STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Vengeance Invoked Upon Adversaries MT Intro For the choir director. A Psalm of David	Plea for Judgment of False Accusers	Prayer for Deliverance From Personal Enemies (A Lament)	The Complaint of Someone in Trouble	An Imprecation
109:1-5	109:1-5	109:1-5	109:1-5	109:1-3
				109:4-5
109:6-13	109:6-13	109:6-19	109:6-15	109:6-7
				109:8-9
				109:10-11
				109:12-13
109:14-20	109:14-20			109:14-15
			109:16-19	109:16-17
				109:18-19
		109:20-25	109:20-25	109:20-21
109:21-25	109:21-25
				109:22-23
				109:24-25
109:26-29	109:26-29	109:26-31	109:26-29	109:26-27
				109:28-29
109:30-31	109:30-31		109:30-31	109:30-31

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Etc.

 

CONTEXTUAL INSIGHTS

A. The psalmist feels that he has been unfairly treated by those he loved (first strophe, Ps. 109:1-5).

1. their words

a. wicked, Ps. 109:1

b. deceitful, Ps. 109:1

c. lying, Ps. 109:2

d. words of hatred, Ps. 109:3

e. accuse, Ps. 109:4

2. their acts

a. fought against me without cause, Ps. 109:3

b. repaid evil for good, Ps. 109:5

c. repaid hatred for love, Ps. 109:5

3. this may reflect a court scene where the psalmist is falsely accused (cf. Ps. 109:6-7)

B. He prays a series of judgments (jussives) on his adversaries (second and third strophe, Ps. 109:6-13, 14-20).

1. let an accuser stand at his right hand, Ps. 109:6 - BDB 763, KB 840, Qal imperfect used in a jussive sense

2. let him come forth guilty, Ps. 109:7 - BDB 422, KB 425, Qal imperfect used in a jussive sense

3. let his prayer become sin, Ps. 109:7 - BDB 224, KB 243, Qal imperfect used in a jussive sense

4. let his days be few, Ps. 109:8 - same form as #3

5. let another take his office, Ps. 109:8 - BDB 542, KB 534, Qal imperfect used in a jussive sense

6. let his children be fatherless, Ps. 109:9 - same as #3

7. let his wife be a widow, Ps. 109:9 - same as #3

8. let his children wander about, Ps. 109:10 - this is an infinitive absolute and an imperfect verb from the same root (BDB 631, KB 681), which was a grammatical way to show intensity

a. beg - BDB 981, KB 1371, Piel perfect

b. seek sustenance - BDB 205, KB 233, Qal perfect

The NASB translates the perfects of Ps. 109:10 as jussives (i.e., "let. . .").

9. let the creditor seize all he has, Ps. 109:11 - BDB 669, KB 723, Piel imperfect used in a jussive sense

10. let strangers plunder the product of his labor, Ps. 109:11 - BDB 102, KB 117, Qal imperfect used in a jussive sense

11. let there be none to extend lovingkindness to him, Ps. 109:12 - BDB 224, KB 243, Qal jussive

12. let there not be any to be gracious to his fatherless children, Ps. 109:12 - same as #11

13. let his posterity be cut off, Ps. 109:13 - same as #11

14. let their name be blotted out, Ps. 109:13 - BDB 562, KB 567, Niphal jussive

15. let the iniquity of his father be remembered, Ps. 109:14 - BDB 269, KB 269, Niphal imperfect used in a jussive sense

16. do not let the sin of his mother be blotted out, Ps. 109:14 - BDB 562, KB 567, Niphal jussive

17. let them be before the Lord continually, Ps. 109:15 - same as #3

18. let the Lord cut off their memory, Ps. 109:15 - BDB 503, KB 500, Hiphil jussive

19. let it be to him as a garment (i.e., cursing), Ps. 109:19 - same as #11

20. NASB, NKJV, NJB translate Ps. 109:20a as another jussive but it is a Qal participle

C. Psalm 109:16-18 lists the reasons why YHWH should judge him.

1. he did not remember to show lovingkindness, Ps. 109:16

2. he persecuted the afflicted and needy man, Ps. 109:16

3. he loved cursing, Ps. 109:17

4. he clothed himself in cursing as a garment, Ps. 109:18

D. In Psalm 109:21-25 the psalmist describes his need and asks for help (note the contrasting conjunction, "but for You, O God").

