, the temple authorities—the priests, the scribes, and others—
were behind the scandalous profit-making business taking place there. To expose and disrupt their scheme,
Jesus was pitting himself against the religious establishment of the day. As the disciples correctly assessed the
situation, ‘zeal for God’s house,’ or zeal for true worship, was clearly in evidence.” [4]
Another verse that finds fulfillment in the experience of the suffering Messiah, the Lord Jesus, is the verse
below
“Reproach has broken my heart, and the wound is incurable.
I was hoping for sympathy, but there was none,
And for comforters, but I found none” (69: 20)
How is this applicable to the experience of the Lord Jesus during the last hours leading to his death? A Bible-
“Some say that a broken heart was a factor in the death of Jesus Christ, of whom it was prophesied: “Reproach
itself has broken my heart, and the wound is incurable.” (Psalm 69:20) Are these words to be understood
literally? Perhaps so, for the hours preceding Jesus’ death were agonizing—not only physically but also
emotionally. (Matthew 27:46; Luke 22:44; Hebrews 5:7) Furthermore, a broken heart may explain why “blood
and water” flowed from a spear wound inflicted on Jesus just after his death. A rupture of the heart or a major
blood vessel could discharge blood either into the chest cavity or into the pericardium—a fluid-containing
membrane that loosely encases the heart. In either location a puncture could cause the flow of what would
appear to be “blood and water.”—John 19:34.” [5]
Another verse that finds fulfillment in the suffering Messiah is the verse below
“But for food they gave me poison,

And for my thirst they gave me vinegar to drink.” (69: 21)
This verse found fulfillment at the last hour of the Lord Jesus and the Bible-based encyclopedia Insight explains
“Concerning the Messiah, it was foretold that he would be given “a poisonous plant” for food. (Ps 69:21) This
occurred when Jesus Christ, before his impalement, was offered wine mixed with gall but, upon tasting it,
refused the stupefying drink that was probably intended to alleviate his sufferings. In recording the fulfillment of
this prophecy, Matthew (27:34) employed the Greek word kho·leʹ (gall), the same term found in the Greek
Septuagint at Psalm 69:21. However, Mark’s Gospel account mentions myrrh (Mr 15:23), and this has given
rise to the view that in this case the “poisonous plant” or “gall” was “myrrh.” Another possibility is that the
drugged drink contained both gall and myrrh.” [6]
Why are these details important? These prove that the Bible is from God. We can trust what it says, its counsel
and principles. We can trust what it says about our future.
Additional reading: https://www.jw.org/en/publications/magazines/wp20100301/bible-inspired-of-god/
References
[1] Pentiuc, Eugen. Jesus the Messiah in the Hebrew Bible, Paulist Press, 2006, p. 167.
[2] Jipp, Joshua. “Luke’s Scriptural Suffering Messiah: A Search for Precedent, a Search for Identity”, The
Catholic Bible Quarterly, Vol. 72, No. 2 (April 2010), p. 255.
[3] Ibid., p. 256.
[4] “Be Zealous for True Worship”, The Watchtower, December 15, 2010, p. 8.
[5] “Can You Die of a Broken Heart?”, Awake! October 22, 1995, p. 31.
[6] Poisonous Plant. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 650.
262 | P a g e
19.67.3 Psalm 69 - Part 3
The psalmist David in this psalm appeals to Jehovah God twice to help him based on God’s loyal love (vss 13,
16). In addition, David was asking God, invoking God to punish his enemies (vss. 22-28).These sentiments are
common in so-called imprecatory psalms.
In the New Testament, this loyal love is even more pronounced, when God gave His own Son in behalf of
mankind who will exercise faith in Him and His Son. This is beautifully captured in the popular verse of John
3:16
““For God loved the world so much that he gave his only-begotten Son, so that everyone exercising faith in him
might not be destroyed but have everlasting life.”
The psalm goes towards the end in praising God
“I will sing praises to the name of God,

And I will magnify him with thanksgiving.
This will please Jehovah more than a bull,
More than a young bull with horns and hooves.” (69: 30, 31)
These lines comparing ‘thanksgiving’ and ‘praises’ are better than a ‘bull’ parallels that of Psalm 50: 13, 14. In
those verses, Jehovah God is speaking and He says the same thought as expressed here. This thought is not
new. It was first expressed by the prophet Samuel as Jehovah God’s attitude towards sacrifice. ‘To obey is
better than sacrifice’, says God in 1 Samuel 15:22. Paying vows to God is better than a bull of a sacrifice says
God in Psalm 50.
A bull of a sacrifice is God’s own requirement based on covenant law. But it does not mean that God is
disowning His own requirement. The psalmist is teaching his reader that for a God who can read hearts and
human motivations, a sacrifice become valueless if it is not motivated by a desire to please Him. In other words,
outward show of piety does not impress God. This has not changed when His Son came to the earth. The
teachings of the Lord Jesus amplified this view further. In an example teaching in the known Sermon on the
Mount, the Lord Jesus showed
““You heard that it was said to those of ancient times: ‘You must not murder, but whoever commits a murder will
be accountable to the court of justice.’ However, I say to you that everyone who continues wrathful with his
brother will be accountable to the court of justice.” (Matthew 5: 21, 22)
The desire to praise God and His name has a positive effect on the community of God’s loyal ones
“The meek will see it and rejoice.

You who are seeking God, may your hearts revive.
For Jehovah is listening to the poor,
And he will not despise his captive people.
Let heaven and earth praise him,
The seas and everything that moves in them.
For God will save Zion
And will rebuild the cities of Judah,
And they will dwell there and possess it.
The descendants of his servants will inherit it,
And those who love his name will reside in it.” (69: 32-36)
263 | P a g e
The attitude of encouraging the community of fellow worshipers is also carried over in the Christian
congregation. The writings of the apostle Paul reflect this. For example, in his letter to the Romans, he wrote
“For I am longing to see you, that I may impart some spiritual gift to you for you to be made firm; or, rather, that
we may have an interchange of encouragement by one another’s faith, both yours and mine.” (Romans 1: 11,
12)
The key message is clear - God will save Zion and His people and let them reside in peace in their inheritance.
As a whole, the message of the psalmist in this chapter is that despite the danger and threat to life that he went
through, God can be counted upon to rescue him because he does what pleases God. He magnified Jehovah
God in song and praises and by obedience. He is giving Jehovah God the reasons to act and save him.
Today, if I live by God’s principles, I can also hope to get God’s protection primarily spiritually but potentially
physically too.
Additional reading: https://www.jw.org/en/publications/books/draw-close/love/jehovah-god-values-our-worth/
264 | P a g e
19.68 Psalm 70
The thoughts expressed in the psalms find their echo in the writings of the apostles in the New Testament, or
the Christian Greek Scriptures. As I continue to reflect on the thoughts of the psalmists, it brings back to my
mind the portion of the New Testament that echoes them.
The next psalm is another example of an individual lament. Psalm 70 has a superscription, identifying this
psalm to David
“To the director. Of David, to serve as a reminder.”
Like many lament psalms, it starts with an appeal for God to help and the reason why God will act
“O God, save me;

O Jehovah, hurry to help me.” (70: 1)
I can relate to this sentiment - the desire to make God feel a sense of urgency in our request for aid. Who does
not feel that impulse when they need help? David requested God to thwart his enemies, expressing a list of
things he wanted done
“May those seeking to take my life

Be put to shame and disgraced.
May those who delight in my calamity
Retreat in humiliation.
May those who are saying: “Aha! Aha!”
Be driven back in shame.” (70: 2, 3)
Does the New Testament reflect similar spirit of condemnation against the incorrigibly wicked? The writings of
the apostle Paul reflect that too. For example, in his letter to the Thessalonians
“This takes into account that it is righteous on God’s part to repay tribulation to those who make tribulation for
you. But you who suffer tribulation will be given relief along with us at the revelation of the Lord Jesus from
heaven with his powerful angels in a flaming fire, as he brings vengeance on those who do not know God and
those who do not obey the good news about our Lord Jesus. These very ones will undergo the judicial
punishment of everlasting destruction from before the Lord and from the glory of his strength.” (2 Thessalonians
1: 6-9)
The apostle John in the book of Revelations wrote something similar
“When he opened the fifth seal, I saw underneath the altar the souls of those slaughtered because of the word
of God and because of the witness they had given. They shouted with a loud voice, saying: “Until when,
Sovereign Lord, holy and true, are you refraining from judging and avenging our blood on those who dwell on
the earth?” And a white robe was given to each of them, and they were told to rest a little while longer, until the
number was filled of their fellow slaves and their brothers who were about to be killed as they had been.”
(Revelation 6: 9-11)
Back to the psalm. From focusing on himself, the psalmist focused outward to the community of loyal ones
“But let those who are seeking you

Exult and rejoice in you.
May those who love your acts of salvation always say:
“May God be magnified!”” (70: 3, 4)
265 | P a g e
The short psalm repeats its appeal in the end
“But I am helpless and poor;

O God, act quickly in my behalf.
You are my helper and my rescuer;
O Jehovah, do not delay.” (70: 5)
The thought of one day the wicked will be punished by God to end wickedness once and for all time is in the
Bible. Only when wickedness or evil ends can peace and righteousness flourish. Then, God’s original purpose
will be finally realized on an earth made a Paradise.
Additional reading:
https://www.jw.org/en/publications/magazines/g201209/doomsday-may-not-be-what-you-think/
266 | P a g e
19.69 Psalm 71
19.69.1 Psalm 71 - Part 1
Bible scholars believe that Psalm 71 is a continuation of Psalm 70, an individual lament psalm. One reference
wrote
“Even the ancient copyists may have been surprised by the psalm’s length and form because several Hebrew
manuscripts combine Psalm 70 and 71 into one longer psalm.” [1]
This reference adds
“Several Hebrew manuscripts read Psalms 70 and 71 together. The two psalms certainly share a common
genre, both are prayers for help, and also share similar ideas, but the central focus as well as the mood created
by the two pieces is vastly different. Psalm 70 is brief and pointed. In contrast, Ps. 71 takes its time in arriving at
the descriptions of distress (vv. 9-13) and contains more lines that praise God than those of petitions to God.
The mood, then, is not one of urgency but is reflective of a lifetime lived trusting in God’s faithfulness.” [2]
Regarding the structure of Psalm 71, the reference summarizes
“The psalm is divided into four stanzas, but the transitions from one stanza to the next are not distinct.
Opening petitions and declarations about God (vv. 1-8)

Descriptions of distress (vv. 9-11)
Petition and motivation (vv. 12-18)
Praise and motivation (vv. 19-24)” [3]
Psalm 71 lacks superscription. It opens straight to the opening verses. Although scholars vary in the way they
structure the stanzas, I will follow the suggestion above. The 2013 New World Translation groups the stanzas
differently. The first three verses are represented by each verse standing as independent units or stanza. The
verses 4-6 their own stanza and 7-11 their own stanza.
I will start with the first eight verses
“In you, O Jehovah, I have taken refuge.

May I never be put to shame.
In your righteousness save me and rescue me.
Incline your ear to me and save me.
Become for me a rock fortress
Where I can always enter.
Give the command to save me,
For you are my crag and my stronghold.
O my God, rescue me from the hand of the wicked,
From the grasp of the unjust oppressor.
For you are my hope, O Sovereign Lord Jehovah;
I have trusted in you since my youth.
I have depended on you from birth;
It was you who took me from my mother’s womb.
I praise you constantly.
I have become like a miracle to many,
But you are my strong refuge.
My mouth is filled with your praise;
All day long I tell about your splendor.” (71: 1-8)
David opens this psalm with a direct address to Jehovah God. His first statement is a testimony of his
relationship with God - he has taken refuge in God. It is something that he has already done in the past. This
theme is repeated in verse 5 - ‘I have trusted in you since my youth’.
267 | P a g e
A Bible-based publication commented on this life-long relationship of David with God

“The psalmist David prayed: “You are my hope, O Sovereign Lord Jehovah, my confidence from my youth.
O God, you have taught me from my youth on, and until now I keep telling about your wonderful works.” (Psalm
71:5, 17) David is known for his courage. But when did he develop it? As a youth! Even before his famed
confrontation with Goliath, David had shown extraordinary courage in protecting his father’s flocks—killing both
a lion and a bear. (1 Samuel 17:34-37) However, David gave Jehovah full credit for whatever bravery he
displayed, calling him “my confidence from my youth.” David’s ability to lean on Jehovah made him equal to any
trial that he faced. You too will find that if you lean upon Jehovah, he will give you the courage and strength to
‘conquer the world.’—1 John 5:4.” [ ]
After this opening verse, David used key action words like ‘save’, ‘rescue’, and ‘give’ with reference to God. He
does this on the basis that God is his hope, his rock fortress, and his stronghold. These are military terms
associated with a difficult to conquer locations.
This has a positive effect on David. His mouth is filled with praise for God. He praises God all day long. To
Christians like me reading David, I have more to celebrate about God and reasons to praise Him all day long
before others. Jehovah has already done for me the ultimate saving act, giving His only-begotten Son as a
ransom sacrifice to save me out of the curse of sin and death. I have all the more reasons to have confidence
that Jehovah God will protect me primarily spiritually.
In the next verses, David speaks of his enemies
“Do not cast me off in my old age;

Do not abandon me when my strength fails.
My enemies speak against me,
And those seeking to take my life conspire together,
Saying: “God has abandoned him.
Chase after him and seize him, for there is no one to save him.”” (71: 9-11)
A Bible-based publication comments on David’s request above

““Do not cast me off in my old age; do not abandon me when my strength fails,” the inspired writer of Psalm
71:9 implored God. This psalm appears to be a continuation of Psalm 70, which bears the superscription “Of
David.” So David likely made the request we read at Psalm 71:9. He served God from his youth to his advanced
years, and Jehovah used him in mighty ways. (1 Sam. 17:33-37, 50; 1 Ki. 2:1-3, 10) Even so, David felt the
need to ask Jehovah to continue to show him favor.—Read Psalm 71:17, 18.
Many today are like David. Despite advancing years and “days of distress,” they continue to praise God to the
best of their ability. (Eccl. 12:1-7) Many of them may not be able to do all that they once did in various aspects
of life, including the ministry. But they too can implore Jehovah to continue to smile on them and take care of
them. Such faithful older ones can be sure that God will answer their prayers. After all, those prayers echo the
same legitimate concerns that David expressed under divine inspiration.” [5]
This tie up with David’s pronouncement that Jehovah God is his confidence from his youth. David is looking to
the future when he gets old and the ravages of sin start to weigh down on the aging body. His pleas using
action words like ‘cast off’ and ‘abandon’ is an ask for God for reassurance. After a lifetime of loyalty, God will
reciprocate with loyalty as well.
References
[1] Nancy deClaisse-Walford, Rolf Jacobson and Beth Laneel Tanner. “The Book of Psalms”, The New
International Commentary on the Old Testament, William B. Eerdmans Publishing Company, 2014, p. 563.
[2] Ibid., p. 566.
[3] Ibid.
268 | P a g e
[4] “Youths—Train Your Perceptive Powers!”, The Watchtower, September 1, 1999, p. 18.
[5] “Honor the Aged Among You”, The Watchtower, March 15, 2014, p. 20.
19.69.2 Psalm 71 - Part 2
What kind of legacy would we leave behind when it is our turn to go? Psalm 71’s writer, David, was not thinking
of legacy. He was concerned whether God will continue to remember him, warts and all, and show him favor in
his old age. How David expressed this need for assurance is my reflection note.
The theme of having served God for a long time, having trusted in Him from His youth on, continues while he
maintains his desire to praise God for His acts of salvation but there is also an inclusion for God to thwart his
enemies.
David continues his psalm with appeal to God to help him
“O God, do not remain far away from me.

O my God, hurry to help me.
May those who are resisting me
Be put to shame and perish.
May those seeking my calamity
Be covered with disgrace and humiliation.
But as for me, I will continue to wait;
I will add to your praise.
My mouth will recount your righteousness,
All day long your acts of salvation,
Though they are too many for me to grasp.
I will come and tell about your mighty acts,
O Sovereign Lord Jehovah;
I will mention your righteousness, yours alone.
O God, you have taught me from my youth,
And until now I keep declaring your wonderful works.
Even when I am old and gray, O God, do not abandon me.
Let me tell the next generation about your power
And about your mightiness to all those who are to come.” (71: 12-18)
A Bible-based publication comments on the value of an experienced, aged Christian to the community or
congregation
“As an experienced Christian, you have opportunities that are not open to others. You can pass on to younger
ones what you have learned from Jehovah. You can strengthen others by relating experiences you have
enjoyed while serving God. King David prayed for opportunities to do so. He wrote: “O God, you have taught me
from my youth . . . Even when I am old and gray, O God, do not abandon me. Let me tell the next generation
about your power and about your mightiness to all those who are to come.”—Ps. 71:17, 18.” [1]
David exalts Jehovah God in the next verses
“Your righteousness, O God, reaches to the heights;

You have done great things;
O God, who is like you?
Though you have made me experience much distress and calamity,
Revive me again;
Bring me up from the depths of the earth.” (71: 19, 20)
David wrote that God “made me experience much distress and calamity”. How can we understand such words?
A Bible-based publication explains
269 | P a g e
“The psalmist prayed: “Because you have made me see many distresses and calamities, may you [Jehovah]
revive me again.” (Psalm 71:20) Although God does not cause such hardships, he allows us to be tested and to
furnish a reply to his Taunter, the Devil. (James 1:13; Proverbs 27:11) Jehovah never lets us be tempted
beyond what we can bear and can help us to come through our trials with strong faith. (1 Corinthians 10:13;
1 Peter 1:6, 7) Anointed Christians saw “many distresses and calamities” when they were persecuted at the
climax of World War I. But Jehovah ‘revived them’ in 1919, and they pressed on in Kingdom service, later being
joined by the “great crowd.” (Revelation 7:9) For such an outcome, surely praise is due the Great Deliverer.” [2]
The psalm ends with praise for God, the Holy One of Israel
“May you increase my greatness

And surround and comfort me.
Then I will praise you on a stringed instrument
Because of your faithfulness, O my God.
I will sing your praises with the harp,
O Holy One of Israel.
My lips will shout joyfully as I sing praises to you,
For you have saved my life.
My tongue will speak about your righteousness all day long,
For those seeking my destruction will be ashamed and disgraced.” (71: 21-24)
David has experienced God’s faithfulness and he has nothing but praise for God. He praises God using his
talents for music and with his lips and tongue to talk about God’s righteousness. David knew that because God
is faithful he will not be abandoned in his old age, when he has grown ‘old and gray’.
The idea is understood by scholars
“Most modern commentators join Roger E. Van Harn and Brent A. Strawn in the understanding that “Psalm 71
is the petition of an alienated, elderly person who, despite desperate circumstances, cleaves to the God he has
known for so long.”7 But James L. Mays states: “The psalmist speaks as one who is elderly (vv. 9, 18) and
looks back on a long life (vv. 6, 17). So the psalm has been a favorite of the old through the centuries. But we
must not overlook how plastic the idioms of psalmic language are.”8 The source of this confusion is in the
interpretation of two key verses: 9 and 18. 9 In the JPS translation of verse 9, the psalmist asks “Do not cast me
off in old age; when my strength fails, do not forsake me!” The NRSV translates verse 9 as “Do not cast me off
in the time of old age …” The NIV uses “Do not cast me away when I am old …”The Common English Bible
uses, “Don’t cast me off in old age …” The LXX is more explicit saying “Do not cast me off in the time of old
age.”10 None of these translations, nor Mitchell Dahood’s slightly different translation using “as my strength
fails,”11 concretely place this as a psalm from the psalmist’s old age. The verse is clearly a plea not to be cast
off when the psalmist is old. I have discussed the age issue here mostly to point out the problematic nature of
the presumed context of the psalm. If we can say the psalm is not necessarily about David in his old age and
not written by an old man, then we are open to a new way of interpreting the psalm.” [3]
This psalm has taught me and brought to mind what the apostle Paul has written about Jehovah God in the
New Testament in his letter to the Hebrews
“For God is not unrighteous so as to forget your work and the love you showed for his name by ministering and
continuing to minister to the holy ones.” (Hebrews 6: 10)
Additional reading: https://www.jw.org/en/publications/magazines/wp20150601/how-to-age-gracefully/
References
270 | P a g e
[1] “Serving Jehovah Before the Days of Distress Come”, The Watchtower, January 15, 2014, p. 23.
[2] “Wait on Jehovah”, The Watchtower, October 15, 1986, p. 30.
[3] Bezner, Lisa Jo. “Psalm 71: Individual Lament of Domestic Violence as a Way to Find Hope Through Poetic
Adaptation”, submitted in partial fulfillment of the requirements for TO 821 Book of Psalms, p. 3.
271 | P a g e
19.70 Psalm 72
19.70.1 Psalm 72 - Part 1
How is the rule of Jesus as the Messianic King foretold in the Bible, especially, in the psalms? Why is that
important for Bible readers today?
Last chapter in Book Two of Psalms. Bible scholars consider this is another example of an “enthronement
psalm” in a very restricted sense, that is, in the context of the psalms alone. But, this psalm is also considered
and acknowledged as Messianic from the wider context of the whole Bible, both of the Old Testament and the
New Testament. I need to remember that the Bible is one cohesive unit that has one plot from end to end.
The primary theme of the Bible is around the vindication of God’s sovereignty which was put into question by
the rebellion of the first human pair. Jehovah God, the universal Sovereign, immediately put in action the
recovery plan to carry out His original purpose for the earth and the vindication of His sovereignty. The
promises to Abraham and David, later called as Abrahamic and Davidic covenants, are all part of the unraveling
of this divine purpose.
A detailed discussion and review of these covenants can be found here online
Source: https://www.jw.org/en/publications/magazines/ws20141015/unshakable-faith-kingdom/
One blog article pointed this out
“As one of the ten “royal” psalms (2, 18, 20, 21, 45, 72, 101, 110, 132, and 144:1-11), this psalm is usually
interpreted as messianic. It is not surprising to find that early Christians saw this psalm as referring to the
coming Kingdom of God. Of interest, however, is the ease at which this psalm can be used as a description of
the coming kingdom. The Messiah is a son of David who will reign in glory; all of the nations will honor him, the
extent of his kingdom is worldwide; the duration of his kingdom is eternal.” [1]
This is a psalm written by David for his son Solomon and scholars point out that the speaker in the psalm is
David himself. That is exactly what appears in the superscription
“Regarding Solomon.”
What is the value of this psalm for Christians? A Bible-based publication offers an explanation
“Composed regarding the kingship of David’s son Solomon, this song provides foregleams of how the rule of
God’s Son, Jesus Christ, will relieve mankind of distress.” [2]
The speaker, David, opens with request to God for his son Solomon
“O God, give your judgments to the king,

And endow the son of the king with your righteousness.
May he plead the cause of your people with righteousness,
And of your lowly ones with justice.
May the mountains bring peace to the people,
And may the hills bring righteousness.
Let him defend the lowly among the people,
Let him save the sons of the poor,
And let him crush the defrauder.” (72: 1-4)
The word ‘righteousness’ is repeated several times in the first four verses. The king is defined by action words -
defend, save, and crush. There is particular attention given to the vulnerable class in society - the poor and
lowly ones.
In the reign of the new king, Solomon, peace, justice, and prosperity will define it as shown by the next verses
272 | P a g e
“They will fear you as long as there is a sun

And as long as the moon remains,
For generation after generation.
He will be like the rain that falls on the mown grass,
Like showers of rain that water the earth.
In his days the righteous will flourish,
And peace will abound until the moon is no more.
He will have subjects from sea to sea
And from the River to the ends of the earth.” (72: 5-8)
The Bible-based encyclopedia Insight comments on what appears to be a hyperbolic expression “peace will
abound until the moon is no more’
“On Psalm 72:7 (“until the moon is no more”), Cook’s Commentary says: “This passage is important as shewing
that the idea of a King whose reign should last to the end of time was distinctly present to the Psalmist’s mind. It
determines the Messianic character of the whole composition.” And on verse 8, he remarks: “The kingdom was
to be universal, extending to the ends of the earth. The extension of the Israelitish realm under David and
Solomon was sufficient to suggest the hope, and might be regarded by the Psalmist as a pledge of its
realization, but taken in connection with the preceding verses this declaration is strictly Messianic.”” [3]
The dominion of the authority of the king, Solomon, would be universal
“The desert dwellers will bow down before him,

And his enemies will lick the dust.
The kings of Tarʹshish and of the islands will pay tribute.
The kings of Sheʹba and of Seʹba will present gifts.
All the kings will bow down before him,
And all the nations will serve him.
For he will rescue the poor who cry for help,
Also the lowly one and whoever has no helper.
He will have pity on the lowly and the poor,
And the lives of the poor he will save.
From oppression and from violence he will rescue them,
And their blood will be precious in his eyes.” (72: 9-14)
These descriptions make this psalm prophetic and Messianic. In the New Testament, Jesus described himself
as someone greater than Solomon (Matthew 12: 42) The Lord Jesus is the fulfillment of the Messianic promise,
being the Messiah himself. All these prophesied conditions of righteous rule, reign of peace, righteousness, and
prosperity and justice for the poor and lowly ones will be realilzed in his rule. When he was on earth, Jesus
showed a glimpse of that rule when he demonstrated those traits to the poor, lowly, and oppressed in his time.
Imagine that day coming up, truly a good news.
Additional reading: https://www.jw.org/en/publications/books/jesus/final-ministry/brings-paradise-on-earth/
References
[1] Long, Philip. “Psalm 72 - A Messianic Psalm?”, article on the Reading Acts blog site.
[2] “Who Can Deliver Those Crying for Help?”, The Watchtower, August 15, 2010, p. 28.
[3] Solomon. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 993.
273 | P a g e
19.70.2 Psalm 72 - Part 2

Why does Psalm 72 give us hope for a better world under a just and righteous government of the prophesied
Messiah? This is my reflection point.
A world without injustice and oppression under the rule of the Bible’s Messianic king. Instead, there is peace
and righteousness. The vulnerable ones are protected from harm - the poor and the lowly ones. How will this be
fulfilled in the Lord Jesus as the functional king of God’s kingdom? This is my reflection note.
The psalm continues to talk about better things to come.
The “enthronement psalm” continues to speak of the kind of rule the king will have
“May he live and be given the gold of Sheʹba.
May prayers be said for him continually,
And may he be blessed all day long.
There will be an abundance of grain on the earth;
On the top of the mountains it will overflow.
His fruit will flourish as in Lebʹa·non,
And in the cities people will blossom like the vegetation of the earth.
May his name endure forever,
And may it prosper as long as the sun.
May people obtain a blessing for themselves by means of him;
May all nations pronounce him happy.
May Jehovah God be praised, Israel’s God,
Who alone does wonderful things.
May his glorious name be praised forever,
And may his glory fill the whole earth.
Amen and Amen.” (72: 17-19)
Food shortages will be unknown during his reign. His subjects will be happy under his rule. This role will be
fulfilled by the Lord Jesus. His title as “King of kings” is not nominal. It will be a functional title. When the angel
Gabriel broke the news to Jewish virgin Mary, the angel linked his arrival to the then empty throne of David
“And look! you will become pregnant and give birth to a son, and you are to name him Jesus. This one will be
great and will be called Son of the Most High, and Jehovah God will give him the throne of David his father, and
he will rule as King over the house of Jacob forever, and there will be no end to his Kingdom.” (Luke 1: 31-33)
I noticed angel Gabriel saying that “Jehovah God will give him the throne of David his father”. Jesus is a
legitimate royalty through the ancestry of David both through the lineage of Mary and of Joseph. What does
giving ‘the throne of David’ imply? The angel himself explained when he said that ‘he will rule as King over the
house of Jacob forever’. God’s promise to David for an eternal kingdom will finally be fulfilled in Jesus.
So, everything that Psalm 72 talks about is a reference to the kingship of Jesus as heir to the throne of David.
This is significant for Bible readers will then understand why the ‘kingdom of God’ is a central message of Jesus.
One blog article quotes a reference to show that bible scholars today understand this point clearly
“The Zondervan Pictorial Encyclopedia of the Bible says this about the Kingdom of God: “The word ‘kingdom’ is
found fifty-five times in Matthew; twenty times in Mark, forty-six times in Luke and five times in John. When
allowance is made for the use of the word to refer to secular kingdoms and for parallel verses of the same
sayings of Jesus, the phrase ‘the kingdom of God’ and equivalent expressions (e.g., ‘Kingdom of heaven,’ ‘his
kingdom’) occurs about eighty times . . . These statistics show the great importance of the concept in the
teachings of Jesus . . . There can, therefore, be little doubt that the phrase ‘the kingdom of God’ expresses the
main theme of His teaching” (Vol. III, Zondervan, Grand Rapids, 1976, p. 804).” [1]
But this fact disappeared in the study and understanding of many Christian communities. When Jesus was
asked by Pontius Pilate whether he were a king, he the Lord did not deny that in fact he is a king.
274 | P a g e
The psalm talks about a real king who is going to accomplish great things to promote peace, righteousness,
justice, and prosperity. This king runs a true government. I already reflected on the fact that the angel Gabriel
linked Jesus as the one to receive “the throne of David his father”. So, the Bible is talking about a real
government with a real ruler, the Messiah.
This message is so powerful that the Lord Jesus himself propheside this message will be declared world-wide
“And this good news of the Kingdom will be preached in all the inhabited earth for a witness to all the nations,
and then the end will come.” (Matthew 24: 14)
Last year, Jehovah’s Witnesses spent nearly two billion hours getting this message across world-wide, in 240
lands, using 700 languages. But what does the Bible really say about God’s Kingdom? An additional reading
can be found in this link - https://www.jw.org/en/bible-teachings/questions/what-is-gods-kingdom/.
The Bible-based encyclopedia Insight offers an explanation on the use of ‘Amen’ to end Book Two of Psalms
“Each of the first four books, or collections, of the Psalms concludes with this expression, perhaps indicating
that it was customary for the congregation of Israel to join in at the end of the song or psalm with an “Amen.”—
Ps 41:13; 72:19; 89:52; 106:48.” [3]
There is an also a closing verse for this psalm
“This completes the prayers of David, the son of Jesʹse.” (72: 20)
References
[1] Maranville, Cecil. “The Kingdom of God - The Heart of Christ’s Message”, a blog article.
[2] Amen. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 90.
275 | P a g e
19.71 Psalm 73, Book Three

19.71.1 Psalm 73, Book Three - Part 1
Does it pay to be godly at a time when evil seems to prosper, bragging about their deeds as if with impunity?
Will living by God’s high standard of morality not just inconvenience us but become hurdles to our success in a
world that does not factor God in their decision matrix? This is my reflection note.
Psalm 73 is the first book in Book Three of the book of Psalms. Scholars looked at this and see a structure in it.
One blog article suggested this breakout
“Structural Analysis
1. Affirmation (v. 1)
2. Narrative (vv. 2-20)
a) Assessment of situation (vv. 2-12)
i. Confession (v. 2)
ii. Description of problem (vv. 3-12)
iii. Reaction to situation (vv. 13-20)
3. Reflection/Thanksgiving (vv. 21-28)” [1]
Many scholars classify this psalm as a ‘wisdom’ psalm while others consider it as a ‘thanksgiving’ psalm. This
paper writes about the psalm’s classification
“But the Psalm has another component, namely an academic one which is generally quite foreign to
thanksgiving songs. The writer raises questions about the wicked, about prosperity. He asked about knowledge
(v.11), enquiring “How does God know?” This kind of vocabulary is familiar to us from Proverbs. Add to these
considerations such terminology as “counsel” (v. 24), “discern” (v. 17), “senseless” (v. 22), “understand” (v. 16),
“destiny” (v. 17): then it becomes clear why some have felt this is a wisdom rather than a thanksgiving Psalm.
Usually a sharp distinction is made between worship and wisdom. The first belongs in the temple; the second in
the palace court. One may agree, however, with Leslie Allen who types this Psalm as an individual song of
thanksgiving belonging to worship. Its central question and its language suggest the preoccupants of someone
trained in wisdom school. ” [2]
Another paper, from Leslie Allen, does classify this psalm as a ‘thanksgiving’ psalm. The paper states
“There is more going on in Psalm 73 than the simple designation "thanksgiving song" suggests. The standard
song celebrated release from a physical crisis, sickness and/or persecution by particular enemies. While
physical trouble is mentioned in v. 14, it is part of a much larger problem, a problem of the mind and heart (v.
26). The crisis is the spiritual and intellectual problem of v. 3, which the psalmist's own suffering compounded.
The psalm is thereby stamped as belonging to the wisdom tradition of Israel. Its use of wisdom vocabulary
supports this attribution, while its contrast between the wicked and the righteous constitutes a standard motif of
wisdom compositions. Was Psalm 73 primarily composed for use in the wisdom school or for recitation in the
temple court? Reference to a congregation is characteristic of the cultic song: its absence might suggest the
former alternative. However, the explicit reference to an earlier visit to the sanctuary in v. 17 and the implicit
reference to temple attendance in v. 28 points to the latter option.” [3]
Other scholars who study the way the psalm delivers its message noticed how the beginning of the psalm and
its ending are linked. Scholars call this poetic device, ‘ring structure’. Another paper reports
“That the beginning and the end of Psalm 73 are closely linked has long been noted. Because the psalm begins
with a proclamation of God’s goodness that seems to represent its central message, many have regarded v. 1
as a conclusion previewed in advance. In fact,Brueggemann notes that because v. 1 is the premise that arises
from the psalm’s conclusion, it is able to shed any naïveté that would have characterised the statement had it
not arisen from that conclusion… if God’s goodness proclaimed at the psalm’s beginning awaits clarification at
the psalm’s end, then the psalm’s final declaration may also have found a certain fulfillment at the psalm’s
beginning.” [4]
It is now time to reflect on the message of this psalm attributed to Asaph based on its superscription
276 | P a g e
This is not the first time I encountered Asaph. He was, during David’s time, appointed by the Levites as a
“chief singer and player of cymbals”. The Bible-based encyclopedia Insight explains whether the Asaph
mentioned in this psalm is the same Asaph of David’s time
“The superscriptions for Psalms 50 and 73 to 83 credit these songs to Asaph. However, it seems likely that the
name is there used as referring to the house of which he was paternal head, since some of the psalms (Ps
79, 80) evidently describe events later than Asaph’s day.” [5]
So, the next 10 psalms in Book Three of Psalms are attributed to him or to his house or family. What did
Asaph experienced in his faith? Could today’s Bible readers relate to him? I am now going to take a look at
the problem that he saw.
The psalm opens with verse 1
“God is truly good to Israel, to those pure in heart.” (73: 1)
The opening verse does not give us a hint about the problem of Asaph. We find Asaph praising God in the
opening verse as ‘truly good’ to Israel. He repeats the same theme in the last verse of the psalm
“But as for me, drawing near to God is good for me.

I have made the Sovereign Lord Jehovah my refuge,
To declare all your works.” (73: 28)
What happened in between? The next verse opens up the problem
“As for me, my feet had almost strayed;

My steps had nearly slipped.” (73: 2)
Why has this happened to Asaph? What led him down this slippery path? He continues in the next verse
“For I became envious of the arrogant

When I would see the peace of the wicked.” (73: 3)
What is enviable about the ‘arrogant’, about the ‘peace of the wicked’? To Asaph, things do not appear to be
right. The wicked are supposed to be punished by God and the righteous blessed. To his eyes, it is not the
reality that he sees. Could Asaph’s critical look at things be based on a incorrect framework of mind? How will
Asaph be able to see ‘correctly’ the real score as it were? This is a good read and reflection in today’s world
when integrity has been replaced with corruption, and when surrender to the evil system apparently is the
practical thing to do rather than standing up for what is right.
References
[1] Martens, Elmer. “Psalm 73: A Corrective to a Modern Misunderstanding”, DIrection, Vol 12 No. 4, October
1983, p. 15.
[2] Ibid.
[3] Allen, Leslie. “Psalm 73: Pilgrimage from Doubt to Faith”, Bulletin for Biblical Research, p. 4.
[4] Wong, Gregory. “Psalm 73 as Ring Composition”, Biblica Vol 97 Fasc 1, 2016, p. 20.
[5] Asaph. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 186.
277 | P a g e
19.71.2 Psalm 73, Book Three - Part 2
In a world where evil seems to succeed with impunity, those who are pursuing the righteous course might
vacillate whether it still makes sense to uphold God’s high moral standards in the face of difficulties while evil
seem to have their day. In contemporary times, some cited as reason for giving in to the corruption the fact that
it is endemic, it is deeply rooted. To resist, it appears, is futile. This is the context of Asaph’s lament.
In the following verses, Asaph listed down what appeared in his eye the opposite of his expectations for the
wicked or evil
“For they have no pain in their death;

Their bodies are healthy.
They are not troubled like other humans,
Nor do they suffer like other men.
Therefore, haughtiness is their necklace;
Violence clothes them as a garment.
Their prosperity makes their eyes bulge;
They have exceeded the imaginations of the heart.
They scoff and say evil things.
They arrogantly threaten oppression.
They speak as if they were as high as heaven,
And their tongues swagger about in the earth.
So his people turn aside to them,
And they drink from their abundant water.
They say: “How does God know?
Does the Most High really have knowledge?”
Yes, these are the wicked, who always have it easy.
They keep increasing their wealth.” (73: 4-12)
Asaph started out the list in the negative - ‘no pain’, ‘not troubled’, and ‘not suffer’. These are experiences that
the wicked or evil should have been living through but not. Then, Asaph magnifies blessings that should not
have been with them - prosperity, exceed imaginations, and the wicked or evil brag about those blessings and
acts of wickedness.
Asaph then gives the wicked a dialogue in their mouth
Asaph then gives the wicked a dialogue in their mouth. Asaph declares that out of their arrogance, they
blaspheme God. Material abundance is no longer a blessing from God but the outcome for the wicked.
“Surely in vain I have kept my heart pure

And washed my hands in innocence.” (73: 13)
The doubt has now affected Asaph. How deep is the impact of this self-doubt? Asaph continues in the next
verses
“And I was troubled all day long;

Every morning I was chastised.
But if I had said these things,
I would have betrayed your people.
When I tried to understand it,
It was troubling to me.” (73: 14-16)
278 | P a g e
It is very possible that Christians may waver in their conviction that following God’s high moral standard is
beneficial and it’s the best way to live one’s life. But how can Asaph be corrected from his mistaken point of
view? What can he do to realize his error? The following verses disclose the steps Asaph took
“Until I entered the grand sanctuary of God,

And I discerned their future.
Surely you place them on slippery ground.
You make them fall to their ruin.
How suddenly they are devastated!
How sudden is their finish as they come to a terrible end!
Like a dream when one wakes up, O Jehovah,
When you rouse yourself, you will dismiss their image.” (73: 17-20)
One article comments on this part of the psalm, especially, verse 17
“The revelatory act in verse 17 is the most prominent example of the continuation of the theopanic reality found
in other passages throughout the Old Testament. The relationship with God is renewed and ratified by the
sanctuary experience; the combined company of God and author in the spiritual dialogue evolves into the
presence of God and his people.” [1]
That verse 17 is the turning point is agreed by other scholars as cited in this article
“Many scholars agree that verse 17 is the turning point in the psalm. The psalmist honestly seeks God even in
his turmoil, guided by the community. Because the psalmist is holy he can know God. Buber argues that the
psalmist is not led into the temple because of his doubt of the Divine, but because of the psalmist’s purity of
heart. One can easily dismiss the psalmist as slow or not perceptive; however, the intellectualization of his faith
has been shattered and the directness of the Divine becomes manifested into his life.” [2]
The ‘grand sanctuary of God’ is the central place of worship for Jehovah God. From there, Asaph recalled
God’s justice and he discovered his mistake
“But my heart was sour,

And deep inside I felt sharp pain.
I was unreasoning and lacked understanding;
I was like a senseless beast before you.
But now I am continually with you;
You have taken hold of my right hand.
You guide me with your advice,
And afterward you will lead me to glory.” (73: 21-24)
How will Jehovah God guide Asaph? A Bible-based publication explains

“The psalmist expressed confidence that Jehovah would take hold of him by the right hand and lead him to
genuine glory. (Read Psalm 73:23, 24.) How does Jehovah do this? Jehovah leads his humble servants to
glory by honoring them in numerous ways. He blesses them with an understanding of his will. (1 Cor. 2:7) He
bestows upon those who listen to his word and obey him the honor of a close personal relationship with him.—
Jas. 4:8.
Jehovah also entrusts his servants with the glorious treasure of the Christian ministry. (2 Cor. 4:1, 7) And this
ministry leads to glory. To those who use their privilege of service to his praise and to the benefit of others,
Jehovah promises: “Those honoring me I shall honor.” (1 Sam. 2:30) Such ones are honored with a good name
with Jehovah, and they are likely to be well spoken of by other servants of God.—Prov. 11:16; 22:1.
279 | P a g e
What about the future of those who “hope in Jehovah and keep his way”? They are promised: “He [Jehovah] will
exalt you to take possession of the earth. When the wicked ones are cut off, you will see it.” (Ps. 37:34) They
look forward to experiencing the incomparable honor of receiving everlasting life.—Ps. 37:29.” [3]
The psalm ends with Asaph praising God
“Whom do I have in the heavens?

And besides you I desire nothing on earth.
My body and my heart may fail,
But God is the rock of my heart and my portion forever.
Truly, those keeping far from you will perish.
You will put an end to everyone who immorally leaves you.
But as for me, drawing near to God is good for me.
I have made the Sovereign Lord Jehovah my refuge,
To declare all your works.” (73: 25-28)
Asaph’s confidence on God’s justice recovers and he rediscovers the value of his relationship with God. In the
same way, Christians today can count on God’s love and justice to work for them too. A Christian does not have
to compromise his integrity and give in to corruption to support himself. Christians can make the’Sovereign Lord
Jehovah’ their refuge.
Additional reading: https://wol.jw.org/en/wol/d/r1/lp-e/102007414
References
[1] Lee, Jr, Cheek. “Faith and Order: Psalm 73 As Political Theory”, Georgia Philological Association
Proceedings, Vol 2, 2007, p.42.
[2] Ibid., p. 46.
[3] “Let Nothing Hinder You From Taking Hold of Glory”, The Watchtower, February 15, 2013, p. 25.
280 | P a g e
19.72 Psalm 74
19.72.1 Psalm 74 - Part 1
Why would Jehovah God allow His own temple in Jerusalem to be destroyed and burned down by a foreign
military force? The first time it happened, the Babylonian king and his army burned it down. This psalm appears
to be referring to that incident. What does that mean for religions today who are unfaithful to God? This is my
reflection.
Psalm 74 is classified by scholars as a communal lament psalm. But one paper says Psalm 74 is different. The
article writes
“Psalm 74 is different. This Psalm lacks both an explicit vow to praise and a direct expression of praise. In a
book so dominated by the praise theme, one should ask how Psalm 74 fits its canonical context and how it
functions as a worship piece.
Psalm 74 is a communal lament, of which there are at least five others. This Psalm is one of the longest of its
type and will be employed in this thesis as a reference point to which other biblical communal laments may be
compared.” [1]
The article points how Psalm 74 is different
“The community in Psalm 74 seems to be struggling between embracing God in an appropriate relationship and
accusing God of being less than faithful to His covenant.The psalm, as such, comes down on the side of the
latter and the tension, characteristic of prayers of complaint, is not resolved. This lack of resolution, and the
absence of attitudes on the part of the suppliant which can lead to resolution, make Psalm 74 uncharacteristic
of other psalms with which it shares obvious commonalities.” [2]
Another paper examines and marries the form, linguistics and its content to determine the intent of the writer
(how the Bible writer delivered his message using structure, choice of words, metaphors and themes). For
example, by noting the key action words (verbs and their tenses), the paper lists down the structure of this
psalm
“1-3 Imperatives (apart from introductory complaint)

4-9 Perfects (with supplementary imperfect in vs. 9)
10- 11 Imperfects
12-17 Perfects (with supplementary imperfect in vs. 14)
18-23 Imperatives (and supporting jussives, etc.)” [3]
The terms imperatives (commands) and perfects and imperfects (timing of action) are grammar terms. Literary
scholars calls this a chiasmus, or inverted parallelism, or what was said in the beginning was repeated but in
reverse order. If A and B were ideas, repeating them in reverse order would be B’ and A’. In the example above,
that would be A-B-C-B’-A’.
This is another one of those psalms attributed to Asaph
“A masʹkil. Of Aʹsaph.”
Asaph opened this psalm with a question addressed to God, on His apparent silence on what happened to the
sanctuary, God’s main holy place of worship
“Why, O God, have you rejected us forever?

Why does your anger burn against the flock of your pasture?
Remember the people you acquired long ago,
The tribe you redeemed as your inheritance.
Remember Mount Zion, where you have resided.
Direct your steps to the perpetual ruins.
281 | P a g e
The enemy has devastated everything in the holy place.” (74: 1-3)
The way I read this and the impression that I get, is that it appears that Asaph is filing a protest against God on
His apparent abandonment of the sanctuary or temple located in Mount Zion. By asking ‘why’ and pairing it with
‘remember’, Asaph appears ignorant of why God has allowed such thing to happen. Yet, God inspired these
words to be written down as part of the Bible. God allowed Asaph and like him Habakkuk to raise questions of
why's on His actions.
What sort of destruction has God allowed in His own holy place? The next verses describe what was already
done (hence, perfect tense from the Hebrew perspective)
“Your foes roared inside your meeting place.

They have set up their own banners as signs there.
They were like men wielding axes against a thick forest.
They broke up all its engravings with axes and iron bars.
They set your sanctuary on fire.
They profaned the tabernacle bearing your name, casting it to the ground.
They and their offspring have said in their hearts:
“All the meeting places of God in the land must be burned.”
There are no signs for us to see;
There is no longer any prophet,
And no one among us knows how long this will last.” (74: 4-9)
The detail of the destruction, especially, setting the sanctuary on fire, happened in 607 B.C.E. when King
Nebuchadnezzar of Babylon entered Jerusalem after a long siege, after which he burned the city down. Asaph
knew that the destruction has an impact on God’s name and His reputation. Since Jehovah God is jealous of
His own name, Asaph is inciting God to act against its perpetrators.
Asaph described the entire nation of Israel as a “tribe you redeemed”. The Bible-based encyclopedia Insight
explains that usage
“The Hebrew words often rendered “tribe” (mat·tehʹ and sheʹvet) both mean “rod” or “staff.” (Ex 7:12; Pr 13:24)
Apparently these words came to signify “tribe” in the sense of a group of persons led by a chief or chieftains
carrying a scepter or staff. (Compare Nu 17:2-6.) In most cases where the context shows that either word has
the thought of “tribe,” it is used in regard to one of the tribes of Israel, such as “the tribe [mat·tehʹ] of Gad” or
“the tribe [sheʹvet] of the Levites.” (Jos 13:24, 33) However, the ‘tribe that God redeemed as his inheritance,’
mentioned at Psalm 74:2, evidently refers to the entire nation of Israel, speaking of it as a “tribe” or people
distinct from other nations and peoples.” [4]
How indeed could God possibly allow His holy place desecrated like that and His holy name profaned? I will
reflect on this on my next note.
Additional reading: https://www.jw.org/en/publications/books/bible-stories/4/jerusalem-temple/
References
[1] Engle, Richard. “Psalm 74: Studies in Content, Structure, Context, and Meaning”, submitted in partial
fulfillment of requirements for the degree of Doctor of Theology in Grace Theological Seminary, May 1987, p. 1.
[2] Ibid., p. 3.
[3] Sharrock, Graeme. “Psalm 74: A Literary-Structural Analysis”, Andrews University Seminary Studies,
Autumn 1983, Vol 21, No. 3, Andrews University Press, p. 212.
[4] Tribe. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1124.
282 | P a g e
19.72.2 Psalm 74 - Part 2

Why did God allow the destruction of His own temple in Jerusalem? Has he forsaken his chosen people? These
are my reflection notes.
Asaph continues his lament

“How long, O God, will the adversary keep taunting?
Will the enemy treat your name with disrespect forever?
Why do you hold back your hand, your right hand?
Draw it out of your bosom and put an end to them.” (74: 10, 11)
The psalmist has also appealed to His name to sanctify it. God is known to be jealous of His name. So, Asaph
resorts to asking ‘why’. In the next verses, he contrasts God’s previous acts of salvation for His people Israel to
the present circumstances
“But God is my King from long ago,

The one performing acts of salvation on the earth.
You stirred up the sea with your strength;
You smashed the heads of the sea monsters in the waters.
You crushed the heads of Le·viʹa·than;
You gave it as food to the people, to those inhabiting the deserts.
You cut openings for the springs and the streams;
You dried up ever-flowing rivers.
The day belongs to you, also the night.
You made the light and the sun.
You set up all the boundaries of the earth;
You made summer and winter.” (74: 12-17)
The turn phrase “But God is my King from long ago” is a reference to both God as their sovereign since the
nation was formed in the desert of Sinai. The contrast is strong between God’s active concern for Israel and
now His apparent lack of it as evidenced by the destroyed temple. What does Leviathan stands for in this verse?
The Bible-based encyclopedia Insight explains
“Psalm 74 describes God’s record of salvation for his people, and verses 13 and 14 refer symbolically to his
deliverance of Israel from Egypt. Here the term “sea monsters [Heb., than·ni·nimʹ, plural of tan·ninʹ]” is used as
a parallel expression to “Leviathan,” and the crushing of the heads of Leviathan may well refer to the crushing
defeat administered to Pharaoh and his army at the time of the Exodus. The Aramaic Targums here give “the
strong ones of Pharaoh” in place of “the heads of Leviathan.” (Compare Eze 29:3-5, where Pharaoh is likened
to a “great sea monster” in the midst of the Nile canals; also Eze 32:2.) Isaiah 27:1 apparently employs
Leviathan (LXX, “the dragon”) as a symbol of an empire, an organization that is international in scope and that
is dominated by one who himself is referred to as “serpent” and “dragon.” (Re 12:9) The prophecy is one of
restoration for Israel, and therefore Jehovah’s ‘turning attention’ to Leviathan must include Babylon. However,
verses 12 and 13 consider Assyria and Egypt as well. So, Leviathan here evidently refers to an international
organization or empire that is in opposition to Jehovah and his worshipers.” [1]
From recalling God’s historical protection that He gave Israel, Asaph now reverts back to asking God to restore
such care
“Remember the enemy’s taunts, O Jehovah,

How a foolish people treats your name with disrespect.
Do not surrender the life of your turtledove to the wild beasts.
Do not forget the life of your afflicted people forever.
283 | P a g e
Remember the covenant,

For the dark places of the earth have become full of the haunts of violence.
May the crushed one not turn away disappointed;
May the lowly and the poor praise your name.
Rise up, O God, and plead your legal case.
Remember how the foolish taunt you all day long.
Do not forget what your foes are saying.
The uproar of those who defy you is ascending constantly.” (74: 18-23)
Jehovah God finally punished Babylon, the military power that destroyed the temple, by prophesying that it will
fall in the hands of the Medo-Persians military. In 539 B.C.E., the Medo-Persians led by Cyrus the Great finally
brought the military power of the Babylonians to its end. Jehovah God prophesied that the destroyed temple will
be restored, and the exiled people of Judah and Israel will be able to return to their homeland.
What did that experience teach me regarding God’s view of religious artifacts like the temple? Jehovah God is
not sentimental. The covenant law and its conditions were clear to the consequences of unfaithfulness and
disloyalty. God allowed the temple to be destroyed by the Babylonians because of years of unfaithfulness to the
Him and to the terms of the covenant.
When the Jewish enemies of the Lord Jesus Christ put him to death, the Jewish enemies sealed the doom of
the Jerusalem temple. The Lord Jesus himself prophesied that the temple will be destroyed, and no stone will
be left upon another stone. Today, an Islamic mosque (Al-Aqsa mosque) stands on the grounds of the former
temple.
In the Bible, there is a prophecy that God will call for an accounting of all religions falsely representing Him and
bringing reproach upon His name. In that day, religious artifacts will be valueless to God just like the Jerusalem
temple did not matter to Him.
Additional reading: https://wol.jw.org/en/wol/d/r1/lp-e/1102006290
References
[1] Leviathan. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 240.
284 | P a g e
19.73 Psalms 75
The existence of good and evil side by side seems incompatible with the existence of an all-powerful and good
God. It appears that good and evil will be forever be together as part of human experience. But the Bible does
not teach that. What the Bible teach is that Jehovah God will vindicate His sovereignty on the earth, remove the
wicked and the arrogant off it, and preserve the meek and the lowly. Psalm 75 sings about this theme.
Psalm 75 is classified as a community thanksgiving psalm. There are only six psalms scholars classify this way.
It is one of the psalms attributed to Asaph. The superscription identifies Asaph
“To the director. Set to the melody “Do Not Bring to Ruin.” Of Aʹsaph. A song.”
Asaph opens this psalm with praise to Jehovah God
“We give thanks to you, O God, we give thanks to you;

Your name is near,
And people declare your wondrous works.
You say: “When I set a time,
I judge with fairness.
When the earth and all its inhabitants were dissolved,
It was I who kept its pillars firm.” (Selah)” (75: 1-3)
There are many reasons for Asaph to praise and thank God given Israel’s rich history of God’s saving acts often
described as “wondrous works”. The community is acknowledging those saving acts. Asaph was inspired to
give Jehovah God a speech where God emphasized His justice and power. What God was referring to a time
when “the earth and its inhabitants were dissolved” there is no clarity. Jehovah God is saying that He remains in
control of His material creation.
Asaph then turned the psalm against the arrogant or proud
“I say to the boastful, “Do not boast,”

And to the wicked, “Do not exalt your strength.
Do not exalt your strength up high
Or speak with arrogance.
For exaltation does not come
From the east or the west or the south.
For God is Judge.
He puts one man down and exalts another.” (75: 4-7)
The word ‘strength’ actually refers to ‘horn’. The Bible-based encyclopedia Insight provides additional
background
“In one instance Jehovah, in assuring victory to his people, said he would ‘change the horn of the daughter of
Zion to iron.’ (Mic 4:13) Whereas Jehovah raised up the horn of his people, or caused it to be exalted, the
wicked are warned not to lift up their horn arrogantly, for the horns of the wicked will be cut down. (1Sa 2:10; Ps
75:4, 5, 10; 89:17; Am 6:12-14) In expression of his feeling of complete abandonment, Job sorrowfully states: “I
have thrust my horn in the very dust.”—Job 16:15.” [1]
A Bible-based publication adds
“What is signified by the term “horn”? The horns of an animal are a powerful weapon. Hence, the term
“horn” figuratively denotes power, or strength. Jehovah raises up the horns of his people, causing them to be
exalted, whereas he ‘cuts down the horns of the wicked ones.’ We are warned against ‘exalting our horn on
high’ in that we should not take on a proud or arrogant attitude. Since Jehovah does the exalting, assignments
of responsibility in the congregation are to be viewed as coming from him.—Psalm 75:7.” [2]
One research article claims that the reference to ‘horn’ or strength is an important technique
285 | P a g e
“The metaphor of a hom that is 'raised' or 'chopped of seems to be an important strategy used by the author to
communicate with a certain audience. It is contended in this article that the 'hom' primarily symbolises the social
values of honour and shame in this psalm and that these social values form a code that cannot be ignored in
the interpretation of the text.” [3]
Asaph’s inspired message is reflected in other parts of the Bible. Jehovah shows that He is the Sovereign by
doing what the psalm said, “he puts one man down and exalts another”. It is better for the arrogant to heed the
voice of God instead of experiencing His judgment, getting debased in the process.
If the proud will not change their attitude and remain arrogant or with raised horns as it were, the remainder of
the psalms has the consequences lined up for them
“For there is a cup in Jehovah’s hand;

The wine is foaming and is fully mixed.
He will surely pour it out,
And all the wicked of the earth will drink it, down to the dregs.”
But as for me, I will proclaim it forever;
I will sing praises to the God of Jacob.
For he says: “I will cut off all the strength of the wicked,
But the strength of the righteous will be exalted.” (75: 8-10)
The used of ‘cup’ as a metaphor in the Bible is well known. Insight explains
“The cup is often symbolic of divine retribution or of God’s anger. From such a cup wicked individuals, cities, or
even peoples and nations might drink. (Ps 11:6; 75:8; Isa 51:17, 22; Jer 25:12-29; 51:41; La 4:21; Re 14:9, 10;
16:19; 18:5-8) Ancient Babylon, for example, was a symbolic “golden cup in the hand of Jehovah,” from which
many nations had to drink the bitter potion of defeat.—Jer 51:7.” [4]
The research article cited previously highlights the contrast of the message against the arrogant and for God’s
people
“From the poetic analysis, it seems that the antithesis between righteous and wicked people and God's intention
of subduing the arrogant aims and actions of the wicked by exercising judgement on them, forms the main
focus of the psalm. The textual strategy is to use metaphors (a 'hom' as arrogance; a 'cup' as judgement), and
the parallel, chiastic and antithetic arrangement of elements to highlight the arrogance of the wicked and the
restoration of the status of Yahweh's people by a willing and all-powerful creator God.” [5]
The psalms teach that only the righteous will remain on the earth and the wicked and proud will be broken.
Jesus Christ taught in the Beatitudes this truth from the psalms. This is evident when we compare Matthew 5:5
and Psalms 37:11
“Blessed are the meek for they shall inherit the earth”. (Matthew 5:5)
“But the meek shall inherit the earth.” (Psalms 37:11)
Yes, the all-powerful, good God Jehovah will ensure that only the humble and meek will remain to inherit the
earth while evil and the proud will be broken.
Additional reading: https://www.jw.org/en/publications/books/happy-life/will-the-messiah-really-remove-all-evil/
References
[1] Horn. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1144.
[2] Highlights From Books Three and Four of Psalms, The Watchtower, July 15, 2006, p. 11.
[3] Botha, Phil. “Psalm 75 in its social context”, Old Testament Exegesis Vol 15 No. 2 (2002), p. 320.
[4] Vessels. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1154.
[5] Botha, Phil. “Psalm 75 in its social context”, Old Testament Exegesis Vol 15 No. 2 (2002), p. p. 324.
286 | P a g e
19.74 Psalm 76
Can a loving God be violent? The Bible describes Jehovah God as a “manly person of war”, even “Jehovah of
armies”. Psalm 76 describes God as an active protector of His people. Psalm 76 is classified by bible scholars
as one of the so-called six songs of Zion. It has a superscription attributed to Asaph
“To the director; to be accompanied with stringed instruments. A melody of Aʹsaph. A song.”
Psalms are songs or poems. So, scholars first study how poetic techniques are used to deliver the message
in the psalms. In Hebrew, parallelism is a very important feature of their poetry. There is a full discussion of
this aspect of Hebrew language in the Bible-based encyclopedia Insight.
One common example of a poetic device is found in this psalm. One reference used it as an example found
in the very first verse of this psalm
“God is known in Judah;

In Israel his name is great.” (76: 1)
The reference explains the poetic device used here known as chiasm (or chiasmus)
“Chiasm is a fascinating literary feature that is seldom used in English but is employed frequently by the biblical
authors, especially in the Old Testament. In a chiasm a list of items, ideas, or events is structured in such a
manner that the first items parallels the last item, the second item parallels the next to the last item, and so
forth.” [1]
In other words, chiasm is a sort of a mirror of the first half but in reverse to the other half. The article now
applies it to the first verse
“Chiasm can be simple and short. For example, consider Psalm 76: 1:
God is renowned in Judah; in

Israel his name is great.
Can you spot the chiasm in this verse? The parallels look like this
a - God is renowned
b - in Judah
b’ - in Israel
a’ - his name is great” [2]
In this opening verse, what is Asaph saying about Israel and Judah and Jehovah God? What image or picture is
Asaph trying to present about God? The track record of Jehovah God is told generations after generations, for
all of his wonderful works or acts of salvation. Asaph continues
“His shelter is in Saʹlem,

And his dwelling is in Zion.
There he broke the flaming arrows of the bow,
The shield and the sword and the weapons of war. (Selah)” (76: 2, 3)
There is parallelism in the first couplet, with the key word pair shelter/dwellings and Salem/Zion. This form of
parallelism helps us to identify Salem as Zion as well. The first instance of the use of Salem was its association
with the high priest named Melchizedek. The Bible-based encyclopedia Insight explains this point
“Ancient Jewish tradition identifies Salem with Jerusalem, and Scriptural evidence supports this. Abraham met
the king of Sodom and Melchizedek in “the king’s Low Plain.” Since King David’s son Absalom centuries later
erected a monument there, this low plain must have been near Jerusalem, the capital of the kingdom. (Ge
287 | P a g e
14:17, 18; 2Sa 18:18) The word “Salem” is, in fact, incorporated in the name “Jerusalem,” and the psalmist
used it in parallel with “Zion.” (Ps 76:2)” [3]
Asaph is saying that God destroyed the tools of violence used by God’s enemies on His chosen city. God is
presented as Protector. Asaph continued to praise God
“You shine brightly;

You are more majestic than the mountains of prey.
The courageous of heart have been plundered.
They have fallen asleep;
The warriors were all helpless.
From your rebuke, O God of Jacob,
Both the charioteer and the horse have fallen fast asleep.
You alone are awe-inspiring.
Who can withstand your intense anger?
From heaven you pronounced judgment;
The earth was afraid and was silent
When God rose up to execute judgment,
To save all the meek of the earth. (Selah)” (76: 4-9)
The Bible uses mountains in a figurative sense to represent political institutions. Insight explains
“A psalm relating Jehovah’s activities against warring men depicts him as being “enveloped with light, more
majestic than the mountains of prey.” (Ps 76:4) “The mountains of prey” may represent aggressive kingdoms.
(Compare Na 2:11-13.) Regarding Jehovah, David said: “You have made my mountain to stand in strength,”
probably meaning that Jehovah had exalted David’s kingdom and firmly established it. (Ps 30:7; compare 2Sa
5:12.)” [4]
The enemies falling asleep refers to their death. Insight explains
“Therefore death, whether that of a man or of an animal, is like sleep. (Ps 13:3; Joh 11:11-14; Ac 7:60; 1Co
7:39; 15:51; 1Th 4:13) The psalmist wrote: “From your rebuke, O God of Jacob, both the charioteer and the
horse have fallen fast asleep.” (Ps 76:6; compare Isa 43:17.) Were it not for God’s purpose to awaken persons
from the sleep of death, they would never wake up.—Compare Job 14:10-15; Jer 51:39, 57; see
RESURRECTION.” [5]
In addition for God destroying the enemies of His people, His chosen city, Asaph refers to ‘rage of man’ as
serving to praise God in the succeeding verses
“For the rage of man will serve to your praise;

With the remnants of their rage you will adorn yourself.
Make your vows to Jehovah your God and pay them,
Let all who are around him bring their gift in fear.
He will humble the pride of leaders;
He inspires fear in the kings of the earth.” (76: 10-12)
What does that mean? A Bible-based publication explains
“Jehovah can also make circumstances work out in such a way that the wicked unknowingly serve his purpose.
The psalmist said: “The very rage of man will laud you; the remainder of raging you [Jehovah] will gird upon
yourself.” (Psalm 76:10) Jehovah may allow his enemies to express their rage toward his servants—but only to
the extent necessary to discipline his people and thus train them. What is in excess of this, God takes upon
himself.” [6]
What have I learned from this psalm? Jehovah God does His share as part of the covenant terms, to protect
Israel when they are faithful. It is lauded in the psalms as his expression of His loyal love. God acts with
288 | P a g e
violence against the perpetrators of violence against His people for as the psalmist said that He is “more
majestic than the mountains of prey.”
In the New Testament, the book of Revelation has a similar tone, asking God In Revelation 6: 10
“They shouted with a loud voice, saying: “Until when, Sovereign Lord, holy and true, are you refraining from
judging and avenging our blood on those who dwell on the earth?””
Jehovah God will once more act to avenge His faithful servants in the war known as Armageddon.
Additional reading: https://www.jw.org/en/publications/books/draw-close/power/gods-destructive-power/
References
[1] Duvall, J. Scott and Hays, Daniel. “Grasping God’s Word: A Hands-On Appoach to Reading, Interpreting and
Applying the Bible” 3rd Edition, Zondervan. 2005.
[2] Ibid.
[3] Salem. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 840.
[5] Sleep. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 980
[6] “Your Plans Will Be Firmly Established”, The Watchtower, May 15, 2007, p. 19.
289 | P a g e
19.75 Psalm 77
God punishing people. Is that thought consistent to His being a God of love? That is the idea that come up as I
read Psalm 77. But I recall that Jehovah God and Israel entered into an agreement or covenant with terms and
conditions for compliance. There are also provisions for failure to comply. The punishment is listed as a
collection of “curses”. So, when God invoked the provision for a nation that deliberately failed to live by its
obligations, and He punishes the covenant party, is God being just here?
Scholars find it difficult to classify Psalm 77. One article explains
“Scholars continue to debate the genre of Psalm 77 because of the significant difference in content and tone
between the two halves of Psalm 77 (the first half, verses 1-11, laments a difficult situation and the second half,
verses 12-21, praises God’s deeds). Thus, the intent of the psalm—its usage and meaning—remains unclear.
Some scholars, basing their classification on Hermann Gunkel’s work, assign a different genre to each of the
two parts: the first part (they claim) consists of an individual lament that was likely used in a communal setting,
and the second part comprises a hymn that includes a theophany (so Weiser). Additionally, Mays,
Gerstenberger, and others each argue that the psalm lacks a majority of the characteristics that make up a
complaint or lament psalm, despite its appearance as such. Mays does not suggest an alternate genre, but
Gerstenberger calls the whole psalm a “meditative hymn.” [1]
What is the difficulty? The same paper explains
“Mays, Westermann, and Limberg each suggest variations on the same idea of what constitutes a lament (Mays:
“prayer for help;” Westermann: “petition”). The six essential components that these scholars identify include (1)
a direct address of God, (2) a petition, (3) a lament or complaint, (4) a request for help, (5) an affirmation of trust
and confidence, and (6) a vow of praise. According to Mays, additional components include a reference to
enemies, a reason for why the psalmist’s prayer should be heard, and the psalmist’s self-assessment, which
attempts to understand the source of the psalmist’s current situation. When utilizing most translations of Psalm
77, one would search in vain for many of the above elements. Of the essential components, the psalm contains
no direct address of God, no petition, no request for help, only a hint of affirmation of trust and confidence, and
no vow of praise. None of the additional components of a lament psalm can be found either. Only the complaint
in verses 8-10 connects Psalm 77 to a lament. Despite this apparent dearth in the requisite elements of a
lament psalm, Psalm 77 does, in fact, contain most of the essential components and one of the additional
components. The key is in the translation of the cohortative verb form.” [2]
One paper describes what the psalmist is going through in this psalm
“Psalm 77 presents the severe testing of the worshippers' faith. While under the afflictions of present disaster,
the cultic community recalls the favorable promises and acts of Yahweh in the past. Their faith wavers and a
multitude of questions arise, because God is not acting as their theology required. God appears to be hidden
from them. The bridge between the deus absconditus of a faltering faith and the deus revelatus of an exultant
faith is the actualization of the exodus event. The psalmist reaches into Israel's past to the event and re-
presents it to the despairing congregation to offer them hope and to strengthen their faith. In this the people see
themselves involved in the event, and thus it becomes a proclamation of their own salvation and of God's
presence with them.” [3]
290 | P a g e
Other scholars see a chiasmus in the structure of the psalm, one article pointed out the chiastic structure
“I. The Day of My Distress (vv. 2-4)
II. My Music Playing (vv. 5-7)
III. Has God Rejected His People? (vv. 8-10)
IV. I Remember the Deeds of the Lord (vv. 11-13)
III’. Thou Hast Redeemed (vv. 14-16)
II’. The Waters Have Seen Thee (vv. 17-18)
I’. Thou Didst Lead Thy People (vv. 19-21)
Not only is the number “seven” a significant feature, but also the core strophe IV (vv. 11-13) offers the clue to
the meaning and unity of the entire poem: “I remember the deeds of the Lord” (v.12). Before and after the
central verse, ascendant and descendant strophes offer a mirrorlike or echolike construction.” [4]
The psalm has a superscription and an attribution to Asaph, as most of the psalms in Book Three
“To the director; on Je·duʹthun. Of Aʹsaph. A melody.”
I have already encountered Jeduthun in other psalms before Psalm 77 and the Bible-based encyclopedia
Insight explains how the reference here to Jeduthun is different from the previous references
The first thought segment of the psalm ends with the first ‘Selah’ (a term understood to mean to pause, to allow
the thoughts expressed to sink or be absorbed)
“With my voice I will cry out to God;
291 | P a g e
To God I will cry out, and he will hear me.
In the day of my distress I search for Jehovah.
At night my hands are stretched out to him without ceasing.
I cannot be comforted.
When I remember God, I groan;
I am troubled and my strength fails. (Selah)” (77: 1-3)
I can sense here the distress of Asaph, or the psalmist. He cries out, his hands are stretched out, and he
groans.
What is the cause of this distress? Why can he not be comforted? I now examine the second thought segment
“You hold my eyelids open;
I am agitated and cannot speak.
My thoughts turn to the days of long ago,
The years of the distant past.
During the night I remember my song;
I ponder in my heart;
I make a diligent search.
Will Jehovah cast us off forever?
Will he never again show his favor?
Has his loyal love ceased forever?
Will his promise come to nothing for all generations?
Has God forgotten to show his favor,
Or has his anger caused his mercy to cease? (Selah)” (77: 4-9)
The psalmist is reflecting on Israel’s history. What prompted him to go back to the past and reflect on it? What
does he see in the past that is no longer in the present? His series of questions gave away the cause of his
distress. Jehovah God from the words of the psalmist has cast Israel off, no show of loyal love, favor and even
mercy. What could cause God to withhold such things from His people? Could the psalmist be referring to what
happened to the northern kingdom of Samaria when it fell to the violent Assyrians and exiled them to foreign
lands and the northern territory of Israel populated by foreign peoples? Could the psalmist be referring to the fall
of Jerusalem to the Babylonians who burned the temple and the city? Insight explains
“Jehovah is desirous of doing good toward all, he prefers this (compare Isa 30:18, 19), he finds ‘no delight in the
death of the wicked,’ and “not out of his own heart has he afflicted or does he grieve the sons of men,” as in the
292 | P a g e
destruction of Judah and Jerusalem. (Eze 33:11; La 3:31-33) It is the hardheartedness of persons, their
obstinacy and refusal to respond to his graciousness and mercifulness, that obliges him to take a different
course toward them, causes his mercies to be “shut off” from flowing toward them.—Ps 77:9; Jer 13:10, 14; Isa
13:9; Ro 2:4-11.” [6]
The psalmist knew of God’s saving acts of long ago (vv. 10-13) even referring to as far back as the children of
Isarel crossing the Red Sea (vv. 16-20). Then he expressed the key message “I will remember the works of
Jah” (v. 11). A Bible-based publication explains the power of reflection of God’s acts of salvation
“First of all, he has provided his written Word, the Bible, which records numerous mighty deeds he performed in
behalf of his servants. Just think, how much confidence can you have in someone if all you know is his name?
Probably very little, if any. You need to know his ways and his deeds to have confidence in him, do you not? As
we read and meditate on such Bible accounts, our knowledge of Jehovah and his wonderful ways deepens, and
we come to appreciate more and more how trustworthy he is. Thus our confidence in him is strengthened. The
psalmist set an excellent example when he said in fervent prayer to God: “I shall remember the practices of Jah;
for I will remember your marvelous doing of long ago. And I shall certainly meditate on all your activity, and with
your dealings I will concern myself.”—Psalm 77:11, 12.” [7]
My lesson here is that Jehovah, a God of loyal love, will not abandon anyone or people without a good reason.
In this case, Asaph may have been lamenting the disastrous consequences of the fall of Samaria and/or
Jerusalem to the hands of their enemies because these peoples have chosen to be disloyal to God’s covenant
terms. Just as Jehovah God stipulated in the covenant, He will punish with the curses listed in the covenant the
disloyal violators.
Jehovah did this again to the Jews and Jerusalem when in 70 C.E. the Roman army came to destroy Jerusalem
and its temple. God is not sentimental. His love for righteousness and faithfulness to the covenant terms led
Him to abandon the Jews and their temple.
The last book of the Bible prophesies that God will exact vengeance against religious institutions who falsely
represent Him and has stained their hands with bloodshed. Just as in the past, God is not sentimental when it
comes to exacting justice.
Additional reading: https://www.jw.org/en/bible-teachings/questions/great-tribulation/
References
[1] Klein, Karen. “Looking for Lament: Identifying Components of the Lament Genre in Psalm 77”, Society of
Biblical Literature-PCR Regional Conference, p. 1.
[2] Ibid.
[3] Graham, Pat. “Psalm 77: A Study in Faith and History”, Restoration Quarterly 18.3 (1975), p. 157.
293 | P a g e
[4] Terrien, Samuel. “The Psalms: Strophic Structure and Theological Commentary”, William B. Eerdmans
Publishing Company, 2003, p. 554.
[6] Mercy. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 376.
[7] “Strengthen Your Trust in Jehovah”, The Watchtower, June 1, 2001, p. 9.
294 | P a g e
19.76 Psalm 78
19.76.1 Psalm 78 - Part 1
Psalm 78 hsa 72 verses. That is a long psalm. What does it teach me about God and His feelings? Or, how
humans can affect God by what they choose to do? Why should I care? The relationship of Jehovah God and
Israel is a good case study for me to understand how I can make my own relationship with God more
meaningful and productive.
One thesis paper acknowledged that Psalm 78 is one of the longest psalms on record. It wrote
“With the exception of Psalm 119, Psalm 78 constitutes the longest poem within the Psalter. Though scholars
generally refer to it as a historical psalm, recalling incidents in Israel’s literary history, Psalm 78’s primary
concern is to influence those living in the present, helping them learn from previous failures. As with the other
historiographic psalms, the psalmist selected and arranged Psalm 78’s material predominantly to teach future
generations, instructing them on how they can avoid the judgment of God. Another important motivation the
psalmist had was to ratify his present political situation. One consequence of the psalmist’s primary intention to
teach is that the notion of chronological order in the psalm becomes subservient to ordering events in a way
that best conveys his message.” [1]
According to this paper, there are two key content it calls recitals found in verses 12-33 and 42-66. Another
thesis paper recommends a method to approach the study of psalms including Psalm 78
“Thus, this proposal argues for a clear order: the first step is the grammatical-syntactical analysis which
observes the relationship of words in the text to form phrases, clauses, sentences, and paragraphs; the second
step is the rhetorical analysis that observes the relationship of words in the text as a technique of
communication. It adopts a synchronic approach within which a hierarchy of methods is applied.” [2]
In other words, the reader has to understand, for example, is the statement a simple declaration, or is it an
imperative (or a command), or a question or an exclamation (to express strong feelings). Due to the character
of this psalm, scholars are not in agreement (as usual) as to what type of psalm this is
“Though S. Mowinckel diverges from H. Gunkel's form-critical approach, he does not break away from it. He
insists on the cultic setting of the majority of the psalms and considers those psalms with mixed styles as non-
cultic. Since it is not the purpose of this work to evaluate the setting of the psalm, nevertheless, it is important to
note the wisdom character of this psalm. It will be shown, that the rhetorical shape of the psalm warns the
people against rebellion.” [3]
Another paper talks about how readers are to read this psalm
“Seen retrospectively, a history bounded by events at both ends is fundamentally visualized as a finite stretch of
narrative terrain. The historical perspective flattens the vibrant, amorphous tohu vavohu that the text might be
into a rigid two-dimensional structure that has been. It can be sectioned like a pie, reduced to outline form, and,
once skeletalized, topicalized into a table of contents. In reality as we experience it and as physicists tells us as
it is history is in perpetual motion, a network of forces that stop only artificially, as in a photograph. Although it is
possible to read our psalm dynamically, like a film, readers tend to view it like a photograph, statically.” [4]
The first paper referenced showed that chronology is the not the main tool of the psalmist in this psalm. This is
important to note as I read the historical references alluded to by Asaph
“In recounting the Israelites' demands for food and water in the wilderness and the Lord's provision of same, the
psalmist does not adhere strictly to the sequence of episodes as they are arranged in the Torah. The psalmist
interweaves material from what is now Exodus and Numbers. The Torah's story, and even its specific language,
however, echo in the psalm with bell-like clarity. Verse 14 “vayyanhem be'anan yomam vekhol hallayla be"or
"esh, "He guided them by a cloud by day, and all night by the light of fire"- parallels in both content and
vocabulary Exod. 13:21: "Now YHWH goes before them by day (yomam) in a pillar of cloud (anan), to guide
them (lanhotam) on the way, and by night (layla) in a pillar of fire ("esh) to make it light (lehair; root "-w-r) for
them. . . ." God's splitting the rock to provide water in v. 15 of the psalm recalls the episode of Moses striking
the rock in Exod. 17:6. The language of the following verse (vayyotsi nozelim missela', "He made flowing [water]
go out from the crag") more closely resembles Num. 20:8: vehotseita lahem mayim min hassela, "You shall
295 | P a g e
make water go out for them from the crag." In v. 20 the psalmist again evokes the narrative of Exodus 17, when
his hikka tsur, "he struck the rock," recalls Exod. 17:6. Characteristically, the psalmist employs here the more
poetic zuv, "to flow," for the Torah's more pedestrian yatsa", "to go out."
The psalm begins with a superscription
“Masʹkil. Of Aʹsaph.”
The psalm is attributed to Asaph and it is a ‘maskil’. I have already encounted ‘maskil’ before. Time to recall
what is it. The glossary of the 2013 New World Translation offers this explanation
“Maskil. A Hebrew term of uncertain meaning in the superscriptions of 13 psalms. It possibly means
“contemplative poem.” Some think that a word similar in form, translated ‘serve with discretion,’ may be related
in meaning.—2Ch 30:22; Ps 32:Sup.” [5]
The way 2013 NWT grouped the stanzas, it started with the first two verses
“Listen, my people, to my law;

Incline your ear to the words of my mouth.
I will open my mouth in a proverb.
I will propound riddles of long ago.” (78: 1, 2)
‘Listen’ and ‘incline’ are action words used in an imperative way (command). The material that Asaph has
demands paying attention to. With the word ‘riddles’, Asaph implies that it is not going to be straightforward
literal speech. The Bible-based encyclopedia Insight explains
“That the Scriptures use the word pa·ra·bo·leʹ with a wider meaning than the English “parable” is shown at
Matthew 13:34, 35, where Matthew points out that it had been foretold concerning Jesus Christ that he would
speak with “illustrations” (NW), “parables” (KJ, RS). Psalm 78:2, quoted by Matthew in this connection, refers to
“a proverbial saying” (Heb., ma·shalʹ), and for this term the Gospel writer employed the Greek word pa·ra·bo·leʹ.
As the literal meaning of the Greek term implies, the pa·ra·bo·leʹ served as a means of teaching or
communicating an idea, a method of explaining a thing by ‘placing it beside’ another similar thing. (Compare Mr
4:30.) Most English translations simply use the anglicized form “parable” to render the Greek term. However,
this translation does not serve to convey the full meaning in every instance.” [6]
In the next reflection, I will look into the objective of Asaph for writing this psalm and how God’s feelings are
involved.
References
[1] Emanuel, David. “The Psalmists’ Use of the Exodus Motif- A Close Reading and Intertextual Analysis of
Selected Exodus Psalms”, thesis submitted for the degree of Doctor of Philosophy, to the Senate of the Hebrew
University, December 2007, p. 21.
[2] Lane, William. “An Exegetical Study of Psalm 78”, a thesis submitted to the Faculty of Calvin Theological
Seminary for the Degree of Master of Theology, Biblical Division, Department of Old Testament, Calvin
Theological Seminary, 1996, p. 5.
[3] Ibid., p. 12.
[4] Greenstein, Edward. “Mixing Memory and Design: Reading Psalm 78”, Prooftexts, Vol 10, No. 2, Tenth
Anniversary Volume, Part 2 (May 1990), p. 198.
[5] Glossary of Bible Terms. New World Translation of the Holy Scriptures 2013, p. 1704.
[6] Illustrations. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1175.
296 | P a g e
19.76.2 Psalm 78 - Part 2

In the previous reflection, the psalm has an attention-getting opening. What is the main objective for the
psalmist in this psalm? How should that affect my own relationship with God? How does it help that God’s
feelings are disclosed? These are my reflection notes.
Asaph wrote down the aim of this psalm
“The things we have heard and know,

Which our fathers have related to us,
We will not hide from their sons;
We will relate to the generation to come
The praiseworthy deeds of Jehovah and his strength,
The wonderful things he has done.
He established a reminder in Jacob
And set a law in Israel;
He commanded our forefathers
To make these things known to their children,
So that the next generation,
The children yet to be born, might know them.
They in turn would relate them to their children.” (78: 3-6)
Transmission of valuable wisdom and knowledge about Jehovah God and His dealings with Israel - this is an
important work the psalmist recognized. It is an instruction that was part of the Torah (or the first five books of
the Bible) specifically found in Deuteronomy 6: 4-7 quote below
““Listen, O Israel: Jehovah our God is one Jehovah. You must love Jehovah your God with all your heart and all
your soul and all your strength. These words that I am commanding you today must be on your heart, and you
must inculcate them in your sons and speak of them when you sit in your house and when you walk on the road
and when you lie down and when you get up.”
So, family transmission of the national values in the covenant law, is a core obligation imposed by God. Why is
this required? The psalmist reiterated the aim in the next verses
“Then these would put their confidence in God.

