05 July

Bible In 365 Days                                    

Psalms 108-114

 

Psalm 108

This psalm is composed of two quotations from former song. The first part (Psalms 108:1-5) is taken from Psalms 57:1-11, of which the theme is "God the Refuge in calamity" (Psalms 108:7-11). The second part is found in Psalms 40:1-17, of which the theme is "God the Hope of His people" (Psalms 108:5-12). That with which this psalm opens was the culmination of the earlier psalm, in which, out of calamity, the singer finds refuge in fixity of heart in God. Here in this book of perfected praise it is the opening declaration in a song of triumph over circumstances of difficulty and danger.

The latter part of this psalm was also the close of Psalms 40:1-17, and there, was preceded by a detailed description of affliction. The point of interest then in this song is that of the attitude of mind indicated by this selection. The circumstances of the writer would seem to be very similar to those obtaining in the earlier psalms. They are only hinted at in passing. The soul's fixity of heart enables the singer to rejoice from beginning to end. Relation to God affects all the relationships. To be homed in His will, and submissive to His throne, is to be triumphant under all circumstances. Triumph in the very hour of defeat is the finest, but it is only possible when the heart is fixed in God.

 

Psalm 109

This is a psalm full of interest. The singer is in a place of terrible suffering due to the implacable hostility of his foes. The passage containing the imprecations (Psalms 109:6-19) contains the singer's quotation of what his enemies say about him, rather than what he says about them. In a translation published by the Jewish Publication Society of America, that fact is clearly shown. They render verses Psalms 109:5 and Psalms 109:20 thus:

"They repay me evil for good, And hatred for my love (saying) ..."

"This it is which mine enemies seek to obtain of the Lord, And those that speak evil against my life."

This is extremely probable in view of the fact that the opening complaint is, "The mouth of the wicked and the mouth of deceit have they opened against me." The singer complains, "For my love they are my adversaries" (which the translation already referred to gives as, "In return for my love they persecute me.")

Taking this view of the psalm it is a sob, which is also a song. The circumstances are terrible. Perhaps there is nothing harder to bear than accusations which are untrue, and these were terrible things which they said, and horrible things they desired for him. But the heart pours out its complaint to God, and ends with a note of praise.

 

Psalm 110

This psalm is purely Messianic, and was always considered to be so. When Jesus quoted it in His conversation with the rulers, it is perfectly evident that they looked upon it in that light. It is equally certain that He made use of it in that sense. While we believe the authorship of many of these psalms to be uncertain, we claim that the words of Jesus put the question of authorship in this case beyond dispute. Then the beauty of the song is seen in all its fulness. David the king, sings of Another as Lord, and therefore superior to himself.

In the first half of the song (Psalms 110:1-4) he sings of the relation of the coming King to Jehovah. The second half (Psalms 110:5-7) tells of the might and victory of the appointed King. This division is clearly marked by the names of the psalm. "Jehovah said unto Adonahy," "Jehovah shall send forth," "Jehovah hath sworn, and will not repent," "Adonahy at Thy right hand." Both these names or titles are used often of God. Here Jehovah is used of God, and Adonahy of the coming King. This King is appointed by Jehovah. He is strengthened by Jehovah. He is a King to Whom His people will gather in loyalty, and with the perpetual freshness of youth. He is moreover, by the will of Jehovah, to be Priest as well as King. In the might of this Divine appointment He is to go forth to conquest. The fulfilment of its every word is realised in Christ.

 

Psalm 111

This psalm is closely connected with the one which follows it. In this the subject is the greatness and graciousness of Jehovah. In the Hebrew there are ten verses, the first eight having two lines in each, and the last two three lines in each. That makes a total of twenty-two lines. The first letters of these lines constitute the alphabet. Thus it is a song of praise constructed as an alphabetical acrostic.

Another division is that of taking the first seven lines which tell of His greatness; the next twelve which proclaim His graciousness; and the last three which declare the wisdom of such as fear Him and act accordingly. This last division prepares the way for the next psalm. The greatness of Jehovah is manifest in His works, the supreme characteristics of which are honour, majesty, and righteousness. The graciousness is evident in all His dealings with His people. These are characterised by compassion and constancy; by uprightness and redemption. In view of such greatness and graciousness, how true it is that to fear Him is wisdom, and to do His will is evidence of good understanding.

 

Psalm 112

This song follows immediately upon the last as to meaning. While that has set forth the praises of Jehovah as great and gracious, this declares the blessedness of the man who lives in true relation with Jehovah. The connection is clearly seen in the relation of the closing verse of the former to the opening verse of this. "The fear of Jehovah is the beginning of wisdom." "Blessed is the man that feareth Jehovah." The remarkable thing about this psalm is the way in which, in describing the blessed condition of the man who fears Jehovah, it makes use of words which the previous psalm made use of in describing Jehovah. Of Jehovah the psalmist said,

"His righteousness endureth for ever." Jehovah is declared to be "Gracious and full of compassion." So also is the upright man.

The relation of these psalms sets forth truth which is of perpetual application. A man becomes like his God. When a man's God is blessed, the man is blessed also. To have a great God is to become a great man. True wisdom consist in the maintenance of right relationships with the one God. True happiness consists in becoming like Him Who is at once great and gracious.

 

Psalm 113

This is the first of six psalms which constitute the Hallel or Hymn of Praise, which the Hebrews sang at Passover, Pentecost, and the Feast of Tabernacles. This group is necessarily of special interest to us because in all probability, these psalms were sung by our Lord and His disciples on that dark night in which He was betrayed. While we shall read them and think of them as the songs of the ancient people, we cannot help thinking of them as uttered by that Voice which was and is the perfect music.

The first psalm celebrates the name of Jehovah on two accounts. He is high, yet He is lowly; above the nations and above the heavens, ye t humbling Himself to behold the heavens and the earth. This is a startling way of stating the fact. The thing which exalts man, the contemplation and consideration of the creation and its glories, humbles God, so far is He above creation in the awful majesty of His essential life. Yet how He humbles Himself! Think of these words passing the lips of Him Who "humbled Himself," and became "obedient unto death." Then notice the evidences of God's humility and height. He stoops to lift, for He raiseth the poor, lifteth up the needy, and turns barreness into the joy of motherhood. Again, think how amid the deepening shadows the Incarnate Word sang with a little band of men of the purpose of His humbling, and try and imagine the joy set before Him, and so approach to an understanding of how He endured.

 

Psalm 114

This is the second psalm in the Hallel. The first set forth the might and mercy of Jehovah. This is pre-eminently a song of His might, and so the name of God is used. If however it sings of His might, it sings of it as manifested in mercy. It is the song of the Exodus, and is full of beauty.

The first movement declares that the people passing out of Egypt, did so as the result of the presence of God. Among them was His sanctuary, and they were His dominion. Nature recognised His presence and obeyed His will. The sea fled, Jordan was driven back, mountains and little hills were moved. The singer asks the reason of this commotion, and without waiting for answer charges the earth to tremble at His presence.

Notice that this song includes the whole deliverance, the going out under Moses through the sea, and the going in under Joshua through Jordan. Again we imagine the great Leader about to accomplish His Exodus singing these words. Ere long all Nature would be convulsed as He passed out, and in breaking the way through for the oncoming hosts. It is possible in imagination to hear the thrill of triumph as the stately words so full of spiritual significance, sounded forth in that upper room.