Psalms 111
KingCommentsPsalms 111:1
The Son of Man
The remnant asks God: “Let Your hand be upon the man of Your right hand”, which is the Lord Jesus (Psalms 80:17). The right hand symbolizes both power and honor. The Lord Jesus is the power of God and now has the place of honor in heaven at the right hand of God (Psalms 110:1). The right hand of God is upon Him. He is the Messiah. In Him God is going to accomplish His work of redemption.
On her way to Bethlehem, Rachel gave birth to a baby boy. While she was dying she named him Ben-oni or ‘son of suffering’. Jacob, however, changed his name to Benjamin or ‘son of the right hand’ (Genesis 35:16-20). We find here a beautiful painting of the Lord Jesus Who came to suffer and die as ‘Son of suffering’ and to give His life as a ransom for many. Thereafter He was raised from the dead, went into heaven, and became the Man of God’s right hand (cf. Psalms 110:1).
To Him, the “son of Man”, God has given all authority in heaven and on earth (Matthew 28:18). God has made Him strong for Himself. He often calls Himself “Son of Man” in the Gospels. It is the name of His humiliation, but also of His exaltation (Matthew 26:64). He derives that Name from this psalm and from Daniel 7, where it also occurs once (Daniel 7:13).
What the remnant is asking for in Psalms 80:17 will happen in the future. Then God’s hand will publicly be on ‘the Man of His right hand’, Christ. When Christ comes and reigns as the Son of Man, they will be His sheep. They will no longer turn back from Him, for they are firmly attached to Him (Psalms 80:18; Jeremiah 31:33; Jeremiah 32:40). They will be preserved in life and will call upon His Name, that is, worship Him.
In the last verse they address the “LORD”, the name of God in His relationship with His people (Psalms 80:19). In faith the remnant calls Him that. The relationship between God and His people is not yet restored, but they look to Him Who has joined Himself to them. He must bring them back into that relationship. That will happen when He is among them again, when His face will shine upon them. Then they will be redeemed and receive the promised blessings.
After praying for restoration to God in Psalms 80:3 and to the God of the hosts in Psalms 80:7, here, in Psalms 80:19, they pray for restoration to the LORD God of the hosts. That they now pray to “the LORD” means that they are appealing to the covenant relationship between God and His people. We know that that relationship is restored by the blood of the new covenant shed by the Mediator, the Man of God’s right hand, the Son of Man.
Psalms 111:2
The Son of Man
The remnant asks God: “Let Your hand be upon the man of Your right hand”, which is the Lord Jesus (Psalms 80:17). The right hand symbolizes both power and honor. The Lord Jesus is the power of God and now has the place of honor in heaven at the right hand of God (Psalms 110:1). The right hand of God is upon Him. He is the Messiah. In Him God is going to accomplish His work of redemption.
On her way to Bethlehem, Rachel gave birth to a baby boy. While she was dying she named him Ben-oni or ‘son of suffering’. Jacob, however, changed his name to Benjamin or ‘son of the right hand’ (Genesis 35:16-20). We find here a beautiful painting of the Lord Jesus Who came to suffer and die as ‘Son of suffering’ and to give His life as a ransom for many. Thereafter He was raised from the dead, went into heaven, and became the Man of God’s right hand (cf. Psalms 110:1).
To Him, the “son of Man”, God has given all authority in heaven and on earth (Matthew 28:18). God has made Him strong for Himself. He often calls Himself “Son of Man” in the Gospels. It is the name of His humiliation, but also of His exaltation (Matthew 26:64). He derives that Name from this psalm and from Daniel 7, where it also occurs once (Daniel 7:13).
What the remnant is asking for in Psalms 80:17 will happen in the future. Then God’s hand will publicly be on ‘the Man of His right hand’, Christ. When Christ comes and reigns as the Son of Man, they will be His sheep. They will no longer turn back from Him, for they are firmly attached to Him (Psalms 80:18; Jeremiah 31:33; Jeremiah 32:40). They will be preserved in life and will call upon His Name, that is, worship Him.
In the last verse they address the “LORD”, the name of God in His relationship with His people (Psalms 80:19). In faith the remnant calls Him that. The relationship between God and His people is not yet restored, but they look to Him Who has joined Himself to them. He must bring them back into that relationship. That will happen when He is among them again, when His face will shine upon them. Then they will be redeemed and receive the promised blessings.