They would not forget God’s works
But would observe his commandments.
Then they would not be like their forefathers,
A stubborn and rebellious generation,
A generation whose heart was unsteady
And whose spirit was not faithful to God.” (78: 7, 8)
The generation of Israel that left Egypt became a rebellious generation. Despite being set free from slavery and
hardship, that generation did not develop a strong sense of gratitude and faith for Jehovah God. That
generation perished in the desert as God’s judgment for their stubborn attitude. By rehashing this story to the
present generation of Asaph readers, the psalmist is counting that ‘they would not be like their forefathers’.
At this point, Asaph started the historical replay of that record, pointing to ‘Ephraimites’, a reference to what
used to be the 10-tribe Northern kingdom. Asaph then narrates, or refers back to the records of Exodus and
Numbers on how their forefathers behaved before God (verses 9-31).
What is the value of rehashing how the previous generation has treated God? and how God treated them for
their lack of respect and gratitude for him? Asaph concludes this part of the historical review in the following
verses
297 | P a g e
“Despite this they sinned even more

And did not put faith in his wonderful works.
So he brought their days to an end as if a mere breath,
And their years by sudden terrors.
But as often as he killed them, they would search for him;
They would return and look for God,
Remembering that God was their Rock
And that the Most High God was their Redeemer.
But they tried to deceive him with their mouth
And lied to him with their tongue.
Their heart was not steadfast toward him;
And they were not faithful to his covenant.” (78: 32-37)
The story showed how disloyal their forefathers were to God. No matter how often the discipline was meted out,
for their failure to the covenant terms, they just keep on repeating the offense. The psalmist concluded that
‘their heart was not steadfast’. In effect, they really did not build a meaningful relationship with God leading to
disastrous consequences for the nation. Jehovah God was faithful to the terms of the covenant despite the
unfaithfulness of Israel’s forefathers. As Asaph continues to move forward with the psalm, through divine
inspiration, he will disclose the emotional feelings of God dealing with unfaithfulness.
The lesson so far is clear. If I don’t maintain a meaningful relationship with God, I could end up hurting God’s
feelings with failures to live by His high moral standards and myself. The lesson Asaph wanted to bring across
in the first section of the psalm is well received in my heart.
298 | P a g e
19.76.3 Psalm 78 - Part 3

What have I learned about God’s patience in recounting the history of Israel and its unfaithfulness? How should
God’s patience influence my attitude towards my own relationship with God?
Asaph contrasted God’s reaction to such rebellious attitude starting the next verses with a “But”
“But he was merciful;

He would forgive their error and not bring them to ruin.
He often held back his anger
Instead of stirring up all his wrath.
For he remembered that they were flesh,
A wind that blows past and does not return.
How often they rebelled against him in the wilderness
And made him feel hurt in the desert!
Again and again they put God to the test,
And they grieved the Holy One of Israel.
They did not remember his power,
The day that he rescued them from the adversary,
How he displayed his signs in Egypt
And his miracles in the region of Zoʹan.” (78: 38-44)
A Bible-based publication comments on God’s interaction with His covenant people

“The psalmist says: “How often they would rebel against him in the wilderness!” (Verse 40) The next verse adds:
“Again and again they would put God to the test.” (Verse 41) Notice that the writer describes a pattern of
rebellion. This ugly spirit surfaced early—in the wilderness shortly after their deliverance from Egypt. The
people began to murmur against God, questioning whether he was able and willing to care for them. (Numbers
14:1-4) A reference work for Bible translators says that the words “they would rebel against him” might be
“rendered idiomatically as ‘they made their hearts hard against God’ or ‘they said “No” to God.’” Yet, in his
mercy, Jehovah would forgive his people when they demonstrated repentance. But then they would return to
their old ways and rebel again, and the pattern continued.—Psalm 78:10-19, 38.” [1]
As a merciful God, Jehovah chose to honor the covenant despite their failures. This nation of stiff-necked
people were able to make God “feel hurt” and make him “grieve”, choosing to forget how through his powers
miracles were done in Egypt now known as “Ten Plagues” (vv. 45-55) alluding to the Exodus account and the
Joshua account when Israel finally settled in Canaan.
Despite all that protection, guidance, and blessing, how has the next generation of Israelites repaid God? Asaph
goes back to recount the failures of the next generation to acknowledge God’s almighty power and sovereignty.
He goes on in his review
“But they kept challenging God the Most High, and rebelling against him;
They did not pay attention to his reminders.
They also turned away and were as treacherous as their forefathers.
They were as unreliable as a loose bow.
They kept offending him with their high places,
And they incited him to fury with their carved images.
God heard and became furious,
So he utterly rejected Israel.
He finally forsook the tabernacle of Shiʹloh,
The tent where he had resided among men.
He let the symbol of his strength go into captivity;
His splendor into the hand of the adversary.
He handed his people over to the sword
And became furious with his inheritance.
Fire consumed his young men,
299 | P a g e
And to his virgins no wedding songs were sung.

His priests fell by the sword,
And their own widows did not weep.
Then Jehovah woke up as from sleep,
Like a mighty man waking up from wine.
And he drove his adversaries back;
He put them to lasting disgrace.” (78: 56-66)
What offended Jehovah the most was Israel’s disloyalty, falling back to worshiping idols and carved images in
the high places. So, after settling the tabernacle in Shiloh, from Gilgal, before Jerusalem became the center of
worship, because of the temple, Jehovah decided to punish them by allowing Shiloh to be destroyed.
The Bible-based encyclopedia Insight has this to say about what happened to Shiloh
“During most, if not all, of the period covered by the book of Judges, the tabernacle remained at Shiloh. (Jg
18:31; 1Sa 1:3, 9, 24; 2:14; 3:21; 1Ki 2:27) Shortly before High Priest Eli’s death, the Israelites, while fighting
the Philistines, removed the Ark from the tabernacle and transferred it to the battlefield, trusting in its presence
to give them victory. However, Jehovah allowed the Philistines to capture the Ark. As it was never returned to
Shiloh, this signified that Jehovah had forsaken Shiloh, since the Ark represented his presence. (1Sa 4:2-11)
The forsaking of Shiloh is alluded to by the psalmist (Ps 78:60, 61; compare 1Sa 4:21, 22) and is used in
Jeremiah’s prophecy to illustrate what Jehovah was going to do to the temple at Jerusalem.—Jer 7:12, 14;
26:6, 9.” [2]
The psalm ended with the recounting of God’s choice of David from the tribe of Judah.
“He rejected the tent of Joseph;

He did not choose the tribe of Eʹphra·im.
But he chose the tribe of Judah,
Mount Zion, which he loves.
He made his sanctuary as enduring as the heavens,
Like the earth that he has established forever.
He chose David his servant
And took him from the sheep pens,
From tending the nursing ewes;
He made him the shepherd over Jacob, his people,
And over Israel, his inheritance.
He shepherded them with integrity of heart,
And with skillful hands he led them.” (78: 67-72)
This inspired recollection of Israelite history should have helped Israelites or Jews to take their relationship with
God as a nation seriously, given that they have a covenant that bound them to its terms, primarily faithfulness.
God’s patience with His former covenant people, threw more meaning to me the inspired words of the apostle
Peter
“Jehovah is not slow concerning his promise, as some people consider slowness, but he is patient with you
because he does not desire anyone to be destroyed but desires all to attain to repentance.” (2 Peter 3:9)
God’s mercy and patience for me- that is so encouraging a message. Jehovah God does not give up on people
as hopeless cases. It took a 1,000 years before God abandoned Israel as His chosen people in favor of the
newly formed Christian congregation. It is God’s patience that lead people like me to repentance and
reconciliation with God through His Son Jesus Christ.
References
[1] “Does Jehovah Have Feelings?”, The Watchtower, July 1, 2011, p. 10.
[2] Shiloh. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 929.
300 | P a g e
19.77 Psalms 79
How painful was it when Jehovah God for purposes of disciplining His own unfaithful people, allow them to be
defenseless before their enemies, even to the point of allowing His own temple to be destroyed? I am back to a
psalm that is classified by scholars as a community lament psalm and is similar in content with Psalm 74. The
same flow of thought runs here as in Psalm 74.
Just like the previous psalms, this one is “of Asaph”, in its superscription
Asaph opens it with a lament to what happened to the holy city of Jerusalem where Jehovah God’s beautiful
temple was
“O God, the nations have invaded your inheritance;

They have defiled your holy temple;
They have turned Jerusalem into a heap of ruins.
They have given the dead bodies of your servants as food to the birds of the heavens
And the flesh of your loyal ones to the wild beasts of the earth.
They have poured out their blood like water around Jerusalem,
And no one is left to bury them.
We have become an object of reproach to our neighbors;
Those around us ridicule and jeer us.” (79: 1-4)
This was a recollection of the days that led to the fall of Jerusalem to the Babylonians in 607 B.C.E. The
Babylonians broke to the main city wall defense, and once breached, killed most of its populations, already
decimated by famine in a drawn out siege, and they completed the destruction by burning the temple and the
city walls. Jehovah God permitted this to happen to them. This picture was captured in the Bible historical book
of 2 Chronicles 36: 14-19
“All the chiefs of the priests as well as the people were exceedingly unfaithful, practicing all the detestable
things of the nations, and they defiled the house of Jehovah that he had sanctified in Jerusalem.
Jehovah the God of their forefathers kept warning them by means of his messengers, warning them again and
again, because he felt compassion for his people and for his dwelling place. But they kept ridiculing the
messengers of the true God, and they despised his words and mocked his prophets, until the rage of Jehovah
came up against his people, until they were beyond healing.
So he brought against them the king of the Chal·deʹans, who killed their young men with the sword in the house
of their sanctuary; he felt no compassion for young man or virgin, old or infirm. God gave everything into his
hand. All the utensils of the house of the true God, great and small, as well as the treasures of the house of
Jehovah and the treasures of the king and his princes, everything he brought to Babylon. He burned down the
house of the true God, tore down the wall of Jerusalem, burned all its fortified towers with fire, and destroyed
everything of value.”
The lament of Asaph in the opening verses is talking about this sad event. Jehovah God inspired his prophets
to say that this will last for 70 years, 70 years of desolation. Given the long period of time that God permitted for
the city to remain in ruin, Asaph could invoke the following verses
“How long, O Jehovah, will you be furious? Forever?

How long will your indignation burn just like fire?
Pour out your wrath on the nations that do not know you
And on the kingdoms that do not call on your name.
For they have devoured Jacob
And have desolated his homeland.
Do not hold us accountable for the errors of our ancestors.
Quickly show us your mercy,
301 | P a g e
For we have been brought very low.” (79: 5-8)
This prayer was finally answered by God, exactly 70 years later when in 537 B.C.E., the Jews were permitted to
return to their homeland and rebuild the temple of Jerusalem. Two years previous, in 539 B.C.E. the Medo-
Persian military came and routed the Babylonian forces without a battle.
While in the sorry state of affairs and exiled in a foreign land, the psalmist could ask of God
“Help us, O God of our salvation,

For the sake of your glorious name;
Rescue us and forgive our sins for the sake of your name.
Why should the nations say: “Where is their God?”
Before our eyes may it become known among the nations
That the shed blood of your servants has been avenged.
May you hear the sighing of the prisoner.
Use your great power to preserve those sentenced to death.
Repay our neighbors sevenfold
For the taunts they have leveled at you, O Jehovah.” (79: 9-12)
The request for forgiveness, not to be made accountable for the failures of their ancestors, and to extend help
for the sake of God’s glorious name, became the basis for Jehovah God to act on Asaph’s prayer. Once
Jehovah acts on their plea, they will respond with gratitude using the analogy of “flock of your pasture” as a
motif for the people of Israel where God is their Great Shepherd.
“Then we, your people and the flock of your pasture,

Will give thanks to you forever;
And we will declare your praise from generation to generation.” (79: 13)
Was Jehovah God cruel in allowing this violent punishment to happen to them as a people? This punishment
was part of the covenant terms for failure to be faithful to the terms. It appears that Israel learned its lesson after
this exile as they no longer returned to idolatry after their return to their homeland.
How will God now deal with peoples and institutions that have become unfaithful to His principles and yet they
still confessed to allegiance to the God that they mis-represent? How did King Josiah reacted when he
discovered the failures of the Jewish institutions to live up God’ standard and expectations? The Bible reads
“As soon as the king heard the words of the book of the Law, he ripped his garments apart. Then the king gave
this order to Hil·kiʹah the priest, A·hiʹkam the son of Shaʹphan, Achʹbor the son of Mi·caiʹah, Shaʹphan the
secretary, and A·saiʹah the king’s servant: “Go, inquire of Jehovah in my behalf, in behalf of the people, and in
behalf of all Judah concerning the words of this book that has been found; for Jehovah’s rage that has been set
ablaze against us is great, because our forefathers did not obey the words of this book by observing all that is
written concerning us.”” (2 Kings 22: 11-13)
A day of accounting also awaits religious institutions today for all their mis-representations, bloodshed in wars
that they inspired, greed and selfishness, and the drop in moral standards. They have contributed to the loss of
appetite of many people for God and His Word, the Bible.
Additional reading: https://www.jw.org/en/publications/books/road-to-life/does-god-approve-all-religions/
302 | P a g e
19.78 Psalms 80
19.78.1 Psalm 80 - Part 1
Psalm 80 is another psalm of Asaph. Scholars classified this as another community lament psalm. How did
Asaph express his lament this time around? What poetic device did he use to get his message across? What
message does that teach me as a Bible reader about God?
This time around Asaph uses an image of a vine to illustrate their relationship with Jehovah God. The
superscription identifies Asaph as its writer
“To the director; set to “The Lilies.” A reminder. Of Aʹsaph. A melody.”
His psalm is divided and separated by a refrain. One blog article illustrated this
“The element that determines the structure of our psalm, the likes of which we have not yet encountered in our
previous studies, is the refrain. A refrain is a phrase or clause that is repeated at the end of each section of the
psalm, thereby dividing it into its constituent parts in the clearest possible manner. On rare occasions, a refrain
repeats itself in identical fashion every time it appears in the psalm,[1] but usually it undergoes changes along
the way, and this is the case in our psalm as well. Let us examine the four appearances of the refrain in our
psalm:
4 O God, restore us, and cause Your face to shine, and we will be saved.
8 O God of hosts, restore us, and cause Your face to shine, and we will be saved.
15a O God of hosts, please return.
20 O Lord, God of hosts, restore us. Cause Your face to shine, and we will be” [1]
Asaph opens the psalm with an address to Jehovah God
“O Shepherd of Israel, listen,

You who are guiding Joseph just like a flock.
You who sit enthroned above the cherubs,
Shine forth.
Before Eʹphra·im and Benjamin and Ma·nasʹseh,
Do stir up your mightiness;
Come and save us.
O God, restore us;
Let your face shine upon us, so that we may be saved.” (80: 1-3)
Jehovah God is addressed first as “Shepherd of Israel”. This ties up with the previous chapter referring to
themselves as “flocks of your pasture” (Ps 79: 13). The phrase “above the cherubs” could refer to God’s
symbolic presence above the Ark of the covenant when the temple was still around. But, why is he appealing to
God to restore them?
The psalm now continues in the second segment of the psalm
“Jehovah God of armies, how long will you be hostile toward the prayer of your people?
You feed them tears as their bread,
And you make them drink tears beyond measure.
You let our neighbors quarrel over us;
Our enemies keep mocking us as they please.
O God of armies, restore us;
Asaph now addresses Jehovah as “God of armies”. The Bible-based encyclopedia Insight explains this phrase
“The use of the plural form in “Jehovah of armies” is appropriate, inasmuch as the angelic forces are described
not only in divisions of cherubs, seraphs, and angels (Isa 6:2, 3; Ge 3:24; Re 5:11) but also as forming
303 | P a g e
organized groups, so that Jesus Christ could speak of having “more than twelve legions of angels” available at
his call. (Mt 26:53) In Hezekiah’s plea to Jehovah for help he called him “Jehovah of armies, the God of Israel,
sitting upon the cherubs,” evidently alluding to the ark of the covenant and the cherub figures on its cover,
symbolizing Jehovah’s heavenly throne. (Isa 37:16; compare 1Sa 4:4; 2Sa 6:2.)” [2]
Insight adds the following
“The expression “Jehovah of armies” thus conveys the sense of power, the power held by the Sovereign Ruler
of the universe, who has at his command vast forces of spirit creatures. (Ps 103:20, 21; 148:1, 2; Isa 1:24; Jer
32:17, 18) It thus commands deep respect and awe, while at the same time being a source of comfort and
encouragement to Jehovah’s servants. David, alone and unaided by any earthly military force, challenged the
formidable Philistine Goliath in “the name of Jehovah of armies, the God of the battle lines of Israel.” (1Sa 17:45)
Not only in times of literal battle but also in all other trialsome situations or occasions of importance God’s
people as a whole and as individuals could take courage and hope from recognizing the majesty of Jehovah’s
sovereign position, reflected in his control over the mighty forces serving from his heavenly courts. (1Sa 1:9-11;
2Sa 6:18; 7:25-29) The use of the expression “Jehovah of armies” by the prophets supplied yet one more
reason for those hearing the prophecies to be certain of their fulfillment.” [3]
Given that background, invoking the phase “Jehovah God of armies” is significant for Asaph given the situation
that Israel has fallen into. If this is tied up to the fallen city of Jerusalem and its destroyed temple, Asaph clearly
perceives the absence of God’s favor (‘let your face shine upon us’).
This imagery is further explained in another Bible-based publication
“Nearly three hundred times in the Hebrew Scriptures and twice in the Christian Greek Scriptures, God is given
the title “Jehovah of armies.” (1 Samuel 1:11) As Sovereign Ruler, Jehovah commands a vast army of angelic
forces. (Joshua 5:13-15; 1 Kings 22:19) The destructive potential of this army is awesome. (Isaiah 37:36) The
destruction of humans is not pleasant to contemplate. However, we must remember that God’s wars are unlike
petty human conflicts. Military and political leaders may try to attribute noble motives to their aggression. But
human war invariably involves greed and selfishness.
In contrast, Jehovah is not driven by blind emotion. Deuteronomy 32:4 declares: “The Rock, perfect is his
activity, for all his ways are justice. A God of faithfulness, with whom there is no injustice; righteous and upright
is he.” God’s Word condemns unbridled rage, cruelty, and violence. (Genesis 49:7; Psalm 11:5) So Jehovah
never acts without reason. He uses his destructive power sparingly and as a last resort. It is as he stated
through his prophet Ezekiel: “‘Do I take any delight at all in the death of someone wicked,’ is the utterance of the
Sovereign Lord Jehovah, ‘and not in that he should turn back from his ways and actually keep living?’”—Ezekiel
18:23.” [4]
Soon, Jehovah as the Sovereign of the universe will act as “Jehovah of armies” to remove all wickedness from
off the earth. The last book of the Bible, Revelation says
“And the 24 elders who were seated before God on their thrones fell upon their faces and worshipped God,
17
saying: “We thank you, Jehovah God, the Almighty, the one who is and who was, because you have taken
your great power and begun ruling as king. 18 But the nations became wrathful, and your own wrath came, and
the appointed time came for the dead to be judged and to reward your slaves the prophets and the holy ones
and those fearing your name, the small and the great, and to bring to ruin those ruining the earth.” (Revelation
11: 16-18)
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no5-2017-september/angel-help/
References
[1] Samet, Elchanan. “Psalm 80 The Difference Between Prayer and Complaint”, a blog article.
[2] Jehovah of Armies. Insight of the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 21.
[3] Ibid., p. 22
304 | P a g e
19.78.2 Psalm 80 - Part 2

The psalmist now introduces a metaphor for Israel - “a vine”, and God a vine-grower. One reference
commented on this
“A change of subject marks the transition to stanza II (9a-14b). Israel is no longer mentioned directly, but
metaphorically referred to as a vine (9a) and a vineyard (13a-14b). A new metaphor is used to describe the
relationship between God and people - that of a vine-grower and his vineyard. The metaphor is applied so
consistently that the passage can indeed be described as an allegory (Kraus 1966: 558) relating the history of
Israel (Van Uchelen 1977: 305; Kroll 1987:230). The stanza consists of three strophes.” [1]
The three strophes it mentioned was God planting a vine, the vine prospered and the neglect of the vine.
Asaph opened the next stanza with the introduction of “a vine”
“You made a vine depart from Egypt.

You drove out the nations and planted it.
You cleared a space for it,
And it took root and filled the land.
The mountains were covered by its shadow,
And the cedars of God by its branches.
Its branches reached as far as the sea,
And its shoots to the River.
Why have you broken down the stone walls of the vineyard,
So that all those passing by pluck its fruit?
The boars of the forest ravage it,
And the wild animals of the field feed on it.
O God of armies, please return.
Look down from heaven and see!
Take care of this vine,” (Psalm 80: 8-14)
The psalmist ran through the lifetime of the vine- from planting, taking root, filling the land, and covering the
mountains with its branches. This is Israel over the years, from the entry to Canaan, the campaign to subjugate
it, and the settlement period. But, in this stanza, the regular refrain is gone. The paper referred to above found
the absence of the refrain significant. It wrote
“The absence of the refrain is this stanza is conspicuous. It enhances the contrast between the care of the vine-
grower in strophes C and D and the total lack of care in strophe E. Equally conspicuous is the total absence of
direct references to the name of God in this stanza, especially after the elaborate references in stanza I. The
underlying implication is that God has abandoned his people completely.” [2]
The reference to stone walls, plucking its fruit, boars ravaging it and wild animals feeding on it are pictures of
abandonment. The concept of protection for the vineyard is capture by one paper
“To plant a vineyard, careful preparations were made. Excellent terrain was chosen, the soil dug up and cleared
of stones (Isa 5:2) and the vineyard secured from danger. A stone wall or strong hedge was built not only to
keep the enemies of the vineyard away—foxes (Cant 2:15), wild boars (Ps 80:14), and thieves (Jer 49:9) but
also to keep safe within those working in the vineyard. Often a watchtower was built to oversee the safety of the
workers and of the vineyard, and to warn those living within of impending danger. During the vintage, the
harvesters and other workers lived in the tower.” [3]
The reference above describes the tone of this psalm
305 | P a g e
“This psalm poses some theological problems. It contains no expression of penitence or sorrow, no assessment
by the congregation of its past and present conduct. The prayer does acknowledge that the distress of the
congregation is consequent on divine wrath; however, it does not complain that God’s anger is unjust.” [4]
“The vine is the most precious of Israel’s three royal plants (Cfr Judg 9:7–15) and so seems an apt emblem of
God’s people, which is the nation of nations.104 As sheep demands more care than other domestic animals, so
the vine needs more continous and careful attention than any other produce of the land. Consequently Israel is
the vine. Here the union of privilege and responsibility finds very rich and sweet expression. Israel is a luxuriant
vine that yields its fruit. The vine emblem is common on Jewish coins and was admirably expressed in the
colossal golden vine which hung, for the reception of golden gifts, in the porch of Herod’s temple and spreading
its branches under the cornices. There are also coins of vine branch with leaf and tendril and with the inscription
“the deliverance of Zion.”The vine played an important role in life in Palestine and it is quite natural that it should
be used in literature as a symbol of greatness, blessings, fruitfulness, joy and peace.” [5]
The psalm concludes with references to “the son” and “the man at your right hand”
“The stock that your right hand has planted,

And look upon the son whom you made strong for yourself.
It is burned with fire, cut down.
They perish at your rebuke.
May your hand give support to the man at your right hand,
To the son of man you have made strong for yourself.
Then we will not turn away from you.
Preserve us alive, so that we may call on your name.
O Jehovah God of armies, restore us;
Using the cross-references of the 2013 New World Translation in the verses referring to the “son” and the “man
at your right hand” takes me to either Israel as God’s son (Exodus 4:22). The translation “son” came from the
Masoretic Text (MT) but other manuscripts per the footnote in the 1984 New World Translation point to “son of
man” per the Septuagint (LXX) while “king Messiah (anointed)” by Aramaic Targums.
Hence, the psalmist mixed the metaphor of the vine and the son. If the vine was burned with fire and cut down
referred to the nation of Israel as a whole, this could refer back to the latest destruction with the Babylonians
rather than just with the Assyrians. It is a prayer for restoration so that God’s face may shine upon them once
more.
What did I learn about Jehovah God and His relationship with Israel? It is a legal relationship bounded by law,
the covenant law with terms for compliance and non-compliance. Jehovah God has affection for the people of
Israel because of the promise made by God to Abraham their forefathers. Jehovah God fulfilled that promise
and He took out Israel from slavery in Egypt and like a vine God planted it, grew it, and protected it to become
His vineyard. However, despite God’s patience for their stubbornness and unfaithfulness, they were not moved
to remain loyal to Him. It was then that Jehovah God invoked the terms for punishment for failure to comply.
Like a vine they were burned with fire and cut down.
I cannot abuse God’s mercy and think I can get away with things. God is not a fool or one to be mocked. I need
to take care of my own relationship, remain loyal through obedience. I need to reflect on His love and mercy so I
will not succumb or compromise God’s righteous principles. That way God’s face can shine upon me.
References
[1] Prinsloo, GTM. “Shepherd, vine-grower, father- divine metaphor and existential reality in a community
lament (Psalm 80), Old Testament Essays 10/2 (1997), p. 287.
[2] Ibid., p. 289.
[3] Akpunonu, Peter Damian. The Vine, Israel and the Church”, Studies in Biblical Literature, Vol. 51, Peter
Lang Publishing, 2004, p. 7.
306 | P a g e
[4] Ibid., p. 45.

[5] Ibid., p. 70.
19.79 Psalm 81
Classified as a covenant song. How does God feel when people choose to disobey, be unfaithful to Him? Can
we ever remain loyal to God? This psalm expresses what God’s wish people would choose. How the psalmist
expressed it is broken into stanzas. The first features Jehovah God’s speech, referring to God’s acts of
salvation for Israel starting with setting them free from Egypt. Bible scholars call this recalling events from
previous Bible books as intertextuality. The second stanza continues God’s speech but He expresses His
disappointment of His own people.
The superscription identifies this psalm again with Asaph
“To the director; upon the Gitʹtith. Of Aʹsaph.”
The Bible-based encyclopedia Insight offers a note on the “Gittith”
“The expression “upon the Gittith” (rendered “winepresses” in the Greek Septuagint and the Latin Vulgate)
appearing in the superscription of three Psalms (8, 81, 84) may indicate that they were songs associated with
the vintage.” [1]
The opening verse starts on a high note
“Shout joyfully to God our strength.

Shout in triumph to the God of Jacob.
Begin the music and take a tambourine,
The melodious harp together with the stringed instrument.
Blow the horn on the new moon,
On the full moon, for the day of our festival.
For it is a decree for Israel,
A ruling of the God of Jacob.
He established it as a reminder for Joseph
When He went out against the land of Egypt.
I heard a voice that I did not recognize:” (81: 1-5)
The mention of the harp with the stringed instrument is significant. Insight comments
“The Israelites’ higher plane of morality and their superior literature, as exemplified by the poetry and prose of
the Hebrew Scriptures, suggest that the music of ancient Israel most likely transcended that of her
contemporaries. Certainly the inspiration for the music of Israel was far loftier than that of neighboring nations.
Of interest is an Assyrian bas-relief in which King Sennacherib is represented as demanding that King Hezekiah
pay him as tribute both male and female musicians.—Ancient Near Eastern Texts, edited by J. Pritchard, 1974,
p. 288.
It has long been held by some that Hebrew music was all melody, without harmony. However, the prominence
alone of the harp and other stringed instruments in Israel weighs heavily against this assumption. It is almost
inconceivable that a musician would play a multistringed instrument and fail to notice that a combination of
certain tones was quite pleasing or that a specific series of notes as in an arpeggio produced a pleasant sound.
An informed source on the history of music, Curt Sachs, states: “The deep-rooted prejudice that harmony and
polyphony [two or more musical parts or voices combined] have been a prerogative of the medieval and modern
West does not hold water.” He goes on to say that even among primitive cultures there are many examples of
music running in fifths, fourths, thirds as well as in octaves, and that among these peoples, including certain
307 | P a g e
Pygmy tribes, there was a development of overlapping antiphony (alternate singing by two divisions of vocalists)
into regular canon singing.” [2]
Then Jehovah God speaks for the rest of the psalm
“I lifted the burden from his shoulder;

His hands were freed from the basket.
In your distress you called, and I rescued you;
I answered you from the thundercloud.
I tested you at the waters of Merʹi·bah. (Selah)” (81: 6, 7)
What is the significance of the mention of ‘basket’ by God in this verse? Insight explains
“During the Israelites’ bondage in Egypt and their “hard slavery at clay mortar and bricks” (Ex 1:14), they
evidently used baskets to carry construction materials, clay for bricks, and bricks themselves. Reflecting on the
way in which Jehovah effected the release of Israel from Egyptian slavery, the psalmist Asaph represents God
as saying: “His own hands got to be free even from the basket [mid·dudhʹ].” (Ps 81:4-6) This same Hebrew term
(dudh) is applied to a basket for carrying figs. (Jer 24:1, 2)” [3]
The word ‘burden’ can also be translated as ‘compulsory service’. Insight comments on this usage
“The Hebrew word for “compulsory service” is seʹvel, which has to do with a literal or a figurative load, an
enforced burden, or burdensome labor. It can apply to corvée, that is, unpaid or partially unpaid work that an
authority imposes on certain people, such as residents of a particular area.
The psalmist, in reflecting on the deliverance of Israel from Egyptian bondage, represented Jehovah as saying:
“I turned aside his shoulder even from the burden [or compulsory service].” (Ps 81:6; Ex 1:11)” [4]
Despite God’s saving acts for Israel, Jehovah now expressed His disappointment
“Hear, my people, and I will testify against you.

O Israel, if you would only listen to me.
Among you, there will be no strange god,
And you will not bow down to a foreign god.
I, Jehovah, am your God,
The one who brought you out of the land of Egypt.
Open your mouth wide, and I will fill it.” (81: 8-10)
God expressed “if you would only listen”. This sets the tone for the rest of the speech
“But my people did not listen to my voice;

Israel would not submit to me.
So I let them follow their stubborn hearts;
They did what they thought was right.
If only my people would listen to me,
If only Israel would walk in my ways!
Their enemies I would quickly subdue;
I would turn my hand against their adversaries.
Those who hate Jehovah will cringe in his presence,
And their outcome will be forever.
But he will feed you with the finest wheat
And satisfy you with honey from the rock.”” (81: 11-16)
God is disappointed with Israel for doing ‘what they thought was right’. The many “If” statement from God
expresses His hope and His willingness to bless those who will remain faithful. Jehovah God recognizes the
effort to remain faithful and He matches it with blessings.
308 | P a g e
A Bible-based publication comments on God’s promise
“That Jehovah richly rewards those who obey him is indicated by reference to the “fat of the wheat.” (Psalm
81:16) Here the word “fat” is used figuratively to connote the best. (Compare Psalm 63:5.) If the Israelites had
‘listened to Jehovah’s voice,’ he would have blessed them with “the fat of the wheat”—the best, the choicest of
things. (Psalm 81:11; Deuteronomy 32:13, 14) Similarly, if we ‘listen to Jehovah’s voice,’ he will richly bless
us.—Proverbs 10:22.” [5]
This psalm I have God talking to me indirectly, offering assurance in principle that staying in the path of His
righteousness though difficult at times would be richly rewarded. He will not neglect my needs to the point I am
helpless and alone. The Bible record is a witness to the men and women that God blessed with His saving acts
because of His loving-kindness.
I can succeed being faithful to God despite today’s difficult times.
Additional reading:
https://www.jw.org/en/publications/magazines/watchtower-simplified-august-2017/peace-of-god-surpasses-all-
understanding/
References
[1] Press. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 680.
[3] Basket. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 261.
[4] Compulsory Service. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 495.
[5] “Bless Jehovah”—Why?”, The Watchtower, December 15, 1986, p. 28.
309 | P a g e
19.80 Psalms 82
19.80.1 Psalm 82 – Part 1
Are critical scholars correct in their claim that Jehovah as God was invented by Israel as an evolution from the
religion of Canaanite god El? A closer look at this view will show its error. This psalm is classified as one of the
worship songs in the temple. Its superscription assigns it to Asaph
The opening is controversial among Bible scholars
“God takes his place in the divine assembly;

In the middle of the gods he judges:
“How long will you continue to judge with injustice
And show partiality to the wicked? (Selah)” (82: 1, 2)
Whenever the term “divine assembly” appears in the Bible, Bible scholars appear to quickly jump and conclude
that this is proof that the Bible is influenced by ancient pagan religions and their mythology. Hence, to these
critical scholars the religion of Israel came from the pagan Canaanites and is founded on myth. In Ugaritic
legends, their god is called ‘El’ which in Hebrew is the same word as the English word ‘God’. But in Ugaritic
religion, ‘El’ is a name. In contrast, in the Hebrew Bible, ‘El’ is not a name but a title for Jehovah (Hebrew
Yahweh). To the scholars, they insist that the use of ‘El’ in the Hebrew Bible refers to the Canaanite god El
which is just their self-imposed understanding overlaying the Canaanite myth over the Bible.
One thesis paper wrote
“The “assembly of the gods” is a common concept among cultures in the ancient Near East. The divine council
motif is largely found in literature from Mesopotamia, Ugarit, Phoenicia and Israel. The primary sources for
divine council imagery come from Mesopotamia and Ugarit. In Mesopotamia, the Gilgamesh Epic, Epic of
Atrahasis, and the Enuma Elish are examples of the use of divine council imagery. In these accounts, Anu is
the high god of the pantheon who presides over the council until Marduk is chosen as king of the gods in the
Enuma Elish.
The Baal Cycle and the Keret Epic give the clearest understanding of divine council in the Ugaritic texts. In the
Ugaritic epics, El is the king of the gods and maintains order in the cosmos. El is presented as the ultimate
authority in the cosmos to whom all the gods answer.” [1]
Why do scholars think these way? The thesis write
“The evidence these scholars use are the similarities in terminology, and characteristics between the gods
(more specifically El and Baal) and Yahweh. These scholars see the parallels specifically in the divine council
references as indications of polytheism in the biblical record. Their understanding is the Ugaritic council, with El
as high god, was the source of the Israelite council. Michael Heiser explains, “Israel‟s council is thought to
reflect a pre-exilic polytheistic bureaucracy that included the notion that the gods exercised territorial control
over the nations of the earth (Deut. 32:8-9).” He continues to explain that in this view, El and Yahweh were seen
as separate, distinct deities in the biblical texts. Eventually; however, the gods were assimilated into Yahweh
and the council disappeared from the biblical religion as a result of Israel‟s evolving monotheism. Patrick Miller
suggests the origin of the biblical Yahweh is found in the Canaanite El. He states, “the roots of Yahweh, are to
be traced back far (historically) and broadly (geographically) into the religious world of the ancient Near East,
and particularly Syria-Palestine. Clan religion, Amorite religion, Canaanite religion – these formed the matrix out
of which the worship of Yahweh came.” In this view, “Yahweh” was a cultic name of El, this cult would later split
from the patriarchal religion to become its own entity later in Israel‟s history.” [2]
One Bible-based publication concludes this so-called Canaanite origin in the worship of Jehovah in Israel with
the following
310 | P a g e
“Examination of the Ras Shamra texts has led some scholars to claim that certain Bible passages are
adaptations of Ugaritic poetic literature. André Caquot, member of the French Institute, speaks of “the
Canaanite cultural substratum at the heart of Israelite religion.”
Regarding Psalm 29, Mitchell Dahood of the Pontifical Biblical Institute in Rome comments: “This psalm is a
Yahwistic adaptation of an older Canaanite hymn to the storm-god Baal . . . Virtually every word in the psalm
can now be duplicated in older Canaanite texts.” Is such a conclusion justified? No indeed!
More moderate scholars recognize that similarities have been exaggerated. Others have criticized what they
call pan-Ugaritism. “No single Ugaritic text parallels Psalm 29 in full,” states theologian Garry Brantley. “To
suggest that Psalm 29 (or any other biblical text) is an adaptation of a pagan myth has no evidential basis.”
On the contrary, such parallels are to be expected. The Encyclopedia of Religion notes: “The reason for this
similarity of form and content is cultural: notwithstanding the significant geographical and temporal differences
between Ugarit and Israel, they were part of a larger cultural entity that shared a common poetic and religious
vocabulary.” Garry Brantley therefore concludes: “It is improper exegesis to force pagan beliefs into the biblical
text simply because of linguistic similarities.”
But are these scholars who insist in evolution and apply it to the Bible right and correct with their conclusions?
The writer of the thesis conclude after presenting both sides of the arguments
“The idea that Yahweh and El were understood as two separate deities in the religious dialogue of Israel is
incoherent according to the scholarly opinion stated above. According to the evidence above, it is more
coherent with biblical theology to understand Yahweh and El as one deity. While the mythic background to the
psalm‟s theme is clearly seen, the direct involvement of the Ugaritic El is unfounded. This is a common
complaint about Ugaritic studies in that scholars attempt to impose mythic elements where the elements do not
belong. It is seen by many scholars that the psalmist sees no other God, but Yahweh as being the active
sovereign in the psalm. This conclusion is attested not only from the context of the passage, but also from the
whole of Old Testament theology.” [3]
So, despite lacking biblical basis, for the promotion of the idea that El and Yahweh are different competing
Gods, they cannot read the Bible without seeing Ugaritic influence that is clouding how they read the biblical
text itself. The word ‘el’ is Hebrew for the English word ‘god’. In Ugarit, ‘el’ or ‘El’ is a personal name of a
Canaanite god. But in the Hebrew Bible, the same word ‘el’ is not a name but a title that describes Yahweh
(Jehovah).
As a comparison, the Lord Jesus quoted this psalm referring to his enemies as ‘gods’. He was applying it to
human leaders of Israel at the time. The Bible-based encyclopedia explains the usage
References
[1] Porter, Daniel. “God Among the Gods: An Analysis of the Function of Yahweh in the Divine Council of
Deuteronomy 32 and Psalm 82”, a thesis submitted to the Faculty of the School of Religion in candidacy for the
degree of Master of Arts in Religious Studies, Liberty Baptist Theological Seminary and Graduate School, May
2010.
[2] Ibid., p. 2.
[3] “Ugarit—Ancient City in the Shadow of Baal”, The Watchtower July 15, 2003, p. 28.
[4] Porter, Daniel. “God Among the Gods: An Analysis of the Function of Yahweh in the Divine Council of
Deuteronomy 32 and Psalm 82”, a thesis submitted to the Faculty of the School of Religion in candidacy for the
311 | P a g e
degree of Master of Arts in Religious Studies, Liberty Baptist Theological Seminary and Graduate School, May
2010, p. 37.
312 | P a g e
19.80.2 Psalm 82 – Part 2
The previous reflection showed that critical scholars are too eager to impose on the Bible what they seriously
believe to be an evolutionary development of religious thought - from the polytheism of the Canaanites to the
adoption of monotheism in Israel. This evolutionary development is only true in their brains. It does not have
hard supporting data to support it.
The opening verses we have God making a speech, accusing his audience in the divine assembly who appear
to function as ‘judge’ and fail to do it with fairness or impartiality. The psalmist Asaph calls these judges ‘gods’.
In literal Hebrew, Gods (Elohim) was castigating gods (elohim). When elohim is capitalized and preceded by a
definite article as in ha-elohim, it refers only to one person, the one true God, so it it capitalized in English as
‘God’. But when elohim appears without the definite article, it is translated in English in lower case ‘gods.
The previous reflection showed who these ‘gods’ were who were acting as judges
What is God instructing these gods? The psalmist continues
“Defend the lowly and the fatherless.

Render justice to the helpless and destitute.
Rescue the lowly and the poor;
Save them out of the hand of the wicked.” (82: 4)
In other words, God is telling these judges/gods to correct their ways.
“They do not know, nor do they understand;

They are walking about in darkness;
All the foundations of the earth are being shaken.
“I have said, ‘You are gods,
All of you are sons of the Most High.
But you will die just as men do;
And like any other prince you will fall!’”” (82: 5-7)
Interestingly, these ‘gods’ are also called ‘sons of the Most High’. In Hebrew, ‘Most High’ is El’yon. Some
scholars are anchoring their understanding that these must be angels because of the reference to ‘sons of the
Most High’. Elsewhere, it is true what is called ‘sons of God’ do refer to angels. But, Jesus used of this verse
when speaking to the Jewish leaders of his day made it clear it did not refer to angels but to men.
The psalm ended with a call on God
“Rise up, O God, and judge the earth,

For all the nations belong to you.” (82: 8)
Amazing how scholars can patch together concepts that are unrelated and build a picture as if it were supported
by solid facts and clear linkage. But, when closely examined, they quickly fall apart as inventions of their
aggressive minds to promote evolution.
313 | P a g e
Now, without these distractions from these false ideas, the Bible message becomes clear. Jehovah as the God
of justice hates injustice from men He had authorized under the covenant law to carry out and entrusted with
judging His people Israel.
Despite the privilege and authority they had acquired making them powerful, strong, and influential which is
basically the meaning of the Hebrew word ‘god’, Jehovah will call for an accounting and they will fall from their
high positions. This tells me that Jehovah God is observant. He is interested in human affairs and He knows
who are perverting justice.
Additional reading: https://www.jw.org/en/publications/books/draw-close/justice/
References
314 | P a g e
19.81 Psalm 83
19.81.1 Psalm 83 - Part 1
Why is God’s name a big deal? This is my reflection point for this psalm.
Psalm 83 is popular in the King James Version because it is one of the few instances where a Bible reader
will find the divine name of God, printed in all capital letters - JEHOVAH.The popularity of the King James
Version Bible of 1611 also help popularized God’s name JEHOVAH in literature and music of the time.
Some examples are
* Franz Schubert’s “Great is Jehovah”

* Wolfgang Amadeus Mozart’s “O, Great Jehovah”
* George Frederic Handel’s “Then Will I Jehovah’s Praise”,
* Johann Sebastian Bach’s “Dir, Dir, Jehova Will Ich Singen”, and
* Williams Williams musical hymn “Guide Me, O Thou Great Jehovah”.
In literature, we have
* Alexander Pope’s “Universal Prayer” on the last line of the first stanza
* William Blake’s “If It Is True What the Prophets Write” on the third line of the third stanza
* Thomas Moore’s “A Song of Deliverance” on the second line of the poem
But God’s name in the form of “Jehovah” in English first appeared in William Tyndale’s English translation of
the Bible and would later finds its way in the Authorized Version of 1611, also known as King James Version
Bible.
So, why is God’s name a big deal? Because it is God’s own personal name! Bible critics are distracting Bible
readers with side issues. Let me reflect on some of these distractions.
All critics of the Bible minimize the fact that in the Bible God has a name. This is a fact. God’s name
appeared nearly 7,000 times. No other name in the Bible comes close. In the English language, God’s name
appears as “Jehovah” as the King James Version Bible.
Other critics claim that God has many names. The problem with this claim is that they consider titles as
equivalent to a personal name. Where is the logic of that? A personal name is unique but a title is an aspect
of the owner of the name. These scholars consider ‘God’, ‘Lord’, ‘Creator’, and ‘Almighty’ as names. No,
they are not. They are titles. The English form of God’s name ‘Jehovah’ is a personal name. Where did their
English grammar go I thought to myself.
Other critics insist that God’s name is not Jehovah. Why? These scholars insist that no one knew the
pronunciation of God’s name. How is that again? Hebrew as a language was written with consonants only.
No vowels are included in written form because the Hebrews knew what vowels to supply when they read
the written Hebrew. This is true. So, why use the English name ‘Jehovah’ for God? There is 600 years worth
of usage behind that name as shown in the above list in both music and literature since the time that William
Tyndale translated the Bible from ancient languages to English in 1530.
Hence, in English Bibles, God’s name in English appear nearly 7,000 times as well. What the early Bible
translators did was restore God’s name in readable English from Hebrew. In Hebrew, God’s name is four
consonants - YHWH. Some scholars believe it could be pronounced Yahweh or Yehowah. For example, the
name of Jesus in Hebrew is Yehoshua which is a combination of two words Yeho + shua. The ‘Yeho’ part
came from God’s name (Yehowah) while the ‘shua’ part means ‘salvation’. The shortened form of Jesus’
name in Hebrew is Yeshua (Ye + shua).
315 | P a g e
What scholars are sure of is that we can pronounce the name of God in its shortened form - Jah in English
or Yah in Hebrew. It appears in the expression ‘Alleluia’ or ‘Hallelujah’. Allelu or Hallelu is Hebrew for ‘Praise’.
Ia (Yah) or ‘Jah’ is the known correct pronunciation of God’s name in its shortened form.
So, it is a big deal that God our Father, Creator, Lord, the Almighty don’t just have titles but He has a
personal name. He is not some abstract personality but someone I can relate to.
In the next reflection, I will focus on the psalm itself.
316 | P a g e
19.81.2 Psalm 83 - Part 2

Why is it important to the psalmist Asaph for God’s divine name to be known? This is another psalm by
Asaph and is classified as another community lament psalm. The super-inscription assigns the psalm to
Asaph
“A song. A melody of Aʹsaph.”
The psalm opens with a call to God
“O God, do not be silent;

Do not keep quiet or still, O Divine One.
For look! your enemies are in an uproar;
Those who hate you act arrogantly.
With cunning they secretly plot against your people;
They conspire against your treasured ones.
They say: “Come, let us annihilate them as a nation,
So that the name of Israel may be remembered no more.”
They devise a unified strategy;
They have made an alliance against you—
The tents of Eʹdom and the Ishʹma·el·ites, Moʹab and the Hagʹrites,
Geʹbal and Amʹmon and Amʹa·lek,
Phi·lisʹti·a together with the inhabitants of Tyre.
As·syrʹi·a too has joined them;
They give support to the sons of Lot. (Selah)” (83: 1-8)
What is the setting of this psalm given above? A Bible-based publication assesses this psalm
“The psalmist names ten nations that were conspiring to destroy God’s people. Those enemies were situated all
around Israel and are listed as follows: “The tents of Edom and the Ishmaelites, Moab and the Hagrites, Gebal
and Ammon and Amalek, Philistia together with the inhabitants of Tyre. Also, Assyria itself has become joined
with them.” (Ps. 83:6-8) To what historical event does the psalm refer? Some suggest that the psalm refers to
the attack on Israel by the coalition of Ammon, Moab, and the inhabitants of Mount Seir in the days of
Jehoshaphat. (2 Chron. 20:1-26) Others believe that it speaks of the general hostility Israel experienced from its
neighbors throughout its history.
Whatever the case, it is evident that Jehovah God inspired the writing of this prayerful song at a time when his
nation was in danger. The psalm also provides encouragement for God’s servants today, who throughout their
history have faced one attack after another by enemies determined to destroy them.” [1]
Then, the psalmist called on God to repeat what He has done to Israel’s enemies from the past
“Do to them as you did to Midʹi·an,

As you did to Sisʹe·ra and Jaʹbin at the stream of Kiʹshon.
They were annihilated at En-dor;
They became manure for the ground.
Make their nobles like Oʹreb and Zeʹeb
And their princes like Zeʹbah and Zal·munʹna,
For they said: “Let us take possession of the land where God dwells.”” (83: 9-12)
References to past historical events recorded in other parts of the Bible are called by scholars as inter-textuality.
I will note some of them - En-dor - as it related to Sisera and the battle at the stream of Kishon
317 | P a g e
“At Psalm 83:9, 10, En-dor is connected with Jehovah’s victory over Sisera. While not mentioned in the battle
account at Judges chapters 4 and 5, it evidently lay only a few miles S of Mount Tabor, from which Barak’s
army descended. (Jg 4:6, 12) It was also in the general region of Taanach and Megiddo and the torrent valley of
Kishon, where Sisera’s forces were miraculously disrupted. (Jos 17:11; Jg 5:19) So, some feature of the battle
evidently extended as far as En-dor, and the psalmist, well acquainted with the historical and geographic details,
could speak of En-dor as the place where many of the fleeing Canaanites were annihilated.” [2]
It also mentioned Zebah and Zalmunna, the Bible-based encyclopedia Insight explains this reference
“When Gideon defeated their army of 135,000, Zebah, Zalmunna, and 15,000 managed to escape under hot
pursuit and made their way to Karkor, quite some distance, but there they were again defeated and finally
captured. As Gideon was bringing Zebah and Zalmunna back as humiliated captives at least as far as Succoth,
they must have been reminded of their boastful words (or at least the expression of their attitude) preserved in
the psalm: “Let us take possession of the abiding places of God for ourselves.” (Ps 83:11, 12) After they
admitted to having killed his brothers, Gideon personally put to death the two Midianite kings.—Jg 8:4-21.” [3]
After recalling God’s saving acts of the past, the psalmist conclude why God has to act
“O my God, make them like a whirling thistle,

Like stubble blown about by the wind.
Like a fire that burns up the forest,
Like a flame that scorches the mountains,
So may you pursue them with your tempest
And terrify them with your windstorm.
Cover their faces with dishonor,
So that they may search for your name, O Jehovah.
May they be put to shame and be terrified forever;
May they be disgraced and perish;
May people know that you, whose name is Jehovah,
You alone are the Most High over all the earth.” (83: 13-18)
The psalmist focused on God, his glorification and the resulting recognition to be given Him by the people of the
earth to His authority.
References
[1] “Jehovah’s Answer to a Heartfelt Prayer”, The Watchtower, October 15, 2008, p. 12.
[2] En-dor. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 724.
[3] Zebah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1221.
318 | P a g e
19.82 Psalm 84
19.82.1 Psalm 84 - Part 1
Is the book of Psalms just a hodgepodge of poems and songs? Or, is there some structure or framework for the
collection? For one who believes that the Bible is inspired of God and guides its writers to express God’s
thoughts, what is the correct conclusion? And why that should matter to Bible readers? What can I learn from
the sentimens of the sons of Korah towards God’s service? These are my reflection notes.
One article described the current understanding of the unity or coherence of the book of Psalms
“Psalms 73 and 74 open Book III of the Psalter, which engages in the challenge to acknowledge and embrace
the negativity that causes disorientation. Book III depicts how “the disoriented psalmists desperately look to
reorient their theology by appealing to Temple, land, and Davidic covenant.” The psalmists turn to God’s temple
with acknowledgment that it is a lovely place, a place of security and blessings (Psalm 84). The psalmists turn
to the land, which prospers under God’s blessing (85:12). The psalmists tie their hopes to Zion, the city of God
(Psalm 87). They turn to the Davidic king for help (Psalm 89).
It becomes clear that those traditional elements are no longer capable of providing hope when Psalms 84
through 89 are interpreted in the light of their canonical context, of their present placement in the Psalter.
Psalms 84 to 89 come after Psalm 74, which depicts the ruined sanctuary and the destroyed land. The reader
of the Psalter encounters Psalms 84 to 89 in the context of Jerusalem having been destroyed. McCann rightly
observes that a new perspective is achieved “when Book I and II are read in conjunction with Book III and its
concluding Psalm 89.”
Wallace contends that “with an exilic setting providing a hermeneutic lens through which to read the psalm,
Psalm 84 becomes an ironic expression of hopelessness and longing.” This conclusion about the nature of
Psalm 84 can probably be applied to Book III as a whole. The book opens with the scene of injustice (Psalm 73)
and the destruction of the temple and the land (Psalm 74), and closes with the failure of the Davidic covenant
(Psalm 89).
If the Psalter ended with Book III, no hope would be left for Israel. The new orientation or reorientation of faith,
however, begins with Book IV and continues with Book V. It seems remarkable that Books IV and V appear to
provide answers to the major concerns that caused disorientation in Book III.” [1]
This view is not isolated. One essay summarizes the shift on the studies of the Psalms
“The most important change in Psalms studies since 1970 has been a shift in its dominant paradigm and a
refocusing of its attention. Until very recently, the Psalter was treated almost universally as a disjointed
assortment of diverse compositions that happened to be collected loosely together into what eventually became
a canonical "book." The primary connections among the psalms were judged to have been liturgical, not literary
or canonical. The original life setting (Sitz im Leben) of most psalms was judged to have been the rituals of
worship and sacrifice at the Temple. The psalms came together in a haphazard way, and the setting of each
psalm in the Book of Psalms ("Sitz im Text") was not considered. The Psalter was understood to have been the
hymnbook of Second-Temple Judaism, and it was not read in the same way in which most other canonical
books were read, i.e., with a coherent structure and message.
However, today, the prevailing interest in Psalms studies has to do with questions about the composition,
editorial unity, and overall message of the Psalter as a book, i.e., as a literary and canonical entity that coheres
with respect to structure and message, and with how individual psalms and collections fit together. Regardless
of the authorship and provenience of individual psalms, or the prehistory of various collections within the Psalter,
these were eventually grouped into a canonical book in the post-exilic period. Studies now abound that consider
the overall structure of the book, the contours of the book's disparate parts and how they fit together, or the
"story line" that runs from Psalm 1 to Psalm 150. These studies diverge widely among themselves, but they can
generally be categorized in two major groups: (1) those dealing with the macrostructure of the Psalter, i.e.,
overarching patterns and themes, and (2) those dealing with its microstructure, i.e., connections among smaller
groupings of psalms, especially adjacent psalms. Most studies have operated on one level or the other, but, in
the end, they are inseparable from each other. That is, what is asserted on the higher level of broad,
319 | P a g e
overarching patterns and themes should be capable of verification on the lower level of specific word, thematic,
and/or structural and genre links between and among individual psalms. The latter provide the building blocks
for the former.” [2]
This is only expected that the book as inspired of God should reflect the order and purpose of its divine author.
But why since 1970’s? That is the time frame when the hundred year old anti-Bible theory of documentary
hypotheses basically failed. If you read papers that talk about priestly editors, Elohist redactors, and similar
other terms these belong to that theory which has been basically discarded that allowed a shift in the study of
the Bible. To those who promote that theory, it was based upon false ideas and assumptions. In a way, it is a
vindication of the Bible as God’s Word. We are reading not just human literature from ancient times. We are
reading God’s message to mankind using the available tools in the Bible writer’s day.
Psalm 84 is classified as one of the songs of Zion. The superscription assigns it to the sons of Korah below
“For the director; upon the Gitʹtith. Of the sons of Korʹah. A melody.”
There are three thought segments in the psalm. The first one is below terminated by ‘Selah’
“How lovely your grand tabernacle is,

O Jehovah of armies!
My whole being yearns,
Yes, I am faint with longing,
For the courtyards of Jehovah.
My heart and my flesh shout joyfully to the living God.
Even the bird finds a home there
And the swallow a nest for herself,
Where she cares for her young
Near your grand altar, O Jehovah of armies,
My King and my God!
Happy are those dwelling in your house!
They continue to praise you. (Selah)” (84: 1-4)
This psalm is centered on the tabernacle or temple of Jehovah in Jerusalem.The first two lines are significant.
The psalmist addresses God as “Jehovah of armies”, a powerful description of God as commander-in-chief of
his mighty forces. The psalm also calls Jehovah God as “my King and my God” highlighting the theme of divine
sovereignty. It also praises the center of His worship - the tabernacle at the temple. The opening line reflects
the deep appreciation of the psalmist to God’s house of worship.
What can be sensed from the first thought segment by the psalmist? One Bible-based publication explains
“The composers of the 84th Psalm were the sons of Korah, Levites who served at Jehovah’s temple and highly
esteemed their service privileges. “How lovely your grand tabernacle is, O Jehovah of armies!” one of them
exclaims. “My soul has yearned and also pined away for the courtyards of Jehovah. My own heart and my very
flesh cry out joyfully to the living God.”—Psalm 84:1, 2.
This Levite had such a longing to serve at Jehovah’s temple that even the ordinary scenery along the way to
Jerusalem appeared attractive to him. “Passing along through the low plain of the baca bushes,” he says, “they
turn it into a spring itself.” (Psalm 84:6) Yes, a normally dry area was like a well-watered region.
Because the psalmist was a nonpriestly Levite, he could serve at the temple for only one week every six months.
(1 Chronicles 24:1-19; 2 Chronicles 23:8; Luke 1:5, 8, 9) The rest of his time was spent at home in one of the
Levite cities. He therefore sang: “Even the bird itself has found a house, and the swallow a nest for herself,
where she has put her young ones—your grand altar, O Jehovah of armies, my King and my God!” (Psalm 84:3)
How happy the Levite would have been if he was like the birds that had a more permanent dwelling place at the
temple!” [3]
320 | P a g e
The psalmist paints a beautful picture and analogy of his longing
“Inhabitants of Jerusalem were familiar with swallows, which customarily build their nests under the eaves of
buildings. Some made their nests in Solomon’s temple. Likely, swallows that nested in the temple area each
year found it a place of safety, where they could rear their young undisturbed.
The composer of Psalm 84—one of the sons of Korah, who served at the temple for one week every six
months—noticed those nests in the temple area. Longing to be like the swallow that had a permanent home in
Jehovah’s house, he exclaimed: “How lovely your grand tabernacle is, O Jehovah of armies! My whole being
yearns, yes, I am faint with longing, for the courtyards of Jehovah . . . Even the bird finds a home there and the
swallow a nest for herself, where she cares for her young near your grand altar, O Jehovah of armies, my King
and my God!” (Psalm 84:1-3) Do we, along with our young ones, show a similar longing and appreciation for
regularly being with the congregation of God’s people?—Psalm 26:8, 12.” [4]
This psalm comes after the psalms of Asaph that lamented of the destruction of the temple. This psalm of the
sons of Korah is in stark contrast to the ones of Asaph. This reflects joy rather than lament. When Israel was
faithful to Jehovah, the temple became a place of glory for God on the earth. Those who serve faithfully in it,
long for the privilege to be back in service. I can emulate that love for serving God in these different times.
There is no longer a physical temple where I can serve God. The model now is the ministry of the Lord Jesus
whose pattern he left behind recorded in the Bible for Christians to follow.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no4-2016-july/original-bible-text/
References
[1] Santrac, Dragoslava. “The Sanctuary in the Psalms”, Perspective Digest, Adventist Theological Academy
article.
[2] Howard, David. “Recent Trends in Psalm Study” in the “Face of the Old Testament Study: A Survey of
Contemporary Approaches” edited by David Baker and Bill Arnold, Baker Publishing Group, 1999, p. 332.
[3] “Do You Long to Serve More Fully?”, The Watchtower, March 15, 1997, p. 8.
[4] “Lessons From the Birds of the Heavens”, The Watchtower, No. 6, 2016, p. 8.
321 | P a g e
19.82.2 Psalm 84 - Part 2
In the second thought segment, after expressing his longing for the service in God’s tabernacle in the temple,
the psalmist now shifts to praising the men who go there to serve
“Happy are the men who find their strength in you,

Whose hearts are set on the highways.
When they pass through the Baʹca Valley,
They make it into a place of springs;
And the early rain clothes it with blessings.
They will walk on from strength to strength;
Each one appears before God in Zion.
O Jehovah God of armies, hear my prayer;
Listen, O God of Jacob. (Selah)” (84: 5-8)
The men could have been Levites who pass on through the highways leading to Jerusalem via the Baca Valley.
They were commended because they found strength in their God. The description “Jehovah God of armies” is a
powerful title that connotes strength, picturing Jehovah as a military leader of heavenly forces.
The last segment continued to use beautiful metaphors. For God, the psalmist compared him to ‘shield’ and
‘sun’. The last segment echoes the sentiment of the first thought segment.
“Look, our shield and our God,

Look upon the face of your anointed one.
For a day in your courtyards is better than a thousand anywhere else!
I choose to stand at the threshold of the house of my God
Rather than to dwell in the tents of wickedness.
For Jehovah God is a sun and a shield;
He gives favor and glory.
Jehovah will not hold back anything good
From those walking in integrity.
O Jehovah of armies,
Happy is the man who trusts in you.” (84: 9-12)
The Bible-based encyclopedia Insight comments on the reference “stand at the threshold of the house of God”
“All, men and women, should be submissive to those taking the lead and should wait on Jehovah for any
appointments or assignments to responsibility, for it is from him that promotion comes. (Ps 75:6, 7) As some of
the Levite sons of Korah said: “I have chosen to stand at the threshold in the house of my God rather than to
move around in the tents of wickedness.” (Ps 84:10) Such true humility takes time to develop. “ [1]
What can be learned from the sentiments of the sons of Korah? A Bible-based publication comments
“With prayerful reliance upon Jehovah, you can balance your longing for additional privileges with contentment
with those you now enjoy. Never let the desire to do more rob you of appreciation for what you have now and
the joy of serving Jehovah forever. Trust in Jehovah, for this results in happiness, as shown in the Levite’s
words: “O Jehovah of armies, happy is the man that is trusting in you.”—Psalm 84:12.” [2]
The psalmist paints Jehovah God as a generous rewarder. God gives favor and glory, not holding back
anything good.
322 | P a g e
It is true that this psalm follows that of the psalms of Asaph which laments the loss of the temple and God’s
favor. But the sons of Korah maintained a balance of God’s positive dealing for those who continue to walk in
their integrity and looks forward for the privilege to serve in God’s temple when their turn came.
It was Israel’s unfaithfulness that caused God to change His dealing with the nation. Just as the terms of the
covenant law specified, unfaithfulness could lead to ejection from the land and the destruction of the temple. In
the same way, I could lose God’s favor if I fail to continue walking in my integrity. Acutely aware of this harmful
consequence, I need to cultivate my loyalty to Jehovah God’s high moral standard.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-simplified-december-

2016/god-rewards-those-who-earnestly-seek-him/
References
[1] Humility. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1160.
[2] “Do You Long to Serve More Fully?”, The Watchtower, March 15, 1997, p. 11.
323 | P a g e
19.83 Psalm 85
This psalm is classified as a community lament psalm by scholar Hermann Gunkel.
This is another one of the psalms by the sons of Korah as specified in the superscription
“For the director. Of the sons of Korʹah. A melody.”
The psalm appears to me structured in three thought segments. The first one is acknowledging God’s
restoration and forgiveness to the nation. The second one details what God has done and further appeals to
God to show His loyal love. From a direct address to God, the “You”, psalmist now switches to “I”, what he
will do in respond to God’s loyal love.
The psalmist opens the psalm with thoughts of acknowledgment of God’s showing favor
“You have shown favor, O Jehovah, to your land;

You brought back those of Jacob who were taken captive.
You have pardoned the error of your people;
You forgave all their sin. (Selah)” (85: 1, 2)
Jehovah God has done something beneficial to Israel (Jacob) - the forgiveness of their sin. This resulted to
physical blessings on the land and on the people “who were taken captive”. There are many times that this has
happened to Israel as well as Judah. But the thought of bringing back the captive and restoring the land
reminds of the Babylonian exile and its end with the return to the land of Israel.
If that were the case, I can understand the next set of words by the psalmist (s)
“You held back all your fury;

You turned away from your hot anger.
Restore us, O God of our salvation,
And set aside your displeasure with us.
Will you be furious with us forever?
Will you prolong your anger to generation after generation?
Will you not revive us again
So that your people may rejoice in you?
Show your loyal love to us, O Jehovah,
And grant us your salvation.” (85: 3-7)
Jehovah has expressed his anger against Israel and Judah by allowing the cities of Samaria and then
Jerusalem to be destroyed by the Assyrians and the Babylonians and both tribes were exiled. Later on, with the
Babylonians, Judah remained desolate for 70 years.This brings to mind the summary in 2 Chronicles 36: 15-21
“Jehovah the God of their forefathers kept warning them by means of his messengers, warning them again and
again, because he felt compassion for his people and for his dwelling place. But they kept ridiculing the
messengers of the true God, and they despised his words and mocked his prophets, until the rage of Jehovah
came up against his people, until they were beyond healing.
So he brought against them the king of the Chal·deʹans, who killed their young men with the sword in the house
of their sanctuary; he felt no compassion for young man or virgin, old or infirm. God gave everything into his
hand. All the utensils of the house of the true God, great and small, as well as the treasures of the house of
Jehovah and the treasures of the king and his princes, everything he brought to Babylon. He burned down the
house of the true God, tore down the wall of Jerusalem, burned all its fortified towers with fire, and destroyed
everything of value. He carried off captive to Babylon those who escaped the sword, and they became servants
324 | P a g e
to him and his sons until the kingdom of Persia began to reign, to fulfill Jehovah’s word spoken by Jeremiah,
until the land had paid off its sabbaths. All the days it lay desolate it kept sabbath, to fulfill 70 years.”
With the restoration under the reign of the Persians, Israel can now experience anew a new bond with God
having been forgiven for breaking the terms of the covenant law. What can the psalmist and the nation now look
forward to? The psalmist ends with his last thought segment
“I will listen to what the true God Jehovah says,

For he will speak peace to his people, to his loyal ones,
But let them not return to overconfidence.
Surely his salvation is near to those who fear him,
So that his glory may reside in our land.
Loyal love and faithfulness will meet together;
Righteousness and peace will kiss each other.
Faithfulness will sprout from the earth,
And righteousness will look down from the heavens.
Yes, Jehovah will give what is good,
And our land will yield its harvest.
Righteousness will walk before him
And make a path for his footsteps.” (85: 8-13)
They can look forward to peace and blessings on the land once again. But it is a peace with righteousness. For
as long as the nation will abide by God’s standard of righteousness as defined in the covenant law, they can
look forward for Jehovah God staying with them in the land, showing His loyal love, faithfulness, peace and
righteousness.
There is a beautiful metaphor there where “righteousness and peace will kiss each other”, in a series of lines
where desirable qualities are personified.
If the psalm does speak of the restoration of the exile, then the records of Ezra, Nehemiah and the prophets
who served with them, showed that God blessed them for as long as they stayed faithful to His laws. No wonder,
Ezra and Nehemiah felt exasperated when they discovered that the people has returned to disobedience when
they visited Jerusalem. Both knew what that could bring to the nation.
For me, Israel is a case study of Jehovah God’s dealings with people. It shows that God is faithful. He blesses
those who remain loyal to Him and His laws, commandments and judicial decisions. He corrects those who go
astray but in the end punishes or disciplines them for showing arrogance by disobeying Him and thus fail to
recognize His sovereignty.
If I want to enjoy peace and loyal love from God, I need to learn from the errors of Israel.
Additional reading: https://www.jw.org/en/publications/magazines/ws20121115/jehovahs-forgiveness-for-you/
325 | P a g e
19.84 Psalm 86
19.84.1 Psalm 86 - Part 1
Why does being loyal to God actually pays back well? This is my reflection on David’s only psalm in Book Three.
This is classified as an individual lament. The superscription assigns it to David
“A prayer of David.”
The psalm opens with appeal
“Incline your ear, O Jehovah, and answer me,

For I am afflicted and poor.
Guard my life, for I am loyal.
Save your servant who is trusting in you,
For you are my God.” (86: 1, 2)
A Bible-based publication commented on these opening verses

“David wrote this psalm when under affliction. We today, who are living through “the last days” of Satan’s
system, these “critical times hard to deal with,” face similar trials. (2 Timothy 3:1; see also Matthew 24:9-13.)
Like us, David suffered anxieties and depression because of the problems bearing in upon him. But he never
permitted those trials to weaken his loyal trust in his Creator. He cried out: “Incline, O Jehovah, your ear.
Answer me, for I am afflicted and poor. O do guard my soul, for I am loyal. Save your servant—you are my
God—that is trusting in you.”—Psalm 86:1, 2.
We can be confident, as David was, that “the God of all comfort,” Jehovah, will turn his ear to this earth and
listen to our humble prayers. (2 Corinthians 1:3, 4) Trusting implicitly in our God, we can follow David’s advice:
“Throw your burden upon Jehovah himself, and he himself will sustain you. Never will he allow the righteous
one to totter.”—Psalm 55:22.” [1]
David continues his appeal in the next set of verses
“Show me favor, O Jehovah,

For I call to you all day long.
Make your servant rejoice,
For to you, O Jehovah, I turn.
For you, O Jehovah, are good and ready to forgive;
You abound in loyal love for all those who call on you.” (86: 3-5)
The context in real life of David’s affliction is not clear. But it is evident from David’s appeal that he is confident
that because he is loyal, Jehovah God will respond and He will be ready to forgive. A reference comments on
this readiness of God to forgive
“Jehovah understands how powerful sin is. His Word describes sin as a potent force that has man in its deadly
grip. Just how strong is sin’s hold? In the book of Romans, the apostle Paul explains: We are “under sin,” as
soldiers are under their commander (Romans 3:9); sin has “ruled” over mankind like a king (Romans 5:21); it
“resides,” or is “dwelling,” within us (Romans 7:17, 20); its “law” is continually at work in us, in effect trying to
control our course. (Romans 7:23, 25) What a powerful hold sin has on our fallen flesh!—Romans 7:21, 24.
Hence, Jehovah knows that perfect obedience is not possible for us, no matter how earnestly we may yearn to
give it to him. He lovingly assures us that when we seek his mercy with a contrite heart, he will extend
forgiveness. “ [2]
The psalm has a mixture of lament and praise for God. From David’s calling on God all day long because he is
afflicted, and on his day of distress, to acknowledging Jehovah as being a God like no other. This latter theme is
echoed in the psalm
“Listen, O Jehovah, to my prayer;
326 | P a g e
And pay attention to my pleas for help.

I call on you in the day of my distress,
For you will answer me.
There is none like you among the gods, O Jehovah,
There are no works like yours.” (86: 6-8)
Regarding God’s works, a Bible-based publication comments

“Jehovah’s works are greater, grander, more majestic, than any human could even imagine. As glimpsed by
modern science, the created universe—its vastness, its harmony, its magnificence—has proved to be far more
stupendous than anything David perceived. Yet, even he was moved to say: “The heavens are declaring the
glory of God; and of the work of his hands the expanse is telling.”—Psalm 19:1.
Jehovah’s works are wonderfully portrayed, too, in the way that he positioned and prepared the earth, providing
for day and night, the seasons, seedtime and harvest, and a multitude of delights for future human enjoyment.
And how wonderfully we ourselves are made and equipped, so that we are able to enjoy Jehovah’s works that
surround us!—Genesis 2:7-9; 8:22; Psalm 139:14.” [3]
David repeats the uniqueness of Jehovah in the following verses
“All the nations that you made

Will come and bow down before you, O Jehovah,
And they will give glory to your name.
For you are great and do wondrous things;
You are God, you alone.” (86:9. 10).
A Bible-based publication comments on how Jehovah has already demonstrated that He is God alone
“From of old, Jehovah has been demonstrating that he is, indeed, ‘God alone.’ It was a tyrannical Pharaoh of
Egypt who defiantly challenged Moses: “Who is Jehovah, so that I should obey his voice to send Israel away? I
do not know Jehovah at all.” But he soon got to learn how great Jehovah is! Almighty God humiliated Egypt’s
gods and magic-practicing priests by sending catastrophic plagues, slaying Egypt’s firstborn sons, and
annihilating Pharaoh and his elite army in the Red Sea. Truly, there is no one like Jehovah among the gods!—
Exodus 5:2; 15:11, 12.” [4]
For David to have said these things under inspiration, David must have built some depth of knowledge about
God, for him to be able to say that Jehovah God is abundant in loyal love, good and ready to forgive, whose
works are like no other, and just like the declaration in the writings of Moses, or in the Shema found in
Deuteronomy 6:4
“Listen, O Israel: Jehovah our God is one Jehovah”
David echoes the same, “You are God, you alone.”
Because of this, he has the confidence to appeal to him in the day of his distress. I can build the same
relationship with Jehovah God and build this knowledge of God to acquire the same confidence to call on God
in my own day of distress.
References
[1] “Jehovah, the Doer of Wondrous Things”, The Watchtower, December 15, 1992, p. 9.
[2] “A God Who Is “Ready to Forgive”, Draw Closer to Jehovah, Jehovah’s Witnesses, 2014, p. 261.
[3] “Jehovah, the Doer of Wondrous Things”, The Watchtower, December 15, 1992, p. 12.
[4] Ibid.
327 | P a g e
19.84.2 Psalm 86 - Part 2

Is our knowledge of God based on accurate information or from hear say? Should we be willing to improve our
knowledge of God? The psalm of David, found in the Bible, has answers for us.
This only psalm of David in Book Three shows us how to build a close relationship with Jehovah God by putting
the effort to get to know Him. David continues
“Instruct me, O Jehovah, about your way.

I will walk in your truth.
Unify my heart to fear your name.” (86:11)
There are three imperatives or action words that are packed in this one verse - instruct, walk, and unify. To
receive instruction from God is to invest time in a sort of discovery journey about God. The Bible holds the key
to open doors for us to understand God. The Lord Jesus himself said the words below
“This is eternal life, that they may know You, the only true God.” (John 17:3)
Here, the Lord was talking about his Father, the only true God or, in the words of David, God alone. The
process of getting to know God according to the Greek sense of the Gospel is that it is a continuing process, a
never ending process, of getting to know God. It is a journey of discovery without end.
David’s appeal is for Jehovah God to instruct him about His way. The words of the Lord Jesus, the Greater
David, carries the same thought. But the process is not just to collect knowledge about God. It should drive
change in David as his second line shows by ‘walking in God’s truth’. By walking in the Hebrew sense means to
live up to the principles one has learned from God. By doing so one has come to recognized and submitted to
the sovereignty of God. The last line of David’s appeal powers that change by requesting Jehovah to ‘unify my
heart to fear your name’. The Bible-based encyclopedia Insight commented on this last line
“The literal heart must be whole to function normally, but the figurative heart can be divided. David prayed:
“Unify my heart to fear your name,” suggesting that a person’s heart could be divided with regard to its
affections and fears. (Ps 86:11) Such a person may be “halfhearted”—lukewarmly worshiping God. (Ps 119:113;
Re 3:16) An individual can also be of “a double heart” (literally, with a heart and a heart), trying to serve two
masters, or deceptively saying one thing while thinking something else. (1Ch 12:33; Ps 12:2, ftn) Jesus strongly
denounced such doublehearted hypocrisy.—Mt 15:7, 8.” [1]
This flow of thought - education leading to transformative actions, and to be sustained by powerful motivation -
is a theme that is echoed across the entire Bible. Once David has gone through this flow, what will he do more?
The next verses disclosed the answer
“I praise you, O Jehovah my God, with all my heart,
And I will glorify your name forever,
For your loyal love toward me is great,
And you have saved my life from the depths of the Grave.” (86: 12, 13)
Once David has come to discover the kind of God Jehovah is, he is led to praise Him and glorify His name
Jehovah. For David, Jehovah God has loyal love for him, to not abandon him in his day of distress.
So, learning or discovery, leading to action or change in one’s personality, sustained by a unified heart, and with
the outcome of praising Jehovah God completes the cycle from internal to external display of reverence for
God. Now, I understand why David can express the last portion of this psalm
“O God, presumptuous men rise up against me;
A band of ruthless men seek to take my life,
And they have no regard for you.
But you, O Jehovah, are a God merciful and compassionate,
Slow to anger and abundant in loyal love and faithfulness.
Turn to me and show me favor.
Give your strength to your servant,
328 | P a g e
And save the son of your slave girl.

Show me a sign of your goodness,
So that those who hate me may see it and be put to shame.
For you, O Jehovah, are my helper and comforter.” (86: 14-17)
David is acquainted with God’s attractive personality from his personal interaction with Him. He can confidently
describe Jehovah God as merciful, compassionate, slow to anger, abundant in loyal love and faithfulness.
Based on these qualities, David can confidently call on God for help.
Interestingly, David refers to his mother as “your slave girl”. A Bible-based publication commented on the
significance of David’s description
“In one of his psalms, David refers to himself as the son of Jehovah’s “slave girl.” (Psalm 86:16) This has led
some to conclude that David’s mother, unnamed in the Bible, also had a positive influence on his spirituality. “It
was most likely from her lips,” says one scholar, “that he first heard the wondrous story of God’s former dealings
with his people,” including the history of Ruth and Boaz.” [2]
I have to maintain this process of continuous learning or discovery of who God is, driving the change in my
personality (always a work in progress), develop the right motivation why I am doing this, and publicly praise
God about the beauty of the experience because of who He is.
Additional reading: https://www.jw.org/en/publications/books/road-to-life/learn-the-truth-about-god-how/
References
[2] “A Man Agreeable to Jehovah’s Heart”, The Watchtower, September 1, 2011, p. 26.
329 | P a g e
19.85 Psalm 87
How is God’s Kingdom to be a reality in our day? Amidst the perceived failure of human leaders and political
institutions, the political divisions that come with it, how is God organizing the soon-to-be one world government?
This is my reflection note.
This psalm is classified as the fifth of the six songs of Zion by Bible scholars. This one based on superscription
is assigned to “the sons of Korah”. The superscription details are found below
“Of the sons of Korʹah. A melody. A song.”
The psalm celebrates the city of Jerusalem where the temple of Jehovah God is.
“His city’s foundation is in the holy mountains.