1. deal kindly with me - BDB 793, KB 889, Qal imperative

2. deliver me - BDB 664, KB 717, Hiphil imperative

He bases his prayers on

1. YHWH's name sake, Ps. 109:21

2. YHWH's lovingkindness, Ps. 6:4; 44:26; 109:21,26; 119:149

3. his need

a. I am afflicted and needy

b. my heart is wounded

c. I am passing like a shadow

d. I am shaken off like the locust

e. my knees are weak from fasting

f. my flesh has grown lean

g. I have become a reproach

E. In Ps. 109:26-29 the psalmist continues his prayer and expresses his desire for YHWH's judgment on his adversaries.

1. help me - BDB 740, KB 810, Qal imperative

2. save me according to Your lovingkindness - BDB 446, KB 448, Hiphil imperative, cf. Ps. 109:21

3.  he prays for YHWH to

a. let them know their judgment is from Him - BDB 393, KB 390, Qal imperfect used in a jussive sense

b. let them curse, but do not bless - BDB 886, KB 1103, Piel imperfect used in a jussive sense, which draws a reaction from YHWH (i.e., not to bless)

c. let them be ashamed - BDB 101, KB 116, Qal imperfect used in a jussive sense (NKJV, NRSV), as there was a contrasting statement in Ps. 109:28a, so too, in 109:28c

d. let my accusers be clothed with dishonor - BDB 527, KB 519, Qal imperfect used in a jussive sense (NASB, NKJV, NRSV)

e. let them cover themselves with their own shame - BDB 741, KB 813, Qal imperfect used in a jussive sense (NASB, NKJV, NRSV)

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 109:1-5
 ¹O God of my praise,
 Do not be silent!
 ²For they have opened the wicked and deceitful mouth against me;
 They have spoken against me with a lying tongue.
 ³They have also surrounded me with words of hatred,
 And fought against me without cause.
 ⁴In return for my love they act as my accusers;
 But I am in prayer.
 ⁵Thus they have repaid me evil for good
 And hatred for my love.

109:1 "O God of my praise" This phrase is found only here and in Deut. 10:21, but the concept is recurrent (i.e., Psalm 146-148). The LXX translates this phrase as "O God do not pass over my praise in silence."

▣ "Do not be silent" This is a Hebrew plea for YHWH to hear and respond to prayer (cf. Ps. 28:1; 35:22; 38:12; 83:1).

109:2-3 There is power in words both for blessing and for hurting. Our words reveal our hearts! See Special Topic: Human Speech.

The AB (p. 100) sees these verses as allusions to animal attacks.

1. mouth of attacking animals (cf. Ps. 22:14; Lam. 3:46-47)

2. "speaking" (BDB 180) in sense of "pursuing"

3. "surrounding" like a pack of animals

 

109:4-5 Being attacked is painful but being attacked by those you trusted and befriended is doubly painful (cf. Ps. 35:12; 38:20).

NASB (UPDATED) TEXT: 109:6-13
 ⁶Appoint a wicked man over him,
 And let an accuser stand at his right hand.
 ⁷When he is judged, let him come forth guilty,
 And let his prayer become sin.
 ⁸Let his days be few;
 Let another take his office.
 ⁹Let his children be fatherless
 And his wife a widow.
 ¹⁰Let his children wander about and beg;
 And let them seek sustenance far from their ruined homes.
 ¹¹Let the creditor seize all that he has,
 And let strangers plunder the product of his labor.
 ¹²Let there be none to extend lovingkindness to him,
 Nor any to be gracious to his fatherless children.
 ¹³Let his posterity be cut off;
 In a following generation let their name be blotted out.

109:6-20 These two strophes sound so harsh to modern people. The psalmist is simply asking for the covenant curses (cf. Leviticus 26; Deuteronomy 27-30) on faithless Israelites to become a reality to his enemies. He feels he is on YHWH's side; to attack him is to attack YHWH.

The Jewish Study Bible (p. 1407) says this is the longest cursing section in the Psalter. It is so vivid and graphic that some commentators think it reflects what the enemies were saying against the psalmist (i.e., Jerome Bible commentary, NJB, and NIV footnote). However, this cannot be proven from the MT. The only evidence would be the singular form used in Ps. 109:6-19, which is probably a collective singular.

109:6 "an accuser" This is the Hebrew term (BDB 966, cf. Ps. 109:20,29) that came to be a title for personified evil, Satan. See SPECIAL TOPIC: SATAN.

