Psalms 109

Psalms 109:1

God Chose Judah, Zion and David

After all that God had to do with the people and the way He Himself went, He seemed the big Loser. However, this was only seemingly so. In the same way, it seems today that in the events of the world God is the great Absentee. That too is only an illusion. When the people had forfeited all their rights and there was no basis for restoration, “the Lord awoke as [if from] sleep” (Psalms 78:65; cf. Psalms 44:24; Isaiah 51:9). Thus God will also intervene in the whole world event through the return of the Lord Jesus.

The Lord, Adonai, was going to act on behalf of His people. He alone was able to do so as the sovereign Ruler of all, Adonai. We see in the following verses all that “He” did. He was “like a warrior overcome by wine”. It is the battle cry of a hero who knows no fear. With people it is as if they let themselves go without restrain by the wine. With Him, it indicates that He with joy went to work for His people.

The first work was to judge His adversaries (Psalms 78:66). He had given His glory into the hand of the adversary. Now He struck this adversary and other adversaries “backward”. This was not an attack in the back, but defeating the adversaries while they were on the run. God smote the Philistines with tumors (1 Samuel 5:6-12). Later, these enemies were destroyed by David. Prophetically, the Lord Jesus will destroy the enemies of Israel by His appearing (Isaiah 51:9).

They did not expect that He would ever again stand up for His people. That was one of the grievous errors of unbelief. He caused an “everlasting reproach” with His adversaries. They had thought to reap eternal glory by attacking God’s people, but the Lord, Adonai, changed that into a reproach that is eternal.

To reject “the tent of Joseph” is to set it aside as the location of His sanctuary (Psalms 78:67). Joseph was “the one distinguished among his brothers” (Genesis 49:26), but God had chosen another tribe for His sanctuary. The same was true of Ephraim, the principal tribe of the ten tribes realm. He also “did not choose the tribe of Ephraim”, although there, in Shiloh, the tabernacle had stood.

The tribe of God’s choice for the building of His sanctuary was “the tribe of Judah” (Psalms 78:68). Here Jacob’s prophecy is fulfilled (Genesis 49:8-10). God’s choice is always based on His will and not on anything in man. In the tribe of Judah He chose “Mount Zion which He loved”. His election of Zion is connected with His love. When He acts according to His love, He acts according to His nature, for “God is love” (1 John 4:8; 16), apart from anything attractive in the object of His love. He loves because He is love.

On Mount Zion, which He loved, “He built His sanctuary like the heights” (Psalms 78:69). Solomon actually built His sanctuary, but God provided him with wisdom, directions, materials, and people to do so. God’s sanctuary was built “like the heights”, that is, it is an exalted place (cf. Isaiah 2:2).

In addition to being an exalted place, it is also an unshakable place, “like the earth which He has founded forever”. The earth is often the symbol of stability. Thereby, God has founded His sanctuary, like the earth, for a purpose, namely, to meet there with His people. The people may come there with their sacrifices and He blesses them there.

Finally, after the election of the tribe of Judah and Mount Zion, comes the choice of “David His servant” to be king over His people (Psalms 78:70). David was chosen even though he had no natural claim to be king. Nor did he count in his family, he was forgotten by them (1 Samuel 16:11), but God “took him from the sheepfolds” (cf. 2 Samuel 7:8). God’s king is originally a shepherd. According to God’s thoughts, kingship can only be exercised well by a shepherd. We see this perfectly in the case of the Lord Jesus.

God allowed David to come “from the care of the ewes with suckling lambs” (Psalms 78:71). That place, behind the ewes with suckling lambs, shows that David cared for these sheep, sheep that give their lambs to drink. This is the quality that someone needs to pasture God’s people. David remained the same in his caring. The only change was that the sheep were now people, which at the same time implies that people are sheep in need of care (cf. Matthew 9:36).

God entrusted David with the care “to shepherd Jacob His people, and Israel His inheritance”. David should always be well aware of the fact that the people he was pasturing and ruling over were not his people, but the people of God. That people is called “Jacob”. That reminds us of the weakness of the people. God made that people “Israel”, which is the people as God sees them according to His counsel for that people. That people was not the property of David, but God’s property.

It is reminiscent of the command the Lord Jesus gives to Peter: “Tend My lambs … Shepherd My sheep … Tend My sheep” (John 21:15-17). The Lord uses the word “My” every time. Every shepherd in the church of God must be constantly aware that the sheep are not his sheep, but the sheep of the Lord Jesus. Shepherds do not shepherd their own flock, but “the flock of God” (1 Peter 5:1-3).

The psalm ends with the testimony about David that he has “shepherded” God’s people and inheritance “according to the integrity of his heart and guided them with his skillful hands” (Psalms 78:72). The key to pasturing the sheep is “integrity of heart”. An integrous heart is focused on God and then on the welfare of the sheep. In leading the sheep, it comes down to “skillful hands”. It takes great skill to lead the flock in the right way. David proved in his care of his father’s sheep that he had both an integrous heart and skillful hands.

Here David is clearly a picture of the Lord Jesus, the true Shepherd-King. The Lord Jesus is “the good Shepherd” Who gave His life for His sheep (John 10:11). He is “the great Shepherd” Who was brought back by God from the dead (Hebrews 13:20). He is also the “Chief Shepherd” Who is the example for all shepherds in the church (1 Peter 5:4). In His care for us as His sheep, He pastures us with the best food and leads us in the path of righteousness for His Name’s sake (Psalms 23:2-3).

We can say that the psalm ends with the rest of the realm of peace, where God’s earthly people will receive and enjoy all the promised blessings. This is not by virtue of any merit on their part, but by virtue of God’s purpose which He fulfills in grace. In the realm of peace, the true David reigns as King and is the one Shepherd Who pastures and leads His people (Ezekiel 37:24a).

Psalms 109:2

God Chose Judah, Zion and David

After all that God had to do with the people and the way He Himself went, He seemed the big Loser. However, this was only seemingly so. In the same way, it seems today that in the events of the world God is the great Absentee. That too is only an illusion. When the people had forfeited all their rights and there was no basis for restoration, “the Lord awoke as [if from] sleep” (Psalms 78:65; cf. Psalms 44:24; Isaiah 51:9). Thus God will also intervene in the whole world event through the return of the Lord Jesus.

The Lord, Adonai, was going to act on behalf of His people. He alone was able to do so as the sovereign Ruler of all, Adonai. We see in the following verses all that “He” did. He was “like a warrior overcome by wine”. It is the battle cry of a hero who knows no fear. With people it is as if they let themselves go without restrain by the wine. With Him, it indicates that He with joy went to work for His people.

The first work was to judge His adversaries (Psalms 78:66). He had given His glory into the hand of the adversary. Now He struck this adversary and other adversaries “backward”. This was not an attack in the back, but defeating the adversaries while they were on the run. God smote the Philistines with tumors (1 Samuel 5:6-12). Later, these enemies were destroyed by David. Prophetically, the Lord Jesus will destroy the enemies of Israel by His appearing (Isaiah 51:9).

They did not expect that He would ever again stand up for His people. That was one of the grievous errors of unbelief. He caused an “everlasting reproach” with His adversaries. They had thought to reap eternal glory by attacking God’s people, but the Lord, Adonai, changed that into a reproach that is eternal.

To reject “the tent of Joseph” is to set it aside as the location of His sanctuary (Psalms 78:67). Joseph was “the one distinguished among his brothers” (Genesis 49:26), but God had chosen another tribe for His sanctuary. The same was true of Ephraim, the principal tribe of the ten tribes realm. He also “did not choose the tribe of Ephraim”, although there, in Shiloh, the tabernacle had stood.

The tribe of God’s choice for the building of His sanctuary was “the tribe of Judah” (Psalms 78:68). Here Jacob’s prophecy is fulfilled (Genesis 49:8-10). God’s choice is always based on His will and not on anything in man. In the tribe of Judah He chose “Mount Zion which He loved”. His election of Zion is connected with His love. When He acts according to His love, He acts according to His nature, for “God is love” (1 John 4:8; 16), apart from anything attractive in the object of His love. He loves because He is love.

On Mount Zion, which He loved, “He built His sanctuary like the heights” (Psalms 78:69). Solomon actually built His sanctuary, but God provided him with wisdom, directions, materials, and people to do so. God’s sanctuary was built “like the heights”, that is, it is an exalted place (cf. Isaiah 2:2).

In addition to being an exalted place, it is also an unshakable place, “like the earth which He has founded forever”. The earth is often the symbol of stability. Thereby, God has founded His sanctuary, like the earth, for a purpose, namely, to meet there with His people. The people may come there with their sacrifices and He blesses them there.

Finally, after the election of the tribe of Judah and Mount Zion, comes the choice of “David His servant” to be king over His people (Psalms 78:70). David was chosen even though he had no natural claim to be king. Nor did he count in his family, he was forgotten by them (1 Samuel 16:11), but God “took him from the sheepfolds” (cf. 2 Samuel 7:8). God’s king is originally a shepherd. According to God’s thoughts, kingship can only be exercised well by a shepherd. We see this perfectly in the case of the Lord Jesus.

God allowed David to come “from the care of the ewes with suckling lambs” (Psalms 78:71). That place, behind the ewes with suckling lambs, shows that David cared for these sheep, sheep that give their lambs to drink. This is the quality that someone needs to pasture God’s people. David remained the same in his caring. The only change was that the sheep were now people, which at the same time implies that people are sheep in need of care (cf. Matthew 9:36).

God entrusted David with the care “to shepherd Jacob His people, and Israel His inheritance”. David should always be well aware of the fact that the people he was pasturing and ruling over were not his people, but the people of God. That people is called “Jacob”. That reminds us of the weakness of the people. God made that people “Israel”, which is the people as God sees them according to His counsel for that people. That people was not the property of David, but God’s property.

It is reminiscent of the command the Lord Jesus gives to Peter: “Tend My lambs … Shepherd My sheep … Tend My sheep” (John 21:15-17). The Lord uses the word “My” every time. Every shepherd in the church of God must be constantly aware that the sheep are not his sheep, but the sheep of the Lord Jesus. Shepherds do not shepherd their own flock, but “the flock of God” (1 Peter 5:1-3).

The psalm ends with the testimony about David that he has “shepherded” God’s people and inheritance “according to the integrity of his heart and guided them with his skillful hands” (Psalms 78:72). The key to pasturing the sheep is “integrity of heart”. An integrous heart is focused on God and then on the welfare of the sheep. In leading the sheep, it comes down to “skillful hands”. It takes great skill to lead the flock in the right way. David proved in his care of his father’s sheep that he had both an integrous heart and skillful hands.

Here David is clearly a picture of the Lord Jesus, the true Shepherd-King. The Lord Jesus is “the good Shepherd” Who gave His life for His sheep (John 10:11). He is “the great Shepherd” Who was brought back by God from the dead (Hebrews 13:20). He is also the “Chief Shepherd” Who is the example for all shepherds in the church (1 Peter 5:4). In His care for us as His sheep, He pastures us with the best food and leads us in the path of righteousness for His Name’s sake (Psalms 23:2-3).

We can say that the psalm ends with the rest of the realm of peace, where God’s earthly people will receive and enjoy all the promised blessings. This is not by virtue of any merit on their part, but by virtue of God’s purpose which He fulfills in grace. In the realm of peace, the true David reigns as King and is the one Shepherd Who pastures and leads His people (Ezekiel 37:24a).

Psalms 109:3

God Chose Judah, Zion and David

After all that God had to do with the people and the way He Himself went, He seemed the big Loser. However, this was only seemingly so. In the same way, it seems today that in the events of the world God is the great Absentee. That too is only an illusion. When the people had forfeited all their rights and there was no basis for restoration, “the Lord awoke as [if from] sleep” (Psalms 78:65; cf. Psalms 44:24; Isaiah 51:9). Thus God will also intervene in the whole world event through the return of the Lord Jesus.

The Lord, Adonai, was going to act on behalf of His people. He alone was able to do so as the sovereign Ruler of all, Adonai. We see in the following verses all that “He” did. He was “like a warrior overcome by wine”. It is the battle cry of a hero who knows no fear. With people it is as if they let themselves go without restrain by the wine. With Him, it indicates that He with joy went to work for His people.

The first work was to judge His adversaries (Psalms 78:66). He had given His glory into the hand of the adversary. Now He struck this adversary and other adversaries “backward”. This was not an attack in the back, but defeating the adversaries while they were on the run. God smote the Philistines with tumors (1 Samuel 5:6-12). Later, these enemies were destroyed by David. Prophetically, the Lord Jesus will destroy the enemies of Israel by His appearing (Isaiah 51:9).

They did not expect that He would ever again stand up for His people. That was one of the grievous errors of unbelief. He caused an “everlasting reproach” with His adversaries. They had thought to reap eternal glory by attacking God’s people, but the Lord, Adonai, changed that into a reproach that is eternal.

To reject “the tent of Joseph” is to set it aside as the location of His sanctuary (Psalms 78:67). Joseph was “the one distinguished among his brothers” (Genesis 49:26), but God had chosen another tribe for His sanctuary. The same was true of Ephraim, the principal tribe of the ten tribes realm. He also “did not choose the tribe of Ephraim”, although there, in Shiloh, the tabernacle had stood.

The tribe of God’s choice for the building of His sanctuary was “the tribe of Judah” (Psalms 78:68). Here Jacob’s prophecy is fulfilled (Genesis 49:8-10). God’s choice is always based on His will and not on anything in man. In the tribe of Judah He chose “Mount Zion which He loved”. His election of Zion is connected with His love. When He acts according to His love, He acts according to His nature, for “God is love” (1 John 4:8; 16), apart from anything attractive in the object of His love. He loves because He is love.

On Mount Zion, which He loved, “He built His sanctuary like the heights” (Psalms 78:69). Solomon actually built His sanctuary, but God provided him with wisdom, directions, materials, and people to do so. God’s sanctuary was built “like the heights”, that is, it is an exalted place (cf. Isaiah 2:2).

In addition to being an exalted place, it is also an unshakable place, “like the earth which He has founded forever”. The earth is often the symbol of stability. Thereby, God has founded His sanctuary, like the earth, for a purpose, namely, to meet there with His people. The people may come there with their sacrifices and He blesses them there.

Finally, after the election of the tribe of Judah and Mount Zion, comes the choice of “David His servant” to be king over His people (Psalms 78:70). David was chosen even though he had no natural claim to be king. Nor did he count in his family, he was forgotten by them (1 Samuel 16:11), but God “took him from the sheepfolds” (cf. 2 Samuel 7:8). God’s king is originally a shepherd. According to God’s thoughts, kingship can only be exercised well by a shepherd. We see this perfectly in the case of the Lord Jesus.

