Psalms 147

Psalms 147:1

Introduction

After the return from exile described in the previous psalm, the remnant will multiply greatly (Isaiah 49:19-21; cf. Ezekiel 36:37-38). The distress in which the remnant has been in the great tribulation will be answered by the LORD by giving Israel the full inheritance as He promised it to Abraham (Genesis 15:18-21). Psalms 108:7b-9 in this psalm describe the expansion of Israel’s borders to the river Euphrates to accommodate this population growth.

This psalm is composed of the end of Psalm 57 (Psalms 108:1-5; Psalms 57:7-11) and the end of Psalm 60 (Psalms 108:6-13; Psalms 60:5-12). The fact that the two parts are brought together here in one psalm means that there is a connection between the two parts. The first part is a song of praise to God for His lovingkindness and faithfulness (Psalms 108:4). In the second part, we hear God’s response to it, which He gives in His sanctuary. He declares His dominion over all nations, a right He will claim through His people (Psalms 108:13). The result is that His glory will be above all the earth, which the remnant, His beloved, have asked for (Psalms 108:5-6).

Both Psalms 57 and Psalms 60, from which this ‘mosaic’ psalm is composed, are written by David. There is a difference, however: in Psalms 57 we read “Lord”, Adonai (Psalms 57:9), while Psalms 108 speaks of “LORD”, Yahweh (Psalms 108:3).

Psalms 57 is in the second book of psalms. That book describes that the remnant has fled abroad and is in exile, as it were. Therefore, the name LORD, Yahweh, is missing. Psalms 108 is in the fifth book of psalms. In it we see the remnant who have returned to the promised land where the LORD is present. Therefore, it says here LORD, Yahweh, instead of Lord, Adonai.

Psalms 57 and Psalms 60 speak of the ways of God, with the first half of each psalm containing the exercises and trials, and the second half the results. Psalms 108 takes from both psalms only the second half because in this ‘Deuteronomy-psalm’ the experiences of the wilderness journey, the trials, are all over. The remnant is now looking forward to the realm of peace.

Praise and Prayer

For “a Song” (Psalms 108:1a) see at Psalms 65:1 and Psalms 92:1.

For “a Psalm of David” see at Psalms 3:1.

This is the first psalm of the fifteen psalms in this fifth book of Psalms that have David’s name in the heading.

After contemplating the many lovingkindnesses of the LORD about which the psalmist wrote in the previous psalm (Psalms 107:43), the heart has come to rest (Psalms 108:1b). His “heart is steadfast”, it is ready, it is able to sing, yes, sing praises to the glory of God. The glory [“my soul” is literally “my glory”] he has received from God as king over His people is not to his own glory, but is to the glory of God. It is the response to the exhortation in Psalms 107 to praise the LORD because of His lovingkindness and faithfulness. He proceeds to do so with a song of praise (Psalms 108:3) accompanied by harp and lyre (Psalms 108:2).

A new day or a new period has begun in his life (Psalms 108:2). Psalms 57 has two sections: one is about ‘going to sleep’ (Psalms 57:2-7) and one is about ‘waking up’ (Psalms 57:8-11). As mentioned, Psalms 108 only takes up the second part, which is the part about the dawn, a new day. The night of exile is over, “the sun of righteousness” has risen (Malachi 4:2), the new day has arrived.

He wants to begin that new day, that new period, with a song accompanied by “harp and lyre”. He speaks to these instruments to awake, to break their silence. During the exile, the remnant hung their harps on the willows (Psalms 137:2). But that time has passed, and now they can make their euphonious tones heard. With this, he wants to, as it were, “awaken the dawn”. It is a warm welcome to the shining morning light of the new day (Proverbs 4:18).

That new day dawns not only in his life and for his people, but also for the nations (Psalms 108:3; Malachi 1:11). The thanksgiving to the LORD must also sound “among the peoples”. The praises he sings to the LORD must also be heard “among the nations” (cf. Ezekiel 36:35-36). This will be so in the realm of peace.

The occasion for these expressions of joy – shown by the word “for” – are God’s “lovingkindness” and “truth” (Psalms 108:4). The lovingkindness of God is “great”, that is, extensive and high. It does not only go to the heavens, but “above the heavens”. The psalmist comes to this conclusion because he considered the lovingkindnesses of the LORD (Psalms 107:43). Then he discovered that the LORD’s lovingkindness is so great that it is higher than the heavens. We see this lovingkindness in the Lord Jesus. He “ascended far above all the heavens, so that He might fill all things” (Ephesians 4:10).

Directly attached to His lovingkindness is again His truth. His lovingkindness always goes together with His truth, with faithfulness to His truth. His truth reaches to the skies or the clouds. The clouds are ruled by Him. They bring blessing where He wants and judgment where it is needed.

From the assurance of the exaltedness of God (Psalms 99:2), the psalmist asks God to show His great lovingkindness and truth by delivering His people. In doing so, the world will see His exaltation (Psalms 108:3). The psalmist asks God to exalt Himself, that is, to act in accordance with it (Psalms 108:5). He asks this not primarily in view of his own need, although that aspect also plays a role, as the next verse indicates, but so that God’s honor or glory will be visible “above all the earth”.

The only real source of comfort is the awareness that the well-being of the universe and of His people depends on God. God’s lovingkindness and truth are more important to the universe and to us than the success of our plans, our health, our prosperity, or our lives. If that is our first thought, we are then given the assurance that He cares about our fate on earth and will provide for deliverance and salvation, as we hear in the next verse.

When God’s glory is over all the earth, it means the end of all enmity against God and His beloved (Psalms 108:6). The psalmist speaks to God of His people as “Your beloved” (cf. Deuteronomy 7:8; Jeremiah 31:3). He appeals to God from the awareness that God loves His people. God will deliver His beloved when He exalts above the heavens in His lovingkindness and truth. Then His power, of which His right hand speaks, becomes manifest for the salvation of His people and the answer to the prayer of His own in their distress is given.

Psalms 147:2

Introduction

After the return from exile described in the previous psalm, the remnant will multiply greatly (Isaiah 49:19-21; cf. Ezekiel 36:37-38). The distress in which the remnant has been in the great tribulation will be answered by the LORD by giving Israel the full inheritance as He promised it to Abraham (Genesis 15:18-21). Psalms 108:7b-9 in this psalm describe the expansion of Israel’s borders to the river Euphrates to accommodate this population growth.

This psalm is composed of the end of Psalm 57 (Psalms 108:1-5; Psalms 57:7-11) and the end of Psalm 60 (Psalms 108:6-13; Psalms 60:5-12). The fact that the two parts are brought together here in one psalm means that there is a connection between the two parts. The first part is a song of praise to God for His lovingkindness and faithfulness (Psalms 108:4). In the second part, we hear God’s response to it, which He gives in His sanctuary. He declares His dominion over all nations, a right He will claim through His people (Psalms 108:13). The result is that His glory will be above all the earth, which the remnant, His beloved, have asked for (Psalms 108:5-6).

Both Psalms 57 and Psalms 60, from which this ‘mosaic’ psalm is composed, are written by David. There is a difference, however: in Psalms 57 we read “Lord”, Adonai (Psalms 57:9), while Psalms 108 speaks of “LORD”, Yahweh (Psalms 108:3).

Psalms 57 is in the second book of psalms. That book describes that the remnant has fled abroad and is in exile, as it were. Therefore, the name LORD, Yahweh, is missing. Psalms 108 is in the fifth book of psalms. In it we see the remnant who have returned to the promised land where the LORD is present. Therefore, it says here LORD, Yahweh, instead of Lord, Adonai.

Psalms 57 and Psalms 60 speak of the ways of God, with the first half of each psalm containing the exercises and trials, and the second half the results. Psalms 108 takes from both psalms only the second half because in this ‘Deuteronomy-psalm’ the experiences of the wilderness journey, the trials, are all over. The remnant is now looking forward to the realm of peace.

Praise and Prayer

For “a Song” (Psalms 108:1a) see at Psalms 65:1 and Psalms 92:1.

For “a Psalm of David” see at Psalms 3:1.

This is the first psalm of the fifteen psalms in this fifth book of Psalms that have David’s name in the heading.

After contemplating the many lovingkindnesses of the LORD about which the psalmist wrote in the previous psalm (Psalms 107:43), the heart has come to rest (Psalms 108:1b). His “heart is steadfast”, it is ready, it is able to sing, yes, sing praises to the glory of God. The glory [“my soul” is literally “my glory”] he has received from God as king over His people is not to his own glory, but is to the glory of God. It is the response to the exhortation in Psalms 107 to praise the LORD because of His lovingkindness and faithfulness. He proceeds to do so with a song of praise (Psalms 108:3) accompanied by harp and lyre (Psalms 108:2).

A new day or a new period has begun in his life (Psalms 108:2). Psalms 57 has two sections: one is about ‘going to sleep’ (Psalms 57:2-7) and one is about ‘waking up’ (Psalms 57:8-11). As mentioned, Psalms 108 only takes up the second part, which is the part about the dawn, a new day. The night of exile is over, “the sun of righteousness” has risen (Malachi 4:2), the new day has arrived.

He wants to begin that new day, that new period, with a song accompanied by “harp and lyre”. He speaks to these instruments to awake, to break their silence. During the exile, the remnant hung their harps on the willows (Psalms 137:2). But that time has passed, and now they can make their euphonious tones heard. With this, he wants to, as it were, “awaken the dawn”. It is a warm welcome to the shining morning light of the new day (Proverbs 4:18).

That new day dawns not only in his life and for his people, but also for the nations (Psalms 108:3; Malachi 1:11). The thanksgiving to the LORD must also sound “among the peoples”. The praises he sings to the LORD must also be heard “among the nations” (cf. Ezekiel 36:35-36). This will be so in the realm of peace.

The occasion for these expressions of joy – shown by the word “for” – are God’s “lovingkindness” and “truth” (Psalms 108:4). The lovingkindness of God is “great”, that is, extensive and high. It does not only go to the heavens, but “above the heavens”. The psalmist comes to this conclusion because he considered the lovingkindnesses of the LORD (Psalms 107:43). Then he discovered that the LORD’s lovingkindness is so great that it is higher than the heavens. We see this lovingkindness in the Lord Jesus. He “ascended far above all the heavens, so that He might fill all things” (Ephesians 4:10).