109:8 "office" It is uncertain from the context what this word (BDB 824) means. It can refer to "stored provisions," cf. Isa. 15:7. The attacker had a place of prominence and power. This phrase (along with Ps. 69:25 from the LXX) is used in Acts 1:20 as referring to Judas Iscariot. Acts used the word "office" as relating to an election for Judas' replacement as an Apostle.

NASB (UPDATED) TEXT: 109:14-20
 ¹⁴Let the iniquity of his fathers be remembered before the Lord,
 And do not let the sin of his mother be blotted out.
 ¹⁵Let them be before the Lord continually,
 That He may cut off their memory from the earth;
 ¹⁶Because he did not remember to show lovingkindness,
 But persecuted the afflicted and needy man,
 And the despondent in heart, to put them to death.
 ¹⁷He also loved cursing, so it came to him;
 And he did not delight in blessing, so it was far from him.
 ¹⁸But he clothed himself with cursing as with his garment,
 And it entered into his body like water
 And like oil into his bones.
 ¹⁹Let it be to him as a garment with which he covers himself,
 And for a belt with which he constantly girds himself.
 ²⁰Let this be the reward of my accusers from the Lord,
 And of those who speak evil against my soul.

109:14-15 This may be an allusion to the two books (i.e., the book of deeds and the book of life) which symbolize God's memory. See SPECIAL TOPIC: THE TWO BOOKS OF GOD.

109:17-19 The curses referred to prayers for God to punish. The psalmist is asking for his persecutor's prayer for vengeance to be turned back on themselves. In the OT if one is found to be a false witness in court, he bears the punishment of the one falsely accused.

109:20 This is a summary conclusion to Ps. 109:6-19. It could go with 109:6-19 (i.e., NASB, NKJV) or with the next strophe (cf. NRSV, TEV, NJB).

NASB (UPDATED) TEXT: 109:21-25
 ²¹But You, O God, the Lord, deal kindly with me for Your name's sake;
 Because Your lovingkindness is good, deliver me;
 ²²For I am afflicted and needy,
 And my heart is wounded within me.
 ²³I am passing like a shadow when it lengthens;
 I am shaken off like the locust.
 ²⁴My knees are weak from fasting,
 And my flesh has grown lean, without fatness.
 ²⁵I also have become a reproach to them;
 When they see me, they wag their head.

109:21 "for Your name's sake" This is a recurrent theme (cf. Ps. 23:3; 25:11; 31:3; 79:9; 106:8). The name represents the person. See Special Topic: "The Name" of YHWH.

109:24 This verse can be interpreted in two ways (see UBS Handbook, p. 944).

1. the psalmist has been voluntarily fasting

2. the psalmist has had no

a. good food

b. olive oil for anointing

 

109:25 "they wag their head" This was a gesture of contempt (cf. 2 Kgs. 19:21; Job 16:4; Ps. 22:7; Isa. 37:22; Jer. 18:16; 48:27; Lam. 2:15; Matt. 27:39; Mark 15:29).

NASB (UPDATED) TEXT: 109:26-29
 ²⁶Help me, O Lord my God;
 Save me according to Your lovingkindness.
 ²⁷And let them know that this is Your hand;
 You, Lord, have done it.
 ²⁸Let them curse, but You bless;
 When they arise, they shall be ashamed,
 But Your servant shall be glad.
 ²⁹Let my accusers be clothed with dishonor,
 And let them cover themselves with their own shame as with a robe.

109:27 This is a typical OT role reversal motif. The psalmist wants to be vindicated by YHWH in the presence of his enemies (cf. Ps. 23:5).

109:28 "Your servant" The noun "servant" (BDB 713) can be used of

1. a slave

2. subjects of a king

3. worshipers (cf. Deut. 32:36,43)

4. Levite singers (cf. Ps. 113:1; 134:1; 135:1)

5. Israel (cf. Isa. 41:8-9)

6. BDB 714, #6, suggests the usage here is simply a polite address to God (cf. Ps. 19:11,13; 27:9; 31:16; 35:27; 69:17; 143:2)

7. NASB Study Bible (p. 856) sees it as a reference to the Davidic Messiah (cf. Ps. 78:20; Isa. 42:1)

8. special title for leaders

a. Abraham - Gen. 26:24

b. Isaac - 24:14

c. Jacob - Ezek. 28:25; 37:25

d. Moses - Num. 12:7; Deut. 34:5

e. Joshua - Jos. 24:29 (after his death)

f. David - 2 Sam. 3:18; 7:5,8,26

 

NASB (UPDATED) TEXT: 109:30-31
 ³⁰With my mouth I will give thanks abundantly to the Lord;
 And in the midst of many I will praise Him.
 ³¹For He stands at the right hand of the needy,
 To save him from those who judge his soul.