God allowed David to come “from the care of the ewes with suckling lambs” (Psalms 78:71). That place, behind the ewes with suckling lambs, shows that David cared for these sheep, sheep that give their lambs to drink. This is the quality that someone needs to pasture God’s people. David remained the same in his caring. The only change was that the sheep were now people, which at the same time implies that people are sheep in need of care (cf. Matthew 9:36).

God entrusted David with the care “to shepherd Jacob His people, and Israel His inheritance”. David should always be well aware of the fact that the people he was pasturing and ruling over were not his people, but the people of God. That people is called “Jacob”. That reminds us of the weakness of the people. God made that people “Israel”, which is the people as God sees them according to His counsel for that people. That people was not the property of David, but God’s property.

It is reminiscent of the command the Lord Jesus gives to Peter: “Tend My lambs … Shepherd My sheep … Tend My sheep” (John 21:15-17). The Lord uses the word “My” every time. Every shepherd in the church of God must be constantly aware that the sheep are not his sheep, but the sheep of the Lord Jesus. Shepherds do not shepherd their own flock, but “the flock of God” (1 Peter 5:1-3).

The psalm ends with the testimony about David that he has “shepherded” God’s people and inheritance “according to the integrity of his heart and guided them with his skillful hands” (Psalms 78:72). The key to pasturing the sheep is “integrity of heart”. An integrous heart is focused on God and then on the welfare of the sheep. In leading the sheep, it comes down to “skillful hands”. It takes great skill to lead the flock in the right way. David proved in his care of his father’s sheep that he had both an integrous heart and skillful hands.

Here David is clearly a picture of the Lord Jesus, the true Shepherd-King. The Lord Jesus is “the good Shepherd” Who gave His life for His sheep (John 10:11). He is “the great Shepherd” Who was brought back by God from the dead (Hebrews 13:20). He is also the “Chief Shepherd” Who is the example for all shepherds in the church (1 Peter 5:4). In His care for us as His sheep, He pastures us with the best food and leads us in the path of righteousness for His Name’s sake (Psalms 23:2-3).

We can say that the psalm ends with the rest of the realm of peace, where God’s earthly people will receive and enjoy all the promised blessings. This is not by virtue of any merit on their part, but by virtue of God’s purpose which He fulfills in grace. In the realm of peace, the true David reigns as King and is the one Shepherd Who pastures and leads His people (Ezekiel 37:24a).

Psalms 109:4

God Chose Judah, Zion and David

After all that God had to do with the people and the way He Himself went, He seemed the big Loser. However, this was only seemingly so. In the same way, it seems today that in the events of the world God is the great Absentee. That too is only an illusion. When the people had forfeited all their rights and there was no basis for restoration, “the Lord awoke as [if from] sleep” (Psalms 78:65; cf. Psalms 44:24; Isaiah 51:9). Thus God will also intervene in the whole world event through the return of the Lord Jesus.

The Lord, Adonai, was going to act on behalf of His people. He alone was able to do so as the sovereign Ruler of all, Adonai. We see in the following verses all that “He” did. He was “like a warrior overcome by wine”. It is the battle cry of a hero who knows no fear. With people it is as if they let themselves go without restrain by the wine. With Him, it indicates that He with joy went to work for His people.

The first work was to judge His adversaries (Psalms 78:66). He had given His glory into the hand of the adversary. Now He struck this adversary and other adversaries “backward”. This was not an attack in the back, but defeating the adversaries while they were on the run. God smote the Philistines with tumors (1 Samuel 5:6-12). Later, these enemies were destroyed by David. Prophetically, the Lord Jesus will destroy the enemies of Israel by His appearing (Isaiah 51:9).

They did not expect that He would ever again stand up for His people. That was one of the grievous errors of unbelief. He caused an “everlasting reproach” with His adversaries. They had thought to reap eternal glory by attacking God’s people, but the Lord, Adonai, changed that into a reproach that is eternal.

To reject “the tent of Joseph” is to set it aside as the location of His sanctuary (Psalms 78:67). Joseph was “the one distinguished among his brothers” (Genesis 49:26), but God had chosen another tribe for His sanctuary. The same was true of Ephraim, the principal tribe of the ten tribes realm. He also “did not choose the tribe of Ephraim”, although there, in Shiloh, the tabernacle had stood.

The tribe of God’s choice for the building of His sanctuary was “the tribe of Judah” (Psalms 78:68). Here Jacob’s prophecy is fulfilled (Genesis 49:8-10). God’s choice is always based on His will and not on anything in man. In the tribe of Judah He chose “Mount Zion which He loved”. His election of Zion is connected with His love. When He acts according to His love, He acts according to His nature, for “God is love” (1 John 4:8; 16), apart from anything attractive in the object of His love. He loves because He is love.

On Mount Zion, which He loved, “He built His sanctuary like the heights” (Psalms 78:69). Solomon actually built His sanctuary, but God provided him with wisdom, directions, materials, and people to do so. God’s sanctuary was built “like the heights”, that is, it is an exalted place (cf. Isaiah 2:2).

In addition to being an exalted place, it is also an unshakable place, “like the earth which He has founded forever”. The earth is often the symbol of stability. Thereby, God has founded His sanctuary, like the earth, for a purpose, namely, to meet there with His people. The people may come there with their sacrifices and He blesses them there.

Finally, after the election of the tribe of Judah and Mount Zion, comes the choice of “David His servant” to be king over His people (Psalms 78:70). David was chosen even though he had no natural claim to be king. Nor did he count in his family, he was forgotten by them (1 Samuel 16:11), but God “took him from the sheepfolds” (cf. 2 Samuel 7:8). God’s king is originally a shepherd. According to God’s thoughts, kingship can only be exercised well by a shepherd. We see this perfectly in the case of the Lord Jesus.

God allowed David to come “from the care of the ewes with suckling lambs” (Psalms 78:71). That place, behind the ewes with suckling lambs, shows that David cared for these sheep, sheep that give their lambs to drink. This is the quality that someone needs to pasture God’s people. David remained the same in his caring. The only change was that the sheep were now people, which at the same time implies that people are sheep in need of care (cf. Matthew 9:36).

God entrusted David with the care “to shepherd Jacob His people, and Israel His inheritance”. David should always be well aware of the fact that the people he was pasturing and ruling over were not his people, but the people of God. That people is called “Jacob”. That reminds us of the weakness of the people. God made that people “Israel”, which is the people as God sees them according to His counsel for that people. That people was not the property of David, but God’s property.

It is reminiscent of the command the Lord Jesus gives to Peter: “Tend My lambs … Shepherd My sheep … Tend My sheep” (John 21:15-17). The Lord uses the word “My” every time. Every shepherd in the church of God must be constantly aware that the sheep are not his sheep, but the sheep of the Lord Jesus. Shepherds do not shepherd their own flock, but “the flock of God” (1 Peter 5:1-3).

The psalm ends with the testimony about David that he has “shepherded” God’s people and inheritance “according to the integrity of his heart and guided them with his skillful hands” (Psalms 78:72). The key to pasturing the sheep is “integrity of heart”. An integrous heart is focused on God and then on the welfare of the sheep. In leading the sheep, it comes down to “skillful hands”. It takes great skill to lead the flock in the right way. David proved in his care of his father’s sheep that he had both an integrous heart and skillful hands.

Here David is clearly a picture of the Lord Jesus, the true Shepherd-King. The Lord Jesus is “the good Shepherd” Who gave His life for His sheep (John 10:11). He is “the great Shepherd” Who was brought back by God from the dead (Hebrews 13:20). He is also the “Chief Shepherd” Who is the example for all shepherds in the church (1 Peter 5:4). In His care for us as His sheep, He pastures us with the best food and leads us in the path of righteousness for His Name’s sake (Psalms 23:2-3).

We can say that the psalm ends with the rest of the realm of peace, where God’s earthly people will receive and enjoy all the promised blessings. This is not by virtue of any merit on their part, but by virtue of God’s purpose which He fulfills in grace. In the realm of peace, the true David reigns as King and is the one Shepherd Who pastures and leads His people (Ezekiel 37:24a).

Psalms 109:5

God Chose Judah, Zion and David

After all that God had to do with the people and the way He Himself went, He seemed the big Loser. However, this was only seemingly so. In the same way, it seems today that in the events of the world God is the great Absentee. That too is only an illusion. When the people had forfeited all their rights and there was no basis for restoration, “the Lord awoke as [if from] sleep” (Psalms 78:65; cf. Psalms 44:24; Isaiah 51:9). Thus God will also intervene in the whole world event through the return of the Lord Jesus.

The Lord, Adonai, was going to act on behalf of His people. He alone was able to do so as the sovereign Ruler of all, Adonai. We see in the following verses all that “He” did. He was “like a warrior overcome by wine”. It is the battle cry of a hero who knows no fear. With people it is as if they let themselves go without restrain by the wine. With Him, it indicates that He with joy went to work for His people.

The first work was to judge His adversaries (Psalms 78:66). He had given His glory into the hand of the adversary. Now He struck this adversary and other adversaries “backward”. This was not an attack in the back, but defeating the adversaries while they were on the run. God smote the Philistines with tumors (1 Samuel 5:6-12). Later, these enemies were destroyed by David. Prophetically, the Lord Jesus will destroy the enemies of Israel by His appearing (Isaiah 51:9).

They did not expect that He would ever again stand up for His people. That was one of the grievous errors of unbelief. He caused an “everlasting reproach” with His adversaries. They had thought to reap eternal glory by attacking God’s people, but the Lord, Adonai, changed that into a reproach that is eternal.

To reject “the tent of Joseph” is to set it aside as the location of His sanctuary (Psalms 78:67). Joseph was “the one distinguished among his brothers” (Genesis 49:26), but God had chosen another tribe for His sanctuary. The same was true of Ephraim, the principal tribe of the ten tribes realm. He also “did not choose the tribe of Ephraim”, although there, in Shiloh, the tabernacle had stood.

The tribe of God’s choice for the building of His sanctuary was “the tribe of Judah” (Psalms 78:68). Here Jacob’s prophecy is fulfilled (Genesis 49:8-10). God’s choice is always based on His will and not on anything in man. In the tribe of Judah He chose “Mount Zion which He loved”. His election of Zion is connected with His love. When He acts according to His love, He acts according to His nature, for “God is love” (1 John 4:8; 16), apart from anything attractive in the object of His love. He loves because He is love.

On Mount Zion, which He loved, “He built His sanctuary like the heights” (Psalms 78:69). Solomon actually built His sanctuary, but God provided him with wisdom, directions, materials, and people to do so. God’s sanctuary was built “like the heights”, that is, it is an exalted place (cf. Isaiah 2:2).

In addition to being an exalted place, it is also an unshakable place, “like the earth which He has founded forever”. The earth is often the symbol of stability. Thereby, God has founded His sanctuary, like the earth, for a purpose, namely, to meet there with His people. The people may come there with their sacrifices and He blesses them there.

Finally, after the election of the tribe of Judah and Mount Zion, comes the choice of “David His servant” to be king over His people (Psalms 78:70). David was chosen even though he had no natural claim to be king. Nor did he count in his family, he was forgotten by them (1 Samuel 16:11), but God “took him from the sheepfolds” (cf. 2 Samuel 7:8). God’s king is originally a shepherd. According to God’s thoughts, kingship can only be exercised well by a shepherd. We see this perfectly in the case of the Lord Jesus.

God allowed David to come “from the care of the ewes with suckling lambs” (Psalms 78:71). That place, behind the ewes with suckling lambs, shows that David cared for these sheep, sheep that give their lambs to drink. This is the quality that someone needs to pasture God’s people. David remained the same in his caring. The only change was that the sheep were now people, which at the same time implies that people are sheep in need of care (cf. Matthew 9:36).

God entrusted David with the care “to shepherd Jacob His people, and Israel His inheritance”. David should always be well aware of the fact that the people he was pasturing and ruling over were not his people, but the people of God. That people is called “Jacob”. That reminds us of the weakness of the people. God made that people “Israel”, which is the people as God sees them according to His counsel for that people. That people was not the property of David, but God’s property.

It is reminiscent of the command the Lord Jesus gives to Peter: “Tend My lambs … Shepherd My sheep … Tend My sheep” (John 21:15-17). The Lord uses the word “My” every time. Every shepherd in the church of God must be constantly aware that the sheep are not his sheep, but the sheep of the Lord Jesus. Shepherds do not shepherd their own flock, but “the flock of God” (1 Peter 5:1-3).

The psalm ends with the testimony about David that he has “shepherded” God’s people and inheritance “according to the integrity of his heart and guided them with his skillful hands” (Psalms 78:72). The key to pasturing the sheep is “integrity of heart”. An integrous heart is focused on God and then on the welfare of the sheep. In leading the sheep, it comes down to “skillful hands”. It takes great skill to lead the flock in the right way. David proved in his care of his father’s sheep that he had both an integrous heart and skillful hands.

Here David is clearly a picture of the Lord Jesus, the true Shepherd-King. The Lord Jesus is “the good Shepherd” Who gave His life for His sheep (John 10:11). He is “the great Shepherd” Who was brought back by God from the dead (Hebrews 13:20). He is also the “Chief Shepherd” Who is the example for all shepherds in the church (1 Peter 5:4). In His care for us as His sheep, He pastures us with the best food and leads us in the path of righteousness for His Name’s sake (Psalms 23:2-3).

We can say that the psalm ends with the rest of the realm of peace, where God’s earthly people will receive and enjoy all the promised blessings. This is not by virtue of any merit on their part, but by virtue of God’s purpose which He fulfills in grace. In the realm of peace, the true David reigns as King and is the one Shepherd Who pastures and leads His people (Ezekiel 37:24a).

Psalms 109:6

God Chose Judah, Zion and David

After all that God had to do with the people and the way He Himself went, He seemed the big Loser. However, this was only seemingly so. In the same way, it seems today that in the events of the world God is the great Absentee. That too is only an illusion. When the people had forfeited all their rights and there was no basis for restoration, “the Lord awoke as [if from] sleep” (Psalms 78:65; cf. Psalms 44:24; Isaiah 51:9). Thus God will also intervene in the whole world event through the return of the Lord Jesus.