After praying for restoration to God in Psalms 80:3 and to the God of the hosts in Psalms 80:7, here, in Psalms 80:19, they pray for restoration to the LORD God of the hosts. That they now pray to “the LORD” means that they are appealing to the covenant relationship between God and His people. We know that that relationship is restored by the blood of the new covenant shed by the Mediator, the Man of God’s right hand, the Son of Man.
Psalms 111:3
The Son of Man
The remnant asks God: “Let Your hand be upon the man of Your right hand”, which is the Lord Jesus (Psalms 80:17). The right hand symbolizes both power and honor. The Lord Jesus is the power of God and now has the place of honor in heaven at the right hand of God (Psalms 110:1). The right hand of God is upon Him. He is the Messiah. In Him God is going to accomplish His work of redemption.
On her way to Bethlehem, Rachel gave birth to a baby boy. While she was dying she named him Ben-oni or ‘son of suffering’. Jacob, however, changed his name to Benjamin or ‘son of the right hand’ (Genesis 35:16-20). We find here a beautiful painting of the Lord Jesus Who came to suffer and die as ‘Son of suffering’ and to give His life as a ransom for many. Thereafter He was raised from the dead, went into heaven, and became the Man of God’s right hand (cf. Psalms 110:1).
To Him, the “son of Man”, God has given all authority in heaven and on earth (Matthew 28:18). God has made Him strong for Himself. He often calls Himself “Son of Man” in the Gospels. It is the name of His humiliation, but also of His exaltation (Matthew 26:64). He derives that Name from this psalm and from Daniel 7, where it also occurs once (Daniel 7:13).
What the remnant is asking for in Psalms 80:17 will happen in the future. Then God’s hand will publicly be on ‘the Man of His right hand’, Christ. When Christ comes and reigns as the Son of Man, they will be His sheep. They will no longer turn back from Him, for they are firmly attached to Him (Psalms 80:18; Jeremiah 31:33; Jeremiah 32:40). They will be preserved in life and will call upon His Name, that is, worship Him.
In the last verse they address the “LORD”, the name of God in His relationship with His people (Psalms 80:19). In faith the remnant calls Him that. The relationship between God and His people is not yet restored, but they look to Him Who has joined Himself to them. He must bring them back into that relationship. That will happen when He is among them again, when His face will shine upon them. Then they will be redeemed and receive the promised blessings.
After praying for restoration to God in Psalms 80:3 and to the God of the hosts in Psalms 80:7, here, in Psalms 80:19, they pray for restoration to the LORD God of the hosts. That they now pray to “the LORD” means that they are appealing to the covenant relationship between God and His people. We know that that relationship is restored by the blood of the new covenant shed by the Mediator, the Man of God’s right hand, the Son of Man.
Psalms 111:5
Introduction
In this psalm, the remnant expects God to restore them. To that end, God will begin blowing the trumpet during the new moon. The only feast of the seven feasts in Leviticus 23 that coincides with the new moon is the Feast of the blowing of the Trumpets, which is at the same time Israel’s (civil) New Year celebration. The new moon represents the beginning of Israel’s restoration. As they wait for the LORD to intervene, the LORD makes it clear to them in Psalms 81:6-16 that in the past, when the LORD had redeemed them, they still rebelled afterwards. It holds the warning to not fall into the same mistake.
A Celebration Song
For “for the choir director” (Psalms 81:1a) see at Psalms 4:1.
For “on the Gittith“ see at Psalms 8:1.
For “[a Psalm] of Asaph” see at Psalms 50:1.
Asaph calls to “sing for joy to God” (Psalms 81:1b). Singing is the giving thanks par excellence for Israel (cf. Hosea 14:2; Hebrews 13:15). The LORD is the Holy One Who is enthroned upon the praises of Israel (Psalms 22:3). Asaph calls God “our strength”. God is the strength of His people. The singing for joy is about the strength of God that He has shown in the redemption of His people. Asaph also calls to “shout joyfully to the God of Jacob”. Shout joyfully is a loud expression of joy, as opposed to loud lamentation.
To “the God of Jacob” is appealed for deliverance in a day of trouble (Psalms 20:1b). Asaph here calls for singing and rejoicing before the God of Jacob in the confidence that He will intervene and deliver. King Jehoshaphat showed that he trusted the LORD so much that he had his choir of singers going out before the armed soldiers (2 Chronicles 20:21).