Jehovah loves the gates of Zion
More than all the tents of Jacob.
Glorious things are being said about you, O city of the true God. (Selah)” (87:3)
When the people of Judah remain faithful to Jehovah God, Jerusalem was protected by Jehovah God. It has a
magnificent, golden temple built by King Solomon. “Holy mountains”, “gates of Zion”, and “city of the true God”
are all references to Jerusalem. Jerusalem represents not just the center of worship for Jehovah God. It is also
the capital city of the united kingdom of Israel, the seat of God’s sovereignty on the earth because its Davidic
kings sit on “Jehovah’s throne”.
The concept of God’s sovereignty is an all-encompassing theme in the Bible. A Bible reader needs to
appreciate this from a community and an individual perspective. God has promised David, as a descendant of
Abraham, to have an everlasting kingdom. The kingdom of the royal dynasty of David is an expression of God’s
sovereignty on the earth back then. The Lord Jesus is called Jesus Christ and Son of David for a very important
reason. He is the foretold heir of God’s kingdom that was once represented by the kingdom of Judah by David’s
royal line. It is not a nominal and abstract kingdom. It is a real government with authority to represent God’s
sovereignty.
The expression “city of the true God” as a variation by the sons of Korah also appeared in other psalms of
Korah in Psalm 46: 4 “city of God”, Psalm 48: 1 “city of our God”, and Psalm 48: 2 “city of the Grand King”.
The sons of Korah then listed Israel’s enemies and a prophetic declaration about the sons of Zion
“I will count Raʹhab and Babylon among those who know me;
Here are Phi·lisʹti·a and Tyre, together with Cush.
It will be said: “This is one who was born there.”
And about Zion it will be said:
“Each and every one was born in her.”
And the Most High will firmly establish her.
Jehovah will declare, when recording the peoples:
“This is one who was born there.” (Selah)
In the list, Rahab is mentioned. What does the Bible as a whole identify as Rahab along with Babylon? The
“Rahab, a “sea monster,” came to symbolize Egypt and her Pharaoh who opposed Moses and Israel. Isaiah
51:9, 10 alludes to Jehovah’s delivering Israel from Egypt: “Are you not the one that dried up the sea, the
waters of the vast deep? The one that made the depths of the sea a way for the repurchased ones to go
across?” At Isaiah 30:7 “Rahab” is again connected with Egypt. Psalm 87:4 mentions “Rahab” where Egypt
appropriately fits, as the first in a list of Israel’s enemies, along with Babylon, Philistia, Tyre, and Cush. The
Targums use “the Egyptians” in this verse, and at Psalm 89:10 they paraphrase “Rahab” in such a way as to
link the term with Egypt’s arrogant Pharaoh whom Jehovah humiliated.” [1]
330 | P a g e
So, in short, Rahab symbolizes Egypt. The nations in the list are considered Gentiles or non-Jews. Yet, the
psalmist prophetically calls them as children of Zion, “born in her”.
In the next verses, the phrase “born in her” or “born there” was used several times. The sons of Korah
associated those words with “recording the peoples”. A Bible-based publication expanded and applied the
potential meaning of the verse when applied to the spiritual Zion. Regarding this spiritual Zion, Insight
comments
“As Jesus had been rejected in earthly Jerusalem, it could not have been there that Jehovah laid his Son as “a
tried stone, the precious corner of a sure foundation.” (Isa 28:16; Ro 9:32, 33; 1Pe 2:6) Rather, it must have
been in the Zion concerning which Hebrew Christians were told: “But you have approached a Mount Zion and a
city of the living God, heavenly Jerusalem, and myriads of angels, in general assembly, and the congregation of
the firstborn who have been enrolled in the heavens, and God the Judge of all, and the spiritual lives of
righteous ones who have been made perfect, and Jesus the mediator of a new covenant.” (Heb 12:22-24) It is
evidently on this heavenly Mount Zion that the Lamb, Christ Jesus, stands with the 144,000 who have been
purchased from the earth.—Re 14:1-3; see JERUSALEM; NEW JERUSALEM.” [2]
The spiritual Zion, or heavenly Jerusalem has nothing to do with the physical city of Jerusalem and its physical
Mount Zion. Now, this spiritual Zion and heavenly Jerusalem neither is a literal city as a replacement for today’s
city of Jerusalem in the Middle East. The people who will make up this spiritual Zion, or heavenly Jerusalem,
that will total 144,000 will form God’s kingdom government. They are a mix of Jews and non-Jews.
What does the association of the Gentile nations have to do with the “recording of the peoples” and “being born
in her”? Bible scholars have come to understand this to refer to Gentile nations made part of the spiritual Zion.
One paper wrote
“What he derives exclusively from Psalm 87 is the idea that Jerusalem may be called “mother” of foreigners as
well as of Israel. He does this in order to declare his fellow Christians of Gentile origin to be citizens of
Jerusalem that is still “above” but already a reality of faith. He claims that these Gentiles are children of the
promise given to Abraham, even without any biological connection to the Jewish people and without
acknowledging the law, which the missionaries from the present Jerusalem urge them to follow.” [3]
One Bible-based publication intimated the possibility that all these heirs, Gentiles and non-Gentiles, because of
their being recorded, that all of the 144,000 heavenly heirs will be identified
“It is within the realm of possibility and of likelihood that, some day in the future, the names of all those anointed
Christians who have made their “calling and choosing” to the heavenly Kingdom sure and who have been
blessed by this supernal resurrection will be published in full for the information of the human family in their
earthly Paradise. (2 Peter 1:10; Psalm 87:5, 6)” [4]
The Bible teaches us that God’s kingdom will be made up humans - Jews and non-Jews - who after death will
be raised up in heaven like Jesus. They will for the incoming world government to replace the corrupt and unjust
political institutions and leaders. This is the reason why Jesus taught his followers to pray, “Thy kingdom come.”
The psalm ended with
“Singers and those performing circle dances will say:

“All my springs are in you.” (87: 7)
From a literal springs viewpoint, there are two springs near the city of Jerusalem - En-rogel and Gihon. They are
important supplies of water especially during siege. That gives me an anchor to understand that the city is an
important source of life-sustaining supplies both materially and spiritually at the heights of its faithfulness to God.
The spiritual Zion where the new government from God will be established will also become a source of life-
sustaining supplies of spiritual and material blessings.
Additional reading: https://www.jw.org/en/publications/magazines/w20001015/what-gods-kingdom-will-do/
References
331 | P a g e
[1] Rahab. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 728.
[2] Zion. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1236.
[3] Maier, Christl. “Psalm 87 as a Reappraisal of the Zion Tradition and Its Reception in Galatians 4:26”, The
Catholic Biblical Quarterly Vol 69, 2007, p. 485.
[4] “Paradise Restored Glorifies God”, The Watchtower, August 15, 1989, p. 20.
332 | P a g e
19.86 Psalm 88
19.86.1 Psalm 88 - Part 1
Is God listening to our cry for help? What does Psalm 88, dubbed as the saddest psalm, teach us about
suffering and persisting in prayer? This is my reflection note.
Psalm 88 is dubbed as one of the saddest psalms ever written. It ends without any positive resolution. What
impression does this psalm makes to a Bible reader? This is what scholars describe this psalm to be according
to one reference paper
“In the case of Psalm 88 such a distinction would, however, pose a problem. Some scholars regard it as the
gloomiest, most comfortless of all complaint psalms, a psalm without hope (cf e g Dvbm 1899:219; Herkemie
1936:291; Kittel 1914:323-324; Weiser 1955:398; Kraus 1960: 608, 610; Dahood 1986:302; lilman 1991:112-
120). It has been called 'the saddest of all religious songs' (Scroggie 1978:221), and Brueggemjmn (1984:8))
describes it thus: '...the speaker is shunned and in darkness. The last word in the psalm is darkness. The last
word is darkness. The last theological word here is darkness. Nothing works. Nothing is changed. Nothing is
resolved'. Von Rad (1974:259) likewise maintains that Psalm 88:6, llff has the most sombre words about death
in the entire Old Testament. On the other hand there are scholars who believe that the sombreness of the
psalm is broken by verse 2 Tiyitf''), so that hope and confidence are implicit in the psalm as a whole (cf e g
Buttenweiser 1938:587; Deissler 1979:342-343; Goulder 1982:203; Coetzee 1986:193; Broyles 1989:207).
Eduard Konig (1927: 582) in fact stresses that the poet of Psalm 88 was not overcome by pessimism but that
he continued to place his hope in God. Westermann (1974:26-27) basically agrees with this view, for he says:
'...there is not a single psalm of lament that stops with lamentation'. He notes a transition in the complaint psalm
in which Yahweh's saving intervention is anticipated.” [1]
The gloomiest psalm, the saddest psalm - that is in a nutshell Psalm 88. Another paper describes it this way
“Psalm 88 is like no other psalm. There is nothing like it in the Psalter, nothing like it in the rest of the Bible,
nothing like it among Israelite and Judean noncanonical psalms, nothing like it among Babylonian and Egyptian
psalms. It is unique in its utter hopelessness, its complete lack of praise, its unmitigated blame of
God. Brueggemann goes so far as to call it "an embarrassment to conventional faith." Not even the Book of Job
is as dark. At least God responds to Job; here, the cry of the psalmist disappears into the void. God is invoked,
but remains absent.” [2]
It is assigned to the sons of Korah with the superscription below
“A song. A melody of the sons of Korʹah. To the director; in the style of Maʹha·lath, to be sung alternately.
Masʹkil of Heʹman the Ezʹra·hite.”
Who is “Heman the Ezrahite”? The Bible-based encyclopedia Insight offers a description
“A designation applied to Ethan (1Ki 4:31; Ps 89:Sup) and Heman (Ps 88:Sup), both of them famous for their
wisdom. Ethan and Heman are identified at 1 Chronicles 2:3-6 as descendants of Judah through Zerah. Thus
the designation “Ezrahite” apparently is another word for “Zerahite.” (Nu 26:20) The Targum of Jonathan
interprets “Ezrahite” as “son of Zerah.”” [3]
The term “in the style of Mahalath” appears to sync with the description of this psalm as one of the saddest
psalm. The 2013 New World Translation Glossary offers this definition
“Mahalath. A term, evidently musical, found in the superscriptions of Psalms 53 and 88. It may be related to a
Hebrew root verb meaning “grow weak; fall sick,” thereby suggesting a gloomy and sad tone, which would
harmonize with the somber content of the two songs.” [4]
The first section of the psalm which ends with “Selah” is an appeal for Jehovah God to listen to the prayer of the
psalmist, typical of psalms of lament at his most delicate stage in the psalmist’s life
333 | P a g e
“O Jehovah, the God of my salvation,

By day I cry out,
And by night I come before you.
Let my prayer come to you,
Incline your ear to my cry for help.
For my soul has been filled with calamity,
And my life is on the brink of the Grave.
I am already counted among those going down to the pit;
I have become a helpless man,
Left among the dead
Like the slain lying in a grave,
Whom you remember no longer
And who have been separated from your care.
You have put me in the lowest pit,
In dark places, in a large abyss.
Your rage weighs heavily on me,
And you overwhelm me with your crashing waves. (Selah)” (88: 1-7)
The sad state of the writer is described by saying his life “is on the brink of the Grave”, that Jehovah put him “in
the lowest pit”, and he is overwhelmed by God’s “crashing waves”. His life is “filled with calamity”. One book
describes an alternative reading of this phrase that tells us the psychological impact of these words
“Psalm 88 is a good example of the principle of an individual reaching a bottom. The words “had enough
troubles” obviously speak to that… The Hebrew for had enough is ‘saba’ and means to be satisfied, indicating
that it has reached an end point.” [5]
This is even more highlighted by the fact that according to scholars the Hebrew used for man in the phrase
“powerless man” is not just any man. The 1984 New World Translation used “able-bodied man” which refers to
soldiers or warriors. Hence, the picture is doubly poignant - a powerless, capable soldier.
The psalmist even claimed that of the dead, God “remembers no longer”. The writer parallels “grave” and
“lowest pit” with “a large abyss”. Insight comments on the Hebrew word for “abyss”
“In Hebrew the word ʼavad·dohnʹ means “destruction” and may also refer to “the place of destruction.” It appears
in the original Hebrew text a total of five times, and in four of the occurrences it is used to parallel “the burial
place,” “Sheol,” and “death.” (Ps 88:11; Job 26:6; 28:22; Pr 15:11) The word ʼavad·dohnʹ in these texts evidently
refers to the destructive processes that ensue with human death, and these scriptures indicate that decay or
destruction takes place in Sheol, the common grave of mankind.”—Compare Pr 6:26-28, 32; 7:26, 27.” [6]
Is there hope in this psalm? Is God the cause of human suffering, my own suffering? I will continue in my
reflection note.
References
[1] Prinsloo, W.S. “Psalm 88: The Gloomiest Psalm?”, Old Testament Essays Vol 5, 1992, p. 333.
[2] Lewis, Marshall. “The Dead Do Not Praise: An Examination of Psalm 88”.
[3] Ezrahite. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 800.
[4] Glossary of Bible Terms. 2013 New World Translation of the Holy Scriptures, Jehovah’s Witnesses, 2013.
[5] Farrell, Dennis. “Examples and Principles of Psychology in the Bible”, Redemption Press, 2010.
[6] Abaddon. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 12.
334 | P a g e
19.86.2 Psalm 88 - Part 2

When bad things, people often lay the blame on God’s indifference to the human condition. The writer of Psalm
88, the saddest psalm, has the same impression on his life and God’s role in it. What can I learn from it? This is
my reflection note.
To complicate matters, the psalmist claimed that God did more bad things to him, directly addressing God as
“You”
“You have driven my acquaintances far away from me;

You have made me something detestable to them.
I am trapped and cannot escape.
My eye is worn out because of my affliction.
I call on you, O Jehovah, all day long;
To you I spread out my hands.
Will you perform wonders for the dead?
Can those powerless in death rise up to praise you? (Selah)” (88: 8-10)
Separated from friends and companions, he is alone and good-as-dead. In Israel, one of the reason one can be
isolated is when one becomes ceremonially “unclean” or not fit to worship God in the sanctuary. His extended
separation is causing him suffering with “eyes worn out”. Yet, he continued to express hope that God will help
him by his persistence on calling on Jehovah God “all day long”. If he dies, he can no longer praise God. The
last segment of the psalms are below
“Will your loyal love be declared in the grave,

Your faithfulness in the place of destruction?
Will your wonders be known in the darkness
Or your righteousness in the land of oblivion?” (88: 11, 12)
The psalmist used of parallelism reinforces the idea that death does not mean life in another world. It is a place
of darkness, helplessness, powerlessness, and in this segment, a “place of destruction” and “land of oblivion”.
Hence, the question presumes the answer is in the negative. The psalmist is giving God reasons for saving him
or lose someone who can praise Him.
Despite the miserable situation, the near-death condition, and being alone, the psalmist ends his psalm starting
with a “But”
“But I still cry to you for help, O Jehovah,

Each morning my prayer comes before you.
Why, O Jehovah, do you reject me?
Why do you hide your face from me?
From my youth on,
I have been afflicted and ready to perish;
I am numb from the terrible things you allow me to suffer.
Your burning anger overwhelms me;
Your terrors destroy me.
They surround me like waters all day long;
They close in on me from all sides.
You have driven my friends and companions far away from me;
Darkness has become my companion.” (88: 13-18)
The psalmist does not offer the Bible reader enough details to understand why this is happening to him, why it
has been going on since his youth, or why God is angry with him (“your terrors destroy me”). The psalm does
not offer a resolution, closing the issue between him and Jehovah God. It reminded me of Job’s lamentation
during his suffering days where he could not see hope.
335 | P a g e
One reference paper offers the angle that the psalm could be an expression of someone who was depressed. It
wrote
“Brueggemann is wrong when he says that being heard is enough. It is not. One must also be understood. To
understand the one depressed, the clinician must place some value on the message of depression as it stands,
without trying to change or modify it. The client will often begin to improve after realizing that her experience is
being given value by someone else. This is the beginning of recovery from depression.” [1]
So, if this were true, the value of the message of Psalm 88 is the message itself - the cry for help, the feeling of
helplessness and isolation. Another angle that can be looked at in reading this saddest psalm is that why God
may allow such extension of personal suffering
“But sometimes there seems to be a delay in finding a solution. Why? Perhaps the answer must await God’s
due time. It appears that in some cases God allows his petitioners to demonstrate the depth of their concern,
the intensity of their desire, the genuineness of their devotion. One of the psalmists had that experience!—
Psalm 88:13, 14; compare 2 Corinthians 12:7-10.” [2]
The psalm may not have had a resolution. It’s last line is “darkness has become my companion”. But, this psalm
together with the last psalm of Book Three offers hope counting on their knowledge of God that Jehovah has
loyal love for His people.
Reading this saddest psalm is like reading the book of Job all over again. But as the book of Job showed that
though God may appear absent and silent, He knows and is concerned. He will respond with acts of kindness
for His loyal one. The New Testament in James 5:11
“Look! We consider happy those who have endured. You have heard of the endurance of Job and have seen
the outcome Jehovah gave, that Jehovah is very tender in affection and merciful.”
This prompted the psalmist to continue going to Jehovah God despite his belief that God is the source of his
suffering. The New Testament encourages Bible readers to continue to seek God’s help
“Throw all your anxiety on him, because he cares for you.” (1 Peter 5:7)
References
[1] Lewis, Marshall. “The Dead Do Not Praise: An Examination of Psalm 88”.
[2] “Do Not Let Your Hearts Be Troubled”, The Watchtower, February 15, 1988, p. 15.
336 | P a g e
19.87 Psalm 89
19.87.1 Psalm 89 - Part 1
How is our heavenly Father, Jehovah God, incomparable or unique? Why is His faithfulness important to us
humans? This is my reflection note.
Psalm 89 is the last chapter for Book Three. It is classified as a community lament psalm as the previous
chapter. How does Psalm 89 relate to the previous psalm, the saddest psalm, Psalm 88? One paper
explains
“Psalm 89, then, becomes a response to the dark and alienated situation of Psalm 88. This has been a
consistent pattern throughout Book III, where the questions voicing lament over the “disoriented reality” are
addressed and answered by interspersed proclamations of eschatological hope. Psalms 75 and 76 offer hope
of Yahweh’s vindication and victory over the enemies that are lamented in 73 and 74. Psalm 78 responds to the
questions of divine anger and absence in 77:8–10 by illustrating Israel’s repeated and consistent faithlessness
despite Yahweh’s repeated and consistent faithfulness to Israel. Nevertheless, it concludes with a statement of
Yahweh’s rejection of Shiloh (78:60) and Ephraim (78:67) and the election of Judah (78:68) and David (78:70–
72), the one who will shepherd Yahweh’s people “according to the integrity of his heart” and will “guide them
with his skillful hands” (78:72). Additionally, the questions of 79:5 and 80:4 are answered by Psalms 81 and
82.15 Likewise, Psalm 89 takes up the questions of Psalm 88, and, even though it ends with a lament itself over
the still far-off reality, affirms that the dark situation of Psalm 88 is not the final word.” [1]
Psalm 89 has the superscription below
“Masʹkil. Of Eʹthan the Ezʹra·hite.”
I have encountered ‘Maskil’ before. This is next to last reference to it. I am reproducing the reference from
the Bible-based encyclopedia Insight
so forth.—1Sa 18:14, 15; 2Ch 30:22; Ps 41:1; 53:2.” [2]
In the previous psalms, I have encountered ‘Heman the Ezrahite’. Now, its ‘Ethan the Ezrahite’. Insight offers
this description
“One of four men whose wisdom, though great, was exceeded by Solomon’s. (1Ki 4:31) This Ethan may be the
writer of Psalm 89, for the superscription identifies Ethan the Ezrahite as its writer. In 1 Chronicles 2:6, Ethan,
Heman, Calcol, and Dara are all spoken of as sons of Zerah of the tribe of Judah and possibly are the same as
the men mentioned in First Kings. Ethan is referred to as the father of Azariah.—1Ch 2:8; see EZRAHITE.” [3]
The psalm opens with a positive tone, referring to the Davidic covenant, or the promise for an everlasting
kingdom via the house of David
“I will sing about Jehovah’s expressions of loyal love forever.

With my mouth I will make known your faithfulness to all generations.
For I have said: “Loyal love will be built up forever,
And you have firmly established your faithfulness in the heavens.”
“I have made a covenant with my chosen one;
I have sworn to David my servant:
‘I will firmly establish your offspring forever,
And I will build up your throne for all generations.’” (Selah)” (89: 1-4)
Jehovah God speaks in this psalm and is quoted as establishing his covenant with David for an everlasting
kingdom. It is something that the psalmist is positive about.
337 | P a g e
“The heavens praise your marvels, O Jehovah,

Yes, your faithfulness in the congregation of the holy ones.
For who in the skies can compare to Jehovah?
Who among the sons of God is like Jehovah?
God is held in awe in the council of holy ones;
He is grand and awe-inspiring to all who are around him.
O Jehovah God of armies,
Who is mighty like you, O Jah?
Your faithfulness surrounds you.” (89: 5-8)
Thus, the psalmist right at the opening establishes the faithfulness of Jehovah God and His promise to make
the Davidic covenant a reality. The previous psalms leading to this have lamented what has happened to Israel,
Judah and Jerusalem. But this psalm anchors hope on the faithfulness of God to keep His promise.
The psalmist has three times asked who is like Jehovah, emphasizing His uniqueness as God, Creator and
Sovereign with the last reference to God as “Jehovah God of armies”. Given this powerful description of
Jehovah God, He can certainly realize the covenant with David.
The use of the psalmist of “the heavens” does not refer to literal heavens of our atmosphere or outer space.
Insight comments
“So, too, “the heavens” are personified as representing this angelic organization, “the congregation of the holy
ones.”—Ps 89:5-7; compare Lu 15:7, 10; Re 12:12.” [4]
In this psalm, the concept of God meeting in an assembly or council is repeated. Insight explains
“Intimate gatherings of various kinds are designated by the Hebrew word sohdh, meaning “confidential talk;
intimacy.” (Ps 83:3; Job 29:4) It is rendered “intimate group” at Psalm 89:7, which states: “God is to be held in
awe among the intimate group of holy ones; he is grand and fear-inspiring over all who are round about him.””
[5]
This picture paints that everyone else of the “holy ones” are inferior to Jehovah God. They perceived Jehovah
God in the grandest way, fear-inspiring, a very far cry from the Canaanite mythology of competing gods in a
council where one god will rise as chief god.
I am thankful that Jehovah God is all-powerful and faithful. He has the will and the capacity to do as He
promised. Soon, His promise as found in the last book of the Bible will come true that real change is coming
“And he will wipe out every tear from their eyes, and death will be no more, neither will mourning nor outcry nor
pain be anymore. The former things have passed away.”
And the One seated on the throne said: “Look! I am making all things new.” Also he says: “Write, for these
words are faithful and true.”” (Revelation 21: 4, 5)
But, from the psalmist point of view, what has happened to this promise? I will investigate that in the next
reflection.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-simplified-june-2016/jehovah-our-

god-is-one-jehovah/
References
[1] Pohl IV, William. “A Messianic Reading of Psalm 89: A Canonical and Intertextual Study”, Journal of the
Evangelical Theological Society Vol 58, 2015, p. 510.
[3] Ethan. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 765.
[4] Heaven. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1061.
[5] Assembly. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 197.
338 | P a g e
19.87.2 Psalm 89 - Part 2

Does God change His mind even after deciding on something? This is part of the story of Psalm 89. Does he?
Psalm 89 continues to demonstrate in its lines why Jehovah God is unique, highlighting God’s power and might
along with His righteousness, justice, loyal love and faithfulness to His covenant. This is how the psalmist
declare God to be as guided by inspiration
“You rule over the raging of the sea;

When its waves surge, you calm them.
You have crushed Raʹhab like one who is slain.
With your strong arm you have scattered your enemies.
The heavens are yours, and the earth is yours;
The productive land and what fills it—you have founded them.
The north and the south—you created them;
Taʹbor and Herʹmon joyously praise your name.
Your arm is mighty;
Your hand is strong;
Your right hand is exalted.
Righteousness and justice are the foundation of your throne;
Loyal love and faithfulness stand before you.
Happy are the people who know the joyful shouting.
O Jehovah, they walk in the light of your face.
They rejoice in your name all day long,
And in your righteousness they are exalted.
For you are the glory of their strength,
And by your approval our strength is exalted.
For our shield belongs to Jehovah,
Our king belongs to the Holy One of Israel.” (89: 9-18)
The ‘raging of the sea’ could be a reference to the Exodus when the Egyptians ran after the escaping children
of Israel int he Red Sea. The Bible-based encyclopedia Insight has already noted this in the translations and
manuscripts
“The Targums use “the Egyptians” in this verse, and at Psalm 89:10 they paraphrase “Rahab” in such a way as
to link the term with Egypt’s arrogant Pharaoh whom Jehovah humiliated.” [1]
The psalmist hailed Jehovah as the Creator - “the heavens are yours, the earth is yours and the productive
land”. But along with His power and strength is His desirable qualities as a Sovereign - righteousness, justice,
loyal love and faithfulness. Insight has a comment on the reference to God’s throne
“Jehovah, whom even “the heaven of the heavens” cannot contain, does not have to sit on a literal throne or
chair. (1Ki 8:27) He does, however, picture his royal authority and sovereignty by the symbol of a throne.
Certain ones of God’s servants were privileged to see a vision of his throne. (1Ki 22:19; Isa 6:1; Eze 1:26-28;
Da 7:9; Re 4:1-3) The Psalms describe Jehovah’s throne, his majesty or power, his position as Supreme Judge,
as being established on righteousness and justice “from long ago.”—Ps 89:14; 93:2; 97:2.” [2]
In the last line, the psalmist mentions the Davidic covenant indirectly by saying “our king belongs to the Holy
One of Israel”. He continues along this line in the next set of verses
“At that time you spoke in a vision to your loyal ones and said:
“I have granted strength to a mighty one;
I have exalted a chosen one from among the people.
I have found David my servant;
With my holy oil I have anointed him.
My hand will support him,
And my arm will strengthen him.
No enemy will exact tribute from him,
339 | P a g e
And no unrighteous man will oppress him.

I will crush to pieces his adversaries from before him
And strike down those who hate him.
My faithfulness and loyal love are with him,
And in my name his strength will be exalted.
I will put his hand over the sea
And his right hand over the rivers.
He will call out to me: ‘You are my Father,
My God and the Rock of my salvation.’
And I will place him as firstborn,
The highest of the kings of the earth.
I will maintain my loyal love for him forever,
And my covenant with him will never fail.
I will establish his offspring forever
And make his throne as enduring as the heavens.” (89: 19-29)
Jehovah God actually did all this for David during his reign. He was God’s anointed or in Hebrew ‘messiah’,
literally anointed with oil by the prophet Samuel in his youth. David met resistance from all around but God gave
him the victory. David as king is considered by God as His son. Jehovah God was with David until his last days,
transitioning to his son Solomon.
Up to this point, it all appears positive and looking bright for the psalmist. But the next lines will take an about
face. Why? I will look into this in my next reflection note.
Additional reading: https://www.jw.org/en/bible-teachings/questions/does-god-change-his-mind/
References
[1] Rahab. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 728.
[2] Throne. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1097.
340 | P a g e
19.87.3 Psalm 89 - Part 3

Does it matter to believe in a God who makes promises? Is the psalmist correct in his accusation that Jehovah
God abandoned His promise of the kingdom covenant? What is the role of the Son of God, the Lord Jesus, in
this promise? This will link together the Old Testament with the New Testament. This is my reflection note for
the last chapter of Book Three of the Psalms.
After starting the psalm on a positive note, praising Jehovah God for His faithfulness, loyal love and almighty
power as Creator, the psalmist took a turn starting with a “But”
“But you yourself have cast off and rejected him;

You have become furious with your anointed one.
You have spurned the covenant with your servant;
You have profaned his crown by throwing it to the ground.
You have broken down all his stone walls;
You have reduced his fortifications to ruins.
All who pass by have pillaged him;
He is a reproach to his neighbors.
You have made his adversaries victorious;
You have caused all his enemies to rejoice.
You have also driven back his sword,
And you have made him lose ground in the battle.
You have brought an end to his splendor
And hurled his throne to the ground.
You have cut short the days of his youth;
You have clothed him with shame. (Selah)” 89: 38-45)
From God’s promise of keeping the king safe as His own son, as part of the covenant promise, the psalmist
rained down a series of “You” lines describing what happened instead. In other words, the kingdom has fallen to
ruins. There are many times that Jehovah God allowed Jerusalem to be pillaged by enemies because of its
unfaithful king at specific period. The last time and the worst that ever happened is when Jehovah God allowed
the Babylonians to destroy Jerusalem, its temple, and take captives for exile its inhabitants, including the last
king to sit on Jehovah’s throne, King Zedekiah.
It was at this point, the psalmist can say that God has “profaned his crown by throwing it to the ground”, “broken
down all his stone walls”, and “reduced his fortifications to ruins”. Then, the psalmist lamented
“How long, O Jehovah, will you hide yourself? Will it be forever?

Will your rage continue to burn like a fire?
Remember how short my life is!
Was it to no purpose that you created all humans?
What man can live and never see death?
Can he save himself from the power of the Grave? (Selah)” (89: 46-48)
The question ‘how long’ has been raised by many Bible writers during their time of distress. The loss of the
Davidic kingdom is certainly a disaster. The psalmist has no knowledge or answer for his own question. But
Jehovah did supply the answer through His prophets. The realization of the Davidic kingdom will wait until the
time the Messiah appears in the person of the Lord Jesus.
One paper comments on this lament
“Psalm 89 closes Book III of the Psalter, perhaps the most theologically challenging book of the Psalter due to
its recurring laments over the perceived absence and silence of God. A “royal” psalm, Psalm 89 is found at one
of the “seams” of the Psalter, and has been recognized as making a significant contribution to the overall theme
and structure of the Psalter itself. Its canonical significance emerges also from its content. Interpreters consider
Psalm 89 a lament over the failure of the Davidic covenant and the loss of the Davidic dynasty. This raises a
341 | P a g e
number of questions regarding the nature of God vis-à-vis his promises to his people as a whole. Has the
Davidic covenant failed? Has God reneged on his promises to his people? The psalmist is asking these very
questions (89:39–52) in light of what he knows about God (89:6–19) and the glorious promise to David (89:20–
38). These questions arise not just in light of the content of Psalm 89, but in light of the OT as a whole, which
reveals a messianic hope rooted in Davidic and royal themes.” [1]
The psalmist continues to lament
“Where are your former acts of loyal love, O Jehovah,

That you swore about to David in your faithfulness?
Remember, O Jehovah, the taunts hurled at your servants;
How I have to bear the taunts of all the peoples;
How your enemies have hurled insults, O Jehovah;
How they have insulted every footstep of your anointed one.” (89: 49-51)
One paper commented on this portion of the psalm
“If Mays is correct then the picture painted here is something which transcends not only the exilic experience
but also the people themselves. This speaks to YHWH’s cosmic purposes and, in regard to kingship, takes the
people themselves full circle back to the institution of the office. It forms a dual reminder that even though
YHWH’s kingship was rejected by the people of Samuel’s time there remains a close covenantal relationship
between YHWH and the anointed king. The closeness between YHWH and the king is pictured in familial terms
here in Psalm 89. These two reminders raise an important question which forms the foundation of any hopeful
imagination for the future. The dissonance between the demise of human kingship, self-evident in Israel’s
history, and the promised permanency of the Davidic covenant alongside the fundamental concept of YHWH as
king stretches the horizons of possibility for a lamenting people. It prompts a question of what kingship might
look like for the people now and for future generations. “ [2]
Despite the lament above, of the loss of human kingship in the Davidic royal line followed by exile in Babylon,
the psalm ends with praising God
“May Jehovah be praised forever. Amen and Amen.” (89: 52)
This is how Book Three of Psalms ends, with a doxology, or praise to God. It ends the same way like the first
two Books. However, the paper quoted above says regarding this ending after the lament
“Perhaps the doxology holds an implicit question which asks, ‘Where to now?’ Psalm 89 thrusts both the Psalter
and those who prayed and sang it into a brave new world. Here, irrespective of the existence of a human king, it
seems more than coincidental that the following book of the Psalter (Book IV) begins with a purported psalm of
Moses. This psalm strongly affirms trust in YHWH and is followed by “psalms after Psalm 90 [which] express
proper sentiments of trust in, and praise of, God as the one true king.” [3]
Unknown or undisclosed at this time to the psalmist is God’s purpose of realizing the Messianic kingdom
through His Son Jesus Christ. Jehovah God has not abandoned His covenant to David. This is confirmed in the
New Testament with the declaration of the angel Gabriel to the Jewish virgin Mary
“This one will be great and will be called Son of the Most High, and Jehovah God will give him the throne of
David his father, and he will rule as King over the house of Jacob forever, and there will be no end to his
Kingdom.” (Luke 1: 32, 33)
So, Jehovah God did not break His promise to David for an everlasting kingdom. It became a reality in His Son
Jesus Christ. The Son of God even taught his followers to pray, “Thy kingdom come.” This is the full realization
of the Davidic kingdom when God’s kingdom by Jesus finally takes over the governments of the world. This is
the same kingdom mentioned by the prophet Daniel
342 | P a g e
“In the days of those kings the God of heaven will set up a kingdom that will never be destroyed. And this
kingdom will not be passed on to any other people. It will crush and put an end to all these kingdoms, and it
alone will stand forever.” (Daniel 2:44)
Jehovah God has proved Himself truly faithful.
Additional reading: https://www.jw.org/en/publications/magazines/g201503/is-there-a-god-exist/
References
[1] Phol IV, William. “A Messianic Reading of Psalm 89: A Canonical and Intertextual Study”, Journal of
Evangelical Theological Studies Vol 58, No. 3, 2015, p. 507.
[2] Cohen, David. “At the Edge of the Precipice: Psalm 89 as Liturgical Memory”, Paradosis Vol 2, 2015, p. 142.
[3] Ibid., p. 143.
343 | P a g e
19.88 Psalm 90, Book Four

19.88.1 Psalm 90 - Part 1
What is God to me? Moses offered an insightful description in Psalm 90. This is my reflection note.
I am now into Book Four of Psalms. The previous Book Three ended with lamentation over the failure of the
Davidic kingdom, and apparently the Davidic covenant. Jerusalem was in ruins and there was no more king
from the royal line of David. But the last chapter in Book Three expressed hope in Jehovah God for the future.
The first chapter in Book Four goes back to the early days of the nation of Israel when Moses was its leader.
The superscription identifies this as the work of Moses
“A prayer of Moses, the man of the true God.”
The first appearance of the expression “man of the true God” is in Deuteronomy 33:1 describing Moses
himself. The term later covered the other prophets and even angels. A Bible-based publication summarized
the message of this psalm or prayer of Moses
“The superscription of Psalm 90 calls it “a prayer of Moses, the man of the true God.” Since this psalm
emphasizes the transitoriness of human life, it was likely composed after the Israelites were delivered from
Egyptian bondage and during their 40-year trek in the wilderness, when thousands of deaths brought a faithless
generation to its end. (Numbers 32:9-13)” [1]
This psalm is claimed by scholars to contained many references to other books of the Bible. They call this
inter-textuality. The psalm opened with a description of God with many important connotations
“O Jehovah, you have been our dwelling place throughout all generations.” (90:1)
Bible scholars explain that based on the original Hebrew word used and its corresponding translations in the
early languages of the Bible, this brings the picture of a safe and secure place. By calling Jehovah God as their
dwelling place, Moses is referring how secure and safe the nation of Israel was with Jehovah God. A Bible-
based publication highlighted that
“Like many word pictures in the Bible, Psalm 90:1 has a topic, an image, and a point of similarity. The topic is
Jehovah. The image is that of a dwelling, or place of habitation. Jehovah has much in common with such a
place. For example, Jehovah provides protection for his people. This is in harmony with the fact that he is the
very personification of love. (1 John 4:8) He is also a God of peace, who makes his loyal ones “dwell in
security.” (Ps. 4:8)” [2]
How was this true, for example, in the days of Abraham? The article continued
“We can only imagine how Abraham, then Abram, felt when Jehovah told him: “Go your way out of your country
and from your relatives . . . to the country that I shall show you.” If Abraham felt any anxiety, it no doubt melted
away with Jehovah’s next words: “I shall make a great nation out of you and I shall bless you and I will make
your name great . . . And I will bless those who bless you, and him that calls down evil upon you I shall
curse.”—Gen. 12:1-3.
With those words, Jehovah took it upon himself to become a secure dwelling for Abraham and for his
descendants. (Gen. 26:1-6) Jehovah fulfilled his promise. For example, he prevented Pharaoh of Egypt and
King Abimelech of Gerar from violating Sarah and doing away with Abraham. He protected Isaac and Rebekah
in a similar manner. (Gen. 12:14-20; 20:1-14; 26:6-11) We read: “[Jehovah] did not allow any human to defraud
them, but on their account he reproved kings, saying: ‘Do not you men touch my anointed ones, and to my
prophets do nothing bad.’”—Ps. 105:14, 15.” [3]
Moses who wrote the book of Genesis followed the first verse with a reference to God’s creative acts
“Before the mountains were born

Or you brought forth the earth and the productive land,
From everlasting to everlasting, you are God.”
344 | P a g e
The whole Bible opens with “In the beginning, God created the heavens and the earth.” The second verse
delivers the message of Genesis 1:1 in a different way. Before the beginning, God was, from “everlasting to
everlasting”. Some people cannot believe this. But what made the champion of atheism in his hey day, Antony
Flew, changed his mind that he accepted the idea of an everlasting God? Flew summarized his basis for his
change of mind, an ex-atheist, in his e-book “There Is A God”
“Science qua science cannot furnish an argument for God’s existence. But the three items of evidence we have
considered in this volume—the laws of nature, life with its teleological organization, and the existence of the
universe—can only be explained in the light of an Intelligence that explains both its own existence and that of
the world. Such a discovery of the Divine does not come through experiments and equations, but through an
understanding of the structures they unveil and map.
Now, all this might sound abstract and impersonal. How, it might be asked, do I as a person respond to the
discovery of an ultimate Reality that is an omnipresent and omniscient Spirit? I must say again that the journey
to my discovery of the Divine has thus far been a pilgrimage of reason. I have followed the argument where it
has led me. And it has led me to accept the existence of a self-existent, immutable, immaterial, omnipotent, and
omniscient Being.” [4]
Moses continued with his prayer/psalm with emphasis on the shortness of human life
“You make mortal man return to dust;

You say: “Return, you sons of men.”
For a thousand years are in your eyes just as yesterday when it is past,
Just as a watch during the night.
You sweep them away; they become like mere sleep;
In the morning they are like grass that sprouts.
In the morning it blossoms and is renewed,
But by evening it withers and dries up.” (90: 3-6)
What is the significance of the comparison of a 1,000 years to like a day yesterday? The Bible-based
“Man’s situation does not compare with that of the Creator, who does not reside within our solar system and
who is not affected by its various cycles and orbits. Of God, who is from time indefinite to time indefinite, the
psalmist says: “For a thousand years are in your eyes but as yesterday when it is past, and as a watch during
the night.” (Ps 90:2, 4) Correspondingly, the apostle Peter writes that “one day is with Jehovah as a thousand
years and a thousand years as one day.” (2Pe 3:8) For man, a 1,000-year period represents some 365,242
individual time units of day and night, but to the Creator it can be just one unbroken time period in which he
begins the carrying out of some purposeful activity and brings it on to its successful conclusion, much as a man
begins a task in the morning and concludes it by the day’s end.” [5]
The opening statement of Moses is powerful. I could make Jehovah God my dwelling place, my home where I
could be safe and secure. Although life today is short like grass that blossoms in the morning but withers in the
night, Jehovah God has provided a means to bail mankind from this curse. Thanks to our Lord Jesus and his
ransom sacrifice, God’s means of salvation has become a reality details of which was not visible to Moses.
Additional reading: https://www.jw.org/en/publications/magazines/wp20140801/who-made-god/
References
[1] “Jehovah Shows Us How to Count Our Days”, The Watchtower, November 15, 2001, p. 10.
[2] “Jehovah—Our Place of Dwelling”, The Watchtower, March 15, 2013, p. 19.
[3] Ibid., p. 20.
[4] Flew, Antony. “There is A God- How the world’s most notorious atheist changed his mind”, Harper-Collins e-
books, p. 155.
[5] Day. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 594.
345 | P a g e
19.88.2 Psalm 90 - Part 2

Did God originally purposed for man to live a short life, grow old and die? Is this life all there is then? This
is my reflection note.
Moses recounted their experiences with Jehovah God in the wilderness
“For we are consumed by your anger
And terrified by your rage.
You place our errors in front of you;
Our secrets are exposed by the light of your face.
Our days ebb away because of your fury;
And our years come to an end like a whisper.” (90: 7-9)
Thousands of Israelites, in fact, an entire generation fell in the wilderness due to their stubbornness. Despite
declaring that they will comply with the covenant law announced in Mount Sinai, also known as Mount Horeb,
their actions showed otherwise. Jehovah God proved Himself a loving Father to the nation of Israel by saving
them through mighty acts of miraculous proportions against the mighty military might of Pharaoh of Egypt up to
the Red Sea. But as Moses described the generation that he led to freedom, they were a ‘stiff-necked people’.
Hence, in compliance with the covenant terms, their willful disobedience proved fatal to them.
Moses next described what has become the standard human life span since his time
“The span of our life is 70 years,

Or 80 if one is especially strong.
But they are filled with trouble and sorrow;
They quickly pass by, and away we fly.” (90: 10)
Although Moses lived past 100 years, that has become rare. One article reminded me of 80-years old aristocrat
Barzillai who declined to join David because the physical limitations imposed on him by his age. But is this
man’s original intended life span? The Bible-based encyclopedia Insight explains
“Certain texts are, at times, brought forth as supposed evidence that physical death was intended as a natural
eventuality for humans, even as for the animals; for example, the references to man’s life span as being
‘seventy or eighty years’ (Ps 90:10) and the apostle’s statement that “it is reserved for men to die once for all
time, but after this a judgment.” (Heb 9:27) Nevertheless, all such texts were written after the introduction of
death among mankind, and are applied to imperfect, sinful humans. The tremendous longevity of the men living
prior to the Flood must at least be considered as reflecting a remarkable potential in the human body,
surpassing that found in any animal even under the most ideal conditions. (Ge 5:1-31) The Bible unmistakably
relates the entrance of death into the human family to Adam’s sin, as already shown.” [1]
When Jehovah God created man on earth, the only condition where death can take place is in disobedience. If
Adam did not willfully disobey God, death will not enter the human sphere. The prospect of living forever is
available to Adam. Thanks to Jehovah God’s grace or His undeserved kindness, everlasting life was made
available again to humans by exercising faith in His Son Jesus.
Moses continues with his prayer
“Who can fathom the power of your anger?

Your fury is as great as the fear you deserve.
Teach us how to count our days
So that we may acquire a heart of wisdom.” (90: 11, 12)
Jehovah deserved to be feared but not in the negative way, as in fear Him for the destruction or punishment He
can unleash on puny humans. Insight explains
“The fear of God is healthful; it is an awe and a profound reverence for the Creator and a wholesome dread of
displeasing him. This fear of incurring his displeasure is a result of appreciation of his loving-kindness and
346 | P a g e
goodness together with the realization that he is the Supreme Judge and the Almighty, who has the power to
inflict punishment or death upon those who disobey him.—See AWE; DREAD.” [2]
Moses, by inspiration, has taught me how to maximize our short life in the words “teach us how to count our
days”. What does that mean for me? A Bible-based publication explains
“Since life is short, we should “count our days.” How? By bringing “a heart of wisdom in,” or by exercising
wisdom so that our remaining days are not wasted but are spent in a way that pleases Jehovah. This requires
that we set spiritual priorities and use our time wisely.—Ephesians 5:15, 16; Philippians 1:10.” [3]
Given the many difficult experiences that Israel went through in the wilderness and partly because of their
stubbornness, Moses asked the same question that many other Bible writers have also raised
“Return, O Jehovah! How long will this last?

Have pity on your servants.
Satisfy us with your loyal love in the morning,
So that we may shout joyfully and rejoice during all our days.” (90: 13, 14)
The question ‘how long’ is a favorite human question when enduring hardships. Interestingly, the 2013 NWT
changed the word ‘repent’ or ‘change mind’ to ‘pity’. This is also the translation made by other newer Bibles.
Insight explains the various meanings that the original Hebrew word carries
“Na·chamʹ can mean “feel regret, keep a period of mourning, repent” (Ex 13:17; Ge 38:12; Job 42:6), as well as
“comfort oneself” (2Sa 13:39; Eze 5:13), “relieve oneself (as of one’s enemies).” (Isa 1:24) Whether regret or
comfort, it can be seen that a change of mind or feeling is involved.” [4]
Other dictionaries carries a literal meaning of ‘sighing’. What moves one to sigh? That opens the translation to
the context of the act. In many instances in the Bible, it is rendered as ‘feel regret’ or ‘repent’. But, in the
context of the plea of Moses, Jehovah God is asked to sigh, in the sense of to have pity for Israel.
Moses ends the psalm with plea to Jehovah God
“Make us rejoice in proportion to the days you have afflicted us,

For as many years as we have experienced calamity.
May your servants see your activity,
And may their sons see your splendor.
May the favor of Jehovah our God be upon us;
May you prosper the work of our hands.
Yes, prosper the work of our hands.” (90: 15-17)
This is also my prayer for God’s work in modern times, in helping accomplish the global ministry His Son
entrusted his followers, to preach the good news of the kingdom throughout the inhabited earth.
Additional reading:https://www.jw.org/en/publications/magazines/wp20150801/resurrection-hope-for-dead/
References
[1] Death. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 596.
[2] Fear. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 818.
[3] “Highlights From Books Three and Four of Psalms”, The Watchtower, July 15, 2006, p. 13.
[4] Repentance. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 770.
347 | P a g e
19.89 Psalm 91
19.89.1 Psalm 91 - Part 1
Who can I run to when I am beset by anxieties? by the fast changing environment that I live in? Psalms 90 and
91 has taught me valuable lessons. This is my reflection note.
Psalm 91 is classified as a song of trust by bible scholars because the psalm expresses trust in Jehovah God
as a source of refuge. Two papers summarized the structure of the psalm. The first one is quoted below
“Psalm 91 also emphasises that God is our refuge (91μ2, 9) but here the psalmist seems preoccupied with
some specific deliverance from evil. The first promise of God as refuge (vv. 1-8), spoken dramatically in the first
then second person, offers an extraordinary image of God as a mother eagle who protects his people from the
‘snare and fowler’ and night-time and noon-day pestilence and destruction. The second promise of refuge (vv.
9-13), consistently in the second person, refers instead to God sending his protective angels. The third promise
(vv. 14-16) consists of eight blessings, using eight verbs of protection μ here, unusually in the Psalms, God
speaks in the first person – taking on a ‘persona’ more common to the prophetic literature.” [1]
The second paper is quoted below
“Psalm 91, in particular,functions in so many possible “original” contexts that it is difficult to locate the starting
point of its reception history. The psalm opens with a first- person statement of trust in YHWH (91:1-2), then
seems to shift to a second-person proclamation of YHWH‟s protection for the speaker (vv. 3-13) before
concluding with a divine promise of salvation for the faithful (vv. 14-16). Many scholars believe that the variety
of voices suggests a performative, likely cultic dimension. But who is speaking, what is the nature of the
problem being addressed, and what exactly is given to the speaker to solve the problem?” [2]
However, according to this paper, the Jews of the late Second Temple period used this psalm to ward off evil
spirits, technically called apotropaic. The Jewish readers thought that the dangers mentioned in the psalm are
caused by demons. However, the paper cites the New Testament record where Jesus rebuked the Devil for
quoting part of this psalm. This second paper wrote
“The gospels cite Psalm 91 during Jesus’ temptation in the wilderness, and explicitly treat it as scripture (Matt
4:6//Luke 4:10, citing Ps 91:11-12). Ironically, it is the devil himself who quotes this anti-demonic psalm,
but Jesus responds by rejecting its magical use (Matt 4:7//Luke 4:12). Some scholars have detected a
polemical thrust in the
Devil’s use of this text and Jesus’ rebuke: perhaps the gospels here condemn the common use of Psalm 91 as
a magical or exorcistic incantation. In Matthew‟s reading, the problem of the text seems to be that one would
misunderstand scripture as a magic trick.” [3]
Since there is no superscription for Psalm 91 following Psalm 90 which is assigned to Moses, the Bible-based
encyclopedia Insight made this assessment
“Moses also wrote Psalm 90 and, possibly, 91.” [4]
In Psalm 90, Moses wrote that Jehovah God is their “dwelling place”, a word picture that illustrates a place of
safety, where someone is made to feel secure. For a Bible reader whose knowledge of Jehovah God grows as I
read the Bible, the only right thing to do is really to make God my “dwelling place” too. But, Moses in Psalm 91
introduces something new
“Anyone dwelling in the secret place of the Most High

Will lodge under the shadow of the Almighty.
I will say to Jehovah: “You are my refuge and my stronghold,
My God in whom I trust.”” (91: 1,2)
Scholars note that there are several speakers in this psalm. There is speaker A, third person speaker, for verse
1 and another speaker B, in the first person “I”, for verse 2.
348 | P a g e
Speaker A introduces to me that God has a “secret place” under the shadow of the Almighty Jehovah God.
Speaker B then declares that God is his refuge and stronghold, someone he can trust. The metaphor of refuge
and stronghold are military terms for a place where an army can defend itself against enemy assault. It is
frequently associated with a secure height which is common in Israel. A soldier is confident he cannot be
overcome from such a place. Such is the confidence of Speaker B with Jehovah God. It is something that I can
reflect on in depth on how I see my relationship with the heavenly Father who cares for me.
A Bible-based publication comments on this opening verses

“That psalm begins: “Anyone dwelling in the secret place of the Most High will procure himself lodging under the
very shadow of the Almighty One. I will say to Jehovah: ‘You are my refuge and my stronghold, my God, in
whom I will trust.’ For he himself will deliver you from the trap of the birdcatcher.” (Ps. 91:1-3) Notice that God
promises to protect those who love him and trust in him. (Read Psalm 91:9, 14.) What sort of protection did he
mean? Well, Jehovah protected some of his ancient servants physically—in some cases to preserve the
genealogical line leading to the promised Messiah. However, many other faithful men were imprisoned, tortured,
and killed in devilish attempts to turn them away from faithfulness to God. (Heb. 11:34-39) They found the
needed courage to endure because Jehovah protected them spiritually from the danger of breaking their
integrity. Therefore, the 91st Psalm can be understood as a promise of spiritual protection.
“The secret place of the Most High,” mentioned by the psalmist, is thus a figurative place of spiritual protection.
In it, those who lodge with God as his guests are safe from anything and anyone that threatens their faith and
their love for God. (Ps. 15:1, 2; 121:5) It is a secret place because unbelievers cannot discern it. Here, Jehovah
protects people who say, in effect: ‘You are my God in whom I will trust.’ If we remain in this place of refuge, we
need not worry unduly about losing God’s favor by falling into a trap of Satan, “the birdcatcher.”” [5]
Speaker B continues from verse 3 all the way to verse 13. From there, God will speak and end the psalm with
His speech. Moses uses another set of metaphor in the succeeding verses
“For he will rescue you from the trap of the birdcatcher,
From the destructive pestilence.
With his pinions he will cover you,
And under his wings you will take refuge.
His faithfulness will be a large shield and a protective wall.” (91: 3,4)
Another Bible-based publication comments

“The fluffy, yellow hatchlings are busily pecking for food in the short grass, totally unaware of a hawk hovering
high above. Suddenly, the mother hen gives a tremulous, high-pitched warning call and spreads her wings. Her
chicks run to her, and in seconds they are safely concealed beneath her pinions. The hawk aborts its attack.
The lesson? Obedience saves lives!
That lesson is especially important to Christians today, for Satan is making an all-out effort to prey on God’s
people. (Revelation 12:9, 12, 17) His goal is to destroy our spirituality so that we lose Jehovah’s favor and the
prospect of everlasting life. (1 Peter 5:8) However, if we stay close to God and respond swiftly to the direction
we receive through his Word and organization, we can be assured of his protective care. “With his pinions he
will block approach to you, and under his wings you will take refuge,” wrote the psalmist.—Psalm 91:4.” [6]
The “secret place” is not a mystic place or charm that an individual can use to ward off harm. The metaphors of
Moses - “dwelling place”, “stronghold”, “shadow”, “under his wings”, “large shield”, and “protective wall” - are all
spiritual in nature. They are the effect of holding a close and meaningful relationship with Jehovah God, the
Protector.
If I nurture this relationship and live up to God’s high moral standard, He will look at it as an act of loyalty and
submission to His sovereignty. I am making it then God’s obligation to protect me primarily spiritually for the
Bible says that Jehovah is loyal to those loyal to Him.
349 | P a g e
References
[1] Gillingham, Susan. “Psalms 90-92: Text, Images and Music”, Revue des sciences religieuses [Online], 89/3,
2015, p. 263.
[2] Breed, Brennan. “Reception of the Psalms: The Example of Psalm 91”, p. 2.
[3] Ibid., p. 5.
[4] Canon. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 406.
[6] “Jehovah Blesses and Protects Those Who Are Obedient”, The Watchtower, October 1, 2002, p. 12.
350 | P a g e
19.89.2 Psalm 91 - Part 2

Since God’s “secret place” is not a mystic hidden location, under the shadow of the Almighty, what benefits can
I get if I make the heavenly Father Jehovah God my refuge? Can God use His angels to protect me? Thes are
my reflection notes.
The second speaker continues with the divine protection that our loving, heavenly Father Jehovah God gives
within His “secret place”
“You will not fear the terrors of the night,

Nor the arrow that flies by day,
Nor the pestilence that stalks in the gloom,
Nor the destruction that ravages at midday.” (91: 5, 6)
In pre-Christian times, Jews thought that “the terrors of the night” refer to demons and their demonic attacks on
humans. But the way Jesus used this psalm discounted that view. What could be the equivalent of “terrors of
the night”, or “pestilence”, or “destruction that ravages in midday” in modern times? One Bible-based publication
offered this explanation
“What dangers threaten our precious relationship with God? The psalmist mentions several dangers, among
them “the pestilence that walks in the gloom, . . . [and] the destruction that despoils at midday.” (Ps. 91:5, 6)
“The birdcatcher” has trapped many with a selfish desire for independence. (2 Cor. 11:3) He catches others by
promoting greed, pride, and materialism. Still others he misleads by such philosophies as patriotism, evolution,
and false religion. (Col. 2:8) And many have been lured into the trap of illicit sex relations. Such spiritually
harmful plagues have caused millions to lose their love for God.—Read Psalm 91:7-10; Matt. 24:12.” [1]
Moses continue with what the divine protection offers
“A thousand will fall at your side

And ten thousand at your right hand,
But to you it will not come near.
You will only see it with your eyes
As you witness the punishment of the wicked.
Because you said: “Jehovah is my refuge,”
You have made the Most High your dwelling;
No disaster will befall you,
And no plague will come near your tent.” (91: 7-10)
The metaphor above made Jews of pre-Christian times and some politicians in the early days of Christianity
associate this scene with war and conquest. Moses in Psalm 90 taught me to make God a “dwelling place” that
is echoed here alongside the other word picture of protection. How best can we understand this at a time when
major calamities happen and thousands literally die? One Bible-based publication explains
“Although this world’s security is breaking down, we put God first and take courage from the psalmist’s words:
“Because you said: ‘Jehovah is my refuge,’ you have made the Most High himself your dwelling; no calamity will
befall you, and not even a plague will draw near to your tent.” (Psalm 91:9, 10) Yes, Jehovah is our refuge.
However, we also make the Most High God ‘our dwelling,’ where we find safety. We laud Jehovah as the
Universal Sovereign, ‘dwell’ in him as our Source of security, and declare the good news of his Kingdom.
(Matthew 24:14) Therefore, ‘no calamity will befall us’—none of the calamities described earlier in this psalm.
Even when we share with others in such calamities as earthquakes, hurricanes, floods, famines, and ravages of
warfare, these do not destroy our faith or our spiritual security.” [2]
Still, the message is that God’s refuge is primarily spiritual to protect our faith and integrity. Those in the Bible
for whom Jehovah did something special to protect them has more to do with the realization of the coming of
the Messiah, to ensure he arrives. In other instances, Jehovah God allowed His own servants to suffer
calamities.
351 | P a g e
Moses then wrote the following where the Speaker B ends with his speech
“For he will give his angels a command concerning you,

To guard you in all your ways.
They will carry you on their hands,
So that you may not strike your foot against a stone.
On the young lion and the cobra you will tread;
You will trample underfoot the maned lion and the big snake.” (91: 11-13)
Moses could have referred to the angel that Jehovah God assigned to protect Israel in their journey in the
wilderness. The first mention of this angel is during their Exodus where it is called “angel of the true God”
“Then the angel of the true God who was going ahead of the camp of Israel departed and went to their rear, and
the pillar of cloud that was in front of them moved to the rear and stood behind them.” (Exodus 14: 19)
He is mentioned again in Exodus 32:34
“Go now, lead the people to the place about which I have spoken to you. Look! My angel will go ahead of you.”
Later on, Joshua met the chief of Jehovah’s army of angels,
“To this he said: “No, but I have come as prince of Jehovah’s army.” With that Joshua fell with his face to the
ground and prostrated himself and said to him: “What does my lord have to say to his servant?”” (Joshua 5:14)
Interestingly, early Christendom and its political leaders interpreted verse 13 literally as applicable to their
political campaigns and victories. A research paper cited this
“At times, theology took a back seat to bare-knuckled political uses of this text.For example, Justinian II, a
deposed Byzantine emperor who regained the throne in 706CE, had the usurping general and emperor brought
before him during a series of triumphal races in Constantinople‟s Hippodrome. Leontios and Apsimaros, whose
names sound much like the Greek words for “lion” and “asp,” were “thrown down like slaves” (Kantorowicz
1997:72). Justinian then trampled them while the crowds in the Hippodrome spontaneously chanted Ps 91:13.”
The Christian congregation in its report in the Bible book, Acts of the Apostles, I find many instances where God
used His angels to protect the congregation and its leading men according to His purpose. God can choose to
do so today. But what does the metaphor of the lion and cobra relay as a message? The Bible-based
“At Psalm 91:13 the lion and the cobra seem to denote the power of the enemy, the lion being representative of
open attack and the cobra of underhanded scheming, or attacks from a concealed place.—Compare Lu 10:19;
2Co 11:3.” [4]
The New Testament calls this experience of enjoying Jehovah God’s spiritual protection as “peace of God”.
When I have this “peace of God”, the apostle Paul who wrote it said that it can “guard our heart and mental
faculties” and keep us from overly anxious on the outcome of things. Calm and confident in God’s love, I know
God will provide a “way out” through endurance.
On the final segment of this psalm, I will explore God’s eight promises to the one who make Him his refuge.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no5-2017-september/angel-

experiences/
References
[2] “Jehovah Is Our Refuge”, The Watchtower, November 15, 2001, p. 19.
352 | P a g e
[3] Breed, Brennan. “Reception of the Psalms: The Example of Psalm 91”, p. 16.
[4] Lion. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 257.
19.89.3 Psalm 91 - Part 3
What are the eight things our heavenly Father Jehovah God promised to those who will make Him his refuge?
Imagine that God making a commitment to humans! The eight are mentioned below
“God said: “Because he has affection for me, I will rescue him.
I will protect him because he knows my name.
He will call on me, and I will answer him.
I will be with him in distress.
I will rescue him and glorify him.
I will satisfy him with long life,
And I will cause him to see my acts of salvation.” (91: 14-16)
God promised 8 things to the one who makes Him their refuge and when He does He never fails to deliver
1. Rescue him
2. Protect him
3. Answer him
4. Be with him
5. Rescue him (second time)
6. Glorify him
7. Satisfy him with long life
8. See my acts of salvation
The first two reasons Jehovah God cited were

1. He has affection for me
2. He knows my name
How can I measure if I truly love God? The Bible has a simple metric. The apostle John wrote
“For this is what the love of God means, that we observe his commandments; and yet his commandments are
not burdensome.” (1 John 5:3)
Jehovah God can tell that I love Him by simply examining my life’s choices, my integrity, my loyalty and
submission to His requirements. There is no other way to measure my love for Him. It is not an emotion-thing. It
is evident in my deeds.
The second reason that Jehovah God gave is that the person “knows” God’s name. It is not enough that I know
that God has a name written 7,000 times in the whole Bible, represented in English by the letters JHVH (or
YHWH) and commonly pronounced as “Jehovah” in English. It does beyond that. The Bible-based encyclopedia
Insight offers some insight
“Jehovah’s assurance at Psalm 91:14, therefore, applies to such persons: “I shall protect him because he has
come to know my name.” The name itself is no magical charm, but the One designated by that name can
provide protection for his devoted people. Thus the name represents God himself. That is why the proverb says:
“The name of Jehovah is a strong tower. Into it the righteous runs and is given protection.” (Pr 18:10) This is
what persons do who cast their burden on Jehovah. (Ps 55:22)”
What a beautiful commitment our loving, heavenly Father makes with us, by being our Protector, Rescuer, and
Rewarder if we make Him our “refuge”, “stronghold”, or “dwelling place”. A Bible-based publication comments
“As Psalm 91 concludes, Jehovah says of his faithful servant: “He will call upon me, and I shall answer him. I
shall be with him in distress. I shall rescue him and glorify him. With length of days I shall satisfy him, and I shall
cause him to see salvation by me.” (Psalm 91:15, 16) When we call upon God in prayer according to his will, he
353 | P a g e
answers us. (1 John 5:13-15) We have already passed through much distress because of the hostility fomented
by Satan. But the words “I shall be with him in distress” prepare us for future trials and assure us that God will
sustain us when this wicked system is destroyed.” [2]
Jehovah God loved the world so much, the Bible says, that He gave His only Son, to make everlasting life
possible. Only then can God make the last two promises a reality. I need to put faith in His Son and the sacrifice
he made for me so Jehovah can fulfill in return those last two promises.
What a beautiful psalm Psalm 91 is for those because of their knowledge of God made the heavenly Father
Jehovah, their Refuge.
References
[1] Name. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 467.
[2] “Jehovah Is Our Refuge”, The Watchtower, November 15, 2001, p. 20.
354 | P a g e
19.90 Psalm 92
19.90.1 Psalm 92 - Part 1
Why should we express thankfulness to our heavenly Father Jehovah God and celebrate that relationship?
Psalm 92 offers a very good example of such positive psalm. Psalm 92 is classified as an individual
thanksgiving psalm.
Psalm 91 ended with Jehovah God promising 8 things to the one who will make Him their Refuge. Psalm 92
follows with a sort of response to God’s promises. One dissertation paper cites one bible scholar on his
assessment of Psalm 92
“Psalm 92 also anticipates the following psalm, which begins the full emphasis on the reign of God (cf. Pss 92.8;
93.4). In Wilson’s view Psalm 92 functions as a transition from the introductory “Mosaic” theme of Yahweh as
refuge to the core theme of the so-called enthronement psalms and Book IV as a whole (i.e., the reign of
Yahweh). Psalm 92 is unique within this group (Psalms 90-92) and Book IV in that it is the first psalm to contain
“the classic vocabulary of musical and joyful praise.” The psalm is unique within the Psalter in that it is the only
psalm that specifically indicates a time for use: sabbath.” [1]
That reference is found in the superscription
“A melody. A song for the Sabbath day.”
Bible scholars are figuring out why this psalm is assigned to the sabbath day when the sabbath is not even
mentioned in the psalm itself. One paper wrote about this
“The only psalm in Tehillim [Hebrew for “Praises”, italics mine] that is assigned to a day of the week is Psalm 92
[Hebrew characters]- A psalm for the Sabbalh day, and for nearly 2000 years, sages, scholars, and Sabbath
observers alike have wondered why. As has been universally observed, not one word in Psalm 92 refers to the
Sabbath, and its encomiums [praise, italics mine] to the Lord are unique neither to this psalm nor to the day it
purports to honor. Suggestions why the psalmist linked this psalm to the Sabbath range widely, taking LIS from
the beginning of history to its end.” [2]
Another paper offers an interesting explanation for the assignment of the Sabbath
“Although there is no reference to the Sabbath in the text, the sevenfold use of the name of God may have
contributed to its title as ‘A Song for the Sabbath’.” [3]
I did make a count how many times God’s divine name “Jehovah” appeared, it is indeed seven. The psalm
opened with a high positive tone
“It is good to give thanks to Jehovah
And to sing praises to your name, O Most High,
To declare your loyal love in the morning
And your faithfulness during the nights,” (92: 1,2)
The first two couplets are what in Hebrew poetry is called parallelism. The second line echoes or amplifies the
thought of the first line. So, this psalm teaches what the rest of the Bible teaches - Jehovah God is the Most
High. Part of the worship of the Most High is giving Him thanks and praises. With the complete Bible now in
Bible reader’s hands, reading through it gave Bible readers so much to thank and praise Jehovah God for. In
fact, the term Alleluia or Hallelujah is the formal word to do just that - Praise Jah (the shortened form of and only
known pronounceable name of God).
One scholar commented on the parallelism on the second couplet
“Furthermore. universal symbolism underlies the images of morning and night, demonstrating why the former is
the time to relate God's kindness and the latter His faithfulness. The light of morning symbolizes manifestation,
and kindness must be manifest. The darkness of night represents fearsome hiddenness, when observation is
impossible and faith alone must sustain us. "In the morning," explains R' Scherman, "we express gratitude for
355 | P a g e
already existing kindness, while in the evening we express our faith in something that has not yet taken place.”
[4]
The sustained positive tone continues
“Accompanied by a ten-stringed instrument and a lute,
By the melodious sound of a harp.
For you have made me rejoice, O Jehovah, because of your deeds;
Because of the works of your hands I shout joyfully.
How great your works are, O Jehovah!
How very deep your thoughts are!” (92: 3-5)
On the mention of the lute and harp, Insight has this comment on its Hebrew origin
“The Hebrew word sha·lishʹ seems to be related to a root signifying “three.” (Compare Ex 14:7, ftn.) Hence, the
plural form sha·li·shimʹ at 1 Samuel 18:6 has been variously translated as “instruments of three strings” (Ro),
“three-stringed instruments” (Yg), and as favored by some modern lexicons, “lutes” (NW). The context of this
verse suggests a comparatively light musical instrument, for it was played by Israelite women as they sang and
danced in celebration of the victories of King Saul and of David.—1Sa 18:6, 7.” [5]
Insight also has this note on the harp
“The name of the first musical instrument mentioned in Scripture. (Ge 4:21, AS, Fn, Kx, NW, Yg, Da) The
Hebrew word kin·nohrʹ (harp) is also rendered “lyre” in a number of Bible translations. (JB, Mo, Ro, RS) In about
half of the 42 occurrences of kin·nohrʹ in the Bible, the translators of the Septuagint rendered it by the Greek
ki·thaʹra. The ki·thaʹra was an instrument resembling the lyre (Gr., lyʹra), but it had a more shallow sounding
board.“ [6]
So these two musical instruments are both ancient and figured prominently in ancient Israel as part of their
worship. A Bible-based publication commented on the attitude of these verses, linking it to appreciation of God’s
creations
“Can you see the generosity and thoughtfulness of a loving Creator in our natural environment? Though clouds,
trees, rivers, and mountains are here for reasons other than just their pleasing beauty, is it not noteworthy that
they were, nevertheless, made so satisfyingly attractive to the eye? And who does not enjoy the peaceful,
relaxing—yet invigorating—effect of a stroll in such surroundings? When you add to that the blessings of fresh
air to breathe, the fragrance of flowers, and the songs of birds, it is not hard to agree with the declaration:
“Because of the works of your hands I cry out joyfully. How great your works are, O Jehovah!”—Psalm 92:4, 5.”
[5]
Midway in the psalm, the psalmist contrasted this joy to the wicked, foolish person who are God’s enemies
”No unreasoning man can know them;

And no foolish person can understand this:
When the wicked sprout like weeds
And all the wrongdoers flourish,
It is that they may be annihilated forever.
But you are exalted forever, O Jehovah.
Indeed, look in triumph on your enemies, O Jehovah,
Look at how your enemies will perish;
All the wrongdoers will be scattered.” (92: 6-9)
The psalm echoes the message of the Bible that evil will not last forever. Jehovah God as a God of justice will
not tolerate them. Their apparent success (flourishing like weeds) is to set them up for perishing. That message
gives hope to all those who suffer injustice. Another reason for thankfulness.
Indeed, the psalmist has many things to thank Jehovah God for. So do I.
356 | P a g e
References
[1] Maxwell, Jr., Nathan Dean. “The Psalmist in the Psalm: A Persona-Critical Reading of Book IV of the
Psalter”, a disseration approved by the Department of Religion, submitted to the Graduate Faculty of Baylor
University in partial fulfillment of the requirements for the degree of Doctor of Philosophy, December 2007, p.
180.
[2] Vogel, Dan. “A Psalm for Sabbath? A Literary View of Psalm 92”, The Jewish Bible Quarterly, Vol 28, No.
4 (112), October-November 2000, p. 212.
[3] Gillingham, Susan. “Psalm 90-02: Text, Images, and Music”, Revue des sciences religieuses [Online], 89/3,
2015, p.269.
[4] Vogel, Dan. “A Psalm for Sabbath? A Literary View of Psalm 92”, The Jewish Bible Quarterly, Vol XXVIII, No.
4 (112), October-November 2000, p. 216.
[5] Lute. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 284.
[6] Harp. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1039.
[7] “Can You Cry Out Joyfully?”, Awake! November 8, 1988, p. 31.
357 | P a g e
19.90.2 Psalm 92 - Part 2

What does God expect of me when I grow old as I walk in His path of righteousness? Psalm 92 offers a
metaphor for reflection.
Before going to that metaphor, the psalmist contrasted the outcome for the wicked with the outcome for those
who stay loyal to Jehovah God. He writes
“But you will exalt my strength like that of a wild bull;
I will moisten my skin with fresh oil.
My eyes will look in triumph on my foes;
My ears will hear about the downfall of the evil men who attack me.” (92: 10, 11)
Making God his refuge made the psalmist confident of God’s support and protection. If he were a warrior or a
king, he could triumphed over evil and see his enemies fall. Today, Christians don’t have to fight literally
because the enemies are invisible and inhabiting the spirit realm. But those who make Jehovah their Refuge
can expect to win the battle against them with Jehovah God’s support.
Then, the psalmist introduced a metaphor for the righteous who trust in Jehovah God’s protective care
“But the righteous will flourish like a palm tree

And grow big like a cedar in Lebʹa·non.
They are planted in the house of Jehovah;
They flourish in the courtyards of our God.
Even in old age they will still be thriving;
They will remain vigorous and fresh,
Declaring that Jehovah is upright.
He is my Rock, in whom there is no unrighteousness.” (92: 12-15)
What does a palm tree represent in Bible times as a metaphor? One paper wrote about this
“The speaker also expands this individual experience to the righteous in general, who are likened to the palm
tree and the “cedar in Lebanon” (v. 13). One can hardly underestimate the strength of this image. The tree is a
significant metaphor in the Psalter, the Old Testament, and the ancient Near East. The image of the tree is the
“central metaphor” of Psalm 1, which “stands at the Psalter’s threshold” and “serves to orient the reader of the
Psalms.” In both Psalm 1 and 92, the tree is used as a metaphor for the righteous, in contrast to the wicked.
The image of the tree has strong wisdom and associations, but also has definite royal connections and even
associations with the community; it is employed broadly as a metaphor for life and righteousness. Brown notes
that in Psalm 92 the date palm “symbolizes the vitality that defies even old age, much in contrast to the image of
the withering grass” in v. 8 and Psalm 90.” [1]
One feature is highlighted by the Bible-based encyclopedia Insight linking it with old age
“The palm tree comes to full bearing after 10 to 15 years and continues to bear for nearly a hundred years, after
which it gradually declines and dies toward the end of the second century… Being straight and tall as well as
fruitful, the palm tree was also a fitting symbol of the ‘righteous man’ ‘planted in the courtyards of Jehovah.’—Ps
92:12, 13.” [2]
A Bible-based publication applies this understanding to literal aging individuals
“God’s Word assures us that “those who are planted in the house of Jehovah . . . will still keep on thriving during
gray-headedness.” (Psalm 92:13, 14) In figurative language, the psalmist set out the fundamental truth that
faithful servants of God can continue to progress, flourish, and prosper spiritually, even if they are declining
physically. Many Biblical and modern-day examples bear this out.” [3]
Abraham and Sarah, Job, Moses, Joshua and Caleb, and Naomi are some examples of righteous persons who
grew old but who remained in the service of God. Many of them, in a limited way, witnessed some of God’s
promises realized in their lifetime. Moses and Caleb after him showed that despite their age, Jehovah God has
gifted them with extraordinary vigor
358 | P a g e
“I am still here today, 85 years old. And today I am as strong as on the day Moses sent me out. My strength is
now as it was then, for war and for other activities.” (Joshua 14: 10, 11)
They became like palm trees, standing tall as an example of faith for others to emulate. Just as the opening of
Psalms mentioned that “everything he does will succeed.”
Truly, the young ones should aim to emulate such examples of faith and benefit from them.
Additional reading: https://www.jw.org/en/publications/magazines/ws20140315/honor-aged-among-you/
References
Psalter”, a disseration approved by the Department of Religion, submitted to the Graduate Faculty of Baylor
185.
[2] Palm Tree. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 572.
[3] “Thriving Spiritually During Gray-Headedness”, The Watchtower, June 1, 2007, p. 21.
359 | P a g e
19.91 Psalm 93
19.91.1. Psalm 93 - Part 1
Can we really trust the Bible as a source of truth? Or is it just an old book full of myths and legends? This is my
reflection note.
Psalm 93 is an interesting psalm. Bible scholars classify this psalm as a royal enthronement psalm. One paper
wrote about this psalm
“In its canonical setting, Psalm 93 appears in a somewhat anomalous location. The psalm brings the first
emphatic expression of the kingship of Yahweh, which is the core theme of Book IV. This theme, though central
to the whole of Book IV, is primarily expressed in Psalms 96-99, leaving Psalm 93 at least two steps removed
from the main group of psalms with which it has the most similarities in content. In his contextual reading of
Psalms 90-94, Howard admits that at first glance there is little to tie Psalm 93 to the preceding psalms of Book
IV. He nonetheless makes the case for several important connections. As we have observed, the key motif in
Psalm 92 appears in v. 9: “But you are on high forever, O Yahweh.” This exaltation of Yahweh as ruler is
affirmed in Ps 93.2. Thus the two psalms share the theme of Yahweh’s kingship, even if Psalm 92 is not usually
considered a Kingship of Yahweh psalm (as is Psalm 93).” [1]
However, whenever Jehovah God is mentioned together with waters (rivers, sea or yam in Hebrew) and He
being declared as King, scholars are quick to jump and associate these images with Canaanite mythology. One
blog, for example, recall this Canaanite myth (Israel is said to have replace mythic Baal with Yahweh or
Jehovah)
“Central to this psalm is what is known in scholarship as the Chaoskampf myth, a German word used to refer
to the mythological motif of the struggle of the gods against the primordial chaos. This motif takes many
different forms, but in West Semitic mythology, it took the form of a battle between Yam, the god of the sea,
and Baal, the storm and fertility god. Yam, as he is associated with the sea, represents the waters of the
primordial chaos – think Genesis 1:2, “And darkness was over the face of the deep, and the Spirit of God
hovered over the face of the waters.” These are the primordial (lit. “before order”) waters of chaos, the
mythological stuff, the “formless and void” that existed prior to the formation of the world.
In West Semitic mythology, preserved for us in the Ugaritic Baal Cycle, the storm god Baal, battles against
the gods Yam (lit. “the sea”) and Mot (lit. “death”) in order to secure his place as king among the gods. In
order to do this, however, he must not only defeat Yam and Mot, but he must also obtain a palace, which the
dual-named god Kothar wa-Hassis fashions for him. In the end, Baal does defeat both Yam and Mot to take
his place as king in his palace on Mt. Zephon.”
But does this mean as critics claim that the worship of Jehovah (Hebrew Yahweh) was derived from the
Canaanite mythology? One paper also questioned this association. One such paper wrote
“Simply put, Paton argues Israel would not have rallied under the banner of an unknown god. In line with
Paton’s conclusions that YHWH was not a Canaanite god is Nissim Amzallag’s observations of metallurgical
deities. Tracing the importance of copper in metallurgical deities and in events of the Israelite Exodus, Amzallag
notes that no Canaanite deity associated with copper is identified among the 240 Canaanite deities in the
Ugaritic texts. Furthermore, Amzallag states, “In parallel, it is interesting to notice that Ugaritic texts also ‘forgot’
to mention Yahweh. All these indications invite the testing of the hypothesis that Yahweh was formerly the
Canaanite god of metallurgy.”” [2]
Another scholar wrote and distinguished the affinity of language versus thought between Israel and Canaan
“With the interpretation of the name El we come to a more strictly linguistic question. Cross believed that the
close analogies of usage which he identified implied that the Old Testament identified the God of the fathers as
the Canaanite God El. This, however, does not follow, nor does its corollary, that the Old Testament narrative in
Genesis and Exodus, culminating in Exodus 6:1-3, similarly identifies Yahweh with El. The issue here concerns
the nature of language about God itself. The term El is used in the Old Testament both as a name in the strict
sense, and as a general word for 'god' (a generic, or appellative term) in passages like Exodus 15:2, 11; 20:5.
360 | P a g e
There would seem, then, to be a similar potential range of meaning in the biblical word El as in the English 'god'
(or German Gott, or French dieu). It is a word denoting deity.
This point should not be misunderstood, however. If Israel uses the same word for 'god' as the Canaanites it
does not mean that they know or worship the 'same' god. Even the idea of God takes shape within frameworks
of thought. This means that it may be used with all kinds of different understandings of who or what 'God' is.
And this point holds, I think, whether the word is being used as a 'proper name' or an appellative. In principle,
therefore, the fact that Israel shares a habit of speech about 'God' with Canaan does not entail that it shares
Canaanite ways of thinking about him, or at least not in all respects. The broad religious and cultural affinities
between Israel and her neighbours, which we have referred to frequently in the present essay, are sufficient to
explain the similarities of usage in the language about God.” [3]
This last thought is echoed too in a Bible-based publication

“More moderate scholars recognize that similarities have been exaggerated. Others have criticized what they
call pan-Ugaritism. “No single Ugaritic text parallels Psalm 29 in full,” states theologian Garry Brantley. “To
suggest that Psalm 29 (or any other biblical text) is an adaptation of a pagan myth has no evidential basis.”
On the contrary, such parallels are to be expected. The Encyclopedia of Religion notes: “The reason for this
similarity of form and content is cultural: notwithstanding the significant geographical and temporal differences
between Ugarit and Israel, they were part of a larger cultural entity that shared a common poetic and religious
vocabulary.” Garry Brantley therefore concludes: “It is improper exegesis to force pagan beliefs into the biblical
text simply because of linguistic similarities.”
Critics are obviously stretching it out by reading into the Bible what conceptuallly is foreign to it in their desire to
promote the idea that the Bible is built from myths of neighboring civilization.
Additional reading: https://www.jw.org/en/publications/magazines/g200711/trust-the-bible/
References
Psalter”, a dissertation approved by the Department of Religion, submitted to the Graduate Faculty of Baylor
188.
[2] Morgan, Peter. “An Old Tyme Baal Revival?”, presented to ISCA Annual Meeting, 2017, p. 8.
[3] McConville, J. Gordon. “Yahweh and the Gods in the Old Testament”, European Journal of Theology Vol 2
No 2 (1993), p. 114.
[4] “Ugarit-Ancient City in the Shadow of Baal”, The Watchtower, July15, 2003, p. 23.
361 | P a g e
19.91.2 Psalm 93 - Part 2

Not many Bible readers appreciate the significance of God’s sovereignty as a real thing and a real issue in
human life. It is not just nominal or literary construct. It is the story of how Jehovah God will vindicate His
authority on earth.
With allegations that this psalm contained mythical elements dismissed, I can now focus on the message of the
psalm to Bible readers like me
“Jehovah has become King!

With grandeur he is clothed;
Jehovah is clothed with strength;
He wears it like a belt.
The earth is firmly established;
It cannot be moved.
Your throne was firmly established long ago;
From eternity you have existed.
The rivers have surged, O Jehovah,

The rivers have surged and roared;
The rivers keep surging and pounding.
Above the sound of many waters,
Mightier than the breaking waves of the sea,
Jehovah is majestic in the heights.
Your reminders are very trustworthy.

