Verse by Verse

Praise the Lord!

While God is transcendent (i.e., “above,” or distinct, from His creation—as affirmed in Psalm 115:3), He is also immanent (i.e., present and active within His creation)—the depth of which immanence forms the topic of the present psalm. In this opening section (vs.1-4) the psalmist praises God not simply for the fact that He can express His immanence by responding to the deepest need of man, but because He has and does respond to the psalmist’s need personally. That the psalmist has in view here man’s deepest—i.e., spiritual—need is indicated by his reference to Sheol (v.3), referring to his fundamental need for justification/salvation, as well as by his reference to the fact that God “hears” him (v.2), signifying God’s special, ongoing solicitude for one with whom He has a relationship. — Wechsler, pages 276-277.

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Regardless of whatever life might yet hold in store for him, the psalmist praises God (vs.5-11)—and in the process draws encouragement—from what He has already done, and than which there is no more gracious and compassionate (v.5) expression of God’s intimate immanence, to wit: His having set the psalmist’s soul at rest. In the confidence of this rest that he already has, and in the hope of future glory that it inseparably entails, the psalmist is able to derive further strength and determination to continue on in his walk before the LORD (v.9) despite his being greatly afflicted by others (v.10; cf. 2 Timothy 3:12). — Wechsler, page 277.

simple (v.6) — perhaps in the sense of “open-minded.” Williams believes it means “sinless.”

Verse 10 is quoted by Paul in 2 Corinthians 4:13.

haste (v.11) = in a hurry, alarmed, to start away suddenly.

Williams’ take:

“Haste” does not mean “hastily” but hasting on. He [Messiah] found in this world nowhere to lay His head. He hasted through it as a pilgrim making speed to the Father’s House; and as He hasted His true and deliberate judgment as to man was that all men are untrustworthy. The Holy Spirit repeats this testimony in Romans 3:4. — Williams, page 388.

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In addition to expressing his personal praise and devotion to God, the psalmist is impelled by his experience of God’s  intimate immanence to further express his praise for Him in a public venue—in the presence of all His people (vs.14 and 18). This public expression of worship consists, specifically, of his paying his vows to the Lord—i.e., his vows to offer God a sacrifice of thanksgiving for each of His manifold expressions of lovingkindness. — Wechsler, page 277.

This is my opinion on reading this psalm—I think it makes sense to read it as if the Messiah is speaking (see Williams below), which gives more meaning to anyone who is applying the psalm to his own life/experience.

2 Corinthians 4 makes it clear that the Messiah is the speaker in this fourth Hallel Psalm. The comforting message to faith in both Psalm and Epistle is that the resurrection of Christ is a pledge and assurance of the resurrection of His people; and that as God carried Him victoriously through the sorrows of life and of death, so will He triumphantly carry those who by faith are united to Him. Hence their resurrection (v.15) is based upon and connected with His resurrection (v.8).

The Psalm sung by Him and the little flock on the eve of His crucifixion will be re-sung by Him in the midst of the great congregation (22:25) on the morn of His coronation. This will take place in Jerusalem (v.9) in the courts of the Temple described in Ezekiel 40–48. …

The structure of the Psalm presents an introduction (vs.1-2) and two stanzas. In the former (vs.3-11) Messiah recalls His First Advent in weakness and atonement; in the latter He anticipates His Second Advent in power and glory (vs.12-19), and He praises and worships Jehovah in respect of both. This double theme appears in the introduction. He offers praise because of His deliverance out of the death-world (vs.3 and 8) and because of the promised fulfillment of the Covenant granting Him the kingdom (vs.14-19) — Williams, page 387.

⁷ Tremble, O earth, at the presence of the Lord,
At the presence of the God of Jacob,

⁸ Who turned the rock into a pool of water,
The flint into a fountain of waters.

This psalm focuses on the specific expression of God’s solicitude for the Israelites when He redeemed them from Egypt in order to restore them to the land of Canaan (hence reiterating the larger theme of the Fifth Book of Psalms). The reference to Israel in verse 2 is not, as in verse 1 (where it parallels “Jacob”—a frequent poetic designation of Israel), a reference to the entire nation, but rather the land of the 10 northern tribes (not necessarily a reference to the divided kingdom), whereas Judah refers to the land of the two southern tribes, Judah and Benjamin. The remainder of the psalm specifies, in vividly poetic imagery, how God exercised His sovereign power by overcoming all those natural obstacles that stood in the way of their redemption from Egypt (so v.3a: “the sea looked and fled,” referring to the dividing of the Red Sea in Exodus 14:21 [cf. also Psalm 77:16]), finding nourishment in the desert (both physical, per v.8: “Who turned the rock into a pool of water …,” referring to the events of Exodus 17:6 and Numbers 20:11 [cf. also Deuteronomy 8:15]; and spiritual, per v.4: “The mountains skipped …,” referring to the phenomena attending God’s revelation at Sinai [cf. Exodus 19:18; Judges 5:5]), and entering the promises land of Canaan (so v.3b: “The Jordan turned back,” referring to the dividing of the Jordan in Joshua 3:13, 16). — Wechsler, pages 274-275.