The name “Jacob” recalls the weakness or inability of God’s people to trust in God to deliver them from bondage and give them His blessing. Through the power of God the people were delivered and received the blessing. Jacob himself calls God “the Mighty One of Jacob” (Genesis 49:24). The God of Jacob also recalls God’s election of Jacob over Esau (Romans 9:10-12). All this makes it clear that there is no glory for man. Only God is worthy of all praise.
It is a reason for an exuberant celebration. The psalm should be raised (Psalms 81:2). The joy is to be accompanied with musical instruments. Music supports the singing and creates harmony in the singing. The people are to “strike the timbrel”. This assumes that the people are singing while dancing. Striking the timbrel is often done by women (Exodus 15:20-21; Judges 11:34; 1 Samuel 18:6). Also “the sweet sounding lyre with the harp” accompany the expressions of joy. The lyre is called “sweet sounding” because of its pleasant sound.
Above this sounds “the trumpet”, the shofar, a ram’s-horn trumpet (Psalms 81:3; cf. Joshua 6:5). The shofar calls for the singing of praise to begin, and also calls for humbling. It announces that the darkest part of the night has been reached. It is “new moon”. The announcement also implies that from now on the people will face the light of the “full moon”. The new moon is the symbol of the beginning of Israel’s public restoration in the light of the sun. This restoration begins with humbling themselves. Israel is not accepted until the day of atonement. After that, Israel’s restoration will be celebrated, because then God has accepted the people as His people again. This will happen after the church is caught up.
On the first day of the seventh month God attached to the “new moon” a feast, the Feast of the blowing of the Trumpets (Leviticus 23:23-24; Numbers 29:1). Also “at the full moon” in the seventh month a feast was instituted by God. Full moon is on the fifteenth day. On that day the Feast of Booths begins (Leviticus 23:33-34). The Feast of Booths recalls the journey through the wilderness while living in the land and thanking God for all the blessings of the land (Leviticus 23:42-43).
It is called “our feast day” here, although it is one of the LORD’s feast days (Leviticus 23:1-2). Literally it says “at our feast”, that is, the feast Israel may celebrate in honor of the LORD (Exodus 5:1).
These feasts are not a fabrication of the Israelites’ imagination, but are “a statute for Israel, an ordinance of the God of Jacob” (Psalms 81:4). It is not that the people can celebrate the feast whenever they feel like it. It is “a statute” that they must obey. It is a statute “for Israel”, that is, for the land inhabited by a people called “Israel”, which means ‘prince of God’. They may celebrate the feast in faith – they are still praying for restoration – but they are already celebrating the feast, in trust and obedience to the LORD.
It is “an ordinance” of God. God has ordained that this should happen. He is God and they are His people. They must listen to Him. He is “the God of Jacob”. The name Jacob recalls practice and failure. The name Israel recalls position and privilege. Both aspects have a place in the praise of God.
God established these feasts “for a testimony in Joseph” (Psalms 81:5). Here is a third name for the people. By Joseph is also meant the whole people (cf. Psalms 77:15; Psalms 80:1b). Here we have the transition to the connection between God’s people and Egypt. It was through Joseph that the people came to Egypt. There he has been God’s means of their blessing and life. After Joseph died, the people were enslaved. From this they were delivered by God.
Deliverance began with God going “throughout the land of Egypt”. This refers to the judgments God brought on the land of Egypt. It specifically refers to His going out through the midst of Egypt to kill all the firstborn in the land (Exodus 11:4-5). This action of God is “a language” – the language of God’s redemption – which Israel did not understand. They did not understand what God meant by their deliverance. The proof of this is their disobedience.
Psalms 111:6
Introduction
In this psalm, the remnant expects God to restore them. To that end, God will begin blowing the trumpet during the new moon. The only feast of the seven feasts in Leviticus 23 that coincides with the new moon is the Feast of the blowing of the Trumpets, which is at the same time Israel’s (civil) New Year celebration. The new moon represents the beginning of Israel’s restoration. As they wait for the LORD to intervene, the LORD makes it clear to them in Psalms 81:6-16 that in the past, when the LORD had redeemed them, they still rebelled afterwards. It holds the warning to not fall into the same mistake.
A Celebration Song
For “for the choir director” (Psalms 81:1a) see at Psalms 4:1.
For “on the Gittith“ see at Psalms 8:1.
For “[a Psalm] of Asaph” see at Psalms 50:1.