The Lord, Adonai, was going to act on behalf of His people. He alone was able to do so as the sovereign Ruler of all, Adonai. We see in the following verses all that “He” did. He was “like a warrior overcome by wine”. It is the battle cry of a hero who knows no fear. With people it is as if they let themselves go without restrain by the wine. With Him, it indicates that He with joy went to work for His people.

The first work was to judge His adversaries (Psalms 78:66). He had given His glory into the hand of the adversary. Now He struck this adversary and other adversaries “backward”. This was not an attack in the back, but defeating the adversaries while they were on the run. God smote the Philistines with tumors (1 Samuel 5:6-12). Later, these enemies were destroyed by David. Prophetically, the Lord Jesus will destroy the enemies of Israel by His appearing (Isaiah 51:9).

They did not expect that He would ever again stand up for His people. That was one of the grievous errors of unbelief. He caused an “everlasting reproach” with His adversaries. They had thought to reap eternal glory by attacking God’s people, but the Lord, Adonai, changed that into a reproach that is eternal.

To reject “the tent of Joseph” is to set it aside as the location of His sanctuary (Psalms 78:67). Joseph was “the one distinguished among his brothers” (Genesis 49:26), but God had chosen another tribe for His sanctuary. The same was true of Ephraim, the principal tribe of the ten tribes realm. He also “did not choose the tribe of Ephraim”, although there, in Shiloh, the tabernacle had stood.

The tribe of God’s choice for the building of His sanctuary was “the tribe of Judah” (Psalms 78:68). Here Jacob’s prophecy is fulfilled (Genesis 49:8-10). God’s choice is always based on His will and not on anything in man. In the tribe of Judah He chose “Mount Zion which He loved”. His election of Zion is connected with His love. When He acts according to His love, He acts according to His nature, for “God is love” (1 John 4:8; 16), apart from anything attractive in the object of His love. He loves because He is love.

On Mount Zion, which He loved, “He built His sanctuary like the heights” (Psalms 78:69). Solomon actually built His sanctuary, but God provided him with wisdom, directions, materials, and people to do so. God’s sanctuary was built “like the heights”, that is, it is an exalted place (cf. Isaiah 2:2).

In addition to being an exalted place, it is also an unshakable place, “like the earth which He has founded forever”. The earth is often the symbol of stability. Thereby, God has founded His sanctuary, like the earth, for a purpose, namely, to meet there with His people. The people may come there with their sacrifices and He blesses them there.

Finally, after the election of the tribe of Judah and Mount Zion, comes the choice of “David His servant” to be king over His people (Psalms 78:70). David was chosen even though he had no natural claim to be king. Nor did he count in his family, he was forgotten by them (1 Samuel 16:11), but God “took him from the sheepfolds” (cf. 2 Samuel 7:8). God’s king is originally a shepherd. According to God’s thoughts, kingship can only be exercised well by a shepherd. We see this perfectly in the case of the Lord Jesus.

God allowed David to come “from the care of the ewes with suckling lambs” (Psalms 78:71). That place, behind the ewes with suckling lambs, shows that David cared for these sheep, sheep that give their lambs to drink. This is the quality that someone needs to pasture God’s people. David remained the same in his caring. The only change was that the sheep were now people, which at the same time implies that people are sheep in need of care (cf. Matthew 9:36).

God entrusted David with the care “to shepherd Jacob His people, and Israel His inheritance”. David should always be well aware of the fact that the people he was pasturing and ruling over were not his people, but the people of God. That people is called “Jacob”. That reminds us of the weakness of the people. God made that people “Israel”, which is the people as God sees them according to His counsel for that people. That people was not the property of David, but God’s property.

It is reminiscent of the command the Lord Jesus gives to Peter: “Tend My lambs … Shepherd My sheep … Tend My sheep” (John 21:15-17). The Lord uses the word “My” every time. Every shepherd in the church of God must be constantly aware that the sheep are not his sheep, but the sheep of the Lord Jesus. Shepherds do not shepherd their own flock, but “the flock of God” (1 Peter 5:1-3).

The psalm ends with the testimony about David that he has “shepherded” God’s people and inheritance “according to the integrity of his heart and guided them with his skillful hands” (Psalms 78:72). The key to pasturing the sheep is “integrity of heart”. An integrous heart is focused on God and then on the welfare of the sheep. In leading the sheep, it comes down to “skillful hands”. It takes great skill to lead the flock in the right way. David proved in his care of his father’s sheep that he had both an integrous heart and skillful hands.

Here David is clearly a picture of the Lord Jesus, the true Shepherd-King. The Lord Jesus is “the good Shepherd” Who gave His life for His sheep (John 10:11). He is “the great Shepherd” Who was brought back by God from the dead (Hebrews 13:20). He is also the “Chief Shepherd” Who is the example for all shepherds in the church (1 Peter 5:4). In His care for us as His sheep, He pastures us with the best food and leads us in the path of righteousness for His Name’s sake (Psalms 23:2-3).

We can say that the psalm ends with the rest of the realm of peace, where God’s earthly people will receive and enjoy all the promised blessings. This is not by virtue of any merit on their part, but by virtue of God’s purpose which He fulfills in grace. In the realm of peace, the true David reigns as King and is the one Shepherd Who pastures and leads His people (Ezekiel 37:24a).

Psalms 109:7

God Chose Judah, Zion and David

After all that God had to do with the people and the way He Himself went, He seemed the big Loser. However, this was only seemingly so. In the same way, it seems today that in the events of the world God is the great Absentee. That too is only an illusion. When the people had forfeited all their rights and there was no basis for restoration, “the Lord awoke as [if from] sleep” (Psalms 78:65; cf. Psalms 44:24; Isaiah 51:9). Thus God will also intervene in the whole world event through the return of the Lord Jesus.

The Lord, Adonai, was going to act on behalf of His people. He alone was able to do so as the sovereign Ruler of all, Adonai. We see in the following verses all that “He” did. He was “like a warrior overcome by wine”. It is the battle cry of a hero who knows no fear. With people it is as if they let themselves go without restrain by the wine. With Him, it indicates that He with joy went to work for His people.

The first work was to judge His adversaries (Psalms 78:66). He had given His glory into the hand of the adversary. Now He struck this adversary and other adversaries “backward”. This was not an attack in the back, but defeating the adversaries while they were on the run. God smote the Philistines with tumors (1 Samuel 5:6-12). Later, these enemies were destroyed by David. Prophetically, the Lord Jesus will destroy the enemies of Israel by His appearing (Isaiah 51:9).

They did not expect that He would ever again stand up for His people. That was one of the grievous errors of unbelief. He caused an “everlasting reproach” with His adversaries. They had thought to reap eternal glory by attacking God’s people, but the Lord, Adonai, changed that into a reproach that is eternal.

To reject “the tent of Joseph” is to set it aside as the location of His sanctuary (Psalms 78:67). Joseph was “the one distinguished among his brothers” (Genesis 49:26), but God had chosen another tribe for His sanctuary. The same was true of Ephraim, the principal tribe of the ten tribes realm. He also “did not choose the tribe of Ephraim”, although there, in Shiloh, the tabernacle had stood.

The tribe of God’s choice for the building of His sanctuary was “the tribe of Judah” (Psalms 78:68). Here Jacob’s prophecy is fulfilled (Genesis 49:8-10). God’s choice is always based on His will and not on anything in man. In the tribe of Judah He chose “Mount Zion which He loved”. His election of Zion is connected with His love. When He acts according to His love, He acts according to His nature, for “God is love” (1 John 4:8; 16), apart from anything attractive in the object of His love. He loves because He is love.

On Mount Zion, which He loved, “He built His sanctuary like the heights” (Psalms 78:69). Solomon actually built His sanctuary, but God provided him with wisdom, directions, materials, and people to do so. God’s sanctuary was built “like the heights”, that is, it is an exalted place (cf. Isaiah 2:2).

In addition to being an exalted place, it is also an unshakable place, “like the earth which He has founded forever”. The earth is often the symbol of stability. Thereby, God has founded His sanctuary, like the earth, for a purpose, namely, to meet there with His people. The people may come there with their sacrifices and He blesses them there.

Finally, after the election of the tribe of Judah and Mount Zion, comes the choice of “David His servant” to be king over His people (Psalms 78:70). David was chosen even though he had no natural claim to be king. Nor did he count in his family, he was forgotten by them (1 Samuel 16:11), but God “took him from the sheepfolds” (cf. 2 Samuel 7:8). God’s king is originally a shepherd. According to God’s thoughts, kingship can only be exercised well by a shepherd. We see this perfectly in the case of the Lord Jesus.

God allowed David to come “from the care of the ewes with suckling lambs” (Psalms 78:71). That place, behind the ewes with suckling lambs, shows that David cared for these sheep, sheep that give their lambs to drink. This is the quality that someone needs to pasture God’s people. David remained the same in his caring. The only change was that the sheep were now people, which at the same time implies that people are sheep in need of care (cf. Matthew 9:36).

God entrusted David with the care “to shepherd Jacob His people, and Israel His inheritance”. David should always be well aware of the fact that the people he was pasturing and ruling over were not his people, but the people of God. That people is called “Jacob”. That reminds us of the weakness of the people. God made that people “Israel”, which is the people as God sees them according to His counsel for that people. That people was not the property of David, but God’s property.

It is reminiscent of the command the Lord Jesus gives to Peter: “Tend My lambs … Shepherd My sheep … Tend My sheep” (John 21:15-17). The Lord uses the word “My” every time. Every shepherd in the church of God must be constantly aware that the sheep are not his sheep, but the sheep of the Lord Jesus. Shepherds do not shepherd their own flock, but “the flock of God” (1 Peter 5:1-3).

The psalm ends with the testimony about David that he has “shepherded” God’s people and inheritance “according to the integrity of his heart and guided them with his skillful hands” (Psalms 78:72). The key to pasturing the sheep is “integrity of heart”. An integrous heart is focused on God and then on the welfare of the sheep. In leading the sheep, it comes down to “skillful hands”. It takes great skill to lead the flock in the right way. David proved in his care of his father’s sheep that he had both an integrous heart and skillful hands.

Here David is clearly a picture of the Lord Jesus, the true Shepherd-King. The Lord Jesus is “the good Shepherd” Who gave His life for His sheep (John 10:11). He is “the great Shepherd” Who was brought back by God from the dead (Hebrews 13:20). He is also the “Chief Shepherd” Who is the example for all shepherds in the church (1 Peter 5:4). In His care for us as His sheep, He pastures us with the best food and leads us in the path of righteousness for His Name’s sake (Psalms 23:2-3).

We can say that the psalm ends with the rest of the realm of peace, where God’s earthly people will receive and enjoy all the promised blessings. This is not by virtue of any merit on their part, but by virtue of God’s purpose which He fulfills in grace. In the realm of peace, the true David reigns as King and is the one Shepherd Who pastures and leads His people (Ezekiel 37:24a).

Psalms 109:9

Introduction

Beginning with this psalm, we find another series of psalms that prophetically determines the time when the LORD will use Assyria, which in the future is the king of the North, as a disciplinary rod (Isaiah 10:5) over Israel, which is in unbelief under the government of the antichrist. The king of the North will kill two-thirds of the people (Zechariah 13:8) and destroy Jerusalem and the third temple (Zechariah 14:2). These are labor pains necessary for the birth of the remnant or new Israel (Isaiah 66:8).

The destruction of Jerusalem by Nebuchadnezzar in 586 BC is a foreshadowing of this. Also the attack in 168 BC by king Antiochus Epiphanes – a type of the king of the North – is a foreshadowing.

The Jews use this psalm along with the lamentations at the fast during the anniversary of the destruction of Jerusalem by Titus in 70 AD.

This psalm is about the invasion of Israel by the nations who destroy Jerusalem and the temple. The emphasis here is not so much on the judgment on God’s people because of their sins, but on the means God uses. See further the Introduction to Psalms 74, a psalm that also deals with the destruction of the temple.

The structure of the psalm can be presented as follows: 1. Psalms 79:1-7 contain a complaint about the destruction. 2. Psalms 79:8-13 contain the prayer for restoration.

1. The center of the first section is Psalms 79:4, where they say that they have become a reproach to their neighbors. That is the substance of their complaint.

2. The center of the second section is Psalms 79:10b, where they ask God to make the shed blood of His servants known before their eyes among the nations. That is the essence of their plea.

Jerusalem Laid in Ruins

For “a Psalm of Asaph” (Psalms 79:1a) see at Psalms 50:1.

The God-fearing, or believing remnant in the end time, complains to God that “the nations” have invaded His inheritance (Psalms 79:1b). These nations do not care about God’s ownership of His land. They have boldly invaded the land. Then they have broken through to God’s “holy temple”. ‘Temple’ in Hebrew is literally ‘palace’, a reference to the temple as the dwelling place of God. The nations have “defiled” it by entering as heathen and causing havoc. Finally, “they have laid Jerusalem in ruins” (cf. 2 Chronicles 36:17-18).

We can hardly imagine what all this must have meant for the God-fearing Jew. In his book of Lamentations, Jeremiah expresses the feelings that the faithful remnant will have about this in the future. Jerusalem is the city that God has chosen for His Name to dwell. In that city He has His dwelling place, where He dwells in the midst of His people and receives them. There He has His throne, from which He rules over His people to their blessing. All this has disappeared. It seems as if God has suffered defeat and His people are doomed to extinct.

Those who served God in Jerusalem were mercilessly killed (Psalms 79:2). “The dead bodies of Your servants” were not buried by the enemies, but given “for food to the birds of the heavens” (cf. Jeremiah 34:20; Revelation 11:7-9). The libel of defeat is greatly increased by the fact that the bodies are not buried. The invaders gave “the flesh of Your godly ones to the beasts of the earth”.

The remnant speaks of themselves as ‘Your servants’ and ‘Your godly ones’. “Godly ones” in Hebrew is chasid, which are those who are faithful to the covenant of God. They want to remind God, as it were, who they are to Him. After all, they have served Him, they are in His favor, and He loves them, right? How then can He, seemingly, stand idly by while they are slaughtered and given as food to the birds and the beasts?

After all, the prophecies speak of the peace of Jerusalem and the subjugation of the nations, as Isaiah does in Isaiah 2, for example (Isaiah 2:1-5). Certainly the prophets also spoke of the destruction of Jerusalem in case the people would not keep the covenant (Micah 3:12). Indeed the people as a whole did not keep the covenant. Therefore it is written of Jerusalem that in the end time it will be “mystically … called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8). The question comes from the faithful remnant, from those who do have the desire to serve the LORD.

