Psalms 107-113

Psalms 107-113

            The point of Psalm 107 is in the last verse: “Let the wise heed and ponder the loving deeds of the Lord.” Of course, the body of the psalm talks about all sorts of judgment and trouble, sometimes well-earned as the rebels in the 3^rd stanza (verses 17-22), others from simply following their vocation, as the sailors in the 4^th stanza (verses 23-32). In it all, the wise person will see not only the judgment but also that the Lord delivers.

            Peter quotes Psalm 109 in Acts 1, when the earliest believers are faced with replacing Judas. It’s rather common in the psalms for the psalmist to bemoan treacherous friends even more than treacherous enemies. (I guess one expects enemies to be treacherous…) This is especially true of Judas, whose betrayal runs deep, to the very heart of things. Whatever trouble we face in life, whatever disappointment, whatever betrayal, Jesus suffered it first and He suffered it worst. We truly have a high priest who is like us in every way (Hebrews 4:15).

            One author says that Psalm 110 is quoted or alluded to 30 times in the New Testament. I generally trust his work, so I didn’t check his math. Whether it’s 30 or less, Psalm 110 is all over the New Testament. Jesus Himself uses it to support His claims to be the Messiah. In Holy Week, after His triumphal entry and His cleansing of the temple, the Pharisees and Sadducees mount a series of challenges to Jesus, and He finally silences them by asking,

Then Jesus said to them, “Why is it said that the Messiah is the son of David? David himself declares in the Book of Psalms: “‘The Lord said to my Lord: “Sit at my right hand until I make your enemies a footstool for your feet.”’ David calls him ‘Lord.’ How then can he be his son?” (Luke 20:41-44)

Psalm 110 becomes the proof text par excellence of Jesus’ messiahship.

            Psalm 113 has one of those features so common in the psalms—contrasting the Lord’s exalted nature with His care for the lowly. It’s a mistake to make God too immanent, that is, too present, too common, too friendly. God is wholly other. It is also a mistake too make Him too glorious, as if He was above the mess of human life. The incarnation of the Son of God is proof of His desire to be in the mess with us. So, we balance a God who is high and exalted and who is treated with respect, even fear, and a God who is present for us in our worst times. I’m reminded of that great conversation in The Lion, the Witch, and the Wardrobe. Mr. Beaver has just told the Pevensie children about Aslan, the great lion. Lucy asks if he is quite safe, and Mr. Beaver say, “Safe? Who said anything about safe? ‘Course he isn’t safe. But he’s good. He’s the king, I tell you.” Something to consider about our God!