Week 24 (Days 112-116), Psalm 108-112

Psalm 108

Author: David (superscription).

Time/Occasion: Not known. It was composed from two pre-existing psalms, probably for a specific occasion. Generally thought to have been when the exiles were being threatened. V. 1-5 corresponds to 57:7-11; V. 6-13 matches 60:6-12. V. 1 was original with this psalm. The natural question is: why? This is one of those times when paying attention to what is not said can give an answer. In both 57 and 60, the arranger who put this together took pains to leave out the negatives and chose only the verses expressing confidence and faith in God. Combined in this fashion, these two sections become an expression of steadfast faith and hope. It's considered a battle hymn or victory anthem expressing stalwart trust in God when facing an enemy or adverse situation.

Main theme: Stated in V. 1: In my heart is steadfast, stable faith that will not be shaken. I'm sure.

Secondary theme: Several commentaries consider this a Psalm of Israel's praise when they have been regathered from captivity from all over the world after the second coming of Christ and restored to their homeland. In V. 7, He once again, as He did anciently, divides and "metes out" the Holy Land to His people.

Hymnal: N/A.

Personal application: In addition to the strong faith presented in plain words, and the prophetic meaning concerning physical Israel's regathering, there are lessons for the Firstfruits. V. 1 uses "my glory" to show that God's present gifts are down payments, as it were, on future glory (the earnest of the Spirit): our calling, enlightenment, spiritual understanding, ability to be in unity with each other, opportunity to work in His Work, the ability to share God's truth with others, etc. Verses 1-5 express the Firstfruits' motivation and drive to spread the gospel as our part in God's Work. It is because of God's glory (mercy, truth, etc.), as in John 4:19, because He first loved us. It is for us a work of love.

V. 7. "Divide... and mete out" refers to being in complete control (JFB) and implies God's judgment of the Church. Spiritual Israel is under the complete control of its King and, in even more specific ways, will have its rewards meted out at the Marriage of the Lamb.

So, this Psalm is a declaration of solid faith that God will deliver His "beloved" people.

Psalm 109

Author: David (superscription).

Time/Occasion: This is a cry for justice. Since David is the author, the object of this invective most likely is Doeg, the most evil enemy of David that we know of. Note that Psalm 52 is specifically about Doeg, and he did the same thing: falsely accused. The first part deals with a courtroom scenario as the backdrop (V. 7). The psalm describes God's judgment as to what a false accuser deserves. God rarely give us what we deserve (Acts 5 -- Annanias and Saphira), but He does tell us what we truly deserve for the sin of accusation more than a lot of other sins. There is some question about who pronounces or requests the condemnation of each section because in V. 1-5 and V. 20ff David's enemies are referred to in the plural, but in V. 6-19 one singular man is described. Are some of the accusations what the accuser has said against the writer or is it the writer's request for justice? This technicality doesn't take away from the force of the condemnation.

Main theme: This is the cry for justice by a man who is defenseless. He is being falsely accused and railroaded, and asks the Judge (who is ultimately God) for just punishment on His accuser.

Secondary theme: A messianic psalm about the humiliation of Christ and the result of rejecting His sacrifice on the accuser. Psalm 109 has been called the Psalm of Judas' Iscariot. In Acts 1:20 Peter makes it clear that Psalm 109 is Messianic by quoting it in reference to Judas: Let his habitation be desolate, and let no man dwell therein: and his bishoprick (position of leadership) let another take.

Hymnal: N/A.

Personal application: Verse 6-19 is just about the most dreadful curse imaginable. Peter uses part of this section to describe Judas who holds the unique distinction of being the betrayer of the Savior. There is no kind of a defense, no advocate, no mercy is considered. This is the complete condemnation of a person who knowingly rejects Christ's sacrifice. Eventually, if there's no repentance, it ends in the second death. The question, "Is there any hope for Judas?" remains because only Christ could see His heart.

Christ showed what a terrible thing it is to be cut off from His grace and good will in Matthew 26:24: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. Christ also showed both sides of our reaction to God's offer of a relationship with Him in John 3:36: He that believeth on the Son hath everlasting life: (the positive -- but the negative is horrible:) and he that believeth not the Son shall not see life; but the wrath of God abideth on him. What a burden to carry -- knowing God's attitude toward you is wrath and punishment. And it is going to continue to be on you! It's the heavy burden of guilt that a person who rejects the offer of forgiveness must eventually carry. Rejection of the Savior IS the most vile accusation. That person is saying, "I don't need you, and the sacrifice of your own life is worth nothing!"