Directly attached to His lovingkindness is again His truth. His lovingkindness always goes together with His truth, with faithfulness to His truth. His truth reaches to the skies or the clouds. The clouds are ruled by Him. They bring blessing where He wants and judgment where it is needed.

From the assurance of the exaltedness of God (Psalms 99:2), the psalmist asks God to show His great lovingkindness and truth by delivering His people. In doing so, the world will see His exaltation (Psalms 108:3). The psalmist asks God to exalt Himself, that is, to act in accordance with it (Psalms 108:5). He asks this not primarily in view of his own need, although that aspect also plays a role, as the next verse indicates, but so that God’s honor or glory will be visible “above all the earth”.

The only real source of comfort is the awareness that the well-being of the universe and of His people depends on God. God’s lovingkindness and truth are more important to the universe and to us than the success of our plans, our health, our prosperity, or our lives. If that is our first thought, we are then given the assurance that He cares about our fate on earth and will provide for deliverance and salvation, as we hear in the next verse.

When God’s glory is over all the earth, it means the end of all enmity against God and His beloved (Psalms 108:6). The psalmist speaks to God of His people as “Your beloved” (cf. Deuteronomy 7:8; Jeremiah 31:3). He appeals to God from the awareness that God loves His people. God will deliver His beloved when He exalts above the heavens in His lovingkindness and truth. Then His power, of which His right hand speaks, becomes manifest for the salvation of His people and the answer to the prayer of His own in their distress is given.

Psalms 147:3

Introduction

After the return from exile described in the previous psalm, the remnant will multiply greatly (Isaiah 49:19-21; cf. Ezekiel 36:37-38). The distress in which the remnant has been in the great tribulation will be answered by the LORD by giving Israel the full inheritance as He promised it to Abraham (Genesis 15:18-21). Psalms 108:7b-9 in this psalm describe the expansion of Israel’s borders to the river Euphrates to accommodate this population growth.

This psalm is composed of the end of Psalm 57 (Psalms 108:1-5; Psalms 57:7-11) and the end of Psalm 60 (Psalms 108:6-13; Psalms 60:5-12). The fact that the two parts are brought together here in one psalm means that there is a connection between the two parts. The first part is a song of praise to God for His lovingkindness and faithfulness (Psalms 108:4). In the second part, we hear God’s response to it, which He gives in His sanctuary. He declares His dominion over all nations, a right He will claim through His people (Psalms 108:13). The result is that His glory will be above all the earth, which the remnant, His beloved, have asked for (Psalms 108:5-6).

Both Psalms 57 and Psalms 60, from which this ‘mosaic’ psalm is composed, are written by David. There is a difference, however: in Psalms 57 we read “Lord”, Adonai (Psalms 57:9), while Psalms 108 speaks of “LORD”, Yahweh (Psalms 108:3).

Psalms 57 is in the second book of psalms. That book describes that the remnant has fled abroad and is in exile, as it were. Therefore, the name LORD, Yahweh, is missing. Psalms 108 is in the fifth book of psalms. In it we see the remnant who have returned to the promised land where the LORD is present. Therefore, it says here LORD, Yahweh, instead of Lord, Adonai.

Psalms 57 and Psalms 60 speak of the ways of God, with the first half of each psalm containing the exercises and trials, and the second half the results. Psalms 108 takes from both psalms only the second half because in this ‘Deuteronomy-psalm’ the experiences of the wilderness journey, the trials, are all over. The remnant is now looking forward to the realm of peace.

Praise and Prayer

For “a Song” (Psalms 108:1a) see at Psalms 65:1 and Psalms 92:1.

For “a Psalm of David” see at Psalms 3:1.

This is the first psalm of the fifteen psalms in this fifth book of Psalms that have David’s name in the heading.

After contemplating the many lovingkindnesses of the LORD about which the psalmist wrote in the previous psalm (Psalms 107:43), the heart has come to rest (Psalms 108:1b). His “heart is steadfast”, it is ready, it is able to sing, yes, sing praises to the glory of God. The glory [“my soul” is literally “my glory”] he has received from God as king over His people is not to his own glory, but is to the glory of God. It is the response to the exhortation in Psalms 107 to praise the LORD because of His lovingkindness and faithfulness. He proceeds to do so with a song of praise (Psalms 108:3) accompanied by harp and lyre (Psalms 108:2).

A new day or a new period has begun in his life (Psalms 108:2). Psalms 57 has two sections: one is about ‘going to sleep’ (Psalms 57:2-7) and one is about ‘waking up’ (Psalms 57:8-11). As mentioned, Psalms 108 only takes up the second part, which is the part about the dawn, a new day. The night of exile is over, “the sun of righteousness” has risen (Malachi 4:2), the new day has arrived.

He wants to begin that new day, that new period, with a song accompanied by “harp and lyre”. He speaks to these instruments to awake, to break their silence. During the exile, the remnant hung their harps on the willows (Psalms 137:2). But that time has passed, and now they can make their euphonious tones heard. With this, he wants to, as it were, “awaken the dawn”. It is a warm welcome to the shining morning light of the new day (Proverbs 4:18).

That new day dawns not only in his life and for his people, but also for the nations (Psalms 108:3; Malachi 1:11). The thanksgiving to the LORD must also sound “among the peoples”. The praises he sings to the LORD must also be heard “among the nations” (cf. Ezekiel 36:35-36). This will be so in the realm of peace.

The occasion for these expressions of joy – shown by the word “for” – are God’s “lovingkindness” and “truth” (Psalms 108:4). The lovingkindness of God is “great”, that is, extensive and high. It does not only go to the heavens, but “above the heavens”. The psalmist comes to this conclusion because he considered the lovingkindnesses of the LORD (Psalms 107:43). Then he discovered that the LORD’s lovingkindness is so great that it is higher than the heavens. We see this lovingkindness in the Lord Jesus. He “ascended far above all the heavens, so that He might fill all things” (Ephesians 4:10).

Directly attached to His lovingkindness is again His truth. His lovingkindness always goes together with His truth, with faithfulness to His truth. His truth reaches to the skies or the clouds. The clouds are ruled by Him. They bring blessing where He wants and judgment where it is needed.

From the assurance of the exaltedness of God (Psalms 99:2), the psalmist asks God to show His great lovingkindness and truth by delivering His people. In doing so, the world will see His exaltation (Psalms 108:3). The psalmist asks God to exalt Himself, that is, to act in accordance with it (Psalms 108:5). He asks this not primarily in view of his own need, although that aspect also plays a role, as the next verse indicates, but so that God’s honor or glory will be visible “above all the earth”.

The only real source of comfort is the awareness that the well-being of the universe and of His people depends on God. God’s lovingkindness and truth are more important to the universe and to us than the success of our plans, our health, our prosperity, or our lives. If that is our first thought, we are then given the assurance that He cares about our fate on earth and will provide for deliverance and salvation, as we hear in the next verse.

When God’s glory is over all the earth, it means the end of all enmity against God and His beloved (Psalms 108:6). The psalmist speaks to God of His people as “Your beloved” (cf. Deuteronomy 7:8; Jeremiah 31:3). He appeals to God from the awareness that God loves His people. God will deliver His beloved when He exalts above the heavens in His lovingkindness and truth. Then His power, of which His right hand speaks, becomes manifest for the salvation of His people and the answer to the prayer of His own in their distress is given.

Psalms 147:4

Introduction

After the return from exile described in the previous psalm, the remnant will multiply greatly (Isaiah 49:19-21; cf. Ezekiel 36:37-38). The distress in which the remnant has been in the great tribulation will be answered by the LORD by giving Israel the full inheritance as He promised it to Abraham (Genesis 15:18-21). Psalms 108:7b-9 in this psalm describe the expansion of Israel’s borders to the river Euphrates to accommodate this population growth.

This psalm is composed of the end of Psalm 57 (Psalms 108:1-5; Psalms 57:7-11) and the end of Psalm 60 (Psalms 108:6-13; Psalms 60:5-12). The fact that the two parts are brought together here in one psalm means that there is a connection between the two parts. The first part is a song of praise to God for His lovingkindness and faithfulness (Psalms 108:4). In the second part, we hear God’s response to it, which He gives in His sanctuary. He declares His dominion over all nations, a right He will claim through His people (Psalms 108:13). The result is that His glory will be above all the earth, which the remnant, His beloved, have asked for (Psalms 108:5-6).

Both Psalms 57 and Psalms 60, from which this ‘mosaic’ psalm is composed, are written by David. There is a difference, however: in Psalms 57 we read “Lord”, Adonai (Psalms 57:9), while Psalms 108 speaks of “LORD”, Yahweh (Psalms 108:3).

Psalms 57 is in the second book of psalms. That book describes that the remnant has fled abroad and is in exile, as it were. Therefore, the name LORD, Yahweh, is missing. Psalms 108 is in the fifth book of psalms. In it we see the remnant who have returned to the promised land where the LORD is present. Therefore, it says here LORD, Yahweh, instead of Lord, Adonai.

Psalms 57 and Psalms 60 speak of the ways of God, with the first half of each psalm containing the exercises and trials, and the second half the results. Psalms 108 takes from both psalms only the second half because in this ‘Deuteronomy-psalm’ the experiences of the wilderness journey, the trials, are all over. The remnant is now looking forward to the realm of peace.

Praise and Prayer

For “a Song” (Psalms 108:1a) see at Psalms 65:1 and Psalms 92:1.

For “a Psalm of David” see at Psalms 3:1.

This is the first psalm of the fifteen psalms in this fifth book of Psalms that have David’s name in the heading.

After contemplating the many lovingkindnesses of the LORD about which the psalmist wrote in the previous psalm (Psalms 107:43), the heart has come to rest (Psalms 108:1b). His “heart is steadfast”, it is ready, it is able to sing, yes, sing praises to the glory of God. The glory [“my soul” is literally “my glory”] he has received from God as king over His people is not to his own glory, but is to the glory of God. It is the response to the exhortation in Psalms 107 to praise the LORD because of His lovingkindness and faithfulness. He proceeds to do so with a song of praise (Psalms 108:3) accompanied by harp and lyre (Psalms 108:2).