The nations “have poured out their blood like water round about Jerusalem” (Psalms 79:3; cf. Revelation 14:17-20). The slaughter was great, but “there was no one to bury them”. The enemies did not allow the bodies of those who are killed to be buried (cf. Revelation 11:7-9). They viewed their victims as inferior beings not worthy of burial (Jeremiah 14:16).

Added to all the reproach is the reproach of the neighboring peoples (Psalms 79:4). They watched with gloating the destruction of Jerusalem and the slaughter of its people (cf. Obadiah 1:12-14). We can think of the Moabites, Ammonites, Philistines and Edomites, peoples who will not only be spectators, but will also attack Israel together with the king of the North (Psalms 83:4-8). Their attitude toward Israel is an additional reason for judging them in the end time. Those judgments are described, for example, in Ezekiel 25 and 36.

Because of everything that has happened to God’s people, they are “a scoffing and derision to those around” them. This mockery and derision is deeply felt by the believing remnant. This is also what the Lord Jesus experienced in abundance (Psalms 69:8; 11; 20-21), not only from the nations, but also from the unbelieving mass of God’s people.

Psalms 109:10

Introduction

Beginning with this psalm, we find another series of psalms that prophetically determines the time when the LORD will use Assyria, which in the future is the king of the North, as a disciplinary rod (Isaiah 10:5) over Israel, which is in unbelief under the government of the antichrist. The king of the North will kill two-thirds of the people (Zechariah 13:8) and destroy Jerusalem and the third temple (Zechariah 14:2). These are labor pains necessary for the birth of the remnant or new Israel (Isaiah 66:8).

The destruction of Jerusalem by Nebuchadnezzar in 586 BC is a foreshadowing of this. Also the attack in 168 BC by king Antiochus Epiphanes – a type of the king of the North – is a foreshadowing.

The Jews use this psalm along with the lamentations at the fast during the anniversary of the destruction of Jerusalem by Titus in 70 AD.

This psalm is about the invasion of Israel by the nations who destroy Jerusalem and the temple. The emphasis here is not so much on the judgment on God’s people because of their sins, but on the means God uses. See further the Introduction to Psalms 74, a psalm that also deals with the destruction of the temple.

The structure of the psalm can be presented as follows: 1. Psalms 79:1-7 contain a complaint about the destruction. 2. Psalms 79:8-13 contain the prayer for restoration.

1. The center of the first section is Psalms 79:4, where they say that they have become a reproach to their neighbors. That is the substance of their complaint.

2. The center of the second section is Psalms 79:10b, where they ask God to make the shed blood of His servants known before their eyes among the nations. That is the essence of their plea.

Jerusalem Laid in Ruins

For “a Psalm of Asaph” (Psalms 79:1a) see at Psalms 50:1.

The God-fearing, or believing remnant in the end time, complains to God that “the nations” have invaded His inheritance (Psalms 79:1b). These nations do not care about God’s ownership of His land. They have boldly invaded the land. Then they have broken through to God’s “holy temple”. ‘Temple’ in Hebrew is literally ‘palace’, a reference to the temple as the dwelling place of God. The nations have “defiled” it by entering as heathen and causing havoc. Finally, “they have laid Jerusalem in ruins” (cf. 2 Chronicles 36:17-18).

We can hardly imagine what all this must have meant for the God-fearing Jew. In his book of Lamentations, Jeremiah expresses the feelings that the faithful remnant will have about this in the future. Jerusalem is the city that God has chosen for His Name to dwell. In that city He has His dwelling place, where He dwells in the midst of His people and receives them. There He has His throne, from which He rules over His people to their blessing. All this has disappeared. It seems as if God has suffered defeat and His people are doomed to extinct.

Those who served God in Jerusalem were mercilessly killed (Psalms 79:2). “The dead bodies of Your servants” were not buried by the enemies, but given “for food to the birds of the heavens” (cf. Jeremiah 34:20; Revelation 11:7-9). The libel of defeat is greatly increased by the fact that the bodies are not buried. The invaders gave “the flesh of Your godly ones to the beasts of the earth”.

The remnant speaks of themselves as ‘Your servants’ and ‘Your godly ones’. “Godly ones” in Hebrew is chasid, which are those who are faithful to the covenant of God. They want to remind God, as it were, who they are to Him. After all, they have served Him, they are in His favor, and He loves them, right? How then can He, seemingly, stand idly by while they are slaughtered and given as food to the birds and the beasts?

After all, the prophecies speak of the peace of Jerusalem and the subjugation of the nations, as Isaiah does in Isaiah 2, for example (Isaiah 2:1-5). Certainly the prophets also spoke of the destruction of Jerusalem in case the people would not keep the covenant (Micah 3:12). Indeed the people as a whole did not keep the covenant. Therefore it is written of Jerusalem that in the end time it will be “mystically … called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8). The question comes from the faithful remnant, from those who do have the desire to serve the LORD.

The nations “have poured out their blood like water round about Jerusalem” (Psalms 79:3; cf. Revelation 14:17-20). The slaughter was great, but “there was no one to bury them”. The enemies did not allow the bodies of those who are killed to be buried (cf. Revelation 11:7-9). They viewed their victims as inferior beings not worthy of burial (Jeremiah 14:16).

Added to all the reproach is the reproach of the neighboring peoples (Psalms 79:4). They watched with gloating the destruction of Jerusalem and the slaughter of its people (cf. Obadiah 1:12-14). We can think of the Moabites, Ammonites, Philistines and Edomites, peoples who will not only be spectators, but will also attack Israel together with the king of the North (Psalms 83:4-8). Their attitude toward Israel is an additional reason for judging them in the end time. Those judgments are described, for example, in Ezekiel 25 and 36.

Because of everything that has happened to God’s people, they are “a scoffing and derision to those around” them. This mockery and derision is deeply felt by the believing remnant. This is also what the Lord Jesus experienced in abundance (Psalms 69:8; 11; 20-21), not only from the nations, but also from the unbelieving mass of God’s people.

Psalms 109:11

Introduction

Beginning with this psalm, we find another series of psalms that prophetically determines the time when the LORD will use Assyria, which in the future is the king of the North, as a disciplinary rod (Isaiah 10:5) over Israel, which is in unbelief under the government of the antichrist. The king of the North will kill two-thirds of the people (Zechariah 13:8) and destroy Jerusalem and the third temple (Zechariah 14:2). These are labor pains necessary for the birth of the remnant or new Israel (Isaiah 66:8).

The destruction of Jerusalem by Nebuchadnezzar in 586 BC is a foreshadowing of this. Also the attack in 168 BC by king Antiochus Epiphanes – a type of the king of the North – is a foreshadowing.

The Jews use this psalm along with the lamentations at the fast during the anniversary of the destruction of Jerusalem by Titus in 70 AD.

This psalm is about the invasion of Israel by the nations who destroy Jerusalem and the temple. The emphasis here is not so much on the judgment on God’s people because of their sins, but on the means God uses. See further the Introduction to Psalms 74, a psalm that also deals with the destruction of the temple.

The structure of the psalm can be presented as follows: 1. Psalms 79:1-7 contain a complaint about the destruction. 2. Psalms 79:8-13 contain the prayer for restoration.

1. The center of the first section is Psalms 79:4, where they say that they have become a reproach to their neighbors. That is the substance of their complaint.

2. The center of the second section is Psalms 79:10b, where they ask God to make the shed blood of His servants known before their eyes among the nations. That is the essence of their plea.

Jerusalem Laid in Ruins

For “a Psalm of Asaph” (Psalms 79:1a) see at Psalms 50:1.

The God-fearing, or believing remnant in the end time, complains to God that “the nations” have invaded His inheritance (Psalms 79:1b). These nations do not care about God’s ownership of His land. They have boldly invaded the land. Then they have broken through to God’s “holy temple”. ‘Temple’ in Hebrew is literally ‘palace’, a reference to the temple as the dwelling place of God. The nations have “defiled” it by entering as heathen and causing havoc. Finally, “they have laid Jerusalem in ruins” (cf. 2 Chronicles 36:17-18).

We can hardly imagine what all this must have meant for the God-fearing Jew. In his book of Lamentations, Jeremiah expresses the feelings that the faithful remnant will have about this in the future. Jerusalem is the city that God has chosen for His Name to dwell. In that city He has His dwelling place, where He dwells in the midst of His people and receives them. There He has His throne, from which He rules over His people to their blessing. All this has disappeared. It seems as if God has suffered defeat and His people are doomed to extinct.

Those who served God in Jerusalem were mercilessly killed (Psalms 79:2). “The dead bodies of Your servants” were not buried by the enemies, but given “for food to the birds of the heavens” (cf. Jeremiah 34:20; Revelation 11:7-9). The libel of defeat is greatly increased by the fact that the bodies are not buried. The invaders gave “the flesh of Your godly ones to the beasts of the earth”.

The remnant speaks of themselves as ‘Your servants’ and ‘Your godly ones’. “Godly ones” in Hebrew is chasid, which are those who are faithful to the covenant of God. They want to remind God, as it were, who they are to Him. After all, they have served Him, they are in His favor, and He loves them, right? How then can He, seemingly, stand idly by while they are slaughtered and given as food to the birds and the beasts?

After all, the prophecies speak of the peace of Jerusalem and the subjugation of the nations, as Isaiah does in Isaiah 2, for example (Isaiah 2:1-5). Certainly the prophets also spoke of the destruction of Jerusalem in case the people would not keep the covenant (Micah 3:12). Indeed the people as a whole did not keep the covenant. Therefore it is written of Jerusalem that in the end time it will be “mystically … called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8). The question comes from the faithful remnant, from those who do have the desire to serve the LORD.

The nations “have poured out their blood like water round about Jerusalem” (Psalms 79:3; cf. Revelation 14:17-20). The slaughter was great, but “there was no one to bury them”. The enemies did not allow the bodies of those who are killed to be buried (cf. Revelation 11:7-9). They viewed their victims as inferior beings not worthy of burial (Jeremiah 14:16).

Added to all the reproach is the reproach of the neighboring peoples (Psalms 79:4). They watched with gloating the destruction of Jerusalem and the slaughter of its people (cf. Obadiah 1:12-14). We can think of the Moabites, Ammonites, Philistines and Edomites, peoples who will not only be spectators, but will also attack Israel together with the king of the North (Psalms 83:4-8). Their attitude toward Israel is an additional reason for judging them in the end time. Those judgments are described, for example, in Ezekiel 25 and 36.

Because of everything that has happened to God’s people, they are “a scoffing and derision to those around” them. This mockery and derision is deeply felt by the believing remnant. This is also what the Lord Jesus experienced in abundance (Psalms 69:8; 11; 20-21), not only from the nations, but also from the unbelieving mass of God’s people.

Psalms 109:12

Introduction

Beginning with this psalm, we find another series of psalms that prophetically determines the time when the LORD will use Assyria, which in the future is the king of the North, as a disciplinary rod (Isaiah 10:5) over Israel, which is in unbelief under the government of the antichrist. The king of the North will kill two-thirds of the people (Zechariah 13:8) and destroy Jerusalem and the third temple (Zechariah 14:2). These are labor pains necessary for the birth of the remnant or new Israel (Isaiah 66:8).

The destruction of Jerusalem by Nebuchadnezzar in 586 BC is a foreshadowing of this. Also the attack in 168 BC by king Antiochus Epiphanes – a type of the king of the North – is a foreshadowing.

The Jews use this psalm along with the lamentations at the fast during the anniversary of the destruction of Jerusalem by Titus in 70 AD.

This psalm is about the invasion of Israel by the nations who destroy Jerusalem and the temple. The emphasis here is not so much on the judgment on God’s people because of their sins, but on the means God uses. See further the Introduction to Psalms 74, a psalm that also deals with the destruction of the temple.

The structure of the psalm can be presented as follows: 1. Psalms 79:1-7 contain a complaint about the destruction. 2. Psalms 79:8-13 contain the prayer for restoration.

1. The center of the first section is Psalms 79:4, where they say that they have become a reproach to their neighbors. That is the substance of their complaint.

2. The center of the second section is Psalms 79:10b, where they ask God to make the shed blood of His servants known before their eyes among the nations. That is the essence of their plea.

Jerusalem Laid in Ruins

For “a Psalm of Asaph” (Psalms 79:1a) see at Psalms 50:1.

The God-fearing, or believing remnant in the end time, complains to God that “the nations” have invaded His inheritance (Psalms 79:1b). These nations do not care about God’s ownership of His land. They have boldly invaded the land. Then they have broken through to God’s “holy temple”. ‘Temple’ in Hebrew is literally ‘palace’, a reference to the temple as the dwelling place of God. The nations have “defiled” it by entering as heathen and causing havoc. Finally, “they have laid Jerusalem in ruins” (cf. 2 Chronicles 36:17-18).

We can hardly imagine what all this must have meant for the God-fearing Jew. In his book of Lamentations, Jeremiah expresses the feelings that the faithful remnant will have about this in the future. Jerusalem is the city that God has chosen for His Name to dwell. In that city He has His dwelling place, where He dwells in the midst of His people and receives them. There He has His throne, from which He rules over His people to their blessing. All this has disappeared. It seems as if God has suffered defeat and His people are doomed to extinct.

Those who served God in Jerusalem were mercilessly killed (Psalms 79:2). “The dead bodies of Your servants” were not buried by the enemies, but given “for food to the birds of the heavens” (cf. Jeremiah 34:20; Revelation 11:7-9). The libel of defeat is greatly increased by the fact that the bodies are not buried. The invaders gave “the flesh of Your godly ones to the beasts of the earth”.

The remnant speaks of themselves as ‘Your servants’ and ‘Your godly ones’. “Godly ones” in Hebrew is chasid, which are those who are faithful to the covenant of God. They want to remind God, as it were, who they are to Him. After all, they have served Him, they are in His favor, and He loves them, right? How then can He, seemingly, stand idly by while they are slaughtered and given as food to the birds and the beasts?

After all, the prophecies speak of the peace of Jerusalem and the subjugation of the nations, as Isaiah does in Isaiah 2, for example (Isaiah 2:1-5). Certainly the prophets also spoke of the destruction of Jerusalem in case the people would not keep the covenant (Micah 3:12). Indeed the people as a whole did not keep the covenant. Therefore it is written of Jerusalem that in the end time it will be “mystically … called Sodom and Egypt, where also their Lord was crucified” (Revelation 11:8). The question comes from the faithful remnant, from those who do have the desire to serve the LORD.