Holiness adorns your house, O Jehovah, for all times.” (93: 1-5)
God’s sovereignty is wrapped around the entire Bible from the beginning to the end. It came to clear focus
because of the rebellion that happened in the Garden of Eden when the first humans chose to be independent
of God’s authority. As a Bible reader, reading from Genesis onward, I saw the unraveling of Jehovah God’s
purpose to put up a government or kingdom that will address this issue. God disclosed over time the elements
of this solution against the rebellion. The Bible disclosed the appointed King of this government that later turned
out to be God’s own Son. God purposed that the nation of Israel through God’s promise and covenant with
Abraham will be the hosting nation for His Son. Israel became the representative of God’s government on the
earth with God Himself as the real Sovereign as documented in the covenant law, or also known as the Law of
Moses.
It is no surprise then that the psalms exalt Jehovah God as Israel’s true King. It has always been. Although the
prophet Samuel felt bad that the nation asked for a visible king and were not contented to have God as their
King, Jehovah God conceded with the request. Hence, in addition to the covenants with Abraham and covenant
law, later Jehovah made a covenant with David to host the future Messiah of the kingdom government.
God’s sovereignty is an important theme of the Bible, one that a Bible reader will frequently encounter.
Critics take the psalmist words literally when it says “the earth is firmly established, it cannot be moved.” Other
Bible translations render this as “firm and secure” as the New International Version does it. It is not as if the
Bible writers were teaching that the earth is not moving and center of the universe.
This psalm also echoes Psalm 90 about Jehovah when it wrote that “from eternity you have existed”. Other
English Bibles render it as “you are from everlasting” as New American Standard Bible or “you yourself are from
the everlasting past” as the New Living Translation.
362 | P a g e
But does God sit on a literal throne? The Bible-based encyclopedia Insight comments
“Jehovah, whom even “the heaven of the heavens” cannot contain, does not have to sit on a literal throne or
chair. (1Ki 8:27) He does, however, picture his royal authority and sovereignty by the symbol of a throne.
Certain ones of God’s servants were privileged to see a vision of his throne. (1Ki 22:19; Isa 6:1; Eze 1:26-28;
Da 7:9; Re 4:1-3) The Psalms describe Jehovah’s throne, his majesty or power, his position as Supreme Judge,
as being established on righteousness and justice “from long ago.”—Ps 89:14; 93:2; 97:2.” [1]
The good news of God’s kingdom carries the message of change that is coming. God promises, using this
kingdom government by Christ, that He will make all things new.
Additional reading: https://www.jw.org/en/publications/magazines/wp20131201/making-all-things-new/
References
[1] Throne. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1097.
363 | P a g e
19.92 Psalm 94
How does Psalm 94 teach a Bible reader to continue to endure injustice and learn to wait on Jehovah God to
set things right? Is this even practical? These are my reflection notes.
Psalm 94 is another community lament psalm. It has no superscription to associate it with a writer or purpose. It
starts straightaway to the psalm itself. It opens with the first four lines addressing Jehovah as “God of
vengeance”
“O God of vengeance, Jehovah,
O God of vengeance, shine forth!
Rise up, O Judge of the earth.
Repay to the haughty what they deserve.” (94: 1, 2)
The Pentateuch contains the first association of vengeance with God. In the book of Deuteronomy, Jehovah
says, “Vengeance is mine”. This theme is carried out in the entire Bible. Hence, the psalmist is invoking God to
carry out His judgment against the proud. Why is the psalmist sort of rousing God to do vengeance? The next
verses disclose this
“How long will the wicked, O Jehovah,

How long will the wicked continue to exult?
They babble and speak arrogantly;
All the wrongdoers brag about themselves.
They crush your people, O Jehovah,
And oppress your inheritance.
They kill the widow and the foreign resident,
And they murder the fatherless children.
They say: “Jah does not see;
The God of Jacob does not take notice of it.”” (94: 3-7)
The psalmist is witnessing what appears to him is a sort of the wicked enjoying impunity. This appears to be the
reason for the urgency expressed in the opening verses. There is also urgency in the question, “how long”. The
psalmist use the special group of vulnerable people that Jehovah God cares about and that Jehovah God
specifically required to be protected - the widow, the alien, and the fatherless children - to move God to action. It
is like telling God that looked the wicked is provoking God to anger because they exploit the vulnerable ones.
But does God not see this evil, unjust deeds? The psalmist then turns to the wicked ones
“Understand this, you who are unreasoning;

You foolish ones, when will you ever show insight?
The One who made the ear, can he not hear?
The One who formed the eye, can he not see?
The One correcting the nations, can he not reprove?
He is the One who imparts knowledge to people!
Jehovah knows the thoughts of men,
That they are but a mere breath.” (94: 8-11)
It is a strong warning to the wicked, the unreasoning and fools, that God sees and hears what they have done,
emphasizing that “Jehovah knows the thoughts of men”. They cannot forever do their injustice. In contrast to the
wicked, Jehovah takes care of the righteous - teaches them His law, protects them in calamitous days, and will
not be forsaken.
“Happy is the man whom you correct, O Jah,

Whom you teach from your law,
To give him tranquillity during days of calamity,
Until a pit is dug for the wicked.
For Jehovah will not forsake his people,
Nor will he abandon his inheritance.
364 | P a g e
For judgment will once again be righteous,

And all the upright in heart will follow it.” (94: 12-15)
How does the psalmist himself benefited from Jehovah’s care despite the apparent impunity of the wicked? He
now relates his own
“Who will rise up for me against the wicked?

Who will take a stand for me against the wrongdoers?
If Jehovah had not been my helper,
I would soon have perished.
When I said: “My foot is slipping,”
Your loyal love, O Jehovah, kept supporting me.
When anxieties overwhelmed me,
You comforted and soothed me.” (94: 16-19)
The psalmist highlight God’s loyal love, a key feature in the psalms. I will reproduce here a quote I have already
used to define “loyal love” (2013 New World Translation) or “loving-kindness” (1984 New World Translation)
sourced from the Bible-based encyclopedia Insight
fidelity, solidarity, and proved loyalty associated with it, an alternate translation would be “loyal love.”” [1]
Because of this loyal love, the psalmist can count on Jehovah as his “rock of refuge” as he ends the psalm and
the wicked with their apparent impunity will end
“Can a throne of corruption be allied with you

While it is framing trouble in the name of the law?
They make vicious attacks on the righteous one
And condemn the innocent one to death.
But Jehovah will become a secure refuge for me,
My God is my rock of refuge.
He will make their wicked deeds come back upon them.
He will do away with them by means of their own evil.
Jehovah our God will do away with them.” (94: 20-23)
Whatever the injustice I might potentially go through, this psalm reminds me that Jehovah is aware of it.
Although the perpetrators may do unjust things with apparent impunity, there is a day of reckoning from the God
of vengeance. What is important is to build that confidence on God’s loyal love and based on that He will act in
due time and help me endure because He is to me like to the psalmist “a secure refuge”.
Additional reading: https://www.jw.org/en/publications/books/draw-close/justice/gods-sovereignty-no-injustice/
References
365 | P a g e
19.93 Psalm 95
19.93.1 Psalm 95 - Part 1
Psalm 95 is a positive song of praise to Jehovah God. But, it also contains a warning for Bible readers to reflect
on. This is how Bible scholars see the structure of the content of this psalm, divided into two sections
“PSALM 95 does not read like a "typical" psalm. The first half, vv. 1-7a, is an exhortation to praise Yahweh. The
second half, vv. 7b-11, is a word of warning against hardening one's heart and ends on an altogether sour note:
"As I swore in my wrath: ‘surely they shall not enter my rest.’" This second half follows abruptly upon the first,
apparently without the slightest indication that these two halves belong together. As a result, many form-critics
have argued that Psalm 95 is composed of two songs that were sung in the cult. Congregational praise was
followed by a prophetic warning, in what Gunkel called wechselnde Stimmen.” [1]
The second half of Psalm 95 refers back to the historical incident in the early days of Israel in the wilderness.
One paper commented about this and its later application by the apostle Paul in his letter to the Hebrews
”Such similarities are hard to ignore and, indeed, Pfitzner argues that Psalm 95 itself is an ‘application’ of
Numbers 14 and consequently Hebrews 3’s use of the psalm necessitates an allusion to the Numbers text.3
Furthermore, in a detailed study of the use of Psalm 95 in Hebrews 3:7–4:11, Albert Vanhoye argues that,
although the Masoretic psalm alludes to a general picture of wilderness faithlessness, the LXX version, with its
particular translation of key phrases and place names (or indeed the absence of them), depicts a specific
Israelite apostasy, namely that of the spies’ rebellion at Kadesh Barnea in Numbers 14. He thus conceives of
Hebrews 3–4/Psalm 95 as specifically positioning the audience at the threshold of the Promised Land, a direct
contrast with Ernst Käsemann’s prior, celebrated characterisation of them as a ‘wanderende Gottesvolk’
(‘wandering people of God’).” [2]
In other words, some scholars due to the way the Septuagint (LXX) translated the Hebrew to Greek made it
appear that the reference was at Meribah-Kadesh. I will look into this in the second installment of my reflection
of this psalm.
Psalm 95 opens with praises to Jehovah God
“Come, let us shout joyfully to Jehovah!
Let us shout in triumph to our Rock of salvation.
Let us come into his presence with thanksgiving;
Let us sing and shout in triumph to him.
For Jehovah is a great God,
A great King over all other gods.” (95: 1-3)
The term “King” echoes the theme of God’s sovereignty. Jehovah God is the real Sovereign not just for Israel
alone, but for the entire universe of physical and spirit intelligent beings. While the neighbors of Israel like
Canaan promote worship of a pantheon of mythological gods, God is over all of them who were merely made of
wood or stone.
The psalmist inspires his fellow worshiper of Jehovah God to celebrate that significant fact through songs and
shouts of praise. The next verses celebrate Jehovah God as Creator or “Maker”
“In his hand are the depths of the earth;

The mountain peaks belong to him.
The sea, which he made, belongs to him,
And his hands formed the dry land.
Come, let us worship and bow down;
Let us kneel before Jehovah our Maker.” (95: 4-6)
The verses echo God’ creative works of Genesis and appropriately calling God as “Maker” or Creator. It is
interesting that the view that the universe appeared without an Intelligent Designer or First Cause is no longer
viewed as viable in the light of recent discoveries and developments in the study of the cell and the beginning of
the universe. Today, intelligent people are faced with a choice - accept the imagination and speculation of
366 | P a g e
atheist-scientists as to how the universe began or accept what the Bible says so simply that “in the beginning,
God created.”
Additional reading: https://www.jw.org/en/publications/books/was-life-created/
References
[1] Enns, Peter. “Creation and Re-creation: Psalm 95 and its Interpretation in Hebrews 3:1-4:13”, Westminster
Theological Journal 55 (1993), p. 255.
[2] Allen, David. “More Than Just Numbers- Deuteronomic Influence in Hebrews 3:7-4:11”, Tyndale Bulletin
58.1 (2007), p. 130.
367 | P a g e
19.93.2 Psalm 95 - Part 2

Psalm 95 contains warning for Bible readers today. The remainder of the psalms serves as sort of a warning to
Israel citing the negative experiences back when Israel left Egypt and wandered in the wilderness
“For he is our God,

And we are the people of his pasture,
The sheep in his care.
Today if you listen to his voice,
Do not harden your heart as at Merʹi·bah,
As in the day of Masʹsah in the wilderness,
When your forefathers tested me;
They challenged me, though they had seen my works.
For 40 years I felt a loathing toward that generation, and I said:
“They are a people who always go astray in their hearts;
They have not come to know my ways.”
So I swore in my anger:
“They will not enter into my rest.”” (95: 7-11)
The speaker has changed as the psalm continues, transitioning from the metaphor of shepherd and flock. It
was Jehovah God who created the nation of Israel, binding them into a covenant through the Mosaic covenant
law which Israel willingly committed to uphold. They became since then Jehovah God’s pasture. A Bible reader
need to remember this as he reads along in the Old Testament.
At this point, Jehovah God speaks in the psalm reminding the present generation not to imitate their forefathers.
It cited the incident in Meribah and Massah, a reference to the two different accounts found in the Bible. But
since the reference in parallel is for both Meribah and Massah on which account does this refer to? The Bible-
“One of the names for the place near Rephidim where the Israelites received a miraculous supply of water. As
instructed by Jehovah, Moses and some of the older men of Israel went to the rock in Horeb. There Moses
struck the rock. The water that then began to issue forth flowed as a river there in the wilderness. Moses
subsequently named the place Massah (meaning “Testing; Trial”) because the Israelites had put Jehovah to the
test by their faithless murmuring, and on account of their quarreling, he called it Meribah (meaning
“Quarreling”).—Ex 17:1-7; Ps 105:41.
Shortly before his death Moses warned Israel not to put Jehovah to the test as they had done at Massah. (De
6:16; see also De 9:22.) Then, in blessing Israel, he again took note of this event, indicating that it had resulted
in testing Levi. (De 33:8) In this case Levi may mean the heads of the tribe, that is, Moses and Aaron.
Later, the psalmist admonished the Israelites not to harden their hearts like the generation that wandered in the
wilderness. His reference to Meribah and Massah evidently alludes to Israel’s murmuring for water at Rephidim,
the incident being representative of their faithless course throughout the entire 40-year period. (Ps 95:8-11)” [3]
This combined references Meribah and Massah is different from the second time it happened near the end of
the 40-year period on a different Meribah. Insight explains
“The name “Meribah” was later also given to a location near Kadesh, the reason for the name likewise being
Israel’s quarreling with Moses and Jehovah about the lack of water. (Nu 20:1-13) Unlike the place near
Rephidim, where the Israelites encamped less than two months after coming out of Egypt (Ex 16:1; 17:1; 19:1),
this Meribah did not bear the name Massah. The Scriptures sometimes distinguish it from the other location by
referring to “the waters of Meribah” (Ps 106:32) or “the waters of Meribah at Kadesh.” (Nu 27:14; De 32:51)” [4]
It is interesting to compare how the apostle Paul quoted this entire second half in his letter to the Hebrews
“Therefore, just as the holy spirit says,
“Today if you listen to his voice,
do not harden your hearts as on the occasion of provoking to bitter anger,
as in the day of testing in the wilderness,
368 | P a g e
where your forefathers put me to the test

and tried me, despite seeing my works for 40 years.
This is why I became disgusted with this generation and said:
‘They always go astray in their hearts,
and they have not come to know my ways.’
So I swore in my anger:
‘They will not enter into my rest.” (Hebrews 3: 7-11)
The apostle Paul was quoting from the Greek Septuagint (LXX) translation of Psalm 95 while the Psalm 95 is
from the Hebrew Masoretic Text (MT). I will list the most significant differences below
* “at Meribah” (MT)

“as on the occasion of provoking to bitter anger” (LXX)
* “of Massah” (MT)

“of testing in the wilderness” (LXX)
* “though they had seen my works. For 40 years” (MT)

“despite seeing my works for 40 years” (LXX)
* “I felt a loathing for this generation” (MT)

“This is why I became disgusted with this generation”
* “They are a people who always go astray in their hearts” (MT)

“They always go astray in their hearts” (LXX)
Scholars took note that the LXX has combined the 40 years with the previous statement when compared to the
MT. The MT appears to carry the message that after the incidents in Meribah and Massah, 40 years followed
where God felt angry and disappointed against Israel. The LXX appears to carry the message that the 40 years
had already gone by. God was saying that He was extremely disappointed after those 40 years.
The LXX will then infer that the second incident in Meribah-Kadesh is included in this reading of Psalm 95 using
LXX.
Insight explains
“This appears to be the thought conveyed by the quotation of the psalmist’s words (from the Greek Septuagint)
found at Hebrews chapter 3: “Do not harden your hearts as on the occasion of causing bitter anger [Meribah],
as in the day of making the test [Massah] in the wilderness, in which your forefathers made a test of me with a
trial, and yet they had seen my works for forty years [literally, “and they saw my works forty years”].” (Heb 3:8, 9)
Both Psalm 95:8 and Hebrews 3:8 may also include Israel’s later murmuring for water at the Meribah in the
Kadesh area.—Nu 20:1-13.” [3]
But the lesson here is clearly articulated by the apostle Paul
“Beware, brothers, for fear there should ever develop in any one of you a wicked heart lacking faith by drawing
away from the living God.” (Hebrews 3:12)
This is something that I need to actively monitor that I don’t develop a wicked heart. The consequence would be
fatal as God declared, ‘They will not enter into my rest’.
Additional reading: https://www.jw.org/en/publications/magazines/ws20150115/jehovah-fortify-safeguard-

marriage/
References
369 | P a g e
[1] Massah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 350.
[2] Meribah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 379.
[3] Massah. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 351.
370 | P a g e
19.94 Psalm 96
Do I fully appreciate the impact in my life of God’s sovereignty? Psalm 96 teaches me a lot of things.
Another royal enthronement psalm. This types of psalms are songs in high spirit, full of praise for Jehovah God,
Israel’s sovereign King. It has no superscription like most psalms in Book IV other than the ones associated with
Moses.
“Sing to Jehovah a new song.

Sing to Jehovah, all the earth!” (96:1)
Singing has been part of the worship of Jehovah God ever since Miriam led Israel in a victorious song after
Jehovah drowned the Egyptian forces in the Red Sea (Exodus 15:21)
“Mirʹi·am sang in response to the men:

“Sing to Jehovah, for he has become highly exalted.
The horse and its rider he has hurled into the sea.”
What is it about a “new song”? The Bible-based encyclopedia Insight commented on the use of this phrase in
the Bible
“References to “a new song” appear not only in the Psalms but also in the writings of Isaiah and the apostle
John. (Ps 33:3; 40:3; 96:1; 98:1; 144:9; 149:1; Isa 42:10; Re 5:9; 14:3) An examination of the context
surrounding most occurrences of the expression “new song” reveals that such is sung because of a new
development in Jehovah’s exercise of his universal sovereignty. As joyfully proclaimed in Psalm 96:10:
“Jehovah himself has become king.” The new developments in Jehovah’s extension of his kingship, as well as
what these signify for heaven and earth, appear to be the subject of this “new song.”—Ps 96:11-13; 98:9; Isa
42:10, 13.” [1]
The invitation to sing goes on
“Sing to Jehovah; praise his name.

Proclaim the good news of his salvation day after day.
Declare his glory among the nations,
His wonderful works among all the peoples.” (96: 2, 3)
In these two verses, there are key verbs that are associated with “sing”. These are “praise”, “proclaim”, and
“declare”. What is the significance for Bible readers of these action words? A Bible-based publication explains
“Should not our sense of wonder over God’s grand works move us to speak of him, of what he has done, and of
what he will yet do? The answer is obvious—we should “declare among the nations his glory, among all the
peoples his wonderful works.” (Psalm 96:3-5) Yes, we can manifest our humble appreciation for the wonderful
works of God by sharing with others what we have learned about him. Even if they grew up in a society that
dismissed the Creator, our positive, informative expressions may awaken them to recognize God. More than
that, it may move them to want to learn of and serve the one who “created all things,” the Doer of wonderful
works, Jehovah.—Revelation 4:11.” [2]
In the New Testament, the work of giving a witness is in fact a major task given all Christians. It carries the
same thought of giving praise, proclaiming or declare the wonderful works of God. In the following verses, the
psalmist gave reasons why anyone ought to pick up his invitation to praise God and sing a new song
“Jehovah is great and most worthy of praise.

He is more awe-inspiring than all other gods.
All the gods of the peoples are worthless gods,
But Jehovah is the one who made the heavens.” (96: 4. 5)
371 | P a g e
The psalmist has compared the living God to idols made of wood and stone and worshipped by men as their
gods. There is simply no comparison. Insight explains further
“Today many of the gods mentioned in the Bible are little more than a name. Although their worshipers at times
even sacrificed their own children to them, the false gods were unable to rescue those who looked to them for
aid in time of need. (2Ki 17:31) Hence, in the face of his military successes, the king of Assyria, through his
spokesman Rabshakeh, boasted: “Have the gods of the nations at all delivered each one his own land out of
the hand of the king of Assyria? Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim,
Hena and Ivvah? Have they delivered Samaria out of my hand? Who are there among all the gods of the lands
that have delivered their land out of my hand, so that Jehovah should deliver Jerusalem out of my hand?” (2Ki
18:28, 31-35) But Jehovah did not fail his people as had those false gods. In one night the angel of Jehovah
killed 185,000 in the camp of the Assyrians. Humiliated, the proud Assyrian monarch Sennacherib returned to
Nineveh, later to be murdered by two of his sons in the temple of his god Nisroch. (2Ki 19:17-19, 35-37) Truly,
“all the gods of the peoples are valueless gods; but as for Jehovah, he has made the very heavens.”—Ps 96:5.”
[3]
After giving out his reason why anyone who recognizes and appreciates Jehovah God should praise and sing to
Him, the psalmist continues to incite others to give to Jehovah, the Creator, what is due Him
“In his presence are majesty and splendor;

Strength and beauty are in his sanctuary.
Give Jehovah his due, you families of the peoples,
Give Jehovah his due for his glory and strength.
Give Jehovah the glory due his name;
Bring a gift and come into his courtyards.
Bow down to Jehovah in holy adornment;
Tremble before him, all the earth!
Declare among the nations: “Jehovah has become King!
The earth is firmly established, it cannot be moved.
He will judge the peoples fairly.”
Let the heavens rejoice, and let the earth be joyful;
Let the sea thunder and all that fills it;
Let the fields and everything in them rejoice.
At the same time let all the trees of the forest shout joyfully
Before Jehovah, for he is coming,
He is coming to judge the earth.
He will judge the inhabited earth with righteousness
And the peoples with his faithfulness.” (96: 6-13)
The psalmist is familiar with the beauty of the sanctuary in Jerusalem, Jehovah God’s temple, and its expensive
decorations made of gold and precious stones. No one is to approach Him without a gift or in an improper attire.
It should be in holy adornment. The psalmist clearly proclaim God’s sovereignty in the words, “Jehovah has
become King!”.
Psalm 96 has reminded me of the Christian obligation to “preach the good news of the kingdom” in all the
inhabited earth and the reasons why I need to shoulder that responsibility. Jehovah God deserves it and He will
soon come to judge the world through His Son, the Messiah, the Lord Jesus.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-simplified-june-2017/uphold-

jehovah-gods-sovereignty/
372 | P a g e
References
[1] Song. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 994.
[2] “Behold the Doer of Wonderful Things!”, The Watchtower, April 15, 2001, p. 8.
[3] Gods and Goddesses. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 979.
373 | P a g e
19.95 Psalm 97
Another royal enthronement psalm like Psalm 96. It is a psalm in high spirits, positive tone, and is focused on
glorifying the Sovereign Lord Jehovah God.
It opens straightaway with a proclamation
“Jehovah has become King!
Let the earth be joyful.
Let the many islands rejoice.
Clouds and thick gloom are all around him;
Righteousness and justice are the foundation of his throne.” (97: 1, 2)
Now, it is fairly obvious that the psalms highlight God’s sovereignty the most and forefront. Jehovah has always
been King ever since His creative ways started. He dominates His creation, starting with His invisible intelligent
creation, the angels, who are organized into a mighty army. This is why the Bible calls Jehovah as “Jehovah of
armies”, in charge of a powerful, mighty spirit forces. The Bible record discloses that one angel can slaughter
185,000 able-bodied enemy soldiers in one night.
Unlike human rulers, Jehovah’s sovereignty is characterized by righteousness and justice. Other parts of the
Bible picture Jehovah God as sitting on a throne as part of a vision. Of course, it is not a literal throne He being
a spirit. But such pictures and its association are common illustration of Jehovah’s throne. The succeeding
verses goes to show the fear-inspiring scene around Jehovah God’s throne - fire or lightning, clouds and thick
gloom - similar to the scene in Mount Sinai
“Fire goes before him

And consumes his adversaries on every side.
His lightning bolts light up the land;
The earth sees it and trembles.
The mountains melt like wax before Jehovah,
Before the Lord of the whole earth.
The heavens proclaim his righteousness,
And all the peoples see his glory.
Let all those serving any carved image be put to shame,
Those who boast about their worthless gods.
Bow down to him, all you gods.” (97: 3-7)
Due to this fear-inspiring scene that is associated with God, the non-living or inanimate idol gods are no
comparison. In this psalm, Jehovah God is called King with a capital K, Lord of the whole earth, and in the
succeeding verses, Most High over all the earth
“Zion hears and rejoices;

The towns of Judah are joyful
Because of your judgments, O Jehovah.
For you, O Jehovah, are the Most High over all the earth;
You are exalted far above all other gods.
O you who love Jehovah, hate what is bad.
He is guarding the lives of his loyal ones;
He rescues them from the hand of the wicked.” (97: 8-10)
The psalm shows that Jehovah’s people rejoice over His exercise of His sovereignty - “Zion hears and rejoices”.
But Jehovah’s rule features His righteousness, His subjects need to “hate what is bad”. If they do so, the psalm
has a promise, Jehovah God will ‘guard’ and ‘rescue’ them. A Bible-based publication comments on this
promise
374 | P a g e
“In his loving-kindness, Jehovah repeatedly comes to the aid of his people when they are in distress. The
psalmist tells us: “He is guarding the souls of his loyal ones; out of the hand of the wicked ones he delivers
them.” (Psalm 97:10) Consider his dealings with the nation of Israel. After their miraculous deliverance through
the Red Sea, the Israelites proclaimed in song to Jehovah: “You in your loving-kindness [or, “loyal love,”
footnote] have led the people whom you have recovered.” (Exodus 15:13) The deliverance at the Red Sea
certainly was an act of loyal love on Jehovah’s part. Moses therefore told the Israelites: “It was not because of
your being the most populous of all the peoples that Jehovah showed affection for you so that he chose you, for
you were the least of all the peoples. But it was because of Jehovah’s loving you, and because of his keeping
the sworn statement that he had sworn to your forefathers, that Jehovah brought you out with a strong hand,
that he might redeem you from the house of slaves, from the hand of Pharaoh the king of Egypt.”—
Deuteronomy 7:7, 8.” [1]
The psalm ends with a positive note addressing the community of loyal ones
“Light has flashed up for the righteous

And rejoicing for those upright in heart.
Rejoice in Jehovah, you righteous ones,
And give thanks to his holy name.” (97: 11, 12)
In what sense has ‘light’ flashed up for the righteous? The Bible uses ‘light’ to denote many things. The Bible-
based encyclopedia has this to say for its use in this psalm
“A bright prospect, such as salvation or deliverance, is at times referred to under the figure of light. (Es 8:16; Ps
97:11; Isa 30:26; Mic 7:8, 9)” [2]
With Jehovah as the rightful sovereign ruler, there is much to rejoice in for those who uphold or stay loyal to His
sovereignty. Sadly in today’s world, God is not a factor in the choices and standards of many. His righteousness
is considered aged, backward, and non-inclusive. But soon Jehovah God will impose His sovereignty again on
the earth and will lead to the removal of all opposing God’s sovereignty.
The last book of the Bible held up that future
and of his Christ, and he will rule as king forever and ever.”” (Revelation 11: 15)
Additional reading: https://www.jw.org/en/publications/books/happy-life/how-can-gods-guidance-bring-us-

happiness-now/
References

[2] Light. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 255.
*** it-2 p. 524 Obeisance ***
“Hebrews 1:6 also shows that even the angels render obeisance to the resurrected Jesus Christ. Many
translations of this text here render pro·sky·neʹo as “worship,” while some render it by such expressions as “bow
before” (AT; Yg) and ‘pay homage’ (NE). No matter what English term is used, the original Greek remains the
same and the understanding of what it is that the angels render to Christ must accord with the rest of the
Scriptures. Jesus himself emphatically stated to Satan that “it is Jehovah your God you must worship [form of
pro·sky·neʹo], and it is to him alone you must render sacred service.” (Mt 4:8-10; Lu 4:7, 8) Similarly, the angel(s)
told John to “worship God” (Re 19:10; 22:9), and this injunction came after Jesus’ resurrection and exaltation,
showing that matters had not changed in this regard. True, Psalm 97, which the apostle evidently quotes at
Hebrews 1:6, refers to Jehovah God as the object of the ‘bowing down,’ and still this text was applied to Christ
Jesus. (Ps 97:1, 7) However, the apostle previously had shown that the resurrected Christ is “the reflection of
[God’s] glory and the exact representation of his very being.” (Heb 1:1-3) Hence, if what we understand as
375 | P a g e
“worship” is apparently directed to the Son by angels, it is in reality being directed through him to Jehovah God,
the Sovereign Ruler, “the One who made the heaven and the earth and sea and fountains of waters.” (Re 14:7;
4:10, 11; 7:11, 12; 11:16, 17; compare 1Ch 29:20; Re 5:13, 14; 21:22.) On the other hand, the renderings “bow
before” and ‘pay homage’ (instead of “worship”) are in no way out of harmony with the original language, either
the Hebrew of Psalm 97:7 or the Greek of Hebrews 1:6, for such translations convey the basic sense of both
hish·ta·chawahʹ and pro·sky·neʹo.
376 | P a g e
19.96 Psalm 98
The time will come when the Lord Jesus will serve his role as Judge of the inhabited earth. The function was
delegated to him by his Father. How will I fare the day the Lord Jesus sits as a judge? This function is
celebrated in the psalms.
Bible scholars classify this psalm as another royal enthronement psalm. One paper commented on this
hypothetical festival which was patterned after Canaanite practice
“While many scholars have demonstrated the dubiousness of such a hypothetical festival in ancient Israel and
have attempted modified genre identification, new insight into the function of these psalms illuminates many
points of interpretation. “ [1]
In other words, scholars are trying to fit the Bible based on genre and assume that the same Canaanite practice
is performed by Israel.
There is a superscription
“A melody.”
Just like other royal psalms, it celebrate Jehovah God as King
“Sing to Jehovah a new song,

For he has done wonderful things.
His right hand, his holy arm, has brought about salvation.” (98:1)
What this “salvation” is not clear from a historical context. Could it be referring to the salvation Jehovah God
gave Israel when they left Egypt under the leadership of Moses? It is not certain. The psalm continues
“Jehovah has made known his salvation;

He has revealed his righteousness before the nations.
He has remembered his loyal love and faithfulness to the house of Israel.
All the ends of the earth have seen the salvation by our God.” (98: 2, 3)
Jehovah is very active in these verses - made known, revealed, and remembered - leading to actions that led to
their salvation. God’s act is not a secret for the psalm says ‘all the ends of the earth’ are a witness.
The next verses are celebratory
“Shout in triumph to Jehovah, all the earth.

Be cheerful and shout joyfully and sing praises.
Sing praises to Jehovah with the harp,
With the harp and the melodious song.
With the trumpets and the sound of the horn,
Shout in triumph before the King, Jehovah.” (98: 4-6)
This spirit has been reflected even since the early days of Moses and the first celebration of victory for Israel
because of Jehovah. During welcome victory marches, songs are sung in celebratory spirit. Jehovah God as
the victorious warrior-commander carries this motif.
The psalmist even invites everybody else to do the same for Jehovah God as King
“Let the sea thunder and all that fills it,
377 | P a g e
The earth and those dwelling in it.

Let the rivers clap their hands;
Let the mountains shout joyfully together
Before Jehovah, for he is coming to judge the earth.
He will judge the inhabited earth with righteousness
And the peoples with fairness.” (98: 7-9)
The theme of Jehovah God both as King and as judge of the earth has appeared several times in the psalm.
But, as the story of divine sovereignty progressed, Jehovah has delegated this to His chosen Messiah, His own
Son to be both the heir of the Davidic kingship covenant and to be the appointed judge for the whole earth.
The Bible-based encyclopedia Insight explains the role of His Son Jesus
“Jehovah God is the ultimate Judge of mankind. However, he delegates the actual work of judging. According to
Acts 17:31, the apostle Paul said that God “has set a day on which he purposes to judge the inhabited earth in
righteousness by a man whom he has appointed.” This appointed Judge is the resurrected Jesus Christ. (John
5:22)” [2]
Additional reading: https://www.jw.org/en/publications/magazines/w20140215/hail-christ-glorious-king/
References
[1] Longman III, Tremper. “Psalm 98: A Divine Warrior Victory Song”, Journal of Evangelical Theological Society
27/3 (September 1984), p. 267.
[2] What Does the Bible Really Teach?, Jehovah’s Witnesses, 2014, p. 213.
378 | P a g e
19.97 Psalm 99
Soon, God’s sovereignty on the earth will be vindicated. What is the Bible teaching me about God’s sovereignty?
This is the last of the series of psalms celebrating God’s sovereignty. The expression “Jehovah has become
King” has been used in the series of short psalms in Book IV. However, critical scholars associate these
expressions as a religious exercise patterned after Babylonian pagan practices in a so-called festival of
enthronement. But is there basis for this? One paper responds
“Sigmund Mowinckel sees the cultic setting that would have formed the backdrop for the majority of the psalms
in a great New Year Festival in autumn in which YHWH was celebrated as the enthroned king of the universe in
the temple of Jerusalem. The reasons that he postulates for such a position are: a) the number of psalms that
refer explicitly to kingship and to YHWH's kingship, b) the testimony in the Mishnah that a New Year Feast was
celebrated, c) the corroboration of this Feast in Babylon and in Ugarit. Some presuppositions in these proofs
are questionable. Mowinckel gives priority to the theology of kingship over against priority to the theology of
covenant. And this we shall see is probably the most crucial issue to unravel for determining the cultic setting of
the psalms.
To what extent did the theology of the monarchy break with covenant theology or to what extent did the
theology of the monarchy give expression to and build on the mosaic covenant tradition? Secondly, if in fact
Israel celebrated a New Year Festival along the lines of Babylon and Ugarit, this would have been one
celebration among many. To make this the central feast has no basis in the historical writings, nor in the
Mishnah.” [1]
However, other papers noted the similar concept of gods supporting their designated kings in Canaan. One
paper wrote
“Another important phenomenon developed with the spread of kingship throughout the Near East, namely the
ideology that deity, as the bestower of earthly kings’ power, was actually the ultimate king. “Among the Semitic
peoples which got beyond the mere tribal stage and developed a tolerably organized state, the supreme deity
was habitually thought of as king.” Although this heavenly king was believed to be the ultimate ruler, “divine
sovereignty was conceived as a kingship precisely similar to human kingship.” The god-king shared the same
attributes, benefits, and especially responsibilities as the earthly king. “What the Semitic communities asked,
and believed themselves to receive, from their god as king lay mainly in three things: help against their enemies,
counsel by oracles or soothsayers in matters of national difficulty, and a sentence of justice when a case was
too hard for human decision.” Thus we begin to see the enthronement of gods, such as Ra in Egypt, and El and
Ba’al in Canaan, as well as many others.” [2]
The psalm opens with the announcement
“Jehovah has become King. Let the peoples tremble.
He sits enthroned above the cherubs. Let the earth shake.
Jehovah is great in Zion,
And he is high over all the peoples.” (99: 1,2)
When the Bible opened with Jehovah God creating everything there is in the first book of Genesis, it introduced
Jehovah as the supreme sovereign by virtue of being the source of everything that exists. This is acknowledged
across the Bible up to the last book. In Revelation 4:11, I find this
“You are worthy, Jehovah our God, to receive the glory and the honor and the power, because you created all
things, and because of your will they came into existence and were created.”
And a similar declaration in Revelation 11: 17
““We thank you, Jehovah God, the Almighty, the one who is and who was, because you have taken your great
power and begun ruling as king.”
379 | P a g e
But unlike the mythical stories of non-gods designating human kings as their rulers, Jehovah God is a living
God and universal Sovereign.
The reference to “cherubs” and earth shaking bring back to mind the Ark of the Covenant where Jehovah God
symbolically sits on top of the cover with sculpted cherubs on it. It also brings to mind the experience of Israel in
Mount Sinai when the earth shook in God’s presence.
All these declarations of kingship have taken on a special meaning when according to Bible chronology,
Jehovah God has installed His Messianic king in the heavens in October 1914. Finally, the waiting period that
the Bible mentioned about the Lord Jesus is over. The Bible says in Hebrews 10:13, written by the apostle Paul
“But this man offered one sacrifice for sins for all time and sat down at the right hand of God, from then on
waiting until his enemies should be placed as a stool for his feet.”
In the next verses, the psalmist twice identified God’s trait of holiness
“Let them praise your great name,

For it is awe-inspiring and holy.
He is a mighty king who loves justice.
You have firmly established what is upright.
You have brought about justice and righteousness in Jacob.
Exalt Jehovah our God and bow down at his footstool;
He is holy.” (99: 3-5)
In the Bible, starting from the books of the Torah (the first five books of the Bible, written by Moses) holiness is
associated with Jehovah God. The sanctuary arrangement and its surrounding space and access to it delivered
the message that God who lives symbolically in that tent is a holy God. It will be fatal for anyone unclean to
come to the presence of the holy God. The Bible-based encyclopedia explains further the attribute of holiness
when it comes to Jehovah God
“The quality of holiness belongs to Jehovah. (Ex 39:30; Zec 14:20) Christ Jesus addressed him as “Holy
Father.” (Joh 17:11) Those in the heavens are shown declaring: “Holy, holy, holy is Jehovah of armies,”
attributing to him holiness, cleanness in the superlative degree. (Isa 6:3; Re 4:8; compare Heb 12:14.) He is the
Most Holy One, superior to all others in holiness. (Pr 30:3; here the plural form of the Hebrew word translated
“Most Holy” is used to denote excellence and majesty.) The Israelites were frequently reminded that Jehovah is
the Source of all holiness as they observed the words “Holiness belongs to Jehovah” that were engraved on the
shining gold plate on the high priest’s turban. This plate was called “the holy sign of dedication,” showing that
the high priest was set apart to a service of special holiness. (Ex 28:36; 29:6) In Moses’ victory song after the
deliverance through the Red Sea, Israel sang: “Who among the gods is like you, O Jehovah? Who is like you,
proving yourself mighty in holiness?” (Ex 15:11; 1Sa 2:2) As an added guarantee of the carrying out of his word,
Jehovah has even sworn by his holiness.—Am 4:2.” [3]
The psalm went back to the early history of Israel, identifying its early leaders Moses, Aaron, and Samuel
“Moses and Aaron were among his priests,
And Samuel was among those calling on his name.
They would call to Jehovah,
And he would answer them.” (99: 6)
In what sense was Moses a priest? Insight explains

”Moses was called a priest, at Psalm 99:6, because of his mediatorship and his being designated to perform
the sanctification service at the sanctuary, in which Aaron and his sons were inducted into the priesthood.
Moses interceded for Israel, calling upon Jehovah’s name. (Nu 14:13-20) T” [4]
The psalm ended with further references to the journey of Israel in the wilderness and again emphasizing for
the third time that Jehovah God is holy (99: 7-9)
380 | P a g e
Additional reading: https://www.jw.org/en/publications/books/good-news-from-god/what-is-gods-kingdom/
References
[1] “The Royal Psalms/Enthronement”, p. 37.

[2] Stewart, Jeremy. “King of Kings: The Enthronement of Yahweh”, Studia Antiqua Vol 2, Number 1, June 2002,
p. 104.
[3] Holiness. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1127.
[4] Priest. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 686.
381 | P a g e
19.98 Psalm 100

Doxology.
A melody of thanksgiving.
100 Shout in triumph to Jehovah, all the earth.
2
Serve Jehovah with rejoicing.
Come into his presence with joyful shouting.
*** w95 1/15 p. 19 par. 13 Serve Jehovah With Joy of Heart ***
Joy must be a feature of our service to God. This was shown in a melody of thanksgiving in which the
psalmist sang: “Shout in triumph to Jehovah, all you people of the earth. Serve Jehovah with rejoicing. Come in
before him with a joyful cry.” (Psalm 100:1, 2) Jehovah is “the happy God” and wants his servants to find joy in
carrying out their dedication to him. (1 Timothy 1:11) People of all nations should exult in Jehovah, and our
expressions of praise should be strong, like the ‘triumphant shout’ of a victorious army. Since service to God is
refreshing, it should be accompanied by rejoicing. Hence, the psalmist urged people to come into God’s
presence “with a joyful cry.”
3
Know that Jehovah is God.
He is the one who made us, and we belong to him.
We are his people and the sheep of his pasture.
*** ip-2 chap. 4 p. 47 par. 4 “You Are My Witnesses”! ***
Jehovah has a special interest in Israel because the nation belongs to him. It is his own personal creation in
fulfillment of the Abrahamic covenant. (Genesis 12:1-3) Thus, Psalm 100:3 says: “Know that Jehovah is God. It
is he that has made us, and not we ourselves. We are his people and the sheep of his pasturage.” As Israel’s
Creator and Repurchaser, Jehovah will bring his people safely back to their homeland. Impediments, such as
waters, flooding rivers, and fiery deserts, will not hinder or harm them, just as similar things did not slow their
forefathers when en route to the Promised Land a thousand years earlier.
4
Come into his gates with thanksgiving,
Into his courtyards with praise.
Give thanks to him; praise his name.
*** w99 1/15 pp. 18-19 par. 12 Lift Up Loyal Hands in Prayer ***
Regarding God, the psalmist sang: “Come into his gates with thanksgiving, into his courtyards with praise.
Give thanks to him, bless his name. For Jehovah is good; his loving-kindness is to time indefinite, and his
faithfulness to generation after generation.” (Psalm 100:4, 5) Today, people of all nations are entering the
courtyards of Jehovah’s sanctuary, and for this we can give him praise and thanks. Do you express gratitude to
God for the local Kingdom Hall and demonstrate your appreciation by regularly assembling there with those
who love him? While there, do you heartily raise your voice in songs of praise and thankfulness to our loving
heavenly Father
5
For Jehovah is good;
His loyal love endures forever,
And his faithfulness through all generations.
382 | P a g e
19.99 Psalm 101

Can the Bible teach me to avoid sending forwards, chain emails, and viral posts that are falsehoods and unkind
of other people? Can the Bible help me to think doubly critical and prevent falling into the trap of urgently
forwarding lies?
Another psalm considered a royal psalm by Bible scholars. It shows how the psalmist will reflect in his life the
sense of loyal love and justice that Jehovah God demonstrates to His people Israel. How can I emulate this
psalmist attitude in my own life? This is my reflection note.
This one has a superscription after several psalms from Book IV that did not have them. It is attributed to David
The psalm opens with a celebratory note
“I will sing about loyal love and justice.

To you, O Jehovah, I will sing praises.
I will act with discretion and blamelessness.
When will you come to me?
I will walk with integrity of heart inside my house.” (101: 1, 2)
The psalmist is in a very good mood. He is into singing but not just about any song. It is a song about God and
His key qualities of “loyal love” and “justice”. How do I know that these qualities are about Jehovah God? It has
something to do with Hebrew poetry’s use of parallelism. The second line echoes or amplifies the first line.
The psalmist sings from the heart. How do I know that? Because what he sings about reflects how he wants to
conduct himself. He wants to walk with integrity but not just publicly when seen by outsiders but even inside his
house. One Bible publication noted that portion
“If Jehovah is real to us, then we will take his feelings into account when we make decisions. For example, we
would not even consider engaging in wrongdoing and then try to hide our sins from Christian elders or family
members. Rather, we endeavor to walk with God even when no fellow human can see us. Like King David of
old, we resolve: “I shall walk about in the integrity of my heart inside my house.”—Psalm 101:2.” [1]
That is worth emulating. Someone who praises Jehovah God for His wonderful qualities and who does it in
sincerity conducts himself according to God’s expected standard of what is right and wrong. I work hard to be
someone like that whose principles cannot be compromised because of greed and corruption or because of
difficulties. But, the psalmist will also do one thing, to avoid corrupting his integrity, he has to choose his
company wisely. He continues
“I will not set anything worthless before my eyes.
I hate the deeds of those who deviate from what is right;
I will have nothing to do with them.” (101: 3)
The Bible teaches that sin begins with what one sees, then thinks or desires, which he will later act upon. That
is how Eve fell to the trap of the Devil. The Bible recalls this aspect in Genesis 3:6
“Consequently, the woman saw that the tree was good for food and that it was something desirable to the eyes,
yes, the tree was pleasing to look at.”
A Bible-based publication commented on the power of what we look at

Similarly, King David resolved: “I shall not set in front of my eyes any good-for-nothing thing.” (Ps. 101:3)
Whatever might damage our clean conscience and our relationship with Jehovah is for us a “good-for-nothing
thing.” That would include any temptation that appeals to our eyes and threatens to seduce our heart into
wrongdoing.
383 | P a g e
On the other hand, we certainly would never want to become, in a sense, a “good-for-nothing thing” to others by
tempting them to contemplate wrongdoing. We therefore take seriously the Bible’s inspired counsel to wear
well-arranged and modest clothing. (1 Tim. 2:9) Modesty is not something we can simply define in a way that
suits us. We need to take into account the consciences and sensitivities of those around us, putting their peace
of mind and welfare ahead of our own preferences. (Rom. 15:1, 2)” [2]
A Christian has to weigh personal assertion of his or her right to dress as he or she wishes and he or she incite
others to see. In this low morality world, awash with pornography, with sex as a premier entertainment, a
Christian has serious decisions to make like the psalmist to protect their integrity and their clean relationship
with Jehovah God. They also have to shun company that enjoys such things to avoid falling into the same trap.
The psalmist is worth emulating with his convictions expressed below
“A crooked heart is far from me;

I will not accept what is bad.
Anyone slandering his neighbor in secret,
I will silence.
Anyone with haughty eyes and an arrogant heart,
I will not tolerate.” (101: 4, 5)
Not only do we shun those who promote unbecoming Christian conduct but also unchristian speech just like
what the psalmist has expressed. Another Bible-based publication commented on this as well
“David declared: “Anyone slandering his companion in secrecy, him I silence.” (Psalm 101:5) We too can
silence slanderers if we refuse to listen to them. And a good rule is to say nothing about a person behind his
back that we would not be willing to say to his face. It is fine if we have our tongue under such control. Yet, how
important it is to control our actions too!” [3]
In order to continue praising Jehovah God, a Bible reader does not have to isolate himself or be alone. There
are others who are willing to live by God’s moral standards. The psalmist recognize this below
“I will look to the faithful ones of the earth,

So that they may dwell with me.
The one walking in blamelessness will minister to me.
No deceitful person will dwell in my house,
And no liar will stand in my presence.
Every morning I will silence all the wicked of the earth,
To cut off all wrongdoers from the city of Jehovah.” (101: 6-8)
Twice, the psalmist used the action word ‘silence’. Both instances came from the Hebrew word ‘tsamath’ that
literally can mean ‘destroy’. So, I checked other English Bibles how they rendered in their translation this
Hebrew word in Psalm 101: 5, 8. The American Standard Bible, English Standard Version, and New English
Translation used ‘destroy’ in both instances. The New International Version as well as the 2013 New World
Translation used ‘silence’. But from the root word that sounds like silence of death. This only can be spoken by
someone with authority. This is probably why bible scholars classify this as a royal psalm, a psalm spoken by
the king. In this instance, David.
In today’s era of forwards and viral posts, one may inadvertently be promoting lies and worse slander if one will
allow worthless things before his eyes and share or distribute unkind things about individuals to others. If one
will choose to keep his integrity to reflect the loyal love and justice of Jehovah God, he can avoid this trap.
Additional reading: https://www.jw.org/en/publications/magazines/w20151015/true-because-it-is-on-internet/
References
[1] “Will You Walk With God?”, The Watchtower, November 1, 2005, p. 24.
[2] “Will You Follow Jehovah’s Loving Guidance?”, The Watchtower, July 15, 2011, p. 13.
[3] “Who Can Be God’s Friend?”, The Watchtower, September 15, 1989, p. 27.
384 | P a g e
19.100 Psalm 102

19.100.1 Psalm 102 - Part 1
How should an individual respond to God’s discipline? Should he walk away from Jehovah God because it is
a painful experience or should he all the more work in getting closer to Him? This is my reflection note.
Psalm 102 is classified by bible scholars as another lament psalm. But many of them in examining the psalm
noticed that within the lament, sandwiched between two segments of laments, is an expression of hope in
Jehovah and the restoration of Zion. They also explored who is the speaker in the psalm. Some thought it is
David because the prior psalm, Psalm 101, is attributed to David and the one that followed Psalm 103. They
also took notice of the presence of the word “prayer” in the superscription which appears in the psalms
attributed to David. So, one paper concluded that the speaker is a royalty. The paper concludes on the
importance of Psalm 102 with respect to the entire book of Psalms
“Recalling the psalms in the first half of Book IV, it can now be seen how Psalms 101-102 form a literary
hinge upon which the answers to exile are given in Book IV. Without Psalm 102, there would not be decisive
turning point in the Psalter between the lamenting questions posed by Book III and the strong affirmations of
YHWH’s faithfulness and steadfast love for his people in Book IV. Considering the importance of Book IV in
the shape and message of the entire book, the declaration of the king in Psalm 102 may even be the hinge
upon which the Psalter can finally turn from lament into praise.” [1]
From an overview of how this psalm is broken up in terms of its content, one dissertation paper wrote
“Psalm 102 distinctly blends personal and corporate suffering by moving from personal (vv. 2–12) to
communal (vv. 13–23) back to personal (vv. 24–28) before concluding with communal (v. 29).17 The plight
of the psalmist matches the plight of the city and people. The city sits in ruins (v. 15) and the psalmist sits
like a bird amidst these ruins (v. 7). He eats “ashes” (v. 10) as the city sits in “dust”(v. 15). His “groans”(v. 6)
match the captives’“groans”(v. 21). His days are endangered (v. 25a) alongside the prisoners who are
“doomed to die” (v. 21). Therefore his “prayer”(v. 1, v. 2) matches “their prayer”(v. 18). The psalmist “shares
the calamity that has befallen Jerusalem and its homeless people, both in outward circumstances and in the
very depth of his soul.”Thus Psalm 102 “unites personal and corporate anguish over the demise of Zion.” [2]
Given that background, I now dig into the psalm itself, starting with the superscription
“A prayer of the oppressed one when he is in despair and pours out his concern before Jehovah.”
Although the causes of despair of the original writer maybe different from the despair that a Bible reader
might find himself, the words of appeal of the psalmist can also be owned by the Bible reader as his own
appeal to God. The psalmist opens his first lament and appeal to God
“O Jehovah, hear my prayer;

Let my cry for help reach you.
Do not hide your face from me in my time of distress.
Incline your ear to me;
Do answer me quickly when I call.
For my days are vanishing like smoke,
And my bones are charred like a fireplace.
My heart has been struck down like grass and has withered,
For I forget to eat my food.
Because of my loud groaning,
My bones cling to my flesh.
I resemble the pelican of the wilderness;
I am like a little owl among the ruins.
I lie awake;
385 | P a g e
I am like a solitary bird on a roof.

All day long my enemies taunt me.
Those who mock me use my name as a curse.
For I eat ashes as my bread,
And my drink is mingled with tears,
Because of your anger and your indignation,
For you lifted me up only to cast me aside.
My days are like a fading shadow,
And I am withering like grass.” (102: 1-11)
The feeling of isolation and distance are introduced in the beginning of the psalm - reach you, hide your face,
and answer quickly. The word picture paints the depth of sorrow - cut and withered grass, pelican in the
wilderness, little owl among the ruins, a solitary bird on a roof.
Why did the psalmist use the owl and the pelican to describe his sorrow? The Bible-based encyclopedia
explains. First on the owl,
“Also included among the ‘unclean’ birds is the Hebrew kohs, rendered by some as the “little owl” and
designated as Athene noctua. (De 14:16, KJ, NW, RS; see also Lexicon in Veteris Testamenti Libros, by
L. Koehler and W. Baumgartner, Leiden, 1958, p. 428) The little owl, about 25 cm (10 in.) in length, is one of the
most widely distributed owls in Palestine, found in thickets, olive groves, and desolate ruins. The psalmist in his
lonely affliction felt like “a little owl of desolated places.” (Ps 102:6) Appropriately, the Arabic name for this
variety of owl means the “mother of ruins.”” [3]
Now, for the pelican
“When the pelican is gorged with food, it often flies away to a lonely place, where it takes a melancholy posture,
with its head sunk on its shoulders, so motionless that it might be mistaken from a distance for a white stone.
The bird assumes this attitude for hours at a time, thus befitting the melancholy inactivity to which the psalmist
refers when he illustrates the poignancy of his grief by writing: “I do resemble the pelican of the wilderness.” (Ps
102:6) Here “wilderness” does not necessarily connote a desert, but simply an area away from human
habitations, perhaps a swamp. During certain seasons, swamps in the northern Jordan Valley are still the home
of pelicans.” [4]
And, finally the use of “solitary bird”
“As we see from Psalm 102, even those who are in the faith can be in pain and be struggling to focus on
anything else. The psalmist felt “like a solitary bird on a roof,” as if he had only his troubles for company. (Ps.
102:7) If you ever feel that way, pour out your heart to Jehovah as the psalmist did. The prayers of the
oppressed one—your prayers—can help you as you battle negative thoughts.” [5]
I can appreciate more the contrast of the psalmist in his sorrow comparing himself with these birds to the happy
and positive comparison with the sparrow in Psalm 84: 3, “Even the birds find a home there and the swallow a
nest for herself, where she cares for her young near your grand altar, O Jehovah of armies, my King and my
God!’”.
What caused this sorrow? The psalmist himself declared, “Because of your anger and your indignation.” If King
David were the writer of this psalm, he could be speaking of the days when Jehovah God chastised him,
especially, after his sin with Bath-sheba. There are other kings whom Jehovah had chastised and has
responded positively by repenting and seeking Jehovah’s favor. Manasseh is one.
The reflection point here is that God’s discipline is not a joyous experience. But the Bible assures the Bible
reader, the one whom God loves He disciplines. God’s love and discipline should move us to repent and return
to God.
Additional reading: https://www.jw.org/en/publications/books/draw-close/love/jehovah-god-ready-to-forgive/
References
386 | P a g e
[1] Witt, Andrew. “Hearing Psalm 102 Within the Context of the Hebrew Psalter”, Vetus Testamentum, Vol 62,
Issue 4, Boston Brill, 2012.
[2] Gundersen, David Alexander. “Davidic Hope in Book IV of the Psalter (Psalms 90-106)”, a dissertation
presented to the Faculty of The Southern Baptist Theological Seminary, in partial fulfillment of the
Requirements for the Degree Doctor of Philosophy, May 2015, p. 194.
[3] Owl. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 566.
[4] Pelican. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 596.
[5] “How to Maintain a Positive Viewpoint”, The Watchtower, March 15, 2014, p. 16.
387 | P a g e
19.100.2 Psalm 102 - Part 2

How does our knowledge of God affect what we hope for in God? The psalmist hope teaches me as a Bible
reader, that our hope rest on our knowledge of who God is. This is my reflection note.
The psalmist turned outward to Jehovah from a self-centric confessions of sorrow to expressions of hope
“But you remain forever, O Jehovah,

And your fame will endure for all generations.
Surely you will rise up and show mercy on Zion,
For it is time to show her your favor;
The appointed time has come.
For your servants find pleasure in her stones
And have affection even for her dust.
The nations will fear the name of Jehovah,
And all the kings of the earth your glory.
For Jehovah will rebuild Zion;
He will appear in his glory.
He will pay attention to the prayer of the destitute;
He will not despise their prayer.
This is written for the future generation,
So that a people yet to be brought forth will praise Jah.
For he looks down from his holy height,
From the heavens Jehovah views the earth,
To hear the sighing of the prisoner,
To release those sentenced to death,
So that the name of Jehovah will be declared in Zion
And his praise in Jerusalem,
When the peoples and kingdoms
Gather together to serve Jehovah.” (102: 12-22)
I can sense expressions of hope with many action words in the future tense with “will” and “to do something” all
associated with Jehovah’s future action towards Zion - you will rise up, to show her favor, will rebuild, will
appear, will pay attention, will not despise, to hear, and to release. If the psalmist was not David, and he is
writing about rebuilding Zion and hearing sighs of prisoners, then the writer is of the Exile. What can we learn
from this shift in focus? A Bible-based publication comments
“Psalm 102 also shows how you might gain a more positive viewpoint. The psalmist did so by shifting attention
to his relationship with Jehovah. (Ps. 102:12, 27) He found comfort in knowing that Jehovah would always be
there to sustain His people through trials.” [1]
The psalmist could express his hope this way because he has a strong and deep knowledge of Jehovah God.
He is counting on this knowledge to be the basis for his hope of how Jehovah God will act. Without this
knowledge, we don’t know how Jehovah God will respond to us. That is why I thank Jehovah God that He made
sure that the Bible will reach us in our day, will not get stuck in the original Hebrew language but will be freely
translated in languages that people of the world can understand and will survive future enemies who want it to
be inaccessible to the common man.
The psalmist returns to expressions of sorrow
“He prematurely robbed me of my strength;

He cut short my days.
I said: “O my God,
Do not do away with me in the middle of my life,
388 | P a g e
You whose years span all generations.

Long ago you laid the foundations of the earth,
And the heavens are the work of your hands.
They will perish, but you will remain;
Just like a garment they will all wear out.
Just like clothing you will replace them, and they will pass away.
But you are the same, and your years will never end.” (102: 23-27)
The psalmist emphasized Jehovah’s eternity by comparing God’s eternal existence with His material creation.
“They will perish”, referring to the heavens and the earth, “but you will remain.” Not that the heavens and earth
will be destroyed but the unchanging fact of God’s eternal existence. A Bible-based publication echoed this
thought
“Psalm 102:25-27 stresses God’s eternity and imperishability, whereas his physical creation of heavens and
earth is perishable, that is, it could be destroyed—if such were God’s purpose. Unlike God’s eternal existence,
the permanence of any part of his physical creation is not independent.” [2]
The psalmist ends his psalm on a positive note despite the lament expressed at the outset
“The children of your servants will dwell securely,

And their offspring will be firmly established before you.”” (102: 28)
The “offspring” referred to by the writer could be referring to the royal heirs where God has made a covenant
with David to establish his kingdom forever. This is part of the repository of knowledge that this psalmist has
accumulated. It is important then to build this knowledge of God, based on accurate knowledge from the Bible.
Additional reading: https://www.jw.org/en/publications/books/satisfying-life/getting-to-know-god/
References
[1] “How to Maintain a Positive Viewpoint”, The Watchtower, March 15, 2014, p. 16.
389 | P a g e
19.101 Psalm 103

19.101.1 Psalm 103 - Part 1
You can choose to build your knowledge about Jehovah God, our heavenly Father, on hear-say or you can
choose to build it based on accurate knowledge. The difference is as dramatic as it is impactful and life-
changing. I am strengthened spiritually as I reflect on Psalm 103.
How well does King David know Jehovah God? What did that knowledge led him to do for Jehovah God? What
can I as a Bible reader today, learn from what David was inspired to write about his relationship with God?
These are my reflection notes.
Psalm 103 is the second psalm attributed to David in Book IV. The other one is Psalm 101. David was inspired
to write beautiful poetry describing God’s loyal love in wonderful images - God is a physician, a benefactor, a
protector and defender, a loving father, and most of all the sovereign King. God’s love is compared to the
distance between heaven and earth. His ability to forget the wrongs he had forgiven as far as the sunrise is to
the sunset. With such beautiful imagery, a Bible reader can only be attracted to Jehovah God who inspired men
like David with such writing skill to get His message across to you and I. Its placement in Book IV, transitions
the Psalms from mostly lament psalms as Book III ends and in the opening of Book IV to psalms of praise.
Jehovah inspired David to reflect and share his personal knowledge of God built on knowledge and experience.
The psalm has a superscription, identifying it with David
“Of David.”
The psalm opens with a positive, celebratory tone
“Let me praise Jehovah;

Let everything within me praise his holy name.
Let me praise Jehovah;
May I never forget all that he has done.” (103: 1, 2)
Most older Bibles, including the 1984 New World Translation use “Bless Jehovah” in the opening verse. It might
seemed unusual that humans are the ones blessing God rather than vice versa. Bible-based encyclopedia
Insight explains how the Hebrew word “barakh” (nothing to do with Judge Barak’s name which means
‘lightning’) is used and what it really means when God is the object
“The verb ba·rakhʹ is usually rendered “bless.” In a few passages the word is rendered “wish . . . well” (1Sa
25:14); “congratulate” (1Ch 18:10); “greet” (2Ki 4:29). The noun form of the Hebrew word is found in the name
of the Low Plain of Beracah (meaning “Blessing”), for it was here that Jehoshaphat and his people blessed
Jehovah. (2Ch 20:26) A verb of the same form is translated “kneel” or “kneel down.”—Ge 24:11; 2Ch 6:13; Ps
95:6.” [1]
Another Bible-based publication cites the use of the Hebrew word when its object is Jehovah God
“King David of ancient Israel composed the 103rd Psalm. He opens with the words: “Bless Jehovah, O my soul,
even everything within me, his holy name.” (Psalm 103:1) “The word bless, as applied to God,” says one
reference work, “means to praise, implying always a strong affection for him as well as a sense of gratitude.”
Desiring to praise Jehovah with a heart full of love and appreciation, David exhorts his own soul—himself—to
“bless Jehovah.” But what generates this warm feeling in David’s heart toward the God he worships?” [2]
“Praise” is actually one of the possible English words for rendering the Hebrew. So, in 2013 New World
Translation as well as other newer English Bibles, I find the word ‘blessed’ replaced by ‘praise’. This is a
significant insight. One who enjoys a meaningful and close relationship with Jehovah as his God, Father, and
Friend cannot help but praise Him publicly just like David. And just like David, may we not forget all that He has
done.
Next, David begins to list the good things that Jehovah God is worth praising for
“He forgives all your errors
390 | P a g e
And heals all your ailments;

He reclaims your life from the pit
And crowns you with his loyal love and mercy.
He satisfies you with good things all your life,
So that your youth is renewed like that of an eagle.” (103: 3-5)
David must have understood fully well what ‘forgiving your errors’ meant to him. But more so after Jehovah God
gave His only begotten Son, His beloved Son, to die as a human sacrifice for the forgiving of sins. If David
appreciated Jehovah God before the ransom sacrifice was paid, how much more so today will Bible readers
more fully appreciate the power of that statement.
David paints Jehovah God as generous, ‘satisfying one with good things all your life’. The New Testament
echoes this sentiment when the disciple James wrote about God that ‘every good and perfect gift is from above’,
the Father of celestial lights. (James 1: 17)
What is interesting is the word picture of being renewed like an eagle. Insight explains
“This molting process, bringing some reduction of activity and strength and followed by a renewal of normal life,
may be what the psalmist meant by one’s youth “renewing itself just like that of an eagle.” (Ps 103:5) Others
see in this a reference to the relatively long life of the eagle, some having been known to reach an age of 80
years.” [3]
Now the entire couplet became meaningful to me. The first line is about Jehovah God “satisfying” us with the
outcome that we are “renewed like eagles”. Once you fully understand this molting process, you will end up
touched by the description of Jehovah God as “satisfying” us at this “molting” stage so that we end up renewed.
After doing further research, I found this statement from an official source about molting (University of
Minnesota Raptor Center)
"Eagles and other raptors generally do not pluck out their feathers. All birds, including raptors, do go through a
process of losing feathers and this is called a molt. A bird's feathers do suffer regular wear and tear so,
ultimately, the quality of the feather will decrease and it will need to be replaced. The feathers are not lost all at
the same time. If this were true, the bird would be unprotected from natural elements and more importantly it
would not be able to fly. Eagles and all other raptors need to fly in order to hunt and survive so the loss of flight
would most likely mean starvation for the bird."
It adds
"Each feather comes from a feather follicle much like hair does on a mammal. When the feather is first
emerging and developing it has a blood supply coming from the body going up into the shaft of the feather. If
this feather is broken or pulled out it is not only very painful for the bird, but could result in blood loss and
damage to the feather follicle. Severe damage to the feather follicle could result in the permanent loss of the
follicle. If a feather is lost before a molt it could take up to a year to be replaced. Raptors and all other birds molt
in a symmetrical pattern. If a primary feather is molted on the left wing, the same feather is molted
simultaneously on the right wing. This can ensure balance in flight for the bird while it hunts during this molting
period."
During the molting process for the younger eagles, the color of their wings do change to announce that they
have transitioned to adulthood and are of breeding age. The process help eagles drop their older feathers and
get new feathers for their wings.
Now, back to the psalm of David. Who according to David is “satisfying us with good things” so that we are
"renewed like that of an eagle”? Jehovah God! He does not do it by instinct like eagles. He does it because he
cares for us according to 1 Peter 5:7.
References
[1] Blessing. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 340.
391 | P a g e
[2] “Bless Jehovah, O My Soul”, The Watchtower, May 15, 1999, p. 21.
[3] Eagle. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 664.
392 | P a g e
19.101.2 Psalm 103 - Part 2

As imperfect mortals, why should we not neglect praising Jehovah God before others? What has God done for
us that would incite us to do just that given our state of sinfulness? These are my reflection notes.
David continues to give us reasons to praise Jehovah God. In the following verses, David goes back to recall
even the days of Moses with the verses below
“Jehovah acts with righteousness and justice

For all who are oppressed.
He made known his ways to Moses,
His deeds to the sons of Israel.” (103: 6, 7)
A Bible-based publications commented on this reference

“Perhaps David was thinking of the defrauding of the Israelites by the Egyptians in the days of Moses. If so,
reflecting on how Jehovah made known his ways of deliverance to Moses must have touched David’s heart and
strengthened his determination to walk in God’s truth.” [1]
Other than God’s righteousness and justice, David detailed His mercy and how humans benefited from it
“Jehovah is merciful and compassionate,

Slow to anger and abundant in loyal love.
He will not always find fault,
Nor will he stay resentful forever.
He has not dealt with us according to our sins,
Nor has he repaid us what our errors deserve.
For as the heavens are higher than the earth,
So great is his loyal love toward those who fear him.
As far off as the sunrise is from the sunset,
So far off from us he has put our transgressions.” (103: 8-12)
Each line that details Jehovah God’s mercy are all very encouraging to an imperfect human and makes God
very approachable. David personally experienced that at a very in-depth level given the several times he has
stumbled. Although he was disciplined by Jehovah God, David knew that Jehovah will not stay resentful forever,
will not deal with him according to his sins, nor repay David for his errors.
David used a word picture to describe Jehovah’s mercy and loyal love - the distance of sunrise to sunset. A
Bible-based publication commented on this
“David used another vivid expression to describe Jehovah’s forgiveness: “As far as the east is from the west, so
far has He removed our transgressions from us.” (Italics ours; Psalm 103:12, The Amplified Bible) How far is
east from west? In a sense, east is always at the utmost distance imaginable from west; the two points can
never meet. One scholar notes that this expression means “as far as possible; as far as we can imagine.”
David’s inspired words tell us that when Jehovah forgives, he puts our sins as far away from us as we can
imagine.” [2]
David also described Jehovah as a father with the following verses
“As a father shows mercy to his sons,

Jehovah has shown mercy to those who fear him.
For he well knows how we are formed,
Remembering that we are dust.
As for mortal man, his days are like those of grass;
He blooms like a blossom of the field.
But when a wind blows, it is no more,
As though it was never there.
393 | P a g e
But the loyal love of Jehovah is for all eternity

Toward those who fear him,
And his righteousness toward their children’s children,
Toward those who keep his covenant
And those who are careful to observe his orders.” (103: 13-18)
David wrote a beautiful contrast between man’s mortality and Jehovah God’s loyal love which is eternal. For
those who fear Jehovah, the mercy will not be exhausted because it is eternal. This is a beautiful incentive for
imperfect mortals to cherish their relationship with God. He knows what humans have become after the fall from
perfection. If we carefully observe God’s orders and continue to fear him, He promises to take care of his family
up to his grandchildren.
David concluded this psalm with a celebration of Jehovah’s sovereignty
“Jehovah has firmly established his throne in the heavens;

And his kingship rules over everything.
Praise Jehovah, all you his angels, mighty in power,
Who carry out his word, obeying his voice.
Praise Jehovah, all his armies,
His ministers who do his will.
Praise Jehovah, all his works,
In all the places where he rules.
Let my whole being praise Jehovah.” (103: 19-22)
David knew that Jehovah is not just any sovereign. He knew that Jehovah God is the Universal Sovereign for
“his kingship rules over everything”. The proper response then is just as David opened it with praise, David
ended the psalm with praise to Jehovah.
A Bible-based publication commented on the ending of the psalm

“Should not our reflection on Jehovah’s acts of loving-kindness toward us move us also to bless him? By all
means! And we can be sure that the sound of our voice in personal praise to God will not be lost among the
mighty chorus of praisers that includes even the righteous angels.” [3]
Additional reading: https://www.jw.org/en/publications/magazines/ws20130615/jehovahs-loyalty-forgiveness/
References
[3] “Bless Jehovah, O My Soul”, The Watchtower, May 15, 1999, p. 24.
394 | P a g e
19.102 Psalm 104

19.102.1 Psalm 104 - Part 1
We can get to know God more in-depth and not just rely on hear-say or stock-knowledge. Accepting a free
home Bible study is the first step, on one’s convenient time, duration and location. Then, we will appreciate the
words of David in Psalm 104.
From a series of laments as Book III of Psalms ended, the transition to praise psalms started with Psalm 102.
Psalm 104 is another of such psalms focused on glorifying Jehovah God, the sovereign King of Israel, the
Creator of both spirit and material creations, the Protector and Nurturer of life, the One whose mercies and loyal
love are both abundant and eternal.
Bible scholars classify Psalm 104 as a doxology or a psalm praising God. The Bible-based encyclopedia Insight
echoes these points
“Of unusual interest is Psalm 104. This extols Jehovah for the dignity and splendor with which he has clothed
himself, and it describes his wisdom as displayed in his many works and productions on earth. Then the theme
of the entire book of Psalms is set forth with full force, as the exclamation appears for the first time: “Praise Jah,
you people!” (Vs. 35) This call to true worshipers to render Jehovah the praise due his name is, in Hebrew, just
one word ha·lelu–Yahʹ or “Hallelujah,” which latter form is familiar to people all over the earth today. From this
verse on, the expression occurs 24 times, a number of psalms both opening and closing with it.” [1]
The psalm opens in the way as Psalm 103 did

“Let me praise Jehovah.
O Jehovah my God, you are very great.” (104: 1)
Anyone who have come to know Jehovah God through acquisition of accurate knowledge from the Bible will
agree with King David here and would want to do the same - to praise Jehovah. That knowledge will lead us to
say our God is “very great”. In what sense? David walks us to a list of things that made Jehovah very great.
The next verses started with Jehovah as a Creator of the heavens
“With majesty and splendor you are clothed.

You are wrapped in light as with a garment;
You stretch out the heavens like a tent cloth.
He lays beams of his upper rooms in the waters above,
Making the clouds his chariot,
Moving on the wings of the wind.” (104: 1-3)
This is poetry. Bible readers should not take the words of David literally. But through the beautiful language of
poetry using metaphors, he described Jehovah through His creation. A Bible-based publication commented on
these opening verses
“How the God-fearing psalmist must have been touched when he beheld the quiet grandeur of the starry night
sky, studded with glistening “jewels”! Filled with wonder at how God ‘has stretched out the heavens like a tent
cloth,’ the psalmist represented Jehovah as clothed in dignity because of His magnificent creative skill. (Read
Psalm 104:1, 2.) The dignity and splendor of the invisible, almighty Creator are evident in his visible works.” [2]
How do we understand the metaphors here? Insight explains
“Jehovah, “the Father of the celestial lights” (Jas 1:17), is frequently spoken of as having ‘stretched out the
heavens,’ just as one would a tent cloth. (Ps 104:1, 2; Isa 45:12) The heavens, both the expanse of atmosphere
by day and the starry heavens by night, have the appearance of an immense domed canopy from the
standpoint of humans on earth. At Isaiah 40:22 the simile is that of stretching out “fine gauze,” rather than the
395 | P a g e
coarser tent cloth. This expresses the delicate finery of such heavenly canopy. On a clear night the thousands
of stars do, indeed, form a lacy web stretched over the black velvet background of space. It may also be noted
that even the enormous galaxy known as the Via Lactea, or Milky Way, in which our solar system is located,
has a filmy gauzelike appearance from earth’s viewpoint.” [3]
Then, David mentioned God’s spirit creations
“He makes his angels spirits,

His ministers a consuming fire.” (104: 4)
Some English Bibles translate this differently, making “spirits” (Hebrew ruach) the subject rather than the
“angels” (Hebrew malakh). For example, below is the translation from International Standard Version, New
English Translation, and American Standard Version
“He makes the winds his messengers,

blazing fires his servants.”
Insight explains the basis for the New World Translation

“Psalm 104:4 states that God makes “his angels spirits, his ministers a devouring fire.” Some translations would
render this: “Who makest the winds thy messengers, fire and flame thy ministers,” or similarly. (RS, JP, AT, JB)
Such translation of the Hebrew text is not inadmissible (compare Ps 148:8); however, the apostle Paul’s
quotation of the text (Heb 1:7) coincides with that of the Greek Septuagint and harmonizes with the rendering
first given. (In the Greek text of Hebrews 1:7, the definite article [tous] is used before “angels,” not before “spirits
[pneuʹma·ta],” making the angels the subject being discussed.) Barnes’ Notes on the New Testament (1974)
says: “It is to be presumed that [Paul], who had been trained in the knowledge of the Hebrew language, would
have had a better opportunity of knowing its [referring to Psalm 104:4] fair construction than we can; and it is
morally certain, that he would employ the passage in an argument as it was commonly understood by those to
whom he wrote—that is, to those who were familiar with the Hebrew language and literature.”—Compare Heb
1:14.” [4]
The expression “consuming fire” is also used in the Bible to describe Jehovah God. Insight comments on this
“The Scriptures refer to Jehovah as a consuming fire because of his cleanness, purity, and insistence on
exclusive devotion, as well as the fact that he annihilates those who set themselves in opposition to him. (De
4:24; 9:3) His ardor and rage burn like fire, and his “tongue” and word are like a fire. (Ps 79:5; 89:46; Isa 30:27;
Jer 23:29) Moreover, Jehovah makes his angelic ministers a devouring fire, and by the fire of his zeal “the
earth” will be devoured.—Ps 104:1, 4; Zep 3:8; see also Da 7:9, 10.” [4]
Jehovah has in many instances used His powerful angels to be like “a consuming fire”. They have powers that
can be used to destroy God’s enemies. One instance is the use of one angel to destroy 185,000 Assyrian
warriors in one evening. These are the same angels God uses to protect His loyal human worshipers.
This is just the beginning of the things David has to praise Jehovah for. The list is still long.
Additional reading: https://www.jw.org/en/publications/magazines/wp20140801/who-made-god/
References
[1] Bible Book Number 19—Psalms. All Scriptures is Inspired of God, Jehovah’s Witnesses, 1996, p. 103.
[2] “Honor Jehovah by Displaying Dignity”, The Watchtower, August 15, 2008, p. 13.
[5] Fire. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1998, p. 833.
396 | P a g e
397 | P a g e
19.102.2 Psalm 104 - Part 2

Can we believe in a God who created all life and the components that supported life? Psalm 104 praises
Jehovah God as Creator. David continues to praise Jehovah for His creation
“He has established the earth on its foundations;

It will not be moved from its place forever and ever.” (104: 5)
What does David imply with the earth not moving? Since this is poetic language, what is the message? The
“Though the earth hangs upon nothing, it has, as it were, durable foundations that will not be made to totter, for
the unchangeable laws governing the universe hold it firmly in place, and God’s purpose toward the earth has
remained unchanged. (Job 26:7; 38:33; Ps 104:5; Mal 3:6)” [1]
The next verses highlight in poetic language what scientists have learned about the planet
“You covered it with deep waters as with a garment.

The waters stood above the mountains.
At your rebuke they fled;
At the sound of your thunder they ran away in panic
—Mountains ascended and valleys descended—
To the place you established for them.” (104: 6-8)
The earth being covered by deep waters like a garment, standing above the mountains recalls the state of the
earth in Genesis. The 2013 New World Translation rendered parenthetical the phrase “Mountains ascended
and valleys descended”. Interestingly, different English Bibles vary in the translation
“They flowed over the mountains,

they went down into the valleys,
to the place you assigned for them.”
(New International Version, King James Version)
“The mountains rose, the valleys sank down

to the place that you appointed for them.”
(English Standard Version)
“-as the mountains rose up,

and the valleys went down -
to the place you appointed for them.”
(New English Translation)
The NET Bible and 2013 NWT follows this parenthetical line. However, some bible scholars see in this verse
the effect of the deluge of Noah as well as the Genesis creation story. One paper wrote
“Fullarton takes the line as parenthetical. He maintains that v8a offers an explanatory note as to how the waters
fled to their established places (vv 7, 8b). He is supported textually by the LXX, Vulgate, Peshitta, and, more
recently, RSV, NAB, and NASB. Thus, such a rendering is a clear viable alternative.
As Allen and Clifford have demonstrated, Sutcliffe's suggestions create more problems than they solve.
However, Allen's alternative of flood waters moving over mountaintops and down into valleys depends upon
necessary grammatical elements not present in the text (cf. "over" and "into" in the NIV) and upon imagery that
violates the natural order of things (waters moving up and down mountains). Hence, it seems best to read the
line in its normal verb-subject syntactical pattern and to recognize it as an explanatory parenthetical line. The
antecedent of [Hebrew word] (v 8b) is then taken to be [Hebrew word].
With this interpretation, the cataclysmic events of the Noahic deluge can be understood better. Massive tectonic
activities characterized the latter part of the flood year with tremendous orogenic events. Mountain chains were
398 | P a g e
thrust up and deep valleys and ocean basins were formed, the latter providing reservoirs for the massive
amounts of water accumulated on the surface of the earth during the flood year. Whether this tremendous
orogenic activity occurred in situ or as a result of the cataclysmic movement of continental plates is not
elucidated in this text. However, the tectonic interpretation is completely consistent with the descriptions found
in Genesis 6-9 (particularly Gen 7:11), and provides helpful information concerning this global catastrophe.” [2]
A Bible-based publication commented on the above verses
“Perhaps even more remarkable is the Bible’s insight into the history of mountains. Here is what a textbook on
geology says: “From Pre-Cambrian times down to the present, the perpetual process of building and destroying
mountains has continued. . . . Not only have mountains originated from the bottom of vanished seas, but they
have often been submerged long after their formation, and then re-elevated.” Compare this with the poetic
language of the psalmist: “With a watery deep just like a garment you covered [the earth]. The waters were
standing above the very mountains. Mountains proceeded to ascend, valley plains proceeded to descend—to
the place that you have founded for them.”—Psalm 104:6, 8.” [3]
Regarding the waters, David adds
“You set a boundary that they should not pass,
That they should never again cover the earth.
He sends springs into the valleys;
Between the mountains they flow.
They provide water for all the wild beasts of the field;
The wild donkeys quench their thirst.
Above them roost the birds of the sky;
They sing among the thick foliage.
He is watering the mountains from his upper rooms.
With the fruitage of your works the earth is satisfied.” (104: 9-13)
Waters sustain life - provides water for all the wild beasts, for the birds of the sky, and the mountains. All from
the generous Creator. The line “they should never again cover the earth” could be a reference back to the days
of Genesis, “Now the earth was formless and desolate, and there was darkness upon the surface of the watery
deep.” Other scholars think that this is a reference to the flood of Noah’s days as already mentioned.
When read in the context of David’s effort to praise Jehovah God, the key is God’s power to create life and
using water as a key component of life on earth. Earth is the only known planet to have “consistent, stable
bodies of liquid water on its surface”.
Indeed, this is something to praise Jehovah God for.
Additional reading: https://www.jw.org/en/publications/magazines/g201403/untold-story-of-creation/
References
[1] Foundation. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 867.
[2] Barker, David. “The Waters of the Earth: An Exegetical Study of Psalm 104: 1-9”, Grace Theological Journal
7.1 (1986), p. 78.
[3] “Science: Has It Proved the Bible Wrong?”, The Bible- God’s Word or Man’s?, Jehovah’s Witnesses, 2006, p.
100.
399 | P a g e
19.102.3 Psalm 104 - Part 3

David praises Jehovah God not just for providing water on the planet to sustain life, but He sustains them in a
way that celebrates life and its enjoyment. This is highlighted in the next verses
“He is making grass grow for the cattle

And vegetation for mankind’s use,
To grow food from the land
And wine that makes man’s heart rejoice,
Oil that makes the face shine,
And bread that sustains the heart of mortal man.” (104: 14, 15)
A Bible-based publication comments the verses above

“THROUGHOUT the Bible, we find statements indicating that Jehovah wants us not only to live but also to
enjoy life. For instance, Psalm 104:14, 15 states that Jehovah is causing “food to go forth from the earth, and
wine that makes the heart of mortal man rejoice, to make the face shine with oil, and bread that sustains the
very heart of mortal man.” Indeed, Jehovah makes crops grow to yield grain, oil, and wine for our sustenance.
But wine also ‘makes the heart rejoice.’ It goes beyond what is strictly necessary to maintain life and adds to our
joy. (Eccl. 9:7; 10:19) Yes, Jehovah wants us to be joyful, our hearts filled with “good cheer.”—Acts 14:16, 17.”
[1]
The next verses, David praises Jehovah for providing a habitat for birds, mountain goats, rock badgers
“The trees of Jehovah are satisfied,

The cedars of Lebʹa·non that he planted,
Where the birds make nests.
The home of the stork is in the juniper trees.
The high mountains are for the mountain goats;
The crags are a refuge for the rock badgers.” (104: 16-18)
The high mountains are for the mountain goats,” sang the psalmist. (Psalm 104:18) Mountain goats, such as
the magnificently horned Nubian ibex, are among the most surefooted of all mountain dwellers. They venture
along ledges that are so narrow as to appear impassable. The ibex is well-equipped to live in inaccessible
places. This is partly because of the construction of its hooves. The cleft can expand under the goat’s weight,
giving the animal a firm grip when it is standing or moving on narrow rock shelves. Truly, the ibex is a
masterpiece of design!” [2]
What the above verses tell me is that Jehovah God, as Creator, cares for His creation, providing them food and
habitat and are equipped to survive wherever He has placed them. This detailing of creation reminds me of
Jehovah’s speech in Job as well when He finally responded to Job’s call for God to speak to him.
David also refers to Genesis creation when it came to the luminaries to set the biological clock of living things
“He has made the moon to mark the appointed times;

The sun well knows when to set.
You bring darkness, and night falls,
When all the wild animals of the forest roam about.
The young lions roar for their prey
And seek their food from God.
When the sun rises,
They withdraw and lie down in their dens.
Man goes to his work,
And he labors until evening.” (104: 19-23)
400 | P a g e
Indeed, when one will spend time to reflect on God’s wisdom as reflected in His creation, from the preparation
of the earth, the provision for life-sustaining water, and the creatures that dwell on the earth, a Bible reader can
exclaim like David below
“How many your works are, O Jehovah!