Williams’ take:

This psalm … links the Messiah’s intervention on behalf of his people Israel at the commencement of their national history (vs.1-6) with His future intervention on their behalf at the close of the present period of their exile (vs.7-8).

The physical convulsions of nature accompanying His second advent, predicted in Revelation, should make, and will make Israel’s future adversaries to tremble. The “presence” of the Lord (v.7) means His parousia or revelation—that is, His future coming in power and great glory. — Williams, page 386.

Praise the Lord!

In early Jewish tradition these six consecutive psalms (113-118) are known collectively as Ha-hall?l (“The Praise”), or, more specifically, as Ha-hall?l ha-mitsr? (“The Egyptian Praise,” because of its recitation on the Passover, commemorating the exodus from Egypt—the specific focus of Psalm 114). … Recitation of the present Hall?l was already established by the time of Christ as a fixed part in the celebration of certain festivals, including the three”pilgrimage” festivals (i.e., Passover, Shavu’ot [Weeks/Pentecost], and Sukkot [Tabernacles]; see Deuteronomy 16:5-17) and Hanukkah (mentioned in John 10:22)—to which list are now also added Israel Independence Day and Jerusalem Day. …

Thematically and structurally these psalms form a discrete unit within the Fifth Book of Psalms, emphasizing the obligation (and desire) to offer God praise for His lovingkindness and universal sovereignty as borne out by His protection and restoration of Israel to their land (Psalms 113-115), His provision therein of all their most intimate needs (Psalm 116), and—recalling the motivating provision of the Abrahamic Covenant (Genesis 12:3b)—His intended extension of blessing through Israel to all other nations and peoples (Psalms 117-118). — Wechsler, pages 272-273.

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Psalm 113 serves as an introduction both to the Hallel generally as well as to this first section focusing on God’s sovereign solicitude. The obligation to praise God is given utmost emphasis at the outset by the three-fold repetition of the exhortation hallelu (“Praise ye!”) in the opening verse. …

Throughout the remainder of this psalm, the psalmist focuses on god’s absolute sovereignty over all things (per v.4: “above all nations … above the heavens”), which, rather than highlighting His “distance” from man, serves in fact to highlight the depth of His humility (per v.6: “Who humbles Himself”) in nonetheless undertaking to provide for man’s need (“to provide/assess one’s need” being the usual sense of “to see” when used with God as the subject—the epitome of which is the Son of God’s humbling of Himself “by becoming obedient to death on a cross … that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:8-11). — Wechsler, pages 273-274.

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At the Paschal Supper … there were, and are, four cups of wine drunk. The first three psalms were sung after the second cup; the remaining three after the fourth cup. They were sung in Matthew 26:30. The Greek text reads: “And having sung (the last Hallel Psalm) they went forth to the Mount of Olives. That these Psalms are intended is without doubt, for they were sung, and are sung, at the Passover by all godly Israelites.

It brings these Psalms very near to the heart when it is remembered that they were sung by the Lord Himself on the night of His betrayal. …

Historically the words “from this time forth” (v.2) relate to the occasion of His future enthronement in Zion. The duration of that kingdom is predicted in verse 2; its extent in verse 3; its universality in verse 4; its supremacy in verse 5; and its benevolence in verses 6-9. …

To interest Himself in the heavens (v.6) is wonderful condescension, but to descend in His affections still lower to the earth, is amazing grace. …

“The barren woman” of verse 9 is Israel, as is evident from Isaiah 49:12-21 and Galatians 4:27. — Williams, page 386.

⁹ He has dispersed abroad,
He has given to the poor;
His righteousness endures forever;
His horn will be exalted with honor.

¹⁰ The wicked will see it and be grieved;
He will gnash his teeth and melt away;
The desire of the wicked shall perish.

This Psalm is another prophecy that has to do with the saved Remnant of Israel, who will have just come out of the Great Tribulation into the Kingdom of God at the return of the Messiah. … This Psalm gives us a preview of the praise and the worship of those who fear Jehovah, those who walk in submission to His will, and are obedient to Him. The Psalm shows us a few of the earthly blessings and prosperity which the godly, saved Remnant will enjoy in the earthly phase of the Kingdom of God. — Phillips, pages 283-284.

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This psalm is closely related, both in content and in structure, to the previous one. … This psalm picks up on the thought with which the previous one ended and works back through the same three central points, although focusing now on the giving rather than the receiving side of worship. The psalmist accordingly underscores—with clear allusion to the opening verse of the Book of Psalms—the ultimate purpose, or enduring result, of worship (“fear”), which is to lead man into blessedness for which he was originally intended (so too, the terms “fear” and “commandments” in this verse hearken respectively to the closely related terms “worship” and “obey” in Genesis 2:15, which epitomizes man’s prefall purpose.