The nations “have poured out their blood like water round about Jerusalem” (Psalms 79:3; cf. Revelation 14:17-20). The slaughter was great, but “there was no one to bury them”. The enemies did not allow the bodies of those who are killed to be buried (cf. Revelation 11:7-9). They viewed their victims as inferior beings not worthy of burial (Jeremiah 14:16).

Added to all the reproach is the reproach of the neighboring peoples (Psalms 79:4). They watched with gloating the destruction of Jerusalem and the slaughter of its people (cf. Obadiah 1:12-14). We can think of the Moabites, Ammonites, Philistines and Edomites, peoples who will not only be spectators, but will also attack Israel together with the king of the North (Psalms 83:4-8). Their attitude toward Israel is an additional reason for judging them in the end time. Those judgments are described, for example, in Ezekiel 25 and 36.

Because of everything that has happened to God’s people, they are “a scoffing and derision to those around” them. This mockery and derision is deeply felt by the believing remnant. This is also what the Lord Jesus experienced in abundance (Psalms 69:8; 11; 20-21), not only from the nations, but also from the unbelieving mass of God’s people.

Psalms 109:13

How Long?

The exclamation “how long, O LORD?” is an exclamation of faith made in despair (Psalms 79:5). It is not the language of impatience, but of fear. It is not a complaint, but one of amazement. They ask the LORD: “Will You be angry forever?” The psalmist here uses the covenant name of God: LORD, Yahweh. In doing so, he is appealing to the faithfulness of God to His covenant.

The question of “how long” is an expression of their faith that the anger of God is coming to an end. What the enemies have done, they rightly see as an expression of God’s anger on their sins. Therefore, they do not ask ‘why’. They know that they have aroused His “jealousy” by their idolatry, which is unfaithfulness to Him. His jealousy burns like fire, but how long will it still last?

The God-fearing then ask God to pour out His “wrath upon the nations which do not know You and upon the kingdoms which do not call upon Your name” (Psalms 79:6; cf. 2 Thessalonians 1:8; Jeremiah 10:25). The nations do not cry to God, but to their self-made idols. The request for God to pour out His wrath is not an expression of vindictiveness, but the request for the exercise of justice. The righteous one does not do it himself, but leaves it to God (cf. 2 Timothy 4:14).

Justice must be done, because the nations ignore God and act according to their own will. The fact that God uses them as a disciplinary rod for His people (cf. Isaiah 10:5) does not mean that He approves of the conduct of those nations. God can use man’s sinful actions to fulfill His plans.

They deserve God’s judgment, “for they have devoured Jacob and laid waste his habitation”, that is God’s habitation in their midst (Psalms 79:7). Jacob is the name for the people as the object of God’s discipline. In that people is also the “habitation” of Jacob. God’s own land He has given Jacob to dwell in. In the dwellings of Jacob He dwells among them (cf. Numbers 24:5; Psalms 83:12).

The God-fearing acknowledges that the destruction of the city and temple are the result of the sins of the people (Psalms 79:8). They ask God not to remember “the iniquities of [our] forefathers against us”. Those iniquities are there, they realize. Their asking God not to remember them is a humble request for forgiveness, by which God removes these iniquities from His remembrance.

Past iniquities – that is, the transgressions against the covenant – means the iniquities done by their ancestors. These iniquities are the cause of the judgment of God on them. In fact, the psalmist acknowledges that God’s judgment on them was righteous. This is the first step to restoration.

Now they appeal to God to hurry and come to their aid with His compassion. This appeal they make because they are “brought very low”. There is no strength left in them. They are exhausted. Their appeal to God’s compassion is the only appropriate appeal they can make. A person needs compassion when he is in miserable circumstances, as is the case with them.

Psalms 109:14

How Long?

The exclamation “how long, O LORD?” is an exclamation of faith made in despair (Psalms 79:5). It is not the language of impatience, but of fear. It is not a complaint, but one of amazement. They ask the LORD: “Will You be angry forever?” The psalmist here uses the covenant name of God: LORD, Yahweh. In doing so, he is appealing to the faithfulness of God to His covenant.

The question of “how long” is an expression of their faith that the anger of God is coming to an end. What the enemies have done, they rightly see as an expression of God’s anger on their sins. Therefore, they do not ask ‘why’. They know that they have aroused His “jealousy” by their idolatry, which is unfaithfulness to Him. His jealousy burns like fire, but how long will it still last?

The God-fearing then ask God to pour out His “wrath upon the nations which do not know You and upon the kingdoms which do not call upon Your name” (Psalms 79:6; cf. 2 Thessalonians 1:8; Jeremiah 10:25). The nations do not cry to God, but to their self-made idols. The request for God to pour out His wrath is not an expression of vindictiveness, but the request for the exercise of justice. The righteous one does not do it himself, but leaves it to God (cf. 2 Timothy 4:14).

Justice must be done, because the nations ignore God and act according to their own will. The fact that God uses them as a disciplinary rod for His people (cf. Isaiah 10:5) does not mean that He approves of the conduct of those nations. God can use man’s sinful actions to fulfill His plans.

They deserve God’s judgment, “for they have devoured Jacob and laid waste his habitation”, that is God’s habitation in their midst (Psalms 79:7). Jacob is the name for the people as the object of God’s discipline. In that people is also the “habitation” of Jacob. God’s own land He has given Jacob to dwell in. In the dwellings of Jacob He dwells among them (cf. Numbers 24:5; Psalms 83:12).

The God-fearing acknowledges that the destruction of the city and temple are the result of the sins of the people (Psalms 79:8). They ask God not to remember “the iniquities of [our] forefathers against us”. Those iniquities are there, they realize. Their asking God not to remember them is a humble request for forgiveness, by which God removes these iniquities from His remembrance.

Past iniquities – that is, the transgressions against the covenant – means the iniquities done by their ancestors. These iniquities are the cause of the judgment of God on them. In fact, the psalmist acknowledges that God’s judgment on them was righteous. This is the first step to restoration.

Now they appeal to God to hurry and come to their aid with His compassion. This appeal they make because they are “brought very low”. There is no strength left in them. They are exhausted. Their appeal to God’s compassion is the only appropriate appeal they can make. A person needs compassion when he is in miserable circumstances, as is the case with them.

Psalms 109:15

How Long?

The exclamation “how long, O LORD?” is an exclamation of faith made in despair (Psalms 79:5). It is not the language of impatience, but of fear. It is not a complaint, but one of amazement. They ask the LORD: “Will You be angry forever?” The psalmist here uses the covenant name of God: LORD, Yahweh. In doing so, he is appealing to the faithfulness of God to His covenant.

The question of “how long” is an expression of their faith that the anger of God is coming to an end. What the enemies have done, they rightly see as an expression of God’s anger on their sins. Therefore, they do not ask ‘why’. They know that they have aroused His “jealousy” by their idolatry, which is unfaithfulness to Him. His jealousy burns like fire, but how long will it still last?

The God-fearing then ask God to pour out His “wrath upon the nations which do not know You and upon the kingdoms which do not call upon Your name” (Psalms 79:6; cf. 2 Thessalonians 1:8; Jeremiah 10:25). The nations do not cry to God, but to their self-made idols. The request for God to pour out His wrath is not an expression of vindictiveness, but the request for the exercise of justice. The righteous one does not do it himself, but leaves it to God (cf. 2 Timothy 4:14).

Justice must be done, because the nations ignore God and act according to their own will. The fact that God uses them as a disciplinary rod for His people (cf. Isaiah 10:5) does not mean that He approves of the conduct of those nations. God can use man’s sinful actions to fulfill His plans.

They deserve God’s judgment, “for they have devoured Jacob and laid waste his habitation”, that is God’s habitation in their midst (Psalms 79:7). Jacob is the name for the people as the object of God’s discipline. In that people is also the “habitation” of Jacob. God’s own land He has given Jacob to dwell in. In the dwellings of Jacob He dwells among them (cf. Numbers 24:5; Psalms 83:12).

The God-fearing acknowledges that the destruction of the city and temple are the result of the sins of the people (Psalms 79:8). They ask God not to remember “the iniquities of [our] forefathers against us”. Those iniquities are there, they realize. Their asking God not to remember them is a humble request for forgiveness, by which God removes these iniquities from His remembrance.

Past iniquities – that is, the transgressions against the covenant – means the iniquities done by their ancestors. These iniquities are the cause of the judgment of God on them. In fact, the psalmist acknowledges that God’s judgment on them was righteous. This is the first step to restoration.

Now they appeal to God to hurry and come to their aid with His compassion. This appeal they make because they are “brought very low”. There is no strength left in them. They are exhausted. Their appeal to God’s compassion is the only appropriate appeal they can make. A person needs compassion when he is in miserable circumstances, as is the case with them.

Psalms 109:16

How Long?

The exclamation “how long, O LORD?” is an exclamation of faith made in despair (Psalms 79:5). It is not the language of impatience, but of fear. It is not a complaint, but one of amazement. They ask the LORD: “Will You be angry forever?” The psalmist here uses the covenant name of God: LORD, Yahweh. In doing so, he is appealing to the faithfulness of God to His covenant.

The question of “how long” is an expression of their faith that the anger of God is coming to an end. What the enemies have done, they rightly see as an expression of God’s anger on their sins. Therefore, they do not ask ‘why’. They know that they have aroused His “jealousy” by their idolatry, which is unfaithfulness to Him. His jealousy burns like fire, but how long will it still last?

The God-fearing then ask God to pour out His “wrath upon the nations which do not know You and upon the kingdoms which do not call upon Your name” (Psalms 79:6; cf. 2 Thessalonians 1:8; Jeremiah 10:25). The nations do not cry to God, but to their self-made idols. The request for God to pour out His wrath is not an expression of vindictiveness, but the request for the exercise of justice. The righteous one does not do it himself, but leaves it to God (cf. 2 Timothy 4:14).

Justice must be done, because the nations ignore God and act according to their own will. The fact that God uses them as a disciplinary rod for His people (cf. Isaiah 10:5) does not mean that He approves of the conduct of those nations. God can use man’s sinful actions to fulfill His plans.

They deserve God’s judgment, “for they have devoured Jacob and laid waste his habitation”, that is God’s habitation in their midst (Psalms 79:7). Jacob is the name for the people as the object of God’s discipline. In that people is also the “habitation” of Jacob. God’s own land He has given Jacob to dwell in. In the dwellings of Jacob He dwells among them (cf. Numbers 24:5; Psalms 83:12).

The God-fearing acknowledges that the destruction of the city and temple are the result of the sins of the people (Psalms 79:8). They ask God not to remember “the iniquities of [our] forefathers against us”. Those iniquities are there, they realize. Their asking God not to remember them is a humble request for forgiveness, by which God removes these iniquities from His remembrance.

Past iniquities – that is, the transgressions against the covenant – means the iniquities done by their ancestors. These iniquities are the cause of the judgment of God on them. In fact, the psalmist acknowledges that God’s judgment on them was righteous. This is the first step to restoration.

Now they appeal to God to hurry and come to their aid with His compassion. This appeal they make because they are “brought very low”. There is no strength left in them. They are exhausted. Their appeal to God’s compassion is the only appropriate appeal they can make. A person needs compassion when he is in miserable circumstances, as is the case with them.

Psalms 109:17

Call for Salvation and Retribution

Their prayer for help is addressed to the “God of our salvation” (Psalms 79:9). They see in God their Savior, their Deliverer. As a ground for their request for help they point – not to the fact that they are His people, but – to “the glory of Your name” (cf. Romans 2:24; Matthew 6:9b; Ezekiel 36:20-23). They think first and foremost of God’s glory. God has been dishonored. The glory of His Name is connected to His promise to be faithful to His covenant with them and to the promises He has made, even though man is unfaithful.

They have forfeited the right to His promises by not being faithful to His covenant. They are aware of that. They have broken the covenant by their sins. Therefore they need redemption through forgiveness of their sins. The only way to do this is for Him to forgive their sins or atone for their sins. Atonement for sins means the covering of sins by the blood of the Lamb. As the basis for this request, they refer – not to their need, but – to “Your name’s sake” (cf. Numbers 14:13-19).

Now that their question regarding their sins is settled, the remnant returns in their prayer to the nations (Psalms 79:10). The nations keep saying: “Where is their God?” (cf. Joel 2:17). The righteous ask God to answer that question once and for all by revealing Himself in vengeance to those nations.

God must be known in the execution of “vengeance for the blood of Your servants which has been shed” (cf. Luke 11:51; Revelation 17:6; Revelation 18:24). This must happen “among the nations in our sight”. When they see God’s vengeance, they will know that He is for them and not against them. All the mocking claims of the enemies will be belied by this.

Their demand for vengeance is not born of hatred or bitterness. They ask for it because they are in need and want to be released from their distress. That deliverance lies in the judgment on their enemies, who deserve it because they have violated God’s servants.

God must let “the groaning of the prisoner” come before Him (Psalms 79:11; cf. Exodus 2:24; Exodus 6:4-5; Zechariah 14:2). The God-fearing ask God to take personally to heart the suffering of those who have been taken away as prisoners. These prisoners “are doomed to die”. If God intervenes “according to the greatness of” His “power [literally: arm]”, they will “preserve” their lives. Moses also uses the phrase “the greatness of Your arm” (Exodus 15:16). God’s arm represents His power. That power is fully manifested in the Lord Jesus (Isaiah 53:1; 1 Corinthians 1:24).

The prayer for retribution is because of what the neighboring peoples have done to the “Lord” (Psalms 79:12). They mocked God for not being able to protect His inheritance. He could not save His own city and sanctuary from destruction. After all, He did not prevent or punish it, did He?

God can remove this reproach by repaying the enemies “sevenfold”, or completely – seven is the number of completion – “in their bosom”, for the evil they have committed against Him. What someone has in his bosom, no one sees. It is a place where you hide things. It refers to man’s inner self, where people can hide their transgressions (cf. Job 31:33). God knows the inner life of every human being through and through. Therefore He is also able to repay the inner evil.

Psalms 109:18

Call for Salvation and Retribution

Their prayer for help is addressed to the “God of our salvation” (Psalms 79:9). They see in God their Savior, their Deliverer. As a ground for their request for help they point – not to the fact that they are His people, but – to “the glory of Your name” (cf. Romans 2:24; Matthew 6:9b; Ezekiel 36:20-23). They think first and foremost of God’s glory. God has been dishonored. The glory of His Name is connected to His promise to be faithful to His covenant with them and to the promises He has made, even though man is unfaithful.