Asaph calls to “sing for joy to God” (Psalms 81:1b). Singing is the giving thanks par excellence for Israel (cf. Hosea 14:2; Hebrews 13:15). The LORD is the Holy One Who is enthroned upon the praises of Israel (Psalms 22:3). Asaph calls God “our strength”. God is the strength of His people. The singing for joy is about the strength of God that He has shown in the redemption of His people. Asaph also calls to “shout joyfully to the God of Jacob”. Shout joyfully is a loud expression of joy, as opposed to loud lamentation.
To “the God of Jacob” is appealed for deliverance in a day of trouble (Psalms 20:1b). Asaph here calls for singing and rejoicing before the God of Jacob in the confidence that He will intervene and deliver. King Jehoshaphat showed that he trusted the LORD so much that he had his choir of singers going out before the armed soldiers (2 Chronicles 20:21).
The name “Jacob” recalls the weakness or inability of God’s people to trust in God to deliver them from bondage and give them His blessing. Through the power of God the people were delivered and received the blessing. Jacob himself calls God “the Mighty One of Jacob” (Genesis 49:24). The God of Jacob also recalls God’s election of Jacob over Esau (Romans 9:10-12). All this makes it clear that there is no glory for man. Only God is worthy of all praise.
It is a reason for an exuberant celebration. The psalm should be raised (Psalms 81:2). The joy is to be accompanied with musical instruments. Music supports the singing and creates harmony in the singing. The people are to “strike the timbrel”. This assumes that the people are singing while dancing. Striking the timbrel is often done by women (Exodus 15:20-21; Judges 11:34; 1 Samuel 18:6). Also “the sweet sounding lyre with the harp” accompany the expressions of joy. The lyre is called “sweet sounding” because of its pleasant sound.
Above this sounds “the trumpet”, the shofar, a ram’s-horn trumpet (Psalms 81:3; cf. Joshua 6:5). The shofar calls for the singing of praise to begin, and also calls for humbling. It announces that the darkest part of the night has been reached. It is “new moon”. The announcement also implies that from now on the people will face the light of the “full moon”. The new moon is the symbol of the beginning of Israel’s public restoration in the light of the sun. This restoration begins with humbling themselves. Israel is not accepted until the day of atonement. After that, Israel’s restoration will be celebrated, because then God has accepted the people as His people again. This will happen after the church is caught up.
On the first day of the seventh month God attached to the “new moon” a feast, the Feast of the blowing of the Trumpets (Leviticus 23:23-24; Numbers 29:1). Also “at the full moon” in the seventh month a feast was instituted by God. Full moon is on the fifteenth day. On that day the Feast of Booths begins (Leviticus 23:33-34). The Feast of Booths recalls the journey through the wilderness while living in the land and thanking God for all the blessings of the land (Leviticus 23:42-43).
It is called “our feast day” here, although it is one of the LORD’s feast days (Leviticus 23:1-2). Literally it says “at our feast”, that is, the feast Israel may celebrate in honor of the LORD (Exodus 5:1).
These feasts are not a fabrication of the Israelites’ imagination, but are “a statute for Israel, an ordinance of the God of Jacob” (Psalms 81:4). It is not that the people can celebrate the feast whenever they feel like it. It is “a statute” that they must obey. It is a statute “for Israel”, that is, for the land inhabited by a people called “Israel”, which means ‘prince of God’. They may celebrate the feast in faith – they are still praying for restoration – but they are already celebrating the feast, in trust and obedience to the LORD.
It is “an ordinance” of God. God has ordained that this should happen. He is God and they are His people. They must listen to Him. He is “the God of Jacob”. The name Jacob recalls practice and failure. The name Israel recalls position and privilege. Both aspects have a place in the praise of God.
God established these feasts “for a testimony in Joseph” (Psalms 81:5). Here is a third name for the people. By Joseph is also meant the whole people (cf. Psalms 77:15; Psalms 80:1b). Here we have the transition to the connection between God’s people and Egypt. It was through Joseph that the people came to Egypt. There he has been God’s means of their blessing and life. After Joseph died, the people were enslaved. From this they were delivered by God.
Deliverance began with God going “throughout the land of Egypt”. This refers to the judgments God brought on the land of Egypt. It specifically refers to His going out through the midst of Egypt to kill all the firstborn in the land (Exodus 11:4-5). This action of God is “a language” – the language of God’s redemption – which Israel did not understand. They did not understand what God meant by their deliverance. The proof of this is their disobedience.