Parallel to the manner in which he epitomizes the qualifications of God as the receiver of worship in Psalm 111:2-9, the psalmist here epitomizes the qualifications of the believer as the giver of worship by focusing on both who he is and what he does. Throughout this list, moreover, the psalmist employs the same or synonymous expressions as those used for god in the previous psalm, hence underscoring the idea that all of these qualifications of the believer/worshiper are in essence extensions and/or emulations of the qualifications of God. Thus, with respect to who the worshiper is, the psalmist describes him as being upright (vs.2, 4a; parallel to Psalm 111:8), possessed of righteousness (as reckoned to him by God) (v.3; parallel to Psalm 111:3), gracious and compassionate (v.4b; parallel to Psalm 111:4b), his being remembered forever (v.6; parallel to Psalm 111:5b), fearing no evil (v.7; the parallel counterpart to God alone being his object of “fear” in Psalm 111:5, 10), and having a heart that is upheld (v.8; based on the fact that god’s promises to the worshiper are upheld forever in Psalm 111:8). So too, with respect to what he does, the worshiper, like the LORD his God, is described as giving provision to others (vs.5a, 9a, parallel to Psalm 111:5a, 6b) and conducting his affairs with justice (v.5b; parallel to Psalm 111:7).

By the statement “when the wicked see it” the psalmist is referring not only—if at all—to the flourishing in this live of the godly (since they often do not), but rather to those qualities that are emphasized in the previous verses and reflect the success of living godly rather than material flourishing. It is against these manifestations of godliness, which stand in greatest contrast (and hence condemn) their own evil motives, that the wicked become angry and gnash their teeth. Hearkening again to Psalm 1, the psalmist closes with reference to the ultimate fate of the wicked (and by implication with reference to the contrasting fate of the godly)—to wit: that the desires of the wicked will perish, in which the “desire” is parallel to the “way” of the wicked in Psalm 1:6. — Wechsler, pages 270-272.

Williams’ take:

The Psalm … praises Messiah because of His ways upon earth, and because He moulds men into His own moral image. It celebrates and illustrates the fact that everyone who surrenders himself into the hands of this mighty God, and obeys Him, speedily becomes like Him. So the first three verses apply to Messiah. He is the Blessed Man of v.1 and the Upright Man of v.2, while the upright men of vs.4-8 are His servants. “Upright” (v.2) and “upright” (v.4) are respectively singular and plural in the Hebrew text. They apply to Messiah and to His servants….

“Wicked” in the first line of v.10 is singular in the Hebrew text. It means The Lawless One of Daniel 11:36 and 2 Thessalonians 2:8. “Wicked” in the last line of the verse is plural in the Hebrew text and means the lawless ones, that is, the followers of the Lawless One. — Williams, page 385.

¹⁰ The fear of the Lord is the beginning of wisdom;
A good understanding have all those who do His commandments.
His praise endures forever.

The word works is the keynote of the psalm, occurring constantly (vs.2,3,4,6,7); also the word ever (vs.3.5.8-10). … This psalm is an alphabetical acrostic [22 lines, each beginning with a letter of the Hebrew alphabet]. — Meyer, page 135.

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Several psalms that follow the 110th Psalm ring with praise for the return of the Messiah. Psalms 111, 112, and 113 are called Hallelujah Psalms and will be sung in the great congregation of saved people, particularly Israel, because of the great work the Messiah will do upon His return. — Phillips, pages279-280.

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This and the following psalm are closely connected by parallel themes (i.e., worship, in the psalm focusing on its object, in Psalm 112 on its givers) and a sophisticated parallel structure (both are alphabetic acrostics and both devote the same amount of space to the same expository points, albeit in an inverse relationship—thus:111:1//112:10; 111:2-9//112:2-9; 111:10//112:1), all of which suggests that they were meant to be read, if not as a unit, then certainly as complimentary to each other. — Wechsler, page 268.

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The psalmist begins with an immediate affirmation of the worship—in this case, specifically, the praise and thanksgiving—to which God is entitled, and which the psalmist, as His creation, is obligated to give Him. The psalmist emphasizes the quality of his worship by referring not to use of a certain formula or special wording, but rather to the fact it is given with all his heart (see Deuteronomy 6:5; Matthew 22:37, etc.) … The worship of God should not just be personal and private, but also public—i.e., expressed collectively with other believers. — Wechsler, pages 268-269.

upright (v.1) = straightforward, in relationship to God, as distinguished from the wicked