A new day or a new period has begun in his life (Psalms 108:2). Psalms 57 has two sections: one is about ‘going to sleep’ (Psalms 57:2-7) and one is about ‘waking up’ (Psalms 57:8-11). As mentioned, Psalms 108 only takes up the second part, which is the part about the dawn, a new day. The night of exile is over, “the sun of righteousness” has risen (Malachi 4:2), the new day has arrived.

He wants to begin that new day, that new period, with a song accompanied by “harp and lyre”. He speaks to these instruments to awake, to break their silence. During the exile, the remnant hung their harps on the willows (Psalms 137:2). But that time has passed, and now they can make their euphonious tones heard. With this, he wants to, as it were, “awaken the dawn”. It is a warm welcome to the shining morning light of the new day (Proverbs 4:18).

That new day dawns not only in his life and for his people, but also for the nations (Psalms 108:3; Malachi 1:11). The thanksgiving to the LORD must also sound “among the peoples”. The praises he sings to the LORD must also be heard “among the nations” (cf. Ezekiel 36:35-36). This will be so in the realm of peace.

The occasion for these expressions of joy – shown by the word “for” – are God’s “lovingkindness” and “truth” (Psalms 108:4). The lovingkindness of God is “great”, that is, extensive and high. It does not only go to the heavens, but “above the heavens”. The psalmist comes to this conclusion because he considered the lovingkindnesses of the LORD (Psalms 107:43). Then he discovered that the LORD’s lovingkindness is so great that it is higher than the heavens. We see this lovingkindness in the Lord Jesus. He “ascended far above all the heavens, so that He might fill all things” (Ephesians 4:10).

Directly attached to His lovingkindness is again His truth. His lovingkindness always goes together with His truth, with faithfulness to His truth. His truth reaches to the skies or the clouds. The clouds are ruled by Him. They bring blessing where He wants and judgment where it is needed.

From the assurance of the exaltedness of God (Psalms 99:2), the psalmist asks God to show His great lovingkindness and truth by delivering His people. In doing so, the world will see His exaltation (Psalms 108:3). The psalmist asks God to exalt Himself, that is, to act in accordance with it (Psalms 108:5). He asks this not primarily in view of his own need, although that aspect also plays a role, as the next verse indicates, but so that God’s honor or glory will be visible “above all the earth”.

The only real source of comfort is the awareness that the well-being of the universe and of His people depends on God. God’s lovingkindness and truth are more important to the universe and to us than the success of our plans, our health, our prosperity, or our lives. If that is our first thought, we are then given the assurance that He cares about our fate on earth and will provide for deliverance and salvation, as we hear in the next verse.

When God’s glory is over all the earth, it means the end of all enmity against God and His beloved (Psalms 108:6). The psalmist speaks to God of His people as “Your beloved” (cf. Deuteronomy 7:8; Jeremiah 31:3). He appeals to God from the awareness that God loves His people. God will deliver His beloved when He exalts above the heavens in His lovingkindness and truth. Then His power, of which His right hand speaks, becomes manifest for the salvation of His people and the answer to the prayer of His own in their distress is given.

Psalms 147:5

God Has Spoken

David and his people asked God for an answer in Psalms 108:6. Now we hear that in response “God has spoken in His holiness” (Psalms 108:7a). It can also be translated as “God has spoken in His sanctuary”. That means that what God says will sanctify His Name. What God says is at the same time what God does. When God wanted to create light, He only had to speak. He spoke and it was there: “God said, “Let there be light”; and there was light” (Genesis 1:3). The LORD promised the land to Abraham (Genesis 15:18-21). If the LORD did not fulfill His promise, His Name would be profaned. This is impossible, for the LORD speaks in His holiness and also fulfills this promise.

The point is that we come to know God’s view of a situation only in the sanctuary, where God dwells. There He makes His thoughts known in response to our questions. When we know how God thinks about a matter, we will exult for joy, as we read here that David does. Then despair and doubt disappear and certainty comes over the outcome of the battle.

Then we hear what God has spoken. First God speaks of His right to Shechem, Succoth, Gilead, Manasseh, Ephraim and Judah (Psalms 108:7b-8). These areas are all in Israel. “Shechem” and “Succoth” point to the beginning of Jacob’s return to the promised land (Genesis 33:17-18). That God will “portion out” Shechem proves His right to it (Psalms 108:7b). He will give it to whom it belongs. “Measure out” the valley of Succoth has the same meaning. God will measure the whole area and give the precisely measured area to whom it belongs, no more and no less.

“Gilead” is at the other side of Jordan and “Manasseh” is partly in the land and partly at the other side of Jordan (Psalms 108:8). Of both Gilead and the whole of Manasseh God says: it is “Mine”. “Ephraim” represents the ten tribes and “Judah” the two tribes. Together they make up the whole land of Israel. Of Ephraim God says that he is the helmet [literally: protection] of His head which means the main part or largest part of the land, which is the northern part. Of Judah God says he is His scepter, or lawgiver (cf. Genesis 49:10; Numbers 21:18). From Judah His law will be taught and enforced everywhere. This will be the situation when the Messiah reigns.

Next, God proclaims that He also has ownership of all the territories outside of Israel. Of these, He names “Moab”, “Edom”, and “Philistia” by name (Psalms 108:9). These countries represent the hostile neighboring countries. We also find these countries in Jeremiah’s prophecies of the end time (Jeremiah 47-49). God adds something to these names as well. Of Moab He says: “Moab is My washbowl.” A washbowl or laver serves to clean feet. God will use Moab to cleanse there the part of His people who will flee from the land and find refuge in Moab (Isaiah 16:4).

After the battle, the soldiers take off their shoes, wash their feet in a washbowl and throw their shoes at the defeated enemies as a sign of victory and proclaim it jubilantly. In short, victory is overwhelming and absolute. After these countries are conquered, just as in the days of the conquest of Canaan under Joshua, the land is taken possession of. And so the promise of God to Abraham is fulfilled.

Of Edom He says that He shall throw His shoe over it. This means that He will subject this people to Himself (cf. Rth 4:7). God will rejoice over Philistia. This people have rejoiced at the victories they have won over God’s people (cf. 2 Samuel 1:20). The roles will be reversed when the Messiah reigns (Isaiah 11:14).

Psalms 147:6

God Has Spoken

David and his people asked God for an answer in Psalms 108:6. Now we hear that in response “God has spoken in His holiness” (Psalms 108:7a). It can also be translated as “God has spoken in His sanctuary”. That means that what God says will sanctify His Name. What God says is at the same time what God does. When God wanted to create light, He only had to speak. He spoke and it was there: “God said, “Let there be light”; and there was light” (Genesis 1:3). The LORD promised the land to Abraham (Genesis 15:18-21). If the LORD did not fulfill His promise, His Name would be profaned. This is impossible, for the LORD speaks in His holiness and also fulfills this promise.

The point is that we come to know God’s view of a situation only in the sanctuary, where God dwells. There He makes His thoughts known in response to our questions. When we know how God thinks about a matter, we will exult for joy, as we read here that David does. Then despair and doubt disappear and certainty comes over the outcome of the battle.

Then we hear what God has spoken. First God speaks of His right to Shechem, Succoth, Gilead, Manasseh, Ephraim and Judah (Psalms 108:7b-8). These areas are all in Israel. “Shechem” and “Succoth” point to the beginning of Jacob’s return to the promised land (Genesis 33:17-18). That God will “portion out” Shechem proves His right to it (Psalms 108:7b). He will give it to whom it belongs. “Measure out” the valley of Succoth has the same meaning. God will measure the whole area and give the precisely measured area to whom it belongs, no more and no less.

“Gilead” is at the other side of Jordan and “Manasseh” is partly in the land and partly at the other side of Jordan (Psalms 108:8). Of both Gilead and the whole of Manasseh God says: it is “Mine”. “Ephraim” represents the ten tribes and “Judah” the two tribes. Together they make up the whole land of Israel. Of Ephraim God says that he is the helmet [literally: protection] of His head which means the main part or largest part of the land, which is the northern part. Of Judah God says he is His scepter, or lawgiver (cf. Genesis 49:10; Numbers 21:18). From Judah His law will be taught and enforced everywhere. This will be the situation when the Messiah reigns.

Next, God proclaims that He also has ownership of all the territories outside of Israel. Of these, He names “Moab”, “Edom”, and “Philistia” by name (Psalms 108:9). These countries represent the hostile neighboring countries. We also find these countries in Jeremiah’s prophecies of the end time (Jeremiah 47-49). God adds something to these names as well. Of Moab He says: “Moab is My washbowl.” A washbowl or laver serves to clean feet. God will use Moab to cleanse there the part of His people who will flee from the land and find refuge in Moab (Isaiah 16:4).

After the battle, the soldiers take off their shoes, wash their feet in a washbowl and throw their shoes at the defeated enemies as a sign of victory and proclaim it jubilantly. In short, victory is overwhelming and absolute. After these countries are conquered, just as in the days of the conquest of Canaan under Joshua, the land is taken possession of. And so the promise of God to Abraham is fulfilled.

Of Edom He says that He shall throw His shoe over it. This means that He will subject this people to Himself (cf. Rth 4:7). God will rejoice over Philistia. This people have rejoiced at the victories they have won over God’s people (cf. 2 Samuel 1:20). The roles will be reversed when the Messiah reigns (Isaiah 11:14).

Psalms 147:7

God Has Spoken

David and his people asked God for an answer in Psalms 108:6. Now we hear that in response “God has spoken in His holiness” (Psalms 108:7a). It can also be translated as “God has spoken in His sanctuary”. That means that what God says will sanctify His Name. What God says is at the same time what God does. When God wanted to create light, He only had to speak. He spoke and it was there: “God said, “Let there be light”; and there was light” (Genesis 1:3). The LORD promised the land to Abraham (Genesis 15:18-21). If the LORD did not fulfill His promise, His Name would be profaned. This is impossible, for the LORD speaks in His holiness and also fulfills this promise.

The point is that we come to know God’s view of a situation only in the sanctuary, where God dwells. There He makes His thoughts known in response to our questions. When we know how God thinks about a matter, we will exult for joy, as we read here that David does. Then despair and doubt disappear and certainty comes over the outcome of the battle.

