June 21, 2025
When bad news comes, we don't have to be afraid.
Psalm 108-114
Caleb Peveto
Big Book Idea
Worship is our response to God for who He is and what He has done!
Key Verse | Psalm 112:2
His offspring will be mighty in the land;
the generation of the upright will be blessed.
Psalm 108-114
Chapter 108
With God We Shall Do Valiantly
A Song. A Psalm of David.
1
My heart is steadfast, O God!
I will sing and make melody with all my being!
1
108:1
Hebrew with my glory
2
Awake, O harp and lyre!
I will awake the dawn!
3
I will give thanks to you, O LORD, among the peoples;
I will sing praises to you among the nations.
4
For your steadfast love is great above the heavens;
your faithfulness reaches to the clouds.
5
Be exalted, O God, above the heavens!
Let your glory be over all the earth!
6
That your beloved ones may be delivered,
give salvation by your right hand and answer me!
7
God has promised in his holiness:
2
108:7
Or sanctuary
“With exultation I will divide up Shechem
and portion out the Valley of Succoth.
8
Gilead is mine; Manasseh is mine;
Ephraim is my helmet,
Judah my scepter.
9
Moab is my washbasin;
upon Edom I cast my shoe;
over Philistia I shout in triumph.”
10
Who will bring me to the fortified city?
Who will lead me to Edom?
11
Have you not rejected us, O God?
You do not go out, O God, with our armies.
12
Oh grant us help against the foe,
for vain is the salvation of man!
13
With God we shall do valiantly;
it is he who will tread down our foes.
Chapter 109
Help Me, O LORD My God
To the choirmaster. A Psalm of David.
1
Be not silent, O God of my praise!
2
For wicked and deceitful mouths are opened against me,
speaking against me with lying tongues.
3
They encircle me with words of hate,
and attack me without cause.
4
In return for my love they accuse me,
but I give myself to prayer.
3
109:4
Hebrew but I am prayer
5
So they reward me evil for good,
and hatred for my love.
6
Appoint a wicked man against him;
let an accuser stand at his right hand.
7
When he is tried, let him come forth guilty;
let his prayer be counted as sin!
8
May his days be few;
may another take his office!
9
May his children be fatherless
and his wife a widow!
10
May his children wander about and beg,
seeking food far from the ruins they inhabit!
11
May the creditor seize all that he has;
may strangers plunder the fruits of his toil!
12
Let there be none to extend kindness to him,
nor any to pity his fatherless children!
13
May his posterity be cut off;
may his name be blotted out in the second generation!
14
May the iniquity of his fathers be remembered before the LORD,
and let not the sin of his mother be blotted out!
15
Let them be before the LORD continually,
that he may cut off the memory of them from the earth!
16
For he did not remember to show kindness,
but pursued the poor and needy
and the brokenhearted, to put them to death.
17
He loved to curse; let curses come
4
109:17
Revocalization; Masoretic Text curses have come
upon him!
He did not delight in blessing; may it be far
5
109:17
Revocalization; Masoretic Text it is far
from him!
18
He clothed himself with cursing as his coat;
may it soak
6
109:18
Revocalization; Masoretic Text it has soaked
into his body like water,
like oil into his bones!
19
May it be like a garment that he wraps around him,
like a belt that he puts on every day!
20
May this be the reward of my accusers from the LORD,
of those who speak evil against my life!
21
But you, O God my Lord,
deal on my behalf for your name's sake;
because your steadfast love is good, deliver me!
22
For I am poor and needy,
and my heart is stricken within me.
23
I am gone like a shadow at evening;
I am shaken off like a locust.
24
My knees are weak through fasting;
my body has become gaunt, with no fat.
25
I am an object of scorn to my accusers;
when they see me, they wag their heads.
26
Help me, O LORD my God!
Save me according to your steadfast love!
27
Let them know that this is your hand;
you, O LORD, have done it!
28
Let them curse, but you will bless!
They arise and are put to shame, but your servant will be glad!
29
May my accusers be clothed with dishonor;
may they be wrapped in their own shame as in a cloak!
30
With my mouth I will give great thanks to the LORD;
I will praise him in the midst of the throng.
31
For he stands at the right hand of the needy one,
to save him from those who condemn his soul to death.
Chapter 110
Sit at My Right Hand
A Psalm of David.
1
The LORD says to my Lord:
“Sit at my right hand,
until I make your enemies your footstool.”