[Verses 2-9 give] the essential motivation or basis, for all worship of God—to wit: His qualifications as the unique object of worship, as attested to us both by who He is and by what He does. With respect to who He is, the psalmist focuses on God’s “emanant” or “transitive” attributes (those that extend beyond the nature of God Himself and operate within/upon His creation), such as His righteousness, His grace and compassion, His truth and uprightness, and His holiness and awesomeness. With respect to what He does, the psalmist focuses on those actions of God that directly benefit His people, such as His work of splendor and majesty (which terms are elsewhere connected with God’s salvific work and the priestly ministry), His wonders, His provision of food to those who fear (worship) Him, His “remembering (acting upon) His covenant (the Abraham Covenant), and His giving to Israel the heritage (land) of the nations. — Wechsler, page 269.

heritage (v.6) = possession, property, inheritance

verity (v.7) = truth

precepts (v.7)  commandments, statutes

When one worships God (“fears”) consistent with the above-mentioned manner, not only is God Himself glorified, but God’s purpose for man is also realized and furthered—viz. that he will grow in that wisdom and understanding which alone is able to bring him success (in godly living). — Wechsler, page 270.

⁵ The Lord is at Your right hand;
He shall execute kings in the day of His wrath.

⁶ He shall judge among the nations,
He shall fill the places with dead bodies,
He shall execute the heads of many countries.

⁷ He shall drink of the brook by the wayside;
Therefore He shall lift up the head.

Like Psalms 2 and 22, [this psalm] refers directly, entirely, and exclusively to Christ (and to the Father’s will concerning Him).

That this is so is more than evident, not only from a careful reading of the psalm itself (and its “Old Testament” context), but also from its treatment in the New Testament, where it is cited directly, with exclusive reference to Christ, nine times. If one also considers allusions, Psalm 110 unquestionably emerges as the most prominent of all. — Wechsler, pages 262-263.

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Verse 1 — What a wonderful day was that when our Lord shot up through the heavens, far above all heavens, at the head of the host of the redeemed, until He found Himself in His Father’s presence! We may hear him saying to His Father, “Behold I and the children which God hath given Me” (Hebrews 2:13). And then the Father answers Him, in the words recorded in Psalm 110:1.

“Jehovah saith unto my Lord, Sit thou at My right hand, until I make Thine enemies Thy footstool.” Turning now to Matthew 22:41-45 we find our Lord asking His enemies, “What think ye of Christ? whose son is He? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? and no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.”

In Mark’s parallel account of this interview, Mark 12:35-37, our Lord declares that what David said was “said by the Holy Ghost.” Luke also reports the same interview (Luke 20:41-44).

In Matthew 26:64 our Lord was referring again to this 110th Psalm when He said to the high priest, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”

In Ephesians 1:20 Paul is referring to Psalm 110:1 when he says that God raised Christ “from the dead and set him at his own right hand in the heavenly places.” Again in Colossians 3:1, the Apostle is referring to this Psalm when he writes, “Christ sitteth on the right hand of God.”

And it may be that Stephen, the first martyr, was thinking of Psalm 110 in Acts 7:56.

Psalm 110:1 is again referred to in Hebrews 1:3 where our Lord is pictured as having “sat down on the right hand of the Majesty on high”; and still again in 1:13 where we read, “But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?” In Hebrews 8:1 it is written: “Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens.” Again [this psalm is referred to] in Hebrews 10:11-13 and 12:2. — Pettingill, pages 153-155

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As to the Father’s declaration that the Son sit at His right hand—in the Bible symbolizing the place of greatest favor, power, and preeminence—this is a point of central importance in the New Testament as indicated by the man direct citations and allusions thereto [see Pettingill’s quotes], since it serves as explicit affirmation of the inevitable (and to a degree already accomplished) victory of Christ over all worldly opposition, and hence as a source of comfort and encouragement to [believers] suffering persecution (as did the early church). — Wechsler, page 265.

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In the 1st, 2nd, and 4th verses the Hebrew word JEHOVAH is rendered Lord: where the second mention of the word “LORD” occurs in v.1 and also in the instance of v.5, the Hebrew word is ADONAI—Master, Ruler, Lord. — Meyer, page 134.

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Verse 2 — It is the Father’s solemn promise that His Son who had offered Himself to His people as their King and had been rejected by them, will yet sit upon the throne of His Father David, reigning over the house of Jacob in a Kingdom that should have no end (Luke 1:31-33). — Pettingill, page 155.

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Verse 3 — “Your people shall be volunteers.” His people Israel are referred to, who in the days of His weakness had rejected Him, but who in the day of His power, when He comes again, will receive Him (Matthew 23:37-39; 2 Corinthians 13:4). … The meaning of this is shown in Judges 5:2: Nehemiah 11:2; Zechariah 12:10).

“In the beauties of holiness” — probably a reference to holy attire, perhaps like that worn by priests (since, in the Kingdom, the Jews will all be priests).

“From the womb of the morning: thou hast the dew of thy youth” — There is no longer any weakness in [the Lord]. He is the same yesterday, and today, and forever. — Pettingill, page 156-157.