109:30-31 The psalmist praises YHWH for His faithfulness and justice.

1. I will give thanks abundantly to the Lord - BDB 392, KB 389, Hiphil imperfect used in a cohortative sense

2. I will praise Him - BDB 237, KB 248, Piel imperfect used in a cohortative sense

 

109:31 "For He stands at the right hand of the needy" This is in direct contrast to the wicked accuser of Ps. 109:6. This same phrase is used of Satan in Zech. 3:1.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What does God's silence imply?

2. List the actions of the wicked.

3. Why do many commentators think the enemies were close friends?

4. How does one explain the desire for violence against another person?

5. How is Ps. 109:14 related to the concept of the book of life?

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord Gives Domination to the King MT Intro A Psalm of David	Announcement of the Messiah's Reign	The Lord Promises Victory to His King (A Royal Psalm)	The Lord and His Chosen King	The Priest Messiah
110:1-3	110:1-2	110:1	110:1-3	110:1
		110:2-4		110:2
	110:3-4			110:3
110:4-7			110:4	110:4
	110:5-7	110:5-7	110:5-7	110:5-7

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Etc.

 

CONTEXTUAL INSIGHTS

A. It is difficult to interpret this Psalm because we do not know the exact historical setting. There is some evidence from the non-original, non-inspired title of this Psalm, "A Psalm of David." Jesus' affirmation of this in Matt. 22:41-46; Mark 12:35-37; Luke 20:41-44; and many other places in the NT, shows not only the significance of this Psalm, but also the historical setting sometime in David's life. This Psalm is quoted in the NT more than any other Psalm (i.e., it is viewed as Messianic and directly referring to Jesus in an eschatological setting). Some have assumed that the best historical setting in David's life is his response to God's wonderful, marvelous promise in 2 Sam. 17:12-16. Others have assumed these are David's words in his old age after Solomon was coronated king. The reason for this is that David calls him, "my lord," which would be highly unusual.

 

B. Another key in interpreting the Psalms, besides historical setting, is to find the logical progress/process of the author's thoughts—for us as westerners, this is done by outlining paragraph divisions. These literary units are not inspired, but they help us to try to find the logical and literary link between verses. The New American Standard Bible (NASB) and the New International Version (NIV) divide this Psalm into verses 1-3 and 4-7. However, the Revised Standard Version (RSV) divides it into verses 1-4 and 5-7. The new translation by the Jewish Publication Society of America (JPSOA) divides this Psalm into verse 1 by itself, then parallel couplets: verses 2 and 3, 4 and 5; 6 and 7. It seems to be that Dr. Kidner, OT Tyndale Commentary Series, has the best possible structure of this Psalm. He asserts there are two quotes by God: verses 1 and 4. Then the conflict caused by God's statements are described in verses 2 and 3 and 5-7. Ps. 110:5-7 does not really relate to 110:9, but rather relates to 110:2 and 3.

 

C. Places in the NT that quote or allude to Psalm 110.

1. Ps. 110:1a - Matt. 22:44; Mark 12:36; Luke 20:42,43; Acts 2:34,35; Heb. 1:13

2. Ps. 110:1b - Matt. 26:64; Acts 7:55,56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1;     10:12; 12:2

3. Ps. 110:1c - 1 Cor. 15:25; Eph. 1:22; Heb. 10:13

4. Ps. 110:4 - Heb. 5:6; 6:20; 7:17,21

5. Ps. 110:5c - Rom. 2:5; Rev. 6:17

 

D. Two of the most difficult verses in Hebrew are Ps. 110:3 and 7. Thank goodness they do not have a significant place in the overall interpretation of this Psalm. Please check the translations available to you to note the wide differences that have been employed by translators to catch the essence of these difficult Hebrew verses.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 110:1-3
 ¹The Lord says to my Lord:
 "Sit at My right hand
 Until I make Your enemies a footstool for Your feet."
 ²The Lord will stretch forth Your strong scepter from Zion, saying,
 "Rule in the midst of Your enemies."
 ³Your people will volunteer freely in the day of Your power;
 In holy array, from the womb of the dawn,
 Your youth are to You as the dew.