Then we hear what God has spoken. First God speaks of His right to Shechem, Succoth, Gilead, Manasseh, Ephraim and Judah (Psalms 108:7b-8). These areas are all in Israel. “Shechem” and “Succoth” point to the beginning of Jacob’s return to the promised land (Genesis 33:17-18). That God will “portion out” Shechem proves His right to it (Psalms 108:7b). He will give it to whom it belongs. “Measure out” the valley of Succoth has the same meaning. God will measure the whole area and give the precisely measured area to whom it belongs, no more and no less.

“Gilead” is at the other side of Jordan and “Manasseh” is partly in the land and partly at the other side of Jordan (Psalms 108:8). Of both Gilead and the whole of Manasseh God says: it is “Mine”. “Ephraim” represents the ten tribes and “Judah” the two tribes. Together they make up the whole land of Israel. Of Ephraim God says that he is the helmet [literally: protection] of His head which means the main part or largest part of the land, which is the northern part. Of Judah God says he is His scepter, or lawgiver (cf. Genesis 49:10; Numbers 21:18). From Judah His law will be taught and enforced everywhere. This will be the situation when the Messiah reigns.

Next, God proclaims that He also has ownership of all the territories outside of Israel. Of these, He names “Moab”, “Edom”, and “Philistia” by name (Psalms 108:9). These countries represent the hostile neighboring countries. We also find these countries in Jeremiah’s prophecies of the end time (Jeremiah 47-49). God adds something to these names as well. Of Moab He says: “Moab is My washbowl.” A washbowl or laver serves to clean feet. God will use Moab to cleanse there the part of His people who will flee from the land and find refuge in Moab (Isaiah 16:4).

After the battle, the soldiers take off their shoes, wash their feet in a washbowl and throw their shoes at the defeated enemies as a sign of victory and proclaim it jubilantly. In short, victory is overwhelming and absolute. After these countries are conquered, just as in the days of the conquest of Canaan under Joshua, the land is taken possession of. And so the promise of God to Abraham is fulfilled.

Of Edom He says that He shall throw His shoe over it. This means that He will subject this people to Himself (cf. Rth 4:7). God will rejoice over Philistia. This people have rejoiced at the victories they have won over God’s people (cf. 2 Samuel 1:20). The roles will be reversed when the Messiah reigns (Isaiah 11:14).

Psalms 147:8

God Is the Only Helper

After God has announced His ownership of various places and areas inside and outside of Israel, David asks who will bring him “into the strong city” (Psalms 108:10, Darby Translation). The fortress of Petra, the capital of Edom, built in rocks, is that strong city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, into its center?

He himself gives the answer to his question. It can be none other than God (Psalms 108:11). But God has rejected them. Prophetically, that is the time when Israel is under the rule of the antichrist. God has had to give His people over to it because of their unfaithfulness to Him. That David nevertheless says that God will lead him into Edom shows his faith. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not go out with the armies of His people because His people had turned away from Him. That is why they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.

Therefore, those who fear God can appeal to no one else in their distress but to Him alone (Psalms 108:12). God has brought them into that distress and therefore He is the Only One Who can lead them out of it as well. Therefore, they cry out for His help. They acknowledge in what they have sinned in the past: “For deliverance by man is in vain” (cf. Isaiah 2:22).

We can also apply this spiritually. When a man is in spiritual distress about his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this He gave His Son. The same applies to the guidance in the life of the believer. Only God knows which way to go. Therefore, he must go to Him and not let himself be led by men. He has given His Word and His Spirit to guide him.

Only with God, with His help, God’s people will do valiantly (Psalms 108:13). He provides His people with strength and courage to fight the enemies. This statement shows trust in God in the face of their own powerlessness. If He is with them, they will tread down their adversaries, which is tantamount to God treading them down (cf. Romans 16:20a).

Psalms 147:9

God Is the Only Helper

After God has announced His ownership of various places and areas inside and outside of Israel, David asks who will bring him “into the strong city” (Psalms 108:10, Darby Translation). The fortress of Petra, the capital of Edom, built in rocks, is that strong city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, into its center?

He himself gives the answer to his question. It can be none other than God (Psalms 108:11). But God has rejected them. Prophetically, that is the time when Israel is under the rule of the antichrist. God has had to give His people over to it because of their unfaithfulness to Him. That David nevertheless says that God will lead him into Edom shows his faith. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not go out with the armies of His people because His people had turned away from Him. That is why they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.

Therefore, those who fear God can appeal to no one else in their distress but to Him alone (Psalms 108:12). God has brought them into that distress and therefore He is the Only One Who can lead them out of it as well. Therefore, they cry out for His help. They acknowledge in what they have sinned in the past: “For deliverance by man is in vain” (cf. Isaiah 2:22).

We can also apply this spiritually. When a man is in spiritual distress about his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this He gave His Son. The same applies to the guidance in the life of the believer. Only God knows which way to go. Therefore, he must go to Him and not let himself be led by men. He has given His Word and His Spirit to guide him.

Only with God, with His help, God’s people will do valiantly (Psalms 108:13). He provides His people with strength and courage to fight the enemies. This statement shows trust in God in the face of their own powerlessness. If He is with them, they will tread down their adversaries, which is tantamount to God treading them down (cf. Romans 16:20a).

Psalms 147:10

God Is the Only Helper

After God has announced His ownership of various places and areas inside and outside of Israel, David asks who will bring him “into the strong city” (Psalms 108:10, Darby Translation). The fortress of Petra, the capital of Edom, built in rocks, is that strong city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, into its center?

He himself gives the answer to his question. It can be none other than God (Psalms 108:11). But God has rejected them. Prophetically, that is the time when Israel is under the rule of the antichrist. God has had to give His people over to it because of their unfaithfulness to Him. That David nevertheless says that God will lead him into Edom shows his faith. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not go out with the armies of His people because His people had turned away from Him. That is why they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.

Therefore, those who fear God can appeal to no one else in their distress but to Him alone (Psalms 108:12). God has brought them into that distress and therefore He is the Only One Who can lead them out of it as well. Therefore, they cry out for His help. They acknowledge in what they have sinned in the past: “For deliverance by man is in vain” (cf. Isaiah 2:22).

We can also apply this spiritually. When a man is in spiritual distress about his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this He gave His Son. The same applies to the guidance in the life of the believer. Only God knows which way to go. Therefore, he must go to Him and not let himself be led by men. He has given His Word and His Spirit to guide him.

Only with God, with His help, God’s people will do valiantly (Psalms 108:13). He provides His people with strength and courage to fight the enemies. This statement shows trust in God in the face of their own powerlessness. If He is with them, they will tread down their adversaries, which is tantamount to God treading them down (cf. Romans 16:20a).

Psalms 147:11

God Is the Only Helper

After God has announced His ownership of various places and areas inside and outside of Israel, David asks who will bring him “into the strong city” (Psalms 108:10, Darby Translation). The fortress of Petra, the capital of Edom, built in rocks, is that strong city. Because of its natural location, it is humanly impossible to conquer that city. Is there anyone, David wonders, who can lead him “to Edom”, into its center?

He himself gives the answer to his question. It can be none other than God (Psalms 108:11). But God has rejected them. Prophetically, that is the time when Israel is under the rule of the antichrist. God has had to give His people over to it because of their unfaithfulness to Him. That David nevertheless says that God will lead him into Edom shows his faith. The God Who has rejected them is the Only One Who can help him and his army. Certainly, God did not go out with the armies of His people because His people had turned away from Him. That is why they were defeated. But that makes it immediately clear that the only way to overcome is for God to go out with them again.

Therefore, those who fear God can appeal to no one else in their distress but to Him alone (Psalms 108:12). God has brought them into that distress and therefore He is the Only One Who can lead them out of it as well. Therefore, they cry out for His help. They acknowledge in what they have sinned in the past: “For deliverance by man is in vain” (cf. Isaiah 2:22).

We can also apply this spiritually. When a man is in spiritual distress about his sins, there is no man who can help him. The Only One Who can help is God. He alone can deliver him from the burden of his sins, no one else. For this He gave His Son. The same applies to the guidance in the life of the believer. Only God knows which way to go. Therefore, he must go to Him and not let himself be led by men. He has given His Word and His Spirit to guide him.

Only with God, with His help, God’s people will do valiantly (Psalms 108:13). He provides His people with strength and courage to fight the enemies. This statement shows trust in God in the face of their own powerlessness. If He is with them, they will tread down their adversaries, which is tantamount to God treading them down (cf. Romans 16:20a).

Psalms 147:13

Introduction

In Psalms 109, as in the following, it is about Christ. Both are messianic psalms. In Psalms 109 we hear about the suffering of Christ and in Psalms 110 we hear about the glorification of Christ. In Psalms 109, Christ as the suffering Servant of the LORD prays for salvation; in Psalms 110, God answers Him by saving Him from death and exalting Him (cf. Hebrews 5:7-10).

Christ’s suffering here is suffering because of the rejection by His own (cf. John 1:11), just as Joseph was rejected by Judah and his brothers. Prophetically, the same will happen to the faithful remnant which is rejected by the antichrist and his followers. We recognize the rejection in the false accusation by the wicked of the believers.

When we think about the suffering of Christ, we will always have to distinguish between the suffering (singular) of Christ to reconcile us to God, and the sufferings (plural) of Christ on the side of men. In the first suffering (singular) He is unique. No one shares in it with Him. In the second, the sufferings (plural), He is a perfect example for believers of all ages who have to suffer in this depraved world.

Because the suffering is caused by the enemies, this psalm also has the character of a prayer for justice. There is talk of judgment (Psalms 109:7).

Love Repaid With Hate

For “for the choir director” (Psalms 109:1a) see at Psalms 4:1.

For “a Psalm of David” see at Psalms 3:1.

The psalm begins (Psalms 109:1b) and ends (Psalms 109:30-31) with praising God. The psalm begins with the God worthy of praise and ends with a jubilant song in a large congregation. This makes this psalm an ‘envelope psalm’. Although this psalm – like Psalms 22 and Psalms 69 – is about the suffering of Christ, victory is so certain that ‘the envelope’ of this psalm is not an envelope of mourning, but of praises.

David addresses God as the “God of my praise”. God is the object of his personal (“my”) praise. He has a personal relationship with God. In his dealings with his God, he has come to know God in many ways. In all the circumstances in which he has been, God has helped him and assisted him. As a result, God has become the God of his praise. We, too, have countless reasons to praise God, by which God can and will be the God of our praise for us personally.