The purpose of this psalm is to give us understanding of what turning away from God really is and the result. Understanding this can cause a person to pray very earnestly!

Psalm 110

Author: David (superscription).

Time/Occasion: The speculation that he wrote this for the coronation of Solomon doesn't fit. It is clearly a messianic psalm -- the most direct prophecy in the Psalms -- prophesying of Christ's ascension to the throne as King and High Priest. It is one of the most-quoted Psalms in the NT. Christ and the apostles quote and allude to it in several places (Matthew 22:42-45; Mark 12:36; Luke 20:42; John 20:17; Acts 2:34-35; 1 Corinthians 15:25; 7:56; Ephesians 1:20-22; Philippians 2:9-11; Hebrews 1:3, 13; 5:6; 6:20; 7:17, 21; 8:1; 10:12-13; 12:2; 1 Peter 3:22, etc. This cannot describe a man. It is a prophecy about Jesus Christ. It expounds one of the two great themes of the Psalter, set out first in Psalm 2: Christ is coming back to earth in power and glory!

Only seven verses long, its two parts each start with an "oracle" or direct pronouncement from God (V. 1, 4) and they parallel each other. It contains several major doctrinal statements, which are:

• The Deity of Christ (He is God.)

• The two persons of the Godhead -- Jehovah (JHVH) speaks with Messiah (Christ), and Messiah

could not be just a man-king to come (The Lord said unto my Lord).

• This clause also requires a virgin (supernatural) birth, since God could not have a normal, merely

physical birth.

• The High Priesthood of Christ is after the order of Melchizedek (previous to and higher than the

Aaronic Priesthood).

• The Kingdom of God will be a literal kingdom ruling from Zion.

• Christ will lead the army of God against the nations of Satan's world and conquer them.

Main theme: Jesus Christ will be exalted and ascend the throne as Priest-King of an eternal and increasing Kingdom and a perpetual priesthood.

Hymnal: N/A.

Personal application: This glorious praise is the fulfillment of the reward promised to Jesus, and it is our reward, too, because we share in His inheritance.

Moffatt translates "lift up the head" in V. 7, He... charges forward triumphing, giving us the example of confidence and energy we share with Him in doing His Work.

Psalm 111, 112, and 113

This is a set of three Hallel or Hallelujah (Praise the Lord) psalms. 111 and 112 are twin acrostic (alphabetical) poems, which we don't see in English because we have a different alphabet. They both have 10 verses and 22 phrases matching the 22 letters of the Hebrew alphabet. Both psalms have the same number of Hebrew syllables. As 110 expounds the prophecy of Psalm 2, so 111 and 112, taken together, expound the other great theme of the Psalter, the two paths of life, first set forth in Psalm 1. (Note the introduction to Week One on Psalms 1 and 2.)

Psalm 111

Author: Not known.

Time/Occasion: Not known.

Main theme: Hallelujah for God's works of creation and redemption.

His works are summarized by the "wonders" He has created (V. 4), the food he has provided for us (V. 5), truth and justice (V. 7), and redemption (V. 9). Both physical and spiritual works are included. They should be studied or "sought out" (V. 2) and remembered (V. 4).

Key verses: Halley's Bible Handbook notes: "Verse 9 is the only place in the Bible where the word "Reverend" occurs, and it is applied to God, NOT to ministers."

V. 10. Who does God give understanding to? Answer: to those who do His commandments.

Hymnal: N/A. Note: Verse 9 is part of the Hallelujah Chorus.

Personal application: In Psalm 111 we have a balanced overview of praise to God highlighting His varied works, which help us to keep our thinking in balance and remember his covenant (V. 5 & 9). A good prayer with which to start the day.

Psalm 112

Author: Not known.

Time/Occasion: Not known. It is the twin of 111.

Main theme: Hallelujah for the righteousness of God.

This Psalm develops the conclusion of 111, which is that those who fear/love God and obey His commandments will be guided with His wisdom and understanding. In other words, if you choose God's righteousness in your life, it will guide you to be stable minded, happy, strong, prosperous, and have a successful, good life in general. The last verse gives the contrast of those who don't choose to follow God's advice, as per Psalm 1:4-6.

Hymnal: N/A.

Personal application: This gets to the root of our relationship with God: It is truly and always a matter of belief. How do we gain stronger belief/confidence? We step out on faith and DO the right thing -- order our behavior according to God's law (obey it). A foundational truth, this prayer, too, makes a great start to any day!