Psalms 111:7
Introduction
In this psalm, the remnant expects God to restore them. To that end, God will begin blowing the trumpet during the new moon. The only feast of the seven feasts in Leviticus 23 that coincides with the new moon is the Feast of the blowing of the Trumpets, which is at the same time Israel’s (civil) New Year celebration. The new moon represents the beginning of Israel’s restoration. As they wait for the LORD to intervene, the LORD makes it clear to them in Psalms 81:6-16 that in the past, when the LORD had redeemed them, they still rebelled afterwards. It holds the warning to not fall into the same mistake.
A Celebration Song
For “for the choir director” (Psalms 81:1a) see at Psalms 4:1.
For “on the Gittith“ see at Psalms 8:1.
For “[a Psalm] of Asaph” see at Psalms 50:1.
Asaph calls to “sing for joy to God” (Psalms 81:1b). Singing is the giving thanks par excellence for Israel (cf. Hosea 14:2; Hebrews 13:15). The LORD is the Holy One Who is enthroned upon the praises of Israel (Psalms 22:3). Asaph calls God “our strength”. God is the strength of His people. The singing for joy is about the strength of God that He has shown in the redemption of His people. Asaph also calls to “shout joyfully to the God of Jacob”. Shout joyfully is a loud expression of joy, as opposed to loud lamentation.
To “the God of Jacob” is appealed for deliverance in a day of trouble (Psalms 20:1b). Asaph here calls for singing and rejoicing before the God of Jacob in the confidence that He will intervene and deliver. King Jehoshaphat showed that he trusted the LORD so much that he had his choir of singers going out before the armed soldiers (2 Chronicles 20:21).
The name “Jacob” recalls the weakness or inability of God’s people to trust in God to deliver them from bondage and give them His blessing. Through the power of God the people were delivered and received the blessing. Jacob himself calls God “the Mighty One of Jacob” (Genesis 49:24). The God of Jacob also recalls God’s election of Jacob over Esau (Romans 9:10-12). All this makes it clear that there is no glory for man. Only God is worthy of all praise.
It is a reason for an exuberant celebration. The psalm should be raised (Psalms 81:2). The joy is to be accompanied with musical instruments. Music supports the singing and creates harmony in the singing. The people are to “strike the timbrel”. This assumes that the people are singing while dancing. Striking the timbrel is often done by women (Exodus 15:20-21; Judges 11:34; 1 Samuel 18:6). Also “the sweet sounding lyre with the harp” accompany the expressions of joy. The lyre is called “sweet sounding” because of its pleasant sound.
Above this sounds “the trumpet”, the shofar, a ram’s-horn trumpet (Psalms 81:3; cf. Joshua 6:5). The shofar calls for the singing of praise to begin, and also calls for humbling. It announces that the darkest part of the night has been reached. It is “new moon”. The announcement also implies that from now on the people will face the light of the “full moon”. The new moon is the symbol of the beginning of Israel’s public restoration in the light of the sun. This restoration begins with humbling themselves. Israel is not accepted until the day of atonement. After that, Israel’s restoration will be celebrated, because then God has accepted the people as His people again. This will happen after the church is caught up.
On the first day of the seventh month God attached to the “new moon” a feast, the Feast of the blowing of the Trumpets (Leviticus 23:23-24; Numbers 29:1). Also “at the full moon” in the seventh month a feast was instituted by God. Full moon is on the fifteenth day. On that day the Feast of Booths begins (Leviticus 23:33-34). The Feast of Booths recalls the journey through the wilderness while living in the land and thanking God for all the blessings of the land (Leviticus 23:42-43).
It is called “our feast day” here, although it is one of the LORD’s feast days (Leviticus 23:1-2). Literally it says “at our feast”, that is, the feast Israel may celebrate in honor of the LORD (Exodus 5:1).
These feasts are not a fabrication of the Israelites’ imagination, but are “a statute for Israel, an ordinance of the God of Jacob” (Psalms 81:4). It is not that the people can celebrate the feast whenever they feel like it. It is “a statute” that they must obey. It is a statute “for Israel”, that is, for the land inhabited by a people called “Israel”, which means ‘prince of God’. They may celebrate the feast in faith – they are still praying for restoration – but they are already celebrating the feast, in trust and obedience to the LORD.