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from the womb of the morning (v.3) — A figurative expression representing the dawning of a perfect day, after Israel will have gone through a period of trouble that Jeremiah calls “the time of Jacob’s trouble” (Jeremiah 30:7). In many places it is called the tribulation (Isaiah 10:20-223).  — Phillips, page 276.

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Verse 4 — This is the only reference to Melchizedek in the Old Testament apart from the record of him in Genesis 14:17-24. The next mention … is in the book of Hebrews where we find frequent reference to him (Hebrews 4:14-5:10; 6:13-20).

In the seventh chapter of Hebrews we have a detailed exposition of the doctrine of the Melchisedec priesthood. … the key thought of the chapter is indicated by the words “continually” (v.3), “endless” (v.16), “for ever” (vs.17, 21), “unchangeable” (v.24), “to the uttermost” and “ever” (v.25), and “for evermore” (v.28). The great difference between the priesthood of Aaron and that of Melchisedec is that the Aaronic priesthood was temporary, while the Melchisedec priesthood is permanent. The Aaronic priests were many “because they were not suffered to continue by reason of death: but this man, because he continueth ever, hath an unchangeable priesthood, wherefore he is able also to save them unto the end that come unto God by him, seeing he ever liveth to make intercession for them (vs.23-25). — Pettingill, pages 157-159

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This [vs.3-4] is the only place that explicitly affirms the nature of Messiah’s priesthood as being distinct—and hence better—than that of Levi (the only other priesthood ordained by God in the Bible), which latter could never effect perfect atonement for sin. Before being introduced to the Messiah’s priesthood, however, we are first introduced to His people, who are here described in a manner befitting the ensuing emphasis on their Lord as their High Priest—i.e., they are at the same time both “freewill offerings” and priests themselves, as indicated by the expression “holy array,” referring, like the similar expression in 1 Chronicles 16:29 and 2 Chronicles 20:21, to the “holy attire” worn by the Levitical priests in praising the Lord. The specific scenario in view here is indicated by the expression “in the day of Thy power,” in which the term “power” literally signifies “military might,” thus connecting this depiction with the second advent of the Son of God (i.e., “the day of His wrath” in v.5) as portrayed in Zechariah 14:3ff and Revelation 19:1ff. — Wechsler, pages265-266.

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The reason God ordains Christ’s priesthood with an oath (i.e., the LORD has sworn …”) is not for His own sake (as if to “bind Him to His word)—since His ideal (reflecting His holy character) is in fact that one never use oaths at all (see Matthew 5:34)—but rather for our sake, since it is part of our depraved nature (even as believers) to crave additional “forms” of assurance that one will do what he has said. That God actually expresses Himself by employing the form of an oath is thus expressive of His gracious condescension and paternal forbearance towards us. — Wechsler, page 267.

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In this last section [vs.5-7] David portrays the final victory of his Lord, the great priest-king Jesus over the first and most tenacious of all His “enemies” (v.1)—i.e., Satan, who is here referred to by the term “head” (absolutely not [as in some translations] “chief men”) insofar as (1) it is he who will amass and direct the nations of man in their final battle against Christ (see Revelation 20:7-10), and (2) this final defeat of Satan will mark the fulfillment of the protoevangelion — the first of all messianic prophecies—in Genesis 3:15, where, employing almost identical phraseology, God tells Satan that the “Seed” of the woman will “crush” his “head.” It is because of his role as the head of this final, worldwide opposition to Christ that David here describes this “crushing” or “shattering” of Satan’s head as taking place over a broad country (a bit more literally: “across an extensive (stretch) of land”)—i.e., the final defeat of Satan will be coincidental with the defeat of all the kings and armies of which he is the head. David concludes with the appropriately theocentric, glorious juxtaposition of the image of Christ, the triumphant priest-king, lifting up His own head (an idiom symbolizing victory; cf. Psalm 3:3). — Wechsler, pages 267-268.

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Verses 5-6 — Here is pictured the judgment work of our Lord when He “shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not god, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power” (2 Thessalonians 1:7-9). It is the day of His wrath referred to in Psalm 2:12 and Revelation 6:15-17. — Pettingill, page 160.

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Verse 7 — This is doubtless a reference to Gideon’s test in Judges 7:4-6. … Our Lord never sought to please Himself. He was always eager to be doing His Father’s will. — Petingill, page 160.

³⁰ I will greatly praise the Lord with my mouth;
Yes, I will praise Him among the multitude.

³¹ For He shall stand at the right hand of the poor,
To save him from those who condemn him.

This Psalm and the 110th are both Messianic and very closely related. The 109th Psalm reveals Christ in His humiliation, but the 110th presents Him exalted at the right hand of God the Father, as well as His coming glory. In the 109th Psalm, we not only see His coming glory, we also see the fate of those who oppose Him, hate Him, betray Him, and reject Him. — Phillips, page 268.