2
The LORD sends forth from Zion
your mighty scepter.
Rule in the midst of your enemies!
3
Your people will offer themselves freely
on the day of your power,
7
110:3
Or on the day you lead your forces
in holy garments;
8
110:3
Masoretic Text; some Hebrew manuscripts and Jerome on the holy mountains
from the womb of the morning,
the dew of your youth will be yours.
9
110:3
The meaning of the Hebrew is uncertain
4
The LORD has sworn
and will not change his mind,
“You are a priest forever
after the order of Melchizedek.”
5
The Lord is at your right hand;
he will shatter kings on the day of his wrath.
6
He will execute judgment among the nations,
filling them with corpses;
he will shatter chiefs
10
110:6
Or the head
over the wide earth.
7
He will drink from the brook by the way;
therefore he will lift up his head.
Chapter 111
Great Are the LORD's Works
1
11
111:1
This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet
Praise the LORD!
I will give thanks to the LORD with my whole heart,
in the company of the upright, in the congregation.
2
Great are the works of the LORD,
studied by all who delight in them.
3
Full of splendor and majesty is his work,
and his righteousness endures forever.
4
He has caused his wondrous works to be remembered;
the LORD is gracious and merciful.
5
He provides food for those who fear him;
he remembers his covenant forever.
6
He has shown his people the power of his works,
in giving them the inheritance of the nations.
7
The works of his hands are faithful and just;
all his precepts are trustworthy;
8
they are established forever and ever,
to be performed with faithfulness and uprightness.
9
He sent redemption to his people;
he has commanded his covenant forever.
Holy and awesome is his name!
10
The fear of the LORD is the beginning of wisdom;
all those who practice it have a good understanding.
His praise endures forever!
Chapter 112
The Righteous Will Never Be Moved
1
12
112:1
This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet
Praise the LORD!
Blessed is the man who fears the LORD,
who greatly delights in his commandments!
2
His offspring will be mighty in the land;
the generation of the upright will be blessed.
3
Wealth and riches are in his house,
and his righteousness endures forever.
4
Light dawns in the darkness for the upright;
he is gracious, merciful, and righteous.
5
It is well with the man who deals generously and lends;
who conducts his affairs with justice.
6
For the righteous will never be moved;
he will be remembered forever.
7
He is not afraid of bad news;
his heart is firm, trusting in the LORD.
8
His heart is steady;
13
112:8
Or established (compare 111:8)
he will not be afraid,
until he looks in triumph on his adversaries.
9
He has distributed freely; he has given to the poor;
his righteousness endures forever;
his horn is exalted in honor.
10
The wicked man sees it and is angry;
he gnashes his teeth and melts away;
the desire of the wicked will perish!
Chapter 113
Who Is like the LORD Our God?
1
Praise the LORD!
Praise, O servants of the LORD,
praise the name of the LORD!
2
Blessed be the name of the LORD
from this time forth and forevermore!
3
From the rising of the sun to its setting,
the name of the LORD is to be praised!
4
The LORD is high above all nations,
and his glory above the heavens!
5
Who is like the LORD our God,
who is seated on high,
6
who looks far down
on the heavens and the earth?
7
He raises the poor from the dust
and lifts the needy from the ash heap,
8
to make them sit with princes,
with the princes of his people.
9
He gives the barren woman a home,
making her the joyous mother of children.
Praise the LORD!
Chapter 114
Tremble at the Presence of the Lord
1
When Israel went out from Egypt,
the house of Jacob from a people of strange language,
2
Judah became his sanctuary,
Israel his dominion.
3
The sea looked and fled;
Jordan turned back.
4
The mountains skipped like rams,
the hills like lambs.
5
What ails you, O sea, that you flee?
O Jordan, that you turn back?
6
O mountains, that you skip like rams?
O hills, like lambs?
7
Tremble, O earth, at the presence of the Lord,
at the presence of the God of Jacob,
8
who turns the rock into a pool of water,
the flint into a spring of water.
