Psa 109.1-31 was written about David’s enemies like Saul, Doeg, Ahitophel and Shimei. The heading reads, “For the Conductor, of David.” This is one of the most powerful imprecatory (to invoke evil upon; to curse) psalms and David calls down curses upon his enemies. But, David is leaving vengeance to the Lord, he did not act upon these curses himself. He chose to handle this God’s way, but he certainly had the means to carry them out.
Psa 109.1-5 is a prayer to Yehovah to free David from his enemies. He begins, “O God of my praise (worthy of it), do not be silent (deaf and dumb-v 1)! For they have opened their wicked and deceitful mouth against me (treacherous enemies like Yeshua faced-Matt 26.51-68; John 18.29); they have spoken against me with a lying tongue (v 2). They have also surrounded me with words of hatred (to get Saul against him) and fought against me without cause (v 3). In return for my love (to his enemies) they act as my accusers, but I am prayer (or a man of prayer-v 4). Thus they have repaid me evil for good (that David showed them), and hatred for my love (v 5).”
Psa 109.6-20 is a prophecy about the destruction of the wicked and their families. He says, “Appoint a wicked man over him (turn them over to tyrannical rulers); and let an accuser (a “satan” in Hebrew) stand at his right hand (to give wrong counsel-v 6). When he is judged (in court), let him come forth guilty; and let his prayer become sin (to “miss the mark”-v 7). Let his days be few (before their time); let another take his office (this verse was applied to Judas in Acts 1.20-v 8). Let his children be fatherless (as a result of his death) and his wife a widow (v 9). Let his children wander about and beg (following in their father’s footsteps evidently) and let them seek (bread) far from their ruined homes (v 10). Let the creditor seize all that he has; and let the strangers plunder the product (fruit) of his labor (v 11). Let there be none to extend mercy to him, nor any favor to his fatherless children (v 12). Let his posterity be cut off (exterminated, die); in a following generation let their name be blotted out (forgotten-v 13).”
“Let the iniquity of his fathers be remembered before Yehovah, and do not let the sin of his mother be blotted out (v 14). Let them be before Yehovah (the sins of the fathers be unforgiven), that he may cut off their memory from the earth (v 15); because he did not (the main adversary) remember to show mercy, but persecuted the afflicted and needy man, and the despondent in heart, to put him to death (v 16). He also loved cursing (blasphemed and denied Yehovah), so let it come (the curse) to him (v 17). But he clothed himself (his character) with cursing as with a garment (feeling happy in it), and it entered into his body like water (penetrated parts of his body), and like oil into his bones (v 18). Let it be to him as a garment with which he covers himself (obliterating his shape because it is large), and a belt (to cling tightly) with which he constantly girds himself (v 19). Let this (the above curses) be the reward (well deserved) of my accusers from Yehovah, and of those who speak evil against my soul (v 20).
Psa 109.21-25 is David’s plea for help because he is just a weak man, “But thou, O God (adonai), the Lord (Yehovah), deal kindly with me for thy name’s sake (not on the basis of his own righteousness); because thy mercy is good, deliver me (v 21). For I am afflicted and needy (like a fugitive) and my heart is wounded (with pain and sorrow) within me (v 22). I am passing like a shadow when it lengthens (just before dark); I am shaken off (driven away) like a locust (v 23). My knees are weak from fasting (as he traveled away from Saul); and my flesh has grown lean, without fatness (a lack of nutrition-v 24). I have also become a reproach to them (they see how ragged he looks); when they see me, they wag their head (in scorn and derision-v 25).”
Psa 109.26-29 tells us that David needs the help of Yehovah with a desire to see God glorified. He says, “Help me, O Yehovah my God (Elohay); save me according to thy kindness (in accordance with the long history of showing his kindness-v 26) and let them know that this is thy hand (and you receive glory from my deliverance); thou, Lord, has done it (David’s success is because of Yehovah-v 27). Let them curse (he won’t be afraid of them), but you will bless (his blessings will protect him) when they arise (to scheme and plot), they will be ashamed (it won’t work), but thy servant shall be glad (when their plans fail-v 28). Let my accusers be clothed (covered) with dishonor, and let them cover themselves with their own shame as a robe (v 29).”
Psa 109.30-31 tells us how David praises God for his answer. He says, “With my mouth I will give thanks abundantly to Yehovah (when he saves him); and in the midst of many (publicly) I will praise him (to show it is Yehovah who deserves to be thanked for his deliverance-v 30). For he stands at the right hand of the needy (so they have nothing to fear), to save them (help) from those who judge (incorrectly) his (righteous) soul (v 31).”