To that God he cries out emphatically, “O God”, not to be silent. It indicates that David is in distress. It is because of the cruelty and unreasonableness of the enemy. Therefore, he cries out to God. But God is silent, He does not answer (yet). His answer comes in the first verse of Psalm 110 (Psalms 110:1). In the following verses, David says why he cries out to God.

He desperately needs help, for “the wicked one” has opened his mouth, a “deceitful mouth” against him (Psalms 109:2). In “the wicked”, singular, we see the antichrist (cf. Psalms 52:2-4), the mouthpiece of the devil, the father of lies. Those who follow the wicked one speak “with a lying tongue” against him (cf. Matthew 26:59).

They not only speak deceitful, lying words against and with him, but also “with words of hatred” (Psalms 109:3). Psalms 109:2 shows us the outside, words of wickedness, of deceit, and of lies. Psalms 109:3 gives us a glimpse of the inside: hatred, and without cause. Hatred is their motive (Psalms 109:5b). They even “surrounded” him with words of hatred. It’s not just an occasional lie, but they do nothing else. And they do so even though there is no cause to do so. David complains: “They … fought against me without cause.” More than of David, this is true of the Lord Jesus. We therefore hear the Spirit of Christ speaking in David (Acts 2:30-31).

That it is in fact about Christ, Christ Himself makes clear. He quotes this verse in His conversation with the disciples just before His going to the cross (John 15:24-25). He tells of the hatred the Jews harbor against Him. There is no reason for them to hate Him. After all, He has always been among them in love and grace and goodness. Yet they hated Him (Psalms 38:19). It proves the wickedness of man’s heart and the truth of God’s Word.

The deep reason for the opposition of the wicked and his followers is, says the Lord Jesus, “My love” (Psalms 109:4). Here we also clearly hear the Lord Jesus speaking, Who experienced this truthfully in His life on earth. Also, the response to all false accusations and charges can only apply to Christ. Only He can say: “I am prayer.” He places against all enmity His utter dependence on His God to Whom He entrusted Himself and all things (1 Peter 2:23b).

His whole life was characterized by an attitude of prayer. The word ‘[in]’ is not in the original Bible text. This added word weakens the power of what is written. ‘Being prayer’ is more than ‘being in prayer’. There is only one Person Who can say He ‘was prayer’ in His life on earth and that is the Lord Jesus.

He has not merely been ignored, but the opposite of what He is and does is given to Him. He has done nothing but good (Acts 10:38), but instead of being grateful for it they repay Him “evil for good” (Psalms 109:5; Psalms 35:12a; Psalms 38:20). The same is true of the greatest contradiction imaginable, that of love and hate. He proved only love to everyone with whom He came into contact. Instead of being attracted by His love, they hated Him and pushed Him away. How icy and hard as stone is the heart of the sinner!

Psalms 147:14

Introduction

In Psalms 109, as in the following, it is about Christ. Both are messianic psalms. In Psalms 109 we hear about the suffering of Christ and in Psalms 110 we hear about the glorification of Christ. In Psalms 109, Christ as the suffering Servant of the LORD prays for salvation; in Psalms 110, God answers Him by saving Him from death and exalting Him (cf. Hebrews 5:7-10).

Christ’s suffering here is suffering because of the rejection by His own (cf. John 1:11), just as Joseph was rejected by Judah and his brothers. Prophetically, the same will happen to the faithful remnant which is rejected by the antichrist and his followers. We recognize the rejection in the false accusation by the wicked of the believers.

When we think about the suffering of Christ, we will always have to distinguish between the suffering (singular) of Christ to reconcile us to God, and the sufferings (plural) of Christ on the side of men. In the first suffering (singular) He is unique. No one shares in it with Him. In the second, the sufferings (plural), He is a perfect example for believers of all ages who have to suffer in this depraved world.

Because the suffering is caused by the enemies, this psalm also has the character of a prayer for justice. There is talk of judgment (Psalms 109:7).

Love Repaid With Hate

For “for the choir director” (Psalms 109:1a) see at Psalms 4:1.

For “a Psalm of David” see at Psalms 3:1.

The psalm begins (Psalms 109:1b) and ends (Psalms 109:30-31) with praising God. The psalm begins with the God worthy of praise and ends with a jubilant song in a large congregation. This makes this psalm an ‘envelope psalm’. Although this psalm – like Psalms 22 and Psalms 69 – is about the suffering of Christ, victory is so certain that ‘the envelope’ of this psalm is not an envelope of mourning, but of praises.

David addresses God as the “God of my praise”. God is the object of his personal (“my”) praise. He has a personal relationship with God. In his dealings with his God, he has come to know God in many ways. In all the circumstances in which he has been, God has helped him and assisted him. As a result, God has become the God of his praise. We, too, have countless reasons to praise God, by which God can and will be the God of our praise for us personally.

To that God he cries out emphatically, “O God”, not to be silent. It indicates that David is in distress. It is because of the cruelty and unreasonableness of the enemy. Therefore, he cries out to God. But God is silent, He does not answer (yet). His answer comes in the first verse of Psalm 110 (Psalms 110:1). In the following verses, David says why he cries out to God.

He desperately needs help, for “the wicked one” has opened his mouth, a “deceitful mouth” against him (Psalms 109:2). In “the wicked”, singular, we see the antichrist (cf. Psalms 52:2-4), the mouthpiece of the devil, the father of lies. Those who follow the wicked one speak “with a lying tongue” against him (cf. Matthew 26:59).

They not only speak deceitful, lying words against and with him, but also “with words of hatred” (Psalms 109:3). Psalms 109:2 shows us the outside, words of wickedness, of deceit, and of lies. Psalms 109:3 gives us a glimpse of the inside: hatred, and without cause. Hatred is their motive (Psalms 109:5b). They even “surrounded” him with words of hatred. It’s not just an occasional lie, but they do nothing else. And they do so even though there is no cause to do so. David complains: “They … fought against me without cause.” More than of David, this is true of the Lord Jesus. We therefore hear the Spirit of Christ speaking in David (Acts 2:30-31).

That it is in fact about Christ, Christ Himself makes clear. He quotes this verse in His conversation with the disciples just before His going to the cross (John 15:24-25). He tells of the hatred the Jews harbor against Him. There is no reason for them to hate Him. After all, He has always been among them in love and grace and goodness. Yet they hated Him (Psalms 38:19). It proves the wickedness of man’s heart and the truth of God’s Word.

The deep reason for the opposition of the wicked and his followers is, says the Lord Jesus, “My love” (Psalms 109:4). Here we also clearly hear the Lord Jesus speaking, Who experienced this truthfully in His life on earth. Also, the response to all false accusations and charges can only apply to Christ. Only He can say: “I am prayer.” He places against all enmity His utter dependence on His God to Whom He entrusted Himself and all things (1 Peter 2:23b).

His whole life was characterized by an attitude of prayer. The word ‘[in]’ is not in the original Bible text. This added word weakens the power of what is written. ‘Being prayer’ is more than ‘being in prayer’. There is only one Person Who can say He ‘was prayer’ in His life on earth and that is the Lord Jesus.

He has not merely been ignored, but the opposite of what He is and does is given to Him. He has done nothing but good (Acts 10:38), but instead of being grateful for it they repay Him “evil for good” (Psalms 109:5; Psalms 35:12a; Psalms 38:20). The same is true of the greatest contradiction imaginable, that of love and hate. He proved only love to everyone with whom He came into contact. Instead of being attracted by His love, they hated Him and pushed Him away. How icy and hard as stone is the heart of the sinner!

Psalms 147:15

Introduction

In Psalms 109, as in the following, it is about Christ. Both are messianic psalms. In Psalms 109 we hear about the suffering of Christ and in Psalms 110 we hear about the glorification of Christ. In Psalms 109, Christ as the suffering Servant of the LORD prays for salvation; in Psalms 110, God answers Him by saving Him from death and exalting Him (cf. Hebrews 5:7-10).

Christ’s suffering here is suffering because of the rejection by His own (cf. John 1:11), just as Joseph was rejected by Judah and his brothers. Prophetically, the same will happen to the faithful remnant which is rejected by the antichrist and his followers. We recognize the rejection in the false accusation by the wicked of the believers.

When we think about the suffering of Christ, we will always have to distinguish between the suffering (singular) of Christ to reconcile us to God, and the sufferings (plural) of Christ on the side of men. In the first suffering (singular) He is unique. No one shares in it with Him. In the second, the sufferings (plural), He is a perfect example for believers of all ages who have to suffer in this depraved world.

Because the suffering is caused by the enemies, this psalm also has the character of a prayer for justice. There is talk of judgment (Psalms 109:7).

Love Repaid With Hate

For “for the choir director” (Psalms 109:1a) see at Psalms 4:1.

For “a Psalm of David” see at Psalms 3:1.

The psalm begins (Psalms 109:1b) and ends (Psalms 109:30-31) with praising God. The psalm begins with the God worthy of praise and ends with a jubilant song in a large congregation. This makes this psalm an ‘envelope psalm’. Although this psalm – like Psalms 22 and Psalms 69 – is about the suffering of Christ, victory is so certain that ‘the envelope’ of this psalm is not an envelope of mourning, but of praises.

David addresses God as the “God of my praise”. God is the object of his personal (“my”) praise. He has a personal relationship with God. In his dealings with his God, he has come to know God in many ways. In all the circumstances in which he has been, God has helped him and assisted him. As a result, God has become the God of his praise. We, too, have countless reasons to praise God, by which God can and will be the God of our praise for us personally.

To that God he cries out emphatically, “O God”, not to be silent. It indicates that David is in distress. It is because of the cruelty and unreasonableness of the enemy. Therefore, he cries out to God. But God is silent, He does not answer (yet). His answer comes in the first verse of Psalm 110 (Psalms 110:1). In the following verses, David says why he cries out to God.

He desperately needs help, for “the wicked one” has opened his mouth, a “deceitful mouth” against him (Psalms 109:2). In “the wicked”, singular, we see the antichrist (cf. Psalms 52:2-4), the mouthpiece of the devil, the father of lies. Those who follow the wicked one speak “with a lying tongue” against him (cf. Matthew 26:59).