Footnotes
[1] 108:1 Hebrew with my glory[2] 108:7 Or sanctuary
[3] 109:4 Hebrew but I am prayer
[4] 109:17 Revocalization; Masoretic Text curses have come
[5] 109:17 Revocalization; Masoretic Text it is far
[6] 109:18 Revocalization; Masoretic Text it has soaked
[7] 110:3 Or on the day you lead your forces
[8] 110:3 Masoretic Text; some Hebrew manuscripts and Jerome on the holy mountains
[9] 110:3 The meaning of the Hebrew is uncertain
[10] 110:6 Or the head
[11] 111:1 This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet
[12] 112:1 This psalm is an acrostic poem, each line beginning with the successive letters of the Hebrew alphabet
[13] 112:8 Or established (compare 111:8)
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: The right hand
The right hand is often a symbol of authority and power. Kings wore their signet rings on their right hand (Jer. 22:24), and a father blessed his oldest son with his right hand (Gen. 48:14, 17). In Psalm 110, the right hand describes a place of honor and distinction. The Bible often refers to God’s right hand in his acts of blessing and deliverance (Ex. 15:6; Ps. 16:11).
Fact: “Upon Edom I cast my shoe”
“Upon Edom I cast my shoe” (108:9). In ancient times, people would sometimes lay claim to a parcel of land by walking its boundaries and then offering the shoes they had worn as their title of ownership. Here, the Lord is claiming Edom as his own.
Fact: Two acrostic poems
Two acrostic poems. Because of their similar themes, Psalms 111 and 112 can be seen as companion psalms. Both are also acrostic poems. In the acrostics of the OT, each line or verse begins with successive letters of the Hebrew alphabet.
Fact: Flint
Flint is a very hard variety of quartz that was plentiful in the land of the Bible. It could be broken into sharp pieces and used to make tools and weapons. Knives, arrowheads, sickle blades, and saws were all made from flint. The Bible often uses flint as a picture of strength and determination (Isa. 50:7; Ezek. 3:9). In Psalm 114, it provides a picture of God’s power over what he has created.
Fact: Idols
Idols (115:4) represent anything allowed to compete with God for ultimate loyalty, robbing him of the devotion and glory he alone deserves. Idolatry is evil and foolish. God deserves our wholehearted love because nothing else compares with him.
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Psalm 110 in Hebrews
| Psalm 110 | Hebrews |
|---|---|
| “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1). | Jesus “sat down at the right hand of the Majesty on high” (1:3).
God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13). Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1). Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13). Jesus is “seated at the right hand of the throne of God” (12:2). |
| “The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4). | Jesus is “a priest forever, after the order of Melchizedek” (5:6).
Jesus is “designated by God a high priest after the order of Melchizedek” (5:10). Jesus has “become a high priest forever after the order of Melchizedek” (6:20). Jesus is a “priest . . . after the order of Melchizedek” (7:11). Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15). Jesus is “a priest forever, after the order of Melchizedek” (7:17). Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21). |
Melchizedek
Melchizedek is among the most mysterious figures in Scripture. King of Salem, a city identified with Jerusalem, and “priest of God Most High,” Melchizedek’s name means “king of righteousness.” Following Abraham’s defeat of Chedorlaomer and his rescue of Lot, Melchizedek provided a meal of bread and wine for Abraham and his men. He then blessed Abraham, attributing Abraham’s victory over his enemies to God Most High. In response to Melchizedek’s blessing, Abraham gave the priest-king a tenth of everything he had. David mentions Melchizedek in the messianic Psalm 110, and the writer of Hebrews presents Melchizedek as a foreshadowing of Jesus Christ, who is both priest and king. (Genesis 14:18–20)
Ps. 108:1–4 See 57:7–10. The opening section expresses confidence (my heart is steadfast). The basis for the confidence is God’s steadfast love and faithfulness (Ex. 34:6).
Ps. 108:5–6 The next section is a general prayer, be exalted, with a more specific plea that your beloved ones may be delivered.
Fact: “Upon Edom I cast my shoe”
“Upon Edom I cast my shoe” (108:9). In ancient times, people would sometimes lay claim to a parcel of land by walking its boundaries and then offering the shoes they had worn as their title of ownership. Here, the Lord is claiming Edom as his own.
Ps. 108:7–9 As with 60:6–8, these verses seem to recall an oracle (God has promised) that gives God’s plan for Israel’s place in the world.
Fact: “Upon Edom I cast my shoe”
“Upon Edom I cast my shoe” (108:9). In ancient times, people would sometimes lay claim to a parcel of land by walking its boundaries and then offering the shoes they had worn as their title of ownership. Here, the Lord is claiming Edom as his own.
Psalm Ps. 108. It seems that David composed this community lament using material from two other psalms. Verses 1–5 are from 57:7–11, and 108:6–13 are from 60:5–12. In the midst of a dangerous situation, the singers express their confident hope of thanking God “among the peoples” (108:3).