It is “an ordinance” of God. God has ordained that this should happen. He is God and they are His people. They must listen to Him. He is “the God of Jacob”. The name Jacob recalls practice and failure. The name Israel recalls position and privilege. Both aspects have a place in the praise of God.
God established these feasts “for a testimony in Joseph” (Psalms 81:5). Here is a third name for the people. By Joseph is also meant the whole people (cf. Psalms 77:15; Psalms 80:1b). Here we have the transition to the connection between God’s people and Egypt. It was through Joseph that the people came to Egypt. There he has been God’s means of their blessing and life. After Joseph died, the people were enslaved. From this they were delivered by God.
Deliverance began with God going “throughout the land of Egypt”. This refers to the judgments God brought on the land of Egypt. It specifically refers to His going out through the midst of Egypt to kill all the firstborn in the land (Exodus 11:4-5). This action of God is “a language” – the language of God’s redemption – which Israel did not understand. They did not understand what God meant by their deliverance. The proof of this is their disobedience.
Psalms 111:8
Introduction
In this psalm, the remnant expects God to restore them. To that end, God will begin blowing the trumpet during the new moon. The only feast of the seven feasts in Leviticus 23 that coincides with the new moon is the Feast of the blowing of the Trumpets, which is at the same time Israel’s (civil) New Year celebration. The new moon represents the beginning of Israel’s restoration. As they wait for the LORD to intervene, the LORD makes it clear to them in Psalms 81:6-16 that in the past, when the LORD had redeemed them, they still rebelled afterwards. It holds the warning to not fall into the same mistake.
A Celebration Song
For “for the choir director” (Psalms 81:1a) see at Psalms 4:1.
For “on the Gittith“ see at Psalms 8:1.
For “[a Psalm] of Asaph” see at Psalms 50:1.
Asaph calls to “sing for joy to God” (Psalms 81:1b). Singing is the giving thanks par excellence for Israel (cf. Hosea 14:2; Hebrews 13:15). The LORD is the Holy One Who is enthroned upon the praises of Israel (Psalms 22:3). Asaph calls God “our strength”. God is the strength of His people. The singing for joy is about the strength of God that He has shown in the redemption of His people. Asaph also calls to “shout joyfully to the God of Jacob”. Shout joyfully is a loud expression of joy, as opposed to loud lamentation.
To “the God of Jacob” is appealed for deliverance in a day of trouble (Psalms 20:1b). Asaph here calls for singing and rejoicing before the God of Jacob in the confidence that He will intervene and deliver. King Jehoshaphat showed that he trusted the LORD so much that he had his choir of singers going out before the armed soldiers (2 Chronicles 20:21).
The name “Jacob” recalls the weakness or inability of God’s people to trust in God to deliver them from bondage and give them His blessing. Through the power of God the people were delivered and received the blessing. Jacob himself calls God “the Mighty One of Jacob” (Genesis 49:24). The God of Jacob also recalls God’s election of Jacob over Esau (Romans 9:10-12). All this makes it clear that there is no glory for man. Only God is worthy of all praise.
It is a reason for an exuberant celebration. The psalm should be raised (Psalms 81:2). The joy is to be accompanied with musical instruments. Music supports the singing and creates harmony in the singing. The people are to “strike the timbrel”. This assumes that the people are singing while dancing. Striking the timbrel is often done by women (Exodus 15:20-21; Judges 11:34; 1 Samuel 18:6). Also “the sweet sounding lyre with the harp” accompany the expressions of joy. The lyre is called “sweet sounding” because of its pleasant sound.
Above this sounds “the trumpet”, the shofar, a ram’s-horn trumpet (Psalms 81:3; cf. Joshua 6:5). The shofar calls for the singing of praise to begin, and also calls for humbling. It announces that the darkest part of the night has been reached. It is “new moon”. The announcement also implies that from now on the people will face the light of the “full moon”. The new moon is the symbol of the beginning of Israel’s public restoration in the light of the sun. This restoration begins with humbling themselves. Israel is not accepted until the day of atonement. After that, Israel’s restoration will be celebrated, because then God has accepted the people as His people again. This will happen after the church is caught up.