They not only speak deceitful, lying words against and with him, but also “with words of hatred” (Psalms 109:3). Psalms 109:2 shows us the outside, words of wickedness, of deceit, and of lies. Psalms 109:3 gives us a glimpse of the inside: hatred, and without cause. Hatred is their motive (Psalms 109:5b). They even “surrounded” him with words of hatred. It’s not just an occasional lie, but they do nothing else. And they do so even though there is no cause to do so. David complains: “They … fought against me without cause.” More than of David, this is true of the Lord Jesus. We therefore hear the Spirit of Christ speaking in David (Acts 2:30-31).

That it is in fact about Christ, Christ Himself makes clear. He quotes this verse in His conversation with the disciples just before His going to the cross (John 15:24-25). He tells of the hatred the Jews harbor against Him. There is no reason for them to hate Him. After all, He has always been among them in love and grace and goodness. Yet they hated Him (Psalms 38:19). It proves the wickedness of man’s heart and the truth of God’s Word.

The deep reason for the opposition of the wicked and his followers is, says the Lord Jesus, “My love” (Psalms 109:4). Here we also clearly hear the Lord Jesus speaking, Who experienced this truthfully in His life on earth. Also, the response to all false accusations and charges can only apply to Christ. Only He can say: “I am prayer.” He places against all enmity His utter dependence on His God to Whom He entrusted Himself and all things (1 Peter 2:23b).

His whole life was characterized by an attitude of prayer. The word ‘[in]’ is not in the original Bible text. This added word weakens the power of what is written. ‘Being prayer’ is more than ‘being in prayer’. There is only one Person Who can say He ‘was prayer’ in His life on earth and that is the Lord Jesus.

He has not merely been ignored, but the opposite of what He is and does is given to Him. He has done nothing but good (Acts 10:38), but instead of being grateful for it they repay Him “evil for good” (Psalms 109:5; Psalms 35:12a; Psalms 38:20). The same is true of the greatest contradiction imaginable, that of love and hate. He proved only love to everyone with whom He came into contact. Instead of being attracted by His love, they hated Him and pushed Him away. How icy and hard as stone is the heart of the sinner!

Psalms 147:16

Introduction

In Psalms 109, as in the following, it is about Christ. Both are messianic psalms. In Psalms 109 we hear about the suffering of Christ and in Psalms 110 we hear about the glorification of Christ. In Psalms 109, Christ as the suffering Servant of the LORD prays for salvation; in Psalms 110, God answers Him by saving Him from death and exalting Him (cf. Hebrews 5:7-10).

Christ’s suffering here is suffering because of the rejection by His own (cf. John 1:11), just as Joseph was rejected by Judah and his brothers. Prophetically, the same will happen to the faithful remnant which is rejected by the antichrist and his followers. We recognize the rejection in the false accusation by the wicked of the believers.

When we think about the suffering of Christ, we will always have to distinguish between the suffering (singular) of Christ to reconcile us to God, and the sufferings (plural) of Christ on the side of men. In the first suffering (singular) He is unique. No one shares in it with Him. In the second, the sufferings (plural), He is a perfect example for believers of all ages who have to suffer in this depraved world.

Because the suffering is caused by the enemies, this psalm also has the character of a prayer for justice. There is talk of judgment (Psalms 109:7).

Love Repaid With Hate

For “for the choir director” (Psalms 109:1a) see at Psalms 4:1.

For “a Psalm of David” see at Psalms 3:1.

The psalm begins (Psalms 109:1b) and ends (Psalms 109:30-31) with praising God. The psalm begins with the God worthy of praise and ends with a jubilant song in a large congregation. This makes this psalm an ‘envelope psalm’. Although this psalm – like Psalms 22 and Psalms 69 – is about the suffering of Christ, victory is so certain that ‘the envelope’ of this psalm is not an envelope of mourning, but of praises.

David addresses God as the “God of my praise”. God is the object of his personal (“my”) praise. He has a personal relationship with God. In his dealings with his God, he has come to know God in many ways. In all the circumstances in which he has been, God has helped him and assisted him. As a result, God has become the God of his praise. We, too, have countless reasons to praise God, by which God can and will be the God of our praise for us personally.

To that God he cries out emphatically, “O God”, not to be silent. It indicates that David is in distress. It is because of the cruelty and unreasonableness of the enemy. Therefore, he cries out to God. But God is silent, He does not answer (yet). His answer comes in the first verse of Psalm 110 (Psalms 110:1). In the following verses, David says why he cries out to God.

He desperately needs help, for “the wicked one” has opened his mouth, a “deceitful mouth” against him (Psalms 109:2). In “the wicked”, singular, we see the antichrist (cf. Psalms 52:2-4), the mouthpiece of the devil, the father of lies. Those who follow the wicked one speak “with a lying tongue” against him (cf. Matthew 26:59).

They not only speak deceitful, lying words against and with him, but also “with words of hatred” (Psalms 109:3). Psalms 109:2 shows us the outside, words of wickedness, of deceit, and of lies. Psalms 109:3 gives us a glimpse of the inside: hatred, and without cause. Hatred is their motive (Psalms 109:5b). They even “surrounded” him with words of hatred. It’s not just an occasional lie, but they do nothing else. And they do so even though there is no cause to do so. David complains: “They … fought against me without cause.” More than of David, this is true of the Lord Jesus. We therefore hear the Spirit of Christ speaking in David (Acts 2:30-31).

That it is in fact about Christ, Christ Himself makes clear. He quotes this verse in His conversation with the disciples just before His going to the cross (John 15:24-25). He tells of the hatred the Jews harbor against Him. There is no reason for them to hate Him. After all, He has always been among them in love and grace and goodness. Yet they hated Him (Psalms 38:19). It proves the wickedness of man’s heart and the truth of God’s Word.

The deep reason for the opposition of the wicked and his followers is, says the Lord Jesus, “My love” (Psalms 109:4). Here we also clearly hear the Lord Jesus speaking, Who experienced this truthfully in His life on earth. Also, the response to all false accusations and charges can only apply to Christ. Only He can say: “I am prayer.” He places against all enmity His utter dependence on His God to Whom He entrusted Himself and all things (1 Peter 2:23b).

His whole life was characterized by an attitude of prayer. The word ‘[in]’ is not in the original Bible text. This added word weakens the power of what is written. ‘Being prayer’ is more than ‘being in prayer’. There is only one Person Who can say He ‘was prayer’ in His life on earth and that is the Lord Jesus.

He has not merely been ignored, but the opposite of what He is and does is given to Him. He has done nothing but good (Acts 10:38), but instead of being grateful for it they repay Him “evil for good” (Psalms 109:5; Psalms 35:12a; Psalms 38:20). The same is true of the greatest contradiction imaginable, that of love and hate. He proved only love to everyone with whom He came into contact. Instead of being attracted by His love, they hated Him and pushed Him away. How icy and hard as stone is the heart of the sinner!

Psalms 147:17

Introduction

In Psalms 109, as in the following, it is about Christ. Both are messianic psalms. In Psalms 109 we hear about the suffering of Christ and in Psalms 110 we hear about the glorification of Christ. In Psalms 109, Christ as the suffering Servant of the LORD prays for salvation; in Psalms 110, God answers Him by saving Him from death and exalting Him (cf. Hebrews 5:7-10).

Christ’s suffering here is suffering because of the rejection by His own (cf. John 1:11), just as Joseph was rejected by Judah and his brothers. Prophetically, the same will happen to the faithful remnant which is rejected by the antichrist and his followers. We recognize the rejection in the false accusation by the wicked of the believers.

When we think about the suffering of Christ, we will always have to distinguish between the suffering (singular) of Christ to reconcile us to God, and the sufferings (plural) of Christ on the side of men. In the first suffering (singular) He is unique. No one shares in it with Him. In the second, the sufferings (plural), He is a perfect example for believers of all ages who have to suffer in this depraved world.

Because the suffering is caused by the enemies, this psalm also has the character of a prayer for justice. There is talk of judgment (Psalms 109:7).

Love Repaid With Hate

For “for the choir director” (Psalms 109:1a) see at Psalms 4:1.

For “a Psalm of David” see at Psalms 3:1.

The psalm begins (Psalms 109:1b) and ends (Psalms 109:30-31) with praising God. The psalm begins with the God worthy of praise and ends with a jubilant song in a large congregation. This makes this psalm an ‘envelope psalm’. Although this psalm – like Psalms 22 and Psalms 69 – is about the suffering of Christ, victory is so certain that ‘the envelope’ of this psalm is not an envelope of mourning, but of praises.

David addresses God as the “God of my praise”. God is the object of his personal (“my”) praise. He has a personal relationship with God. In his dealings with his God, he has come to know God in many ways. In all the circumstances in which he has been, God has helped him and assisted him. As a result, God has become the God of his praise. We, too, have countless reasons to praise God, by which God can and will be the God of our praise for us personally.

To that God he cries out emphatically, “O God”, not to be silent. It indicates that David is in distress. It is because of the cruelty and unreasonableness of the enemy. Therefore, he cries out to God. But God is silent, He does not answer (yet). His answer comes in the first verse of Psalm 110 (Psalms 110:1). In the following verses, David says why he cries out to God.

He desperately needs help, for “the wicked one” has opened his mouth, a “deceitful mouth” against him (Psalms 109:2). In “the wicked”, singular, we see the antichrist (cf. Psalms 52:2-4), the mouthpiece of the devil, the father of lies. Those who follow the wicked one speak “with a lying tongue” against him (cf. Matthew 26:59).

They not only speak deceitful, lying words against and with him, but also “with words of hatred” (Psalms 109:3). Psalms 109:2 shows us the outside, words of wickedness, of deceit, and of lies. Psalms 109:3 gives us a glimpse of the inside: hatred, and without cause. Hatred is their motive (Psalms 109:5b). They even “surrounded” him with words of hatred. It’s not just an occasional lie, but they do nothing else. And they do so even though there is no cause to do so. David complains: “They … fought against me without cause.” More than of David, this is true of the Lord Jesus. We therefore hear the Spirit of Christ speaking in David (Acts 2:30-31).

That it is in fact about Christ, Christ Himself makes clear. He quotes this verse in His conversation with the disciples just before His going to the cross (John 15:24-25). He tells of the hatred the Jews harbor against Him. There is no reason for them to hate Him. After all, He has always been among them in love and grace and goodness. Yet they hated Him (Psalms 38:19). It proves the wickedness of man’s heart and the truth of God’s Word.