You have made all of them in wisdom.
The earth is full of what you have made.” (104: 24)
The Bible-based encyclopedia Insight comments

“Thousands of years before many of man’s inventions appeared on the scene, Jehovah had provided his
creations with their own versions of them. For example, the flight of birds preceded by millenniums the
development of airplanes. The chambered nautilus and the cuttlefish use flotation tanks to descend and ascend
in the ocean as submarines do. Octopus and squid employ jet propulsion. Bats and dolphins are experts with
sonar. Several reptiles and sea birds have their own built-in “desalination plants” that enable them to drink
seawater.
By ingeniously designed nests and their use of water, termites air-condition their homes. Microscopic plants,
insects, fish, and trees use their own form of “antifreeze.” Small fractions of temperature change are sensed by
the built-in thermometers of some snakes, mosquitoes, mallee birds, and brush turkeys. Hornets, wasps, and
yellow jackets make paper.
Thomas Edison is credited with inventing the electric light bulb, but its loss of energy through heat is a
drawback. Jehovah’s creations—sponges, fungi, bacteria, glowworms, insects, fish—produce cold light and in
many colors.
Many migrating birds not only have compasses in their heads but they also have biological clocks. Some
microscopic bacteria have rotary motors that they can run forward or in reverse.
It is not without good reason that Psalm 104:24 says: “How many your works are, O Jehovah! All of them in
wisdom you have made. The earth is full of your productions.”” [3]
Truly Psalm 104 celebrates Jehovah God as a loving Creator, a fitting reason to praise Him.
Additional reading: https://www.jw.org/en/publications/books/draw-close/power/the-creator/
References
[1] “Is Your Recreation Beneficial?”, The Watchtower, October 15, 2011, p. 8.
[2] ‘You Are More Majestic Than the Mountains’, The Watchtower, March 15, 2004, p. 9.
[3] Creation. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1998, p. 545.
401 | P a g e
19.102.4 Psalm 104 - Part 4

If we appreciate God’s creation- the beautiful sunset; the cool, afternoon breeze; the bright moonlight at night;
the sound of the waves of the sea crashing on the shore; the beautiful cool light from under the sea emitted via
bioluminescence; or the fireflies, or the chirping of the birds - we are witnessing the wisdom of Jehovah God,
the Creator.
The psalmist surveyed Jehovah God’s creation - from the earth, the waters, the vegetation that fed living things,
the luminaries, and now specifically into the sea and its living creatures. It’s sequence is nearly identical to the
Genesis creation list.
The psalmist talks about the sea and its living creatures
“There is the sea, so great and wide,

Teeming with countless living things, both small and great.
There the ships travel,
And Le·viʹa·than, which you formed to play in it.” (104: 25, 26)
What could be the Leviathan of the sea? The Bible-based encyclopedia Insight commented
“Psalm 104:25, 26 describes it as cavorting in the sea where ships travel, and for this reason many suggest that
the term here applies to some type of whale. Though whales are rare in the Mediterranean, they are not
unknown there, and parts of two whale skeletons can be found in a museum at Beirut in Lebanon.” [1]
How are all these material creation dependent on Jehovah God? The psalmist wrote
“All of them wait for you
To give them their food in its season.
What you give them, they gather.
When you open your hand, they are satisfied with good things.
When you hide your face, they are disturbed.
If you take away their spirit, they die and return to the dust.” (104: 27-29)
The concept of God feeding His creation was raised by Jehovah God, the Creator himself to Job, in the book of
Job. God asked Job, in Job 38: 39-41
“Can you hunt prey for a lion

Or satisfy the appetites of young lions
When they crouch in their lairs
Or lie in ambush in their dens?
Who prepares food for the raven
When its young cry to God for help
And wander about because there is nothing to eat?”
God, directly set in motion the food chain through His creation. The wisdom of God is evident in this food chain
cycle, from the primary producers all the way to the tertiary consumers, which when they die, give up heat, gets
decomposed, and returns energy back to the earth.
Speaking of death, when their spirit is taken away (“life force”), they die and return to the dust. Insight
comments on this process
“It is of interest to note the correspondency of these Biblical points with what is known scientifically of the death
process. In humans, for example, when the heart stops beating, the blood ceases to circulate nourishment and
oxygen (obtained by breathing) to the billions of body cells. However, The World Book Encyclopedia (1987,
Vol. 5, p. 52b) pointed out: “A person whose heart and lungs stop working may be considered clinically dead,
but somatic death may not yet have occurred. The individual cells of the body continue to live for several
minutes. The person may be revived if the heart and lungs start working again and give the cells the oxygen
they need. After about three minutes, the brain cells—which are most sensitive to a lack of oxygen—begin to
402 | P a g e
die. The person is soon dead beyond any possibility of revival. Gradually, other cells of the body also die. The
last ones to perish are the bone, hair, and skin cells, which may continue to grow for several hours.” Thus while
the vital importance of breathing and of the blood in maintaining the active life-force (ruʹach chai·yimʹ) in the
body cells is evident, at the same time it is also clear that it is not the cessation of breathing or of heartbeat
alone but the disappearance of the life-force or spirit from the body cells that brings death as referred to in the
Scriptures.—Ps 104:29; 146:4; Ec 8:8.
Creation began when God sent out His spirit or “active force” as the psalmist wrote
“If you send out your spirit, they are created,

And you renew the surface of the ground.” (104: 30)
A Bible-based publication clarifies this

“The word “spirit” is also used in the Bible in another sense. Addressing God in prayer, the psalmist said: “If you
send forth your spirit, they are created.” (Psalm 104:30) This spirit is not God himself but a force that God sends
forth, or uses, to accomplish whatever he wishes. By means of it, God created the physical heavens, the earth,
and all living things. (Genesis 1:2; Psalm 33:6) His spirit is called holy spirit. God used his holy spirit to inspire
the men who wrote the Bible. (2 Peter 1:20, 21) Hence, the holy spirit is the invisible active force that God uses
to fulfill his purposes.” [3]
All of these creations bring glory to its Creator and the psalmist disclosed through divine inspiration that
Jehovah God Himself is happy with His material works
“The glory of Jehovah will last forever.

Jehovah will rejoice in his works.
He looks at the earth, and it trembles;
He touches the mountains, and they smoke.” (104: 31, 32)
The psalmist appropriately ended the psalm at it began, using a poetic form known as chiasm
“I will sing to Jehovah throughout my life;

I will sing praises to my God as long as I live.
Let my thoughts be pleasing to him.
I will rejoice in Jehovah.
The sinners will vanish from the earth,
And the wicked will no longer exist.
Let me praise Jehovah. Praise Jah!” (104: 33-35)
Roy Abraham Varghese, who supplied the Appendix A for the book of Antony Flew, the ex-champion of atheism,
“There Is A God”, wrote in that appendix
“Life, consciousness, mind, and the self can only come from a Source that is living, conscious, and thinking. If
we are centers of consciousness and thought who are able to know and love and intend and execute, I cannot
see how such centers could come to be from something that is itself incapable of all these activities. Although
simple physical processes could create complex physical phenomena, we are not concerned here with the
relation of simple and complex, but with the origin of “centers.” It’s simply inconceivable that any material matrix
or field can generate agents who think and act. Matter cannot produce conceptions and perceptions. A force
field does not plan or think. So at the level of reason and everyday experience, we become immediately aware
that the world of living, conscious, thinking beings has to originate in a living Source, a Mind.”
References
[1] Leviathan. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 240.
[2] Death. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 596.
[3] “Who Is God?”, The Watchtower, May 15, 2002, p. 5.
403 | P a g e
19.103 Psalm 105

19.103.1 Psalm 105 - Part 1
Why is one’s faith in Jehovah God, our heavenly Father, strengthened when recollecting how He accomplishes
His purpose? When one realizes how God makes His word come true? This is my reflection note.
Psalm 105 celebrates how God worked to accomplish His promise to Abraham through his descendants all the
way to days of Moses. The story did not go as far as David. One paper took note of this and wrote
“Psalm 105 is unique as the only psalm that mentions the patriarch Abraham and does so not just once but
three times (Ps 105:6, 9, 42; cf. Ps 47:10). This emphasis on Abraham stands in stark contrast to the absence
of any reference to David who is the major figure in most of the book of Psalms.” [1]
Interestingly Psalm 105: 1-15 is quoted nearly verbatim in 1 Chronicles 16:8-22. The only part that changed was
from “Abraham” in Psalm 105: 6 was changed to “Israel” in 1 Chronicles 16: 13. What is the relationship of
Psalm 105 as it almost closes Book IV of Psalms with Psalm 89 which closed Book III of Psalms? This paper
asserts
“G. Wilson claims that, in closing Book III, Psalm 89 references the Davidic covenant as failed and laments how
long the Lord will be in restoring the benefits of the Davidic monarchy. Psalm 105, concluding Book IV,
responds by projecting these very special Davidic terms (chosen, servant) back onto the descendants (plural) of
patriarchs Abraham and Jacob. It is a return to Abraham that will allow the exilic community to move beyond the
collapse of the Davidic monarchy and reunite in their position as chosen descendents of father Abraham.” [2]
The psalm opens with a command
“Give thanks to Jehovah, call on his name,
Make his deeds known among the peoples!
Sing to him, sing praises to him,
Ponder over all his wonderful works.
Boast about his holy name.
Let the hearts of those seeking Jehovah rejoice.
Search for Jehovah and his strength.
Seek his face constantly.
Remember the wonderful works he has performed,
His miracles and the judgments he has pronounced,” (105: 1-5)
Who does the psalmist addresses? It addresses the original readers of the psalms, the Jews. They are
instructed to give thanks, make known God’s deeds, and sing praises to Him not just with themselves as a
people but among the “peoples”, non-Jews. Today, this psalms address us that we do the same to Jehovah
God.
The psalmist has many imperatives (or command statements) - search, seek, and remember. With
remembering, a Bible reader can reflect on God’s activities from the past and understand how Jehovah God will
act on the present. Following is a recollection of God’s interaction with Abraham and his descendants and how
Jehovah God fulfilled His promise based on the covenant. The psalmist identifies now his audience
“You offspring of Abraham his servant,

You sons of Jacob, his chosen ones.
He is Jehovah our God.
His judgments are throughout the earth.
He remembers his covenant forever,
The promise he made, to a thousand generations,
The covenant he made with Abraham,
And the oath he swore to Isaac,
Which he established as a decree to Jacob
And as a lasting covenant to Israel,” (105: 6-10)
404 | P a g e
The prophets frequently use the terms “servant” and “chosen ones”. In the context of this psalm, it identifies the
descendants of Jacob, of Israel, to be those “chosen ones”. Some scholars imply that if this psalm were read
post-exile, post-failure of the Davidic kingdom, this psalm reconnected Israel as a people back to the Abrahamic
covenant. This covenant is detailed in the next verses
“Saying, “I will give you the land of Caʹnaan

As your allotted inheritance.”
This was when they were few in number,
Yes, very few, and they were foreigners in the land.
They walked about from nation to nation,
From one kingdom to another people.
He did not allow any man to oppress them,
But on their account he reproved kings,
Saying, “Do not touch my anointed ones,
And to my prophets do nothing bad.”” (105: 11-15)
In this psalm, there are many inter-textualities or cross-references to the book of Genesis starting from chapter
12. The verses sort of summarized the experiences of Abraham and Sarah and Isaac and Rebekkah. The
Bible-based encyclopedia Insight commented on their experiences
“True, those individuals who looked to Jehovah God as their Head were not without their personal problems and
frictions. Yet they were helped to solve these or to endure them in a way conforming to God’s righteous
standards and without becoming degraded. They were afforded divine protection and strength. (Ge 13:5-11;
14:18-24; 19:15-24; 21:9-13, 22-33) Thus, after pointing out that Jehovah’s “judicial decisions are in all the
earth,” the psalmist says of Abraham, Isaac, and Jacob: “They happened to be few in number, yes, very few,
and alien residents in [Canaan]. And they kept walking about from nation to nation, from one kingdom to
another people. [Jehovah] did not allow any human to defraud them, but on their account he reproved kings,
saying: ‘Do not you men touch my anointed ones, and to my prophets do nothing bad.’” (Ps 105:7-15; compare
Ge 12:10-20; 20:1-18; 31:22-24, 36-55.) This, too, was proof that God’s sovereignty over earth was still in effect,
enforceable by him in harmony with the development of his purpose.” [3]
Insight also commented on the references to Abraham, Isaac and Jacob as prophets
“The word na·viʼʹ itself is first applied to Abraham. (Ge 20:7) Abraham was not notable for foretelling the future,
certainly not in a public way. Yet God had given him a message, a prophetic promise. Abraham must have felt
agitated, impelled to ‘speak forth’ about this, particularly to his family, explaining why he was leaving Ur and
what God’s promise to him was. (Ge 12:1-3; 13:14-17; 22:15-18) In a similar way, Isaac and Jacob, the
inheritors of the promise, were “prophets” having intimate communication with God. (Ps 105:9-15) Additionally,
they gave predictive blessings to their sons. (Ge 27:27-29, 39, 40; 49:1-28) With the exception of Job and Elihu,
who were evidently used by God prior to the Exodus to reveal divine truths, all true prophets were thereafter
drawn from Jacob’s descendants (the Israelites) down till the first century of the Common Era.” [4]
Bible critics love to discredit the first five books of Moses as non-historical and non-factual. If that were true, it
will nullify many fundamental truths like the issue of the sanctification of Jehovah God’s holy name, the issue of
God’s sovereignty, the need for the ransom sacrifice of the Son of God, the establishment of the primary
agency where God will have His Son Jesus as the Messiah, God’s Kingdom. They only become meaningful if
the Bible was really inspired by God.
Good thing is Bible critics end up neutralized by growing body of knowledge that makes the Biblical accounts
authentic.
Additional reading: https://www.jw.org/en/publications/magazines/ws20141015/unshakable-faith-kingdom/
References
[1] Hildebrandt, Ted. “Psalm 105: A Davidless/Zionless Song of Our Father Abraham”, p. 1.
[2] Ibid., p. 17.
[3] Kingdom of God. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 161.
405 | P a g e
[4] Prophet. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 694.
406 | P a g e
19.103.2 Psalm 105 - Part 2

Why is it important that Bible knowledge and message about God’s kingdom be retold many times over? How
does that help make one’s faith strong? This is my reflection note.
The recall continues in the following verses to the days of Joseph with additional detail provided in his stay in
Egypt
“He called down a famine on the land;
He cut off their supply of bread.
He sent ahead of them a man
Who was sold to be a slave, Joseph.
With fetters they bound his feet,
His neck was put in irons;
Until the time that his word proved true,
The saying of Jehovah is what refined him.
The king sent to release him,
The ruler of the peoples set him free.
He made him master of his household,
Ruler over all his property,
To have authority over his princes as he pleased
And to teach his elders wisdom.
Then Israel came into Egypt,
And Jacob lived as a foreigner in the land of Ham.” (105: 16-23)
A Bible-based publication commented on his re-telling the story of Joseph

“We know little of what Egyptian prisons were like in those days. Archaeologists have found the ruins of such
places—great fortresslike structures with cells and dungeons. Joseph later described the place with a word that
literally means “the pit,” which suggests a lightless and hopeless place. (Genesis 40:15, footnote) In the book of
Psalms, we learn that Joseph was subjected to further torment: “With fetters they bound his feet; his neck was
put in irons.” (Psalm 105:17, 18) The Egyptians sometimes put prisoners in restraints that pinioned their arms
behind them at the elbows; others bore iron collars clasped at their necks.” [1]
Now, the psalmist re-tells the Exodus story but in their chronological sequence
“God made his people very fruitful;
He made them mightier than their adversaries,
Whose hearts he let change to hate his people,
To plot against his servants.
He sent his servant Moses,
And Aaron, whom he had chosen.
They performed his signs among them,
His miracles in the land of Ham.
He sent darkness and the land became dark;
They did not rebel against his words.
He changed their waters into blood
And killed their fish.
Their land swarmed with frogs,
Even in the royal chambers.
He ordered the gadflies to invade
And gnats in all their territories.
He turned their rain to hail
And sent lightning on their land.
He struck their vines and their fig trees
And shattered the trees of their territory.
He said that the locusts should invade,
Young locusts without number.
407 | P a g e
They devoured all the vegetation in the land,

And they devoured the produce of the ground.
Then he struck down every firstborn in their land,
The beginning of their procreative power.” (105: 24-36)
The original sequence of the 10 plagues were - water turned into blood, frogs from the river, gnats, flies,
plagues, sores, thunder and hail, locusts, darkness and the death of the firstborns. In the psalm above, the
sequence was darkness, water turned into blood, frogs, gadflies, gnats, hail, locusts, and death of the firstborns.
Just as recorded in Exodus, Jehovah God let the heart of their enemies to hate them.
Then, the story ends in the Exodus and in the days of Joshua when the land was finally claimed as fulfillment of
God’s promise to Abraham
“He brought his people out with silver and gold;

And no one among his tribes stumbled.
Egypt rejoiced when they left,
For the dread of Israel had fallen on them.
He spread a cloud to screen them off
And fire to give light by night.
They asked, and he brought quail;
He kept satisfying them with bread from heaven.
He opened a rock, and waters flowed out;
These flowed through the desert like a river.
For he remembered the holy promise he had made to Abraham his servant.
So he brought out his people with exultation,
His chosen ones with a joyful cry.
He gave them the lands of nations;
They inherited what other peoples had worked hard to produce,” (105: 37-44)
It referred to the Exodus where Egyptians gave Israelites silver and gold, the references to the cloud that guided
the Israelites in their wilderness journey, and how Jehovah God provided for them while in the wilderness. Why
is this account being recalled and retold? The psalmist explains
“So that they would keep his decrees

And observe his laws.
Praise Jah!”” (105: 45)
Repetition is key to propagate the critical historical lessons about Jehovah God. In fact, this was embedded in
the covenant law to ensure the next generation remembers and learns its lessons and for them to be able to
build faith in Jehovah their God. The story re-told in this psalm is part of a bigger story of Jehovah God’s
purpose. Part of this is the arrival on the earthly scene of the Messiah, who will inherit the Davidic kingdom. This
kingdom government under the Messiah Jesus, will restore the Earth back to God’s original purpose and
remove all evil and suffering.
Additional reading: https://www.jw.org/en/publications/magazines/wp20141001/interested-in-gods-

kingdom/
References
[1] “How Could I Commit This Great Badness?”, The Watchtower, November 1, 2011, p. 14.
408 | P a g e
19.104 Psalm 106

19.104.1. Psalm 106 - Part 1
Can an imperfect mortal like me maintain a loyal relationship with our heavenly Father, Jehovah God? How
does the story of God’s interaction with Israel and its failures teach me about what God expects and how God
will handle such failures? These are my reflection notes.
Psalm 106 is the last psalm in Book IV of Psalms. It is one of the psalms that contain the Hebrew expression
rendered in English as “Praise Jah” where ‘Jah’ is God’s name ‘Jehovah’ in shortened form. It is also known
populary as Alleluia. One reference paper wrote about this Hebrew word
“Because of its universal usage across numerous languages, it might be supposed that the exclamation
“Hallelu-YAH” appears regularly and in a variety of places throughout the OT and NT. But this expressive term
occurs only in one book of the OT and one book of the NT. Only in the book of Revelation after the defeat of all
enemies of the LORD’s kingdom of righteousness and peace does this NT book conclude with multitudes
shouting “Hallelu-YAH” (Rev 19:1–6). Correspondingly, only in the book of Psalms and only in the concluding
three psalms of Book IV along with two climactic groupings and one lone psalm in Book V does this triumphant
praise word appear (Book IV: Psalms 104–106; Book V: Psalms 111–117; 135; 146–150).” [1]
Then, the paper goes into some detail of how all the “Hallelu-Yah” psalms are organized relative to the whole
book of Psalms
“Obviously the last three psalms of Book IV (Psalms 104, 105, 106) bring this penultimate Book of the Psalter to
its climax. The two triads in Psalms 111 through 117 may be viewed as a single unit with Psalm 114, a non-
“Hallelu-YAH” psalm, as its focal center. In Jewish tradition, the bulk of this collection is designated as “The
Hallel of Egypt,” due to the reference to Israel’s coming “out of Egypt” in Psalm 114. Despite the absence of
“Hallelu-YAH” in this psalm, it nonetheless serves as the focal pinnacle of this collection, with three “Hallelu-
YAH” psalms preceding and three following this pivotal center. This grouping of seven psalms (Psalms 111–117)
immediately precedes the third coupling of a messianic psalm with a Torah psalm in the Psalter (Psalms 118,
119; cf. Psalms 1, 2, and Psalms 18, 19), which marks the conclusion of the first major section of Book V.6 After
a total absence of the exclamatory “Hallelu-YAH” throughout the OT apart from the concluding triad of the
Psalter’s Book IV, this collection of six “Hallelu-YAH” psalms with its focal center reflecting the deliverance from
Egypt strikes the reader with the full force of its exhortation to “Praise the LORD.” The final grouping of “Hallelu-
YAH” psalms (Psalms 146–150) clearly intends to serve as the climactic conclusion of the whole of the Psalter.
Five times in succession, each of these psalms opens and closes with a triumphant “Hallelu-YAH.” The final
editor(s) of the Psalter lifts the eyes of Yahweh’s worshipping people above the strife and struggle of the first
two Books of the Psalter (Psalms 1–72), above the painful experience of the exile as vividly depicted in Book III
(Psalms 73–89; cf. Psalms 74, 79, 80, 89), and even beyond the repeated declaration of “Yahweh Malak” (“The
LORD reigns”) in a context of national exile as affirmed in Book IV (Psalms 90–106). By the ten-fold “Hallelu-
YAH” concluding Book V, the celebrative consummation of the Psalter has come. The LORD God Omnipotent
reigns.” [2]
The last psalm of Book IV opens in the same way as Psalm 105 but with a different context and in contrast to
Psalm 105. It opens with the words “Praise Jah” which is the correct translation and not “Praise the LORD”
“Praise Jah!
Give thanks to Jehovah, for he is good;
His loyal love endures forever.
Who can fully declare Jehovah’s mighty acts
Or proclaim all his praiseworthy deeds?
Happy are those who act with justice,
Who always do what is right.
Remember me, O Jehovah, when you show favor toward your people.
Take care of me with your acts of salvation,
So that I may enjoy the goodness you show your chosen ones,
That I may rejoice along with your nation,
That I may proudly praise you along with your inheritance.” (106: 1-5)
409 | P a g e
Every Bible reader that has come to this point reading all the way from Genesis should find a lot of reasons to
agree with the psalmist to ‘Praise Jah!’ or to say Alleluia (combination of two Hebrew words, Allelu in English
‘Praise’ and ‘Ia’ or ‘Yah’ for the shortened form of God’s personal holy name ‘Jehovah’). The record of Jehovah
God’s interaction with mankind from Adam, shows that Jehovah God is good. His loyal love moved him to
arrange the salvation of mankind from the curse of sin and death.
We can emulate the psalmist asking God to ‘remember’ us and to ‘take care’ of us along with His community of
worshipers. Now, the psalmist enumerate the failings of his nation and ancestors
“We have sinned just as our forefathers did;

We have done wrong; we have acted wickedly.
Our forefathers in Egypt did not appreciate your wonderful works.
They did not remember your abundant loyal love,
But they rebelled at the sea, by the Red Sea.
But he saved them for the sake of his name,
To make his mightiness known.
He rebuked the Red Sea, and it dried up;
He led them through its depths as through a desert;
He saved them from the hand of their foe
And reclaimed them from the hand of the enemy.
The waters covered their adversaries;
Not one of them survived.
Then they had faith in his promise;
They began to sing his praise.” (106: 6-12)
Jehovah God saved His chosen people despite their major failings because according to the psalmist, God
“saved them for the sake of his name, to make his mightiness known.” This is a disclosure of how significant
and important God’s personal name is to Him. A Bible-based publication commented on the lack of faith of
many of the Israelites during this phase of their wilderness travel
“When Moses led Israel out of Egypt, Jehovah had already shown his power and his determination to free his
people by visiting ten plagues on that mighty world power. After Pharaoh let the Israelites go, Moses led them to
the banks of the Red Sea. However, the armies of Egypt marched after them in pursuit. It seemed as though
the Israelites were trapped and that their newfound freedom was to be very short-lived. So the Bible record says:
“The sons of Israel got quite afraid and began to cry out to Jehovah.” And they turned on Moses, saying: “What
is this that you have done to us in leading us out of Egypt? . . . For it is better for us to serve the Egyptians than
for us to die in the wilderness.”—Exodus 14:10-12.
Their fear may seem understandable until we remember that they had already seen ten outstanding
demonstrations of Jehovah’s power. They knew firsthand what Moses would remind them of some 40 years
later: “Jehovah brought us out of Egypt with a strong hand and an outstretched arm and with great
fearsomeness and with signs and miracles.” (Deuteronomy 26:8) Hence, as the psalmist wrote, when the
Israelites turned against Moses’ direction, “they did not show any insight.”” [3]
Yes, a Bible reader should sense here Jehovah God’s extraordinary patience with humans who quickly forget
the good things that He has done for them. For benefiting from that extraordinary patience out of loyal love,
Jehovah God should indeed be praised.
Additional reading: https://www.jw.org/en/publications/magazines/w20120915/learn-godly-patience/
References
[1] Robertson, O. Palmer. “The Strategic Placement of the “Hallelu-Yah” Psalms Within the Psalter”, Journal of
Evangelical Theological Society Vol 58 No. 2 (2015), p. 265.
[2] Ibid., p. 267.
[3] “Can You Cultivate More Discernment?”, The Watchtower, September 1, 1995, p. 19.
410 | P a g e
19.104.2 Psalm 106 - Part 2

What is the value of reading a long list of failures by the nation of Israel in living up to their obligations with
Jehovah God and the covenant law? This is my reflection point.
Psalm 106 continues on with the list of Israel’s failures. The psalmist echoed several times key words such as
“not remember” and “forgot” leading Israel to major catastrophic failings against God including the making of a
“grass eating bull” as their god
“But they quickly forgot what he did;

They did not wait for his counsel.
They gave way to their selfish desires in the wilderness;
They tested God in the desert.
He gave them what they requested,
But then struck them with disease that made them waste away.
In the camp they grew jealous of Moses
And of Aaron, the holy one of Jehovah.
The earth then opened up and swallowed Daʹthan
And covered those assembled with A·biʹram.
A fire blazed among their group;
A flame consumed the wicked.
They made a calf in Hoʹreb
And bowed down to a statue of metal;
They exchanged my glory
For the representation of a grass-eating bull.
They forgot God their Savior,
Who did great things in Egypt,
Wonderful works in the land of Ham,
Awe-inspiring deeds at the Red Sea.” (106: 13-22)
A Bible-based publication summarizes this sorry state of affairs
“The 106th Psalm gives a poetic summary of the mighty acts Jehovah performed in behalf of his people, Israel.
God’s dealings with them were in addition to the goodness and normal blessings of life that he bestows upon
mankind in general. Despite these advantages, however, the psalmist points out that the Israelites did not
continue to show appreciation for their unique blessings. Verse 13 states: “Quickly they forgot his works; they
did not wait for his counsel.” No, it was not the passing of time that gradually diminished their thankfulness, so
that decades later they no longer remembered what God had done for them. Instead, they forgot quickly—within
weeks of Jehovah’s outstanding miracles in their behalf at the Red Sea. (Exodus 16:1-3)” [1]
The psalm above disclosed that the rebellion of Dathan, Korah, and Abiram were not just related to the
priesthood
“From this it would appear that the rebellion was two-pronged and aimed not only at the Aaronic priesthood but
also at Moses’ position as administrator of God’s instructions. (Ps 106:16) The situation may have seemed
opportune for organizing popular sentiment toward a change, since shortly before this the people had severely
complained against Moses, had talked of appointing a new head to lead the nation back to Egypt, and had even
talked of stoning Joshua and Caleb for upholding Moses and Aaron. (Nu 14:1-10) Reuben was Jacob’s firstborn
son but lost his right to the inheritance as such because of wrong action. (1Ch 5:1) Thus, Dathan and Abiram
may have been expressing resentment at Moses the Levite’s exercise of authority over them, because of
desiring to regain the lost primacy of their forefather. Numbers 26:9, however, shows that their struggle was not
only against Moses and Aaron but also “against Jehovah,” who had divinely commissioned Moses and Aaron to
occupy positions of authority.” [2]
411 | P a g e
The psalmist continue to recall the failings that were recorded in the Torah (the first five books of the Bible,
authored by Moses) so there are many instances of what bible scholars call inter-textualities or cross-
referencing to those books
“He was about to order their annihilation,

But Moses his chosen one interceded with him
To avert his destructive anger.
Then they despised the desirable land;
They had no faith in his promise.
They kept grumbling in their tents;
They did not listen to the voice of Jehovah.
So he raised his hand in an oath concerning them
That he would make them fall in the wilderness;
He would make their descendants fall among the nations,
And he would scatter them throughout the lands.
Then they joined in worship of Baʹal of Peʹor,
And they ate sacrifices offered to the dead.
They provoked Him by their actions,
And a scourge broke out among them.
But when Phinʹe·has stood up and intervened,
The scourge was halted.
And it was counted to him as righteousness
Through all generations forever.” (106: 23-31)
In the retelling of the story here of Baal Peor, an additional detail was added not present in the Torah - eating
sacrifices offered to the dead. Israel went from bad to worse, adopting the detestable practices of the
Canaanites despite God’s warnings against such practices
“They provoked Him at the waters of Merʹi·bah,

And it went badly for Moses because of them.
They embittered his spirit,
And he spoke rashly with his lips.
They did not annihilate the peoples,
As Jehovah had commanded them.
But they mingled with the nations
And adopted their ways.
They kept serving their idols,
And these became a snare to them.
They would sacrifice their sons
And their daughters to demons.
They kept spilling innocent blood,
The blood of their own sons and daughters
Whom they sacrificed to the idols of Caʹnaan;
And the land was polluted with bloodshed.
They became unclean by their works;
They committed spiritual prostitution by their deeds.” (106: 32-39)
All of these have consequences. The psalmist narrates next the consequences for the nation
“So the anger of Jehovah blazed against his people,

And he grew to detest his inheritance.
He repeatedly handed them over to the nations,
412 | P a g e
So that those who hated them might rule over them.

Their enemies oppressed them,
And they were subject to their power.
Many times he rescued them,
But they would rebel and disobey,
And they would be brought low for their error.
But he would see their distress
And hear their cry for help.
For their sake he would remember his covenant,
And he would feel pity, moved by his great loyal love.
He would cause them to be pitied
By all who held them captive.
Save us, O Jehovah our God,
And gather us from the nations
So that we may give thanks to your holy name
And exult in praising you.” (106: 40-47)
This general description of the narrative fits the history found from Judges all the way to the historical record of
Chronicles. Israel as a people got exiled, first by the Assyrians, then by the Babylonians. The prayer that can
be said after all this catalog of failures, is that to count on Jehovah God’s loyal love and His remembering the
covenant, for Him to restore the nation to its homeland and favor with God.
The psalmist aptly ends the psalm with praise despite the punishment and discipline Jehovah God gave Israel
“May Jehovah, the God of Israel, be praised

Throughout all eternity.
And let all the people say, “Amen!”
Praise Jah!” (106: 48)
Just like other Books of Psalms (Book I, II, III and this one IV), it ends with “Amen”. The New Testament writer,
the apostle Paul wrote a fitting summary and reference to this narrative
“Now these things became examples for us, in order for us not to desire injurious things, as they desired them.
Neither become idolaters, as some of them did; just as it is written: “The people sat down to eat and drink. Then
they got up to have a good time.” Neither let us practice sexual immorality, as some of them committed sexual
immorality, only to fall, 23,000 of them in one day. Neither let us put Jehovah to the test, as some of them put
him to the test, only to perish by the serpents. Neither be murmurers, as some of them murmured, only to perish
by the destroyer. Now these things happened to them as examples, and they were written for a warning to us
upon whom the ends of the systems of things have come.” (1 Corinthian 10: 6-11)
References
[1 “Show Yourselves Thankful”, The Watchtower, July 1, 1988, p. 8.
[2] Abiram. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 25.
413 | P a g e
19.105 Psalm 107, Book Five

19.105.1 Psalm 107 - Part 1
I am now in the last section of psalms known as Book V, starting from Psalm 107 to Psalm 150. How is this
section characterized compared to the previous books? One reference describes this last section of the psalms
“In his final book, he calls for expressions of thanks and praise that serve as his climactic theme (Book V, Pss.
107–150).” [1]
One paper breaks down the structure of Book V according to the following sub-groups, this is the first group
* Psalms 107-110 nameless and Davidic psalms
* Psalms 111-113 psalms with halleluyah at the beginning
* Psalms 114-117 psalms with halleluyah at the end
* Psalms 118, 119 psalms with bridge functions
Followed by the second group
* Psalms 120-134 one-time Song of Ascents

* Psalm 135-137 non-author psalms
* Psalms 138-145 one-time Davidic collection
The above gives me a heads up what to expects in the collection known as Book V. As I enter the last section
of the book of Psalms, it is appropriate to recall the what the book is all about. One reference wrote
“Within the psalms we see a great storehouse of doctrine revealed. The overriding theme is God’s glory as it is
revealed in His rule over creation and his people. Every psalm drips with these ideas. We see constant zeal for
the rule of God in creation as opposed to the rule of false gods (see for example, Ps. 19 as a polemic or
statement against the sun god of justice, Ps. 29 as a polemic against Hadad or Baal, the storm god of the
Syrians).
We see the imprecatory zeal for God’s justice as expressed by anger or hatred toward wicked men. Many are
the royal psalms, songs of Zion and pilgrim songs which represent the primacy of God’s theocratic center of rule,
Jerusalem. Many are the historical psalms dealing with God’s rule and deliverances in the past. There are also
the wisdom psalms and psalms that extol God’s law as His instrument of rule. There are the songs of lament
which wrestle with a seeming lack of God’s effective rule, yet normally conclude with praise that God’s rule will
indeed be vindicated. Finally, the many Messianic psalms speak of the coming rule in His righteousness.” [2]
This psalm has no superscription and instead of “Praise Jah!” it opens with an imperative for giving thanks to
God, citing those foremost from Israel who should give thanks to Jehovah God
“Give thanks to Jehovah, for he is good;

Let those reclaimed by Jehovah say this,
Those whom he reclaimed from the hand of the adversary,
Whom he gathered together from the lands,
From the east and from the west,
From the north and from the south.
They wandered about in the wilderness, in the desert;
They did not find a way to a city where they could live.
They were hungry and thirsty;
They were faint from exhaustion.
They kept crying out to Jehovah in their distress;
He rescued them from their plight.
He had them walk in the right way
To come to a city where they could live.” (107: 1-7)
414 | P a g e
The psalmist emphasizes Jehovah’s goodness and loyal love in contrast to the state of, from my personal
understanding, exile, a new wilderness experience, homeless, and city-less. But the psalmist echoing the
restoration messages of the prophets uses similar language of “reclaimed” and “gathered”.
The psalmist continue to address the “exiles” and with the refrain “Let people give thanks to Jehovah for his
loyal love/And for his wonderful works in behalf of the sons of men” echoed four times in this psalm
“Let people give thanks to Jehovah for his loyal love

And for his wonderful works in behalf of the sons of men.
For he has satisfied the thirsty
And filled the hungry with good things.
Some were living in deepest darkness,
Prisoners in affliction and in irons.
For they had rebelled against the word of God;
They disrespected the counsel of the Most High.
So he humbled their hearts through hardship;
They stumbled, and there was no one to help them.
They called to Jehovah for help in their distress;
He saved them from their plight.
He brought them out of deepest darkness,
And he tore off their shackles.” (107: 8-14)
Israel as a people were experiencing the pain of the “exiled people” because of what the psalmist wrote “they
had rebelled against the word of God” and “they disrespected the counsel of the Most High”. The discipline from
Jehovah God moved them to repentance.
The psalmist repeats the same message with the refrain

For he has broken down the doors of copper
And cut through the bars of iron.
They were foolish and suffered affliction
On account of their transgressions and their errors.
They lost their appetite for all food;
They drew near the gates of death.
They would call to Jehovah for help in their distress;
He would save them from their plight.
He would send his word and heal them
And rescue them from the pits they were trapped in.” (107: 15-20)
Jehovah mercifully “saved them from their plight” and “sent his word and healed them” despite their foolishness.
God’s acts of loyal love is something to thank Him for. When the remnant who returned from exile read this
psalm, they realize how blessed they still are having such a merciful God with His constant exercise of loyal
love.
I myself appreciate that endearing quality of Jehovah God. He promises never to abandon his loyal one.
Additional reading: https://www.jw.org/en/publications/books/draw-close/love/jehovahs-loyalty-loving-kindness/
References
[1] Robertson, O. Palmer. “The Flow of the Psalms- Discovering the Structure and Theology”, P&R Publishing
Company, 2015, p. 6.
415 | P a g e
[2] Gianotti, Charles. “The Book of Psalms- God’s Handbook of Doctrine, Emotions and Responses”, August
1999, p. 12.
416 | P a g e
19.105.2 Psalm 107 (Book V) - Part 2

Are you a thankful person? Do you express gratitude for the good things and count the blessings that you have?
Why is that helpful even in trying times? These are my reflection notes.
If we read the Bible from the beginning and we reach the last section of the book of Psalms, Book V, a Bible
reader would have imbibed the value of being thankful. Just going through the first book of Genesis, as the
Bible reads the account of Creation of the universe and the world, and let our knowledge of astronomy and
astrophysics come into fill in the details on what it takes to create such a universe that will later produce life, one
can only be thankful that Jehovah God, our Creator, desired in His heart to produce it. Thus, we are here and
exist.
The last book of the Bible, Revelation, ties us back to Genesis through the following words
““You are worthy, Jehovah our God, to receive the glory and the honor and the power, because you created all
things, and because of your will they came into existence and were created.” (Revelation 4:11)
A Bible reader with a heart full of appreciation will, like often expressed in the book of Psalms, will say in the
same way that the last book of the Bible, Revelation, expressed
““Praise Jah, because Jehovah our God, the Almighty, has begun to rule as king!” (Revelation 19:1, 6)
That expression “Praise Jah” or “Alleluia” is a universal cry in the Bible from all appreciative and intelligent
creation. (Some Bibles wrongly translate it as “Praise the Lord”. The Hebrew for Lord is Adonai and not Yah.
‘Praise the Lord’ is Allelu-Adonai. But this is Allelu-Yah. The ‘Yah’ or ‘Jah’ part came from God’s personal and
holy name ‘Jehovah’.)
So, Psalms 107 is full of such appreciation and invocation. It continues on with the following verses

Let them offer the sacrifices of thanksgiving
And declare his works with a joyful cry.
Those who travel on the sea in ships,
Who ply their trade over the vast waters,
They have seen the works of Jehovah
And his wonderful works in the deep;
How by his word a windstorm arises,
Lifting up the waves of the sea.
They rise up to the sky;
They plunge down to the depths.
Their courage melts away because of the impending calamity.
They reel and stagger like a drunken man,
And all their skill proves useless.
Then they cry out to Jehovah in their distress,
And he rescues them from their plight.
He calms the windstorm;
The waves of the sea grow quiet.
They rejoice when these grow still,
And he leads them to their desired harbor.” (107: 21-30)
If the psalmist is talking in a poetic metaphor about the exile experience, then how thankful the Jews are that in
the end, Jehovah “leads them to their desired harbor” - the restoration to their homeland and to the city of
Jerusalem. This was echoed by a Bible-based publication
417 | P a g e
“Like sailors caught in a destructive storm, the Jews’ wisdom proved futile during their captive state in Babylon;
all human means of delivering them had failed. But by turning to Jehovah in the midst of this stormy situation,
deliverance had come. He caused the symbolic storm to abate and delivered them to a safe “haven”—the land
of Judah.—Psalm 107:30.” [1]
There is a literal experience in the Bible that describes such a scene - the case of Jonah when he boarded a
ship going towards Spain away from Palestine and Nineveh. In an illustrative way, a Bible reader can in a poetic
metaphor relate life’s challenges and disappointments to a sea storm. If we have the relationship with Jehovah
God, we can cry out to Him in our distress until we are finally led safely to our “desired harbor”.
The psalmist continues to the last segment of his psalm, still echoing the thought to be thankful to Jehovah

Let them exalt him in the congregation of the people,
And let them praise him in the council of the elders.
He turns rivers into a desert
And springs of water into parched ground,
Fruitful land into salty wasteland,
Because of the wickedness of those dwelling in it.
He turns the desert into reedy pools of water,
And dry land into springs of water.
He causes the hungry to dwell there,
So that they may establish a city where they can live.
They sow fields and plant vineyards
That yield fruitful crops.
He blesses them and they increase greatly;
He does not let their cattle diminish.
But again they become few and are humiliated
Because of oppression, calamity, and grief.
He pours out contempt upon nobles
And makes them wander in trackless wastelands.
But he protects the poor from oppression
And makes their families as numerous as a flock.
The upright see this and rejoice;
But all the unrighteous shut their mouths.
Whoever is wise will observe these things
And will carefully consider Jehovah’s acts of loyal love.” (107: 31-43)
The proper response to the many blessings, both spiritual and material that Jehovah God showers generously
to His loyal ones, is to offer praise publicly to Him. When we are loyal to Jehovah God, we experience many
blessing primarily spiritual.
As the psalmist teaches us with his own conclusion, if we are wise then we will observe the lesson and thank
God for them. In trying times, we can count on God’s loyal love that He will never abandon us.
Additional reading: https://www.jw.org/en/publications/magazines/ws20150115/give-thanks-be-blessed/
References
[1] “Happy God, Happy People!”, The Watchtower, March 15, 1987, p. 24.
418 | P a g e
19.106 Psalm 108

Jehovah God, our loving heavenly Father, may not always, from our perspective, work with us on our terms.
This might disappoint us. What can I do? Psalm 108 may offer some insight.
Psalm 108 is believed by some scholars as part of a trilogy (Psalm 108, 109, and 110) related to war. As I read
along this psalm, Jehovah God has a speech where He made promises and assurances, followed by David’s
own speech implying that God has abandoned them at some point. Despite this, David still makes an appeal to
God who he is convinced as the only One who can save him.
It has a superscription ascribing this psalm to David
“A song. A melody of David.”
The psalm begins with a declaration of David’s heart
“My heart is steadfast, O God.

I will sing and make music with my whole being.
Do awake, O stringed instrument; you too, O harp.
I will awaken the dawn.
I will praise you among the peoples, O Jehovah,
And I will sing praises to you among the nations.
For your loyal love is great, as high as the heavens,
And your faithfulness, up to the skies.” (108: 1-4)
David described his heart as steadfast. But what is ‘heart’ in the context of the Bible during the time it was
written in Hebrew? The Bible-based encyclopedia Insight explains
“So, in the Scriptures the figurative heart is not confined to being the seat of affection and motivation, nor is it
limited to the intellect. “Among the Semites . . . all that was peculiar to man, in the category of feelings as well
as intellect and will, was attributed to the heart.” It is “the sum total of the interior man as opposed to the flesh,
which is the exterior and tangible man.”—The Metaphorical Use of the Names of Parts of the Body in Hebrew
and in Akkadian, by E. Dhorme, Paris, 1963, pp. 113, 114, 128 (in French).”
Not mere outward appearances but what a person really is inside is what counts with God, who is an examiner
of hearts. (Pr 17:3; 24:12; Ps 17:3; 1Sa 16:7)” [1]
So, when David said that his heart is steadfast, he was actually referring to the inner person inside. David’s
inner person appreciates Jehovah’s loyal love and he is moved to sing and offer praises to God because of it.
This positive tone about God continues in the next verses
“Be exalted above the heavens, O God;

May your glory be over all the earth.
So that your loved ones may be rescued,
Save us with your right hand and answer me.” (108: 5, 6)
David was focused on God’s glory. This will move God to act on behalf of His people. David’s prayer was not
selfish and motivated by personal gain or safety. In the next verses, David quotes God in His own words
“God has spoken in his holiness:

“I will exult, I will give out Sheʹchem as an inheritance,
And I will measure off the Valley of Sucʹcoth.
Gilʹe·ad belongs to me, as does Ma·nasʹseh,
And Eʹphra·im is the helmet for my head;
Judah is my commander’s staff.
419 | P a g e
Moʹab is my washbasin.
Over Eʹdom I will throw my sandal.
Over Phi·lisʹti·a I will shout in triumph.”” (108: 7-9)
In God’s speech, He declares an assurance related to inheritance as a fulfillment of the covenant to Abraham.
In God’s speech, He associates governance with the tribe of Judah. It is part of the other covenant God made
with David. Jehovah God gave David victories over Moab, Edom and Philistia.
But in the concluding part of the psalm, David raised a key issue about the present state of affairs between
Jehovah God and His people Israel and Judah
”Who will bring me to the fortified city?

Who will lead me as far as Eʹdom?
Is it not you, O God, who have rejected us,
Our God, who no longer goes out with our armies?
Help us in our distress,
For salvation by humans is worthless.
By God we will gain power,
And he will trample on our adversaries.”” (108: 10-13)
What would make Jehovah God reject Israel under David and not go out with the army of Israel? Only when
Israel or their leader or leaders fail to uphold the covenant law. But, I could not recall an instance when Israel
suffered defeat in the hands of its enemies during David’s reign for him to say the words of the psalm in the
other books of the Bible.
The key reflection point I find is the quality of David’s heart - steadfast. I need to strengthen my own relationship
with Jehovah God, building a stronger, inner person (as opposed to the external, visible person) that is loyal to
God. My prayers should not be selfish promoting my personal gain but to pray for God’s glory, the sanctification
of His name, and the vindication of His sovereignty.
David continues to express a waiting attitude on God, for Him to act in behalf of His chosen people. Just like
David, the best I can do is to continue to appeal to God for help.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-study-august-2017/willing-to-wait-

patiently/
References
420 | P a g e
19.107 Psalm 109

19.107.1 Psalm 109 - Part 1
Will God causing evil to the wicked consistent with His own sense of justice? This is my reflection thought.
To many bible scholars, Psalm 109 is known as an imprecatory psalm. It is a controversial psalm to bible
scholars. Here, David “wished” bad things for his enemies. One book explains
“There is no doubt that the average reader will wonder about the presence of these wishes for punishment and
condemnation and, without investigation of the whole matter from all the light that the Scriptures itself throws
upon the interpretation of the Imprecatory Psalms, the natural reaction would be to advance and subscribe to
the type of objections and condemnations set forth in the quotations of the scholars just referred to in the
opening portions of this essay.” [1]
The paper later promoted the view that since the Psalms is an inspired work, these are not just personal
expression of anger of the writer
“The imprecations and maledictions in the Psalter may be understood to ask God to do with the ungodly and
wicked exactly what the Bible says that God has done (for example, the punishment of the world in the days of
Noah; the destruction of Sodom and Gomorrah in Abraham's day; the punishment of Israel in the days of the
Judges), is doing, and will do.'" Without doubt, that person has made the greatest progress in godliness who in
his thinking follows God and judges evil men exactly as the Psalm-writer asks God to do. The holiness of God
cannot brook sin in any form, shape or manner. God has clearly and frequently announced that the unrepentant
sinner will be punished. The Bible has much to say about the wrath of God that will be manifested against all
ungodliness and wickedness of men. Starting from the proposition that the Bible was inspired by the Holy Spirit,
and that in our present Bible we have God's Word, we therefore, hold that the psalmists were not expressing
their own personal views but were motivated by God to write the maledictions that they did. Hence the curses
that are invoked upon evil men do not flow from passion and anger in the psalmist's heart, but they are
prophetic utterances in the form of prayer, foretelling the ultimate doom of those who hate and persecute God's
children.” [2]
Another article echoed the same thoughts
“If we then accept this Psalm without assuming that it is the work of an editor or that David is quoting his
enemies, how do we explain David's use of such harsh and revengeful imprecations? F. Delitzsch proposes that
"they are explained by the depth of David's consciousness that he is the anointed of Jahve. . . . It is not the spirit
of Zion but of Sinai which here speaks out of the mouth of David . . . . " Indeed, repeatedly in the OT we find the
spirit of vengeance shown towards God's enemies, the enemies of God's people, and even against God's
people themselves when they continued in their rejection of God. We should not think it strange, then, that
David should utter words such as these, whether against a personal or national enemy. In either case, such an
enemy must ultimately be an enemy of God.” [3]
Is invoking evil for the wicked contrary to God’s nature? The Bible-based encyclopedia Insight explains
“Jehovah brought evil or calamity upon Adam for his disobedience. Hence, in the Scriptures, Jehovah is
referred to as the Creator of evil or calamity. (Isa 45:7; compare KJ.) His enforcing of the penalty for sin, namely,
death, has proved to be an evil, or a calamity, for mankind. So, then, evil is not always synonymous with
wrongdoing. Examples of evils or calamities created by Jehovah are the Flood of Noah’s day and the Ten
Plagues visited upon Egypt. But these evils were not wrongs. Rather, the rightful administration of justice
against wrongdoers was involved in both cases.” [4]

“To the director. Of David. A melody.”
David then begins the psalm with justifications for God to act on the wicked
“O God whom I praise, do not remain silent.
421 | P a g e
For the wicked and the deceitful open their mouths against me.
They speak about me with lying tongues;
They surround me with hateful words,
And they attack me without cause.
They resist me in response to my love;
But I continue to pray.
They repay me with bad for good
And hatred for my love.
Appoint a wicked man over him;
May a resister stand at his right hand.
When he is judged, may he be found guilty;
May even his prayer be counted as a sin.
Let his days be few;
His office of oversight let someone else take.
Let his children become fatherless,
And his wife, a widow.
May his children become wandering beggars,
Foraging for food from their ruined homes.
May his creditor seize all that he has,
And may strangers plunder his possessions.
May no one extend kindness to him,
And may no one show favor to his fatherless children.
Let his descendants be cut off;
May their name be erased within a generation.
Let the error of his forefathers be remembered by Jehovah,
And may the sin of his mother not be erased.” (109: 1-14)
The psalm is full of “me”, and what the wicked is doing or has done against David. This is why the psalm is
called by scholars ‘imprecation’ or calling down evil upon someone. But David is not just an ordinary man. He is
God’s anointed. To fight against David is to fight against God. This echoes the principle of when Dathan, Korah,
and Abiram opposed Moses and Aaron, Jehovah God considered it as a rebellion against him. Moses told the
rebels in Numbers 16:30
“But if Jehovah does something extraordinary with them and the ground opens and swallows them and
everything that belongs to them and they go down alive into the Grave, you will certainly know that these men
have treated Jehovah disrespectfully.”
And it happened exactly as Moses said, “And the earth opened and swallowed them up, along with their
households and everyone who belonged to Korʹah and all their goods. So they and all who belonged to them
went down alive into the Grave, and the earth covered them over, so that they perished from the midst of the
congregation.” (vv. 32, 33)
One cannot opposed God’s anointed and not experience the anger of God because God will consider it as
opposition against Him. In this context, David as God’s anointed knew what God would do to the wicked who
will oppose him. In harmony with God’s justice, He will bring evil to the wicked.
In addition, the psalm contains a line that was later applied to Judas Iscariot, “his office of oversight let someone
else take”. The Bible-based encyclopedia explains
“The traitorous course of Judas Iscariot fulfilled divine prophecy and demonstrated Jehovah’s foreknowledge as
well as that of his Son. (Ps 41:9; 55:12, 13; 109:8; Ac 1:16-20) Yet it cannot be said that God foreordained or
predestinated Judas himself to such a course. The prophecies foretold that some intimate acquaintance of
Jesus would be his betrayer, but they did not specify which of those sharing such acquaintance it would be…
Thus, it seems evident that at the time of his being selected as an apostle, Judas’ heart presented no definite
evidence of a treasonous attitude. He allowed a ‘poisonous root to spring up’ and defile him, resulting in his
deviation and in his accepting, not God’s direction, but the Devil’s leading in a course of thievery and treachery.
422 | P a g e
(Heb 12:14, 15; Joh 13:2; Ac 1:24, 25; Jas 1:14, 15; see JUDAS No. 4.) By the time such deviation reached a
certain point, Jesus himself could read Judas’ heart and foretell his betrayal.—Joh 13:10, 11.” [5]
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-study-april-2017/what-will-be-
gone-when-gods-kingdom-comes/
References
[1] Surburg, Raymond. “The Interpretation of the Imprecatory Psalms”, The Springfielder Vol 39 Number 3, July
1975, p. 91.
[2] Ibid., p. 99.
[3] Ward, Martin. “Psalm 109: David’s Poem of Vengeance”, Andrews University Studies Vol 18 Number 2
(1980), Andrews University Press, p. 164.
[4] Evil. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 772.
[5] Foreknowledge, Foreordination. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 857.
423 | P a g e
19.107.2 Psalm 109 - Part 2

Why will God act to protect the vulnerable and remove the wicked? This is my reflection note.
David continues to call evil upon his enemies, the wicked who oppress the vulnerable, the poor and the
brokenhearted. But the evil that the wicked will call upon the innocent will backfire. The following verses
highlight these
“May Jehovah always be mindful of what they have done;
And may he cut off the memory of them from the earth.
For he did not remember to show kindness,
But he kept pursuing the oppressed, poor, and brokenhearted man
To put him to death.
He loved to pronounce a curse, so that is what came upon him;
He had no desire to bless, so he received no blessing.
He was clothed with curses as his garment.
And they were poured into his body like water,
Into his bones like oil.
May his curses be like the clothing in which he wraps himself
And like a belt he always wears.
This is the payment from Jehovah for the one who resists me
And for those who speak evil things against me.” (109: 15-20)
Then, David turned to Jehovah to appeal to Him to save Him from his present bad condition
“But you, Jehovah the Sovereign Lord,

Act in my behalf for the sake of your name.
Rescue me, because your loyal love is good.
For I am helpless and poor,
And my heart has been pierced within me.
I am passing away like a fading shadow;
I have been shaken off like a locust.
My knees give way from fasting;
My body is thin, and I am wasting away.
I have become the object of their taunts.
When they see me, they shake their heads.” (109: 21-25)
David based his appeal not on his personal safety but “for the sake of your name”, God’s name. David as
shown in the other psalms, is counting on God’s loyal love. David ended the psalm with the same appeal but
with the desire for God to be glorified
“Help me, O Jehovah my God;

Save me by your loyal love.
May they know that this is by your hand;
That you, O Jehovah, have done it.
Let them pronounce a curse, but may you give a blessing.
When they rise up against me, may they be put to shame,
But let your servant rejoice.
Let those who resist me be clothed with humiliation;
May they be wrapped in their shame as in a robe.
My mouth will fervently praise Jehovah;
I will praise him in front of many people.
For he will stand at the right hand of the poor
To save him from those who condemn him.” (109: 26-31)
424 | P a g e
David knew that Jehovah God will act because of His name, because of His loyal love, to save His anointed.
Jehovah God is loyal to those loyal to Him, and David knew this. In return, David will praise God “in front of
many people”.
David mentioned that God “will stand at the right hand of the poor”. This is significant. The Bible-based
110:5; 121:5.” [1]
So, the expression meant Jehovah will be where we are vulnerable and weak, “to save him from those who
condemn him.”
I should emulate David’s attitude that Jehovah God is worthy of praise in front of many people, because of His
loyal love and for His name, and for keeping the covenant with David. A message of judgment will have to be
proclaimed too against the wicked who are God’s enemies and who oppose God’s Messianic Kingdom, the
kingdom of God by His Son Jesus Christ.
In fact, the last book of the Bible paints a picture of the final war against evil in the battle of Armageddon.
Additional reading: https://www.jw.org/en/publications/books/gods-kingdom/promises/kingdom-enemies-
removed/
References
425 | P a g e
19.108 Psalm 110

19.108.1 Psalm 110 - Part 1
Psalm 110 prophesied about the Messiah ruling as king, conquering his enemies. When can we expect the
Messiah to impose his rule on the world? This is my reflection point.
Bible scholars look at Psalm 110 as the focal point, the center of two different sets of psalms. One paper
articulated this
“Psalm 110 is the linchpin psalm of the first seven psalms of Book Five of the Psalter. Besides occuring in the
middle of the seven psalms (Pss. 107—113), Psalm 110 joins two different groups of psalms together. Psalms
107—109 express anguished pleas for deliverance; Psalms 111—113 overflow with praise for Yahweh. Psalm
110, the connecting psalm, reveals that the Messiah is both a King and a Priest who gives victory to His people
(see Fig. 1). Thus because God more than meets the grief-stricken cries of His people, He is to be praised.” [1]
Interestingly, I found out that not all scholars accept that this psalm refers to the Messiah, the Lord Jesus,
directly. Some asserted that David was referring to his son Solomon and the application was later extended to
the future Messiah. However, a closer look of the psalm negates the assumptions and theories of some bible
scholars.
The psalm has a superscription tying it with David
The psalm opens with an important declaration
“Jehovah declared to my Lord:

“Sit at my right hand
Until I place your enemies as a stool for your feet.”” (110:1, 2013 New World Translation)
Other English Bibles makes this reading difficult to understand. Most other English Bibles read this way
“The LORD says to my lord:

until I make your enemies a footstool for your feet.”
If you are just listening to someone read the verse, you could not distinguish the two lords in the verse. You will
fail to note that one was in ALL CAPS “LORD” while the other was in lower caps “lord”. Clearly, one lord is
superior to the other. Where the word is in ALL CAPS, that English Bible replaced the name of God with a title
but to signal to the Bible reader God’s name should have been there, they print it in ALL CAPS. It would have
been better if what they did was below
“YHWH says to my lord:

until I make your enemies a footstool for your feet.”
Remember that God’s personal name that appeared 7,000 times in the Hebrew Bible is YHWH, commonly
pronounced in English as ‘Jehovah’. Why some Bible translators feel that they have the liberty to replace God’s
own name with a title of their choice is something that they will account to God for.
So, now we know that the first LORD is none other than Jehovah God himself. Who is the other lord, “my lord”?
When Jesus was on earth, he used this verse to drive home the answer. We can find that exchange in the
gospel of Mark 12: 35-37 reproduced below
“However, as Jesus continued teaching in the temple, he said: “How is it that the scribes say that the Christ is
David’s son? By the holy spirit, David himself said, ‘Jehovah said to my Lord: “Sit at my right hand until I put
your enemies beneath your feet.”’ David himself calls him Lord, so how can it be that he is his son?””
426 | P a g e
By the line of reasoning of the Son of God, Jesus, the second lord is the Messiah, Jesus himself. No one
argued with Jesus in his day about that point. The Jews clearly knew Psalm 110 is a Messianic psalm. A Bible-
based publication summarized that exchange
“The Pharisees are silent, for they do not know the true identity of the Christ, or anointed one. The Messiah is
not simply a human descendant of David, as the Pharisees apparently believe, but he existed in heaven and
was David’s superior, or Lord.” [2]
That Messianic prophecy was confirmed to the martyr Stephen as fulfilled
“Stephen was the first to bear witness that he had seen, in a special vision, Jesus returned to heaven and at the
right hand of God, as prophesied at Psalm 110:1.—Ac 7:55, 56.” [3]
In the next verse, the Messiah was given a command
“Jehovah will extend the scepter of your power out of Zion, saying:
“Go subduing in the midst of your enemies.”” (110:2)
The New Testament writer, apostle Paul explained how this prophecy will be fulfilled in the Lord Jesus
“However, after his resurrection he “sat down at the right hand of God, from then on awaiting until his enemies
should be placed as a stool for his feet.” (Heb 10:12, 13; Lu 20:41-43) This prophecy was recorded at Psalm
110, stating Jehovah’s command to his Son: “Go subduing in the midst of your enemies.” (Ps 110:2)” [ 4]
When the resurrected Messiah, the Lord Jesus, went to heaven, the apostle said “from then on awaiting until his
enemies should be placed as a stool for his feet”. This waiting period was completed in 1914, when the
command to subdue “in the midst” of his enemies was given. We are now more than 100 years since that time.
This is the period the Bible calls “last days”. Last days for all evil and corrupt governments.
The Messiah, the Lord Jesus, taught us to pray for this Kingdom government of his, ‘Thy kingdom come.’
The last book of the Bible, Revelation, declared as though it already has been accomplished
and of his Christ, and he will rule as king forever and ever.” (Revelation 11: 15)
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no5-2016-september/bible-say-

kingdom-of-god/
References
[1] Davis, Barry. “Is Psalm 110 A Messianic Psalm?”, Bibliotheca Sacra 157 (April-June 2000), Dallas
Theological Seminary, p. 168.
[2] “Jesus Denounces His Opposers”, The Watchtower, February 15, 1990, p. 8.
[3] Stephen. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1035.
[4] Enemy. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 726.
427 | P a g e
19.108.2 Psalm 110 - Part 2
How many Christians understand the concept of Jesus as the Messiah? The Messiah is an important concept in
the Bible that not many are not fully aware of, simply because most professed Christian religions have de-
emphasized this Bible teaching. The Bible revolves around key promises that God made through specific
covenants or agreements. One of this covenant is the promise Jehovah God made to David that his kingdom
will be eternal. How has this been fulfilled? This is the story of the rest of the Bible.
Israel and the sons of David failed to live up with their share of the covenant. Jehovah God decided to let the
earthly Davidic kingdom fall to the hands of its enemies. When the army of Babylon came to Jerusalem, they
removed its last Davidic king, burned the city to the ground, and exiled its people. What happens now to the
promise God made? Jehovah God did not forget and He made a new promise that the covenant will be upheld
despite the failure of earthly Davidic sons. The promise was relayed by the prophets Ezekiel and Daniel. Ezekiel
wrote God’s promise in Ezekiel 21: 26, 27
“This is what the Sovereign Lord Jehovah says: ‘Remove the turban, and take off the crown. This will not
remain the same. Raise up the low one, and bring low the high one. A ruin, a ruin, a ruin I will make it. And it will
not belong to anyone until the one who has the legal right comes, and I will give it to him.’”
Who is the one “who has the legal right” to whom the kingship will be given? 600 years later, angel Gabriel
disclosed to the Jewish virgin Mary, the news as recorded in Luke 1: 31-33
“And look! you will become pregnant and give birth to a son, and you are to name him Jesus. This one will be
great and will be called Son of the Most High, and Jehovah God will give him the throne of David his father, and
he will rule as King over the house of Jacob forever, and there will be no end to his Kingdom.”
Yes, the arrival of Jesus revives the Davidic kingship. This is the reason why Jesus is called the Messiah. It is a
Hebrew term meaning “anointed” to be king, king of the Davidic kingdom as fulfillment of the covenant between
Jehovah God and King David of the tribe of Judah. This is why Jesus has to be born not just to any Jew of any
tribe. He needs to be born in the tribe of Judah, the same tribe of David. He needs to be born in the family line
of David to rightfully inherit the kingship.
But this time it is going to be different. The kingdom of God will no longer be based in Jerusalem, on earth. With
Jesus going back to heaven at the end of his mission, the kingdom of God by David will now be heaven-based.
The New Testament writer, the apostle Paul, clarified though that when Jesus went back to heaven, Jesus did
not become king right away. Why? The apostle wrote in what is now Hebrews 10: 12, 13
“But this man offered one sacrifice for sins for all time and sat down at the right hand of God, from then on
waiting until his enemies should be placed as a stool for his feet.”
Note the phrase “from then on waiting”. Yes, Jesus as the Messiah will have to wait for some future time to
become king. According to Bible chronology this happened in 1914. From then, Jesus began reigning as
Messiah in God’s kingdom amidst his enemies. The psalm now discloses what his supporters on earth will do
once the Messiah Jesus is enthroned
“Your people will offer themselves willingly on the day of your military force.
In splendid holiness, from the womb of the dawn,
You have your company of young men just like dewdrops.” (110: 3)
The Lord Jesus made a prophecy about this future time when he is already king about a global information
campaign that needs to be carried out. He said in Matthew 24: 14
428 | P a g e
“And this good news of the Kingdom will be preached in all the inhabited earth for a witness to all the nations,
and then the end will come.”
Did you notice what is going to be preached about? Good news “of the Kingdom”. Yes, Jesus wanted a global
campaign to educate people about his government. Based on the prophetic psalm, at this time, people will offer
themselves willingly. The slot will be filled up mostly by the young.
But Jesus is no ordinary Messiah-King. The psalm disclosed another feature about the role of the Lord Jesus
“Jehovah has sworn an oath, and he will not change his mind:
“You are a priest forever
In the manner of Mel·chizʹe·dek!”” (110: 4)
The Bible-based encyclopedia Insight explains the importance of this verse

“This covenant is expressed at Psalm 110:4, and the writer of the Bible book of Hebrews applies it to Christ at
Hebrews 7:1-3, 15-17. It is a covenant made by Jehovah with Jesus Christ alone. Jesus apparently referred to it
when making a covenant for a kingdom with his followers. (Lu 22:29) By Jehovah’s oath Jesus Christ, the
heavenly Son of God, would be a priest according to the manner of Melchizedek. Melchizedek was king and
priest of God on earth. Jesus Christ would hold both offices of King and High Priest, not on earth, but in heaven.
He was installed permanently into office after his ascension to heaven. (Heb 6:20; 7:26, 28; 8:1) The covenant
is forever in operation, since Jesus will act under Jehovah’s direction as King and High Priest forever.—Heb
7:3.” [1]
What else is left for the reigning King to do? The psalm closes with list of things to do
“Jehovah will be at your right hand;

He will crush kings on the day of his anger.
He will execute judgment against the nations;
He will fill the land with dead bodies.
He will crush the leader of a vast land.
He will drink from the stream along the road.
Therefore, he will hold his head high.” (110: 5-7)
The last book of the Bible describes a war known as “Armageddon”. This is when the Messiah will complete the
prophecy and remove all evil and opposers of God’s sovereignty. Finally, Jehovah’s right as the Sovereign will
be vindicated and His holy name sanctified.
With this background, it is easier to understand why the Lord Jesus as Messiah taught us to pray, “Thy kingdom
come.”
Additional reading: https://www.jw.org/en/publications/books/bible-message/bible-message-overview/
References
[1] Covenant. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 524.
429 | P a g e
19.109 Psalm 111

19.109.1 Psalm 111 - Part 1
Does Jehovah God, our heavenly Father, deserve our actively praising Him? For what reasons can we praise
Him for? How significant is the call “Alleluia” or “Praise Jah” in our life? These are my reflection notes.
Religions, both ancient and modern, have painted portraits of fearsome gods. Professed Christian religions
present a cruel God who will forever burn alive in a fiery hell those who opposed him. Psychologists understand
God as presented by major religions as dual-faced, both Love-Anger in the same head. As a result, the human
worshiper has no recourse but to praise him or else.The ancient rituals of many religions are centered around
appeasement of this cruel god and are fearful of the harm he can inflict on them.
This is not the picture presented in the Bible. Unlike the ancient religions, where their worshipers do not have a
clear idea what will please the god that they worship made of wood and stone, Jehovah God has expressed His
will and standard of righteousness. He does act to discipline humans but gives them the opportunity to repent
and mend their ways. When He finally acts to destroy incorrigible ones, it is to preserve His righteousness,
sovereignty, and to protect the righteous. Psalm 111 gives us many additional reasons for praising this God, our
heavenly Father Jehovah.
Psalm 111 is one of the series of psalms up to Psalm 118 that opens or ends with “Praise Jah”. It is also in
acrostic form (using the 22 letters of the Hebrew alphabet). What is the significance of the acrostic in literary
composition of the Hebrews? One reference explains
“In the common form of acrostic found in Old Testament Poetry, each line or stanza begins with a
letter of the Hebrew alphabet in order. This literary form may have been intended as an aid to
memory, but more likely it was a poetic way of saying that a total coverage of the subject was
being offered -- as we would say, 'from A to Z.' Acrostics occur in Psalms 111 and 112, where each
letter begins a line; in Psalms 25, 34, and 145, where each letter begins a half-verse; in Psalm 37,
Proverbs 31:10-31, and Lamentations 1, 2, and 4, where each letter begins a whole verse; and in
Lamentations 3, where each letter begins three verses. Psalm 119 is the most elaborate
demonstration of the acrostic method where, in each section of eight verses, the same opening
letter is used, and the twenty-two sections of the psalm move through the Hebrew alphabet, letter
after letter”. [1]
Why do the Hebrews write using acrostics? Another paper wrote in response
“Why were these acrostic poems written? Or, why were these poems written in an acrostic structure? If this
external form does not carry much weight, as suggested by most translations, why did the original authors go
through the painstaking process of writing these poems keeping to this structure? I agree with Seppo Sipila that
the sheer beauty of the text must be looked at as well, and that a translation that does not covey the beauty of
the poem, makes the text poorer (Translators’ Workshop, Baku, Azerbaijan, 21 April 2008). Since we are
studying these Hebrew alphabetic acrostics thousands of years after they have been written, it seems that we
have to agree with Longman (1993:86) that the purpose of Hebrew acrostics can only be guessed.” [2]
The psalm begins with an important declaration, followed by two Hebrew letters starting each line
“Praise Jah!
[Aleph]
I will praise Jehovah with all my heart
[Beth]
In the assembled group of upright ones and in the congregation.” (111:1)
In the first verse, where two Hebrew letters appear, this sets the tone of the psalm. It is a psalm on praising
Jehovah God. Scholars use the term ‘doxology’ for this classification. The example of the psalmist is worth
emulating when praising God not just before the public but also inside the congregation. Christian meetings
offer an opportunity to do just that.
430 | P a g e
The next acrostic verse focused on God’s works
“[Gimel]
The works of Jehovah are great;
[Daleth]
They are studied by all those finding pleasure in them.” (111:2)
Jehovah has often been praised in the psalm for His being the Creator. Learning about them as God tried to
educate Job with His creation, according to the psalmist, is instructive of God’s rich personality and wisdom. An
investigation of things large as the cosmos or small as the living creatures on the earth will lead to the
realization, these things did not pop up all on their own. Inanimate matter cannot produce living things, much
less intelligent creatures.
“[He]
His activity is glorious and splendid,
[Waw]
And his righteousness endures forever.
[Zayin]
He causes his wonderful works to be remembered.
[Heth]
Jehovah is compassionate and merciful.” (111: 3, 4)
A Bible-based publication explains

“Jehovah’s great works include other wonderful things he has done for mankind, as described in the Bible. That
book itself is a harmonious masterpiece. Unlike any other book, it is indeed “inspired of God and beneficial for
teaching.” (2 Tim. 3:16) For instance, the first book of the Bible, Genesis, explains how God cleansed the earth
of wickedness in the days of Noah. The second book, Exodus, shows how Jehovah vindicated his Godship by
delivering Israel from Egyptian slavery. The psalmist likely had such events in mind when he was moved to say:
“[Jehovah’s] activity is dignity and splendor themselves, and his righteousness is standing forever. A memorial
he has made for his wonderful works. Jehovah is gracious and merciful.” (Ps. 111:3, 4) Do you not agree that
Jehovah’s activity throughout history, including things done during your lifetime, is a memorial to his “dignity and
splendor”?” [3]
Today, Christians have more reasons to rejoice over God’s activity. He has sent His Son to provide the ransom
sacrifice and the ultimate resolution to the problem of wickedness and suffering. Soon, God will act to remove
all evil and unjust and corrupt governments to pave the way for His Kingdom to come to the earth.
So, the picture the Bible paints of God is drastically different from what ancient religions or modern religions
have painted of God. This gives us the reason to say with this psalmist to ‘Praise Jah!’
References
[1] J.A. Motyer, "Acrostic," in The New International Dictionary of the Bible (Grand Rapids:
Zondervan, 1987), p. 12.”
[2] Van der Spuy, Roelie. “Hebrew Alphabetic Acrostics - Significance and Translation”, OTE Vol 21, Number 2
(2008), p. 515.
[3] “Jehovah Deserves Our United Praise”, The Watchtower, March 15, 2009, p. 21.
[4] Ibid., p. 22.
431 | P a g e
19.109.2 Psalm 111 - Part 2

Can we rely on God in challenging economic times? Is obeying God and keeping integrity still the best practical
thing to do despite the wide-spread practice of dishonesty and corruption? These are my reflection notes.
The psalm continues below
“[Teth]
Food he gives to those fearing him.
[Yod]
He remembers his covenant forever.
[Kaph]
He has revealed to his people his powerful works
[Lamed]
By giving them the inheritance of the nations.” (111: 5, 6)
Jehovah God by inspiration has used the psalmist to describe Him as a Provider of our basic needs. The
psalmist was communicating to his Bible readers the idea of food. It echoes with what the Son of God taught us
to pray ‘Give us today the food we need” (Matthew 6: 9, New Living Translation). Jehovah God wanted us to
rely on Him to secure our provisions. If we do things His way, He will do His share to provide what we need.
The Son of God taught this in the Sermon on the Mount, “seek first the kingdom of God and his
righteousness, and all these things will be added to you.” (Matthew 6:33, English Revised Version)
Just as the Son of God linked up righteousness with the kingdom and getting our provisions, the psalmist links
up food with the covenant. A Bible-based publication explains
“In the initial outworking of those promises, Abraham’s seed became the nation of Israel. That nation was long
enslaved in Egypt, but then “God remembered his covenant with Abraham” and delivered them. (Ex. 2:24)
Jehovah’s subsequent dealings with them show just how generous he is. He provided food for their bodies and
spiritual food for their minds and hearts. (Deut. 6:1-3; 8:4; Neh. 9:21)” [1]
The psalmist uses ‘fearing him’ in the text. Is Jehovah God fearsome in the sense of causing us to worry what
He could unleash on us if we displease Him? The Bible-based encyclopedia Insight explains
“The Bible shows that there is a proper fear and an improper fear. Thus, fear may be wholesome and cause the
individual to proceed with due caution in the face of danger, thereby averting disaster, or it may be morbid,
destroying hope and weakening a person’s nervous stamina, even to the point of bringing about death. The fear
of God is healthful; it is an awe and a profound reverence for the Creator and a wholesome dread of displeasing
him. This fear of incurring his displeasure is a result of appreciation of his loving-kindness and goodness
together with the realization that he is the Supreme Judge and the Almighty, who has the power to inflict
punishment or death upon those who disobey him.—See AWE; DREAD.” [2]
The psalmist continues to find reasons to praise God by focusing on His works associated with His orders
“[Mem]
The works of his hands are truth and justice;
[Nun]
Trustworthy are all his orders.
[Samekh]
They are always reliable, now and forever;
[Ayin]
They are made in truth and righteousness.” (111: 7, 8)
A Bible-based publication has an interesting note on the “works of his hands”

“Included among “the works of [Jehovah’s] hands” were two tablets of stone on which were engraved ten
important laws for Israel. (Ex. 31:18) These laws, together with all the other regulations that became part of the
Mosaic Law covenant, are based on eternal, trustworthy principles.
432 | P a g e
For example, one of the orders, or laws, on those tablets said: “I Jehovah your God am a God exacting
exclusive devotion.” It further states that Jehovah exercises “loving-kindness toward the thousandth generation
in the case of those who love [him] and keep [his] commandments.” The tablets of stone also contained such
timeless principles as “honor your father and your mother” and “you must not steal,” as well as the profoundly
insightful law against coveting what belongs to others.—Ex. 20:5, 6, 12, 15, 17.” [3]
Part of the things that the psalmist is worth praising Jehovah for is His loyalty to the covenant
“[Pe]
He has given redemption to his people.
[Tsade]
He commanded that his covenant should last forever.
[Qoph]
His name is holy and awe-inspiring.” (111: 9)

“Again, the psalmist may have had in mind Jehovah’s loyalty to his covenant promise to Abraham. In line with
that, Jehovah did not abandon his people first as slaves in ancient Egypt and later as captives in Babylon. In
both cases, God redeemed his people. Even if only for those two accomplishments, Israel should have treated
God’s name as holy.—Read Exodus 20:7; Romans 2:23, 24.
The same is true of Christians today, who have been redeemed from hopeless slavery to sin and death. We
should do our very best to live in harmony with the first request in the model prayer: “Let your name be
sanctified.” (Matt. 6:9)” [4]
The psalmist ends his psalm by highlighting an instructive thing - fearing Jehovah and what it means
“[Resh]
The fear of Jehovah is the beginning of wisdom.
[Sin]
All those observing his orders show good insight.
[Taw]
His praise endures forever.” (111: 10)
The same publication explains the value of fearing God

“Meditating on that illustrious name should instill in us godly fear. The writer of Psalm 111 had the correct view
of godly fear, stating: “The fear of Jehovah is the beginning of wisdom. All those doing them [keeping his
commandments] have a good insight.”—Ps. 111:10.
A wholesome fear of God will help us to hate what is bad. It will also help us to imitate God’s beautiful qualities
as shown in Psalm 112, which we will consider in the next article. That psalm shows how we can qualify to be
among the millions who will enjoy praising God forever. He deserves nothing less. “His praise is standing
forever.”—Ps. 111:10.” [5]
Yes, we can still maintain our integrity in an environment of corruption. If we keep the faith in God’s ability to
provide, we will get our basic needs satisfied. Jehovah God is loyal to those loyal to Him.
Additional reading: https://www.jw.org/en/publications/magazines/ws20140215/jehovah-provider-protector/
References
[2] Fear. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 818.
[4] Ibid., p. 24.
[5] Ibid.
433 | P a g e
19.110 Psalm 112

19.110.1 Psalm 112 - Part 1
Why is Psalm 112 an inspiration to all who want to keep integrity with our heavenly Father, Jehovah God,
despite the culture of corruption? Why will the loyal one still be able to cry ‘Praise Jah!’? This psalm has many
reasons to cite.
“Praise Jah!
[Aleph]
Happy is the man who fears Jehovah,
[Beth]
Who takes great pleasure in his commandments.
[Gimel]
His descendants will be mighty in the earth,
[Daleth]
And the generation of the upright will be blessed.” (112: 1, 2)
As the previous psalms, it opens up with ‘Praise Jah!’ an imperative to bring glory specifically to Jehovah God.
As previously noted, it is commonly translated literally from the Hebrew as ‘Alleluia’. That exclamation comes
from an appreciative human heart for all the knowledge one has collected about Jehovah God, what He has
done for the individual, for Israel as a community, and for what He is.
Humans want to be happy. The psalm teaches me that to be genuinely happy, I have to live by God’s rules. I
can only do that by having a healthy fear of Jehovah God motivating me not to displease Him. When I have that
fear of God, I will find pleasure in His commandments. The apostle John wrote that if I claim that I love God, it
can only be measured in one way. He wrote in his letter
“For this is what the love of God means, that we observe his commandments; and yet his commandments are
not burdensome.” (1 John 5: 3)
This will serve as my protection against the temptation of corruption. Genuine happiness is in serving God
rather than in the amassing of material wealth.
A Bible-based publication comments on the first two verses of the psalm