They have forfeited the right to His promises by not being faithful to His covenant. They are aware of that. They have broken the covenant by their sins. Therefore they need redemption through forgiveness of their sins. The only way to do this is for Him to forgive their sins or atone for their sins. Atonement for sins means the covering of sins by the blood of the Lamb. As the basis for this request, they refer – not to their need, but – to “Your name’s sake” (cf. Numbers 14:13-19).

Now that their question regarding their sins is settled, the remnant returns in their prayer to the nations (Psalms 79:10). The nations keep saying: “Where is their God?” (cf. Joel 2:17). The righteous ask God to answer that question once and for all by revealing Himself in vengeance to those nations.

God must be known in the execution of “vengeance for the blood of Your servants which has been shed” (cf. Luke 11:51; Revelation 17:6; Revelation 18:24). This must happen “among the nations in our sight”. When they see God’s vengeance, they will know that He is for them and not against them. All the mocking claims of the enemies will be belied by this.

Their demand for vengeance is not born of hatred or bitterness. They ask for it because they are in need and want to be released from their distress. That deliverance lies in the judgment on their enemies, who deserve it because they have violated God’s servants.

God must let “the groaning of the prisoner” come before Him (Psalms 79:11; cf. Exodus 2:24; Exodus 6:4-5; Zechariah 14:2). The God-fearing ask God to take personally to heart the suffering of those who have been taken away as prisoners. These prisoners “are doomed to die”. If God intervenes “according to the greatness of” His “power [literally: arm]”, they will “preserve” their lives. Moses also uses the phrase “the greatness of Your arm” (Exodus 15:16). God’s arm represents His power. That power is fully manifested in the Lord Jesus (Isaiah 53:1; 1 Corinthians 1:24).

The prayer for retribution is because of what the neighboring peoples have done to the “Lord” (Psalms 79:12). They mocked God for not being able to protect His inheritance. He could not save His own city and sanctuary from destruction. After all, He did not prevent or punish it, did He?

God can remove this reproach by repaying the enemies “sevenfold”, or completely – seven is the number of completion – “in their bosom”, for the evil they have committed against Him. What someone has in his bosom, no one sees. It is a place where you hide things. It refers to man’s inner self, where people can hide their transgressions (cf. Job 31:33). God knows the inner life of every human being through and through. Therefore He is also able to repay the inner evil.

Psalms 109:19

Call for Salvation and Retribution

Their prayer for help is addressed to the “God of our salvation” (Psalms 79:9). They see in God their Savior, their Deliverer. As a ground for their request for help they point – not to the fact that they are His people, but – to “the glory of Your name” (cf. Romans 2:24; Matthew 6:9b; Ezekiel 36:20-23). They think first and foremost of God’s glory. God has been dishonored. The glory of His Name is connected to His promise to be faithful to His covenant with them and to the promises He has made, even though man is unfaithful.

They have forfeited the right to His promises by not being faithful to His covenant. They are aware of that. They have broken the covenant by their sins. Therefore they need redemption through forgiveness of their sins. The only way to do this is for Him to forgive their sins or atone for their sins. Atonement for sins means the covering of sins by the blood of the Lamb. As the basis for this request, they refer – not to their need, but – to “Your name’s sake” (cf. Numbers 14:13-19).

Now that their question regarding their sins is settled, the remnant returns in their prayer to the nations (Psalms 79:10). The nations keep saying: “Where is their God?” (cf. Joel 2:17). The righteous ask God to answer that question once and for all by revealing Himself in vengeance to those nations.

God must be known in the execution of “vengeance for the blood of Your servants which has been shed” (cf. Luke 11:51; Revelation 17:6; Revelation 18:24). This must happen “among the nations in our sight”. When they see God’s vengeance, they will know that He is for them and not against them. All the mocking claims of the enemies will be belied by this.

Their demand for vengeance is not born of hatred or bitterness. They ask for it because they are in need and want to be released from their distress. That deliverance lies in the judgment on their enemies, who deserve it because they have violated God’s servants.

God must let “the groaning of the prisoner” come before Him (Psalms 79:11; cf. Exodus 2:24; Exodus 6:4-5; Zechariah 14:2). The God-fearing ask God to take personally to heart the suffering of those who have been taken away as prisoners. These prisoners “are doomed to die”. If God intervenes “according to the greatness of” His “power [literally: arm]”, they will “preserve” their lives. Moses also uses the phrase “the greatness of Your arm” (Exodus 15:16). God’s arm represents His power. That power is fully manifested in the Lord Jesus (Isaiah 53:1; 1 Corinthians 1:24).

The prayer for retribution is because of what the neighboring peoples have done to the “Lord” (Psalms 79:12). They mocked God for not being able to protect His inheritance. He could not save His own city and sanctuary from destruction. After all, He did not prevent or punish it, did He?

God can remove this reproach by repaying the enemies “sevenfold”, or completely – seven is the number of completion – “in their bosom”, for the evil they have committed against Him. What someone has in his bosom, no one sees. It is a place where you hide things. It refers to man’s inner self, where people can hide their transgressions (cf. Job 31:33). God knows the inner life of every human being through and through. Therefore He is also able to repay the inner evil.

Psalms 109:20

Call for Salvation and Retribution

Their prayer for help is addressed to the “God of our salvation” (Psalms 79:9). They see in God their Savior, their Deliverer. As a ground for their request for help they point – not to the fact that they are His people, but – to “the glory of Your name” (cf. Romans 2:24; Matthew 6:9b; Ezekiel 36:20-23). They think first and foremost of God’s glory. God has been dishonored. The glory of His Name is connected to His promise to be faithful to His covenant with them and to the promises He has made, even though man is unfaithful.

They have forfeited the right to His promises by not being faithful to His covenant. They are aware of that. They have broken the covenant by their sins. Therefore they need redemption through forgiveness of their sins. The only way to do this is for Him to forgive their sins or atone for their sins. Atonement for sins means the covering of sins by the blood of the Lamb. As the basis for this request, they refer – not to their need, but – to “Your name’s sake” (cf. Numbers 14:13-19).

Now that their question regarding their sins is settled, the remnant returns in their prayer to the nations (Psalms 79:10). The nations keep saying: “Where is their God?” (cf. Joel 2:17). The righteous ask God to answer that question once and for all by revealing Himself in vengeance to those nations.

God must be known in the execution of “vengeance for the blood of Your servants which has been shed” (cf. Luke 11:51; Revelation 17:6; Revelation 18:24). This must happen “among the nations in our sight”. When they see God’s vengeance, they will know that He is for them and not against them. All the mocking claims of the enemies will be belied by this.

Their demand for vengeance is not born of hatred or bitterness. They ask for it because they are in need and want to be released from their distress. That deliverance lies in the judgment on their enemies, who deserve it because they have violated God’s servants.

God must let “the groaning of the prisoner” come before Him (Psalms 79:11; cf. Exodus 2:24; Exodus 6:4-5; Zechariah 14:2). The God-fearing ask God to take personally to heart the suffering of those who have been taken away as prisoners. These prisoners “are doomed to die”. If God intervenes “according to the greatness of” His “power [literally: arm]”, they will “preserve” their lives. Moses also uses the phrase “the greatness of Your arm” (Exodus 15:16). God’s arm represents His power. That power is fully manifested in the Lord Jesus (Isaiah 53:1; 1 Corinthians 1:24).

The prayer for retribution is because of what the neighboring peoples have done to the “Lord” (Psalms 79:12). They mocked God for not being able to protect His inheritance. He could not save His own city and sanctuary from destruction. After all, He did not prevent or punish it, did He?

God can remove this reproach by repaying the enemies “sevenfold”, or completely – seven is the number of completion – “in their bosom”, for the evil they have committed against Him. What someone has in his bosom, no one sees. It is a place where you hide things. It refers to man’s inner self, where people can hide their transgressions (cf. Job 31:33). God knows the inner life of every human being through and through. Therefore He is also able to repay the inner evil.

Psalms 109:21

Vow to Praise God

The faithful remnant makes a vow to God. They do so as “Your people and the sheep of Your pasture”. With this the psalmist returns to the conclusion of Psalm 78 (Psalms 78:71). God is King of His people and Shepherd of the sheep that pasture in His land. He does not yet make Himself known in this way, but this will happen (Ezekiel 37:22; 24). This is how they see themselves, although they have now been taken away from their land by force. They are now ‘Lo-Ammi’, which is ‘not God’s people’ (Hosea 1:9) and are outside God’s ‘pasture’.

When God takes vengeance and brings retribution on the enemies, they “will give thanks to” Him “forever”. They emphasize that they, “we”, will do that. “To all generations” they “will tell of” His “praise”. They want to pass on the glory of God, that is to say His faithfulness and compassion that they experienced in their redemption. This happened by recording it in the Scriptures and will happen in the future by giving thanks to the LORD for all His deeds. To all generations they will tell of the praise of God.

Psalms 109:23

Introduction

While the remnant – and expressly including the ten tribes – waits for deliverance from the LORD, they persevere in prayer. Three times we find the prayer “restore us and cause Your face to shine [upon us], and we will be saved” (Psalms 80:3; 7; 19). This prayer is addressed in Psalms 80:3 to “God”, in Psalms 80:7 to the “God [of] hosts” and in Psalms 80:19 to the “LORD God of hosts”.

The naming of God indicates increase in the revelation of His power. This has to do with the increase in intensity of the prayer of the remnant. The prayer of the remnant can be summed up with the words “cause Your face to shine” (Psalms 80:3). The answer to this prayer is found in Psalms 81.

We can divide the psalm as follows: 1. In their prayer, the remnant compares themselves to powerless sheep who need to be delivered by the shepherd (Psalms 80:1b-2). 2. They see themselves as a people whose prayer does not come to God because of His anger (Psalms 80:4-6). 3. They also see themselves as a vineyard trampled by a boar (the king of the North) from the forest and which is burned by fire (Psalms 80:8-16). 4. Therefore, their only hope is in the Man of God’s right hand, which speaks of His power (Psalms 80:17-18). He, Who said “all authority has been given to Me in heaven and on earth” (Matthew 28:18), alone is able to deliver (cf. Revelation 5:1-10).

Prayer for Salvation

For “for the choir director” (Psalms 80:1a) see at Psalms 4:1.

For “[set to] El Shoshannim“ see at Psalms 45:1 and Psalms 60:1. In Psalms 60 “Shushan”, “lily”, is in the singular (Psalms 60:1).

“Eduth” means “a testimony” in the sense of a revelation that someone gives or what someone passes on about what he has experienced. It is a different word than the word “Eduth”, “testimony”, found in the heading of Psalm 60.

For “a Psalm of Asaph” see at Psalms 50:1.

In Asaph, the faithful remnant addresses the “Shepherd of Israel” (Psalms 80:1b). In the past, the LORD as Shepherd led His people out of Egypt through Moses and Aaron (Psalms 77:20). Israel is the flock that has been pastured by God Himself (Psalms 79:13). Prophetically this will be fulfilled when the LORD Himself will be Shepherd over Israel to pasture them (Ezekiel 34:23). Israel here stands for both the two tribes realm and the ten tribes realm (Ezekiel 37:15-28).

The name “Shepherd” as a name of God first appears in Jacob’s blessing of Joseph (Genesis 49:24). Joseph, representing the ten tribes realm, is strongly emphasized. The two tribes realm and the ten tribes realm are now united (cf. Ezekiel 37:15-16; Revelation 7:4-8). The remnant comes from the two tribes and from the ten tribes. This one remnant in the end time is all Israel that is saved (Romans 11:26).

They ask God to “give ear” to their distress, for they have the impression that He has turned His ear away from them. They say to Him in the second line of Psa 80:1b that He “leads Joseph like a flock”. Joseph, the father of Ephraim and Manasseh, here represents the whole people. This is evident from the parallel with the first line of Psa 80:1b where it speaks of Israel. The remnant from both the two and the ten tribes realm see themselves as sheep who were led by Him out of Egypt at that time. But they are in need and lack the protection of the Shepherd. An appeal to God as Shepherd can only be made by a sheep of His flock.

He is “enthroned [above, or between] the cherubim”. In the past, the meeting place with God was between the two cherubim on the mercy seat (Exodus 25:22). He had to leave that place because of the unfaithfulness of His people (Ezekiel 9:3; Ezekiel 10:4; 18; 19; Ezekiel 11:23). The remnant understands this. The LORD, however, is still enthroned on the cherubim in heaven.

The remnant, through the psalmist, now asks the LORD to return to the earth (cf. Ezekiel 43:1-5). His appearance means at the same time the redemption for His people (Psalms 80:2-3).

The remnant asks Him to “shine forth”, that is, to appear openly as Ruler in the now reigning darkness. His appearance dispels the darkness. The cry “shine forth!” concerns the appearance of the LORD on earth to judge and redeem (cf. Psalms 50:2; Psalms 94:1).

He Who rules the world dwells in the midst of His people between the cherubim on the ark (Exodus 25:22; 1 Chronicles 28:18; Ezekiel 10:1), which in Psalms 80:2 is called “Your power”. The remnant calls upon God to stir up His power (cf. Numbers 10:35-36; Psalms 35:23), that is, to rise up and act against the enemies to deliver them from their grasp.

Ephraim, Benjamin and Manasseh are in the camp in the wilderness under the same standard, the standard of Ephraim, on the west side of the tabernacle (Numbers 2:17-24). They are the tribes that set out during the journey through the wilderness and set up their camp immediately after the setting out and setting up of the ark (Numbers 10:21-24). They, along with the Kohathites, live with the ark, or God’s power, directly before their eyes.

In them we also see the whole people represented: Ephraim represents the northern kingdom, Benjamin the southern kingdom. Part of Manasseh lives at the other side of the Jordan. He represents the two and a half tribes. The three names are the names of Rachel’s descendants who are restored to the land (cf. Jeremiah 31:15).

Their request, that is from the ten tribes, to God is to restore them by bringing them back to their land (Psalms 80:3). They are now outside the land as a result of their unfaithfulness. With their question they acknowledge that there is no right and no power in them to return to the land with its blessings. At the same time their question implies that God in His grace can do it and also has the power to do it. It expresses confidence in the grace and power of God.

With the question “cause Your face to shine” they ask if God wants to be present in their midst again. If He is with them, then they “will be saved”. They connect in faith His presence in their midst with the deliverance of their enemies. If He is present, the enemies will flee or be defeated.

The Hebrew expression “cause Your face to shine” means that the kind, gracious face smiles, in contrast to the face that is dark, gloomy, or angry. No doubt the psalmist was thinking of the priestly blessing from Numbers 6 (Numbers 6:24-26; cf. Psalms 31:16; Psalms 67:1b).