Ps. 108:10–13 This comes from 60:9–12. Part of the background of Psalm 60 is a campaign against Edom.
Ps. 109:1–5 The opening section describes the situation. People attack the singer without cause. The psalm offers the right response: I give myself to prayer. This includes prayers for his enemies in the past (compare 35:13) and prayers for God’s help in the present.
Ps. 109:5 they reward me evil for good. The Bible instructs believers not to return evil for evil (Prov. 20:22; 24:29; see Rom. 12:21; 1 Thess. 5:15); obviously, then, they should never return evil for good.
Ps. 109:8 may another take his office. That is, his “office of oversight” (see Num. 3:32; 1 Chron. 26:30; Ezek. 44:11), a responsible position among the people of God.
Ps. 109:9–12 children . . . wife. The man’s early death (v. 8) would leave his family in poverty (contrast 37:25). See also Ex. 34:7 (“visiting the iniquity of the fathers on the children”). A person’s sin makes others suffer, especially those closest to him.
Ps. 109:16 did not remember to show kindness. This is the explanation for the punishment prayed for in v. 12. The surest evidence of a person’s faith in God is his kindness to those who are most vulnerable (the poor and needy and the brokenhearted). The cursed person seeks to harm and take advantage of them instead.
Ps. 109:6–20 The psalmist asks God to defend him by bringing on his enemies the troubles they deserve. The wicked man and accuser (v. 6) have opened wicked . . . mouths (v. 2) against the psalmist, and they accuse him. The psalmist is asking that they suffer the same fate. See v. 12 with v. 16; see also v. 17. As with Psalm 69, one must recall that the people being cursed are grievous sinners. They are covenant members who are unfaithful to the covenant. They will use whatever means they can to oppress the faithful. It can also be assumed that they have refused to repent (see notes on 5:10; 35:4–8).
Ps. 109:21–29 The psalmist asks for God’s protection from the attacks. He also asks that the accusers be disgraced (v. 29), that is, be unable to continue intimidating and harming. The singer appeals to God’s steadfast love (vv. 21, 26) and to his own powerlessness (vv. 22–25).
Psalm Ps. 109. This is an individual lament. A faithful Israelite is being attacked in return for the good he has done to his attackers (vv. 1–5). He prays that his accusers would receive what they deserve (vv. 6–20). The psalm closes with a prayer that appeals to God’s “steadfast love” (vv. 21–31). The tone and content of this psalm recalls Psalm 69. A major difference is that the sufferer in Psalm 69 acknowledges that wrongs he has done have played a role in his troubles, while the sufferer in Psalm 109 professes innocence. In both psalms the “enemies” are influential Israelites who are unfaithful to the covenant.
Ps. 109:30–31 The psalm closes with hope. The singer is confident that soon he will give great thanks to the LORD in public worship.
Ps. 110:1 The psalm opens with an oracle from the LORD to the Davidic king (my Lord). Sit at my right hand. This is the position of honor (see 1 Kings 2:19; Ps. 45:9). Jesus, as the reigning messianic king, is likewise seated at “God’s right hand” (Matt. 26:64; Acts 2:32–35; Eph. 1:20; Heb. 1:3; etc.). make your enemies your footstool. See also 1 Kings 5:3. God will subdue these enemies, making them subject to the authority of the Davidic king (see Ps. 2:8; 72:8–11; Isa. 11:1–10).
Ps. 110:2–4 The next section looks to the Davidic king’s successful rule over God’s people, even under threat from hostile forces: Rule in the midst of your enemies!
Ps. 110:4 a priest forever after the order of Melchizedek. Melchizedek was king of Salem (Jerusalem) and a priest of God Most High (Gen. 14:18–20). He met Abraham after a battle, blessed him, and received a tithe from him. The Davidic king is to be like him, probably in the sense that he is both a king and a priest, which were two distinct offices in Israel.
Psalm Ps. 110. This is a royal psalm (see also Psalms 2; 18; 20–21; 45; 72; 101; 132; 144). Like Psalms 2 and 72, it goes well beyond the achievements of any merely human heir of David and thus looks forward to the Messiah. The people of Israel sang this song to celebrate God’s promises to David, to yearn for the day when the Gentiles receive the light (through the Messiah), and to pledge to be faithful to their calling until that great day.