110:1 "The Lord says" Notice the word "Lord" is in all caps, therefore, it refers to the covenant name for God, YHWH, which is a form of the Hebrew verb, "to be" (cf. Exod. 3:14, see Special Topic: Names For Deity). It is the Covenant God who speaks.

▣ "to my Lord" The second term for Lord has only a capital "L" and, therefore, reflects the Hebrew Adonai ("my Lord"). The Hebrew noun (BDB 101) means "owner," "husband," "lord," "master." It is obvious that this is a reference to the Messiah (see SPECIAL TOPIC: MESSIAH).

▣ "Sit" This term "sit" (BDB 442, KB 444, Qal imperative) has been seen in different ways. It looks as if, in context, it refers to the place of honor beside YHWH's throne. If that is the context, we are speaking of a co-ruler with YHWH, and if that is true, this is a strong implication of deity. See SPECIAL TOPIC: THE TRINITY and Special Topic: The Deity of Christ from the OT.

If "sit" refers to the finished work of the priest/king, which seems to be an allusion drawn in Heb. 1:2-3; 10:12-13, then the "sit" is a reference to a finished sacrificial work and the reign of the Messiah/High Priest (cf. Zechariah 3-4).

▣ "at My right hand" This is an anthropomorphic phrase speaking of the strongest arm of the human body. Most human beings are right-handed, therefore, that arm is used as a symbol of honor, power, authority, or preeminence. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM).

▣ "until" This preposition (BDB 723 III) is a rather problematic word for me because it seems to imply that this place of honor and power at God's right hand is limited in time until some events happen, but it has a wide semantic usage. The Messiah's reign will turn into the Father's reign (cf. 1 Cor. 25:24-25).

However, this same Hebrew consonantal term can be revocalized as the word, "seat." In this sense, the verb "make" would have two accusatives or objects, "seat" and "footstool." We learn from Assyrian wall paintings and carvings that the throne and table of the king rest on the backs of slaves and that may be the allusion to this phrase in Ps. 110:1.

▣ "a footstool for Your feet" Again, this is an obvious ancient Oriental metaphor for victory over enemies (cf. Jos. 10:24).

110:2 "The Lord will stretch forth Your strong scepter from Zion" There have been several ways to translate this verse, but it is obvious that we are speaking of the universal reign of YHWH, moving from Jerusalem in concentric circles, to encompass all the world. There are numerous OT allusions to this event. This seems to be speaking of a reign of the Messiah as YHWH's representative.

The term "scepter" (BDB 641) originally referred to something made from wood.

1. a club for war

2. a staff for shepherding

It came to symbolize rule and authority. In a context of YHWH's reign, it may still refer to YHWH's authority and power through a representative leader (i.e., Moses' staff, cf. Exodus 4; 7).

▣ "Rule in the midst of Your enemies" The verb "rule" (BDB 921 I, KB 1190, Qal imperative) is an extremely strong term (i.e., "have dominion," cf. Dan. 7:13-14). This is similar to Psalm 2 (especially Ps. 2:9). Psalm 2 has much in common with Psalm 110.

1. both involve YHWH and His Messiah

2. both involve conflict with the empires of the world

 

110:3 "Your people will volunteer freely in the day of Your power" Notice the contrast in how the Messiah will deal with His enemies and how the Messiah's people will rally to His cause. This is similar to the volunteer army of Jdgs. 5:2. This phrase, "will volunteer freely," is primarily used for the freewill gift

1. for building the tabernacle or later temple

2. of sacrifices at the temple

This may be an allusion to Rom. 12:1, where believers give their bodies as a living sacrifice to God. This is a beautiful picture of the dedication of God's people to the Messiah.

The UBS Text Project (p. 393) suggests a change in the vowels to form

1. "you were endowed with princely gifts" - NEB

2. "You gain the homage of your people" - REB

However, UBS gives this option only a "C" rating (considerable doubt). The JPSOA translates the phrase as "Your people come forward willingly on your day of battle," which follows the MT.

▣ "in holy array" There have been two different ways to look at this verse. "Holy array" is the translation followed by the Masoretic Text (MT) and the Septuagint (LXX). However, some translations change a Hebrew "d" to an "r" and translate it "the mountains of holiness," and this is followed by the Symmachus translation of the Hebrew, Jerome's translation, and the RSV. The UBS Text Project (p. 394) gives this option a "C" rating (considerable doubt).