On the first day of the seventh month God attached to the “new moon” a feast, the Feast of the blowing of the Trumpets (Leviticus 23:23-24; Numbers 29:1). Also “at the full moon” in the seventh month a feast was instituted by God. Full moon is on the fifteenth day. On that day the Feast of Booths begins (Leviticus 23:33-34). The Feast of Booths recalls the journey through the wilderness while living in the land and thanking God for all the blessings of the land (Leviticus 23:42-43).
It is called “our feast day” here, although it is one of the LORD’s feast days (Leviticus 23:1-2). Literally it says “at our feast”, that is, the feast Israel may celebrate in honor of the LORD (Exodus 5:1).
These feasts are not a fabrication of the Israelites’ imagination, but are “a statute for Israel, an ordinance of the God of Jacob” (Psalms 81:4). It is not that the people can celebrate the feast whenever they feel like it. It is “a statute” that they must obey. It is a statute “for Israel”, that is, for the land inhabited by a people called “Israel”, which means ‘prince of God’. They may celebrate the feast in faith – they are still praying for restoration – but they are already celebrating the feast, in trust and obedience to the LORD.
It is “an ordinance” of God. God has ordained that this should happen. He is God and they are His people. They must listen to Him. He is “the God of Jacob”. The name Jacob recalls practice and failure. The name Israel recalls position and privilege. Both aspects have a place in the praise of God.
God established these feasts “for a testimony in Joseph” (Psalms 81:5). Here is a third name for the people. By Joseph is also meant the whole people (cf. Psalms 77:15; Psalms 80:1b). Here we have the transition to the connection between God’s people and Egypt. It was through Joseph that the people came to Egypt. There he has been God’s means of their blessing and life. After Joseph died, the people were enslaved. From this they were delivered by God.
Deliverance began with God going “throughout the land of Egypt”. This refers to the judgments God brought on the land of Egypt. It specifically refers to His going out through the midst of Egypt to kill all the firstborn in the land (Exodus 11:4-5). This action of God is “a language” – the language of God’s redemption – which Israel did not understand. They did not understand what God meant by their deliverance. The proof of this is their disobedience.
Psalms 111:9
Introduction
In this psalm, the remnant expects God to restore them. To that end, God will begin blowing the trumpet during the new moon. The only feast of the seven feasts in Leviticus 23 that coincides with the new moon is the Feast of the blowing of the Trumpets, which is at the same time Israel’s (civil) New Year celebration. The new moon represents the beginning of Israel’s restoration. As they wait for the LORD to intervene, the LORD makes it clear to them in Psalms 81:6-16 that in the past, when the LORD had redeemed them, they still rebelled afterwards. It holds the warning to not fall into the same mistake.
A Celebration Song
For “for the choir director” (Psalms 81:1a) see at Psalms 4:1.
For “on the Gittith“ see at Psalms 8:1.
For “[a Psalm] of Asaph” see at Psalms 50:1.
Asaph calls to “sing for joy to God” (Psalms 81:1b). Singing is the giving thanks par excellence for Israel (cf. Hosea 14:2; Hebrews 13:15). The LORD is the Holy One Who is enthroned upon the praises of Israel (Psalms 22:3). Asaph calls God “our strength”. God is the strength of His people. The singing for joy is about the strength of God that He has shown in the redemption of His people. Asaph also calls to “shout joyfully to the God of Jacob”. Shout joyfully is a loud expression of joy, as opposed to loud lamentation.
To “the God of Jacob” is appealed for deliverance in a day of trouble (Psalms 20:1b). Asaph here calls for singing and rejoicing before the God of Jacob in the confidence that He will intervene and deliver. King Jehoshaphat showed that he trusted the LORD so much that he had his choir of singers going out before the armed soldiers (2 Chronicles 20:21).
The name “Jacob” recalls the weakness or inability of God’s people to trust in God to deliver them from bondage and give them His blessing. Through the power of God the people were delivered and received the blessing. Jacob himself calls God “the Mighty One of Jacob” (Genesis 49:24). The God of Jacob also recalls God’s election of Jacob over Esau (Romans 9:10-12). All this makes it clear that there is no glory for man. Only God is worthy of all praise.
It is a reason for an exuberant celebration. The psalm should be raised (Psalms 81:2). The joy is to be accompanied with musical instruments. Music supports the singing and creates harmony in the singing. The people are to “strike the timbrel”. This assumes that the people are singing while dancing. Striking the timbrel is often done by women (Exodus 15:20-21; Judges 11:34; 1 Samuel 18:6). Also “the sweet sounding lyre with the harp” accompany the expressions of joy. The lyre is called “sweet sounding” because of its pleasant sound.