Ps. 110:5–7 The final section takes up a common messianic theme of the OT. The ultimate heir of David will conquer the Gentile leaders, so that all people can serve their new king, the Messiah (see Isa. 11:4).
Psalm 110 in Hebrews
| Psalm 110 | Hebrews |
|---|---|
| “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’” (v. 1). | Jesus “sat down at the right hand of the Majesty on high” (1:3).
God says to Jesus: “Sit at my right hand until I make your enemies a footstool for your feet” (1:13). Jesus is “seated at the right hand of the throne of the Majesty in heaven” (8:1). Jesus “sat down at the right hand of God, waiting . . . until his enemies should be made a footstool for his feet” (10:12–13). Jesus is “seated at the right hand of the throne of God” (12:2). |
| “The LORD has sworn and will not change his mind, ‘You are a priest forever after the order of Melchizedek’” (v. 4). | Jesus is “a priest forever, after the order of Melchizedek” (5:6).
Jesus is “designated by God a high priest after the order of Melchizedek” (5:10). Jesus has “become a high priest forever after the order of Melchizedek” (6:20). Jesus is a “priest . . . after the order of Melchizedek” (7:11). Jesus is a “priest [who] arises in the likeness of Melchizedek” (7:15). Jesus is “a priest forever, after the order of Melchizedek” (7:17). Jesus was made a priest by this oath: “The Lord has sworn and will not change his mind, ‘You are a priest forever’” (7:21). |
Fact: The right hand
The right hand is often a symbol of authority and power. Kings wore their signet rings on their right hand (Jer. 22:24), and a father blessed his oldest son with his right hand (Gen. 48:14, 17). In Psalm 110, the right hand describes a place of honor and distinction. The Bible often refers to God’s right hand in his acts of blessing and deliverance (Ex. 15:6; Ps. 16:11).
Melchizedek
Melchizedek is among the most mysterious figures in Scripture. King of Salem, a city identified with Jerusalem, and “priest of God Most High,” Melchizedek’s name means “king of righteousness.” Following Abraham’s defeat of Chedorlaomer and his rescue of Lot, Melchizedek provided a meal of bread and wine for Abraham and his men. He then blessed Abraham, attributing Abraham’s victory over his enemies to God Most High. In response to Melchizedek’s blessing, Abraham gave the priest-king a tenth of everything he had. David mentions Melchizedek in the messianic Psalm 110, and the writer of Hebrews presents Melchizedek as a foreshadowing of Jesus Christ, who is both priest and king. (Genesis 14:18–20)
Ps. 111:2 works (see vv. 6, 7). These are God’s deeds in creation (e.g., 8:3, 6; 104:24), and especially in redeeming his people (e.g., 145:9; Ex. 34:10; Deut. 3:24; Dan. 9:14).
Ps. 111:6 This describes the taking of the Promised Land.
Ps. 111:7–8 God’s precepts (instructions; see 19:8; 119:4) express his love and faithfulness as much as the works of his hands do.
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Psalm Ps. 111. This hymn of praise celebrates the great works the Lord has done for his people. He has called them to be his own, and has cared for and protected them. Singing the psalm reminds the people of these deeds and encourages them to respond with a “fear of the LORD” (v. 10). Psalms 111–112 go together. Psalm 111:10 closes with the reference to the “fear of the LORD” and Ps. 112:1 begins with “the man who fears the LORD.”
Ps. 112:3 Wealth and riches. See note on Prov. 10:4. his righteousness endures forever. In Ps. 111:3, this referred to God’s righteousness. Now the same word is used to describe faithful humans: God’s own character is visible in them (see 2 Pet. 1:4).
Ps. 112:4 Light dawns in the darkness for the upright. As in 97:11 (see note), the image of light represents God’s guidance. He makes the right path clear for the faithful (see note on Prov. 4:18–19).
Psalm Ps. 112. This wisdom psalm joins Psalms 1; 37; 49; 73; 127; and 128 (with 34:11–14) in making themes from the Wisdom Literature the topic of prayer, praise, and instruction in worship. Psalm 112 is also a companion to Psalm 111 (see note on Psalm 111). This psalm focuses on the moral character of the faithful, and on the benefits such people bring to themselves and to others.
Ps. 112:10 The wicked man is the person who despises the covenant. Here he is probably an Israelite. The desire of such people will not bear fruit; instead it will perish (compare 1:6).