“Note that the psalmist first mentions an individual “man” and then changes to the plural “upright ones” in the
latter part of verse 2. This suggests that Psalm 112 can refer to a composite group made up of many individuals.
Interestingly, the apostle Paul was inspired to apply Psalm 112:9 in connection with Christians in the first
century. (Read 2 Corinthians 9:8, 9.) How well this psalm depicts how Christ’s followers on earth today can be
happy!
As indicated at Psalm 112:1, these true Christians experience great happiness as they walk “in fear of
Jehovah.” This wholesome fear of displeasing him helps them to resist the spirit of Satan’s world. They take
“very much delight” in studying God’s Word and in obeying his commandments. That includes the command to
preach the good news of the Kingdom throughout the earth. They strive to make disciples of people of all
nations while warning the wicked of the coming of God’s day of judgment.—Ezek. 3:17, 18; Matt. 28:19, 20.” [1]
What are the known blessings for the man who fears Jehovah? The psalm provides some answers
“[He]
Wealth and riches are in his house,
[Waw]
And his righteousness continues forever.
[Zayin]
To the upright he shines like a light in the darkness.
[Heth]
He is compassionate and merciful and righteous.” (112: 3. 4)
434 | P a g e
In the days of Israel, Jehovah blessed His loyal ones with both spiritual and material wealth. Today, God
chooses to bless His loyal ones primarily with spiritual wealth. The same Bible-based publication highlighted
this as a teaching of Jesus
“In Bible times, some of God’s servants were noted for their material riches. And in another sense, those whom
God approves truly become rich, even if that is not in a material sense. The fact is, in the main, those choosing
to humble themselves before God may be poor and looked down upon, as was true in Jesus’ day. (Luke 4:18;
7:22; John 7:49) But whether one has much or little materially, it is possible to be spiritually rich.—Matt. 6:20;
1 Tim. 6:18, 19; read James 2:5.” [2]
Those whom Jehovah God bless materially are known for their compassion and mercy as disclosed further in
the next verses
“[Teth]
It goes well for the man who generously lends.
[Yod]
He conducts his affairs with justice.” (112: 5)
The kind of giving mentioned in this verse is noted in the same publication
“You have no doubt observed that people who give help to others are not always gracious. Some give in a
patronizing or begrudging way. It is not pleasant to receive help from one who makes you feel inferior or who
makes you feel that you are a nuisance or a burden. By contrast, how refreshing it is to receive help from
someone who is gracious. Jehovah is the outstanding example of a gracious, happy Giver. (1 Tim. 1:11; Jas.
1:5, 17) Jesus Christ perfectly reflected his Father’s gracious example. (Mark 1:40-42) Thus, to be viewed by
God as righteous, we give cheerfully and graciously, especially in field service when offering spiritual help to our
neighbors.
“He sustains his affairs with justice.” (Ps. 112:5) As foretold, the faithful steward class cares for the Master’s
interests in harmony with Jehovah’s justice. (Read Luke 12:42-44.) This is reflected in the Scriptural guidance
given to elders, who sometimes have to handle cases of gross sin in the congregation. The just way of dealing
with matters is evident also in the Bible-based direction the slave class provides on how all congregations,
missionary homes, and Bethel homes should function. Justice is required not only of elders but also of other
Christians in their dealings with one another and with unbelievers, including in business matters.—Read Micah
6:8, 11.” [3]
Today, God still looks for people who are willing and happy to live by His rules. These loyal ones show by their
life that obeying God leads to a happier life. To keep integrity in a corrupt world is not easy. Some cave in and
become corrupt themselves. But Jehovah God appreciates those who maintain their integrity.
If they are blessed with material things, they use such material things to promote God’s interest and help those
who are in need generously and graciously. Jehovah God made it all possible and so they in turn bless others.
Indeed, the one with a generous spirit can truly say to God, ‘Praise Jah!’
Additional reading: https://www.jw.org/en/publications/magazines/wp20121001/widespread-effects-of-

corruption/
References
[1] “Righteous Ones Will Praise God Forever”, The Watchtower, March 15, 2009, p. 25.
[2] Ibid., p. 27.
[3] Ibid.
435 | P a g e
19.110.2 Psalm 112 - Part 2

Will good and evil remain together forever like the Chinese yin-yang? The Bible does not teach that. Psalm 112
shows that there is a good reason to stay loyal to God because in the end He will remove evil. According to the
Bible and world developments, we are living in what it calls “the last days” of evil in the world.
Psalm 112 offers the blessing of feeling secure under God’s care. Aside from Jehovah’s material blessings,
additional blessings like security is with him
“[Kaph]
He will never be shaken.
[Lamed]
The righteous will be remembered forever.
[Mem]
He will not fear bad news.
[Nun]
His heart is steadfast, trusting in Jehovah.
[Samekh]
His heart is unshakable; he is not afraid;
[Ayin]
In the end he will look in triumph on his adversaries.” (112: 6-8)
Security is defined in these verses as ‘never be shaken’, ‘not fear bad news’, ‘unshakeable’ and ‘not afraid’.
Why is he enjoying such security? The psalmist says because ‘his heart is steadfast, trusting in Jehovah’. A
Bible-based publication comments further on these verses above
“Never before in history has there been so much bad news, including such things as wars, terrorism, new
diseases and resurging old ones, crime, poverty, and ruinous pollution. Those whom God views as righteous
cannot escape the effects of this bad news, but it does not paralyze them with fear. Instead, their hearts are
“steadfast” and “unshakable” as they look to the future with confidence, knowing that God’s righteous new world
is near. If disaster does strike, they are better able to cope with the situation because they rely on Jehovah for
support. He never allows his righteous ones “to totter”—he gives help and strength to endure.—Phil. 4:13.
God’s righteous ones also have to put up with the hatred and lies spread by opposers, but this has failed to
silence true Christians and will continue to fail. Rather, God’s servants continue steadfast and unmovable in the
work Jehovah has given them—to preach the good news of the Kingdom and to make disciples of all who
respond. No doubt, the righteous will experience increased opposition as the end draws closer. Such hatred will
reach a climax in the worldwide attack of Satan the Devil in his role as Gog of Magog. Then, at last, we will ‘look
on our adversaries’ as they go down in humiliating defeat. What an experience it will be to see the complete
sanctification of Jehovah’s name!—Ezek. 38:18, 22, 23.” [1]
The quality of being generous is repeated in the verses below
“[Pe]
He has distributed widely; he has given to the poor.
[Tsade]
His righteousness continues forever.
[Qoph]
His own strength will be exalted with glory.” (112: 9)
In the previous reflection, the psalmist shares that ‘wealth’ is part of the blessings from God. This time, the
psalmist shows that the one blessed by God ‘distributes widely’ and ‘gives to the poor’. In return, Jehovah God
will remember his righteousness forever.
The same publication comments
436 | P a g e
“They will not bow down in disgrace and defeat, for Jehovah also promises that the “horn” of his righteous one
“will be exalted with glory.” (Ps. 112:9) Jehovah’s righteous one will exult victoriously on seeing the downfall of
all enemies of Jehovah’s sovereignty.” [2]
The psalm concludes with a contrasting end-state for the wicked and corrupt
“[Resh]
The wicked one will see and be upset.
[Shin]
He will grind his teeth and melt away.
[Taw]
The desires of the wicked will perish.” (112: 10)
The psalm clearly projects an end to evil and the wicked using the phrase “melt away” and “will perish”. Clearly,
the good will not stick with the bad forever. Evil will be removed, and only the good will remain.That is a very
good reason to fight off the temptation of corruption.
Additional reading: https://www.jw.org/en/publications/magazines/g201511/when-will-world-end-bible-prophecy/
References
[1] “Righteous Ones Will Praise God Forever”, The Watchtower, March 15, 2009, p. 28.
[2] Ibid.
437 | P a g e
19. 111 Psalm 113

God’s personal, yes, personal name is important to Him and in the Bible. Is it important to you? It is worthy of
our praise and is extolled worthy of praise. The Son of God himself, the Lord Jesus, taught us to pray ‘Hallowed
by thy name’, the Father’s name.
Psalm 113 is another of those what bible scholars call Alleluia psalms. The focus is on glorifying God.
The psalm opens with a call to praise God
“Praise Jah!” (113: 1a)
How do I feel about God myself? Do I have the time to reflect on the many good things that our heavenly Father
and God has done for me? Do I have the time to read and reflect on the many acts of salvation that Jehovah
God has done for humankind? If we spend the time, we will end up with the same attitude as the psalmist and
exclaim the same, to praise Jehovah God.
The next verses focused on God’s personal divine name
“Offer praise, you servants of Jehovah,

Praise the name of Jehovah.
May Jehovah’s name be praised
From now on and forever.
From the rising of the sun to its setting,
Let Jehovah’s name be praised.” (113: 1b-3)
Were you able to count how many times the psalmist gave the command to praise God’s name? What was that
name again that His Son Jesus taught us to pray, ‘Hallowed be thy name’? In English, it is in the form ‘Jehovah’.
In Hebrew it is represented by the letters YHWH. So without a doubt, God has a name and it is not ‘God’ or
‘Lord’. The name the psalmist wanted us to praise is Jehovah.
“Jesus never deviated from his purpose to praise Jehovah. And this set him apart from the world. In the
synagogues and at the temple in Jerusalem, he praised God’s holy name. Whether on the mountaintop or at the
seashore, wherever crowds would gather, Jesus publicly preached Jehovah’s truths. He declared: “I publicly
praise you, Father, Lord of heaven and earth.” (Matthew 11:25) Even when on trial before Pontius Pilate, Jesus
testified: “For this I have been born, and for this I have come into the world, that I should bear witness to the
truth.” (John 18:37) Jesus appreciated the importance of his work. Wherever he was, Jesus bore witness to
Jehovah and publicly praised him.” [1]
Then, the psalmist extolled Jehovah God further in a special way
“Jehovah is high above all the nations;
His glory is above the heavens.
Who is like Jehovah our God,
The one who dwells on high?
He stoops down to look on heaven and earth,
Raising the lowly from the dust.
He lifts up the poor from the ash heap
In order to make him sit with nobles,
With the nobles of his people.” (113: 4-8)
The psalmist dared to ask who is like Jehovah God in the specific way the psalmist highlighted. Jehovah ‘stoops
down’ to pay attention to the lowly who is on the ‘dust’ and ‘ash heap’. That is a very touching picture of
Jehovah God, the Almighty. Not only does the psalmist say that Jehovah takes note of the lowly and the poor,
of which there are so many in this world, but He is willing to stoop down to ‘raise’ or ‘lift’ them up. Is not that a
reason to praise Jehovah? Alleluia indeed!
438 | P a g e
The point that the psalmist is highlighting is that Jehovah God is humble. Should not that thought humble us as
well? The Bible-based encyclopedia Insight explains
“Jehovah God himself includes humility among his qualities. This is not because there is any inferiority on his
part or any submission to others. Rather, he shows humility in exercising mercy and great compassion upon
lowly sinners. That he deals with sinners at all and has provided his Son as a sacrifice for mankind’s sins is an
expression of his humility. Jehovah God has permitted evil for some 6,000 years and let mankind be brought
forth, even though their father Adam had sinned. Through undeserved kindness, mercy was thereby shown to
Adam’s offspring, giving them opportunity for everlasting life. (Ro 8:20, 21) All of this displays, along with other
fine qualities of God, his humility.
King David saw and appreciated this quality in God’s undeserved kindness to him. After Jehovah had delivered
him out of the hand of all his enemies, he sang: “You will give me your shield of salvation, and it is your humility
that makes me great.” (2Sa 22:36; Ps 18:35) Though in his great dignity he sits in his exalted place in the
highest heavens, it can nevertheless be said of Jehovah: “Who is like Jehovah our God, him who is making his
dwelling on high? He is condescending to look on heaven and earth, raising up the lowly one from the very dust;
he exalts the poor one from the ashpit itself, to make him sit with nobles, with the nobles of his people.”—Ps
113:5-8.” [2]
Other than the lowly and the poor, the psalmist includes even the barren woman
“He gives the barren woman a home

As a happy mother with children.
This reminds me of one Bible character as cited by a Bible-based publication

“What about ‘making the barren woman a joyful mother’? God gave barren Hannah a son—Samuel, whom she
devoted to His service. (1 Samuel 1:20-28) “ [3]
We should praise God and His personal name as exemplified by this psalm. What Psalm 113 listed are only
fragments of the many reasons why we should do so.
References
[1] “Separated to Be Joyful Praisers Worldwide”, The Watchtower, July 1, 1997, p. 16.
[2] Humility. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1159.
[3] “Who Is Like Jehovah Our God?”, The Watchtower, November 15, 1992, p. 10.
439 | P a g e
19.112 Psalm 114

In today’s uncertain times, why is it beneficial to reflect on how our heavenly Father, Jehovah God, has saved
people in Bible times? This is my reflection note.
Psalm 114 is a psalm that recounts or recalls how Jehovah God has saved His chosen people Israel from the
time of the Exodus and the entrance to the Promised Land after 40 years in the wilderness. The psalm has no
superscription like the Alleluia psalms that preceded it.
The psalm opens with the recollection of the Exodus
“When Israel went out of Egypt,

The house of Jacob from a people speaking a foreign language,
Judah became his sanctuary,
Israel, his dominion.” (114: 1, 2)
A Bible-based publication explains the significance of this recollection

“Psalm 114 shows Jehovah’s uniqueness by citing unique events involving the Israelites. Sang the psalmist:
“When Israel went forth from Egypt, the house of Jacob from a people speaking unintelligibly, Judah became
his holy place, Israel his grand dominion.” (Psalm 114:1, 2) God delivered Israel from slavery to the Egyptians,
whose language was strange to their ears. The deliverance of Jehovah’s people, called Judah and Israel in
poetic parallelism, shows that God can deliver all his servants today.” [1]
The psalm recounts the dual events of the Exodus and the entrance to the Promised Land using poetic
language
“The sea saw it and fled;

The Jordan turned back.
The mountains skipped about like rams,
The hills, like lambs.
What made you flee, O sea?
Why, O Jordan, did you turn back?
Why did you skip about like rams, O mountains,
Like lambs, O hills?
Tremble, O earth, because of the Lord,
Because of the God of Jacob,
Who turns the rock into a reedy pool of water,
The flinty rock into springs of water.” (114: 3-8)

“Jehovah’s sovereignty over all creation is evident in the words: “The sea itself saw and took to flight; as for the
Jordan, it began to turn back. The mountains themselves skipped about like rams, the hills like lambs. What
was the matter with you, O sea, that you took to flight, O Jordan, that you began to turn back? O mountains,
that you went skipping about like rams; O hills, like lambs?” (Psalm 114:3-6) The Red Sea “took to flight” when
God opened a path through it for his people. Israel then saw Jehovah’s great hand in action against the
Egyptians who died in the returning waters. (Exodus 14:21-31) In a similar display of divine power, the Jordan
River “began to turn back,” allowing the Israelites to cross into Canaan. (Joshua 3:14-16) ‘The mountains
skipped about like rams’ as Mount Sinai smoked and trembled when the Law covenant was instituted. (Exodus
19:7-18) With the climax of his song in view, the psalmist put matters in question form, perhaps suggesting that
the inanimate sea, river, mountains, and hills were awestruck by these displays of Jehovah’s power.” [2]
During difficult times, it is helpful to remember God’s acts of salvation. It reminds us that Jehovah God has the
power and the will to help anyone loyal to Him in their time of need. If Jehovah God can do so in the past, He
can choose to do so today.
440 | P a g e
Additional reading:
References
[2] Ibid., p. 11.
441 | P a g e
19.113 Psalm 115

19.113.1 Psalm 115 - Part 1
Do saints expect to be venerated at their death? Do the holy angels expected to be venerated? What does
Psalm 115 help us understand? These are my reflection notes.
In the Bible, Israel’s religion is unique in the sense that they never used images for either veneration or worship.
Yes, there were images of animals and plants in the temple but they are decorative not meant for worship. The
religions of the neighboring people are full of idols and representations of people, animals, and heavenly bodies
whose intent is for use in worship. The Ten Commandments as recorded in Exodus 20: 4, 5 have two
imperatives - ‘not make for yourself an idol’ and ‘not bow down before them’.
What do the apostles and angels feel about receiving veneration? Would they accept it if given to them? What
does the Bible reveal? Let us consider two examples - Saint Peter or the apostle Peter and one angel.
In Acts 10: 25, 26 we read how Saint Peter responded to veneration
“ As Peter entered the house, Cornelius met him and fell at his feet in reverence. But Peter made him get up.
“Stand up,” he said, “I am only a man myself.”
So, how did Saint Peter respond? Did he accept the veneration from Cornelius? Clearly,he rejected it. If while
alive Peter rejected veneration, why would we think he will accept it after death? The second example of a living
angel will clarify this for us. The scene was recorded at Revelation 22: 8,9
“Well I, John, was the one hearing and seeing these things. When I heard and saw them, I fell down to worship
at the feet of the angel who had been showing me these things. But he tells me: “Be careful! Do not do that! I
am only a fellow slave of you and of your brothers the prophets and of those observing the words of this scroll.
Worship God.”
Saint John worshiped an angel or gave him reverence. How did the angel respond? The angel rejected it. The
holy angel considered him equal to the other saints. Notice the final statement of the angel. ‘Worship God’.
So, what do we conclude from these Bible reported incidents. Neither the saints or the angels will accept
veneration from humans. If they will not personally accept veneration, why will anyone think that they will allow
idols to be built to represent them and give those idols that represent them the veneration they reject personally?
Given this framework, I can now understand Psalm 115 fully. It opens by declaring the attitude shown in the
discussion above
“Not to us, O Jehovah, not to us,

But to your name give glory
Because of your loyal love and your faithfulness.
Why should the nations say:
“Where is their God?”
Our God is in the heavens;
He does whatever he pleases.” (115: 1-3)
The principle is clear. Those who worship the heavenly Father, Jehovah God, will not accept veneration and
credit to themselves. ‘Not to us, O Jehovah, not to us’ is a clear expression of this attitude. Israel does not have
idols to point to as their God. Jehovah God is a spirit in heaven. Moses wrote in Deuteronomy 4:15 a strong
warning to Israel
“But be very careful! You did not see the LORD’s form on the day he spoke to you from the heart of the fire at
Mount Sinai. So do not corrupt yourselves by making an idol in any form—whether of a man or a woman.”
442 | P a g e
Notice that Moses prefaced his statement with a warning - ‘be very careful’ followed by ‘you did not see the
Lord’s form’ as basis or reason for the prohibition not to make idols in any form man or woman.
Given that, a Bible reader will not be surprised with the description below
“Their idols are silver and gold,

The work of human hands.
A mouth they have, but they cannot speak;
Eyes, but they cannot see;
Ears they have, but they cannot hear;
A nose, but they cannot smell;
Hands they have, but they cannot feel;
Feet, but they cannot walk;
They make no sound with their throat.
The people who make them will become just like them,
As will all those who trust in them.” (115: 4-8)
A Bible-based publication comments on these verses

“Glory should go not to us but to the name of Jehovah, the God of loving-kindness, or loyal love, and trueness.
(Psalm 115:1) Enemies may mockingly ask: “Where . . . is their God?” But Jehovah’s people can reply: ‘Our
God is in heaven and does everything he delights to do.’ (Verses 2, 3) The nations’ idols can do nothing,
however, for they are man-made statues of silver and gold. Despite their mouths, eyes, and ears, they are
speechless, blind, and deaf. They have noses but cannot smell, feet but are unable to walk, and throats but can
utter no sound. Those making impotent idols as well as those trusting in them will become equally lifeless.—
Verses 4-8.” [1]
The psalmist then exhorts his audience, including us today as Bible readers
“O Israel, trust in Jehovah

—He is their help and their shield.
O house of Aaron, trust in Jehovah
—He is their help and their shield.
You who fear Jehovah, trust in Jehovah
—He is their help and their shield.” (115: 9-11)
The line ‘He is their help and their shield’ is like a refrain that repeats itself. Yes, rather than trusting in idols and
expect their blessings, we are better off to trust the living God.
References
443 | P a g e
19.113.2 Psalm 115 - Part 2

Does it pay to worship the heavenly Father, in the way that He approves? The Son of God, the Lord Jesus,
taught his followers and echoed the principle of Psalm 115 when he was on earth. He said as recorded by Saint
John, or the apostle John, in John 4:23, 24
“But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for
the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in
spirit and truth.” (English Standard Version Bible)
The Lord Jesus was born as a Jew and was raised by her mother Mary to follow the Ten Commandments given
to Moses by God. So, it should not be surprising to Bible readers that the Lord Jesus will affirm the law of his
own Father regarding veneration and worship. Notice that Jesus emphasized that “God is spirit” after saying
that “the Father is seeking such people to worship him”. He is invisible. No one knows His form. No one can
create a likeness of a spirit. This is the way that the heavenly Father, Jehovah God, wants to be worshiped.
If we as Bible readers trust in the heavenly Father, Jehovah God, and worship Him the way He wants it, the
psalmist disclosed what God will do for us
“Jehovah remembers us and will bless;

He will bless the house of Israel;
He will bless the house of Aaron.
He will bless those who fear Jehovah,
The small as well as the great.
Jehovah will give you an increase,
To you and your children.
May you be blessed by Jehovah,
The Maker of heaven and earth.” (115: 12-15)
It is interesting to note that the psalmist said that God will bless “the small and the great”. By this, the psalmist
refers to the poor and the wealthy or the vulnerable and the prominent. The Contemporary English Version
Bible renders it as “no matter who they are”. That is the idea. Jehovah God is not partial when giving a blessing.
He gives it to whoever worships Him in the way that He approves.
As Maker of heaven and earth, the psalmist discloses where humans belong
“As for the heavens, they belong to Jehovah,

But the earth he has given to the sons of men.” (115: 16)
Jehovah God did not purpose to make earth a temporary station for humans. The Earth is for humans. God
intends to make humans live here forever. The design of the human body, particularly the brain and the human
cell show signs it is meant to live far longer than we can today. Today, there are active research programs
investigating how to defeat aging at its root and extend life if possible indefinitely.
The Bible’s simple explanation is that humans lost the hope of living forever when the first man chose to rebel
against God’s sovereignty. From there man descended into the curse of sin and death. Adam passed on to the
rest of his children and future children the stigma and curse of sin. When we die, the Bible does not teach that
humans go to heaven. Instead, God told Adam that he will return to dust. The psalmist fully understood the
implication of death. He wrote
“The dead do not praise Jah;

Nor do any who go down into the silence of death.” (115: 17)
444 | P a g e
Notice how the word ‘silence’ is associated with ‘death’ which parallels the first line ‘do not praise Jah’. The
dead are gone. They could not do anything anymore. They are silent. The only hope is when the Lord Jesus will
wake them up from a comparable deep sleep of silence like what he did to his friend Lazarus who was dead
four days.
Bible readers who believe that the dead can still praise God because they are still alive fail to understand the
resurrection of Lazarus. When Lazarus was resurrected, the Bible did not share stories of life-after-death
experiences which surely Lazarus would have shared. He did not because he was dead. Jesus did not change
the idea of the true condition of the dead. The dead is dead. Souls don’t survive to be tormented. Jesus taught
that souls are destroyed not tormented. Read your Bible in Matthew 10: 28. If they are destroyed, they definitely
cannot praise God. What Jesus taught is what the Jews already know about - the hope of the resurrection.
Jesus promised this in John 5: 28, 29
“Don’t be so surprised! Indeed, the time is coming when all the dead in their graves will hear the voice of God’s
Son, and they will rise again.”
Noticed where are the dead? In their graves and not somewhere else. From there, they will rise again just like
Lazarus.
So, while alive, conscious and are able to use their free will, the psalmist declares
“But we will praise Jah

From now on and forever.
We should do the same.
Additional reading: https://www.jw.org/en/publications/magazines/wp20140101/resurrection-hope-for-the-dead/
445 | P a g e
19.114 Psalm 116

19.114.1 Psalm 116 - Part 1
If one reads the Bible from the beginning until one reaches Psalm 116, will one discover the many reasons why
one should thank our heavenly Father, Jehovah God? Yes, of course. For example, I appreciate that God did
not give up on the human race when the first humans failed God and chose to rebel against His sovereignty. I
thank Jehovah God that He loves the human race enough to have come up with a wise, merciful and just
response to the challenge against His sovereignty without sacrificing His righteous standards.
I thank Him for setting in motion His purpose to sanctify His holy name, vindicate His sovereignty, and at the
same salvage the human race from the curse of sin and death by providing for a Savior that will appear in the
family of Abraham, through His grandson Jacob, and great-grandson Judah.
I thank Him that He chose none other than His very own begotten Son. He was the one who first willingly will
make the sacrifice to repair the relationship with the human race and how He ensured and protected that the
nation that will rise from Abraham will be ready to host His only-begotten Son when the fullness of the time
arrived.
Such is the spirit of Psalm 116. This is the reason why bible scholars classify this as a thanksgiving psalm. It
has no superscription. The psalm opens with the a declaration
“I love Jehovah
Because he hears my voice, my pleas for help.
For he inclines his ear to me,
And I will call on him as long as I live.” (116: 1, 2)
Have you ever mentioned that to our heavenly Father, Jehovah God- ‘I love Jehovah because …’? The psalmist
enjoys such a close relationship that he feels he has the sincere intimacy to say so. Why does he feel inclined
to say so? The living God hears his prayers. The psalm continues
“The ropes of death encircled me;

The Grave had me in its grip.
I was overcome by distress and grief.
But I called on the name of Jehovah:
“O Jehovah, rescue me!”” (116: 3, 4)
The psalmist has experience a nearly fatal experience. In that fearful moment, what did he do? He called on
God. The picture used by the psalmist was the use of “ropes of death”. A Bible-based publication comments
“It seemed as if death had so tightly bound the psalmist with unbreakable ropes that escape was impossible.
Ropes tied tightly about limbs produce sharp pains, or pangs, and the Greek Septuagint version renders the
Hebrew word for “ropes” as “pangs.” Hence, when Jesus Christ died, he was in the paralyzing grip, or pangs, of
death. When Jehovah resurrected Jesus, therefore, He was “loosing the pangs of death.”—Acts 2:24.” [1]
Then, the psalmist praised God by describing His attractive qualities
“Jehovah is compassionate and righteous;

Our God is merciful.
Jehovah is guarding the inexperienced.
I was brought low, and he saved me.” (116: 5, 6)
The psalmist emphasized that he was saved from a very near-death experience.So, he continues to praise God
“Let my soul rest once again,
446 | P a g e
For Jehovah has dealt kindly with me.

You have rescued me from death,
My eye from tears, my foot from stumbling.
I will walk before Jehovah in the land of the living.” (116: 7-9)
Indebted to Jehovah God, he promises to continue walking before Jehovah in the land of the living. The Bible-
based encyclopedia Insight commented on the Bible use of the word ‘walking’
“The word “walk” is used with similar significance, as in the statement, “Noah walked with the true God,”
meaning that he took a course in harmony with God’s will and commandments. (Ge 6:9; compare Eph 2:1, 2.)
God directs the feet of his faithful servants in the right path, figuratively, showing them the way to go so as not
to stumble to a spiritual fall or be ensnared in evil, and sometimes even safeguarding them against capture by
the enemy. (1Sa 2:9; Ps 25:15; 119:105; 121:3; Lu 1:78, 79)” [2]
The psalmist also expressed the result of faith and one speaking out
“I had faith, for I spoke;

I was greatly afflicted.” (116: 10)
This statement was later quoted by the apostle Paul in his letter to the Corinthians
“Now because we have the same spirit of faith as that of which it is written: “I exercised faith, therefore I spoke”;
we too exercise faith and therefore we speak.”
Today, Christians apply the same principle. Their faith is not just something that is personal and internal. Like
the psalmist, we are motivated to speak to praise God. Then the psalmist asked
“With what will I repay Jehovah

For all the good he has done for me?” (116: 12)
What could be the best answer to this question? I will reflect on this question on my next reflection.
References
447 | P a g e
19.114.2 Psalm 116 - Part 2

Do you consider yourself thankful? Psalm 116 is not just about thanksgiving, thanking Jehovah God for all His
goodness. It is also about what we can repay back to Jehovah God as an expression of gratitude. The question
posed by the psalmist is
“With what will I repay Jehovah

For all the good he has done for me?” (116: 12)
What could be the best answer to this question? One Bible-based publication offered some insight
“What benefits had he received? Jehovah had sustained him during a period of “distress and grief.” Moreover,
Jehovah had “rescued [his] soul from death.” Now he wanted to “repay” Jehovah somehow. What could the
psalmist do? He said: “My vows I shall pay to Jehovah.” (Ps. 116:3, 4, 8, 10-14) He resolved to keep all the
solemn promises that he had made to Jehovah and to fulfill all his obligations to him.
You can do the same. How? By following a life course that at all times conforms to God’s laws and principles.
Hence, make sure that your worship of Jehovah remains the most important thing in your life and that you let
God’s spirit guide you in everything you do. (Eccl. 12:13; Gal. 5:16-18) In reality, of course, you can never fully
repay Jehovah for all he has done for you. Still, it does ‘make Jehovah’s heart rejoice’ to see that you are
wholeheartedly giving of yourself in his service. (Prov. 27:11)” [1]
One way that we can repay Jehovah is expressed by the psalmist himself
“I will take up the cup of salvation,

And I will call on the name of Jehovah.
I will pay my vows to Jehovah
In the presence of all his people.” (116: 13, 14)
The “cup” has been used in symbolic terms in the Bible. Regarding this use, the Bible-based encyclopedia
Insight explains
“Jehovah’s assigned portion, or “cup,” for Jesus meant not only suffering but also Jesus’ baptism into death
climaxed by his being resurrected to immortal life in heaven. (Lu 12:50; Ro 6:4, 5; Heb 5:7) It was, therefore,
also “the cup of grand salvation” for Christ. (Ps 116:13)” [2]
Why does Jehovah save some of his loyal ones? The psalmist was inspired to answer
“Costly in the eyes of Jehovah

Is the death of his loyal ones.” (116: 15)
The 2013 New World Translation chose “costly” to render the Hebrew word that other English Bibles (including
1984 New World Translation) render as “precious”. There is a big difference in the choice of words. A Bible-
“Psalm 116:15 assures us that Jehovah will not allow his loyal servants as a group to be entirely removed from
the earth. In fact, our modern-day history chronicles our endurance of severe trials and persecution, thus
furnishing clear evidence that God will never permit us to be exterminated.
Because of his limitless power and unfailing purpose, Jehovah will not allow us to be swept out of existence as
a group. If God were to permit that, it would seem that his enemies are more powerful than he is—an
impossibility! Jehovah’s purpose that this globe be inhabited by people loyal to him would go unfulfilled—and
there is no possibility of that. (Isa. 45:18; 55:10, 11) Why, the rendering of sacred service to Jehovah would
cease on earth if no humans were left to worship him in the earthly courtyards of his great spiritual temple!
There would be no foundation for the “new earth”—righteous human society living on our globe under the “new
448 | P a g e
heaven.” (Rev. 21:1) Then, too, Christ’s Thousand Year Reign could not become a reality without any earthly
subjects.—Rev. 20:4, 5.” [3]
The psalmist ended his thanksgiving psalm this way
“I beg you, O Jehovah,

For I am your servant.
I am your servant, the son of your slave girl.
You have freed me from my bonds.
I will offer to you the sacrifice of thanksgiving;
I will call on the name of Jehovah.
I will pay my vows to Jehovah
In the presence of all his people,
In the courtyards of the house of Jehovah,
In your midst, O Jerusalem.
Praise Jah!” (116: 16-19)
The psalmist exemplified the correct attitude. Offer to God the “sacrifice of thanksgiving”, “pay vows” to God,
and “call on the name” of God, Jehovah. I have made a vow to God to serve Him all my life, with my strength,
my soul, my heart, and with my mind. Like the psalmist, I need to pay that vow.
Additional reading: https://www.jw.org/en/publications/magazines/w20150115/give-thanks-be-blessed/
References
[1] “Accept Gratefully—Give Wholeheartedly”, The Watchtower, July 15, 2009, p. 29.
[2] Vessels. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1155.
[3] Questions From Readers, The Watchtower, May 15, 2012, p. 22.
449 | P a g e
19.115 Psalm 117

Psalm 117 is the shortest psalm and the shortest chapter in the Bible. This psalm is in the middle of the entire
Bible, the 595th chapter from Genesis. According to Wikipedia, there are 1,189 chapters in the whole Bible and
23,145 verses.
Psalm 117 is a praise-God psalm. It begins with a call to praise God and ends in the same way
“Praise Jehovah, all you nations;

Glorify him, all you peoples.
For his loyal love toward us is great;
The faithfulness of Jehovah endures forever.
Praise Jah!” (117: 1, 2)
The psalmist is an Israelite but his call goes beyond the border of Israel. It is an international call to praise our
heavenly Father, Jehovah God. The parallel phrases “all you nations” and “all you peoples” drive home that
message.
The last book of the Bible calls for praising God beyond international. The call is universal. The last book,
Revelation, declares (19: 6)
“And I heard what sounded like a voice of a great crowd and like the sound of many waters and like the sound
of heavy thunders. They said: “Praise Jah, because Jehovah our God, the Almighty, has begun to rule as king! “
The Psalms was written in Hebrew so ‘Praise Jah’ in Hebrew is Alleluia. Revelation was written in Greek, and
‘Praise Jah’ in Greek was transliterated (not translated) as Alleluia as well. The English of Alleluia would be
transliterated as Hallelujah.
The Bible-based encyclopedia Insight offers some statistics in the use of this phrase
“A transliteration of the Hebrew expression ha·lelu-Yahʹ, appearing first at Psalm 104:35. In the New World
Translation it is nearly always translated “praise Jah, you people.” The expression occurs 24 times in the
Hebrew Scriptures and, with the exception of Psalm 135:3 (“praise Jah,” NW), introduces and/or concludes the
Psalms in which it is found. (See Ps 112:1; 115:18; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6.) This
expression stands alongside “Amen” at the close of Book Four of Psalms (Ps 106:48), and a Greek form of it
appears four times at Revelation 19:1-6, where the reference is to the joy experienced over the destruction of
Babylon the Great and that associated with Jehovah’s beginning to rule as King.—See JAH.” [1]
Regarding God’s shortened name “Jah”, Insight explains

“ 噠ᇑ흀ʧ䭠 M噠n흀ᇑiᇑ 噠nm 噠 ᇑM噠 PMU 흀Mᇑ iPmᇑ 噠 흀Mᇑ 噠 흀 ʧᆷM 噠 . Ro Ȁᆸ U R Mʧ P⸵⸵nᇑ ʧP흀ᇑ 噠nm ʧ nᇑ nᇑ ᇑi흀ᇑ ⸵䁖
흀Mᇑ ʧn 흀 MPᆷ 噠 흀Mᇑ ᇑ⸵nᇑ㌳ ᇑ흀nPᆷnPmmP흀噠i Ҁ YHWH), that is, the letters yohdh R Pi heʼ RU 흀Mᇑ 흀ᇑi흀M Pi ʧ 흀M
ᆷᇑ흀흀ᇑn 噠 흀Mᇑ ᇑ⸵nᇑ㌳ Pᆷ MP⸵ᇑ흀 nᇑ ᇑ䭠흀ʧ ᇑᆷ䁖.
Jah occurs 50 times in the Hebrew Scriptures, 26 times alone, and 24 times in the expression “Hallelujah,”
which is, literally, a command to a number of people to “praise Jah.” However, the presence of “Jah” in the
original is completely ignored by certain popular versions. (Dy, Mo, RS) The King James Version and An
American Translation have it only once, as “Jah” and “Yah” respectively. (Ps 68:4) In the English Revised
Version it appears twice in the body of the text (Ps 68:4; 89:8), and in the American Standard Version the full
form, Jehovah, is substituted throughout, but these latter two translations in practically every occurrence of the
contracted form call it to our attention in footnotes. The New World Translation preserves for the reader all 50
occurrences of Jah, or Yah; and Rotherham’s Emphasised Bible, 49 of them.
450 | P a g e
In the Christian Greek Scriptures “Jah” appears four times in the expression Hallelujah. (Re 19:1, 3, 4, 6) Most
Bibles simply carry this Greek expression over into English untranslated, but G. W. Wade renders it, “Praise ye
Jehovah,” and the New World Translation reads, “Praise Jah, you people!”” [2]
In addition to the statistics mentioned above and how English Bibles translated it, Insight takes note of the
context when God’s name “Jah” is used
“The single syllable Jah is usually linked with the more moving emotions of praise and song, prayer and
entreaty, and is generally found where the subject theme dwells upon a rejoicing over victory and deliverance,
or where there is an acknowledgment of God’s mighty hand and power. Examples of this special usage are
abundant. The phrase, “Praise Jah, you people!” (Hallelujah) appears as a doxology, that is, an expression of
praise to God, in the Psalms, the first being at Psalm 104:35. In other psalms it may be at the beginning only
(Ps 111, 112), occasionally within a psalm (135:3), sometimes at the end only (Ps 104, 105, 115-117), but often
at both the beginning and the end (Ps 106, 113, 135, 146-150). In the book of Revelation heavenly personages
repeatedly punctuate their praise of Jehovah with this expression.—Re 19:1-6.
The remaining instances where “Jah” appears also reflect exaltation in songs and petitions to Jehovah. There is
the song of deliverance by Moses. (Ex 15:2) In those recorded by Isaiah a double emphasis is gained by
combining both names, “Jah Jehovah.” (Isa 12:2; 26:4) Hezekiah, in his poetic exultation after being
miraculously healed when close to death, expressed heightened feelings by repetition of Jah. (Isa 38:9, 11)” [3]
So, when we feel we want to thank God and praise Him, we can definitely say with the associated exalted
emotions, Praise Jah!
Additional reading: https://www.jw.org/en/bible-teachings/questions/names-of-god
References
[1] Hallelujah. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1022.
[2] Jah. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1248.
[3] Ibid.
451 | P a g e
19.116 Psalm 118

19.116.1 Psalm 118- Part 1
Psalm 118 is classified as an individual thanksgiving psalms. One thesis paper describes the importance of this
psalm to the New Testament
“There are numerous psalm quotations in the NT.1 Among them, the use of Ps 118 in the NT is noteworthy. The
tables of quotation in UBS3 and NA27 show that Ps 118 is one of the most frequently quoted psalms in the NT
and perhaps even the most quoted OT chapter.” [1]
I noted that this psalm has many parallelisms, verses 1-4, 6 and 7, 8 and 9, 10-12, and 15 and 16. They
reinforce the messages that the psalmists want to echo. The psalm uses the same opening and closing
statements.
The psalm opens with the call to thank God

Let Israel now say:
“His loyal love endures forever.”
Let those of the house of Aaron now say:
“His loyal love endures forever.”
Let those fearing Jehovah now say:
“His loyal love endures forever.” (118: 1-4)
The psalmist gives his reader two reasons to thank Jehovah God - one, for Jehovah is good, and a second one
that was repeated four times, and often in the other psalms, for God’s loyal love. Reqarding Jehovah God’s
quality of being good, the Bible-based encyclopedia Insight explains
“Jehovah God is good in the absolute and consummate sense. The Scriptures say: “Good and upright is
Jehovah” (Ps 25:8), and they exclaim: “O how great his goodness is!” (Zec 9:17) Jesus Christ, though he had
this quality of moral excellence, would not accept “Good” as a title, saying to one who addressed him as “Good
Teacher”: “Why do you call me good? Nobody is good, except one, God.” (Mr 10:17, 18) He thus recognized
Jehovah as the ultimate standard of what is good.” [2]
A Bible-based publication noted this often quote description of Jehovah God in the psalms
“A similar expression of praise regarding Jehovah’s goodness appears in a number of psalms. Among them is
Psalm 118, sung by Israelite households to conclude the Passover observance. That psalm begins and ends
with the words: “Give thanks to Jehovah, you people, for he is good; for his loving-kindness is to time indefinite.”
(Psalm 118:1, 29) These may well have been the last words of praise that Jesus Christ sang with his faithful
apostles on the night before his death in 33 C.E.—Matthew 26:30.” [3]
The psalmist repeated four times “his loyal love endures forever”. God’s loyal love is celebrated by the
psalmists and the psalms. It is an important concept in the Bible and it highlights Jehovah God’s quality of loyal
love. Insight offers this note on “loyal love” often rendered in other Bibles “loving-kindness”
“Hence, cheʹsedh is more comprehensively rendered “loving-kindness,” or, because of the fidelity, solidarity,
and proved loyalty associated with it, an alternate translation would be “loyal love.” In the plural number it may
be rendered “loving-kindnesses,” “acts of loyal love,” “full loving-kindness,” or “full loyal love.”—Ps 25:6, ftn; Isa
55:3, ftn.” [4]
In the next verses, the psalmist repeated the phrases “Jehovah is on my side” and “It it better to take refuge in
Jehovah”
“I called on Jah in my distress;
452 | P a g e
Jah answered and brought me into a place of safety.

Jehovah is on my side; I will not be afraid.
What can man do to me?
Jehovah is on my side as my helper;
I will look in triumph on those who hate me.
It is better to take refuge in Jehovah
Than to trust in humans.
It is better to take refuge in Jehovah
Than to trust in princes.” (118: 5-9)
A Bible reader can sense the confidence he has with God. Jehovah is on his side and he has taken refuge in
Jehovah. He repeated each idea to emphasize the action of those statements. Hence, he can ask, what can
man do to him? Between humans or politicians, the psalmist chooses Jehovah God.
The psalmist expanded the threat to him by using ‘surrounded’ three times. How was he able to survive those
who surrounded him? The psalmist disclosed it
“All the nations surrounded me,

But in the name of Jehovah,
I warded them off.
They surrounded me, yes, I was completely surrounded,
But in the name of Jehovah,
I warded them off.
They surrounded me like bees,
But they were extinguished as quickly as a fire among thorns.
In the name of Jehovah,
I warded them off.
I was pushed hard to make me fall,
But Jehovah helped me.
Jah is my shelter and my strength,
And he has become my salvation.” (118: 10-14)
Several times he repeated “in the name of Jehovah” he warded them off. This reminds me of David’s attitude
when he confronted Goliath (1 Samuel 17: 45-46)
“David replied to the Phi·lisʹtine: “You are coming against me with sword and spear and javelin, but I am coming
against you in the name of Jehovah of armies, the God of the battle line of Israel, whom you have taunted. This
very day Jehovah will surrender you into my hand.”
The psalmist’s experience with Jehovah is heart-warming and something to thank God for always, because of
who He is and what He does for those loyal to Him.
Additional reading: https://www.jw.org/en/publications/books/draw-close/love/jehovahs-loyalty-loving-kindness/
References
[1] Kwon, Hyukjung. “The Reception of Psalm 118 in the New Testament: Application of a “New Exodus Motif””,
submitted in fulfillment of the requirements for the degree of Philophiae Doctor in the Faculty of Theology,
Department of New Testament at the University of Pretoria, p. 1.
[2] Goodness. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 986.
[3] “Jehovah—The Supreme Example of Goodness”, The Watchtower, January 15, 2002, p. 13.
453 | P a g e
19.116.2 Psalm 118- Part 2

The previous reflection cited a thesis paper that showed Psalm 118 is often quoted in the New Testament.
Below are some examples
When the psalmist mentioned in the first reflection that ‘Jehovah is good’, this reminded me of the response the
Son of God, Jesus, gave to someone who called him ‘good’ as recorded in Mark 10: 18, “Jesus said to him:
“Why do you call me good? Nobody is good except one, God.”
When the psalmist mentioned Jehovah God as his Helper, what can man do to him, this was apparently quoted
by the New Testament writer, the apostle Paul, in his letter to the Hebrews 13: 6, “So that we may be of good
courage and say: “Jehovah is my helper; I will not be afraid. What can man do to me?” This quote is from the
LXX or Septuagint version of Psalm 118:6.
After expressing his thankfulness to the heavenly Father, Jehovah God, and His gesture to deliver the psalmist
because of His loyal love, the psalmist includes the community of loyal ones as beneficiary of God’s gesture
“The sound of rejoicing and salvation

Is in the tents of the righteous.
The right hand of Jehovah is demonstrating its power.
The right hand of Jehovah is exalting itself;
The right hand of Jehovah is demonstrating its power.” (118: 15, 16)
Here, the psalmist identifies and associates the joy of the righteous with the “right hand” of God. The Bible-
based encyclopedia Insight explains the importance of the reference to the “right hand”
“For God to take hold of one’s right hand would strengthen that one. (Ps 73:23) Usually the right hand of a
warrior was his sword-wielding hand, and it was unprotected by the shield in the left hand. Therefore, a friend
would stand or fight at his right hand as an upholder and protector. This circumstance is used metaphorically
with regard to God’s help and protection to those serving him.—Ps 16:8; 109:30, 31; 110:5; 121:5.
Then, the psalmist turned to himself and what he would do as beneficiary of Jehovah God’s protection
“I will not die, no, I will live,
In order to declare the works of Jah.” (118: 17)
Christians are exhorted to do the same, to declare the works of God, of Jah. Christians do not keep to
themselves the beautiful knowledge about God. They share it with others. The attitude of the psalmist is worth
copying.
But does God’s loyal love keep him from imposing his righteous standards when they are violated? The
psalmist replied
“Jah disciplined me severely,

But he did not hand me over to death.” (118: 18)
Depending on what an individual has failed to do for God, his discipline matches the offense. The prophet
Jeremiah cited this (30: 11), “I will discipline you to the proper degree” or other English Bibles use “just
measure”. But, in the case of the psalmist he received it ‘severely’ but not to the point of death. After benefiting
from that discipline, the psalmist can now positively make a call
“Open to me the gates of righteousness;

I will enter them and praise Jah.
This is the gate of Jehovah.
The righteous will enter through it.
I will praise you, for you answered me
And you became my salvation.” (118: 19-21)
454 | P a g e
The psalmist now knows that he is qualified to enter the “gates of righteousness”. Anyone who had been
disciplined by Jehovah God and humbly accepted it, repented and change his ways, will have his favorable
standing before God restored.
The psalmist now issues a prophetic declaration that was often quoted in the New Testament (Christian Greek
Scriptures)
“The stone that the builders rejected

Has become the chief cornerstone.
This has come from Jehovah;
It is wonderful in our eyes.
This is the day that Jehovah has made;
We will be joyful and rejoice in it.
Jehovah, save us, please, we beg!
Jehovah, grant us victory, please!
Blessed is the one who comes in the name of Jehovah;
We bless you from the house of Jehovah.” (118: 22-26)
Insight explained that Jesus applied this prophecy to himself, and the apostles quoted it too and applied it to
Jesus
“Jesus applied the fulfillment of Psalm 118:22 to himself, as being “the stone” that the Jewish religious leaders
and their followers, as “builders,” rejected. (Mt 21:42; Lu 20:17; Ac 4:11; 1Pe 2:7)” [2]
The part “the one who comes in the name of Jehovah” was also applied to Jesus when he entered the temple in
his final days
“Then Jesus adds: “I say to you, you will by no means see me from now until you say, ‘Blessed is the one who
comes in Jehovah’s name!’” (Matthew 23:39) He is quoting from the prophetic words of Psalm 118:26: “Blessed
is the one who comes in the name of Jehovah; we bless you from the house of Jehovah.” Clearly, once this
material temple is destroyed, no one will be coming to it in God’s name.” [3]
The psalmist ends his psalm on a positive note and a conviction that he will continue to praise Jehovah God
“Jehovah is God;
He gives us light.
Join in the festival procession with branches in hand,
Up to the horns of the altar.
You are my God, and I will praise you;
My God, I will exalt you.
Give thanks to Jehovah, for he is good;
His loyal love endures forever.” (118: 27-29))
God’s loyal love moves Him to protect us and discipline us, to set us straight. In return, we will want to share
with others the beautiful knowledge about the heavenly Father, Jehovah God, that He is good. Also, as part of
the unfolding of His divine purpose and the covenants, by inspiration, Jehovah God guided the psalmist to write
about the future work of His Son. That prophecy was fulfilled in His Son, Jesus.
References
[2] Builder, Building. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 373.
[3] “Jesus - The Way”, Jehovah’s Witnesses, 2015, p. 254.
455 | P a g e
19.117 Psalm 119

19.117.1 Psalm 119 - Part 1
Psalm 119 is the longest psalm and the longest chapter in the whole Bible. It is written using acrostic format.
One blog described its structure
“The format of Psalm 119 is an alphabetic acrostic, meaning that the first letters of each line in Hebrew follow
through the alphabet, 8 lines per letter, thus 8 lines x 22 letters in Hebrew = 176 lines. One message of this
psalm is that we are to live a lifestyle that demonstrates obedience to the Lord, who is a God of order (hence
the acrostic structure), not of chaos.”
Another reference asked why would a poet or a psalmist write in this format. The reference proposes an answer
“Now why would a poet construct a poem on the acrostic principle?
It is sometimes suggested that the alphabetic structure was an aid to memory, although I doubt it. Countless
ordinary people have memorized “The Lord Is My Shepherd,” or “Blessed Is the Man Who Walks,” or “O Lord,
Who Shall Sojourn in Thy Tent,” or “Sing to the Lord a New Song”—none of them acrostics. But I had never
heard of anyone who had memorized Psalm 119 until an alert young reader in Alabama informed me that
James Clerk Maxwell had done so, by the age of eight, with the help of his mother. But even this proves not so
much that Psalm 119 is easy to memorize as that there was little that Maxwell and his mother couldn’t do.
More credible is the suggestion that the alphabet was symbolic of completeness, and so alphabetic acrostics
were composed to express one’s complete gratitude or praise, the complete virtue of the good wife, the
complete grief of a man who saw Jerusalem overthrown, or, in the case of Psalm 119, complete devotion to the
Law of God.” [1]
Since a Hebrew acrostic uses 22 letters alphabets, that means Psalm 119 has 22 ideas in each of the 8-line
stanzas.I am going to explore this psalm one Hebrew alphabet at a time.
The psalm has no superscription. It opens with the first Hebrew alphabet, Aleph, stanza
“[Aleph]
Happy are those who are blameless in their way,
Who walk in the law of Jehovah.
Happy are those who observe his reminders,
Who search for him with all their heart.
They practice no unrighteousness;
They walk in his ways.
You have commanded
That your orders be carefully kept.
If only I could remain steadfast
So as to observe your regulations!
Then I would not be put to shame
When I consider all your commandments.
I will praise you with an upright heart
When I learn your righteous judgments.
I will observe your regulations.
May you never utterly forsake me.” (119: 1-8)
A Bible-based publication comments on the Aleph stanza

“True happiness depends on our walking in God’s law. (Psalm 119:1-8) If we do this, Jehovah will consider us
‘faultless in our way.’ (Psalm 119:1) Being faultless does not mean that we are perfect, but it does indicate that
we strive to do Jehovah God’s will. Noah “proved himself faultless among his contemporaries” as a man who
“walked with the true God.” That faithful patriarch and his family survived the Flood because he pursued the life
course outlined by Jehovah.: [2]
456 | P a g e
If the first stanza associates happiness in the observance of God’s commandments, the next stanza, Beth
stanza stresses the protection that God’s commandments gives to the young man` who keeps them
“[Beth]
How can a young man keep his path clean?
By keeping on guard according to your word.
With my whole heart I seek you.
Do not let me stray from your commandments.
In my heart I treasure up your saying
So that I may not sin against you.
May you be praised, O Jehovah;
Teach me your regulations.
With my lips I declare
All the judgments that you have spoken.
I rejoice over your reminders
More than over all other valuable things.
I will ponder over your orders
And keep my eyes on your paths.
I am fond of your statutes.
I will not forget your word.” (119: 9-16)
The Beth stanza begins with a question and ends with a determination to keep God’s commandments
“What is implied by ‘concerning oneself’ with Jehovah’s Word?

The Hebrew verb translated “concern [oneself]” also means “meditate, muse,” “go over a matter in one’s mind.”
“It is used of silent reflection on God’s works . . . and God’s word.” (Theological Wordbook of the Old Testament)
The noun form “concern” refers to “the psalmist’s meditation,” “his loving study” of God’s law, as “an act of
worship.” Considering the study of God’s Word as a part of our worship adds seriousness to it. It should
therefore be done conscientiously and with the benefit of prayer. Study is a part of our worship and is done to
improve our worship.” [2]
One can only experience happiness in obeying God if he can put his implicit trust in the wisdom of God. His
commandments, orders, reminders, judgments, and regulations are all designed to protect us from the harmful
consequences of sin. The psalmist has developed this confidence to the point, he can echo repeatedly that he
is fond of them, rejoice in them, and speak of them with others.
This attitude is found in the Son of God when he said, “I always do the things pleasing to him.” (John 8: 29)
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-simplified-september-2017/the-
word-of-god-exerts-power/
References
[1] Broyles, Stephen. “Praising the Law through the Alphabet- Reading Psalm 119 over the Author’s shoulder”,
The Andreas Center blog site, an article.
[2] “Trust in Jehovah’s Word”, The Watchtower, April 15, 2005, p. 10.
[3] “Study—Rewarding and Enjoyable”, The Watchtower, October 1, 2000, p. 15.
457 | P a g e
19.117.2 Psalm 119 - Part 2

Can I remain faithful and with integrity for the heavenly Father, Jehovah God, even if others don’t and won’t in
my social environment? Could the psalmist words be a protection against pornography? This is a point raised in
the next stanzas.
The third stanza, under the Hebrew letter Gimel, described the social climate of the psalmist and the impact of
God’s Law when under discouraging social environment
“[Gimel]
Deal kindly with your servant,
So that I may live and observe your word.
Open my eyes so that I may see clearly
The wonderful things from your law.
I am but a foreigner in the land.
Do not hide your commandments from me.
I am consumed with longing
For your judgments at all times.
You rebuke the presumptuous,
The cursed ones who stray from your commandments.
Remove from me scorn and contempt,
For I have observed your reminders.
Even when princes sit together and speak against me,
Your servant ponders over your regulations.
I am fond of your reminders;
They are my advisers.” (119: 17-24)
How does the psalmist benefit from the Law of God even at times when his association are against him? A
Bible-based publication comments
“JEHOVAH provides his people with reminders in order to help them deal with the pressures of these difficult
times. Some of these reminders come to the fore during personal Bible reading, while others take the form of
information or comments presented at Christian meetings. Much of what we read or hear on these occasions is
not new to us. Likely, we have considered similar information before. Since we are inclined to forget, though, we
continually need to refresh our memories with regard to Jehovah’s purposes, laws, and instructions. We should
appreciate God’s reminders. They renew our spirit by helping us to keep in focus the reasons that motivated us
to adopt a godly life course. Thus, the psalmist sang to Jehovah: “Your reminders are what I am fond of.”—
Psalm 119:24.” [1]
The psalmist found comfort in God’s law amidst companions who ‘speak against’ him in the royal court.
Regarding his contribution to Psalm 119, the Bible-based encyclopedia Insight writes
“Hezekiah is also known for his interest in compiling some of the Proverbs of Solomon, as the introduction to
the section now known as chapters 25 to 29 of Proverbs reads: “These also are the proverbs of Solomon that
the men of Hezekiah the king of Judah transcribed.” (Pr 25:1) He wrote the song of thanksgiving recorded at
Isaiah 38:10-20 after Jehovah healed him of his deadly sickness. In it he mentions “my string selections.” (Vs 20)
Some believe that Hezekiah wrote Psalm 119. If correct, it would seem that this psalm was written when
Hezekiah was a prince, not yet the king.” [2]
So, it could have been Prince Hezekiah under a royal court influenced by his wicked father King Ahaz. It will
really be challenging for the prince to remain faithful and righteous under such political environment. The next
stanza, under the fourth letter Daleth, speaks of his desire to know more about God’s Law
“[Daleth]
“I lie prostrate in the dust.
Preserve me alive according to your word.
I told you of my ways, and you answered me;
458 | P a g e

Make me understand the meaning of your orders,
So that I may ponder over your wonderful works.
I have been sleepless from grief.
Strengthen me according to your word.
Remove from me the way of deception,
And favor me with your law.
The way of faithfulness I have chosen.
I recognize that your judgments are right.
I cling to your reminders.
O Jehovah, do not let me be disappointed.
I will eagerly pursue the way of your commandments
Because you make room for it in my heart.” (119: 25-32)
The key action words here are ‘teach me’. ‘make me understand’, and ‘ponder over’. The prince, if he were the
author, is disclosing to Jehovah God his desire to remain faithful as he is grieved by the spiritual decline in
Judah and the royal court. Jehovah actually did something for the psalmist. A Bible-based publication explains
“The psalmist, who treasured God’s laws, not only increased knowledge of God within his heart but also
developed greater confidence in God’s ability to sustain. God therefore helped him to have “the room” in his
heart to bear this emotional distress.” [3]
In the fifth stanza, letter He, the psalmist echoes his sentiments from the previous stanza using key action
words like ‘teach me’, ‘give me understanding’, ‘guide me’, ‘incline my heart’, and ‘turn my eyes away’. The
prince/psalmist is serious in his desire to obey Jehovah
“[He]
Teach me, O Jehovah, the way of your regulations,
And I will follow it to the end.
Give me understanding,
So that I may observe your law
And keep it with my whole heart.
Guide me in the pathway of your commandments,
For in it I take delight.
Incline my heart to your reminders,
Not to selfish gain.
Turn my eyes away from looking at what is worthless;
Preserve me alive in your way.
Fulfill your promise to your servant,
So that you may be feared.
Remove the disgrace that I dread,
For your judgments are good.
See how I long for your orders.
Preserve me alive in your righteousness.” (119: 33-40)
In the same way, I should cultivate this same heart-felt desire to please God by first understanding what He
requires, commit to follow them, find delight in doing so, and protect myself from the harmful consequences of
sin. I need to do this even if others won’t as is the experience of the prince/psalmist in his social environment. I
also need to protect myself ‘from looking at what is worthless’ to keep my integrity.
Additional reading: https://www.jw.org/en/publications/magazines/wp20130801/is-pornography-harmful/
References
[1] “Your Reminders Are What I Am Fond Of”, The Watchtower, June 15, 2006, p. 25.
[2] Hezekiah. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1102.
[3] “‘It’s All His Fault!’—Peace Despite Differences”, Awake! January 8, 1986, p. 12.
459 | P a g e
19.117.3 Psalm 119 - Part 3

Does it pay to live by God’s high moral standards as defined in the Bible? Are they doable by imperfect men?
Psalm 119 was written by someone who has the desire to live by them despite the social challenges of non-
conformance to them.
The next stanza, the letter Waw stanza, expresses both the desire and the vindication of living up to them
“[Waw]
May I experience your loyal love, O Jehovah,
Your salvation in harmony with your promise;
Then I will reply to the one taunting me,
For I put my trust in your word.
Do not utterly remove the word of truth from my mouth,
For I have hoped in your judgment.
I will keep your law constantly,
Forever and ever.
And I will walk about in a place of safety,
For I search for your orders.
I will speak about your reminders in front of kings,
And I will not be ashamed.
I am fond of your commandments,
Yes, I love them.
I will raise my hands to your commandments, which I love,
And I will ponder over your regulations.” (119: 41-48)
The psalmist would be vindicated in enduring in the path of obedience despite the taunt or ridicule from his
peers if he experience Jehovah’s loyal love. He has expressed courage to speak of them and will not be
ashamed. Why has he stood up with such determination? The psalmist says ‘Yes, I love them’.
A Bible-based publication offered this comment

“We will have the courage needed to give a witness without any fear of shame if we cherish “the word of truth”
and ‘keep God’s law constantly.’ (Psalm 119:43, 44) Diligent study of God’s written Word equips us to ‘speak
about his reminders in front of kings.’ (Psalm 119:46) Prayer and Jehovah’s spirit will also help us to say the
right things in a proper way. (Matthew 10:16-20; Colossians 4:6) Paul courageously spoke about God’s
reminders to first-century rulers. For example, he witnessed to Roman Governor Felix, who “listened to him on
the belief in Christ Jesus.” (Acts 24:24, 25) Paul also gave a witness before Governor Festus and King Agrippa.
(Acts 25:22–26:32) With Jehovah’s backing, we too can be courageous witnesses, never “ashamed of the good
news.”—Romans 1:16.” [1]
In the next stanza, the letter Zayin stanza, he repeats a key word ‘hope’ that he has already used in the
previous stanza
“[Zayin]
Remember your word to your servant,
Through which you give me hope.
This is my comfort in my affliction,
For your saying has preserved me alive.
The presumptuous utterly scorn me,
But I do not deviate from your law.
I remember your judgments from of old, O Jehovah,
And I find comfort in them.
I am seized with burning rage because of the wicked,
Who forsake your law.
Your regulations are songs to me
Wherever I dwell.
460 | P a g e
During the night I remember your name, O Jehovah,

So that I may keep your law.
This has been my practice
Because I have observed your orders.” (119: 49-56)
God’s Word is a source of comfort to the psalmist despite being among nay-sayers who do not subscribe to
obedience to God’s requirements, ‘those who forsake’ the law. What a contrast to them is the psalmist! The
commandments, orders, judgments, and regulations from God are like songs to him. He truly is fond of obeying
them.
The same publication offered the comment below

“While praying, however, we may recall positive things said in God’s Word, and we thus ‘find comfort for
ourselves.’ (Psalm 119:52) During our supplications, we may remember a Scriptural law or principle that gives
us the comfort and courage needed in a stressful situation.
The presumptuous ones who derided the psalmist were Israelites—members of a nation dedicated to God.
What a shame! Unlike them, however, let us be determined never to deviate from God’s law. (Psalm 119:51)
“ [2]
Having expressed his devotion to God’s laws, the psalmist one more time has expressed to God to show him
favor. Through poetic imagery, he demonstrates a sense of urgency to comply, ‘I hurry and do not delay’. An
important activity that he has been citing in the series of stanzas is his reflection and meditation, particularly in
the night, of God’s laws. Not only that, he know how to pick the right associations as expressed below
“[Heth]
Jehovah is my portion;
I have promised to keep your words.
I appeal to you with all my heart;
Show me favor according to your promise.
I have examined my ways,
In order to turn my feet back to your reminders.
I hurry and do not delay
To keep your commandments.
The ropes of the wicked surround me,
But your law I do not forget.
At midnight I get up to give you thanks
For your righteous judgments.
I am a friend of all who fear you
And of those who keep your orders.
Your loyal love, O Jehovah, fills the earth;
Teach me your regulations.” (119: 57-64)
Another Bible-based publication cited the value of such reflections under stressful conditions
“God’s reminders were dear to the psalmist who sang: “I hurried up, and I did not delay to keep your
commandments. The very ropes of the wicked ones surrounded me. Your law I did not forget.” (Psalm
119:60, 61) Jehovah’s reminders help us to endure persecution because we are confident that our heavenly
Father can cut the ropes of restraint that enemies tie about us. In due time, he frees us from such obstacles so
that we can carry out the Kingdom-preaching work.—Mark 13:10.” [3]
References
[1] “Trust in Jehovah’s Word”, The Watchtower, April 15, 2005, p. 13.
[2] Ibid.
[3] “Do You Love Jehovah’s Reminders Exceedingly?”, The Watchtower, December 1, 2000, p. 14.
461 | P a g e
19.117.4 Psalm 119 - Part 4

No one wants to volunteer to experience affliction. But when they come to our life, as in the case of the psalmist,
how did he learn to cope? What can I learn from his experience with affliction?
The psalmist repeatedly have expressed his devotion to God’s laws despite the negative talk he is getting from
people around him. In the next stanza, he shares how he got through affliction, in the letter Teth stanza
“[Teth]
You have dealt well with your servant,
O Jehovah, according to your word.
Teach me good sense and knowledge,
For I have put my trust in your commandments.
Before I was afflicted, I used to go astray,
But now I keep your saying.
You are good and your works are good.
The presumptuous smear me with lies,
But I observe your orders with all my heart.
Their heart is insensitive,
But I am fond of your law.
It is good that I have been afflicted,
So that I may learn your regulations.
The law that you have proclaimed is good for me,
More so than thousands of pieces of gold and silver.” (119: 65-72)
Affliction has a destabilizing effect on the psalmist as it does with anyone who go through it. Despite that, the
psalmist found value in going through affliction, allowing him to rely more on God’s instructions and discovering
that through them he is better off.
A Bible-based publication comments on affliction and this psalm

“What could be good about suffering affliction? Hardship can teach us to rely more fully on Jehovah, to
pray to him more earnestly, and to be more diligent in studying the Bible and applying what it says. Moreover,
our response to affliction can reveal personality flaws that can be corrected. Suffering will not make us bitter if
we allow it to refine us.” [1]
The psalmist did not take it against God whatever affliction that he went through. It appears that he counted
such affliction as a sort of discipline from God. What he expressed below is the concept of a community that is
supportive of him, a community who chose to be loyal to Jehovah God and His laws
“[Yod]
Your hands made me and formed me.
Give me understanding,
So that I may learn your commandments.
Those who fear you see me and rejoice,
For your word is my hope.
I know, O Jehovah, that your judgments are righteous
And that you have afflicted me in your faithfulness.
May your loyal love please comfort me,
According to the promise you made to your servant.
Show me mercy, so that I may keep living,
For I am fond of your law.
May the presumptuous be put to shame,
For they wrong me without cause.
But I will ponder over your orders.
Let those who fear you return to me,
462 | P a g e
Those who know your reminders.

May my heart be blameless in following your regulations,
So that I may not be put to shame.” (119: 73-80)
Though our loyalty and faithfulness to God is not dependent on the loyalty and faithfulness of others, I need to
stay loyal even if I were the only one who would do so, the psalmist appreciates the comfort from peers who are
equally loyal. Jehovah God knows this very well. This reminds me of the time when Elijah thought that he was
the only one left faithful to Jehovah God, He made sure Elijah was informed that there were other hundreds of
faithful servants in the land of unfaithful Israel where Elijah served as God’s prophet.
How does the psalmist deliver the message that any worshiper of God needs to put up the effort to study and
learn God’s requirements? He has been using ‘teach’, ‘learn’, ‘ponder’, ‘know’ and ‘keep’ repeatedly across the
stanzas. In the next stanza, the letter Kaph stanza, he again expresses his desire for God’s laws (or in his time
known as the covenant law as found in the first five books of Moses)
“Kaph]
I long for your salvation,
My eyes long for your saying
While I say: “When will you comfort me?”
For I am like a skin bottle dried up in the smoke,
But your regulations I do not forget.
How many days must your servant wait?
When will you bring judgment against those persecuting me?
The presumptuous dig pits for me,
Those who defy your law.
All your commandments are trustworthy.
Men persecute me without cause; help me!
They almost exterminated me from the earth,
But I did not abandon your orders.
Preserve me alive because of your loyal love,
So that I may keep the reminders you have spoken.” (119: 81-88)
Despite the social pressure around him by people he described as ‘presumptuous’ and ‘wicked’ who defy God’s
law, he persists in keeping God’s law. He is a good model for contemporary Christians like me faced with a
world where God’s standards do not matter anymore. It is just an ancient book with prescriptions that no longer
apply in contemporary times or so they think. Christians are like the psalmist. I need to stay the course.
What does the psalmist mean with ‘a skin bottle dried up in the smoke’? The Bible-based encyclopedia Insight
explains
“Probably skins filled with wine were sometimes hung where they could be smoked in order to protect them
from insects or to impart certain desired properties to the wine quickly. On the other hand, when not in use, skin
bottles might be hung in a room without a chimney and thus become darkened by smoke from fires built there.
These wineskins would soon lose their elasticity and shrivel up. Perhaps with this in mind, the psalmist who was
beset with trials said: “For I have become like a skin bottle in the smoke.”—Ps 119:83; see POTTER; VESSELS;
WINESKINS.” [2]
With the full knowledge, that like the psalmist, I had not abandoned God’s laws, or orders, Jehovah God will
listen to my appeal to preserve me alive, even in a specific sense, in His memory or His book of life, because of
His loyal love for me.
References
[1] “Highlights From Book Five of Psalms”, The Watchtower, September 1, 2006, p. 14.
[2] Bottle. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 357.
463 | P a g e
19.117.5 Psalm 119 - Part 5

I have reached the middle of Psalm 119. So far, the psalmist has described his social environment, the
pressure from the “presumptuous” and the “affliction” he went through, likely because as a prince in a royal
court led by his wicked father King Ahaz, very few would have stood for Jehovah God and his Law. Interestingly,
his divine education successfully reared in him love for God’s Law. What does that teach me about children
growing up in a malfunctioning family? It is still possible to grow up as a loyal worshiper of Jehovah God and
maintain an independent and healthy relationship with Jehovah God despite negligent parents.
The following stanzas continue to echo these thoughts in the letter Lamed stanza
[Lamed]
“Forever, O Jehovah,
Your word will remain in the heavens.
Your faithfulness is through all generations.
You have firmly established the earth, so that it continues to stand.
By your judgments they remain until today,
For they are all your servants.
If I had not been fond of your law,
I would have perished in my affliction.
I will never forget your orders,
Because by them you have preserved me alive.
I belong to you; save me,
Because I have searched for your orders.
The wicked wait to destroy me,
But I give close attention to your reminders.
I have seen a limit to all perfection,
But your commandment has no limit.” (119: 89-96)
The psalmist has already captured a picture about Jehovah God and His important traits like faithfulness, and
the righteousness of his judgments. If he were reflecting about God’s creative works in Genesis, he would
appreciated the power of the word of God. Jehovah just needs to say it and it happens. What Jehovah God
created ‘continues to stand’ in his time. A Bible-based publication comments
“By God’s word—his “statutes of the heavens”—the celestial bodies move flawlessly in their orbits and the earth
is solidly fixed forever. (Job 38:31-33; Psalm 104:5) We can depend on every word going forth from Jehovah’s
mouth; what God says will have “certain success” in the fulfillment of his purpose.—Isaiah 55:8-11.” [1]
So, he thought in the same way Jehovah’s moral code equally ‘continues to stand’. What did he gain for
keeping the laws, observing them? He did not perish in his affliction, nor fell to the wicked who are waiting for
an opportunity to destroy him.
In the next stanza, the letter Mem stanza, he beautifully expressed the deep devotion he had for Jehovah’s law
“[Mem]
How I do love your law!
I ponder over it all day long.
Your commandment makes me wiser than my enemies,
Because it is with me forever.
I have more insight than all my teachers,
Because I ponder over your reminders.
I act with more understanding than older men,
Because I observe your orders.
I refuse to walk on any evil path,
So that I may keep your word.
I do not turn aside from your judgments,
For you have instructed me.
How sweet your sayings are to my palate,
464 | P a g e
More so than honey to my mouth!

By your orders I act with understanding.
That is why I hate every false path.” (119: 97-104)
The opening of the stanza is a heartfelt devotion to the Law. This means, he must have read it daily, tried to
understand it, reflect on it with a view to apply it and comply with it. The key words are there - ‘ponder’ and
‘observe’. The psalmist laid down clearly the benefits learning God’s Law has given him - wiser than his
enemies, more insight than his teachers and more understanding than older men. He has compared the
experience of learning God’s Law as much sweeter than honey! But it is not all head-knowledge. It leads to
action. Action like not ‘walking on any evil path’ and hating ‘every false path’. Those examples show that lovers
of God’s law do not live double lives.
But how could the psalmist rely on God’s word in the middle of enduring affliction from his peers? A Bible-based
“You would do well to ask, “How could God’s law be a source of solace and comfort to the psalmist?” What
sustained him was his confidence that Jehovah was interested in him. Being acquainted with the loving
provisions of that law made the psalmist happy, despite the hardships brought upon him by his opposers. He
recognized that Jehovah had dealt well with him. Moreover, applying the guidance from God’s law made the
psalmist wiser than his enemies and had even preserved him alive. Obeying the law gave him peace and a
good conscience.—Psalm 119:1, 9, 65, 93, 98, 165.” [2]
In the next stanza, the psalmist compared God’s word to a map and to a light source.
“[Nun]
Your word is a lamp to my foot,
And a light for my path.
I have sworn an oath, and I will carry it out,
To observe your righteous judgments.
I have been greatly afflicted.
O Jehovah, preserve me alive according to your word.
Please take pleasure in my voluntary offerings of praise, O Jehovah,
And teach me your judgments.
My life is in constant danger,
But I have not forgotten your law.
The wicked have set a trap for me,
But I have not strayed from your orders.
I take your reminders as my permanent possession,
For they are the joy of my heart.
I have resolved to obey your regulations
At all times, down to the last.” (119: 105-112)
What is the significance of the opening metaphors about God’s Word? The Bible-based encyclopedia Insight
explains
“Note, though, that Psalm 119:105 points to two related functions of God’s Word. First, it serves as a lamp to
our foot. When we face day-to-day challenges, principles found in the Bible should guide our steps so that we
make wise decisions and avoid the traps and pitfalls of this world. Second, God’s reminders light our roadway,
helping us to make choices that are consistent with our hope of living forever in God’s promised Paradise. With
the road ahead well-lit, we will be able to discern the consequences—good or bad—of a particular course.
(Romans 14:21; 1 Timothy 6:9; Revelation 22:12) “ [3]
The psalmist has taken God’s laws seriously. It is the joy of his heart. Despite the continuing affliction he faces
from the wicked who he sometimes call ‘presumptuous’, he has not allowed himself to stray from God’s orders.It
remains his figurative lamp and light source. I should do the same.
465 | P a g e
References
[1] “Let God’s Word Light Your Roadway”, The Watchtower, April 15, 2005, p. 16.
[2] “How I Do Love Your Law!”, The Watchtower, June 15, 2006, p. 20.
[3] “Let God’s Word Guide Your Steps”, The Watchtower, May 1, 2007, p. 14.
466 | P a g e
19.117.6 Psalm 119 - Part 6

Should anyone be discouraged when the people around him does not live by God's high moral standard?
Should one feel short-changed if those who disregard God's laws appear to do it with impunity? I reflect on the
psalmist thoughts.
As the Psalm 119 goes past the second half, the psalmist continue to carry the themes of social pressure, the
determination to remain loyal to God, and the love for God’s law. The psalmist begins this next stanza, the letter
Samekh stanza with choice of association in the context of social pressure
“[Samekh]
I hate the halfhearted ones,
But I love your law.
You are my shelter and my shield,
Stay away from me, you evil men,
So that I may observe the commandments of my God.
Support me as you promised,
So that I may keep living;
Do not let my hope turn into disappointment.
Support me that I may be saved;
Then I will always concentrate on your regulations.
You reject all those who stray from your regulations,
For they are false and deceitful.
You discard all the wicked of the earth as if they were worthless dross.
That is why I love your reminders.
The dread of you makes my body tremble;
I am in fear of your judgments.” (119: 113-120)
One trait of bad association that the psalmist finds in his social environment is about those who are “halfhearted
ones”. The Bible-based encyclopedia Insight discusses this
“The literal heart must be whole to function normally, but the figurative heart can be divided. David prayed:
“Unify my heart to fear your name,” suggesting that a person’s heart could be divided with regard to its
affections and fears. (Ps 86:11) Such a person may be “halfhearted”—lukewarmly worshiping God. (Ps 119:113;
Re 3:16) An individual can also be of “a double heart” (literally, with a heart and a heart), trying to serve two
masters, or deceptively saying one thing while thinking something else. (1Ch 12:33; Ps 12:2, ftn) Jesus strongly
denounced such doublehearted hypocrisy.—Mt 15:7, 8.” [1]
The bad associations, sometimes referred to as “presumptuous” and “wicked” are compared to “dross” in this
portion of the psalm. A Bible-based publication explains this comparison
“The scum that forms on molten metal or in the smelting furnace is a worthless waste product, something
impure to be discarded. Thus a refiner separates such metal as gold or silver from the “scummy dross.”
Similarly, Jehovah considers the wicked ones fit only for the slag heap and makes them cease, separating them
from those of value who have his favor.—Compare Ezekiel 22:17-22.” [2]
This is the end-state for those who continue to choose to neglect their obligations to upholding God’s laws. The
psalmist is counting on Jehovah God’s protection because he lives by the very same laws. He is driven by the
feeling of dread for God. But what sort of dread is this? A Bible-based publication explains
“Our having a wholesome dread of God, manifested by avoiding what he disapproves, is vital if he is to sustain
us as his servants. Reverential fear of Jehovah caused Job to live a righteous life. (Job 1:1; 23:15) Godly fear
can enable us to persevere in a divinely favored course regardless of what we must endure. Endurance, though,
calls for earnest prayers said in faith.—James 5:15.” [3]
Sometimes, God’s assistance does not come in the time one expects it to come. The psalmist felt the same way
as he expressed in the next stanza, the Ayin stanza
"[Ayin]
I have done what is just and righteous.
467 | P a g e
Do not abandon me to my oppressors!

Guarantee the welfare of your servant;
May the presumptuous not oppress me.
My eyes have grown weary waiting for your salvation
And for your righteous promise.
Show your loyal love to your servant,
And teach me your regulations.
I am your servant; give me understanding,
So that I may know your reminders.
The time has come for Jehovah to act,
For they have broken your law.
That is why I love your commandments
More than gold, even fine gold.
Therefore, I consider every instruction from you to be right;
I hate every false path.” (119: 121-128)
The feeling of anxiety is there - “do not abandon me”, “guarantee the welfare”, “grown weary waiting”, and “the
time has come”. While waiting for God’s help, the psalmist remain firm to comply with God’s laws which he finds
more valuable than “gold, even fine gold”.
In the next Pe stanza, the psalmist and prince, expresses his high regard for God’s laws, his expectation of
God’s protection, and the continued presence of negative social environment
“[Pe]
Your reminders are wonderful.
That is why I observe them.
The disclosure of your words brings light,
Giving understanding to the inexperienced.
I open my mouth wide and sigh,
Because I long for your commandments.
Turn to me and show me favor,
In keeping with your judgment toward those loving your name.
Guide my steps safely by your saying;
May nothing wicked dominate me.
Rescue me from oppressive men,
And I will keep your orders.
Make your face shine upon your servant,
And teach me your regulations.
Tears stream down from my eyes
Because people do not keep your law.” (119: 129-136)
I should emulate the tone and spirit of the psalmist asking Jehovah God for help to succeed in upholding His
requirements. Like him, contemporary Christians are facing the same social pressure to give up choosing to live
according to God’s high moral standard. I also expect in a way for God’s “face to shine” on me as an
encouragement because that implies favorable gesture of God towards His loyal ones.
It maybe sad that more and more people are abandoning God’s high moral standard but this should not
discourage me as it did not discourage the psalmist and prince in his time.
References
[1] Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1058.
[3] “Let God’s Word Light Your Roadway”, The Watchtower, April 15, 2005. p. 17
468 | P a g e
19.117.7 Psalm 119 - Part 7

I am now coming down to the last 5 stanzas of Psalm 119. What appreciation of God was the psalmist/prince
led to because of his studious concern with God’s Law? And how is the depth of his appreciation something that
I can emulate? This is my reflection notes.
The next stanza, the letter Tsade stanza, is full of appreciation for Jehovah God as Lawgiver and His laws
“[Tsade]
You are righteous, O Jehovah,
And your judgments are fair.
The reminders you give are righteous
And completely reliable.
My zeal consumes me,
Because my adversaries have forgotten your words.
Your saying is thoroughly refined,
And your servant loves it.
I am insignificant and despised;
Yet, I have not forgotten your orders.
Your righteousness is an eternal righteousness,
And your law is truth.
Though distress and difficulty come upon me,
I remain fond of your commandments.
The righteousness of your reminders is eternal.
Give me understanding, so that I may keep living.” (119: 137-144)
The psalmist describes God’s law as righteous, fair, reliable, refined, and truth. He even declares that he loves
them. He emphasized twice that God’s righteousness as expressed through the law is eternal. If one has this
appreciation of Jehovah God and His law, one will never be led to doubt the need to obey them. He will comply
with them wholeheartedly just as the psalmist despite being insignificant and despised in the eyes of his
adversaries.
It is interesting to compare the reflection of the psalmist with a study recently by legal scholars on God’s Law,
the code of law known as covenant law or Mosaic Law
““Biblical scholars for the most part are unfamiliar with modern Anglo-American legal concepts and categories. It
is not surprising, therefore, that such concepts and categories are rarely mentioned in Bible commentaries. It is,
however, surprising to find how closely many biblical laws approximate certain basic features of modern
contract and tort jurisprudence. Legal scholars and lawyers seem generally unaware of these parallels.” [1]
The righteousness that the psalmist has seen in God’s Law is replicated approximately by the current laws
created by modern man despite the thousands of years in gap.
In his affliction, the psalmist continue to draw close to God in prayer
“[Qoph]
I call with my whole heart. Answer me, O Jehovah.
Your regulations I will observe.
I call on you; save me!
I will keep your reminders.
I have been awake before dawn to cry for help,
For your words are my hope.
My eyes open before the night watches,
469 | P a g e
So that I can ponder over your saying.