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These verses (vs.1-5) present a prophetic vision of Messiah’s agony. … He may have used the very words of these verses when He retired alone in the mountains to pray. … In spite of all their hatred He loved them, and expressed His love by healing their sick and feeding their hungry multitudes. … In these verses His answer to their hatred was, “I give myself to prayer” (v.4). When they nailed Him to the cross He prayed, “Father, forgive them, for they know not what they do.” — Phillips, pages 268-269.

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It will be noticed that from verse 6 through verse 19 the personal pronoun is used of “a wicked man” who stands by Satan to persecute the “meek and lowly ONE,” who helped all mankind. From the 20th verse, “the” is used to include all who hate the “Lowly ONE.” Man believe that the “wicked man” of verses 6 was Judas Iscariot because of the reference in Acts 1:20, which appears to have reference to verse 8 of our Psalm. …

What Christ said of Judas can be said of all His adversaries, “It would have been better if that man had not been born.” This is also true of all who turn away from Christ. This Psalm is a solemn warning to all who despise and reject God’s salvation, which is in Christ Jesus Himself, the Lamb of God. They do what we see in the 4th verse of our Psalm, “for my love they are my adversaries.” — Phillips, page 270.

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The language of this Psalm is judicial and prophetic. Enemies of the Messiah, the Word of God, will be judged (vs.6-7); and the righteousness of their punishment and the grounds for it, are set out in verses 8-20. — Williams, page 383.

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The Messiah recognizes that the hatred shown to His people is shown to them because they belong to Him. It is really directed against Him. In return for the love which He and they show to men, men recompense hatred (vs.1-5). Therefore is their punishment just (vs.6-20).  … He was the poor and needy Man; His was the wounded heart (v.22); at Him they shook their heads as He hung upon the tree (v.25); but God stood at His right hand, and in resurrection delivered Him from the power of those who sought to eternally destroy Him (v.31). As to Judas, Satan stood at his right hand (v.6), and then entered into him (Luke 22:3).— Williams, pages 383-384.

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Acts 1:20 makes it very clear that the oppressor in this psalm is Judas. And, since the person Judas oppressed was Jesus Christ, this has to be a Messianic psalm. Wechsler (below), makes no mention of that theme but instead considers how one can worship in the midst of persecution. I think both levels of interpretation work, the first on a prophetic level, the second on a practical level. But I also think the fact that the Messiah is calling for God’s judgment on those who oppressed and killed the Son of God is all the answer needed to explain why the psalmist doesn’t love his enemies—He did, and they killed Him. All that’s left to them is judgment. In other words, love for your enemies before they finally and ultimately reject Christ, judgment afterwards.

David here provides us with a model for transforming, as it were, the black coals of unjust persecution into the brilliant diamonds of worship. One way (vs.1-20) in which we can do this … is by petitioning God to manifest His justice in bringing retribution upon the wicked and deceitful (v.2) who oppress us. Though this may initially seem to contradict Christ’s emphasis on loving one’s enemies (cf. Matthew 5:44), several considerations, both from the immediate and larger Scriptural context of the psalm, bear out its absolute consistency with New Testament teaching—to wit: (1) throughout this psalm (as typically in the other “imprecation” psalms), the psalmist appeals to God to bring just retribution on his oppressors, rather than expressing the intention to take the matter of vengeance into his own imperfect, human hands—a point which is in fact an integral part of the Second Greatest Commandment itself (see Leviticus 19:18; Deuteronomy 32:35; Romans 12:19); (2) building on the previous point, nowhere in this psalm (or any other “imprecation” psalm) does the psalmist demand God’s retribution upon his oppressors, but rather he leaves the “when” and “how” up to God—for worship, which is exclusively in our “court” as God’s creations, entails only the affirmation of and appeal to God’s attributes, whereas the expression of those attributes is entirely in God’s “court”; and (3) encompassing the previous two points, David affirms that the same standard of divine justice applies equally to both believers like himself as well as to the wicked who oppress them, and that under this perfect standard all men stand justly condemned to God’s severest retribution. In the present section this point is vividly made in verse 6, the imagery and even phraseology of which is parallel to that in Zechariah 3:1 where Joshua the High Priest (representing Israel) stands before the LORD (in the role of judge), with Satan (“the accuser” in v.6b) standing at his right hand to accuse him (justly so because of his sin, represented by his filthy garments). The only reason that Joshua (i.e., sinful Israel) escapes God’s retribution is because of God’s choice to show mercy and grace—divine gifts that, because they are based solely on God’s sovereign will and not the merits of man, He might choose to extend to the wicked who are presently at enmity with us, just as He extended them previously to us when we, in our wickedness, were at enmity with Him (Romans 5:8-10). — Wechsler, pages 260-261.