Fact: Two acrostic poems
Two acrostic poems. Because of their similar themes, Psalms 111 and 112 can be seen as companion psalms. Both are also acrostic poems. In the acrostics of the OT, each line or verse begins with successive letters of the Hebrew alphabet.
Ps. 113:1–3 The theme of the whole psalm is seen in its opening and closing words: Praise the LORD! The servants of the LORD should lead the way in praise. They live in confidence that one day their God will be praised from the rising of the sun to its setting.
Psalm Ps. 113. This short hymn of praise celebrates the way in which the great God who rules over all takes notice of the lowly. Such a God is indeed worthy to be praised by all mankind. Psalms 113–118 have been used in connection with Passover. These psalms likely provided the hymn that Jesus and his disciples sang after their Passover meal (Matt. 26:30).
Ps. 113:4–9 The God who deserves to be praised by all mankind is seated on high (ruling over the whole world), and yet he looks far down and raises the poor from the dust. God reigns in majesty, but that does not mean he is remote from his people. Rather, it means he is able to see and respond to all their needs.
Ps. 114:1–2 The opening section recalls the exodus (when Israel went out from Egypt) and its consequence: Judah became God’s sanctuary, and Israel became God’s dominion; that is, Israel is the holy place where God rules.
Ps. 114:3–6 God parted the Red sea (Ex. 14:21–22) and later the Jordan River (Josh. 3:15–17; see Josh. 4:21–24) for the sake of his people.
Psalm Ps. 114. This hymn of praise celebrates the special status of Israel in God’s plan. All of nature obeys the Lord, and yet he has chosen little Israel to be his own. He exerts his power on their behalf. The psalm uses lively personification, describing the Red Sea and Jordan River as if they fled from God; the mountains as skipping like lambs; and the earth as trembling at God’s presence.
Ps. 114:7–8 turns the rock into a pool. There are two events like this in the Pentateuch, Ex. 17:6 and Num. 20:8–13 (see Deut. 8:15). In both cases God showed his power over nature in order to care for his people.
Fact: Flint
Flint is a very hard variety of quartz that was plentiful in the land of the Bible. It could be broken into sharp pieces and used to make tools and weapons. Knives, arrowheads, sickle blades, and saws were all made from flint. The Bible often uses flint as a picture of strength and determination (Isa. 50:7; Ezek. 3:9). In Psalm 114, it provides a picture of God’s power over what he has created.
Fact: Idols
Idols (115:4) represent anything allowed to compete with God for ultimate loyalty, robbing him of the devotion and glory he alone deserves. Idolatry is evil and foolish. God deserves our wholehearted love because nothing else compares with him.
What does the reference to Melchizedek mean in Psalm 110?
Listen NowDive Deeper | Psalm 108-114
It's all the Lord's: the struggle, the betrayal, the loss, the battle, and the victory. All goodness and glory go to Him. David gives us examples of praise to God after intense persecution and character assassination. We are shown by another broken sinner (David) what dependence looks like, as well as vivid prayer. The illustrations in the Psalms show us God's faithfulness in practical, human ways that we can identify with through David (and other anonymous psalmists). Psalm 112:2 reminds us that the specific, vivid, bold ways in which the psalmist prays when he is wrongly accused can be a great example for us when we allow it to be.
Our culture often leaves us surprised by trouble and wrongdoing, but we must remember we live in a broken, sinful world. We shouldn't be shocked by wrongful accusations or being repaid with evil for our good deeds (Psalm 109:4-5) if we remain steadfast in our obedience to Christ. Jesus Himself validates this expectation in Matthew 5:11-12 and reminds us that we are "blessed" by this and that we should rejoice and be glad because our reward in heaven is great! In His faithfulness, Christ has removed certain relationships from my life, allowing me to identify with David; and it's okay because Christ is in control! I can attest that God hears, He is faithful, and He will answer prayers. As I look back on my walk with Christ since coming to faith, I see that God is, in fact, aware of all things. He is in control and is sanctifying all believers, even if we sometimes rebel against Him.
This month's memory verse
"How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you."
– Psalm 119:9-11
Discussion Questions
1. Do you trust God's sovereignty in every circumstance?
2. Is your relationship with Christ one of dependence or convenience?
3. Have you ever been wrongly accused because of your love for Christ?
4. Has the good you have done been repaid with evil? If so, how did you respond, and what can we learn from David's response in Psalm 109:6-20?
5. Are you willing to let God remove relationships from your life for your sanctification, or are you more concerned with people's approval (Galatians 1:10)?