Do listen to my voice because of your loyal love.
O Jehovah, preserve me alive according to your justice.
Those who engage in shameful conduct come near;
They are far away from your law.
You are near, O Jehovah,
And all your commandments are truth.
Long ago I learned about your reminders,
That you have established them to last forever.” (119: 145-152)
Twice, the psalmist used the action word ‘call’. He even rises up early to call on God. Why does he make time
to reflect on God’s Word and Law? He himself said it - ‘so that I can ponder over your saying’. This gives him
the knowledge about God making him confident to call on Jehovah God and expect a response from the Hearer
of Prayer.
He continues in the letter Resh stanza about his affliction
“[Resh]
Look on my affliction and rescue me,
For I have not forgotten your law.
Defend me and rescue me;
Preserve me alive in harmony with your promise.
Salvation is far away from the wicked,
For they have not searched for your regulations.
Your mercy is great, O Jehovah.
Preserve me alive in harmony with your justice.
My persecutors and my adversaries are many;
But I have not deviated from your reminders.
I look on the treacherous with loathing,
Because they do not keep your saying.
See how I love your orders!
O Jehovah, preserve me alive because of your loyal love.
The very essence of your word is truth,
And all your righteous judgments endure forever.” (119: 153-160)
The psalmist/prince is a very good example of what studying God’s Word can do for us. It can fortify us to
endure affliction, relying on God for support and salvation, despite the on-going social pressure against him. He
stuck to his determination to continue obeying God’s laws, orders, regulations, commandments and judgments.
This means an individual can survive even a negative social environment if there is persistence to ready, study,
and reflect on God’s Word.
References
[1] Hiers, Richard. Ancient Laws, Yet Strangely Modern: Biblical Contracts and Tort Jurisprudence. Continuum
International, 2009. p. 491.
470 | P a g e
19.117.6 Psalm 119 - Part 6
I have now come to the conclusion of Psalm 119, on the 21st and 22nd stanza. The theme of affliction due to
social pressure persists, but the love for God’s law remains and his unwavering confidence on God as his
source for help is intact.
The letteer Sin stanza follows below
“[Sin] or [Shin]
Princes persecute me for no cause,
But my heart stands in awe of your words.
I rejoice over your saying
Like someone who finds great spoil.
I hate falsehood—I detest it—
I love your law.
Seven times a day I praise you
Because of your righteous judgments.
Abundant peace belongs to those who love your law;
Nothing can make them stumble.
I hope for your acts of salvation, O Jehovah,
And I observe your commandments.
I keep your reminders,
And I love them dearly.
I observe your orders and your reminders,
For you are aware of all that I do.” (119: 161-168)
His fellow princes are causing him harm. They maybe practicing falsehood and the ones who are straying away
from God’s law probably influenced by his wicked father King Ahaz. Has he succumbed to the culture of
impunity for doing wrong things and joined them? No. Rather he says, ‘nothing can make him stumble’. He
chooses to keep observing the laws of God. He insists for the nth time that he loves them. He is confident that
Jehovah God knows ‘of all that he does’.
In his final stanza, the letter Taw stanza, the appeal to God is still there, the love for God’s law remains
“[Taw]
May my cry for help reach you, O Jehovah.
According to your word, make me understand.
May my request for favor come before you.
Save me, as you have promised.
May my lips overflow with praise,
For you teach me your regulations.
May my tongue sing about your saying,
For all your commandments are righteous.
May your hand be ready to help me,
Because I choose to obey your orders.
I long for your salvation, O Jehovah,
And I am fond of your law.
Let me live so that I may praise you;
May your judgments be my help.
I have strayed like a lost sheep. Search for your servant,
For I have not forgotten your commandments.” (119: 169-176)
471 | P a g e
The former prince ad now King Hezekiah must have remembered this psalm when King Sennacherib of Assyria
laid a siege against Jerusalem. The arrogant Assyrian king was so sure that Jerusalem will fell on his military
might. The appeal ‘may my cry for help reach you, O Jehovah’ and ‘save me, as you have promised’ must have
come back to the now King Hezekiah. And how Jehovah responded to his appeal!
‘I long for your salvation’, says the then prince. As king he finally saw how Jehovah God saves in a grand way.
In one night, just one powerful angel slew 185,000 Assyrian warriors and King Sennacherib has to retreat to
Nineveh.
Indeed, lovers of God’s law will not be disappointed. Jehovah knows who they are. He will act in their behalf in
ways they have not even figured out.
Additional reading: https://www.jw.org/en/publications/magazines/wp20120301/hezekiah-sticking-to-

jehovah
472 | P a g e
19.118 Psalm 120

How does one cope when surrounded by liars and people with deceptive tongue and we have to stay put in the
same place with them? That would sound like a stressful situation. Psalm 120 offers an insight how one
psalmist, inspired to write his experience, handled the problem so that I may learn from him.
The series of psalms from Psalm 120 to Psalm 134 are all identified by the superscription “A Song of the
Ascents”. What does that mean? The Bible-based encyclopedia Insight offered an explanation
“The Hebrew expression Shir ham·ma·ʽalohthʹ, forming the superscription for 15 psalms (Ps 120-134), is
variously translated as “A Song of degrees” (KJ), “A gradual canticle” (Dy, Ps 119-133), “A Song of the
Stairsteps” (NW ftn on Ps 120:Sup), “A Song of [or, “for the”] Ascents” (AT, RS). Four of these psalms are
attributed to David and one to Solomon. The exact meaning of the superscription is a subject of discussion.
At one time Jewish tradition (Mishnah, Middot 2:5) held that these 15 songs were sung by the Levites in
ascending the 15 steps from the Court of Women to the Court of Israel at the temple in Jerusalem, but this view
is generally discounted today. Some suggest that the phrase refers to the exalted contents of these psalms,
though there seems to be little reason thus to elevate them above the other inspired psalms. Most
commentators believe the title derives from the use of these psalms by the Israelite worshipers when traveling
or ascending to the lofty city of Jerusalem situated high in the mountains of Judah as they joyfully attended the
three great annual festivals there. (De 12:5-7; 16:16; Ps 42:4; Isa 30:29) The word ma·ʽalahʹ is used in a similar
way at Ezra 7:9 when referring to the “going up” of the Israelites from Babylon to Jerusalem after the exile. The
expressions in Psalm 122:1-4 lend themselves well to this view, while the content of the other psalms of this
group is of such varied nature as to leave the matter still uncertain.” [1]
The very same thoughts are echoed by another reference

“The word ‘ascent’ means a step, or an upwards climb. The ‘Songs of Ascent’ is the ancient title of a collection
of 15 Psalms (sacred songs). They begin at Psalm 120 and they end at Psalm 134.
Bible students do not really know why these songs have this title. But here is the most likely explanation.
God’s law includes a rule that *Jewish men should go to Jerusalem for the sacred holidays each year. There
are three such occasions, called Passover, Pentecost, and Tabernacles (Deuteronomy 16:16).
Probably, these songs were for the men to sing as they travelled. Of course, they did not have modern methods
of transport. Most of them walked. And as they walked, they sang these songs.
Their journey might take 3 or 4 days, or longer, if they were from the north of Israel. And some people even
travelled from other countries to get to Jerusalem. They might travel for a few weeks, or even months.
Some of the journey had to be *uphill, because Jerusalem is at the top of a hill. That is why these are the songs
of “ascent” (an upwards climb).
The people went to Jerusalem because God’s temple was there. This was the sacred building that was God’s
house in this world. Of course, God is too great to live in any building, and people knew that fact (1 Kings 8:27).
But God had chosen the temple. There, he was present in a special manner. The sacred box that was evidence
of his promises to Israel was there. His glory (the splendid beauty of God’s most wonderful character) had filled
the place (1 Chronicles 7:1-2). And there, God’s people met to pray. There, they offered their *sacrifices to
him.”” [2]
Of the series is Psalm 120, a seven-verse stanza which opens with the superscription of “A Song of Ascents”
“A Song of the Ascents.”
“I called to Jehovah in my distress,

And he answered me.
O Jehovah, rescue me from lying lips
And from the deceitful tongue.
473 | P a g e
What will He do to you, and how will He punish you,

You deceitful tongue?
With sharp arrows of a warrior
And burning coals of broomwood.
Woe to me, for I have lived as a foreigner in Meʹshech!
I have been dwelling among the tents of Keʹdar.
I have been dwelling far too long
With those who hate peace.
I am for peace, but when I speak,
They are for war.” (120: 1-7)
The distress of the psalmist appears to be coming from his social environment. He is in a foreign land of
Meshech and in Kedar. But where is Meshech and Kedar? Insight offers some background. First with Kedar
“The Kedarites evidently inhabited the Syro-Arabian desert E of Palestine in the NW part of the Arabian
Peninsula. The reference to “the settlements that Kedar inhabits” (Isa 42:11), while possibly referring to
temporary encampments, may instead indicate that a portion of them were somewhat settled. Perhaps because
of their importance among the Arab tribes, the name of Kedar in later times came to apply to desert tribes in
general. In the Targums and in rabbinic literature, Arabia itself is sometimes called Kedar.” [3]
Next, Meshech
“The prophet Ezekiel regularly mentions Meshech along with Tubal, indicating that they were located to the N of
Palestine. They are described as exporting slaves and copper to Tyre, as being warlike.” [4]
How will the psalmist deal with people in those places who appear to be liars and with deceitful tongue? He is
confident that Jehovah God will deal with them. He has not taken any impulsive actions fueled by negative
emotions. But he realized that he needs to do something else, saying that he has ‘been dwelling far too long
with those who hate peace.” A Bible-based publication offers this view
“If we have to put up with someone having a “tricky tongue,” we can take comfort in knowing that Jehovah will
set matters straight in his due time. Slanderers will suffer calamity at the hands of “a mighty man.” They will
surely be recipients of Jehovah’s fiery judgment symbolized by “burning coals of the broom trees.”” [5]
This is not an easy situation to be in. But, I can emulate the psalmist that when distressed in this way, I will go
to Jehovah for help and comfort.
Additional reading: https://www.jw.org/en/publications/magazines/g201405/managing-stress/
References
[1] Ascents. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 188.
[2] Simmons, Keith. “Psalm 120 to 134: Bible Study and Commentary”, Useful Bible Study Course, 2016, p. 752.
[3] Kedar. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 144.
[4] Meshech. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 383.
474 | P a g e
19. 119 Psalm 121

When you need help who do you run to first? This is the theme of Psalm 121. It is a very encouraging read. My
life is a testimony to the truthfulness of this psalm.
If the series of Psalms from 120 to 134 are sung when Jewish men go up to Jerusalem, Psalm 121 apparently
reflects this scene. It also has the same superscription
“I raise my eyes to the mountains.

From where will my help come?
My help comes from Jehovah,
The Maker of heaven and earth.
He will never allow your foot to slip.
The One guarding you will never be drowsy.
Look! He will never be drowsy nor go to sleep,
The One guarding Israel.
Jehovah is guarding you.
Jehovah is the shade at your right hand.
By day the sun will not strike you,
Nor the moon by night.
Jehovah will guard you against all harm.
He will guard your life.
Jehovah will guard you in all you do
From now on and forever.” (121: 1-8)
From what vantage point does the psalmist ask the question with eyes toward the mountains? The Bible-based
encyclopedia Insight offers an answer
“It may be with reference to facing the mountains of Jerusalem when praying that the psalmist said: “I shall raise
my eyes to the mountains. From where will my help come? My help is from Jehovah.”—Ps 121:1, 2; compare
Ps 3:4; 1Ki 8:30, 44, 45; Da 6:10.” [1]
The theme of Psalm 121 is presented by a question, inviting Bible readers to think and reflect. The psalmist
then gives the confident answer - Jehovah, the Maker of heaven and earth. A Bible-based publication
comments on this theme
“The psalmist next explained that Jehovah is ever alert to the needs of his servants: “He cannot possibly allow
your foot to totter. The One guarding you cannot possibly be drowsy. Look! He will not be drowsy nor go to
sleep, he that is guarding Israel.” (Psalm 121:3, 4) It is not possible for God to allow those trusting in him “to
totter” or to experience a fall from which they cannot recover. (Proverbs 24:16) Why not? Because Jehovah is
like a wide-awake shepherd guarding his sheep. Is that not a comforting thought? Not for a moment will he
close his eyes to the needs of his people. Day and night they are the objects of his vigilance.” [2]
What is the significance of Jehovah being at one’s right hand? This is a common positioning of Jehovah used in
the psalms and in the Bible. Insight answers
110:5; 121:5.” [3]
The psalmist beautifully describes Jehovah God as our Helper. He is ever always alert to protect us. A Bible-
based publication offered an insight in the shift the psalmist took as he describes Jehovah God
475 | P a g e
“Will Jehovah ever stop helping his people? The very notion is inconceivable. The psalmist concluded:
“Jehovah himself will guard you against all calamity. He will guard your soul. Jehovah himself will guard your
going out and your coming in from now on and to time indefinite.” (Psalm 121:7, 8) Note that the writer shifted
the emphasis from the present to the future. Earlier, in verse 5, the psalmist said: “Jehovah is guarding you.”
But in these verses, the psalmist wrote: “Jehovah himself will guard you.” True worshipers are thus assured that
Jehovah’s help will extend into the future. No matter where they go, no matter what calamity they face, they will
never be outside the reach of his helping hand.—Proverbs 12:21.” [4]
So, when I am beset by problems and unexpected stressful situations, to whom should I run to seek help? As
the psalmist asked, from where will my help come? I am encouraged when reading this psalm that Jehovah will
always be there for His loyal ones.
I have witnessed this personally in my life several times. I can confidently say that Jehovah is my Helper, the
Maker of heaven and earth.
Additional reading: https://www.jw.org/en/publications/magazines/ws20140415/jehovah-is-your-helper/
References
[2] “Jehovah Is Our Helper”, The Watchtower, December 15, 2004, p. 12.
[4] “Jehovah Is Our Helper”, The Watchtower, December 15, 2004, p. 13.
476 | P a g e
19. 120 Psalm 122

Can we still find a global association that is united in peace despite their diversity in skin color, race, educational,
social and economic status, and unencumbered by political divisions and nationalistic loyalties? Psalm 122
offers a glimpse what is needed at the core to make this possible.
Psalm 122 is one of the psalms belong to this group that is attributed to David with the superscription below
“A Song of the Ascents. Of David.”
“I rejoiced when they said to me:

“Let us go to the house of Jehovah.”
And now our feet are standing
Within your gates, O Jerusalem.
Jerusalem is built as a city
That is joined together as one.
The tribes have gone up to it,
The tribes of Jah,
According to the reminder to Israel,
To give thanks to the name of Jehovah.
For thrones for judgment were set up there,
Thrones of the house of David.
Ask for the peace of Jerusalem.
Those who love you, O city, will be secure.
May peace continue within your ramparts,
Security within your fortified towers.
For the sake of my brothers and my companions I will say:
“May there be peace within you.”
For the sake of the house of Jehovah our God,
I will seek good for you.” (122: 1-9)
Association, fellowship, in unity and peace- this is something that David celebrates in this psalm. In a divided
world, David celebrates the unity found among worshipers of Jehovah God. Meeting together for worship by
people from all races, color, tongue and cultures. Diverse yet united in peace.
In the days of King David, there was one nation of 12 tribes with Jerusalem as the center of worship. The
harmony and unity is symbolically represented by the houses of the city dwellers “joined together as one”. The
nation supports one government under David sitting on “Jehovah’s throne” and one worship with temple of
Jerusalem soon to be built on the same city.
Today, Jehovah’s Witnesses practice seriously this world-wide brotherhood without any discrimination because
of economic, social, or educational status. It is a true brotherhood that does not look at the color of one’s skin or
the languages spoken.
I remember the first time I went to the US, back in 1995, I don’t know anyone personally in the East Coast
where I will stay. But through emails, I was met by brothers and sisters from the New Hampshire area in Salem
and from the Massachusetts area, in Maynard. I was able to mingle with them and enjoy their hospitality. I
treated them like old friends and they did the same. I experienced this everywhere I went around the globe.
In the same way I emulate the psalmist to continue to pray for the good and peace of this world-wide
brotherhood focused on preaching the good news of the Kingdom globally.
Additional reading: https://www.jw.org/en/publications/videos/whole-association-of-brothers/
477 | P a g e
19. 121 Psalm 123

Do I have a waiting attitude for God when I ask God for a favor? Psalm 123 teaches me this lesson.
Psalm 123 echoes Psalm 121 but using a different motif - that of servants to their masters. The psalm as part of
the series has its superscription about the Ascents
The psalm begins with the frequent use of “eyes”

“To you I raise my eyes,
You who are enthroned in the heavens.
As the eyes of servants look to the hand of their master,
And the eyes of a servant girl to the hand of her mistress,
So our eyes look to Jehovah our God
Until he shows us favor.
Show us favor, O Jehovah, show us favor,
For we have had our full share of contempt.
We have had our full share of ridicule from the self-assured
And the contempt of the arrogant.” (123: 1-4)
The psalmist by describing God as “enthroned in the heavens”, he recognized the sovereignty of Jehovah God
as above everyone. Using the motif of servants and masters, he referred to “eyes of servants” and “eyes of a
servant girl”. A Bible-based publication explains its significance
“What is the point of the illustration about the eyes of servants? Servants and maidservants look toward
the hand of a master or a mistress for two reasons: to determine his or her wishes and to receive protection and
life’s necessities. Similarly, we look to Jehovah in order to discern his will and to gain his favor.” [1]
Indeed, I have “eyes of servants” looking at Jehovah God as my master, waiting for His instructions and seeking
His favor, “until He shows us favor”.
The psalmist displays a waiting attitude for God here. He knows Jehovah God will help and will grant His favor
but he has to persist and wait for God’s due time to grant such favors. I need to cultivate the same attitude.
Reference
478 | P a g e
19. 122 Psalm 124

Atheists believe that we can be good without God. How can that be if the standard of what is good varies from
person to person? The Bible recognizes that man was gifted by a conscience. The universal recognition of what
society now recognized as ‘evil’ or ‘bad’ is due to this gift across cultures. Psychology has many theories to
explain the emergence of conscience. Evolutionist has come up with their own theories as to maybe when
humans started acquiring conscience.
But a guilty conscience? No amount of psychology and evolution can explain or calm down a guilty conscience.
The Bible teaches the concept of forgiveness to start with a new clean slate and that Jehovah God will forget
and not remember against us whatever grave sins we have done and so ashamed of. Jehovah God is the
standard of what is right and wrong.
We can only be good if we live by that standard. What the Bible teaches is not some old-fashioned, aged
morality. It is timeless and universal. If we put forth the effort, no matter how hard, to live by Jehovah God’s
righteous standards, then we have the living God on our side at crucial moments in our life when we need Him
to be there. He can be our Protector against our “enemies”.
Psalm 124 preaches that Jehovah God always act to save His people. I need to rely on God’s protective care
primarily spiritually just as He displayed with the nation of Israel.
The superscription identifies this one with David
The psalm has the structure of “if-then” and in the second half praises Jehovah God for his saving acts
““If Jehovah had not been with us”

—Let Israel now say—
“If Jehovah had not been with us
When men rose up to attack us,
Then they would have swallowed us up alive
When their anger was burning against us.
Then the waters would have washed us away,
The torrent would have swept over us.
The raging waters would have overwhelmed us.” (124: 1-5)
The psalmist was thankful that God was on their side as His chosen people. Jehovah is under obligation to
protect Israel in Bible times because of the covenant between God and Israel. The psalmist knew the dire
consequences of losing that protection. When the Babylonians laid a siege against Jerusalem, Jehovah was no
longer with them. Jerusalem fell, was burned and its temple destroyed.
While the psalmist and the nation of Israel continue to enjoy this close relationship with Jehovah, the psalmist
was thankful of this protection
“May Jehovah be praised,

For he has not given us as prey to their teeth.
We are like a bird that escaped
From the hunter’s trap;
The trap was broken,
And we escaped.” (124: 6, 7)
479 | P a g e
In contemporary times, the primary way Jehovah God protects His community and individuals is spiritual. If they
allow their conscience to be trained by His righteous standards, they are protected from the many harmful
consequences of unbridled physical cravings for drugs, sex and violence. They avoid the many costly social
impacts of broken families, broken dreams, and broken selves.
The human conscience cannot rely just on its own or by the standard of others. We cannot be good without God
because what is good is defined by Jehovah. By my upholding Jehovah God’s sovereignty, I come under His
protective care. Thus, like the psalmist, I can say
“Our help is in the name of Jehovah,

The Maker of heaven and earth.”” (124: 8)
Additional reading: https://www.jw.org/en/publications/magazines/ws20150915/bible-trained-conscience-guide/
480 | P a g e
19. 123 Psalm 125

If one believes that God exists, can one then trust that His standards, as written in the Bible, will always work for
us? That is the theme of Psalm 125.
When one makes decisions, one prefers a positive outcome. Sometimes, no one knows in advance if that can
indeed come true. The tendency is to trust our instinct rather than God’s wisdom. Often it is too late to realize
that God’s wisdom is far better than our instinct or gut feel.
Take the case of the Bible’s advise for a family not to separate from each other. But many Filipinos believing
that it is far better for parents to work abroad to ensure the future of the children will sacrifice their time and
presence to guide the children. The social cost for many Filipino families are well documented. It is so high that
the financial gain was not worth it. By doubting the wisdom of God, Filipino families wake up to the reality that
God’s standard is far wiser. If only Filipino families trusted in God’s wisdom, the One who provided it will surely
not allow the family trusting in Him to suffer materially.
The Lord Jesus promised that if we put God’s righteousness first, God will add everything else that we need.
Those who trusted in this divine wisdom were never abandoned by God whose reputation is at stake with that
promise.
Psalm 125 celebrates such individuals who trust God and His wisdom. It has a superscription just like the others
in the series
“Those who trust in Jehovah

Are like Mount Zion, which cannot be shaken
But endures forever.” (125:1)
If I link up this verse with the words of our Lord Jesus, the basic needs of the individual and his family will be
provided for. He will not be shaken. He is stable like a mountain. God can even reward that person in the future
the hope of living forever.
In the next verse, the psalmist used the mountain again as a metaphor but in a different context
“Just as mountains surround Jerusalem,

So Jehovah surrounds his people
From now on and forever.” (125: 2)
God is compared to mountains surrounding Jerusalem.The psalmist already used the ‘mountain’ metaphor to
carry the message of stability. Jehovah provided that for his people. Those who trust in Him are protected by
Jehovah God.
Then, the psalmist adds
“The scepter of wickedness will not remain upon the land allotted to the righteous,
So that the righteous do not turn to doing what is wrong.
Do good, O Jehovah, to those who are good,
To those who are upright in heart.” (125: 3, 4)
What does the first line mean about the scepter? The Bible-based encyclopedia Insight explains
481 | P a g e
“Psalm 125:3 states that “the scepter of wickedness will not keep resting upon the lot of the righteous ones.”
These words give assurance that the righteous will not always be oppressed by those who exercise authority in
a wicked way.” [1]
The psalmist calls on Jehovah God to do good to those who trust them, described by the Bible as ‘righteous’
and ‘good’ and ‘upright in heart’. The words of the Lord Jesus affirms that God will certainly do that to those who
trust in God.
This psalms ends with the verse below
“As for those who turn aside to their crooked ways,

Jehovah will remove them along with the wrongdoers.
May there be peace upon Israel.” (125: 5)
The psalmist offers hope that those who don’t trust in God by turning aside to their crooked ways, will be
removed. With them removed, peace can settle in the community of God’s loyal ones.
References
[1] Scepter. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 875.
482 | P a g e
19. 124 Psalm 126

If after growing up believing a lie, you finally found the truth, how does that make you feel? How does that
change the reality around you? This is the theme of Psalm 126.
Psalm 126 is another of the series of Song of Ascents psalms. The focus is on the joy of restoration to
Jerusalem after years of exile in Babylon. Babylon is a religion based on thousands of man-made gods of wood
and stone, each god with their own festivities and superstitions and priest and priestess. The Jews have to
endure in that kind of social environment knowing those gods were really non-gods.
It has the same superscription
The psalm opened with the happy note of restoration
“When Jehovah gathered back the captives of Zion,

We thought we were dreaming.” (126:1)
The 70 years of exile has expired. The city of Jerusalem is still in ruins. The former temple still has the signs of
the burning that happened in it. But the exile is over. The Persian King Cyrus the Great because of his lenient
policy towards His various subjects and their religion led to a decree that allowed the Jews to return to Judea,
now a Persian province, under a Persian governor. How did the psalmist react to this new reality? They thought
they were dreaming. It is another testimony that Jehovah God is a God of prophecy and a God of truth. Through
His prophets, like Isaiah and Jeremiah and Ezekiel, proclaimed a day of restoration for a Jewish remnant.
Jehovah God has not forgotten His chosen people Israel despite their breaching the covenant law. He has
disciplined them by allowing to be expelled from their inheritance that Jehovah gave them into exile in a foreign
land. In Babylon, they could not offer sacrifices anymore to Jehovah, no festivals, and no temple dedicated to
Him. But, now true worship to Jehovah God will be finally restored. The Aaronic priesthood will function once
more.
The psalmist continued to disclose their joy
“At that time our mouth was filled with laughter

And our tongue with a joyful shout.
At that time they said among the nations:
“Jehovah has done great things for them.”
Jehovah has done great things for us,
And we are overjoyed.” (126: 2, 3)
Twice the psalmist expressed the joy, ‘joyful shout’ and ‘overjoyed’. The two lines echo what Jehovah God has
done for them, one from the third party voice and the other by the first speaker voice. Indeed, the day of
restoration is a day of joy. The fact that it became possible under the Persians at all is ‘great things’ from God.
The next verse highlights again what has already happened or experienced by the psalmist
“Do gather back our captives, O Jehovah,

Like streams in the Negʹeb.” (126: 4)
The last segment broke away from the first in the context of metaphors - Zion, mountain, gathering back . It
uses a new metaphor
“Those sowing seed with tears

Will reap with a joyful shout.
The one who does go out, though weeping,
483 | P a g e
Carrying his bag of seed,

Will surely return with a joyful shout,
Carrying in his sheaves.” (126: 5, 6)
The parallelism is evident contrasting ‘tears’ with ‘joyful shout’. I already encountered the phrase ‘joyful shout’ in
the opening. So the presence of the common phrases still link the two sections together in the context of
restoration. How is the sowing related to the restoration? The Bible-based encyclopedia Insight explains
“Illustrating Jehovah’s care for and blessing on the remnant that returned from Babylon, the psalmist wrote:
“Those sowing seed with tears will reap even with a joyful cry. The one that without fail goes forth, even
weeping, carrying along a bagful of seed, will without fail come in with a joyful cry, carrying along his sheaves.”
(Ps 126:1, 5, 6) Those returning from Babylon were very happy at their release, but they may have wept when
sowing seed in the desolate ground that had been unworked for 70 years. Nevertheless, Jehovah had gathered
them back for his name’s sake, and those who went ahead with the sowing and reconstruction work enjoyed
fruitage from their labor. For a while, when the temple construction was stopped, Jehovah withheld the land’s
fruitage, but through the prophets Haggai and Zechariah the people again were stirred to activity and again
received God’s favor.—Hag 1:6, 9-11; 2:15-19.” [1]
The early days of restoration might not be joyful in the land laid desolate for 70 years. But as Insight noted, they
went ahead and later experienced the joy of their first harvest in the days of the restoration.
Sadly, today people have tolerated and accepted many religious lies just because they have been around for
centuries. But Jehovah God saw it fit to let the shine of truth flash brilliantly in our time. If people really have a
sincere, genuine love for God and the religious truth, they will understand the joy the Jews felt in their
restoration. They are now free from the social pressures of beliefs that are lies from an alien society who cling
to those cultural religious lies.
Additional reading: https://www.jw.org/en/publications/magazines/wp20131101/truth-sets-you-free/
Reference
[1] Sower, Sowing. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 1013.
484 | P a g e
19. 125 Psalm 127

If parents do not rely on Bible principles provided by God to raise their children, what are the chances of the
parents in successfully raising up their children? Psalm 127 provides the answer.
Psalm 127 belongs to the series of psalms about the Ascents. But this one was attributed to Solomon. It is a
beautiful psalm about how families can succeed, the role of Jehovah God in it, and the responsibilities of
parents.
It has a superscription
“A Song of the Ascents. Of Solomon.”
The psalm opens by showing a dependency
“Unless Jehovah builds the house,

It is in vain that its builders work hard on it.
Unless Jehovah guards the city,
It is in vain that the guard stays awake.
It is in vain that you rise up early,
That you stay up late,
That you toil for your food,
Since he provides for his loved ones while giving them sleep.” (127: 1, 2)
The first half of the psalm talks about several metaphors - building a house and guarding a city. This is linked to
the presence or absence of Jehovah God in the project. Without Jehovah in the building project or security work,
the human effort will not be successful. The second part below talks about sons and uses the metaphor of
arrows.
It is possible then, that the psalmist is talking about raising a family and children and the role that God has in it.
One Bible-based publication creates this linkage in its explanation
“An essential element in successful construction is a sound architectural plan, or blueprint. For building young
praisers of God, there is no better blueprint than his inspired Word, the Bible. (2 Timothy 3:16, 17) “Train up a
boy according to the way for him; even when he grows old he will not turn aside from it,” wrote Solomon.
(Proverbs 22:6) “The way for him” is Jehovah’s way, and when parents follow it, they offer their youngsters the
prospect of developing into faithful servants of God.
A sound building requires sound building material. One African visitor to Europe found it difficult to believe that
some of the buildings he saw were hundreds of years old. It was a revelation to him to see the durable materials
used in these buildings. On the other hand, when builders skimp on materials, the results frequently prove
disastrous, even fatal. This can also be true in bringing up children.
At conception, children receive a genetic legacy characterized by imperfection due to sin. (Psalm 51:5) In other
words, they are flawed right from the start. Christian parents must counteract this by endeavoring to build
enduring, godly qualities into their offspring. (1 Corinthians 3:10-15) Unless this is done, no matter how hard the
parents work in other areas, such as in providing their sons and daughters with the best of food, clothing, and
shelter, their building efforts will be to no avail.
That is why the divine admonition to parents, especially fathers, is: “Go on bringing them [children] up in the
discipline and mental-regulating of Jehovah.” (Ephesians 6:4) The discipline and mental-regulating of Jehovah
involve the best blueprints and building materials. Using them will result in everlasting benefits for the entire
family.” [1]
So, it is appropriate to ask parents, are they making the right sacrifices? If one sacrificed spiritual things, that is,
dropped Jehovah God from the family equation, then, the warning of the psalmist will happen to us, the efforts
of the parents will be in vain, rising up early, staying up late, working hard for material things.
485 | P a g e
How the various English Bibles rendered the last line differ though
“he provides for his loved ones while giving them sleep” (2013 New World Translation)
“he can provide for those whom he loves even when they sleep” (New English Translation)
“he gives to his beloved sleep.” (English Standard Version)
“he gives sleep to those he loves.” (International Standard Version)
The primary difference of the first two English Bibles to the latter two is the introduction of “while” (2013 NWT)
and “even when” (NET). The first English Bibles present the translated idea that Jehovah provides separate
from sleep itself. The latter two English Bibles present the translated idea that sleep itself is what Jehovah
provides. So, if we combine the different messages, the verse teaches that Jehovah provides two things, 1)
what we need, making access to what we need while sleeping, an idea that one leaves up to Jehovah what he
cannot do and 2) sleep itself, peace of mind, freedom from anxiety because one trusts God that He will provide.
According to Hebrew scholars, all the English translations are possible. The second half of the psalm
expresses God’s view of children
“Look! Sons are an inheritance from Jehovah;

The fruit of the womb is a reward.
Like arrows in the hand of a mighty man,
So are the sons of one’s youth.
Happy is the man who fills his quiver with them.
They will not be put to shame,
For they will speak with enemies in the city gate.” (127: 3-5)
The psalmist used several metaphors for children - inheritance, reward, and arrows. A father in the Bible
showed the proper attitude for such gifts from God as cited by a Bible-based publication
“Surely such a gift should be received with humility and appreciation. Over 3,000 years ago, the Israelite
Manoah responded in this way when his wife was informed by an angel that she was to bear a child. Upon
hearing the good news, Manoah prayed: “Excuse me, Jehovah. The man of the true God that you just sent, let
him, please, come again to us and instruct us as to what we ought to do to the child that will be born.” (Judges
13:8) Parents, what can you learn from Manoah’s example?” [2]
What about the use of ‘arrows’ as metaphor for children? Another Bible-based publication explains
“Psalm 127:4 states: “Like arrows in the hand of a mighty man, so are the sons of youth.” Children are thus
likened to arrows that should be accurately aimed at the target. An archer can never recall an arrow once it
leaves his bow. Parents have “arrows”—their children—for only a comparatively brief period of time. That time
should be used to instill godly principles in the mind and heart of their children.” [3]
So, parents needs to take this to heart. If parents bring up their children without God in the equation, we will fail
as parents.
Additional reading: https://www.jw.org/en/publications/magazines/g201301/raising-considerate-children/
References
[1] “‘Unless Jehovah Builds the House . . .’”, The Watchtower, October 1, 1989, p. 28.
[2] “Parents, Protect Your Precious Inheritance”, The Watchtower, April 1, 2005, p. 13.
[3] “Parents—Train Your Children From Their Infancy”, The Watchtower, August 15, 2013, p. 17.
486 | P a g e
19. 126 Psalm 128

What does our heavenly Father, Jehovah God, do to those who invest their trust in Him and fear Him, in the
sense of keeping their integrity by living up to Bible-based principles? Does it pay to do so in our time with the
kind of social environment that we have? Or, should we just give in to the corrupting pressure around us?
Psalm 128 has a promise that God will keep.
Psalm 128 has the same superscription like the other in this series
The psalm opens with the positive note for God’s servants
“Happy is everyone who fears Jehovah,

Who walks in His ways.” (128: 1)
“Happiness is another goal sought by most people. How can you gain it? Says God’s Word: “Happy is the man
in fear of Jehovah.” (Psalm 112:1; 128:1) The experience of a teenage girl verifies this. She had become
involved in all types of illicit sex, as well as spiritism and stealing. She then began to study the Bible and saw
the need to listen to and fear Jehovah. She says: “Knowing Jehovah is the best thing that has happened to me.
Jehovah helped me so much in finding the truth and happiness. I feel I owe so much to him because he opened
my eyes and gave me the chance really to think and find him. I now want to help other people find this
happiness.” [1]
Why would the psalmist declare as ‘happy’ one who fears Jehovah, the Father, the one who ‘walks in His ways’
or live up to God’s high moral standard? Because there is a promise that Jehovah is bound to keep for such an
individual. In the context of the covenant law of God with the nation of Israel and in the context of God’s promise
to Abraham that his children will be like the stars of the heavens or the sands in the beach in number, God
promises that He will keep them even to the individual son of Abraham
“You will eat what your hands worked hard to produce.

You will be happy and will enjoy prosperity” (128 :2)
This reminded me of the promise of blessings as part of God’s obligation when the nation of Israel complies
with the terms of the covenant law as described in Deuteronomy 28: 2
“All these blessing will come upon you and overtake you because you keep listening to the voice of Jehovah
your God”.
What are some of those blessings? Verse 8 and 11 of Deuteronomy 28 says
“Jehovah will decree for you a blessing on your storehouses and every undertaking of yours, and he will
certainly bless you in the land that Jehovah your God is giving you.”
“Jehovah will make you overflow with many children and much livestock and fruitful ground in the land that
Jehovah swore to your forefathers to give you.”
That is what the psalmist was alluding to as a result for those Jews who will continue to walk in Jehovah’s ways.
Blessings are certain. The psalmist continue to echo the blessings of Deuteronomy in the next verses of the
psalm
“Your wife will be like a fruitful vine within your house;
487 | P a g e
Your sons will be like shoots of an olive tree around your table.”
“The Bible psalmist alluded to some characteristics of the olive tree when he promised those fearing Jehovah:
“Your sons will be like slips of olive trees all around your table.” (Ps 128:1-3) Cuttings, or slips, cut from a grown
olive tree are often used for starting new trees. In addition, aged olive trees may send up shoots from their roots,
thereby perpetuating themselves. Like such shoots, sons would surround a father, contributing their part to the
happiness of the family.” [2]
Some commentators imply that the use of the table as part of the metaphor refer to and ties back to verse 2. A
table may represent where the family eats. Verse 2 says that the righteous ‘will eat what your hands worked
hard to produce’. So, it is a blessed communion with the husband and father surrounded by his family on a table
blessed by Jehovah with fruits of hard work which in ancient times is primarily agricultural.
The psalm concludes with more blessings not just to the individual but to the community of worshipers as well
“Look! That is how the man who fears Jehovah

Will be blessed.
Jehovah will bless you from Zion.
May you see Jerusalem prosper all the days of your life
And see the sons of your sons.
May there be peace upon Israel.” (128: 4-6)
These blessings are in contrast to what happened to the family of Achan, in the days of Joshua during the
campaign in Canaan, who due to their greed for material things has brazenly stole from the items that was
dedicated to Jehovah God, in effect, stealing from God. They hid their unrighteous act. Achan and his family
members connived to commit the sinful act. Each family member could have chosen to keep their integrity
rather than joining the rest of the family in the act. As a result, the entire family suffered the penalty of death.
On the other hand, the sons of Korah chose to keep their integrity and did not join their father and their other
relatives in the act of rebellion against Moses. They survived not only the punishment given to their father but
the 40 years of wandering in the wilderness as well. Their father and their other relatives were condemned by
Jehovah God to death for their rebellion.
Zion and Jerusalem are important icons in the psalms for they represent God’s kingdom government and the
center of worship of God on the earth at the time. Sadly, Israel lost that precious relationship with the Father
Jehovah God when they rejected His Son Jesus and handed him over to the Roman to be killed. God’s
kingdom government has now passed on to the Lord Jesus which is why he is called the Christ or Messiah. The
center of worship is no longer confined to Jerusalem or Zion. It has become international.
Soon, the Father Jehovah will fulfill this promise in a grand, global scale when He removes all evil from the
earth and turn this Earth back to His original purpose of making it a global Paradise. Then, all families will enjoy
an abundant and prosperous, secure life.
We have a choice to keep our integrity and experience the blessings that God gives for the loyal ones.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-no4-2017-july/paradise-on-earth/
References
[1] “Fear of God—Can It Benefit You?”, The Watchtower, December 1, 1987, p. 11.
[2] Plants of the Bible. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 543.
488 | P a g e
19. 127 Psalm 129

Do you need to develop the quality of patience and endurance? How will waiting on God to act on our behalf
help? This is the theme of Psalm 129.
Psalm 129 is like the other psalms in this series. It also has a superscription
The psalmist likened the history of Israel to that of a human as a metaphor
“Since my youth they have constantly attacked me”

—Let Israel now say—
“Since my youth they have constantly attacked me;
But they have not defeated me.
Plowmen have plowed across my back;
They have made their furrows long.”” (129: 1-3)
Israel started out as a nation officially in 1513 B.C.E. when the covenant law was set in motion in the vicinity of
Mount Sinai (also known as Mount Horeb). They were confronted early by enemies including Amalek. After 40
years in the wilderness, they were again confronted by various enemy kings. They continued to have enemies
among the Canaanites until the time of King David. In poetic language, their different enemies ‘plowed across
his back’ and ‘they made their furrows long’.
The Bible-based encyclopedia Insight comments on this metaphor

“Israel’s speaking of those who had ‘plowed upon my very back, lengthening their furrows,’ evidently describes
the nation’s sufferings under its many enemies who relentlessly and cruelly overran and mistreated them, as
Israel made its back “just like the earth . . . for those crossing over.” (Ps 129:1-3; Isa 51:23; compare Ps 66:12.)”
[1]
What does Jehovah do every time? The book of Judges report in the early days of Israel, in its youth, as
reported in chapter 3 verse 9
“When the Israelites called to Jehovah for help, Jehovah raised up a savior to rescue the Israelites.”
He would do this again and again and again. These saving acts by God could be what is in the mind of the
psalmist when he wrote the next verses
“But Jehovah is righteous;
He has cut up the ropes of the wicked.
They will be put to shame and will retreat in disgrace,
All those who hate Zion.
They will become like grass on the rooftops
That withers before it is pulled up,
That cannot fill the reaper’s hand
Nor the arms of the one gathering sheaves.
Those passing by will not say:
“May the blessing of Jehovah be upon you;
We bless you in the name of Jehovah.”” (129: 4-8)
By taking action against God’s enemies, Jehovah ‘cuts up the ropes of the wicked’. The haters of Israel are
compared to withering grass on the roof. Regarding this metaphor, Insight adds
“The Israelites were very familiar with the withering of grass under the sun’s intense heat during the dry season.
So the transitoriness of man’s life is fittingly likened to that of grass and is contrasted with the everlastingness of
Jehovah and that of his “word” or “saying.” (Ps 90:4-6; 103:15-17; Isa 40:6-8; 51:12; 1Pe 1:24, 25) Evildoers
also are compared to grass that quickly withers. (Ps 37:1, 2) The haters of Zion as well as people about to be
subjugated by military conquest are likened to shallow-rooted grass growing on earthen roofs, grass that
489 | P a g e
withers even before being pulled up or that is scorched in the wake of the east wind.—Ps 129:5, 6; 2Ki 19:25,
26; Isa 37:26, 27.” [2]
A loyal servant of God who experiences the suffering inflicted by God’s enemies on Israel as a whole (with His
permission because Israel as a nation has failed to live up to its obligation to God) has to endure and be patient
for God to take action in His due time. Even though the suffering is undeserved from an individual’s point of
view, God’s loyal one has to bear with it knowing that He will act in His due time. The loyal one has to develop a
waiting attitude.
In a different level, when I appropriate the experience of Israel to my own life experience. The need for
endurance is different per person but knowing that Jehovah God cares, is willing to help and will act in His due
time to provide the strength to cope with the suffering and even end it is the fuel that keeps hope alive. Why can
anyone expect this from our heavenly Father Jehovah? The psalm says because “Jehovah is righteous”.
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-simplified-august-2017/willing-to-
wait-patiently/
References
[1] Plowing. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 649.
[2] Grass. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 994.
490 | P a g e
19. 128 Psalm 130

Should we be discouraged by our failures and the corrections we receive because of them? Psalm 130
addresses these.
Psalm 130 belongs to the series of Ascents psalms. It has a superscription
The psalm begins with a declaration of an appeal
“From the depths I call to you, O Jehovah.

O Jehovah, hear my voice.
May your ears pay attention to my pleas for help.” (130: 1, 2)
Bible scholars are deciphering what “depths” the psalmist was referring to. In ancient times, the cultures around
Israel associate ‘depth’ with the sea. If the psalmist is thinking in this way, then that implies an isolation so far
from God. This reminds me of a similar literal experience of the prophet Jonah when he cried out to Jehovah
from the inside of a great fish in the depths.
In his appeal for God to help him, the psalmist posed a question
“If errors were what you watch, O Jah,

Then who, O Jehovah, could stand?” (130: 3)
A Bible-based publication comments on this question

“Jehovah is not spying on us to catch our every fault and failing. The psalmist wrote: “If errors were what you
watch, O Jah, O Jehovah, who could stand?” (Psalm 130:3) The implied answer is: no one. (Ecclesiastes 7:20)
If we draw near to Jehovah with complete hearts, his eyes will be upon us, not to condemn us, but to observe
our efforts and answer our prayers for help and forgiveness. The apostle Peter wrote: “The eyes of Jehovah are
upon the righteous ones, and his ears are toward their supplication; but the face of Jehovah is against those
doing bad things.”—1 Peter 3:12.” [1]
This is a very important message to imperfect humans like me. Discouragement is a key show stopper for
individuals who when they fail God, they feel they cannot recover and start again. But why is it possible to stand
before Jehovah despite our failures? The psalmist continues with the declaration below
“For with you there is true forgiveness,

So that you may be held in awe.” (130: 4)
The beauty of God’s forgiveness is explained by the Bible-based encyclopedia Insight

“Jehovah forgives “in a large way,” as is indicated by Jesus’ illustrations of the prodigal son and of the king who
forgave a slave a debt of 10,000 talents (60,000,000 denarii, or c. $40,000,000), whereas that slave was
unwilling to forgive a fellow slave a debt of but a hundred denarii (c. $70). (Isa 55:7; Lu 15:11-32; Mt 18:23-35)
Nevertheless, Jehovah’s forgiveness is not prompted by sentimentality, for he does not leave notorious acts
unpunished. (Ps 99:8)” [2]
The second half of the psalm focuses on the quality of ‘waiting’ for God. Key to trusting in God is knowledge of
His loyal love
“I hope in Jehovah, my whole being hopes in him;

I wait for his word.
I eagerly wait for Jehovah,
More than watchmen wait for the morning,
Yes, more than watchmen wait for the morning.
Let Israel keep waiting for Jehovah,
491 | P a g e
For Jehovah is loyal in his love,

And he has great power to redeem.
He will redeem Israel from all their errors.” (130: 5-8)
What was the significance of the ‘watchmen’ metaphor when it comes to waiting for Jehovah, to hope for Him to
fulfill His promise? Insight comments
“It was only natural for watchmen themselves to long for the daylight to come. (Ps 130:6)” [3]
In that sense, the psalmist longs for the day that his waiting will end and Jehovah finally acts to redeem him. He
can count on God’s loyal love.
In the same way, I am encouraged that despite my shortcomings God will not reject me but will allow me to
stand before him, forgiven through the blood of His own Son whose life was sacrificed in my behalf and those
who exercise faith in His Son.
In order to maintain my favorable standing before God even when I make mistakes, is to develop the ability to
accept corrections even when they hurt. Imperfect humans require adjustment and that is the purpose of
correction. Since the one giving corrections are also imperfect, focusing on the who and the how of correction
will make us miss on the value of the correction.
Additional reading: https://www.jw.org/en/publications/magazines/g201404/accept-correction/
References
[1] “Jehovah Cares for You”, The Watchtower, October 15, 2002, p. 14.
[2] Forgiveness. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 862.
[3] Watchman. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1172.
492 | P a g e
19. 129 Psalm 131

Is modesty still practical? What faults or weakness can I avert if I were modest? Psalm 131 offers insight into
this quality.
Psalm 131 is another one of the Ascents psalm in the series that ends with Psalm 134. It is one of the psalms
with a tender metaphor in it.
This psalm is one of those Ascent psalms attributed to David as declared in the superscription
The psalm opens with a tone of humility
“O Jehovah, my heart is not haughty,

Nor are my eyes lofty;
Nor do I aspire to things too great,
Or to things that are beyond me.” (131: 1)
This is an important declaration to reflect on. The Bible-based encyclopedia Insight explains that being haughty
is a condition of the heart. It explains
“Haughtiness is a bad quality or characteristic that is deeper than a mental conclusion. Jesus Christ named it
along with murder, thievery, blasphemy, and other wrongdoing and said that “from inside, out of the heart of
men,” such things issue forth. (Mr 7:21, 22) Jesus’ earthly mother Mary said of Jehovah: “He has scattered
abroad those who are haughty in the intention of their hearts.” (Lu 1:51) David appealed to Jehovah, saying:
“My heart has not been haughty.”—Ps 131:1; Isa 9:9; Da 5:20.
Even a person whose heart has been humble in service of God can become haughty because of gaining wealth
or power or by reason of his beauty, success, wisdom, or the acclaim of others. “ [1]
One example of someone who fell to this weakness is King Hezekiah who is attributed to be the author of
Psalm 119, a beautiful psalm about love for God and His law, and coping with pressure from a social
environment. The same reference wrote about him
“At one time good King Hezekiah became, for a brief period, haughty in heart, and his haughtiness evidently
infected the people he ruled. He had been exalted in rulership because of Jehovah’s blessing, but he failed to
appreciate and to recognize that all credit should have gone to God. The chronicler writes of him: “But
according to the benefit rendered him Hezekiah made no return, for his heart became haughty and there came
to be indignation against him and against Judah and Jerusalem.” Happily, he recovered from this dangerous
attitude. The account continues: “However, Hezekiah humbled himself for the haughtiness of his heart, he and
the inhabitants of Jerusalem, and Jehovah’s indignation did not come upon them in the days of Hezekiah.”—
2Ch 32:25, 26; compare Isa 3:16-24; Eze 28:2, 5, 17.” [2]
David wrote he did not aspire to “things too great” or “are beyond me”. That is not just humility but modesty.
Some individuals due to lack of modesty may experience the “Peter principle” named after Dr. Laurence Peter.
It happens when people are promoted until they reach their level of incompetence. If one is modest, he will think
like David in this psalm, not aspiring for ‘things too great’ or ‘are beyond me’.
The anti-dote to haughtiness is humility. David has declared in this psalm is that his heart is not haughty. In his
life story, David himself became haughty at one time when he abused his authority as king by taking the wife of
Uriah, Bath-sheba and arranging the husband, Uriah the Hittite, one of his skilled warriors to die in battle.
When David was writing this psalm, how did he described his spiritual condition that kept him from being
haughty? He wrote
“No, but I have calmed and quieted my soul
Like a weaned child with its mother;
I am contented like a weaned child.
493 | P a g e
Let Israel wait for Jehovah

From now on and forever.” (131: 2)
Insight explains the metaphor used by David

“A weaned child, though no longer yearning for nourishment from its mother, still finds security and satisfaction
in her arms. Comparably, David had soothed and quieted his soul “like a weanling upon his mother,” and his
soul was ‘like a weanling upon him.’ Apparently it was soothed, quieted, and satisfied because he did not desire
prominence, had manifested humility, avoided haughtiness, and refrained from walking in things too great for
him. He urged Israel to act similarly, humbly ‘waiting for Jehovah to time indefinite.’—Ps 131:1-3.” [3]
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-study-january-2017/why-modesty-
still-matters
References
[1] Haughtiness. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1044.
[2] Ibid., p. 1045.
[3] Weaning. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 1175.
494 | P a g e
19. 130 Psalm 132

Psalm 132 celebrates the Davidic covenant and the decision to build the temple. There is a strong inter-
textuality or cross-referencing between the Bible book of Chronicles and this psalm.
It has the same superscription as the other Ascent songs in the series
The psalmist opens with an appeal to God about David
“O Jehovah, remember David

And all his suffering;
How he swore to Jehovah,
How he vowed to the Powerful One of Jacob:
“I will not go into my tent, my home.
I will not lie upon my couch, my bed;
I will not allow my eyes to sleep,
Nor my eyelids to slumber
Until I find a place for Jehovah,
A fine residence for the Powerful One of Jacob.”” (132: 1-5)
These words are nowhere found in the historical Bible books. What David told the prophet Nathan in 2 Samuel
7:2 is “Here I am living in a house of cedars while the Ark of the true God sits in the midst of tent cloths.” The
reconstruction of David’s words could have been produced by inspiration or recollection with the help of
inspiration.
The psalmist was saying that David was not just thinking of an ordinary place for God to symbolically reside in
but a “fine residence”. What a fine residence it was made of gold and fine stones estimated to be worth $48B in
1998.
If they were singing this psalm on the way to the temple, it is a perfect fit to recall the history that led to the
building of the temple and the establishing of the Davidic covenant. The psalmist celebrated the news of the
plan
“Look! We heard about it in Ephʹra·thah;

We found it in the fields of the forest.
Let us come into his residence;
Let us bow down at his footstool.
Rise up, O Jehovah, to come to your resting-place,
You and the Ark of your strength.
May your priests be clothed with righteousness,
And may your loyal ones shout joyfully.
For the sake of David your servant,
Do not reject your anointed one.” (132: 6-10)
In the stanza above, the psalmist is celebrating the temple, the priesthood, and the Davidic covenant. The
psalmist now turned his attention to the Davidic covenant
“Jehovah has sworn to David;

He will surely not go back on his word:
“One of your offspring
I will place on your throne.
If your sons keep my covenant
And my reminders that I teach them,
Their sons too
495 | P a g e
Will sit on your throne forever.” (132: 11, 12)
These words above encapsulate the promise of Jehovah God found in 2 Samuel 7: 12-16. If this psalm were
written after the Exile, this is a reminder of the promise to Israel for a future Messiah. The psalmist ends the
psalm with Jehovah God promising blessings
“For Jehovah has chosen Zion;

He has desired it for his dwelling place:
“This is my resting-place forever;
Here I will dwell, for this is my desire.
I will richly bless it with provisions;
I will satisfy its poor with bread.
Its priests I will clothe with salvation,
And its loyal ones will shout joyfully.
There I will make the strength of David grow.
I have prepared a lamp for my anointed one.
I will clothe his enemies with shame,
But the crown on his head will flourish.” (132: 13-18)
What is the significance of the recall of the Davidic covenant? The fall of Jerusalem in 607 B.C.E. to the
Babylonian forces with the removal of the Davidic dynasty, followed by a return from exile but under the Persian
empire, without any Davidic descendant coming back to the throne, made the promise of the Davidic covenant
open and waiting for fulfillment.
The Bible-based encyclopedia Insight explains this
“The kings appointed by God were anointed for their office, hence the term “messiah,” meaning “anointed one,”
applied to them. (1Sa 16:1; Ps 132:13, 17) Clearly, then, the earthly kingdom Jehovah established over Israel
served as a type or small-scale representation of the coming Kingdom by the Messiah, Jesus Christ, “son of
David.”—Mt 1:1.” [1]
A Christian appreciates this fully with the announcement of the angel Gabriel to the Jewish virgin Mary
“Do not be afraid, Mary, for you have found favor with God. And look! you will become pregnant and give birth
to a son, and you are to name him Jesus. This one will be great and will be called Son of the Most High, and
Jehovah God will give him the throne of David his father, and he will rule as King over the house of Jacob
forever, and there will be no end to his Kingdom.” (Luke 1: 30-33)
In the Lord Jesus, the Davidic covenant finds a complete fulfillment.
References
[1] Kingdom of God. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 164.
496 | P a g e
19. 131 Psalm 133

What is it like when ‘brothers’ maintain their unity despite the visible imperfection each of them have? How can
this brotherhood transcend national and cultural boundaries? Psalm 133 has a beautiful theme on brotherhood.
This psalm that belonged to the series of Ascent psalms. It is also classified as a wisdom psalm because it
teaches valuable lessons.
It has a superscription attributed to David
The psalm opens with a very positive note
“Look! How good and how pleasant it is

For brothers to dwell together in unity!” (133:1)
The ‘brothers’ referred to here is not just about blood relations. The Bible-based encyclopedia Insight explains
““Look! How good and how pleasant it is for brothers to dwell together in unity!” David wrote, implying that it is
not blood relations alone that make for peace and unity between fleshly brothers. (Ps. 133:1)” [1]
The psalmist used metaphors to describe the effect of this unity
“It is like fine oil poured on the head

That runs down the beard,
Aaron’s beard,
And runs down onto the collar of his garments.
It is like the dew of Herʹmon
That descends on the mountains of Zion.
That is where Jehovah decreed his blessing
—Life everlasting.” (133: 2, 3)
A Bible-based publication offered an explanation on the ‘anointing oil’ metaphor

“Those words applied to the brotherly unity enjoyed by God’s ancient people, the Israelites. When in Jerusalem
for their three annual festivals, they did dwell together in unity. Though they came from various tribes, they were
one family. Being together had a wholesome effect on them, like refreshing anointing oil with a pleasing aroma.
When such oil was poured on Aaron’s head, it flowed down his beard and ran to the collar of his garment. For
the Israelites, being together had a good influence that worked its way through the assembled people as a
whole. Misunderstandings were cleared up, and unity was promoted. Similar unity exists in Jehovah’s global
family today. Regularly associating has a wholesome spiritual effect on its members.” [2]
Insight offered its explanation on the second metaphor of ‘dew of Hermon’
“The loving unity prevailing among God’s people is refreshing “like the dew of Hermon that is descending upon
the mountains of Zion.” Mount Hermon’s forest-covered and perpetually snow-streaked heights caused night
vapors to arise that could be carried so far by cold air currents coming down over Hermon from the N that these
vapors could condense upon Zion’s mountains many miles to the south.—Ps 133:1-3; PICTURE, Vol. 1,
p. 332.” [3]
I have a contribution for the unity of the community of brothers to remain like fine oil and dew of Hermon. In a
divided world like this, Jesus knew he can rely on a community of believers who will not be divided due to race,
color and politics. The Lord Jesus prayed, “I have given them the glory that you have given me, in order that
they may be one just as we are one.” (John 17:22)
This oneness is based on self-sacrificing love. The Lord Jesus told his first disciples, “By this all will know that
you are my disciples—if you have love among yourselves.” (John 13: 35)
497 | P a g e
Additional reading: https://www.jw.org/en/publications/magazines/watchtower-study-march-2016/strengthen-

christian-unity/
References
[1] Brother. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 369.
[2] “Jehovah’s Family Enjoys Precious Unity”, The Watchtower, July 15, 1996, p. 11.
[3] Dew. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 624.
498 | P a g e
19. 132 Psalm 134

Will God accept the worship of someone who is morally ‘unclean’? How can God accept the worship of sinners?
I could learn something from the last in the series Ascent psalm, Psalm 134.
This is the last of the series of Ascent psalms. It is classified as a doxology or ‘praise to God’ psalm.
It has a superscription like every other psalm in this series
The psalmist opens it with a declaration of praise
“Praise Jehovah,
All you servants of Jehovah,
You who stand in the house of Jehovah during the nights.” (134: 1)
The Levites and the priests have scheduled assignments in the temple or sanctuary. The psalmist call is
inclusive of both non-Levites and Levitical ministers of the temple.
“Raise your hands in holiness

And praise Jehovah.” (134: 2)
The temple is a sacred space. Jehovah God through the covenant law prohibits anyone to approach the temple
or sanctuary “unclean” in ways specified by the covenant law. Physical cleanness means life or death for those
who serve inside the sanctuary. The reason why there is a big basin inside the sanctuary or temple is to
emphasize this point. Jehovah God, a holy God, will only accept worship from clean individuals - clean
physically, morally, mentally, and spiritually.
The Bible-based encyclopedia Insight elaborates on this

“A place is made holy by the presence of Jehovah. (When appearing to men, he manifested his presence by
means of angels representing him; Ga 3:19.) Moses was on holy ground as he stood observing the burning
bush from which an angel representing Jehovah spoke to him. (Ex 3:2-5) Joshua was reminded that he was on
holy ground when an angel, the prince of the army of Jehovah, materialized and stood before him. (Jos 5:13-15)
Peter, referring to the transfiguration of Christ and to Jehovah’s speaking at that time, called the site “the holy
mountain.”—2Pe 1:17, 18; Lu 9:28-36.
The tabernacle courtyard was holy ground. According to tradition, the priests served there barefoot because
they were serving at the sanctuary, which was associated with Jehovah’s presence. The two compartments of
the sanctuary were called “the Holy Place” and “the Most Holy,” as they were progressively closer to the ark of
the covenant. (Heb 9:1-3) The temple that later stood in Jerusalem was likewise holy. (Ps 11:4) Holiness
applied to Mount Zion and Jerusalem because the sanctuary and “Jehovah’s throne” were located there.—1Ch
29:23; Ps 2:6; Isa 27:13; 48:2; 52:1; Da 9:24; Mt 4:5.” [1]
Hence, today, sinners are allowed to worship a clean and holy God by first repenting of their sins and making a
turn-around. Saint Paul, or apostle Paul, wrote about this in his letter to the Corinthians when reminded the
Christians there what sort of people they were from their past
“Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the
sexually immoral nor idolaters nor adulterers nor men who have sex with men nor thieves nor the greedy nor
drunkards nor slanderers nor swindlers will inherit the kingdom of God. And that is what some of you were.” (1
Corinthians 6: 9, 10 NIV)
Clearly, one cannot continue living sexually immoral lives despite whatever claim of true love for each other, if
they are not married, they are fornicating. If one is married and having sexual relations with someone who is not
499 | P a g e
his or her partner, he or she is an adulterer. Or, if one is of the same sex and living together like husband and
wife. Saint Paul warned such practicers of sin - ‘do not be deceived’.
The short psalm, and the final in the series of Ascent psalms ends by making a request
“May Jehovah, the Maker of heaven and earth,

Bless you from Zion.” (134: 3)
Some commentators believe that this final couplet could be a response to the singing of verses 1 and 2. To
describe God, Jehovah the Father as ‘Maker of heaven and earth’ is for the psalmist to attribute to Jehovah the
sovereign right to demand from His worshipers loyalty. With my proper appreciation of this title, I will have to
join the psalmist with his initial call, ‘Praise Jehovah’.
References
[1] Holiness. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1129.
500 | P a g e
19.133 Psalm 135

What is the value of recalling what the heavenly Father Jehovah did for you? How does that strengthen the
bond between one self and God’s? This is the theme of Psalm 135.
Psalm 135 is classified by bible scholars according to the Hermann Gunkel model, as salvation history psalm.
This is the second to the last psalm of this category. This psalm has strong intertextuality or cross-references
with other psalms and other Bible books.
There is no superscription for this psalm. The psalmist opens up the psalm with a call of ‘Alleluia!’
“Praise Jah!
Praise the name of Jehovah;
Offer praise, you servants of Jehovah,
You who are standing in the house of Jehovah,
In the courtyards of the house of our God.” (135: 1, 2)
In the Bible, particularly in the psalms, the name of God is made prominent. The call is not just to praise Jah
(the known pronounceable shortened form of God’s name) but to praise His name. That call is completely
opposite what developed as a Jewish superstition later on forbidding to pronounce God’s personal name that is
known in English as ‘Jehovah’.
When I see that phrase, ‘Alleuia’ in Hebrew or ‘Praise Jah’ it constantly reminds me of my privilege to talk to
others about the heavenly Father Jehovah whenever the opportunity presents itself.
The psalmist continues to praise God citing specific reasons
“Praise Jah, for Jehovah is good.

Sing praises to his name, for it is pleasant.
For Jah has chosen Jacob for himself,
Israel for his special property.
For I well know that Jehovah is great;
Our Lord is greater than all other gods.
“Jehovah does everything he pleases to do
In heaven and on earth, in the seas and all the depths.
He causes clouds to ascend from the ends of the earth;
He makes lightning for the rain;
He brings the wind out of his storehouses.” (135: 3-7)
In the first statement, ‘Jehovah is good’, reminds me of the conversation the Son of God had with a Jew who
called him ‘Good Teacher’. The Son of God, Jesus, replied
“Jesus said to him: “Why do you call me good? Nobody is good except one, God.” (Mark 10: 18)
This point was raised by the Bible-based encyclopedia Insight

“Jehovah God is good in the absolute and consummate sense. The Scriptures say: “Good and upright is
Jehovah” (Ps 25:8), and they exclaim: “O how great his goodness is!” (Zec 9:17) Jesus Christ, though he had
this quality of moral excellence, would not accept “Good” as a title, saying to one who addressed him as “Good
Teacher”: “Why do you call me good? Nobody is good, except one, God.” (Mr 10:17, 18) He thus recognized
Jehovah as the ultimate standard of what is good.” [1]
Jehovah God is good also in the sense that He has taken Israel and chosen him as a ‘special property’. The
psalmist then recalls the salvation history of Israel from their liberation from Egypt under the leadership of
Moses to the dividing of the Canaanite lands under Joshua that crossed six Bible books for cross-referencing
(the five books of Moses and the book of Joshua).
Next, the psalmist recounted in a summary capsure the history of Israel
501 | P a g e
“He struck down the firstborn of Egypt,

Both man and beast.
He sent signs and miracles among you, O Egypt,
Against Pharʹaoh and all his servants.
He struck down many nations
And killed mighty kings
—Siʹhon the king of the Amʹor·ites,
Og the king of Baʹshan,
And all the kingdoms of Caʹnaan.
He gave their land as an inheritance,
An inheritance to Israel his people.” (135: 8-12)
The psalmist then turned back to praising Jehovah
“O Jehovah, your name endures forever.

O Jehovah, your fame endures for all generations.
For Jehovah will defend his people,
And he will feel compassion for his servants.” (135: 13, 14)
The psalmist links God’s name with God’s action to act for His people Israel. This was reminiscent of the words
of Moses in Deuteronomy 7: 7, 8
“It was not because you were the most numerous of all the peoples that Jehovah showed affection for you and
chose you, for you were the smallest of all the peoples. 8 Rather, it was because of Jehovah’s love for you and
because he kept the oath that he had sworn to your forefathers that Jehovah brought you out with a mighty
hand, to redeem you from the house of slavery, from the power of Pharʹaoh king of Egypt.”
The verses below are also found in Psalms 115: 4-8
“The idols of the nations are silver and gold,

The work of human hands.
A mouth they have, but they cannot speak;
Eyes, but they cannot see;
Ears they have, but they cannot hear.
There is no breath in their mouth.
The people who make them will become just like them,
As will all those who trust in them.” (135: 15-18)
The verses above display a form of parallelism known as introverted parallelism. Insight explains
“The introverted parallelism is more elaborate and may take in a number of verses. Observe this example from
Psalm 135:15-18:
(1) The idols of the nations are silver and gold,
(2) The work of the hands of earthling man.
(3) A mouth they have, but they can speak nothing;
(4) Eyes they have, but they can see nothing;
(5) Ears they have, but they can give ear to nothing.
(6) Also there exists no spirit in their mouth.
(7) Those making them will become just like them,
(8) Everyone who is trusting in them.
This parallelism is explained by W. Trail in his work Literary Characteristics and Achievements of the Bible
(1864, p. 170): “Here the first line introverts with the eighth—in the one we have the idols of the heathen, in the
other those who put their trust in idols. The second line introverts with the seventh—in the one is the fabrication,
in the other the fabricators. The third line introverts with the sixth—in the one there are mouths without
articulation, in the other mouths without breath. The fourth line introverts with the fifth, where the introverted
502 | P a g e
parallelism may be said to unite its two halves in a parallelism of synthesis—eyes without vision, ears without
the sense of hearing.” [2]
These verses clearly paint a different picture from the veneration of images.
The entire community of worshipers was encouraged by the psalmist to praise Jehovah. It was repeated 6 times
“O house of Israel, praise Jehovah.

O house of Aaron, praise Jehovah.
O house of Leʹvi, praise Jehovah.
You who fear Jehovah, praise Jehovah.
“May Jehovah be praised from Zion,
The One residing in Jerusalem.
Praise Jah!” (135: 19-21)
A Bible-based publication explains the reference to Jehovah as “the One residing in Jerusalem”
“Jerusalem, seat of government for Jehovah’s typical theocracy, was called “the town of the grand King.”
(Psalm 48:1, 2) Psalm 135:21 identifies this “grand King” as being “Jehovah, who is residing in Jerusalem.”
(See also Psalm 47:8; Matthew 5:35.) Of course, as universal Sovereign upon a heavenly throne, the Grand
King never did literally reside in Jerusalem, but the human kings who ruled as his representatives did.—Psalm
10:16; 29:10; Jeremiah 10:10; Daniel 4:34.” [3]
References
[1] Goodness. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1998, p. 986.
[3] “Jehovah—Simply Grand!”, The Watchtower, January 1, 1986, p. 29.
503 | P a g e
19.134 Psalm 136

Why should we be thankful to our heavenly Father Jehovah God? Psalm 136 lists key reasons to thank God for.
A key feature of Psalm 136 is the repetition, 26 times to be exact, of the phrase ’his loyal love endures forever’.
According to some reference, this is called as ‘The Great Hallel’. The phrase is also found, for a total of 7 times,
within the Psalms (106:1, 107: 1, Ps. 118: 1, 2, 3, 4, 29 and at the end of the so-called Egyptian Hallel, 113-
118). The phrase is said to be recited in response to a leader of the singers.
One reference lay down the detail of this view
“Psalm 136 is a litany of thanksgiving about the beloved history and culture of the Israelites. Psalm 136, also
known as the Great Hallel , is an antiphon: a chant set to music, typically recited by two groups. This is reflected
in the A-B form of the Psalm. Line A is a remembrance of an action of God in the Israelites’ tradition, coupled
with the B line, “for his steadfast love (hesed) endures forever” (Baxter, 1). “The purpose of praise becomes
clear […] to respond to the experience of God’s grace and power, to exalt what one has seen and known”
(Miller, 391). Without the response, the Psalm tells a straightforward composition of God’s actions in Israelite
history. By including the repetition of the response, the audience is called to join in and affirm what the Psalmist
has composed. This call and response was most likely used as a part of a worship service, perhaps the liturgy
of the harvest festival. The harvest festival “was celebrated in autumn, and likewise reflects the fundamental
elements of the tradition of the feast, that is, the revelation of God’s salvation in creation (vv. 5-9) and in history
(vv. 10-24); the psalm ends in a thanksgiving to God for the blessing of the harvest” (Weiser pg. 793)”[1]
Loving-kindness or loyal love is highlighted in the book of Psalms. One reference details this quality of Jehovah
God
“As noted earlier, the Bible tells us that Jehovah’s loving-kindness “is to time indefinite.” (Psalm 136:1) How is
this so? For one thing, Jehovah’s forgiveness of sins is permanent. As discussed in Chapter 26, Jehovah does
not bring up errors of the past for which a person has been pardoned. Since “all have sinned and fall short of
the glory of God,” each of us should be grateful that Jehovah’s loving-kindness is to time indefinite.—Romans
3:23.
But Jehovah’s loving-kindness is to time indefinite in another sense as well. His Word says that the righteous
one “will certainly become like a tree planted by streams of water, that gives its own fruit in its season and the
foliage of which does not wither, and everything he does will succeed.” (Psalm 1:3) Imagine a luxuriant tree
whose foliage never withers! So, too, if we take genuine delight in God’s Word, our lives will be long, peaceful,
and fruitful. The blessings that Jehovah loyally extends to his faithful servants are everlasting. Truly, in the
righteous new world that Jehovah will bring, obedient mankind will experience his loving-kindness to time
indefinite.—Revelation 21:3, 4.” [2]
The psalmist opened the psalm with a call to give thanks to Jehovah God, and he emphasized it by repeating it
three times
Give thanks to the God of gods,
For his loyal love endures forever.
Give thanks to the Lord of lords,
For his loyal love endures forever.” (136: 1-3)
The introduction declared Jehovah God’s superior position describing him as “God of gods” and “Lord of lords”.
The English expression “God of gods” came from the Hebrew “Eloheh ha-elohim”. I found the expression in
Deuteronomy also in Deuteronomy 10:17 where it says
“For Jehovah your God is the God of gods and the Lord of lords, the God great, mighty, and awe-inspiring, who
treats none with partiality and does not accept a bribe.”
The superiority of Jehovah is then expanded by the psalmist by describing His works of Creation which parallels
the Genesis creation account
504 | P a g e
“He alone does great wonders,

He skillfully made the heavens,
He spread out the earth over the waters,
He made the great lights,
For his loyal love endures forever,
The sun to rule over the day,
The moon and the stars to rule over the night,
The psalmist described the Creation indeed as ‘great wonders’. Truly, reflecting on the wisdom seen in the way
the universe developed to later support life and intelligent beings elicits awe of God’s great powers. The fact
that what started as a ‘big bang’ by astrophysicists led to intelligent life shows Jehovah God’s loyal love for
humans who He created last. This loyal love is extended to mankind after the fall of man in Eden and God put in
motion the redemption and using Israel as part of that purpose
“He struck down Egypt’s firstborn,

He brought Israel out from their midst,
With a mighty hand and an outstretched arm,
He split the Red Sea in two,
He caused Israel to pass through the middle of it,
He shook off Pharʹaoh and his army into the Red Sea,
He led his people through the wilderness,
He struck down great kings,
He killed mighty kings,
Siʹhon the king of the Amʹor·ites,
And Og the king of Baʹshan,
He gave their land as an inheritance,
An inheritance to Israel his servant,
He remembered us when we were low,
He kept rescuing us from our adversaries,
Everything that God did for Israel from the Exodus to the entry to the Promised Land was described by the
psalmist as an expression of God’s loyal love. The conclusion of the psalm echoed the call to give God the
thanks He deserves
“He gives food to every living thing,
505 | P a g e

Give thanks to the God of the heavens,
For his loyal love endures forever.” (136: 25, 26)
For everything Jehovah God had done for mankind, from the day Creation started with what scientists call as a
‘big bang’ until life appeared on earth and God overcame disappointment when the first humans rebelled, and
then His setting in motion the redemption of the human race, for all of that, the call to ‘give thanks’ to Jehovah
God is an appropriate call. In this part of the Bible, I am witnessing unfolding God’s loyal love displayed in
keeping the covenant with Israel despite their shortcoming.
Additional reading: https://www.jw.org/en/publications/magazines/ws20150115/give-thanks-be-blessed
References
[1] Sutphin, Rachel. “The Star of the Psalm: The Geometric Structure of Psalm 136”, Philologia Volume IX.
[2] “You Alone Are Loyal”, Draw Close to Jehovah, Jehovah’s Witnesses, 2014, p. 284.
506 | P a g e
19.135 Psalm 137

What are the consequences of failing to obey God’s moral laws? Ancient Israel was bound to God via the
covenant law. Disobedience has painful consequences. Psalm 137 detail this painful experience.
As my journey in reading the Bible continues, I chanced upon a document that describes what I am doing with
my Bible reading
“There are at least three interrelated ways in which the Old Testament/Hebrew Bible can be read, although
these are by no means mutually exclusive. The most obvious is a spiritual engagement with the biblical texts,
which sees the Bible as an aid to prayer and growth in faith: this might be alone, perhaps with some reading aid,
or with others, in bible study groups. A second approach is to read the Bible as ancient history—perhaps
motivated by travel, the media, or more obviously academic interests—and this might be called a historical
engagement with the Bible. Its primary interest is in the background to these often opaque texts—their date,
their origin, their ancient Near Eastern counterparts, and their possible purpose in an early life-setting. The third
approach is about reading the Bible as literature: this is more about an aesthetic sensitivity to the poetry and
storytelling which comprises so much of the Old Testament, but could also be linguistic, comparing the texts in
their Hebrew, Greek, Aramaic, Syriac or Latin versions; it could also include a contemporary dialogue with the
text, using modern techniques of reading. Obviously it is possible to read the Bible using more than one of
these approaches.” [1]
I am reading the Bible trying to understand it as a historical document and as literature to feed my spiritual
engagement with the text. How does this work? Well, I will use Psalm 137 as a case study to demonstrate this
point.
First, I look at the text of the chapter to see if there is some organization or structure in the text, in the sense of
how many themes or ideas are there in the chapter. For example, the 2013 New World Translation groups the
verses as 1, 2-3, 4-7, and 8-9. That implies the chapter has four themes or ideas.
Meanwhile, I grouped mine into 1-3, 4-6, and 7-9. This is the literary reading. I notice that in verses 1-3, the
psalmist uses “we”, “our”, and “us”. But then switches to “I” in the next segment. Some bible scholars lump
verse 4 with 1-3 because of the link with “we”. The last three verses are clearly call to judge Israel’s enemies.
The historical part is when I associate this setting in the context of Israel’s history. This must be after the fall of
Jerusalem in the hands of the Babylonian forces in 607 B.C.E. and the Jews were carried off as exiles to
Babylon. The psalm mentions ‘poplar trees’. It is time to check reliable references to explain whether the ‘rivers
of Babylon’ and the ‘poplar tree’ are authentic combination historically. The Bible-based encyclopedia Insight
tells me
“The poplar tree is very common along the banks of the Euphrates (while the willow is comparatively rare there)
and thus fits well the reference at Psalm 137:1, 2, which describes the weeping Jewish exiles as hanging their
harps on the poplar trees. The small, crisp, heart-shaped leaves of the Euphrates poplar (also called aspen) are
carried on flattened stems that hang obliquely from the main stalk, and this results in their swaying back and
forth at the slightest breeze, a motion that might suggest the emotional swaying of persons weeping in grief.” [2]
The river Euphrates passes through the city of Babylon.
From a pop culture perspective, Don McLean wrote a song that was titled “By the Waters of Babylon” which
hauntingly captured the tone of verse 1.
Unfaithfulness had consequences. Jehovah tried to heal His covenant people Israel but they would not
cooperate until the Bible says there is no healing. Thus, Jehovah abandoned them to the Babylonians. The first
verses captured the sorrow of experiencing that judgment
“By the rivers of Babylon, there we sat.
We wept when we remembered Zion.
Upon the poplar trees in her midst,
We hung our harps.
For there our captors asked us for a song,
Those mocking us wanted amusement:
507 | P a g e
“Sing for us one of the songs of Zion.”” (137: 1-3)
The Jews will have to wait 70 years of exile to end before they will be given a chance to return to Zion and
rebuild it again. The psalmist expressed his loyalty to the center of worship on earth for God at that time
“How can we sing the song of Jehovah
On foreign soil?
If I should forget you, O Jerusalem,
Let my right hand be forgetful.
Let my tongue stick to my palate
If I do not remember you,
If I do not place Jerusalem above
My greatest reasons for rejoicing.” (137: 4-6)
If only Israel had been faithful and they kept Jerusalem as their ‘greatest reasons for rejoicing’ and complied
with the covenant law, the temple would not have been destroyed. In Babylon, the Jews can no longer practice
the worship of Jehovah as defined by the covenant law. The Aaronic priests and Levites cannot function with
the burnt offerings to Jehovah God. They cannot celebrate their festivals.
The psalm ends with a call to judgment against the enemies of God’s covenant people
“Remember, O Jehovah,
What the Eʹdom·ites said on the day Jerusalem fell:
“Tear it down! Tear it down to its foundations!”
O daughter of Babylon, who is soon to be devastated,
Happy will be the one who rewards you
With the treatment you inflicted on us.
Happy will be the one who seizes your children
And dashes them against the rocks.” (137: 7-9)
Is the psalmist in the conclusion too violent in his language because he is driven by his emotions? I compared
this language to the New Testament writers for invoking the punishment of the wicked. Saint Paul, or the
apostle Paul wrote to the Thessalonians (2 Th 1: 6-9)
“This takes into account that it is righteous on God’s part to repay tribulation to those who make tribulation for
you. But you who suffer tribulation will be given relief along with us at the revelation of the Lord Jesus from
heaven with his powerful angels in a flaming fire, as he brings vengeance on those who do not know God and
those who do not obey the good news about our Lord Jesus. These very ones will undergo the judicial
punishment of everlasting destruction from before the Lord and from the glory of his strength.”
Jehovah heard the prayer in this psalm. Edom as a people is no more. Babylon fell to the Persians in 539 B.C.E.
and in the following centuries disappeared as a city. God disciplines but He accepts the repentant ones back
and supports them to start over again. The history of Israel returning from exile is a proof of it.
References
[1] “The Psalms Then and Now: ‘Reception History’ as a Way of Seeing and Hearing the Psalms”, an article
from the Bedell Lecture Series of the National Bible Society of Ireland, p. 1.
[2] Poplars. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 653.
508 | P a g e
19.136 Psalm 138

Should the humble worry that their good deeds will go unnoticed by men because it is done in secret, away
from the limelight, for others to praise and announced using loud-speakers? Will God hear their prayers? Will
the humble be emboldened to do God’s will? Psalm 138 has an important thing to say about God and the
humble.
Psalm 138 is classified by bible scholars as an individual thanksgiving psalm. It is also attributed to King David
per the superscription
“Of David.”
The psalmist David opens the psalm with many “I” statements, where the “I” makes many promises to praise
God
“I will praise you with all my heart.