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Another way (vs.21-29) in which we can turn our oppression at the hands of the wicked into worship is by appealing to God to express His lovingkindness (vs.21 and 26) by relieving us of the oppression. David—though fervently desiring (as is natural) God’s immediate relief—ultimately leaves the “how” and “when” up to God, for whatever might happen throughout the course of his present life, God has already bestowed upon him the greatest and most precious of all expressions of divine lovingkindness: the confidence of knowing that he will one day awake to everlasting life (Daniel 12:2) and dwell in the unveiled light and full joy of God’s presence (see Psalm 16:9-11). — Wechsler, pages 261-262.

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A third way (vs.30-31)  in which we can turn our oppression into worship is by taking it as an occasion … to give thanks to God and to praise Him for what He has already done—for however bad our situation might be, it can never be as bad as it might have been (and once was) had He not taken His stand at our right hand … to save us from those who judge our soul. — Wechsler, page 262.

¹⁰ Who will bring me into the strong city?
Who will lead me to Edom?

¹¹ Is it not You, O God, who cast us off?
And You, O God, who did not go out with our armies?
¹² Give us help from trouble,
For the help of man is useless.

¹³ Through God we will do valiantly,
For it is He who shall tread down our enemies.

[This psalm] represents in fact a combination of the parts of two previous psalms—verses 1-5, corresponding to Psalm 57:7-11, and verses 6-13, corresponding to Psalm 60:5-12. — Wechsler, page 257.

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David begins by underscoring the depth from which his praises are brought forth to God—i.e., from his soul (lit., “glory,” which is employed as a poetic euphemism for the soul as that part of man that was derived not from the ground, but from the breath of God Himself (Genesis 2:7)—hence also underscoring the depth (or “height,” per the imagery of v.4) of God’s lovingkindness form which David praises Him. — Wechsler, page 258.

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This worship … will be fulfilled when Messiah returns to sin upon David’s throne. … The night is over; sorrow, oppression, persecution, affliction are all forgotten. That terrible period, rightly called night, is now passed. The remnant of saints will be awakened by singing songs of praise and thanksgiving to Him who loved them and gave Himself for them. This praise and worship will be heard by all the nations of the earth. His glory will cover the earth as the waters cover the sea.

Since this Psalm is in the midst of a cluster of prophetic Psalms, it is easy to see that the speaker in this section was inspired to impersonate the Faithful Remnant of Israel, whom the Messiah will bring back tot he land of Abraham, to be loved and admired, not only during the Kingdom Age, but throughout eternity (Jeremiah 30:3; Isaiah 27:6).

Shechem, the valley of Succoth, Gilead, Manasseh, Ephraim, Judah, Edom and Philistia, all belong to Israel for ever, because God gave it to her. The deed is recorded in Genesis 15:18. … The deed has never been revoked, but stands. Psalm 108 is a prophecy that God Himself will give it back to the Faithful Remnant … Phillips, pages 266-267.

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David here (vs.6-9) affirms God’s promises regarding the land—i.e., that He has given it to Israel and that they will dwell in it in peace and flourish therein—by focusing on those places and peoples within it that have served as historical focal points of opposition to the fulfillment of these promises. Hence he mentions ( in v.8) Israel’s most prominent tribal-ethnic enemies in the land: Moab (to the east), Edom (to the southeast), and Philistia (to the south and southwest)—all of which have since been judged and removed by God from the face of history. (The “Palestinians” of today, despite the oft-touted claims of their religious and political authorities, bear no connection whatsoever—except that of a similar ethos of opposition to Israel—to the “Philistines” of the Old Testament.) In vs 7-8 he mentions those places epitomizing opposition to Israel’s presence in the land not before David’s time, but also in the time after David—specifically, after Israel’s return from Babylonian exile and especially in the present day. i.e., Shechem (on Mount Ephraim; the political center of the Northern Kingdom of Israel [1 Kings 12:1, 25] and, today, the area around Nablus in the West Bank), the valley of Succoth (a city east of the Jordan River alloted to the tribe of Gad (Joshua 13:27) and in present-day Jordan), Gilead, Manasseh, and Ephraim (all three of which collectively encompass those areas of the Promised Land currently part of the West Bank and western Jordan). These references culminate with the mention of Judah, whose capital (i.e., Jerusalem) has always served as a political nexus of opposition to Israel (as it still does in the ongoing controversy over “East Jerusalem,” and as it will until the end cf. Zechariah 12:3)—the resolution of which opposition is concisely affirmed by the qualification of Judah as God’s “scepter,” referring to His promise in Genesis 49:10 to raise up a Jewish king from the tribe of Judah who will bring peace to His people and receive the obedience of all other nations on earth. — Wechsler, page 258.