Psa 110.1-7 is a coronation psalm about the Messiah, and it also describes him as a priest. It is a psalm of David and it is quoted in the Brit Chadasha (renewed covenant) 27 times, the most of any psalm. David begins, “The Lord (Yehovah) says to my Lord (“adonai” or Messiah, David’s Lord), sit (denoted a reigning king-Heb 1.13; 1 Cor 15.25, “a finished work”) at my right hand (his enthroned place-Eph 1.20; Heb 8.1), until I make thine enemies your footstool (subdued) for thy feet (Yeshua defines this as Messiah in Matt 22.43, and Peter does in Acts 5.31. If Messiah is just a man descended from David, how can David, under the inspiration of the Ruach Ha Kodesh, call him a greater person than himself, or his superior-v 1). The Lord (Yehovah) will stretch forth thy strong scepter (the king Messiah) from Zion (where the Torah will go forth-Isa 2.3) saying, ‘Rule in the midst of thine enemies’ (all kings and nations on earth-v 2). Thy people will volunteer freely (give themselves to his work) in the day of his campaign (as an army), in holy array; from the womb of the dawn, you possess youthful innocence as the dew (from Messiah’s youth he was innocent-Luke 2.52-v 3).”
“Yehovah has sworn and will not change his mind, ‘Thou (Messiah) art a priest forever, according to the order of Melchizedek (“order” in Hebrew is the word “davarti” meaning “word” because a priest speaks to God for the people. There is a midrash in Heb 4.12 to 7.28 based on this. Abraham paid tithes to Melchizedek in Gen 14.18-20, so Mellchizedek’s priesthood superseded the Levitical, or Aaronic, priesthood because Levi was still in the loins of Abraham. Yeshua’s priesthood is after Melchizedek’s by God’s word. It came with an oath that Aaron never had. Yeshua will never die, but Aaron and his sons did. So, Yeshua is both king and priest according to Heb 7.12-28; Zech 6.11-13-v 4). The Lord (Yehovah) is at your (Messiah) right hand; he will shatter kings in the day of his wrath (the Day of the Lord or Atid Lavo-v 5). He will judge among the nations (on Yom Ha Din Yom Kippur, Tishri 10, year 6008-Matt 24.29-31, 25.31-46), he will fill with corpses, he will shatter the chief men (like the False Messiah and False Prophet) over a broad country (the Tophet-Isa 66.223-24; Ezek 29.2-7, 32.1-8; Luke 17.37; Matt 24.27-28-v 6). He will drink from the brook by the wayside (pursue the enemy until completion-Judges 8.4); therefore he will lift up his head (in victory-v 7).”
Psa 111.1-10 is another of what is called an Acrostic Psalm. It is arranged according to the Hebrew alphabet, except for the first line. Each of the 22 lines begin with a successive letter of the Hebrew alphabet. This alludes to a step by step course to true wisdom, a progressive guide to truth. It was also a tool used to help memorize this psalm. There is no heading or author named but some believe it was written by David, but we will not speculate since there is no author named.
Psa 111.1-6 tells us about deciding to praise God, to study and remember his good works. It begins, “Praise the Lord (Hebrew “Hallelu Yah” with Yah being a shortened form of Yehovah). I will give thanks to Yehovah with all my heart (wholehearted desire because there are two Hebrew letter “beits” with the “v” sound in heart, pronounced “levav” instead of “lev.” This alludes to the fact that there are two forces that struggle for domination in a person), in the company (Hebrew “sowd” which means the inner secret counsel-Ezek 13.9; Matt 16.18; Psa 89.7. There are two words translated as “church” and they are “kahal” and “sowd” ) of the upright and the assembly (“edah” meaning witness-v 1). Great are the works (God’s signature in the creation. Only a Torah-based believer can see it) of Yehovah; they are studied (by the Torah believer and student) by all who delight in them (want them-v 2). Splendid and majestic is his work (creation, the redemption); and his righteousness endures forever (v 3).”
“He has made his wonders (creation, redemption, etc) to be remembered (the Hebrew calendar is full of festivals that “remember” God’s work in creation, salvation and the redemption); Yehovah is gracious (merciful) and compassionate (v 4). He has given food (supplies-Prov 30.8) to those who fear him; he will remember his covenant (the Torah) forever (v 5). He has made known to his people (Israel) the power of his works (when he guided them out of Egypt, and against the seven nations in Canaan), in giving them the heritage of the nations (by declaring his authority to give Canaan to his people-v 6).”
Psa 111.7-10 tells us about the essence of Yehovah’s deeds and what can take away from them. It says, “The works of his hands (his manifestations) are truth and justice (what the Torah is based on); all his precepts (Torah commands) are sure (dependable-v 7). They are upheld forever and ever; they are performed (a “doer of the word” is one who is Torah observant-Jam 1.22; John 4.23, 17.17) in truth and uprightness (v 8). He has sent redemption (out of Egypt in the first redemption, and Yeshua in the second redemption) to his people; he has ordained his covenant forever; holy (has a kedusha) and awesome (“nora”) is his name (v 9). The fear (“yirat”) of Yehovah (the reverence, affection, fear of offending such a good being) is the beginning (“roshit”) of wisdom (“chachmah” or inspired input into the mind, knowing what to do with knowledge and understanding-Prov 1.7, 9.10); a good understanding have all those who do his commandments (those who pursue both the fear of God and wisdom are rewarded with understanding-Josh 1.8); his praise endures forever (all Torah study is oriented towards wisdom. Spiritual values take precedence over this world, nothing else matters except Yehovah-v 10).”
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