We know from John 1 that God can only give His grace because grace and truth have been realized through Jesus Christ. Out of His fullness we, both Christians and the remnant of Israel in the future, receive grace upon grace (John 1:16-17).

Psalms 109:24

Introduction

While the remnant – and expressly including the ten tribes – waits for deliverance from the LORD, they persevere in prayer. Three times we find the prayer “restore us and cause Your face to shine [upon us], and we will be saved” (Psalms 80:3; 7; 19). This prayer is addressed in Psalms 80:3 to “God”, in Psalms 80:7 to the “God [of] hosts” and in Psalms 80:19 to the “LORD God of hosts”.

The naming of God indicates increase in the revelation of His power. This has to do with the increase in intensity of the prayer of the remnant. The prayer of the remnant can be summed up with the words “cause Your face to shine” (Psalms 80:3). The answer to this prayer is found in Psalms 81.

We can divide the psalm as follows: 1. In their prayer, the remnant compares themselves to powerless sheep who need to be delivered by the shepherd (Psalms 80:1b-2). 2. They see themselves as a people whose prayer does not come to God because of His anger (Psalms 80:4-6). 3. They also see themselves as a vineyard trampled by a boar (the king of the North) from the forest and which is burned by fire (Psalms 80:8-16). 4. Therefore, their only hope is in the Man of God’s right hand, which speaks of His power (Psalms 80:17-18). He, Who said “all authority has been given to Me in heaven and on earth” (Matthew 28:18), alone is able to deliver (cf. Revelation 5:1-10).

Prayer for Salvation

For “for the choir director” (Psalms 80:1a) see at Psalms 4:1.

For “[set to] El Shoshannim“ see at Psalms 45:1 and Psalms 60:1. In Psalms 60 “Shushan”, “lily”, is in the singular (Psalms 60:1).

“Eduth” means “a testimony” in the sense of a revelation that someone gives or what someone passes on about what he has experienced. It is a different word than the word “Eduth”, “testimony”, found in the heading of Psalm 60.

For “a Psalm of Asaph” see at Psalms 50:1.

In Asaph, the faithful remnant addresses the “Shepherd of Israel” (Psalms 80:1b). In the past, the LORD as Shepherd led His people out of Egypt through Moses and Aaron (Psalms 77:20). Israel is the flock that has been pastured by God Himself (Psalms 79:13). Prophetically this will be fulfilled when the LORD Himself will be Shepherd over Israel to pasture them (Ezekiel 34:23). Israel here stands for both the two tribes realm and the ten tribes realm (Ezekiel 37:15-28).

The name “Shepherd” as a name of God first appears in Jacob’s blessing of Joseph (Genesis 49:24). Joseph, representing the ten tribes realm, is strongly emphasized. The two tribes realm and the ten tribes realm are now united (cf. Ezekiel 37:15-16; Revelation 7:4-8). The remnant comes from the two tribes and from the ten tribes. This one remnant in the end time is all Israel that is saved (Romans 11:26).

They ask God to “give ear” to their distress, for they have the impression that He has turned His ear away from them. They say to Him in the second line of Psa 80:1b that He “leads Joseph like a flock”. Joseph, the father of Ephraim and Manasseh, here represents the whole people. This is evident from the parallel with the first line of Psa 80:1b where it speaks of Israel. The remnant from both the two and the ten tribes realm see themselves as sheep who were led by Him out of Egypt at that time. But they are in need and lack the protection of the Shepherd. An appeal to God as Shepherd can only be made by a sheep of His flock.

He is “enthroned [above, or between] the cherubim”. In the past, the meeting place with God was between the two cherubim on the mercy seat (Exodus 25:22). He had to leave that place because of the unfaithfulness of His people (Ezekiel 9:3; Ezekiel 10:4; 18; 19; Ezekiel 11:23). The remnant understands this. The LORD, however, is still enthroned on the cherubim in heaven.

The remnant, through the psalmist, now asks the LORD to return to the earth (cf. Ezekiel 43:1-5). His appearance means at the same time the redemption for His people (Psalms 80:2-3).

The remnant asks Him to “shine forth”, that is, to appear openly as Ruler in the now reigning darkness. His appearance dispels the darkness. The cry “shine forth!” concerns the appearance of the LORD on earth to judge and redeem (cf. Psalms 50:2; Psalms 94:1).

He Who rules the world dwells in the midst of His people between the cherubim on the ark (Exodus 25:22; 1 Chronicles 28:18; Ezekiel 10:1), which in Psalms 80:2 is called “Your power”. The remnant calls upon God to stir up His power (cf. Numbers 10:35-36; Psalms 35:23), that is, to rise up and act against the enemies to deliver them from their grasp.

Ephraim, Benjamin and Manasseh are in the camp in the wilderness under the same standard, the standard of Ephraim, on the west side of the tabernacle (Numbers 2:17-24). They are the tribes that set out during the journey through the wilderness and set up their camp immediately after the setting out and setting up of the ark (Numbers 10:21-24). They, along with the Kohathites, live with the ark, or God’s power, directly before their eyes.

In them we also see the whole people represented: Ephraim represents the northern kingdom, Benjamin the southern kingdom. Part of Manasseh lives at the other side of the Jordan. He represents the two and a half tribes. The three names are the names of Rachel’s descendants who are restored to the land (cf. Jeremiah 31:15).

Their request, that is from the ten tribes, to God is to restore them by bringing them back to their land (Psalms 80:3). They are now outside the land as a result of their unfaithfulness. With their question they acknowledge that there is no right and no power in them to return to the land with its blessings. At the same time their question implies that God in His grace can do it and also has the power to do it. It expresses confidence in the grace and power of God.

With the question “cause Your face to shine” they ask if God wants to be present in their midst again. If He is with them, then they “will be saved”. They connect in faith His presence in their midst with the deliverance of their enemies. If He is present, the enemies will flee or be defeated.

The Hebrew expression “cause Your face to shine” means that the kind, gracious face smiles, in contrast to the face that is dark, gloomy, or angry. No doubt the psalmist was thinking of the priestly blessing from Numbers 6 (Numbers 6:24-26; cf. Psalms 31:16; Psalms 67:1b).

We know from John 1 that God can only give His grace because grace and truth have been realized through Jesus Christ. Out of His fullness we, both Christians and the remnant of Israel in the future, receive grace upon grace (John 1:16-17).

Psalms 109:25

Introduction

While the remnant – and expressly including the ten tribes – waits for deliverance from the LORD, they persevere in prayer. Three times we find the prayer “restore us and cause Your face to shine [upon us], and we will be saved” (Psalms 80:3; 7; 19). This prayer is addressed in Psalms 80:3 to “God”, in Psalms 80:7 to the “God [of] hosts” and in Psalms 80:19 to the “LORD God of hosts”.

The naming of God indicates increase in the revelation of His power. This has to do with the increase in intensity of the prayer of the remnant. The prayer of the remnant can be summed up with the words “cause Your face to shine” (Psalms 80:3). The answer to this prayer is found in Psalms 81.

We can divide the psalm as follows: 1. In their prayer, the remnant compares themselves to powerless sheep who need to be delivered by the shepherd (Psalms 80:1b-2). 2. They see themselves as a people whose prayer does not come to God because of His anger (Psalms 80:4-6). 3. They also see themselves as a vineyard trampled by a boar (the king of the North) from the forest and which is burned by fire (Psalms 80:8-16). 4. Therefore, their only hope is in the Man of God’s right hand, which speaks of His power (Psalms 80:17-18). He, Who said “all authority has been given to Me in heaven and on earth” (Matthew 28:18), alone is able to deliver (cf. Revelation 5:1-10).

Prayer for Salvation

For “for the choir director” (Psalms 80:1a) see at Psalms 4:1.

For “[set to] El Shoshannim“ see at Psalms 45:1 and Psalms 60:1. In Psalms 60 “Shushan”, “lily”, is in the singular (Psalms 60:1).

“Eduth” means “a testimony” in the sense of a revelation that someone gives or what someone passes on about what he has experienced. It is a different word than the word “Eduth”, “testimony”, found in the heading of Psalm 60.

For “a Psalm of Asaph” see at Psalms 50:1.

In Asaph, the faithful remnant addresses the “Shepherd of Israel” (Psalms 80:1b). In the past, the LORD as Shepherd led His people out of Egypt through Moses and Aaron (Psalms 77:20). Israel is the flock that has been pastured by God Himself (Psalms 79:13). Prophetically this will be fulfilled when the LORD Himself will be Shepherd over Israel to pasture them (Ezekiel 34:23). Israel here stands for both the two tribes realm and the ten tribes realm (Ezekiel 37:15-28).

The name “Shepherd” as a name of God first appears in Jacob’s blessing of Joseph (Genesis 49:24). Joseph, representing the ten tribes realm, is strongly emphasized. The two tribes realm and the ten tribes realm are now united (cf. Ezekiel 37:15-16; Revelation 7:4-8). The remnant comes from the two tribes and from the ten tribes. This one remnant in the end time is all Israel that is saved (Romans 11:26).

They ask God to “give ear” to their distress, for they have the impression that He has turned His ear away from them. They say to Him in the second line of Psa 80:1b that He “leads Joseph like a flock”. Joseph, the father of Ephraim and Manasseh, here represents the whole people. This is evident from the parallel with the first line of Psa 80:1b where it speaks of Israel. The remnant from both the two and the ten tribes realm see themselves as sheep who were led by Him out of Egypt at that time. But they are in need and lack the protection of the Shepherd. An appeal to God as Shepherd can only be made by a sheep of His flock.

He is “enthroned [above, or between] the cherubim”. In the past, the meeting place with God was between the two cherubim on the mercy seat (Exodus 25:22). He had to leave that place because of the unfaithfulness of His people (Ezekiel 9:3; Ezekiel 10:4; 18; 19; Ezekiel 11:23). The remnant understands this. The LORD, however, is still enthroned on the cherubim in heaven.

The remnant, through the psalmist, now asks the LORD to return to the earth (cf. Ezekiel 43:1-5). His appearance means at the same time the redemption for His people (Psalms 80:2-3).

The remnant asks Him to “shine forth”, that is, to appear openly as Ruler in the now reigning darkness. His appearance dispels the darkness. The cry “shine forth!” concerns the appearance of the LORD on earth to judge and redeem (cf. Psalms 50:2; Psalms 94:1).

He Who rules the world dwells in the midst of His people between the cherubim on the ark (Exodus 25:22; 1 Chronicles 28:18; Ezekiel 10:1), which in Psalms 80:2 is called “Your power”. The remnant calls upon God to stir up His power (cf. Numbers 10:35-36; Psalms 35:23), that is, to rise up and act against the enemies to deliver them from their grasp.

Ephraim, Benjamin and Manasseh are in the camp in the wilderness under the same standard, the standard of Ephraim, on the west side of the tabernacle (Numbers 2:17-24). They are the tribes that set out during the journey through the wilderness and set up their camp immediately after the setting out and setting up of the ark (Numbers 10:21-24). They, along with the Kohathites, live with the ark, or God’s power, directly before their eyes.

In them we also see the whole people represented: Ephraim represents the northern kingdom, Benjamin the southern kingdom. Part of Manasseh lives at the other side of the Jordan. He represents the two and a half tribes. The three names are the names of Rachel’s descendants who are restored to the land (cf. Jeremiah 31:15).

Their request, that is from the ten tribes, to God is to restore them by bringing them back to their land (Psalms 80:3). They are now outside the land as a result of their unfaithfulness. With their question they acknowledge that there is no right and no power in them to return to the land with its blessings. At the same time their question implies that God in His grace can do it and also has the power to do it. It expresses confidence in the grace and power of God.

With the question “cause Your face to shine” they ask if God wants to be present in their midst again. If He is with them, then they “will be saved”. They connect in faith His presence in their midst with the deliverance of their enemies. If He is present, the enemies will flee or be defeated.

The Hebrew expression “cause Your face to shine” means that the kind, gracious face smiles, in contrast to the face that is dark, gloomy, or angry. No doubt the psalmist was thinking of the priestly blessing from Numbers 6 (Numbers 6:24-26; cf. Psalms 31:16; Psalms 67:1b).

We know from John 1 that God can only give His grace because grace and truth have been realized through Jesus Christ. Out of His fullness we, both Christians and the remnant of Israel in the future, receive grace upon grace (John 1:16-17).

Psalms 109:26

How long?

The remnant turns to the “LORD God [of] hosts” (Psalms 80:4). He is the LORD, that is the God of the covenant. That is their relationship with Him, though they do not experience that relationship now. He is also the “God of hosts”, the God Who is above all heavenly and earthly powers, good and bad.

They ask Him the question that torments them: “How long will You be angry with the prayer of Your people?” They acknowledge that their distress is the result of the anger of God and that the anger of God is the result of their sins. This situation is consistent with the covenant. But the question that torments them is “how long?” Wouldn’t God stop His anger at some point? Surely He is the Shepherd of His people, isn’t He? Then they may expect Him to pasture them (Psalms 79:13), which means He will give them food and refreshing water (Psalms 23:1-2).

However, he has “fed them with the bread of tears” and has “made them to drink tears in large measure” (Psalms 80:5). This is ‘a meal’ that is particularly hard on their minds. Drinking one’s own tears is a bitter thing. It is the consequence of going one’s own way. We can also remember that the suffering of the people as a result of their sins and the rejection of Christ was so great that the Lord Himself shed tears over it (Luke 19:41-44).

At the same time, it is also a wholesome ‘meal’, for it arises from repentance for their sins. That they should drink “in large measure” means that God determines the measure of it. The Hebrew for “large measure” is literally ‘a third part of a measure’, that is, a third of an ephah (about thirty-six liters), which is twelve liters. To give twelve liters of tears to drink is quite a lot.

Added to that is what their neighbors, the neighboring peoples, say about them (Psalms 80:6). They argue about which of them can profit most from their misery. At the same time they make fun of the misery that has come over them. They mock about it among themselves.

But surely God is the “God [of] hosts” (Psalms 80:7), the God Who is above all earthly and heavenly hosts, whether good or bad, isn’t He? Again (cf. Psalms 80:4) the psalmist appeals to the LORD, the God of the covenant, now emphasizing His power to act on behalf of His people. Let Him then restore them by bringing them back to their land and blessing. When He causes His face to shine, that is, when He accepts them and comes to them, they will be redeemed. Of this they are sure.