The deep reason for the opposition of the wicked and his followers is, says the Lord Jesus, “My love” (Psalms 109:4). Here we also clearly hear the Lord Jesus speaking, Who experienced this truthfully in His life on earth. Also, the response to all false accusations and charges can only apply to Christ. Only He can say: “I am prayer.” He places against all enmity His utter dependence on His God to Whom He entrusted Himself and all things (1 Peter 2:23b).

His whole life was characterized by an attitude of prayer. The word ‘[in]’ is not in the original Bible text. This added word weakens the power of what is written. ‘Being prayer’ is more than ‘being in prayer’. There is only one Person Who can say He ‘was prayer’ in His life on earth and that is the Lord Jesus.

He has not merely been ignored, but the opposite of what He is and does is given to Him. He has done nothing but good (Acts 10:38), but instead of being grateful for it they repay Him “evil for good” (Psalms 109:5; Psalms 35:12a; Psalms 38:20). The same is true of the greatest contradiction imaginable, that of love and hate. He proved only love to everyone with whom He came into contact. Instead of being attracted by His love, they hated Him and pushed Him away. How icy and hard as stone is the heart of the sinner!

Psalms 147:18

The Curse for the Traitor

In this section, David, through the Spirit of Christ, pronounces a particularly penetrating and comprehensive curse on the wicked and his posterity. Psalms 109:8b is quoted by Peter in Acts 1 (Acts 1:20). The context in which the quotation appears in Acts 1 (Acts 1:15-26) makes it clear that here in Psalms 109 it is prophetically about Judas, the betrayer of the Lord Jesus.

Of all the enemies, Judas is the enemy who has been closest to Him. Judas has known Him best and in spite of that has turned against Him, the Righteous One, in the greatest apostasy. A greater wickedness cannot be imagined. The curse called upon him is fully deserved. Here it is not about revenge for injustice suffered, but judgment for the greatest injustice ever done.

The curse begins with God appointing “a wicked man over him”, that is over Judas (Psalms 109:6). This “wicked man” is satan. Satan means ‘adversary’ or ‘accuser’. Satan also stands “at his right hand” to accuse him (cf. Zechariah 3:1; Revelation 12:10). After Judas performed his repugnant act of betrayal under satan’s urging (Luke 22:3), the same satan drives Judas in his hopeless despair to the act of suicide (Matthew 27:3-4).

Judas has done the work of satan, and satan ‘rewards’ him for it with the only reward he has to give: death. He who does the work of satan finds in him no defender, but a prosecutor who fills him with the utmost remorse. Satan does and can do nothing but steal and kill and destroy (John 10:10a).

Judas is judged and has come forth guilty (Psalms 109:7). He does not receive a sentence reduction and leaves this life as a guilty man. He has received the wages of sin, death (Romans 6:23). The prayer he utters: “I have sinned by betraying innocent blood” (Matthew 27:4), is a prayer uttered against his better judgment. It is a prayer uttered only to be delivered from the consequences of sin. It is not sincere, it does not involve repentance for the sin committed. Such a prayer becomes sin. Sin literally means ‘missing the goal’, here it means that the prayer will have no result.

If a person serves God faithfully, the promise is that his days will be increased (Deuteronomy 6:1-2; Proverbs 3:1-2). That promise is not always fulfilled during a person’s life on earth. We see this in the life of the Lord Jesus. He was killed in the midst of His days on earth (Psalms 102:24a). But He receives His days after His resurrection and those days are without end. With Judas, the meaning of the word that “his days be few” (cf. Psalms 37:35-36) is that they are limited to earthly life. After his heinous act of suicide, he has come into the place of pain to be consigned later to eternal fire by the Judge on the great white throne.

The second part of Psa 109:8, as indicated above, is applied by Peter to Judas. Peter explicitly says that what is said here is “fulfilled” in what happened to Judas (Acts 1:16). This makes the whole psalm a prophetic testimony. “His office” is his apostleship. The “other” who takes his office is Matthias (Acts 1:26).

The Lord Jesus had chosen Judas to be an apostle (John 6:70-71), not to become His traitor. That He became the traitor was because of his greed. To that he gave in and became a thief. As a result, he opened himself to the devil.

In addition to judgment on himself, Judas’ act also affects his children, his wife, his possessions, his environment, and his memory and the memory of his posterity. This is described in Psalms 109:9-15. A person who sins not only violates his own soul. He always drags others into his fall (Joshua 22:20; 2 Samuel 3:29). As someone has said, the way away from God you don’t go alone (cf. Exodus 20:5).

Here it is about Judas as a type of the antichrist. Both Judas and the antichrist are called “the son of perdition” or “the son of destruction” (John 17:12; 2 Thessalonians 2:3). The followers of the antichrist are painted here as his family.

Through his suicide, Judas’ “children” become “fatherless” and “his wife” becomes a “widow” (Psalms 109:9). Regardless of the reason for the death through suicide, a suicide always has a great impact on the lives of the family, friends and acquaintances left behind. It is a deed of selfishness that no longer considers the impact this deed has on others.

The consequence of his deed is also that “his children wander about and beg” and “seek [sustenance] far from their ruined homes” (Psalms 109:10; cf. Jeremiah 18:21). Because the children have lost their father, they now have to make a living on their own. To do this, they must go begging. The place where they lived has become a desolate place. They no longer have a home.

Judas was a thief (John 12:6). After his death, “the creditor seizes all that he has” (Psalms 109:11; cf. 2 Kings 4:1). Also, “strangers plunder the product of his labor”. This makes the situation of his descendants even more dramatic.

Because he himself has not shown lovingkindness, he will also have “none to extend lovingkindness to him” (Psalms 109:12). No one will be “gracious to his fatherless children”. They are seen as most closely associated with this evil work of betrayal. Their father committed the greatest betrayal ever.

For the posterity of Judas, there is no future. The only thing waiting for them is to be “cut off” (Psalms 109:13). As a result, “their name” will “be blotted out” in a following generation. There will be no one left who will think of them. While “the memory of the righteous is blessed”, “the memory” of the wicked “perishes from the earth” (Proverbs 10:7; Job 18:17).

“The iniquity of his fathers” is a reference to his ancestry and also we see a reference to original sin (Psalms 109:14). Judas, like every human being, comes from a family that has done iniquity. The expression “original sin” refers to the sinful nature of man. Sin entered the world through one man, Adam, causing all men to sin (Romans 5:12).

This is to be “remembered before the LORD continually” with respect to Judas, that is, there is no substitute for Judas. Children are not lost because of the iniquities of the parents, but because of their own iniquities. Those iniquities do come from a nature inherited from the ancestors.

Also the mentioning of “the sin of his mother” points to original sin. It is not about a specific deed of his mother, but about what she imparted to him in bringing Judas into the world. That can “not … be blotted out”. By birth he has become a sinner, which is evident from his deeds.

All this does not mean that sinful deeds can never be blotted out. We are talking here about Judas as a type of the antichrist and his not repented deed and sinful life. From anyone who acknowledges that he has a corrupted nature and has lived according to that nature, sins can be blotted out. This happens when sins are sincerely confessed and it is acknowledged that they have come from a corrupted nature. Such a person may know that Christ has accomplished the necessary sacrifice to be reconciled to God, by which God no longer remembers sins because He has blotted them out.

The last verse of the curse speaks on the one hand of a “continual” remembrance and on the other hand of a “cut off … from the earth” (Psalms 109:15). On the one hand, the LORD must continually keep in mind the iniquity and sin that has happened on earth. On the other hand, the earth must be cleansed of any memory of Judas, and of people like him. Their influence must not be present anywhere on earth in the realm of peace.

Psalms 147:19

The Curse for the Traitor

In this section, David, through the Spirit of Christ, pronounces a particularly penetrating and comprehensive curse on the wicked and his posterity. Psalms 109:8b is quoted by Peter in Acts 1 (Acts 1:20). The context in which the quotation appears in Acts 1 (Acts 1:15-26) makes it clear that here in Psalms 109 it is prophetically about Judas, the betrayer of the Lord Jesus.

Of all the enemies, Judas is the enemy who has been closest to Him. Judas has known Him best and in spite of that has turned against Him, the Righteous One, in the greatest apostasy. A greater wickedness cannot be imagined. The curse called upon him is fully deserved. Here it is not about revenge for injustice suffered, but judgment for the greatest injustice ever done.

The curse begins with God appointing “a wicked man over him”, that is over Judas (Psalms 109:6). This “wicked man” is satan. Satan means ‘adversary’ or ‘accuser’. Satan also stands “at his right hand” to accuse him (cf. Zechariah 3:1; Revelation 12:10). After Judas performed his repugnant act of betrayal under satan’s urging (Luke 22:3), the same satan drives Judas in his hopeless despair to the act of suicide (Matthew 27:3-4).

Judas has done the work of satan, and satan ‘rewards’ him for it with the only reward he has to give: death. He who does the work of satan finds in him no defender, but a prosecutor who fills him with the utmost remorse. Satan does and can do nothing but steal and kill and destroy (John 10:10a).

Judas is judged and has come forth guilty (Psalms 109:7). He does not receive a sentence reduction and leaves this life as a guilty man. He has received the wages of sin, death (Romans 6:23). The prayer he utters: “I have sinned by betraying innocent blood” (Matthew 27:4), is a prayer uttered against his better judgment. It is a prayer uttered only to be delivered from the consequences of sin. It is not sincere, it does not involve repentance for the sin committed. Such a prayer becomes sin. Sin literally means ‘missing the goal’, here it means that the prayer will have no result.

If a person serves God faithfully, the promise is that his days will be increased (Deuteronomy 6:1-2; Proverbs 3:1-2). That promise is not always fulfilled during a person’s life on earth. We see this in the life of the Lord Jesus. He was killed in the midst of His days on earth (Psalms 102:24a). But He receives His days after His resurrection and those days are without end. With Judas, the meaning of the word that “his days be few” (cf. Psalms 37:35-36) is that they are limited to earthly life. After his heinous act of suicide, he has come into the place of pain to be consigned later to eternal fire by the Judge on the great white throne.