▣ "the womb of the dawn" It is uncertain if this is a description of

1. the Messiah Himself

2. His army

3. a metaphor of abundance and eternality

As the dew comes with the dawn every morning in such abundance in parts of Palestine, many commentators have asserted that this is a metaphor for abundance.

This is a difficult verse.

NASB"Your youth"
NKJV, NJB,
REB"of Your youth"
NRSV"your youth will come to you"
JPSOA"of youth"
LXX"I brought you forth"

The UBS Text Project (p. 396) suggests a change of vowels that results in "I have begotten you" (cf. LXX, Peshitta, Vulgate; see NIDOTTE, vol. 2, p. 124, #11), but gives the suggestion a "C" rating (considerable doubt), yet chooses it over the MT. The LXX takes ילדתיך as a form of the verb ילד (BDB 408) "to bear" or "bring forth." "Youth" is a derivative of this verb, ילדות (cf. NIDOTTE, vol. 2, p. 455).

NASB (UPDATED) TEXT: 110:4-7
 ⁴The Lord has sworn and will not change His mind,
 "You are a priest forever
 According to the order of Melchizedek."
 ⁵The Lord is at Your right hand;
 He will shatter kings in the day of His wrath.
 ⁶He will judge among the nations,
 He will fill them with corpses,
 He will shatter the chief men over a broad country.
 ⁷He will drink from the brook by the wayside;
 Therefore He will lift up His head.

110:4 "The Lord has sworn" The verb (BDB 989, KB 1396) is a Niphal perfect. This is a very strong way of asserting that what God is saying is true and will be always be true! Please read Heb. 6:16-18, where God says the two unchangeable things are His promises and His oath. Our basic trust is in the trustworthiness of God; when He speaks and promises, what He says is trustworthy.

"Sworn" in Ps. 110:4 parallels "says" in 110:1.

▣ "and will not change His mind" This is another anthropomorphic phrase (lit. "be sorry," BDB 636, KB 688, Niphal imperfect) using the analogy of human repenting or relenting to describe what God will not do (cf. Heb. 7:21).

The subject is obviously YHWH. One wonders if the other pronouns of Ps. 110:5-7 refer to victorious, powerful YHWH or His earthly representative (i.e., the king of His covenant people).

▣ "You are a priest forever

 According to the order of Melchizedek" The Jewish Publication Society of America (JPSOA) has translated this, "you are a priest forever, a righteous king by my decree." The "order of Melchizedek" has been understood in several ways.

1. his name means, "king of righteousness"

2. his city was seen, i.e., Jerusalem

3. he is the only person in the OT who is both king and priest

The NT discussion about Melchizedek is found in Hebrews (cf. Heb. 5:6,10; 6:20; 7:1,10,11,15,17). The OT account is found in Gen. 14:18-20. Melchizedek is used because Abraham paid tithes to him (i.e., Gen. 14:20), therefore, in Jewish reckoning, he is a superior priesthood to the Jewish priesthood (see Special Topic: Melchizedek).

1. he is from the key city

2. he has the right name

3. he holds the right position: priest/king

 

▣ Notice the use of the word "forever" (see Special Topic: Forever ([‘olam]). This implies an eschatological setting, person, and victory! If the NT is inspired (and it is!), this Psalm refers specifically to Jesus of Nazareth!

110:5 "The Lord is at Your right hand" This is different imagery from Ps. 110:1b. I think there is no real theological significance in the variation. It simply means that the Messiah will be empowered, supported, and encouraged by YHWH Himself (cf. Ps. 110:4).

110:5,6c "He will shatter kings in the day of His wrath" The kings are used here as a way of referring to God's victory over the armies of the Gentiles (note, "kings, 110:5; "the nations," 110:6; "the chief men," 110:7 imply universal imagery; NRSV has "wide earth" in 110:6c). This same eschatological confrontation can be seen in Psalm 2 and Revelation 19:11-21.

110:6 "He will judge among the nations" This alludes to an eschatological setting. Again, it is God dealing with the whole world, both in judgment and, though it is implied and not stated, in mercy.