Above this sounds “the trumpet”, the shofar, a ram’s-horn trumpet (Psalms 81:3; cf. Joshua 6:5). The shofar calls for the singing of praise to begin, and also calls for humbling. It announces that the darkest part of the night has been reached. It is “new moon”. The announcement also implies that from now on the people will face the light of the “full moon”. The new moon is the symbol of the beginning of Israel’s public restoration in the light of the sun. This restoration begins with humbling themselves. Israel is not accepted until the day of atonement. After that, Israel’s restoration will be celebrated, because then God has accepted the people as His people again. This will happen after the church is caught up.
On the first day of the seventh month God attached to the “new moon” a feast, the Feast of the blowing of the Trumpets (Leviticus 23:23-24; Numbers 29:1). Also “at the full moon” in the seventh month a feast was instituted by God. Full moon is on the fifteenth day. On that day the Feast of Booths begins (Leviticus 23:33-34). The Feast of Booths recalls the journey through the wilderness while living in the land and thanking God for all the blessings of the land (Leviticus 23:42-43).
It is called “our feast day” here, although it is one of the LORD’s feast days (Leviticus 23:1-2). Literally it says “at our feast”, that is, the feast Israel may celebrate in honor of the LORD (Exodus 5:1).
These feasts are not a fabrication of the Israelites’ imagination, but are “a statute for Israel, an ordinance of the God of Jacob” (Psalms 81:4). It is not that the people can celebrate the feast whenever they feel like it. It is “a statute” that they must obey. It is a statute “for Israel”, that is, for the land inhabited by a people called “Israel”, which means ‘prince of God’. They may celebrate the feast in faith – they are still praying for restoration – but they are already celebrating the feast, in trust and obedience to the LORD.
It is “an ordinance” of God. God has ordained that this should happen. He is God and they are His people. They must listen to Him. He is “the God of Jacob”. The name Jacob recalls practice and failure. The name Israel recalls position and privilege. Both aspects have a place in the praise of God.
God established these feasts “for a testimony in Joseph” (Psalms 81:5). Here is a third name for the people. By Joseph is also meant the whole people (cf. Psalms 77:15; Psalms 80:1b). Here we have the transition to the connection between God’s people and Egypt. It was through Joseph that the people came to Egypt. There he has been God’s means of their blessing and life. After Joseph died, the people were enslaved. From this they were delivered by God.
Deliverance began with God going “throughout the land of Egypt”. This refers to the judgments God brought on the land of Egypt. It specifically refers to His going out through the midst of Egypt to kill all the firstborn in the land (Exodus 11:4-5). This action of God is “a language” – the language of God’s redemption – which Israel did not understand. They did not understand what God meant by their deliverance. The proof of this is their disobedience.
Psalms 111:10
God’s Care in the Past
“The burden” of slavery in Egypt, where the people had to lug stones, was taken from “his shoulder” by God (Psalms 81:6; Exodus 1:1-14; Exodus 5:6-18; cf. Deuteronomy 26:7). “His hands were freed from the basket” means that God freed them from the baskets in which they had to put the raw materials for building. They no longer had to use them. God had delivered them from their forced labor.
They were in trouble because of their forced labor, and in trouble they called to God, and God rescued them and led them out of Egypt (Psalms 81:7; Exodus 2:23-24; Exodus 6:4-5). God speaks of Israel in Psalms 81:6 still in the third person singular – “his shoulder”, “his hands” – that is, there is still a distance. Here in Psalms 81:7 Israel calls to the LORD, and now He addresses Israel in second person singular – four times “you” – meaning that Israel has come closer.
He answered them at Sinai “in the hiding place of thunder” (Exodus 19:18-19; Exodus 20:18; Psalms 77:18). They said there that they would do all that the LORD would command. Then His answer came and He entered into a covenant with them. This covenant He established in the law, which He gave to Moses, who took the law from the mountain to the people.
He proved them “at the waters of Meribah” (Exodus 17:1-7; Numbers 20:1-13; cf. Deuteronomy 33:8). It is a reminder of their disobedience without explicitly mentioning it, which is done in other places (Psalms 95:8; Psalms 106:32). The reminder should make them ashamed and also willing to trust God now. The word “prove” is to test for genuineness, that is, the genuineness of faith. At Meribah the test was whether Israel really listen and obey.