The question is not whether God can do it, but whether He is willing to do it (cf. Matthew 8:2-3). That God can do it is not a matter of doubt for them. After all, they call Him the God of hosts. But will God also be gracious to them? That is what they ask of Him. For us as believers in the New Testament there is no doubt. We are assured of the riches of His grace, which we have received: “For of His fullness we have all received, and grace upon grace” (John 1:16).

Psalms 109:27

How long?

The remnant turns to the “LORD God [of] hosts” (Psalms 80:4). He is the LORD, that is the God of the covenant. That is their relationship with Him, though they do not experience that relationship now. He is also the “God of hosts”, the God Who is above all heavenly and earthly powers, good and bad.

They ask Him the question that torments them: “How long will You be angry with the prayer of Your people?” They acknowledge that their distress is the result of the anger of God and that the anger of God is the result of their sins. This situation is consistent with the covenant. But the question that torments them is “how long?” Wouldn’t God stop His anger at some point? Surely He is the Shepherd of His people, isn’t He? Then they may expect Him to pasture them (Psalms 79:13), which means He will give them food and refreshing water (Psalms 23:1-2).

However, he has “fed them with the bread of tears” and has “made them to drink tears in large measure” (Psalms 80:5). This is ‘a meal’ that is particularly hard on their minds. Drinking one’s own tears is a bitter thing. It is the consequence of going one’s own way. We can also remember that the suffering of the people as a result of their sins and the rejection of Christ was so great that the Lord Himself shed tears over it (Luke 19:41-44).

At the same time, it is also a wholesome ‘meal’, for it arises from repentance for their sins. That they should drink “in large measure” means that God determines the measure of it. The Hebrew for “large measure” is literally ‘a third part of a measure’, that is, a third of an ephah (about thirty-six liters), which is twelve liters. To give twelve liters of tears to drink is quite a lot.

Added to that is what their neighbors, the neighboring peoples, say about them (Psalms 80:6). They argue about which of them can profit most from their misery. At the same time they make fun of the misery that has come over them. They mock about it among themselves.

But surely God is the “God [of] hosts” (Psalms 80:7), the God Who is above all earthly and heavenly hosts, whether good or bad, isn’t He? Again (cf. Psalms 80:4) the psalmist appeals to the LORD, the God of the covenant, now emphasizing His power to act on behalf of His people. Let Him then restore them by bringing them back to their land and blessing. When He causes His face to shine, that is, when He accepts them and comes to them, they will be redeemed. Of this they are sure.

The question is not whether God can do it, but whether He is willing to do it (cf. Matthew 8:2-3). That God can do it is not a matter of doubt for them. After all, they call Him the God of hosts. But will God also be gracious to them? That is what they ask of Him. For us as believers in the New Testament there is no doubt. We are assured of the riches of His grace, which we have received: “For of His fullness we have all received, and grace upon grace” (John 1:16).

Psalms 109:28

How long?

The remnant turns to the “LORD God [of] hosts” (Psalms 80:4). He is the LORD, that is the God of the covenant. That is their relationship with Him, though they do not experience that relationship now. He is also the “God of hosts”, the God Who is above all heavenly and earthly powers, good and bad.

They ask Him the question that torments them: “How long will You be angry with the prayer of Your people?” They acknowledge that their distress is the result of the anger of God and that the anger of God is the result of their sins. This situation is consistent with the covenant. But the question that torments them is “how long?” Wouldn’t God stop His anger at some point? Surely He is the Shepherd of His people, isn’t He? Then they may expect Him to pasture them (Psalms 79:13), which means He will give them food and refreshing water (Psalms 23:1-2).

However, he has “fed them with the bread of tears” and has “made them to drink tears in large measure” (Psalms 80:5). This is ‘a meal’ that is particularly hard on their minds. Drinking one’s own tears is a bitter thing. It is the consequence of going one’s own way. We can also remember that the suffering of the people as a result of their sins and the rejection of Christ was so great that the Lord Himself shed tears over it (Luke 19:41-44).

At the same time, it is also a wholesome ‘meal’, for it arises from repentance for their sins. That they should drink “in large measure” means that God determines the measure of it. The Hebrew for “large measure” is literally ‘a third part of a measure’, that is, a third of an ephah (about thirty-six liters), which is twelve liters. To give twelve liters of tears to drink is quite a lot.

Added to that is what their neighbors, the neighboring peoples, say about them (Psalms 80:6). They argue about which of them can profit most from their misery. At the same time they make fun of the misery that has come over them. They mock about it among themselves.

But surely God is the “God [of] hosts” (Psalms 80:7), the God Who is above all earthly and heavenly hosts, whether good or bad, isn’t He? Again (cf. Psalms 80:4) the psalmist appeals to the LORD, the God of the covenant, now emphasizing His power to act on behalf of His people. Let Him then restore them by bringing them back to their land and blessing. When He causes His face to shine, that is, when He accepts them and comes to them, they will be redeemed. Of this they are sure.

The question is not whether God can do it, but whether He is willing to do it (cf. Matthew 8:2-3). That God can do it is not a matter of doubt for them. After all, they call Him the God of hosts. But will God also be gracious to them? That is what they ask of Him. For us as believers in the New Testament there is no doubt. We are assured of the riches of His grace, which we have received: “For of His fullness we have all received, and grace upon grace” (John 1:16).

Psalms 109:29

How long?

The remnant turns to the “LORD God [of] hosts” (Psalms 80:4). He is the LORD, that is the God of the covenant. That is their relationship with Him, though they do not experience that relationship now. He is also the “God of hosts”, the God Who is above all heavenly and earthly powers, good and bad.

They ask Him the question that torments them: “How long will You be angry with the prayer of Your people?” They acknowledge that their distress is the result of the anger of God and that the anger of God is the result of their sins. This situation is consistent with the covenant. But the question that torments them is “how long?” Wouldn’t God stop His anger at some point? Surely He is the Shepherd of His people, isn’t He? Then they may expect Him to pasture them (Psalms 79:13), which means He will give them food and refreshing water (Psalms 23:1-2).

However, he has “fed them with the bread of tears” and has “made them to drink tears in large measure” (Psalms 80:5). This is ‘a meal’ that is particularly hard on their minds. Drinking one’s own tears is a bitter thing. It is the consequence of going one’s own way. We can also remember that the suffering of the people as a result of their sins and the rejection of Christ was so great that the Lord Himself shed tears over it (Luke 19:41-44).

At the same time, it is also a wholesome ‘meal’, for it arises from repentance for their sins. That they should drink “in large measure” means that God determines the measure of it. The Hebrew for “large measure” is literally ‘a third part of a measure’, that is, a third of an ephah (about thirty-six liters), which is twelve liters. To give twelve liters of tears to drink is quite a lot.

Added to that is what their neighbors, the neighboring peoples, say about them (Psalms 80:6). They argue about which of them can profit most from their misery. At the same time they make fun of the misery that has come over them. They mock about it among themselves.

But surely God is the “God [of] hosts” (Psalms 80:7), the God Who is above all earthly and heavenly hosts, whether good or bad, isn’t He? Again (cf. Psalms 80:4) the psalmist appeals to the LORD, the God of the covenant, now emphasizing His power to act on behalf of His people. Let Him then restore them by bringing them back to their land and blessing. When He causes His face to shine, that is, when He accepts them and comes to them, they will be redeemed. Of this they are sure.

The question is not whether God can do it, but whether He is willing to do it (cf. Matthew 8:2-3). That God can do it is not a matter of doubt for them. After all, they call Him the God of hosts. But will God also be gracious to them? That is what they ask of Him. For us as believers in the New Testament there is no doubt. We are assured of the riches of His grace, which we have received: “For of His fullness we have all received, and grace upon grace” (John 1:16).

Psalms 109:30

The Vine of Israel

Asaph reminds God of His gracious action in delivering His people from Egypt. God has removes Israel from Egypt like “a vine” (Psalms 80:8; cf. Hosea 10:1a; Ezekiel 19:10). The fruit of a vine, wine, represents joy. In Egypt, the people could not be a joy to Him. That they could only be in the land that He chose as His own. Therefore He “drove out the nations and planted it” (cf. Deuteronomy 7:1; Exodus 23:28). Isaiah, singing a song about God’s people as a vineyard, puts it this way: He “removed its stones” (Isaiah 5:1-2).

We find here, summarized in a few verses, the long history of Israel presented in a parable. In it it is emphasized that Israel’s history is due to the actions of the LORD. He has removed. We find that in the book of Exodus. He drove out the nations. We find that in the book of Joshua.

God did not plant the vine, His people, just anywhere, but on ground “cleared before it” (Psalms 80:9; Jeremiah 2:21). He prepared a place for it. God always does that. Before He placed man in paradise, He prepared that place for him (Genesis 2:8). He prepared everything well. Because the Lord Jesus wants to bring us to the Father’s house, He went first to prepare a place for us there (John 14:2-3).

God made every effort to plant the vine so that it would bear rich fruit (cf. Isaiah 5:2a; Isaiah 57:14). The vine “took deep root”. As a result, it “filled the land”. Everything speaks of His care for His vine, so that He might have the full enjoyment of it. He planted Israel in a place that He prepared. He blessed Israel, causing the people to take root and fill the land. He extended its branches. This brings us to the period of the governments of David and Solomon.

The growth of the vine has been His work. That growth, that is the growth of population, has been abundant. “The mountains” in the south “were covered with its shadow” (Psalms 80:10). That indicates a numerous population. It has also become a mighty people, like “the cedars of God with its boughs” of the Lebanon in the north (cf. Numbers 24:6; Psalms 104:16).

The growth is also visible from west to east. “It was sending out its branches to the sea” (Psalms 80:11), that is the Mediterranean Sea in the west and the Red Sea in the east. The same is true of “its shoots to the River”, by which is meant the Euphrates. These are the boundaries of the territory Israel will possess in the realm of peace, according to the promise God made to the fathers (Genesis 15:18; Deuteronomy 1:7-8; Deuteronomy 11:24). This population growth and territory expansion were present for a short time in the days of Solomon (1 Kings 4:20; 24).

After God has done all this for His people, the question arises among the remnant as to why He has broken down its hedges, why He has broken down the wall He has built around His vineyard (Psalms 80:12; cf. Isaiah 5:5). We find the reason in the previous psalm (Psalms 79:8; cf. Isaiah 5:1-7). A hedge, a wall serves to protect. God breaks down that protection. He does so by means of the Babylonians who destroy Jerusalem. The city lies broken up. “All who pass [that] way” can plunder as much as they want.

“A boar” is an unclean animal (Leviticus 11:3-4; 7) and represents the nations (Psalms 80:13). The nations have come “from the forest”, which is their own habitation, to tear Jerusalem loose from its foundation. The wild nations have come to take possession of anything they deem of any value. Thus Jerusalem has been “eaten” and there is nothing edible, nothing of value left.

Many nations have trampled on Jerusalem. Assyria is the foreshadowing of what will happen in the future. From Nebuchadnezzar on, we find in the times of the Gentiles (Luke 21:24) that many nations have ruled over Jerusalem and trampled on the city. Prophetically in the future, the prophetic Assyrian, the king of the North, will do this.

Psalms 109:31

The Vine of Israel

Asaph reminds God of His gracious action in delivering His people from Egypt. God has removes Israel from Egypt like “a vine” (Psalms 80:8; cf. Hosea 10:1a; Ezekiel 19:10). The fruit of a vine, wine, represents joy. In Egypt, the people could not be a joy to Him. That they could only be in the land that He chose as His own. Therefore He “drove out the nations and planted it” (cf. Deuteronomy 7:1; Exodus 23:28). Isaiah, singing a song about God’s people as a vineyard, puts it this way: He “removed its stones” (Isaiah 5:1-2).

We find here, summarized in a few verses, the long history of Israel presented in a parable. In it it is emphasized that Israel’s history is due to the actions of the LORD. He has removed. We find that in the book of Exodus. He drove out the nations. We find that in the book of Joshua.

God did not plant the vine, His people, just anywhere, but on ground “cleared before it” (Psalms 80:9; Jeremiah 2:21). He prepared a place for it. God always does that. Before He placed man in paradise, He prepared that place for him (Genesis 2:8). He prepared everything well. Because the Lord Jesus wants to bring us to the Father’s house, He went first to prepare a place for us there (John 14:2-3).

God made every effort to plant the vine so that it would bear rich fruit (cf. Isaiah 5:2a; Isaiah 57:14). The vine “took deep root”. As a result, it “filled the land”. Everything speaks of His care for His vine, so that He might have the full enjoyment of it. He planted Israel in a place that He prepared. He blessed Israel, causing the people to take root and fill the land. He extended its branches. This brings us to the period of the governments of David and Solomon.

The growth of the vine has been His work. That growth, that is the growth of population, has been abundant. “The mountains” in the south “were covered with its shadow” (Psalms 80:10). That indicates a numerous population. It has also become a mighty people, like “the cedars of God with its boughs” of the Lebanon in the north (cf. Numbers 24:6; Psalms 104:16).

The growth is also visible from west to east. “It was sending out its branches to the sea” (Psalms 80:11), that is the Mediterranean Sea in the west and the Red Sea in the east. The same is true of “its shoots to the River”, by which is meant the Euphrates. These are the boundaries of the territory Israel will possess in the realm of peace, according to the promise God made to the fathers (Genesis 15:18; Deuteronomy 1:7-8; Deuteronomy 11:24). This population growth and territory expansion were present for a short time in the days of Solomon (1 Kings 4:20; 24).

After God has done all this for His people, the question arises among the remnant as to why He has broken down its hedges, why He has broken down the wall He has built around His vineyard (Psalms 80:12; cf. Isaiah 5:5). We find the reason in the previous psalm (Psalms 79:8; cf. Isaiah 5:1-7). A hedge, a wall serves to protect. God breaks down that protection. He does so by means of the Babylonians who destroy Jerusalem. The city lies broken up. “All who pass [that] way” can plunder as much as they want.

“A boar” is an unclean animal (Leviticus 11:3-4; 7) and represents the nations (Psalms 80:13). The nations have come “from the forest”, which is their own habitation, to tear Jerusalem loose from its foundation. The wild nations have come to take possession of anything they deem of any value. Thus Jerusalem has been “eaten” and there is nothing edible, nothing of value left.

Many nations have trampled on Jerusalem. Assyria is the foreshadowing of what will happen in the future. From Nebuchadnezzar on, we find in the times of the Gentiles (Luke 21:24) that many nations have ruled over Jerusalem and trampled on the city. Prophetically in the future, the prophetic Assyrian, the king of the North, will do this.