110:7 This verse is difficult in Hebrew, so difficult that some scholars have asserted that we have lost a part of the text. Whatever the exact meaning, it is obviously a symbol of victory (i.e., God's defeat of all those who oppose Him). The metaphor seems to be drawn from the idea of a fleeing, defeated foe and a pursuing victor having time to refresh himself at the water crossings, therefore, renewing his strength. The other possible interpretation of, "to lift the head," is found in Ps. 3:3 and 27:6, where it is God's Messiah as righteous Judge who lifts the head of His people, so as to acknowledge them. Whichever allusion is meant, (1) the strength and virility of the Messiah or (2) His act of mercy toward His own people at the defeat of all opposition, is textually uncertain.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why did both Jesus and His Apostles quote this Psalm more often than any other?

2. What is the significance of a direct quote by God in Ps. 110:1 and 4?

3. Where in this Psalm do we find the allusion to the Messiah as prophet, priest, and king?

4. Why have there been so many different translations of Ps. 110:3 and 7?

This message on 2 Corinthians 5:11-15 was preached at Arbor Oaks Bible Chapel in Dubuque, Iowa (2012). This message deals with motivation. What should motivate us in our daily life and walk with God as believers?

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prosperity of the One who Fears the Lord No MT Intro	The Blessed State of the Righteous	The Contrasting Fate of the Righteous and the Wicked (Wisdom Psalm)	The Happiness of a Good Person	Praise of the Upright
112:1-6	112:1a	112:1-3	112:1a	112:1a
	112:1b-d		112:1b-3	112:1b-2
	112:2-8
				112:3-4
		112:4-10	112:4-6
				112:5-6
112:7-9			112:7-10	112:7-8
	112:9-10			112:9
112:10				112:10

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Etc.

 

CONTEXTUAL INSIGHTS

A. See Contextual Insights of Psalm 111 for the obvious connections between Psalms 111 and 112.

 

B. Psalm 111 praises YHWH but Psalm 112 praises the faithful follower (cf. Psalm 128).

1. he fears the Lord, Ps. 112:1b

2. he delights in His revelations, Ps. 112:1c (cf. Ps. 1:2)

3. his descendants will be mighty on earth, Ps. 112:2a

4. they will be blessed, Ps. 112:2b

5. they are prosperous, Ps. 112:3a

6. his righteousness endures forever, Ps. 112:3b

7. he and his family have light in darkness, Ps. 112:4a

8. he is gracious, Ps. 112:4b,5a,9a

9. he is compassionate, Ps. 112:4b

10. he is upright, Ps. 112:4b

11. he conducts his officers with justice, Ps. 112:5b

12. he will never be shaken, Ps. 112:6a

13. he and his family as righteous people will be remembered forever, Ps. 112:6b

14. he will not fear evil tidings, Ps. 112:7a

15. his heart is steadfast (cf. Ps. 57:8; 108:1), trusting in the Lord, Ps. 112:7b (cf. Isa. 26:3)

16. his heart is steady, BDB 701, KB 759, Qal passive participle (i.e., by God), Ps. 112:8a

17. he will not fear, Ps. 112:8a

18. his enemies will be defeated before him, Ps. 112:8b, 10a

19. his righteousness endures forever, Ps. 112:9b

20. his horn will be exalted in honor, Ps. 112:9c (cf. Ps. 75:10)

 

C. By contrast the wicked will experience the exact opposite. Their fate is specifically mentioned in Ps. 112:10.

1. the wicked will see the blessing of the righteous and be vexed

2. they will gnash their teeth

3. they will melt away

4. their desire will perish

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 112:1-6
 ¹Praise the Lord!
 How blessed is the man who fears the Lord,
 Who greatly delights in His commandments.
 ²His descendants will be mighty on earth;
 The generation of the upright will be blessed.
 ³Wealth and riches are in his house,
 And his righteousness endures forever.
 ⁴Light arises in the darkness for the upright;
 He is gracious and compassionate and righteous.
 ⁵It is well with the man who is gracious and lends;
 He will maintain his cause in judgment.
 ⁶For he will never be shaken;
 The righteous will be remembered forever.

112:1 "Praise the Lord" See note at Ps. 111:1.

▣ "How blessed is the man. . ." This is Wisdom vocabulary.

1. blessed (TEV, "happy"), Ps. 112:1 - BDB 80 (cf. Ps. 1:1; 119:1-2)

2. blessed, Ps. 112:2 - BDB 138

3. well (TEV, "happy"), Ps. 112:5 - BDB 373 II

 

▣ "fears the Lord" See note at Ps. 111:10. See Special Topic: Fear.

▣ "Who greatly delights in His commandments" The verb (BDB 342, KB 339, Qal perfect) denotes a person's attitude toward YHWH's revelation (cf. Ps. 19:10; 111:2; 119:35). The faithful follower obeys them (cf. Deut. 4:1-2,14,40; 16:12; 30:8,16,19-20).