The second part of Psa 109:8, as indicated above, is applied by Peter to Judas. Peter explicitly says that what is said here is “fulfilled” in what happened to Judas (Acts 1:16). This makes the whole psalm a prophetic testimony. “His office” is his apostleship. The “other” who takes his office is Matthias (Acts 1:26).

The Lord Jesus had chosen Judas to be an apostle (John 6:70-71), not to become His traitor. That He became the traitor was because of his greed. To that he gave in and became a thief. As a result, he opened himself to the devil.

In addition to judgment on himself, Judas’ act also affects his children, his wife, his possessions, his environment, and his memory and the memory of his posterity. This is described in Psalms 109:9-15. A person who sins not only violates his own soul. He always drags others into his fall (Joshua 22:20; 2 Samuel 3:29). As someone has said, the way away from God you don’t go alone (cf. Exodus 20:5).

Here it is about Judas as a type of the antichrist. Both Judas and the antichrist are called “the son of perdition” or “the son of destruction” (John 17:12; 2 Thessalonians 2:3). The followers of the antichrist are painted here as his family.

Through his suicide, Judas’ “children” become “fatherless” and “his wife” becomes a “widow” (Psalms 109:9). Regardless of the reason for the death through suicide, a suicide always has a great impact on the lives of the family, friends and acquaintances left behind. It is a deed of selfishness that no longer considers the impact this deed has on others.

The consequence of his deed is also that “his children wander about and beg” and “seek [sustenance] far from their ruined homes” (Psalms 109:10; cf. Jeremiah 18:21). Because the children have lost their father, they now have to make a living on their own. To do this, they must go begging. The place where they lived has become a desolate place. They no longer have a home.

Judas was a thief (John 12:6). After his death, “the creditor seizes all that he has” (Psalms 109:11; cf. 2 Kings 4:1). Also, “strangers plunder the product of his labor”. This makes the situation of his descendants even more dramatic.

Because he himself has not shown lovingkindness, he will also have “none to extend lovingkindness to him” (Psalms 109:12). No one will be “gracious to his fatherless children”. They are seen as most closely associated with this evil work of betrayal. Their father committed the greatest betrayal ever.

For the posterity of Judas, there is no future. The only thing waiting for them is to be “cut off” (Psalms 109:13). As a result, “their name” will “be blotted out” in a following generation. There will be no one left who will think of them. While “the memory of the righteous is blessed”, “the memory” of the wicked “perishes from the earth” (Proverbs 10:7; Job 18:17).

“The iniquity of his fathers” is a reference to his ancestry and also we see a reference to original sin (Psalms 109:14). Judas, like every human being, comes from a family that has done iniquity. The expression “original sin” refers to the sinful nature of man. Sin entered the world through one man, Adam, causing all men to sin (Romans 5:12).

This is to be “remembered before the LORD continually” with respect to Judas, that is, there is no substitute for Judas. Children are not lost because of the iniquities of the parents, but because of their own iniquities. Those iniquities do come from a nature inherited from the ancestors.

Also the mentioning of “the sin of his mother” points to original sin. It is not about a specific deed of his mother, but about what she imparted to him in bringing Judas into the world. That can “not … be blotted out”. By birth he has become a sinner, which is evident from his deeds.

All this does not mean that sinful deeds can never be blotted out. We are talking here about Judas as a type of the antichrist and his not repented deed and sinful life. From anyone who acknowledges that he has a corrupted nature and has lived according to that nature, sins can be blotted out. This happens when sins are sincerely confessed and it is acknowledged that they have come from a corrupted nature. Such a person may know that Christ has accomplished the necessary sacrifice to be reconciled to God, by which God no longer remembers sins because He has blotted them out.

The last verse of the curse speaks on the one hand of a “continual” remembrance and on the other hand of a “cut off … from the earth” (Psalms 109:15). On the one hand, the LORD must continually keep in mind the iniquity and sin that has happened on earth. On the other hand, the earth must be cleansed of any memory of Judas, and of people like him. Their influence must not be present anywhere on earth in the realm of peace.

Psalms 147:20

The Curse for the Traitor

In this section, David, through the Spirit of Christ, pronounces a particularly penetrating and comprehensive curse on the wicked and his posterity. Psalms 109:8b is quoted by Peter in Acts 1 (Acts 1:20). The context in which the quotation appears in Acts 1 (Acts 1:15-26) makes it clear that here in Psalms 109 it is prophetically about Judas, the betrayer of the Lord Jesus.

Of all the enemies, Judas is the enemy who has been closest to Him. Judas has known Him best and in spite of that has turned against Him, the Righteous One, in the greatest apostasy. A greater wickedness cannot be imagined. The curse called upon him is fully deserved. Here it is not about revenge for injustice suffered, but judgment for the greatest injustice ever done.

The curse begins with God appointing “a wicked man over him”, that is over Judas (Psalms 109:6). This “wicked man” is satan. Satan means ‘adversary’ or ‘accuser’. Satan also stands “at his right hand” to accuse him (cf. Zechariah 3:1; Revelation 12:10). After Judas performed his repugnant act of betrayal under satan’s urging (Luke 22:3), the same satan drives Judas in his hopeless despair to the act of suicide (Matthew 27:3-4).

Judas has done the work of satan, and satan ‘rewards’ him for it with the only reward he has to give: death. He who does the work of satan finds in him no defender, but a prosecutor who fills him with the utmost remorse. Satan does and can do nothing but steal and kill and destroy (John 10:10a).

Judas is judged and has come forth guilty (Psalms 109:7). He does not receive a sentence reduction and leaves this life as a guilty man. He has received the wages of sin, death (Romans 6:23). The prayer he utters: “I have sinned by betraying innocent blood” (Matthew 27:4), is a prayer uttered against his better judgment. It is a prayer uttered only to be delivered from the consequences of sin. It is not sincere, it does not involve repentance for the sin committed. Such a prayer becomes sin. Sin literally means ‘missing the goal’, here it means that the prayer will have no result.

If a person serves God faithfully, the promise is that his days will be increased (Deuteronomy 6:1-2; Proverbs 3:1-2). That promise is not always fulfilled during a person’s life on earth. We see this in the life of the Lord Jesus. He was killed in the midst of His days on earth (Psalms 102:24a). But He receives His days after His resurrection and those days are without end. With Judas, the meaning of the word that “his days be few” (cf. Psalms 37:35-36) is that they are limited to earthly life. After his heinous act of suicide, he has come into the place of pain to be consigned later to eternal fire by the Judge on the great white throne.

The second part of Psa 109:8, as indicated above, is applied by Peter to Judas. Peter explicitly says that what is said here is “fulfilled” in what happened to Judas (Acts 1:16). This makes the whole psalm a prophetic testimony. “His office” is his apostleship. The “other” who takes his office is Matthias (Acts 1:26).

The Lord Jesus had chosen Judas to be an apostle (John 6:70-71), not to become His traitor. That He became the traitor was because of his greed. To that he gave in and became a thief. As a result, he opened himself to the devil.

In addition to judgment on himself, Judas’ act also affects his children, his wife, his possessions, his environment, and his memory and the memory of his posterity. This is described in Psalms 109:9-15. A person who sins not only violates his own soul. He always drags others into his fall (Joshua 22:20; 2 Samuel 3:29). As someone has said, the way away from God you don’t go alone (cf. Exodus 20:5).

Here it is about Judas as a type of the antichrist. Both Judas and the antichrist are called “the son of perdition” or “the son of destruction” (John 17:12; 2 Thessalonians 2:3). The followers of the antichrist are painted here as his family.

Through his suicide, Judas’ “children” become “fatherless” and “his wife” becomes a “widow” (Psalms 109:9). Regardless of the reason for the death through suicide, a suicide always has a great impact on the lives of the family, friends and acquaintances left behind. It is a deed of selfishness that no longer considers the impact this deed has on others.

The consequence of his deed is also that “his children wander about and beg” and “seek [sustenance] far from their ruined homes” (Psalms 109:10; cf. Jeremiah 18:21). Because the children have lost their father, they now have to make a living on their own. To do this, they must go begging. The place where they lived has become a desolate place. They no longer have a home.

Judas was a thief (John 12:6). After his death, “the creditor seizes all that he has” (Psalms 109:11; cf. 2 Kings 4:1). Also, “strangers plunder the product of his labor”. This makes the situation of his descendants even more dramatic.

Because he himself has not shown lovingkindness, he will also have “none to extend lovingkindness to him” (Psalms 109:12). No one will be “gracious to his fatherless children”. They are seen as most closely associated with this evil work of betrayal. Their father committed the greatest betrayal ever.

For the posterity of Judas, there is no future. The only thing waiting for them is to be “cut off” (Psalms 109:13). As a result, “their name” will “be blotted out” in a following generation. There will be no one left who will think of them. While “the memory of the righteous is blessed”, “the memory” of the wicked “perishes from the earth” (Proverbs 10:7; Job 18:17).

“The iniquity of his fathers” is a reference to his ancestry and also we see a reference to original sin (Psalms 109:14). Judas, like every human being, comes from a family that has done iniquity. The expression “original sin” refers to the sinful nature of man. Sin entered the world through one man, Adam, causing all men to sin (Romans 5:12).

This is to be “remembered before the LORD continually” with respect to Judas, that is, there is no substitute for Judas. Children are not lost because of the iniquities of the parents, but because of their own iniquities. Those iniquities do come from a nature inherited from the ancestors.

Also the mentioning of “the sin of his mother” points to original sin. It is not about a specific deed of his mother, but about what she imparted to him in bringing Judas into the world. That can “not … be blotted out”. By birth he has become a sinner, which is evident from his deeds.

All this does not mean that sinful deeds can never be blotted out. We are talking here about Judas as a type of the antichrist and his not repented deed and sinful life. From anyone who acknowledges that he has a corrupted nature and has lived according to that nature, sins can be blotted out. This happens when sins are sincerely confessed and it is acknowledged that they have come from a corrupted nature. Such a person may know that Christ has accomplished the necessary sacrifice to be reconciled to God, by which God no longer remembers sins because He has blotted them out.

The last verse of the curse speaks on the one hand of a “continual” remembrance and on the other hand of a “cut off … from the earth” (Psalms 109:15). On the one hand, the LORD must continually keep in mind the iniquity and sin that has happened on earth. On the other hand, the earth must be cleansed of any memory of Judas, and of people like him. Their influence must not be present anywhere on earth in the realm of peace.