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The dominant note in this song is sounded in the words, “God hath spoken” (v.7). Upon this assured foundation Messiah builds all His confident expectations in regard to His future Kingdom in Israel and His dominion over the Nations (vs.7-9). His expectation is based upon the holiness of the Word of God; for such being its moral character and value, its engagements and promises are absolutely sure of fulfillment. By the union of these two Psalms 57 and 60 from Book 2, the fundamental truth is repeated the emphasised that all blessing for Israel, for the Nations and for the Earth is based upon Messiah as the Word of God. — Williams, page 383

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David concludes—in characteristic fashion (cf. 1 Samuel 17:45-47; Psalm 20:7; 124:8)—by affirming his and (what should be) his people’s utter dependence of God for military victory, for whereas deliverance by man in in vain, through God they shall do valiantly. — Wechsler, page 259.

⁴³ Whoever is wise will observe these things,
And they will understand the lovingkindness of the Lord.

It is thought that [this psalm] was composed for the first celebration of the feast of tabernacles, after the return from the exile [Isaiah 43:5-6; 56:8], when Israel was gathered as one man at Jerusalem, and sacrifices were offered (Ezra 3:1-3).

The Psalm begins with an exhortation to praise, on account of God’s gracious deeds: and in the following verses we are presented with four tableaux: Of the caravan in the wilderness (vs.4-9); of the prisoner (vs.10-16); of the sick (vs.17-22); of the mariner int he storm (vs.23-32). In each of these paragraphs there is a great similarity of order: first the trouble, then the cry for help, then the gracious deliverance, and, lastly, the exhortation to give thanks. After this, there is a glad reference to the restored nation (vs.33-43), which, in spite of the hate of its enemies, had been reinstated in its own land, and was already preparing to rebuild the Holy City. — Meyer, page 130.

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Though the Hebrew text of this psalm has no heading, early Jewish tradition attributes it to David. Consistent with its placement at the beginning of the fifth and final of the “books” of the Psalms, this psalm focuses on—and hence introduces—the main theme of the fifth book, which, parallel to the fifth book of the Pentateuch (i.e., Deuteronomy), concerns the restoration of God’s people to the Promised Land and their living therein under the perfect and intimate rule of their divine King. …

In view of its theme, this psalm hold a central place in the Jewish liturgical-festal consciousness, being recited on the eve of Israeli Independence Day and, in the Sephardic (i.e., Oriental/Eastern Jewish) traditions, on every day of Passover. — Wechsler, pages 254-255.

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This psalm—and hence the Fifth Book of Psalms—commences with the exhortation par excellence, for praising God—to wit: because His lovingkindness endures forever. This statement, which is the most repeated qualification of praise in the book of Psalms, occurs most often in this Fifth Book—not surprisingly, since it is god’s lovingkindness more than anything else, that is represented by His regathering of Israel to their Land and consequent fulfillment of all that He promised to eventually do for them therein. That the psalmist is indeed envisioning the final, complete, and everlasting fulfillment of all God’s promises (per the Abrahamic Covenant) both to and through Israel is evident from (1) the past tense, indicating that these actions are (as viewed from a prophetic perspective) completed, (2) the specific phraseology describing Israel’s gathering from all points of the compass, which hearkens to the prophetic phraseology elsewhere employed to describe Israel’s final regathering and redemption (cf. Isaiah 43:5-6; 56:12; Ezekiel 11:17; 20:33ff.); and (3) the specific use (in v.2a) of the term [translated] “redeemed,” signifying, as in Isaiah 35:9 and 62:12, both spiritual and physical redemption. — Wechsler, pages 255-256.

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In [verses 4-22] the psalmist takes up the theme of the manifestation of God’s lovingkindness in His chastisement of Israel. It is for this reason that, in the midst of his review of God’s chastisement of Israel from the Exodus generation (which “rebelled against the words of God—v.11) to the Babylonian exile (see esp. v.20, employing the same specific phraseology applied to this exile as a means of divine chastisement—e.g., in Lamentations 4:20; Hosea 7:1; 14:4), the psalmist exhorts his people to give thanks to the Lord for His lovingkindness (v.15)—not only for redeeming them from the afflictions of those chastisements, but also for bringing those chastisements upon them in the first place (cf. Proverbs 3:11-12; Hebrews 12:4-11). — Wechsler, pages 256-257

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In [verses 23-43], in keeping with the overall theme of this Fifth Book of Psalms, the psalmist moves on from focusing on God’s lovingkindness as expressed in the process of chastisement to focusing on God’s lovingkindness (vs.31, 43) as expressed in His preservation of Israel through their chastisement and, ultimately, His restoration of Israel to a better place—both spiritually and materially—than that which they left. In order to underscore the surety of God’s accomplishing this, the psalmist describes throughout this section God’s absolute dominion over nature (vs.23-38; and hence over any natural impediments to His people’s restoration) as well as over all human circumstances (vs.39-42; and hence over any political or social impediments). — Wechsler, page 257.