For "commandments" see the Special Topic: Terms For God's Revelation.

112:2 From the Ten Commandments we learn that evil moves through generations (cf. Exod. 20:5; Deut. 5:9,10) but, praise God, so does faith (cf. Exod. 20:6; Deut. 5:10; 7:9; Exod. 34:7).

112:3a Remember, this is an OT text, the "two ways" of the Mosaic covenant (cf. Deut. 30:15-20; Psalm 1; Pro. 4:10-19; Jer. 21:8; Matt. 7:13-14). This did not work because of mankind's fallen nature (cf. Genesis 3; Romans 1-3; Galatians 3; Hebrews). Be careful of proof-texting these verses on prosperity as if they were NT promises!

112:4a This phrase implies that the faithful follower will have understanding amidst the problems of this fallen age because

1. he fears YHWH, Ps. 112:1b,7b

2. he delights in His revelation, Ps. 112:1c

3. he lives out his faith, Ps. 112:4b-5

4. he will not be shaken, Ps. 112:6a

5. he does not fear, Ps. 112:8a

 

▣ The subject of the verb "rises" (BDB 280, KB 281, Qal perfect) is unspecified. It could refer to the faithful follower. The UBS Handbook (p. 960) suggests "He is like a light in darkness, that shines for the honorable (i.e., upright, masculine plural) men."

112:4b These same attributes are said of YHWH in Ps. 111:3b,4b (cf. Exod. 34:6-7). This line of poetry has no subject or verb but three masculine adjectives.

1. gracious - BDB 337

2. merciful - BDB 933

3. righteous - BDB 843

It could refer to YHWH (AB, p. 128). NIDOTTE, vol. 2, p. 204, says that "gracious" is used thirteen times and always refers to YHWH, except in Ps. 112:4. This implies that Ps. 112:4 might not refer to YHWH.

112:5 In the OT, covenant brothers were to lend to the poor without interest (cf. Exod. 22:25; Lev. 25:35-38; Deut. 15:7-8). To help the poor was a way to show one's devotion to YHWH, who cared for the poor (cf. Ps. 37:26; Pro. 19:17; Matt. 5:42; Luke 6:35). The way one treats others clearly reveals his relationship with God (cf. Ps. 112:4).

112:6b Because of this line and Ps. 112:3b and 9b, an afterlife of some kind, not just the memory of God, is implied! Heaven is not just God's memory but His people in fellowship with Him (cf. Matt. 22:31-32).

NASB (UPDATED) TEXT: 112:7-9
 ⁷He will not fear evil tidings;
 His heart is steadfast, trusting in the Lord.
 ⁸His heart is upheld, he will not fear,
 Until he looks with satisfaction on his adversaries.
 ⁹He has given freely to the poor,
 His righteousness endures forever;
 His horn will be exalted in honor.

112:9a This is quoted (cf. 2 Cor. 9:9) in Paul's discussion of the Gentile churches' one-time gift to the Mother Church in Jerusalem (i.e., 2 Corinthians 8-9).

112:9c "horn will be exalted in honor" This is an OT idiom for a person's place in society. It denotes a work of God in lifting a person's status, wealth, and power. YHWH does this to the king in 1 Sam. 2:10 (also note Ps. 89:17,24) and to Hannah in 1 Sam. 2:1.

NASB (UPDATED) TEXT: 112:10
 ¹⁰The wicked will see it and be vexed,
 He will gnash his teeth and melt away;
 The desire of the wicked will perish.

112:10 "gnash his teeth" This was a sign of anger (cf. Ps. 35:16; 37:12; 112:10; Luke 13:28). It also refers to the experience of judgment (cf. Matt. 8:12; 13:42,50; 22:13; 24:51; 25:30).

▣ "melt away" The wicked will perish (cf. Ps. 68:2). They will melt away in the fire of YHWH's judgment (cf. Isa. 34:2-4).

Their psychological pain is caused by

1. the reversal of their prosperous state

2. their exclusion from God's kingdom

3. the blessing and prosperity of the faithful followers before their eyes

 

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What does it mean "to fear" the Lord?

2. Explain Ps. 112:4a in your own words.

3. Do Ps. 112:3,6, and 9 speak of heaven?

4. What does it mean "to exalt one's horn"? (Ps. 112:9)