In the face of other gods,
I will sing praises.
I will bow down toward your holy temple,
And I will praise your name
Because of your loyal love and your faithfulness.
For you have magnified your saying and your name above everything else.” (138: 1, 2)
David will sing praises to Jehovah before other gods, ‘elohim’ in Hebrew. Was David thinking of ‘human’ gods
as elsewhere mentioned in the Psalms? The 1984 New World Translation footnote says the Targum render this
as “judges”. Was he thinking of false gods? The 2013 New World Translation has a footnote that offered
alternative rendering, “in defiance of other gods, I will make music to you”. Was he thinking of ‘angels’? The
1984 New World Translation footnote says that the Greek Septuagint renders this as “angels”. It is not certain
what David was thinking of with the use of “gods”.
The temple was not yet built at this time. So, David could be referring to a future temple and its location. The
sanctuary at the time was at Gibeon and only the Ark of the Covenant was in Jerusalem.
The part “you have magnified your saying and your name above everything else” is translated differently by
other English Bibles
“you have magnified your saying even above all your name” (1984 New World Translation)
“for thou hast magnified thy word above all thy name” (King James Version)
“you have magnified your saying and your name above everything else” (2013 New World Translation)
“for you have exalted above all things your name and your word” (English Standard Version)
“You have exalted Your name and Your promise above everything else.” (Holman)
This means that the original Hebrew is not easy to translate that several possible English translations can
appear. One blog article offers this explanation for the outcome above
“With so many different translations of Psalm 138:2, what is the “right” translation? Again, it is important to
understand that none of the above translations is “wrong,” in the sense that what they say in English is not
being communicated, prominently or as an undertone, in the Hebrew.” [1]
David continued to show appreciation of God, the Hearer of Prayer
“On the day I called, you answered me;

You made me bold and strong.” (138: 3)
It does not have the lament of other psalms where they continue to beg for Jehovah to answer them in their
distress and affliction. What is the outcome when God answers David’s prayer? He is emboldened and
becomes strong.
509 | P a g e
David talks about a third party, from the “I” to the ‘kings of the earth’
“All the kings of the earth will praise you, O Jehovah,

For they will have heard the promises you have spoken.
They will sing about the ways of Jehovah,
For the glory of Jehovah is great.” (138: 4, 5)
This could be a future state, prophetic in a sense, when ‘kings of the earth’ will praise Jehovah for they have
heard the promises of God. The only ‘kings of the earth’ who would have the attitude to praise Jehovah will be
the members of the government of the Christ, or God’s kingdom. Revelation provided a glimpse of such kings,
in Revelation 4: 4
“All around the throne were 24 thrones, and on these thrones I saw seated 24 elders dressed in white garments,
and on their heads golden crowns.”
What do these elders with golden crowns do to Jehovah? Verse 10 and 11 disclosed
“The 24 elders fall down before the One seated on the throne and worship the One who lives forever and ever,
and they cast their crowns before the throne, saying: “You are worthy, Jehovah our God, to receive the glory
and the honor and the power, because you created all things, and because of your will they came into existence
and were created.””
Then, David shifted the psalm to talk about Jehovah himself,
“Though Jehovah is high, he takes note of the humble,

But the haughty he knows only from a distance.” (138: 6)
This is an important Bible principle about God. The humble should not worry that their deeds or
accomplishments are not visible to Jehovah. It is. That is comforting. The humble do not need the loud-speaker
announcement of the good that they do. It goes up and is noticed by Jehovah God.
David concludes his psalm, reverting back to the “I” where he started the psalm
“Even when I walk in the midst of danger, you will preserve me alive.
You stretch out your hand against the anger of my enemies;
Your right hand will save me.
Jehovah will accomplish all things in my behalf.
O Jehovah, your loyal love endures forever;
Do not forsake the works of your hands.” (138: 7, 8)
David, being God’s anointed, enjoys God’s protection as God’s representative in His earthly government based
in Jerusalem. Jehovah will use David to accomplish his purpose. Why can David count on that? God’s loyal love
or chesed in Hebrew is the answer.
It is worth emulating David’s attitude toward God. He consistently wants to praise God and he counts on God’s
loyal love in return for His protection. With Jehovah as the Hearer of Prayer and His loyal love, I too can
approach God in prayer and count on his loyal love for Him to reply back and offer support in my hour of
distress. Thus, I am emboldened like David to do God’s will.
Additional reading: https://www.jw.org/en/publications/magazines/ws20121115/cultivate-humble-spirit/
References
[1] “Psalm 138:2 for you have exalted your Word above all your name”, an article from the Truth Or Tradition
web site.
510 | P a g e
19.137 Psalm 139

19.137.1 Psalm 139 - Part 1
Would I be open to be examined by God, for Him to peer into my thoughts? What would He find? What sort of
person would He discover in me? Psalm 139 from David explored this thought.
One paper comments on how contemporary Bible readers read the Psalms but why we might need more
“The Christian prizes the Psalter on at least two counts. He loves those psalms which he can read easily
through New Testament spectacles, such as Psalms 22 and 110. Then he values another group for their
evident spiritual timelessness. Examples are Psalm 23, a masterpiece of devotion expressed by an individual
believer, and Psalm 73, a duel between faith and materialism which the modern Christian knows all too well.
Into this latter category doubtless falls Psalm 139 too, for its fine picture of God as gloriously transcendent yet
intimately near. But the reader must always endeavour to let Scripture speak for itself, on its own terms.” [1]
Another paper nearly said the same thing but from a different perspective
“While the scholarly approach to understanding a psalm’s message from its structure, literary form, style and
life-setting, might very well be described as “a process of detachment and analysis,” the attempt to appreciate it
in terms of its imaginative and emotional qualities is “more an attitude of engagement and receptivity. We need
both in order to gain a more profound discernment of any poetry”. Indeed, “a deeper sensitivity to the poetic
character of a text can enhance our understanding, and attention to poetic features may aid the interpretative
process and its results.” For by developing an understanding and appreciation of the poetry of the psalms, we
come to understand their theological meaning more vividly, more clearly, and thus are in a better position to
appropriate these biblical texts for our personal religious life.” [2]
As in my other previous exercise, I tried to figure out what are the primary ideas or groupings of this psalm.
When I compared it to what some bible scholars figured out, I am in synch with their assessment. One paper
already quoted above made an overview and general scan of the psalm
“The most common way of subdividing the psalm is to find four strophes, verses 1-6, 7-12, 13- 18, 19-24. It is
easier to substantiate this structuring in some parts than in others. Verses 1-6 are bound together by the
keyword ‘know’ with Yahweh as subject (‘knowledge’ in verse 6), which occurs no less than four times. Verse 6
forms a fitting devotional conclusion. Verse 7 provides a new opening with its rhetorical questions as a prelude
to statements concerning God’s omnipresence and the psalmist’s inability to hide from Him. Presumably a third
stanza begins at verse 13 with the new theme of God’s creation of the poet, which is developed in subsequent
verses. The conclusion of devotional praise in verses 17f. neatly matches the end of the first strophe, and its
greater length marks the climax of three parallel strophes before a fourth, which like the fourth beast of Daniel 7
is ‘different from all the rest’.” [3]
Psalm 139 is classified by bible scholars as an individual lament. The psalmist appeals to God who is taking up
the role of Judge. The psalmist is innocent and God knows it. In this case the psalmist is David as identified in
the superscription
“For the director. Of David. A melody.”
The first stanza runs from verse 1 to 6. This is also the same grouping made by the 2013 New World
Translation. You will not find such groupings in the 1984 New World Translation because the chapter just
runs through from beginning to end as one continuous stanza.
“O Jehovah, you have searched through me, and you know me.
You know when I sit down and when I rise up.
You discern my thoughts from afar.
You observe me when I travel and when I lie down;
You are familiar with all my ways.
There is not a word on my tongue,
But look! O Jehovah, you already know it well.
Behind and before me, you surround me;
511 | P a g e
And you lay your hand upon me.

Such knowledge is beyond my comprehension.
It is too high for me to reach.” (139: 1-6)
A Bible-based publication has a beautiful analysis of verse 1 on the key word “searched”
“Confident of God’s interest in him, David says: “O Jehovah, you have searched through me, and you know
me.” (Verse 1) David uses a beautiful word picture here. The Hebrew verb rendered “search through” can refer
to digging for ore (Job 28:3), exploring a land (Judges 18:2), or examining the facts of a legal case
(Deuteronomy 13:14). Yes, Jehovah knows us so well that it is as though he has examined every aspect and
every corner of our existence. By using the pronoun “me,” David teaches us that God has a personal interest in
his servants. He searches them through and comes to know them as individuals.” [4]
The publication associate the metaphor with key word “searched” to a legal case linking the image of God in the
text as Judge. The same publication adds a comment on the verse 2 ‘s key words “from far off”
“David enlarges on the thoroughness of God’s searching, saying: “You yourself have come to know my sitting
down and my rising up. You have considered my thought from far off.” (Verse 2) In a sense, Jehovah is “far off,”
residing in the heavens. Yet, he knows when we sit down, perhaps at the end of a long day, and when we rise
up in the morning and go about our daily life. He also knows our thoughts, desires, and intentions. “ [5]
If Jehovah God knows everything about us, another Bible-based publication answered the question why pray to
God then
“Although the Bible says that Jehovah God knows everything, it also shows that he is not interested in merely
collecting facts about his worshippers. (Psalm 139:6; Romans 11:33) His limitless memory is not like that of a
computer that impersonally stores data about individuals. In fact, God is keenly interested in our innermost
thoughts because he wants us to draw closer to him. (Psalm 139:23, 24; James 4:8) That is why Jesus
encouraged his followers to pray, even though his Father well knows our basic needs. (Matthew 6:6-8) The
more we share our thoughts with our Creator, the more we will draw close to him.
At times, we may find it difficult to know precisely what to ask for in prayer. In such cases, God can even look
beyond our unexpressed feelings and use his perfect knowledge of our circumstances to respond to our needs.
(Romans 8:26, 27; Ephesians 3:20) When we realize that God has intervened in our personal life, even in very
subtle ways, we feel drawn to him.” [6]
I used another Bible-based publication to comment on verse 6
“Jehovah does not see us or our situation from just a limited perspective. He has the full picture, from every
side. Using a besieged city as an example, David wrote: “Behind and before, you have besieged me.” In David’s
case, God was not a besieging enemy; he was, rather, a watchful guardian. “You place your hand upon me,”
David added, thus indicating God’s control and protection exercised for the lasting benefit of those who love him.
“Such knowledge is too wonderful for me. It is so high up that I cannot attain to it,” David acknowledged. (Psalm
139:5, 6) So complete, so thorough, is God’s knowledge of his servants, that we cannot fully comprehend it. But
we know enough to be confident that Jehovah truly understands us and that the help he provides will be the
very best.—Isaiah 48:17, 18.” [7]
References
[1] Allen, L. C. “Faith on Trial: An Analysis of Psalm 139”, Vox Evangelica, 10 (1977), p. 5.
[2] Caldeone, Philip. “Understanding the Psalms Through Poetry”, Budhi 2, 1997, p.93.
[3] Allen, L. C. “Faith on Trial: An Analysis of Psalm 139”, Vox Evangelica, 10 (1977), p. 6.
[4] “O Jehovah, . . . You Know Me”, The Watchtower, September 1, 2011, p. 15.
[5] Ibid.
[6] Should You Pray?, The Watchtower, April 1, 2014, p. 5.
[7] Does God Really Know You?, The Watchtower, October 1, 1993, p. 12.
512 | P a g e
19.137.2 Psalm 139 - Part 2

Do we recognize that we have an accountability before God? How well does God know humans? How does the
Bible disclose God’s knowledge of fetus development? Psalm 139 highlighted these things.
David continues the psalm where under inspiration he disclosed that God knows individual humans very well
and intimately. Even our prayers, before David has uttered God already knew what David wanted. David
painted Jehovah God as a Judge who will render judgment on humans. In that context, David opened the next
verses with a question
“Where can I escape from your spirit,

And where can I run away from your face?
If I were to ascend to heaven, you would be there,
And if I were to make my bed in the Grave, look! you would be there.
If I would fly away with the wings of the dawn
To reside by the most remote sea,
Even there your hand would lead me
And your right hand would take hold of me.
If I say: “Surely darkness will conceal me!”
Then the night around me would become light.
Even the darkness would not be too dark for you,
But night would be as bright as the day;
Darkness is the same as light to you.” (139: 7-12)
David poetically describes that before this Judge, God, there is no place to hide as his last line says ‘darkness
is the same as light to you.’ In the next stanza, David highlighted Jehovah God’s creative power a proof-point
that God knows us very well
“For you produced my kidneys;

You kept me screened off in my mother’s womb.
I praise you because in an awe-inspiring way I am wonderfully made.
Your works are wonderful,
I know this very well.
My bones were not hidden from you
When I was made in secret,
When I was woven in the depths of the earth.
Your eyes even saw me as an embryo;
All its parts were written in your book
Regarding the days when they were formed,
Before any of them existed.” (139: 13-16)
This stanza described in poetic language how humans were formed. A Bible-based publication comments
“All of us began our existence inside our mother’s body as a single cell smaller than the period at the end of this
sentence. That microscopic cell was extremely complex—a miniature chemical laboratory! It grew rapidly. By
the end of your second month in the womb, your major organs were already formed. Among them were your
kidneys. When you were born, your kidneys were ready to filter your blood supply—removing toxins and excess
water but retaining useful substances. Your two kidneys, if healthy, filter the water in your blood—about five
quarts [6 L] in an adult—every 45 minutes!
Your kidneys also help control the mineral content of your blood as well as its acidity and pressure. They
perform many other vital functions, such as converting vitamin D to an active form necessary for proper bone
development and producing the hormone erythropoietin, which stimulates red blood cell production in your
bones. No wonder the kidneys have been called “the master chemists of the body”!” [1]
The same publication comments on the reference to ‘your book’
513 | P a g e
“Your first cell contained the complete plan for your entire body. This plan guided your development during your
nine months in the womb before birth and then through more than two decades of growth to adulthood. During
this time, your body passed through many stages, all directed by the information programmed into that original
cell.
David had no knowledge of cells and genes, being without even a microscope. But he correctly discerned that
the development of his own body attested to advance planning. David may have had some knowledge of how
embryos develop, so he could reason that each step must take place according to a preexisting design and
timetable. In poetic language, he described this design as being “down in writing” in God’s “book.”” [2]
I compared these revelations by the psalmist to what scientists understand about this process. Wired online
article written by Sarah Zhang, entiteld “Why Science Can’t Say When a Baby’s Life Begins” wrote
“What troubled [Scott] Gilbert, who is a developmental biologist, was the assertion that “scientists know.” “I
couldn’t say when personhood begins, but I can say with absolute certainty scientists don’t have a consensus,”
he says.
When life begins is, of course, the central disagreement that fuels the controversy over abortion. Attacks on
abortion rights are now more veiled and indirect—like secret videos pointing to Planned Parenthood’s fetal
tissue donations, or state legislation that makes operating abortion clinics so onerous they have to shut down.
But make no mistake, the ultimate question is, when does a fetus become a person—at fertilization, at birth, or
somewhere in between?
Here, modern science offers no clarity. If anything, the past century of scientific advances have only made the
answer more complicated. As scientists have peered into wombs with ultrasound and looked directly at sperm
entering an egg, they’ve found that all the bright lines they thought existed dissolving.”
What a contrast that under revelation, the psalmist can declare that the process are all ‘down in writing’ in God’s
‘book’. After reflecting on how Jehovah in his great wisdom has made human life possible and transmitted,
David concluded
“So to me, how precious your thoughts are!

O God, how vast is the sum of them!
If I try to count them, they outnumber the grains of sand.
When I awake, I am still with you.” (139: 17, 18)
The same publication reflects on the words of David

“Most important, in contrast with animals, we are unique in our ability to contemplate God’s thoughts. This
special gift is one of the ways that we are made “in God’s image.” (Genesis 1:27) David made good use of this
gift. He meditated on the evidence of God’s existence and the good qualities reflected in the earth around him.
David also had the early books of the Holy Scriptures, which contain revelations by God about himself and his
works. These inspired writings helped David to understand God’s thoughts, personality, and purpose.
Meditating on the Scriptures, on creation, and on God’s dealings with him moved David to praise his Maker.” [3]
It is clear that Psalm 139 teaches us that humans cannot escape their accountability before God. What a
blessing it is that God knows us very well that even before we were born, He already knows who we are. If we
remain true and loyal to God, we have no reason to fear this accountability and day of reckoning to Him.
Additional reading: https://www.jw.org/en/publications/books/was-life-created/science-and-the-genesis-account/
References
[1] We Are “Wonderfully Made”, The Watchtower, June 15, 2007, p. 21.
[2] Ibid., p. 22.
[3] Ibid., p. 23.
514 | P a g e
19.137.2 Psalm 139 - Part 2

If we are serious in nurturing our relationship with our heavenly Father, Jehovah God, why should we not be
afraid to be examined by Him? These are the final thoughts of David for Psalm 139.
If we are to maintain our relationship with God, we will have to take care of our choice of associations. David
has expressed it in very strong terms in the following verses of this psalm
“O God, if only you would slay the wicked!

Then the violent men would depart from me,
Those who say things against you with evil intent;
They are your adversaries who take up your name in a worthless way.
Do I not hate those who hate you, O Jehovah,
And loathe those who revolt against you?
I have nothing but hatred for them;
They have become real enemies to me.” (193: 19-22)
In David’s time, Israel has many enemies who would have liked to destroy them as a people. David would need
God to assist him in defending Israel against them. The Philistines are their chief enemies. They are a very
powerful people with a strong army. Other than the Philistines, there were the Moabites, Midianites, Ammonites,
and Edomites. David would war against them to neutralize these peoples.
In today’s world, the battle is not physical but intellectual and moral. Those who think themselves blessed with
intelligence promote the idea that there is no God. They disparaged the Bible as only a product of man, just a
literary heritage to mankind and no more than that. Without a God to be accountable to, they promote the idea
that man should be let alone to decide what morals they would like to live by and not be constrained by some
ancient book like the Bible. A Christian needs to wage this battle and not succumbed to these negative
influences.
David felt that he has nothing to hide to Jehovah God. He even invited God to search through him and examine
him. He ended the psalm this way
“Search through me, O God, and know my heart.

Examine me, and know my anxious thoughts.
See whether there is in me any harmful way,
And lead me in the way of eternity.” (139: 23, 24)
For Christians, the ‘way of eternity’ is through faith in the Son of God, Jesus, whose ransom sacrifice of his life
opened the way for life eternal. I am thankful of the inspired thoughts of David where God has revealed through
him how God knows us very well as to who we are. God’s loyal love is exercised along with that knowledge and
through His Son I have the privilege to live forever. But it is not just a confession of faith in words. The Son of
God expects us to live by them through our thoughts that influence our actions.
Additional reading: https://www.jw.org/en/publications/magazines/ws20130215/intentions-of-the-heart/
515 | P a g e
19.138 Psalm 140

What benefit is it to me if I improve my knowledge of God based on accurate knowledge from the Bible? Psalm
140 of David gives me insight on this.
Bible scholars classify this psalm as an imprecatory psalm, or one that calls down judgment against the wicked.
Psalm 140 to Psalm 143 is a collection of psalms attributed to David, are of the same class and are said to have
common vocabulary like the mention of “vipers”.
The psalm’s structure from my initial scan, are organized and separated by the Hebrew word ‘Selah’. This word
is said to indicate pause to allow for reflection. There are three instances of ‘Selah’ in this psalm.
The superscription identifies this psalm with David
“For the director. A melody of David.”
The psalm opens with a setting - David is in trouble with ‘evil men’, ‘violent men’
“Rescue me, O Jehovah, from evil men;

Protect me from violent men,
Those who scheme evil in their hearts
And stir up conflict all day long.
They sharpen their tongue like that of a serpent;
Venom of vipers is behind their lips. (Selah)” (140: 1-3)
Since ‘vipers’ is a common word across the next four psalms, it has a special import. The Bible-based
encyclopedia Insight explains the usage
“The lying, slanderous statements of the wicked, so damaging to the victim’s reputation, are likened to the
deadly venom of the serpent. (Ps 58:3, 4) Of slanderers, it is said, “The venom of the horned viper is under their
lips” (or, “behind their lips”), even as the viper’s venom gland lies behind the lip and fangs of its upper jaw. (Ps
140:3; Ro 3:13) The human tongue, misused in slanderous, backbiting, false teaching, or similarly harmful
speech, “is full of death-dealing poison.”—Jas 3:8.” [1]
David’s theme of request for assistance, ‘rescue me’ and ‘protect me’ are echoed in this next stanza
“Protect me, O Jehovah, from the hands of the wicked;

Safeguard me from violent men,
Those who scheme to trip me.
The haughty ones hide a trap for me;
With ropes they spread out a net beside the path.
They set snares for me. (Selah)” (140: 4, 5)
The men chasing after David are identified as evil, wicked, violent, and scheming. If David was referring to his
life experience with this psalm, this serious threat happened to him first when he was a fugitive from Saul. David
expressed his confidence that Jehovah God will help
“I say to Jehovah: “You are my God.

Listen, O Jehovah, to my pleas for help.”
O Jehovah the Sovereign Lord, my strong Savior,
You shield my head in the day of battle.
Do not grant, O Jehovah, the desires of the wicked.
Do not let their plots succeed, so that they are not exalted. (Selah)” (140: 6-8)
David uses concrete imagery here to illustrate that Jehovah protects him by saying ‘you shield my head in the
day of battle’. His request is for Jehovah to actively disrupt the plots of the wicked. I remember when Absalom
rebelled against David, David prayed that Jehovah disrupt the counsel of Ahithopel, a friend who turned traitor
and supported his rebel son Absalom. This actually came true.
516 | P a g e
The psalm ends with David specifically asking God to destroy his enemies
“May the heads of those surrounding me

Be covered with the evil spoken by their lips.
May burning coals rain down on them.
May they be hurled into the fire,
Into deep pits, never to rise again.
May the slanderer find no place on the earth.
May evil pursue men of violence and strike them down.
I know that Jehovah will defend the lowly
And give justice to the poor.
Surely the righteous will give thanks to your name;
The upright will dwell before your face.” (140: 9-13)
‘I know’ imply personal knowledge. When David declared ‘you are my God’ that is an intimate confession of
faith. David knows his God well and trusts Him that He will do what is just. In return, the righteous, could be
referring to the community of loyal ones to God, will acknowledge and thank God’s acts of salvation and
protection.
Reference
[1] Venom. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1998, p. 1151.
517 | P a g e
19.139 Psalm 141

How should we treat prayer to God? Does God listen to all prayers? This is the theme of Psalm 141.
Psalm 141 like the previous one belong to what the bible scholars classify as ‘lament’ psalm. This one was
attributed to David through the superscription
In a lament psalm, I can feel the distress of the psalmist, David in this instance. The sense of urgency for
help to arrive, the confidence that Jehovah God will come to the aid of His loyal one. This confidence is built
from solid knowledge of God.
I can feel the sense of urgency in the opening verse
“O Jehovah, I call on you.

Come quickly to help me.
Do pay attention when I call to you.” (140: 1)
Who has not prayed this way like David? The word ‘quickly’ as rendered by 2013 New World Translation
delivers the message of urgency. Other English Bibles use the word ‘hurry’ (Holman) and ‘hasten’ (ESV). Next,
David uses a metaphor to compare his prayers
May my prayer be as incense prepared before you,

My uplifted hands like the evening grain offering.
Station a guard for my mouth, O Jehovah,
Do set a watch over the door of my lips.
Do not let my heart incline to anything bad,
To share in vile deeds with evil men;
May I never feast on their delicacies.
Should the righteous one strike me, it would be an act of loyal love;
Should he reprove me, it would be like oil on my head,
Which my head would never refuse.
My prayer will continue even during their calamities.” (140: 2-5)
First, David compared his prayer to an incense prepared before Jehovah God. Regarding ‘incense prepared
before you’, the Bible-based encyclopedia Insight explains the significance of this metaphor by first describing
its use literally
“At the W end of the Holy compartment of the tabernacle, next to the curtain dividing it off from the Most Holy,
was located “the altar of incense.” (Ex 30:1; 37:25; 40:5, 26, 27) There was also a similar incense altar in
Solomon’s temple. (1Ch 28:18; 2Ch 2:4) Upon these altars, every morning and evening the sacred incense was
burned. (Ex 30:7, 8; 2Ch 13:11) Once a year on the Day of Atonement coals from the altar were taken in a
censer, or fire holder, together with two handfuls of incense, into the Most Holy, where the incense was made to
smoke before the mercy seat of the ark of the testimony.—Le 16:12, 13.” [1]
The altar of incense was placed before the Most Holy compartment. In the New Testament, the apostle Paul
explained that the Most Holy compartment represented in symbolic terms the heavens where God resides.
Burning incense before it is like sending the incense to God symbolically into heaven. So, now we come to
understand that prayers are made to ascend into heaven to God. Insight adds
“The Law covenant had a shadow of better things to come (Heb 10:1), and it seems that the burning of incense
under that arrangement represented the acceptable prayers of God’s faithful servants. The psalmist declared,
“May my prayer be prepared as incense before you [Jehovah].” (Ps 141:2) Likewise, the highly symbolic book of
Revelation describes those around God’s heavenly throne as having “golden bowls that were full of incense,
and the incense means the prayers of the holy ones.” “A large quantity of incense was given him [an angel] to
offer it with the prayers of all the holy ones upon the golden altar that was before the throne.” (Re 5:8; 8:3, 4) In
518 | P a g e
several respects the burning incense served as a fitting symbol of the prayers of the holy ones that are “offered
up” (Heb 5:7) night and day (1Th 3:10), and are pleasant to Jehovah.—Pr 15:8.” [2]
But for that prayer to be accepted in heaven, David wrote two things- the improper use of the tongue and its
proper use. On the improper use, a Bible-based publication commented on the psalm
“David knew the damage the tongue can do and how imperfect men are tempted to speak rashly, especially
when provoked. Moses was the meekest man on earth, yet he sinned with his tongue in connection with the
waters of Meribah. (Numbers 12:3; 20:9-13) Control of the lips is necessary, then, to avoid injurious speech and
preserve a good heart.—James 3:5-12.” [3]
On the proper use of the tongue, when correcting someone else, another Bible-based publication comments
“To illustrate: Imagine a hiker who succumbs to exhaustion on a cold winter day. He begins to suffer from
hypothermia, and he feels drowsy. If he falls asleep in the snow, he will die. While waiting for a rescue party, his
companion occasionally slaps him in the face to keep him awake. The slap may sting, but it could well save his
life. Similarly, David recognized that a righteous person might need to give him painful correction for his own
good.” [4]
David repeated saying prayers but this time not for himself but for others, those who cared enough to correct
him. It appears that David was facing a death threat but he is still confident with the below verses
“Though their judges are thrown down from the cliff,
The people will pay attention to my words, for they are pleasant.
Just as when someone plows and breaks up the soil,
So our bones have been scattered at the mouth of the Grave.
But my eyes look to you, O Sovereign Lord Jehovah.
In you I have taken refuge.
Do not take away my life.” (140: 6-8)
The appeal is there that despite their ‘bones have been scattered at the mouth of the Grave’, David asked God,
describing him in a very formal way - Sovereign Lord Jehovah - to not allow others to take away his life. He
concludes his psalm with the same appeal
“Protect me from the jaws of the trap they have laid for me,
From the snares of evildoers.
The wicked will fall into their own nets all together
While I pass by safely.” (104: 9, 10)
He opened his psalm with a sense of urgency for God to assist him. Now he ends with more specific ask like
‘protect him’ from the ‘snares of the evildoers’.
Clearly if prayer is like an incense, the incense is prepared in specific ways. God will not accept the burning
incense that is prepared illegally or did not follow the specifications of the covenant law. In the same way, when
we pray, we need to look at what we pray, how we pray, and who we are. Only then will God accept our prayers.
Additional reading: https://www.jw.org/en/publications/magazines/wp20101001/will-god-hear/
References
[1] Incense. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 1195.
[2] Ibid., p. 1196.
[3] Happy God, Happy People!, The Watchtower, March 15, 1987, p. 25.
[4] Why Disfellowshipping Is a Loving Provision, The Watchtower, April 15, 2015, p. 31.
519 | P a g e
19.140 Psalm 142

Who do we call when faced with seemingly insurmountable odds? Do we have to feel alone and helpless? In
Psalm 142, David offers the model how to cope with such distressing times.
Psalm 142 is one of those ‘lament’ psalm in the series. The psalm has a superscription
“Masʹkil. Of David when he was in the cave. A prayer.”
I have encountered ‘Maskil’ before. The Bible-based encyclopedia Insight explains

so forth.—1Sa 18:14, 15; 2Ch 30:22; Ps 41:1; 53:2.” [1]
So, there you go. Maskil is about ‘contemplative poem’. The other part of the superscription is a reference to
David ‘when he was in the cave’. Insight refers to this phase of David’s life prior to being king. It reports
“To escape the wrath of Saul, David took refuge in a cave near Adullam and was there joined by “about four
hundred men.” (1Sa 22:1, 2) Again pursued by Saul, David concealed himself in a cave in the wilderness of En-
gedi, and it was here that David cut off the skirt of Saul’s coat when he “came in to ease nature.” (1Sa 24:1-15)
It may have been David’s experiences on these two occasions that prompted him to compose Psalms 57 and
142, as their superscriptions show.” [2]
So, it is better to read the poem first and take on the shoes of David as it were to appreciate the tension he
experienced during that phase of his life. The psalm opens with a request addressed to God
“With my voice I call to Jehovah for help;
With my voice I plead with Jehovah for favor.
Before him I pour out my concern;
Before him I tell about my distress
When my spirit fails within me.” (142: 1-3a).
It must have been very tiring moving from one location to the next. King Saul was so close at getting at him
many times. There were those who would betray him. There is no safe place for David. Distressed with the life
of a fugitive, with his spirit failing him, David uses four key words in two couplets using parallelism - call/plead
and pour/tell. Even the objects of the verbs or action words are in parallel help/favor and concern/distress.
Repetition impresses to the reader the intensity of David’s distress.
He wrote next
“Then you watch my roadway.

In the path where I walk,
They hide a trap for me.” (142: 3b)
You, refers to Jehovah God. God is watching His anointed. What does God discover? David informs God of the
traps laid before him. At this point, David adds detail on the difficulty of his life as a fugitive
“Look at my right hand and see

That no one cares about me.
There is nowhere I can flee;
No one is concerned about me” (142: 4)
David felt alone, helpless and vulnerable to betrayal. How should David cope with this situation despite being
chosen as God’s anointed to replace the king chasing him? David writes next his confidence
.
“I call to you, O Jehovah, for help.
520 | P a g e
I say: “You are my refuge,

All I have in the land of the living.”
Pay attention to my cry for help,
For I have been brought very low.
Rescue me from my persecutors,
For they are stronger than I am.
Bring me out of the dungeon
To praise your name.
May the righteous gather around me
Because you deal kindly with me.” (142: 5-7)
What does David imply by saying that Jehovah God is all he has in the land of the living? A Bible-based
“At the time that David composed this psalm, he was not in a palace or even in a house. He was in a cave,
hiding from his enemies. On at least two occasions, David took refuge in caves—one near Adullam and the
other in the wilderness of En-gedi. He may well have composed Psalm 142 in one of those caves.
If that was the case, King Saul was the one hounding David, seeking to take his life. David fled to a cave that
was hard to approach. (1 Sam. 22:1, 4) In this remote region, it might have seemed to David that no friend was
at his side to give him protective support. (Ps. 142:4) That was when David called out to God.
By the time David composed Psalm 142, he may have learned what had befallen High Priest Ahimelech, who
had unwittingly given him assistance when he was fleeing from Saul. Jealous King Saul had Ahimelech and his
household killed. (1 Sam. 22:11, 18, 19) David felt responsible for their deaths. It was as if he had killed the
priest who had helped him. If you had been in David’s position, would you have felt responsible? Adding to
David’s stress was the fact that he had no rest because Saul kept on pursuing him.
Soon thereafter came the death of the prophet Samuel, who had anointed David to be the future king. (1 Sam.
25:1) That could have added to David’s feelings of helplessness. Yet, David knew whom he could turn to for
help—to Jehovah. David did not have the same privilege of service as the Levites, but he had already been
anointed to perform another type of service, eventually to be the king of God’s people. (1 Sam. 16:1, 13) Hence,
David poured out his heart to Jehovah and continued to look to God for direction. You too can and should have
Him as your share and your refuge as you exert yourself in his service.” [3]
Why did David compare his life as fugitive to a ‘dungeon’? Insight clarifies
“A dark, small room, usually underground, used as a prison. The Hebrew word for “dungeon” (mas·gerʹ) comes
from a root meaning “shut; close.” (Ge 19:6; Jg 3:23) David felt as though he were in a dungeon at the time he
was hiding in a cave as an outlaw refugee from King Saul. His circumstances looked very dark, his life was
constantly in danger, traps were in his pathway, and there was no other place to flee. He prayed to Jehovah for
liberation. (Ps 142:7) “ [4]
This psalm provides encouragement to a Bible reader that if he undergoes difficulty in life that he felt he is
boxed into a corner, helpless, there is a way out. I can, for example, appeal to Jehovah God for help just like
David. Stay with the company of loyal ones and continue praising Jehovah God despite seemingly
insurmountable challenges.
Additional reading: https://www.jw.org/en/bible-teachings/questions/will-god-help-me-if-i-pray/
References
[2] Cave. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 423.
[3] Jehovah Is My Share, The Watchtower, September 15, 2011, p. 10.
[4] Dungeon. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 659.
521 | P a g e
19.141 Psalm 143

Why is meditation a valuable tool to nurture my relationship with God? Why should I remain teachable? In
Psalm 143, in the face of distress, David reveals how he uses reflections to cope.
Psalm 143 is the last of a series of ‘lament’ psalms from the four psalms attributed to David as shown in the
superscription
The psalm opens with an appeal
“O Jehovah, hear my prayer;

Listen to my plea for help.
In your faithfulness and in your righteousness, answer me.
Do not enter into judgment with your servant,
For no one living can be righteous before you.
For the enemy pursues me;
He has crushed my life into the ground.
He has caused me to dwell in darkness like those long dead.
My spirit is failing;
My heart is numb within me.
I remember the days of old;
I meditate on all your activity;
I eagerly ponder over the work of your hands.
I spread out my hands to you;
I am like a parched land that thirsts for you. (Selah)” (143: 1-5)
The parallelism is evident in the first couplet in the pairs hear/listen and prayer/plea. In the way David prayed,
he appealed to Jehovah God’s own traits of faithfulness and righteousness. He knew because of these traits,
God will definitely respond. A Bible-based publication echoed this thought
“David was conscious of his imperfection, yet his heart was complete toward God. Thus, he was confident that
he would receive an answer in righteousness. Does this not encourage us? Even though we fall short of God’s
righteousness, we can be confident that he hears us if our hearts are complete toward him. (Ecclesiastes 7:20;
1 John 5:14) While persevering in prayer, we must be intent on “conquering the evil with the good” in these
wicked days.—Romans 12:20, 21; James 4:7.” [1]
David mentioned ‘no one living can be righteous before you’. This is a significant statement by David through
inspiration of the holy spirit. It recognizes the curse of sin on humans and provides insight on what Jehovah
God will provide to set man free from this curse.
David also shows in this psalm that he is a man of reflections. The same Bible-based publication comments
Psalm 143:5 indicates what David did when beset with danger and great trials: “I have remembered days of
long ago; I have meditated on all your activity; I willingly kept myself concerned with the work of your own
hands.” David called to mind God’s dealings with His servants and how he himself had experienced deliverance.
He meditated on what Jehovah had done for the sake of His great name. Yes, David kept himself concerned
with God’s works.
Have we not often recalled God’s dealings with his people? Surely! This includes the record made by the ‘great
cloud of witnesses’ in pre-Christian times. (Hebrews 11:32-38; 12:1) Anointed Christians in the first century
were also encouraged to “keep on remembering the former days” and what they had endured. (Hebrews 10:32-
34)” [2]
Next, David expressed a sense of urgency in his prayers
522 | P a g e
“Do answer me quickly, O Jehovah;

My strength has come to an end.
Do not hide your face from me,
Or I will be like those going down into the pit.” (143: 7)
How does this example prayer encourage me? The same publication comments
“At times we too may feel that our spirituality has reached a low ebb. But the situation is not hopeless. Jehovah,
who hears our prayers, may speed up our restoration by refreshing us through loving elders, articles in The
Watchtower, or meeting parts that seem designed just for us.—Isaiah 32:1, 2.” [3]
In the verses below, David showed a willingness to be taught by Jehovah God using words like ‘make known’
and ‘teach’ in the midst of his distress. He uses parallelism for trust/turn and rescue/protection.
“Let me hear your loyal love in the morning,

For I trust in you.
Make known to me the way I should walk,
For to you I turn.
Rescue me from my enemies, O Jehovah.
I seek your protection.
Teach me to do your will,
For you are my God.
Your spirit is good;
May it lead me on level ground.” (143: 8-10)
David wanted to experience God’s loyal love at the start of day, in the morning. Such request tells me David
wanted to set the tone of the day by hearing about it early, reflecting on it early. He links to that to the ‘way I
should walk’. The same Bible-based publication comments
“To benefit from God’s spirit, we must be as willing to follow its lead as David was. He prayed: “Teach me to do
your will, for you are my God. Your spirit is good; may it lead me in the land of uprightness.” (Psalm 143:10)
David, who had been outlawed by Israelite king Saul, wanted God’s spirit to lead him so that he would be sure
his course was upright. In time Abiathar came with a priest’s ephod used in ascertaining God’s will. As God’s
priestly representative, Abiathar instructed David as to the way to go in order to please Jehovah. (1 Samuel
22:17–23:12; 30:6-8)” [4]
David concludes his prayer asking God to destroy his enemies, the enemies of God’s anointed
“For the sake of your name, O Jehovah, preserve me alive.

In your righteousness, rescue me from distress.
In your loyal love, put an end to my enemies;
Destroy all those harassing me,
For I am your servant.” (140: 11, 12)
David’s enemies are God’s enemies too in the sense that opposing David, God’s anointed and representative,
is the same as opposing God Himself and His arrangement on earth. Jehovah God promised to protect David.
Additional reading: https://www.jw.org/en/publications/magazines/ws20151015/keep-meditating-on-spiritual-

things/
References
[1] What Is Paramount in Your Life?, The Watchtower, December 15, 1996, p. 11.
[2] Ibid., p. 12.
[3] Ibid., p. 13.
[4] Ibid., p. 15.
523 | P a g e
19.142 Psalm 144

In Bible times, how can Israel receive blessings? By doing what? This psalm of David talks about his distress
against foreigners who are opposing him, and David’s expectation of blessings.
Psalm 144 is classified by bible scholars as ‘royal enthronement’ psalm. The psalm has a superscription
attributing it to David
“Of David.”
The psalm opens with a call for praise for God
“May Jehovah, my Rock, be praised,

Who trains my hands for battle,
My fingers for warfare.
He is my loyal love and my stronghold,
My secure refuge and my rescuer,
My shield and the One in whom I have taken shelter,
The One subduing peoples under me.” (144: 1, 2)
David calls Jehovah God as ‘my Rock’. What is the implication of this metaphor? The Bible-based encyclopedia
Insight explains
“In a figurative sense “rock” describes the qualities of Jehovah as the Father of Israel (De 32:18), as a
stronghold (2Sa 22:32, 33; Isa 17:10), as the secure height and refuge of his people (Ps 62:7; 94:22), and as
their salvation (De 32:15; Ps 95:1).” [1]
But Jehovah is not just David’s Rock or stronghold. David calls God as his Trainor. Some commentaries note
that David used the verb ‘trains’ as always in the present tense, implying that the training is continuous. David
also credits God as the one taking the lead to subdue his enemies. This thought parallels ideas related to the
Messiah in Psalm 110. David expressed his amazement that as God’s anointed, and as a human, he is given
such attention or importance. He expressed that in the next verses
“O Jehovah, what is man that you should notice him,

The son of mortal man that you should pay attention to him?
Man resembles a mere breath;
His days are like a passing shadow.” (144: 3, 4)
Yet, despite being like a ‘mere breath’ and a ‘passing shadow’, David asked God to defeat his enemies with
concrete images of God’s action in the next verses
“O Jehovah, lower your heavens and descend;

Touch the mountains and make them smoke.
Make lightning flash and scatter the enemy;
Shoot your arrows and throw them into confusion.
Stretch out your hands from above;
Rescue me and save me from the surging waters,
From the hand of the foreigners,
Whose mouths speak lies
And who raise their right hand to swear to what is false.” (144: 5-8)
David could be asking God for supernatural action using natural forces. Jehovah did that through Moses in the
Red Sea and Sinai, through Joshua to protect the Gibeonites, and through Judge Barak against General Sisera
of the Canaanites. David would repeat this reference to foreigners ‘whose mouth speak lies’ in a later stanza.
Insight explains this aspect of ‘foreigner’ (in Hebrew nokhri)
524 | P a g e
“A person of non-Israelite extraction, a Gentile; in Hebrew, nokh·riʹ or ben-ne·kharʹ, literally, “son of a foreign
(country).” (De 14:21; Ex 12:43, ftn) The foreigners among the Hebrews consisted of hired laborers, merchants,
captives taken in war, Canaanites not executed or expelled from the Promised Land, and various kinds of
transients.—Jos 17:12, 13; Jg 1:21; 2Sa 12:29-31; 1Ki 7:13; Ne 13:16.” [2]
So, basically, foreigners are people outside of the covenant between Jehovah God and the nation of Israel.
From request for assistance, David now turns to praising God
“O God, I will sing to you a new song.
I will sing praises to you, accompanied by a ten-stringed instrument,
To the One who gives victory to kings,
The One rescuing his servant David from the deadly sword.” (144: 9, 10)
David gives credit to Jehovah God for his military successes. Jehovah is the ‘one rescuing His servant David’.
Now, the psalmist repeats like a refrain the reference to foreigners without the parallelism to ‘surging waters’.
“Rescue me and save me from the hand of the foreigners,

Whose mouths speak lies
And who raise their right hand to swear to what is false.” (144: 11)
There is no certainty which peoples David has in mind under the term ‘foreigners’ but basically they are
enemies of God as well. Once rescued against these foreigners, David list down the blessings now made
possible
“Then our sons will be like young plants that grow up quickly,
Our daughters like corner pillars carved for a palace.
Our storehouses will overflow with every kind of produce;
Our flocks in our fields will multiply by the thousands, by the tens of thousands.
Our cattle, heavy with young, will suffer no mishap or miscarriage;
There will be no cry of distress in our public squares.” (144: 12-14)
This is the same promise of blessings under the covenant promised by Jehovah God - abundance and
productivity. Those blessings are recorded in Deuteronomy 28: 3-6
“Blessed you will be in the city, and blessed you will be in the field.
Blessed will be your children and the fruit of your ground and the offspring of your livestock, your young cattle
and sheep.
Blessed will be your basket and your kneading bowl.
Blessed you will be when you come in, and blessed you will be when you go out.”
To receive such blessings imply loyalty and faithfulness to Jehovah God and the covenant. David now
concludes
“Happy is the people for whom it is this way!

Happy is the people whose God is Jehovah!” (144: 15)
Clearly, the language of David borrows (inter-textuality) from earlier recorded history of Israel including
references to covenant blessings. In David’s context, sons are heirs to the throne to ensure the Davidic
covenant is fulfilled. For David, that is worth singing to God a song of melody for.
This psalm reminds me that Jehovah God is a generous God who is true to His word and blesses the loyal ones.
References
[1] Rock. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 815.
[2] Foreigner. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 849.
525 | P a g e
19.143 Psalm 145

19.143.1 Psalm 145 - Part 1
How does modern man explain the appearance of life from a universe that is full of non-living matter? David
recognized that this is a display of greatness by a powerful, sovereign God, Jehovah.
Psalm 145 is one of those acrostic psalms or a psalm whose structure is based on Hebrew alphabets. Bible
scholars also classify this as a hymn or doxology (praise to God). It also has a superscription attributed to David
“A praise of David.”
The first two stanzas, the Hebrew aleph and beth letter stanzas, ascribe praise to God
“[Aleph]
I will exalt you, O my God the King,
I will praise your name forever and ever.
[Beth]
All day long I will praise you;
I will praise your name forever and ever.” (145: 1, 2)
David acknowledges God’s divine sovereignty by calling Him, “the King”. It is not just a nominal title for God. It
is a functional title. God exercises His authority across vast creation including His intelligent creation, visible and
invisible. This theme of God’s sovereignty is well laid out in the Bible from the very first book of Genesis down to
the last book Revelation. Every Bible reader gets the impression that as humans we need to recognize and
submit ourselves to this authority. We will soon be accountable like every one else to “God the King”.
Ancient cultures in the Near East also carry this motif that their rulers were sitting on thrones by divine right. It
was their god who put them on the throne. Egyptian Pharaohs even considered themselves to be the son of
their god Ra.
But it does not mean that ancient civilization with mythical gods who practice the same mind set as taught in the
Bible makes the God of the Bible and His sovereignty mythical as well. The ancient cultures were very, very
poor copy cats of the biblical concept of a single, intelligent, powerful but loving God.
David continued to praised God the King and cites Him by namein the Hebrew Gimel letter stanza
“[Gimel]
Jehovah is great and most worthy of praise;
His greatness is unsearchable.” (145: 3)
A Bible-based publication explains this greatness

“Jehovah’s greatness is without limits. It cannot be fully searched out, comprehended, or measured by humans.
But we will certainly benefit from now considering examples of Jehovah’s unsearchable greatness.
Try to recall an occasion when you were away from bright city lights and looked up into a cloudless night sky.
Were you not amazed at the multitude of stars visible against the blackness of space? Were you not moved to
praise Jehovah for his greatness in creating all those celestial bodies? What you saw, however, was but a tiny
fraction of the number of stars in the galaxy of which the earth is a part. In addition, there are estimated to be
more than a hundred billion galaxies, only three of which can be seen without the aid of a telescope. Indeed, the
countless stars and galaxies that make up the immense universe are a testimony to Jehovah’s creative power
and unsearchable greatness.—Isaiah 40:26.” [1]
In contemporary times, more scientists are open to accepting that life has been made possible because of God.
That is a profound turn of events. The minority who continue to reject the existence of God and His greatness
would rather anchor their faith, yes, faith, on the pure speculation-without proof that there are many universes
and it so happened life exist in ours. Antony Flew, an ex-atheist, wrote in his book the following
526 | P a g e
“A true scientific explanation, says Davies, is like a single well-aimed bullet. The idea of a multiverse replaces
the rationally ordered real world with an infi nitely complex charade and makes the whole idea of “explanation”
meaningless. Swinburne is just as strong in his disdain for the multiverse explanation: “It is crazy to postulate a
trillion (causally unconnected) universes to explain the features of one universe, when postulating one entity
(God) will do the job.”
Three things might be said concerning the arguments about fine tuning. First, it is a hard fact that we live in a
universe with certain laws and constants, and life would not have been possible if some of these laws and
constants had been different. Second, the fact that the existing laws and constants allow the survival of life does
not answer the question of the origin of life. This is a very different question, as I will try to show; these
conditions are necessary for life to arise, but not sufficient. Third, the fact that it is logically possible that there
are multiple universes with their own laws of nature does not show that such universes do exist. There is
currently no evidence in support of a multiverse. It remains a speculative idea.” [2]
For David, he is convinced of God’s greatness. He is supported by a community of God-worshipers
“[Daleth]
Generation after generation will praise your works;
They will tell about your mighty acts.
[He]
Of the glorious splendor of your majesty they will speak
And on your wonderful works I will meditate.
[Waw]
They will speak about your awe-inspiring deeds,
And I will declare your greatness.” (145: 4-6)
David and his generation are not the only ones who have recognized the greatness of Jehovah God both as
Sovereign King and Creator. The same Bible-based publication expands the thought
“Whatever their nature, the “wonderful works” and “mighty acts” of Jehovah will never be forgotten. David wrote:
“Generation after generation will commend your works, and about your mighty acts they will tell. The glorious
splendor of your dignity and the matters of your wonderful works I will make my concern. And they will talk
about the strength of your own fear-inspiring things; and as for your greatness, I will declare it.” (Psalm 145:4-6)
Yet, how much could David know about the glorious splendor of Jehovah, since “God is a Spirit” and is
therefore invisible to human eyes?—John 1:18; 4:24.
Although he could not see God, there were ways for David to grow in appreciation for Jehovah’s dignity. For
instance, he could read the Scriptural record of God’s mighty acts, such as the destruction of a wicked world by
means of a global flood. Very likely, David noted how Egypt’s false gods were humiliated as God delivered the
Israelites from Egyptian bondage. Such events testify to Jehovah’s dignity and greatness.” [3]
David has more to say about the greatness of God in this psalm.
References
[1] Jehovah’s Greatness Is Unsearchable, The Watchtower, January 15, 2004, p. 11.
[2] Flew, Antony. There is A God- How the World’s Most Notorious Atheist Changed His Mind, HarperCollins e-
book, p. 117.
[3] Jehovah’s Greatness Is Unsearchable, The Watchtower, January 15, 2004, p. 11.
527 | P a g e
19.143.2 Psalm 145 - Part 2

Why is God’s kingdom important for Christians who hope for a better world? Why is it often highlighted in the
Bible, both in the Old and in the New Testament? Psalm 145 features the sovereignty of God.
Psalm 145 continues to call for praising God in the rest of the acrostic psalm. David knew Jehovah God as the
true Sovereign and as Creator possessed with such unparalleled greatness that humans only now appreciate
the depth and complexity of His wisdom as revealed in His works. With what God has been doing salvage
humankind from the curse of sin through the arrangement of a future Messianic kingdom, those who will
understand its workings and how God will use it will lead to what David expresses in the verses below
“[Zayin]
They will bubble over as they recall your abundant goodness,
And they will shout joyfully because of your righteousness.” (145: 7)
One Bible-based publication comments

“Further, when we get an opportunity to talk to others about God’s goodness, we are delighted. Regarding
Jehovah’s people, Psalm 145:7 says: “With the mention of the abundance of your goodness they will bubble
over.” Every day that we live, we benefit in some way from Jehovah’s goodness. Why not make it a practice
each day to thank Jehovah for his goodness, being as specific as possible? Thinking about that quality,
thanking Jehovah for it daily, and telling others about it will help us to imitate our good God. And as we seek
ways to do good, as Jehovah does, we will draw ever closer to him.” [1]
David next describes God and His wonderful, appealing qualities
“[Heth]
Jehovah is compassionate and merciful,
Slow to anger and great in loyal love.
[Teth]
Jehovah is good to all,
And his mercy is evident in all his works.” (145: 8, 9)
To be able to write these about God, David must have reflected about Jehovah God’s past dealings with Israel,
their ancestors Abraham, Isaac, and Jacob and the the early leaders Moses, Joshua and the Judges. Israel has
fallen many times to disobedience and just as the covenant terms specified, the curse happened to them and
they end oppressed by the surviving Canaanites in the land. But, as David wrote, Jehovah God is
compassionate and merciful, He accepted them back when they repented. But God was good to all and not just
Israel. David must have recalled Jehovah God’s dealings with Ruth the Moabite, Rahab the harlot, and the
Gibeonites.
Because of this recollection, the community of loyal ones will continue to bubble forth and praise God
“[Yod]
All your works will glorify you, O Jehovah,
And your loyal ones will praise you.
[Kaph]
They will proclaim the glory of your kingship
And speak about your mightiness.
[Lamed]
To make known to men your mighty acts
And the glorious splendor of your kingship.
[Mem]
Your kingship is an eternal kingship,
And your dominion endures throughout all generations.” (145: 10-13)
Part of this effort to praise God is the theme of His divine sovereignty captured in the phrases ‘the glory of your
kingship’, ‘splendor of your kingship’ and ‘eternal kingship’. This theme is embedded in this psalm.
528 | P a g e
With God acting as Sovereign and as Benefactor and Protector of His loyal ones, David adds the following
verses
“[Samekh]
Jehovah supports all who are falling
And raises up all who are bowed down.
[Ayin]
All eyes look hopefully to you;
You give them their food in its season.
[Pe]
You open your hand
And satisfy the desire of every living thing.” (145: 14-16)
This echoes the description provided by Jehovah to Job regarding His intimate knowledge of His creation and
their needs. The verse also pictures Jehovah God as a generous Provider. The same thought is echoed in the
conclusion of the psalm
“[Tsade]
Jehovah is righteous in all his ways
And loyal in all that he does.
[Qoph]
Jehovah is near to all those calling on him,
To all who call on him in truth.
[Resh]
He satisfies the desire of those who fear him;
He hears their cry for help, and he rescues them.
[Shin]
Jehovah guards all those who love him,
But all the wicked he will annihilate.” (145: 17-20)
With all that reflection about Jehovah God as Sovereign, Benefactor and Protector, David ends his psalm with
more praise to God
“[Taw]
My mouth will declare the praise of Jehovah;
Let every living thing praise his holy name forever and ever.” (145: 21)
This reflection becomes more timely as the Bible points to our time as the time period that God’s own Son
Jesus pointed to when all the promises about the Kingdom of God will come true. The words of the prophet
Daniel, in Daniel 2:44 is nearing its fulfillment
““In the days of those kings the God of heaven will set up a kingdom that will never be destroyed. And this
kingdom will not be passed on to any other people. It will crush and put an end to all these kingdoms, and it
alone will stand forever.”
Additional reading: https://www.jw.org/en/publications/magazines/wp20141001/jesus-and-the-kingdom-of-

god/
References
[1] “O How Great His Goodness Is!, Draw Close to Jehovah, Jehovah’s Witnesses, 2014, p. 279.
529 | P a g e
19.144 Psalm 146

The Bible fully developed the theme of divine sovereignty climaxing in the New Testament’s teaching of the
coming Kingdom of God. It has practical implications on what humans can hope for for a better world.
As I am nearing the last five psalms of the entire 150 psalms, I decided to take a snapshot of how research in
the Psalms has changed over the years, even undergoing a “paradigm shift”. One paper describes this outcome
“Among the five major turning points he identifies, however, only Gunkel’s form-critical and Childs’s canonical
approaches are noteworthy as a paradigm shift befitting the Kuhnian notion. The other three approaches
Crutchfield identifies as major turning points did not quite revolutionize Psalms studies to the extent the other
two achieved. The historical approach, for example, was merely a continuation of the nineteenth-century trend
which disappeared almost as soon as Gunkel’s form-critical approach to the Psalter appeared. Mowinckel’s
cult-functional approach was based on refinements of and a continuation of Gunkel’s method. Although
Gunkel’s form-critical approach to the Psalter replaced the old paradigm, the personal/historical approach,
Mowinckel’s cult-functional approach did not replace Gunkel’s method. Mowinckel’s approach was rather an
extension of the form-critical method, inseparable from it. Besides, the impact of the cult-functional approach
was neither as lasting nor as extensive as that of the form-critical method. Dahood’s approach, on the other
hand, lacks methodological control and simply was not a major influence befitting a paradigm shift in Psalms
studies. Thus, as important as these three approaches to the study of the Psalter were, they did not initiate in
the discipline of Psalms studies a paradigm shift.” [1]
This progressed to the next phase
“In his 1976 article, “Reflections on the Modern Study of the Psalms,” Childs called for a paradigm shift in
Psalms studies by focusing on the present shape of the Psalter as a coherent literary whole. He claims that “the
direction of psalm research needs to shift from those questions which have tended to dominate the study of the
Psalter.” He acknowledges the importance of Gunkel’s contributions to Psalms studies because with its focus
on literary genres and their sociological function (Sitz im Leben), Gunkel’s approach added much to the
understanding of the Psalter. Such a focus of the form-critical approach, however, had also set its own limits.
The fragile and hypothetical nature of the Sitz im Leben is one limitation which it shares with other historical-
critical methods, Childs points out, but its neglect of the function of a secondary setting that may be more
important for exegesis is a more serious deficiency. Some psalms are even used and re-used in a manner quite
different from the original significance within the Psalter. Childs remarks that understanding the present shape
of the Psalter is a “more pressing problem than the reconstructed original form of the text.” For Childs the form-
critical and cult-functional questions are to be subordinated to the canonical ones because the canonical shape
of the Psalter reflects the final redactor(s)’s attempt to “transform traditional poetry into Sacred Scripture for
later generations of the faithful.”[2]
In layman’s terms, the historical-critical method was anti-Bible and it lasted nearly a 100 years. But it finally lost
steam and a “paradigm shift” has happened in the 80’s era. In other words, the questions raised by these anti-
Bible scholars were no longer interesting and productive because they were highly speculative.
Psalm 146 is another high-note of sort of psalm focused on glorifying and praising God. It has no superscription
to provide background on it. But like the rest of the psalms in this series, it is enclosed by the phrase “Praise
Jah”.
The psalm opens on a very positive note
“Praise Jah!
Let my whole being praise Jehovah.
I will praise Jehovah all my life.
I will sing praises to my God as long as I live.”” (146: 1, 2)
When you have read the Bible and understand the big picture how Jehovah God worked the unfolding of His
divine purpose to vindicate His maligned sovereignty and sanctify His holy name and in the process rescue
humankind from the curse of sin and death, and bring back to life millions of millions of people who have died,
to witness the restoration of the Earth to His original purpose, one will have to burst forth like the psalmist.
530 | P a g e
The psalmist came in with a caution
“Do not put your trust in princes

Nor in a son of man, who cannot bring salvation.
His spirit goes out, he returns to the ground;
On that very day his thoughts perish.” (146: 3, 4)
This is a perfect contrast that echoes the issue of God’s sovereignty - independent human rulership or God’s.
The psalmist makes it clear why not to trust in human leaders. Humans die and with it their legacy often
reversed by those succeeding them. This was expanded in the ministry of the Son of God. Jesus taught his
followers that they are “no part of the world” (John 17: 16). Their allegiance is to a higher authority, God’s
sovereignty. This was expressed by the apostles in Acts 5: 29
“But Peter and the apostles replied, “We must obey God rather than any human authority.””
Instead of trusting humans, the psalmist offered the next verses giving Bible readers reason why God’s
sovereignty should be upheld
“Happy is the one who has the God of Jacob as his helper,
Whose hope is in Jehovah his God,
The Maker of heaven and earth,
Of the sea, and of all that is in them,
The One who always remains faithful,
The One securing justice for those defrauded,
The One giving bread to the hungry.
Jehovah is releasing the prisoners.
Jehovah is opening the eyes of the blind;
Jehovah is raising up those bowed down;
Jehovah loves the righteous.
Jehovah is protecting the foreign residents;
He sustains the fatherless child and the widow,
But he thwarts the plans of the wicked.” (146: 5-9)
This declaration echoes the theme from the book of Deuteronomy where it enshrines God’s love for the
vulnerable - the disabled, the poor, the alien residents, the widow, and the fatherless child. That shows a unity
between the books of Moses and the Psalm. The psalmist concludes with an endorsement of God’s sovereignty
“Jehovah will be King forever,

Your God, O Zion, for generation after generation.
Additional reading: https://www.jw.org/en/publications/magazines/wp20141001/interested-in-gods-

kingdom/
References
[1] Cha, Kilnam. “Psalm 146 to 150: The Final Hallelujah Psalms as a Fivefold Doxology to the Hebrew Psalter”,
a dissertation, Department of Religion, Baylor University, December 2006, p. 5.
[2] Ibid., p. 12.
531 | P a g e
19.145 Psalm 147

19.145.1 Psalm 147 - Part 1
What reason does Psalm 147 give for Bible readers to exclaim like him, to say ‘Praise Jah!’? The psalmist
highlights our heavenly Father, Jehovah God, as a generous Benefactor and Provider.
Psalm 147 is the second of the last five psalms, also called Hallelujah psalms. Just like the one before it, it has
no superscription. It opens and closes with the phrase “Praise Jah” or in Hebrew Alleluia
“Praise Jah!
It is good to sing praises to our God;
How pleasant and fitting it is to praise him!” (147: 1)
Some English Bibles do not have a valid reason why they translate Alleluia as ‘Praise the Lord’. Such English
Bibles hide the fact that God has a personal name embedded in the word Alleluia. God’s name in the phrase,
though known as the shortened form, is Jah. Is it not more powerful to say ‘Praise Jah!’ which is specific and
addresses the Almighty God properly? It is a shame that some English Bibles felt that they can do this to the
Author of the Bible.
Someone who has gone in their journey of discovering who Jehovah God is through reading the Bible and has
reached this point will wholeheartedly agree with the psalmist’s declarations. It is good to sing praises, and
pleasant and fitting it is. Who would not praise Jehovah God who acted promptly out of love the moment His
name and sovereignty was questioned and maligned and in the process gave hope to the rest of humankind
who would choose Him as their Sovereign? Who would not praise Him for His wisdom in how He gradually
unfolded the sacred secret of His divine purpose over millenia and climaxing in the arrival of His dear Son on
earth? Who would not praise Him for his perfect justice in paying the cost of salvation, obliging Himself to be
bound by the very laws He created? Who would not praise Him for his almighty power that He exercised not just
for show but for the good of His loyal ones and to show His enemies that His purpose cannot be thwarted?
The psalmist then comes up with a list of things that makes Jehovah a God who deserves to be worshiped and
praised
“Jehovah is building Jerusalem;

He gathers together the dispersed ones of Israel.
He heals the brokenhearted;
He binds up their wounds.
He counts the number of the stars;
He calls all of them by name.
Our Lord is great and is mighty in power;
His understanding is beyond measure.
Jehovah raises up the meek,
But he hurls the wicked to the ground.” (147: 2-6)
The first couplet offers hope to the exiles. If this were written after the exiles had returned, it affirmed Jehovah’s
love and loyalty to His covenant people. Jehovah had not abandoned them despite their sins. The repentant
remnant was able to return to their homeland. There is much work to be done after they returned but the psalm
offers assurance that Jehovah God is with them ‘building Jerusalem’.
The next couplet is another parallelism - heals/binds and brokenhearted/wounds. A Bible-based publication
comments on the Hebrew word translated ‘binding’ (Hebrew habas)
“According to one Bible dictionary, the Hebrew word translated “bind up” “is often used of ‘binding’ on a
bandage, and thus of medicating and healing the wounded.” A caring nurse may wrap a bandage or a
compress around a victim’s injured body part to give it support. In the same way, when preaching the Kingdom
message, caring publishers give support to all responsive ones who are suffering in some way. And by
supporting those in need, they reflect Jehovah’s concern. (Ezekiel 34:15, 16) The psalmist states concerning
God: “He is healing the brokenhearted ones, and is binding up their painful spots.”—Psalm 147:3.” [1]
532 | P a g e
That is really a touching, heart-appealing gesture from Jehovah God. On the detail that Jehovah counts the
number of stars, written under divine inspiration, how amazing is that thought? A Bible-based publication
commented on this
”What is “the number of the stars”? That is not a simple question. Astronomers estimate that there are over
100 billion stars in our Milky Way galaxy alone. But ours is just one of many galaxies, and many of those swarm
with even more stars. How many galaxies are there? Some astronomers have estimated 50 billion. Others have
calculated that there may be as many as 125 billion. So man cannot even determine the number of galaxies, let
alone the exact sum of all the billions of stars they contain. Yet, Jehovah knows that number. Moreover, he
gives each star its own name!” [2]
Jehovah is also a God of justice and that is graphically presented by another contrasting parallelism in the last
couplet above - what God does to the meek raises him up but He does the opposite to the wicked, He hurls
them down.
The psalmist gave Bible readers many reasons to sing out joyfully to Jehovah God
“Sing to Jehovah with thanksgiving;

Sing praises to our God, accompanied by the harp,
The One who covers the heavens with clouds,
The One providing rain for the earth,
The One making grass sprout on the mountains.
To the animals he gives food,
To the young ravens that call out for it.” (147: 7-9)
The psalmist pictures Jehovah God here as the generous Benefactor and Provider. This echoes the similar
thought from Jehovah God Himself who said the same things to Job, in Job 38: 37-41
“Who is wise enough to count the clouds,

Or who can tip over the water jars of heaven
When the dust pours into a mass
And the clods of earth stick together?
Can you hunt prey for a lion
Or satisfy the appetites of young lions
When they crouch in their lairs
Or lie in ambush in their dens?
Who prepares food for the raven
When its young cry to God for help
And wander about because there is nothing to eat?”
The Bible present a unified picture of Jehovah God as a generous Benefactor and Provider across the Old
Testament and New Testament. His very own Son taught the same things about Him as recorded by Luke (12:
24)
“Consider the ravens: They neither sow seed nor reap; they have neither barn nor storehouse; yet God feeds
them. Are you not worth much more than birds?”
Is that not a powerful reason to say, ‘Praise Jah!’?
References
[1] “Bringing Good News of Something Better”, The Watchtower, July 1, 2005, p. 19.
533 | P a g e
19.145.2 Psalm 147 - Part 2

The psalmist also provides insight what makes Jehovah happy
“He does not delight in the power of the horse;

Nor is he impressed by the strong legs of a man.
Jehovah finds pleasure in those who fear him,
In those waiting for his loyal love.” (147: 10, 11)
The message is clear - Jehovah God wants us to trust in Him. We may have the ability and the capacity to do
certain things, and this easily causes us to fall in the trap of pride and take credit all to ourselves. Jehovah God
is not impressed by them. Many times in the Bible record, Jehovah reduces the capacity of His agents to do
what He wants so that He may display His almighty power. I can easily recall what He did with the forces of
Gideon which started at 10,000 and was reduced down to 300. Or, when Jerusalem was besieged by the
mighty imperial army of Assyria that had just pillaged and burnt down the other cities who fought against it. But
Jehovah used just one angel to strike down 185,000 able-bodied warriors of Assyria. No, Jehovah God was not
impressed by King Sennacherib of Assyria and his military machine. This last instance, the truth of the words of
the last couplet was demonstrated. Jehovah God saved King Hezekiah precisely because the king feared
Jehovah and waited on God’s loyal love for His covenant people.
The psalmist then called on the residents of Jerusalem to praise God
“Glorify Jehovah, O Jerusalem.

Praise your God, O Zion.
He makes the bars of your city gates strong;
He blesses your sons within you.
He brings peace to your territory;
He satisfies you with the finest wheat.” (147: 12-14)
This certainly became true in the time of King Hezekiah. In beautiful poetic language, the psalmist talks about
God as the Creator who has control of His creation
“He sends his command to the earth;

His word runs swiftly.
He sends the snow like wool;
He scatters the frost just like ashes.
He hurls down his hailstones like morsels of bread.
Who can withstand his cold?
He sends out his word, and they melt.
He makes his wind blow, and the waters flow.” (147: 15-18)
The concluding verses show how the same “word” from God has influenced His covenant people
“He declares his word to Jacob,

His regulations and judgments to Israel.
He has not done so with any other nation;
They know nothing about his judgments.
Praise Jah!” (147: 19, 20)
The very same “word” that controls creation is used by Jehovah God to regulate Israel
“During the approximately 2,500 years between Adam’s deflection and the giving of the Law covenant in
1513 B.C.E., God had not given mankind any comprehensive code or systematically arranged law that
specifically defined sin in all its ramifications and forms. True, he had given certain decrees, such as those
given to Noah following the global Flood (Ge 9:1-7) as well as the covenant of circumcision given to Abraham
and his household, including his foreign slaves. (Ge 17:9-14) But concerning Israel the psalmist could say that
God “is telling his word to Jacob, his regulations and his judicial decisions to Israel. He has not done that way to
534 | P a g e
any other nation; and as for his judicial decisions, they have not known them.” (Ps 147:19, 20; compare Ex
19:5, 6; De 4:8; 7:6, 11.) Of the Law covenant given Israel it could be said, “The man that has done the
righteousness of the Law will live by it,” for perfect adherence to and compliance with that Law could be
accomplished only by a sinless man, as was the case with Christ Jesus. (Ro 10:5; Mt 5:17; Joh 8:46; Heb 4:15;
7:26; 1Pe 2:22) This was true of no other law given from the time of Adam to the giving of the Law covenant.” [1]
This important declaration shows that the covenant Law was not for everybody. It was only for Israel and not
“with any other nation”.
Interestingly, this covenant Law expired with the death of the Lord Jesus. The apostle Paul, a former Jewish
lawyer, explained to his letter to the Romans 10: 4, “For Christ is the end of the Law, so that everyone
exercising faith may have righteousness.”
That covenant Law has served its purpose. The apostle Paul himself explained it in another letter to the
Galatians 3: 19, “Why, then, the Law? It was added to make transgressions manifest, until the offspring should
arrive to whom the promise had been made; and it was transmitted through angels by the hand of a mediator.”
Christians are no longer bound to that covenant law. Instead, Christians are bound to the law of the Christ. How
that transition happened is something that I can praise Jah for.
References
[1] Sin, I. Insight on the Scriptures Vol 2, Jehovah’s Witnesses, 1988, p. 965.
535 | P a g e
19.146 Psalm 148

Psalm 148 is the third of the last five Hallelujah psalms and as was the first two, it opens and closes with the
phrase “Praise Jah!”.
This brief psalm is an invitation to all of God’s creation to praise Jehovah and His holy name
“Praise Jah!
Praise Jehovah from the heavens;
Praise him in the heights.
Praise him, all his angels.
Praise him, all his army.
Praise him, sun and moon.
Praise him, all shining stars.
Praise him, O highest heavens
And waters above the heavens.
Let them praise the name of Jehovah,
For he commanded, and they were created.
He keeps them established forever and ever;
He has issued a decree that will not pass away.
Praise Jehovah from the earth,
You great sea creatures and all deep waters,
You lightning and hail, snow and thick clouds,
You storm wind, carrying out his word,
You mountains and all you hills,
You fruit trees and all you cedars,
You wild animals and all you domestic animals,
You creeping things and winged birds,
You kings of the earth and all you nations,
You princes and all you judges of the earth,
You young men and young women,
Old men and young together.
Let them praise the name of Jehovah,
For his name alone is unreachably high.
His majesty is above earth and heaven.
He will exalt the strength of his people,
For the praise of all his loyal ones,
Of the sons of Israel, the people close to him.
Praise Jah!” (148: 1-14)
How can inanimate things praise God? The Bible-based encyclopedia has some thoughts. First, with the
heavens
“That the physical heavens are dependent on God’s will and sustaining power is indicated at Psalm 148, where,
after referring to sun, moon, and stars, along with other parts of God’s creation, verse 6 states that God “keeps
them standing forever, to time indefinite. A regulation he has given, and it will not pass away.”
Psalm 148:8 says: “You fire and hail, snow and thick smoke, you tempestuous wind, accomplishing his word.”
Yes, Jehovah also uses the inanimate forces of nature to accomplish his will. Consider fire. In decades past,
forest fires were viewed only as destructive. Researchers now believe that fire plays an important ecological
role, eliminating old or dying trees, promoting the germination of many seeds, recycling nutrients, and actually
reducing the risk of wildfire. Snow is also vital, watering and fertilizing the ground, replenishing rivers, and
insulating plants and animals from freezing temperatures” [1]
Next, another Bible-based publication covers the sea creatures
“Psalm 148:7 says that even the “sea monsters” praise Jehovah. Consider what is often thought to be the
largest animal ever to live on this planet, the blue whale. This “monster” of the deep may reach a length of
536 | P a g e
100 feet (30 m) or more. It may weigh as much as a herd of 30 adult elephants. Its tongue alone weighs as
much as one elephant. Its heart is the size of a small car. This huge organ beats only 9 times per minute—in
contrast with the hummingbird’s heart, which may beat some 1,200 times per minute. At least one of the blue
whale’s blood vessels is so large that a child could crawl inside it. Surely our hearts move us to echo the
exhortation that concludes the book of Psalms: “Every breathing thing—let it praise Jah.”—Psalm 150:6.” [2]
Next, another Bible-based publication covers the natural forces and how they can praise God
“Psalm 148:8 says: “You fire and hail, snow and thick smoke, you tempestuous wind, accomplishing his word.”
Yes, Jehovah also uses the inanimate forces of nature to accomplish his will. Consider fire. In decades past,
forest fires were viewed only as destructive. Researchers now believe that fire plays an important ecological
role, eliminating old or dying trees, promoting the germination of many seeds, recycling nutrients, and actually
reducing the risk of wildfire. Snow is also vital, watering and fertilizing the ground, replenishing rivers, and
insulating plants and animals from freezing temperatures.” [3]
Next, how about mountains? Insight comments
“When Jehovah turns his favorable attention to his people, this has a good effect upon the land. Cultivated and
cared for, mountain slopes cease to have an unkept appearance, as if mourning in a state of desolation or
plague. Therefore, figuratively, the mountains “cry out joyfully” and their beauty and productivity praise
Jehovah.—Ps 98:8; 148:7-9; compare Isa 44:23; 49:13; 55:12, 13; Eze 36:1-12.” [4]
This psalm twice used the phrase “Let them praise the name of Jehovah” in addition to the opening and closing
phrase “Praise Jah!”. This emphasizes that God inspired the psalmits to deliver the message that His name is
important to Him. If it is, then it should be equally important to us as well. It could not be less.
If inanimate creation can in some way praise God, how much more should His intelligent creation do so.
References
[2] ‘Creative Power—“The Maker of Heaven and Earth”, Draw Close to Jehovah, Jehovah’s Witnesses, 2014, p.
54.
[3] Creation Declares the Glory of God!, The Watchtower, June 1, 2004, p. 12.
537 | P a g e
19.147 Psalm 149

The fourth of the last five Hallelujah psalms is an invitation to God’s community of worshipers in Israel to praise
Him. The same pattern is followed with the opening and closing phrase of “Praise Jah”.
“Praise Jah!
Sing to Jehovah a new song;
Praise him in the congregation of the loyal ones.
Let Israel rejoice in its Grand Maker;
Let the sons of Zion be joyful in their King.
Let them praise his name with dancing
And sing praises to him, accompanied by the tambourine and the harp.
For Jehovah takes pleasure in his people.
He adorns the meek with salvation.
Let the loyal ones exult in glory;
Let them shout for joy upon their beds.” (149: 1-5)
The community is referred to in different ways - “congregation of the loyal ones”, “Israel”, “sons of Zion”, and
“his people”. Music and musical instruments are often used in Israel notably after the Red Sea miraculous exit
from Egypt, led by Miriam. It has become the norm in Israel.
Jehovah God is also described as “Grand Maker” and “their King”. Until the end of the book of Psalms,
Jehovah’s sovereignty is exalted. A Bible-based publication comments on the reference to “Grand Maker”
“According to Job 35:10, Psalm 149:2, and Isaiah 54:5, Jehovah is also the “Grand Maker.” The latter two texts
refer to Jehovah’s making Israel into a nation to serve his interests. Thus, besides being able to create,
Jehovah is also able to cause his creations to become whatever he desires them to be in order for his purposes
to see fulfillment. This is in harmony with the very meaning of the divine name: “He Causes to Become”.” [1]
In the context of the covenant law, Jehovah also uses the army of Israel to perform punitive actions against
specific targets. In the early phase of the story of Israel, Jehovah used them to expel the peoples of the land of
Canaan. Later, Jehovah used them to punish the Philistines, Ammonites, Moabites and Midianites under the
leadership of David and his grandsons.
“Let the songs praising God be in their throat,

And a two-edged sword be in their hand,
To execute vengeance on the nations
And punishment on the peoples,
To bind their kings with shackles
And their nobles with iron fetters,
To execute the judgment written against them.
This honor belongs to all his loyal ones.
Praise Jah!” (149: 6-9)
The spirit of the last five psalms are also imperative today. In a world where God is maligned and the book He
inspired to write is rejected and criticized, His loyal ones should continue to defend Him and praise Him publicly.
References
[1] Jehovah—Simply Grand!, The Watchtower, January 1, 1986, p. 30.
538 | P a g e
19.148 Psalm 150

Psalm 150 closes the entire book of Psalms, and is the last of the five Hallelujah psalms. It opens and closes
with the phrase “Praise Jah” like the other four.
The psalm gives us many reasons for praising God
“Praise Jah!
Praise God in his holy place.
Praise him in the expanse of his strength.
Praise him for his mighty works.
Praise him for his exceeding greatness.
Praise him with the sounding of the horn.
Praise him with the stringed instrument and the harp.
Praise him with the tambourine and the circle dance.
Praise him with strings and the flute.
Praise him with ringing cymbals.
Praise him with crashing cymbals.” (150: 1-5)
God’s holy place on earth at the writing of the psalms is in Jerusalem, in His holy temple. There are people who
work there called the Levites and the Aaronic priests. Their work is to bring praise to Jehovah. The works of
Jehovah are varied that I can reflect on, from His grand material creation that humans do not fully understand
up to today, to His work with Israel, forming it to a nation, preparing it to host His Son, and finally the arrival on
earth of His Son, and the resurrection of His Son back to life.
Celebration with musical instruments as noted previously has been part of the worship of Jehovah. The Bible-
“Psalm 150:5 indicates that more than one type of cymbal may have been known in Israel. The first occurrence
of the term in this text describes “cymbals of melodious sound,” while the second reference is to “clashing
cymbals.” Because each stanza of verses 3 and 4 of this song refers to one or more different musical
instruments, the two stanzas of verse 5 could quite consistently be referring first to smaller, tinkling cymbals and,
second, to cymbals of a larger diameter producing louder, deeper-toned sounds, when clashed together in
heavy strokes.” [1]
The book of psalm closes with an open invitation
“Every breathing thing—let it praise Jah.

Additional reading: https://www.jw.org/en/publications/magazines/watchtower-simplified-july-2017/why-should-

we-praise-jehovah/
References
[1] Cymbals. Insight on the Scriptures Vol 1, Jehovah’s Witnesses, 1988, p. 563.
539 | P a g e

19 PersonalBibleReflections Psalms

Hochgeladen von

Dokumentinformationen

Copyright

Verfügbare Formate

Dieses Dokument teilen

Dokument teilen oder einbetten

Freigabeoptionen

Stufen Sie dieses Dokument als nützlich ein?

Sind diese Inhalte unangemessen?

Copyright:

Verfügbare Formate

19 PersonalBibleReflections Psalms

Hochgeladen von

Copyright:

Verfügbare Formate

2014-

COMPILATION OF BIBLICAL RESEARCH VOLUME 2

19.2 Psalms 1, Book One..................................................................................................................................8

19.3 Psalms 2................................................................................................................................................. 13

19.4 Psalms 3................................................................................................................................................. 16

19.5 Psalms 4................................................................................................................................................. 19

19.6 Psalms 5................................................................................................................................................. 21

19.7 Psalms 6................................................................................................................................................. 24

19.8 Psalms 7................................................................................................................................................. 26

19.9 Psalms 8................................................................................................................................................. 29

19.10 Psalms 9............................................................................................................................................... 34

19.11 Psalms 10............................................................................................................................................. 40

19.10 Psalms 11............................................................................................................................................. 42

19.11 Psalms 12............................................................................................................................................. 45

19.12 Psalms 13............................................................................................................................................. 48

19.13 Psalms 14............................................................................................................................................. 50

19.14 Psalms 15............................................................................................................................................. 54

19.15 Psalms 16............................................................................................................................................. 56

19.16 Psalms 17............................................................................................................................................. 60

19.17 Psalms 18............................................................................................................................................. 63

19.18 Psalms 19............................................................................................................................................. 68

19.19 Psalms 20............................................................................................................................................. 73

19.20 Psalms 21............................................................................................................................................. 75

19.21 Psalms 22............................................................................................................................................. 77

19.22 Psalms 23............................................................................................................................................. 84

19.23 Psalms 24............................................................................................................................................. 89

19.24 Psalms 25............................................................................................................................................. 91

19.25 Psalms 26............................................................................................................................................. 94

19. 26 Psalms 27............................................................................................................................................ 98

19. 27 Psalms 28.......................................................................................................................................... 102

19. 28 Psalms 29.......................................................................................................................................... 105

19. 29 Psalms 30.......................................................................................................................................... 111

19. 30 Psalms 31.......................................................................................................................................... 113

19. 31 Psalms 32.......................................................................................................................................... 119

19.32 Psalm 33.............................................................................................................................................124

19.33 Psalm 34.............................................................................................................................................128

19.34 Psalms 35........................................................................................................................................... 134

19.35 Psalms 36........................................................................................................................................... 138

19.36 Psalms 37........................................................................................................................................... 141

19.37 Psalms 38........................................................................................................................................... 150

19.38 Psalms 39........................................................................................................................................... 154

19.39 Psalm 40.............................................................................................................................................157

19.40 Psalm 41.............................................................................................................................................163

19.41 Psalm 42-43, Book Two......................................................................................................................169

19.42 Psalms 44........................................................................................................................................... 173

19.43 Psalm 45.............................................................................................................................................178

19.44 Psalm 46.............................................................................................................................................187

19.45 Psalm 47.............................................................................................................................................191

19.46 Psalm 48.............................................................................................................................................194

19.47 Psalm 49.............................................................................................................................................198

19. 48 Psalms 50.......................................................................................................................................... 202

19.49 Psalms 51........................................................................................................................................... 207

19.50 Psalm 52.............................................................................................................................................212

19.51 Psalm 53.............................................................................................................................................214

19.52 Psalm 54.............................................................................................................................................215

19.53 Psalm 55.............................................................................................................................................217

19.54 Psalm 56.............................................................................................................................................220

19.55 Psalm 57.............................................................................................................................................223

19.56 Psalm 58.............................................................................................................................................226

19.57 Psalm 59.............................................................................................................................................228

19. 58 Psalm 60............................................................................................................................................231

19.59 Psalm 61.............................................................................................................................................233

19.60 Psalm 62.............................................................................................................................................234

19.61 Psalm 63.............................................................................................................................................236