May 24

Psalm 108-110 (biblegateway.com)

From Earthly Struggle to Heavenly Triumph

Psalms 108–110 form a powerful trilogy of praise, prayer, and prophecy highlighting God’s sovereignty, covenant faithfulness, and the victory of His anointed King. Psalm 108 is a composite psalm that begins with confident praise and ends with a cry for deliverance, reflecting the tension between human dependence and divine assurance. Psalm 109 shifts the tone, presenting a deeply personal and passionate plea for justice in the face of betrayal and slander, including words that echo forward into the New Testament’s portrayal of Christ’s own suffering. Psalm 110 stands as one of the most quoted messianic psalms in the New Testament, portraying the exaltation of the Messiah as priest and king, seated at God’s right hand. Together, these psalms invite us to anchor our hope in God’s faithful promises and to trust in the ultimate triumph of His anointed one.

Psalm 108

Psalm 108 is a unique psalm composed by combining two earlier psalms: Psalm 57:7-11 and Psalm 60:5-12. The first half (v. 1-5) is drawn from David’s cry of praise in Psalm 57, while the second half (v. 6-13) echoes the confident plea for victory from Psalm 60. There are only minor changes in wording, but the overall effect of the psalm is quite different. No doubt the parts were joined for some liturgical purpose. Likely written or compiled for corporate worship or as a national prayer, Psalm 108 celebrates God’s steadfast love and expresses bold faith in His deliverance over enemy nations.

Verses 1–5 offer thanksgiving to God for His steadfast love, and begin with a declaration of unwavering confidence: “My heart is steadfast, O God!” (v. 1). The psalmist has resolved to praise the Lord, and nothing can cause him to swerve from his resolve to offer up his hymn of praise. David’s resolve to praise God publicly (“I will sing and make melody with all my being”) shows a deeply personal and wholehearted worship. The call to awaken instruments and dawn (v. 2) poetically emphasizes the urgency and vitality of worship. He will praise the Lord through the night, until dawn arises (see note below).

Verses 3–5 emphasize God’s universal worthiness of praise and His glory that surpasses even the heavens, reminding us that worship should involve both heartfelt personal devotion and bold public proclamation extending “among the nations.” The psalmist acknowledges that God is not just the God of Israel but the sovereign King over all creation. Because of this, the psalmist commits to declaring God’s mighty works throughout the entire universe. God’s greatness is such that even the heavens cannot contain Him (1 Kings 8:27). Though transcendent, God is also immanent, present in special ways, especially now through the Holy Spirit, graciously condescending to dwell among His people.

Verses 6–13 transition into a prayer for God’s intervention. The tone shifts from personal worship to national petition. David prays for God to save “with His right hand” (v. 6), invoking covenantal favor and military protection. God speaks in holiness (v. 7), declaring His sovereign rule over the tribal lands of Israel (Shechem, Succoth) and over enemy territories (Moab, Edom, Philistia). These declarations affirm that God not only protects His people but also governs the entire region. His sovereignty knows no borders (see note below).

David then acknowledges human inability: “Give us help against the foe, for vain is the salvation of man” (v. 12). Victory is not achieved by human strength but by divine aid. The psalm ends with bold confidence: “With God we shall do valiantly; it is He who will tread down our foes” (v. 13). This is not boastful nationalism, but faithful dependence.

Theological Truths:

• God is worthy of constant and wholehearted praise (v. 1-5), regardless of present circumstances.

• God’s sovereignty extends over all lands and nations. He is King not only of Israel but of all the earth (v. 7-9).

• Salvation and victory come from God alone, not from human effort or strategy (v. 12).

• Faith remembers past victories and builds confidence for current battles, showing that worship and trust are active disciplines.

Psalm 108 encourages believers to worship boldly and pray confidently. Like David, we are to anchor our trust in God’s unchanging love and past faithfulness, even when present challenges seem overwhelming. Are you facing a situation where victory seems impossible by human means? Psalm 108 challenges you to declare, “With God we shall do valiantly.” Are you consistently offering praise with a steadfast heart, or only when life is comfortable? Let this psalm train your heart to awaken each day with determined worship, trusting that the same God who ruled yesterday still reigns today.

Psalm 109

Psalm 109 is one of the most intense of the imprecatory psalms—those in which the psalmist calls down God’s judgment on the wicked. Attributed to David, this psalm is a deeply personal lament and plea for justice against deceitful enemies who repay his kindness with slander, hatred, and betrayal. While its tone is severe, the psalm is a raw and honest expression of anguish, appealing to God as the ultimate Judge.

Historically, Psalm 109 does not mention a specific event, but it likely arises from a time when David was betrayed or slandered, possibly during Absalom’s rebellion (2 Samuel 15-17) or a political conspiracy involving trusted associates like Ahithophel. In the New Testament, verse 8—“May another take his office”—is applied to Judas Iscariot in Acts 1:20, further highlighting the theme of betrayal and divine justice.

David faced numerous false accusations throughout his life (see 1 Samuel 22:7-13; 2 Samuel 15:3-4). In this psalm, the writer stands before a corrupt court, wrongfully charged with a crime. In his anguish, he cries out to God for deliverance, asking the Lord to overturn the situation, granting him vindication and placing him in the position to judge those who have condemned him, particularly singling out either the judge or the accuser. The psalmist does not hide his intense emotions toward his enemies but expresses them openly in prayer.

Verses 1–5 present David’s cry to God: “Do not be silent, O God of my praise!” (v. 1). He is deeply grieved that those to whom he showed love and offered prayers have repaid him with slander, hatred, and false accusations. The stark contrast between David’s faithful friendship and their malicious attacks highlights the moral injustice of the situation and sets the tone for his prayer.

Verses 6–20 contain a lengthy and striking imprecatory section. David calls for severe judgment: that the enemy’s life be short (v. 8), his children be fatherless (v. 9), his possessions taken, his memory cut off (v. 10-15). These curses are difficult to read and often controversial, yet they reflect an ancient legal worldview in which curses against the guilty were seen as a call for divine justice, not personal revenge. David is asking God to uphold righteousness by punishing evil.

Verses 21–31 return to a humble plea. David contrasts the enemy’s cruelty with his own suffering and dependence on God: “I am poor and needy, and my heart is stricken within me” (v. 22). He feels like a shadow at evening, weak and fading. Yet even in his vulnerability, he trusts God for deliverance. He ends with a vow of praise, confident that God will stand beside the needy and rescue him from those who condemn his soul to death (v. 31).

Theological Truths:

• God is the righteous Judge who hears the cries of the slandered and oppressed (v. 1, v. 31).

• Imprecatory prayer reflects a longing for justice, not personal vengeance; the psalmist entrusts the matter to God.

• Betrayal and injustice are part of the believer’s experience, but so is the assurance of divine vindication.

• Praise and lament can coexist, as the soul honestly brings pain and worship before God.

Psalm 109 teaches us to bring our deepest wounds, especially those caused by betrayal, injustice, or slander, to God in prayer. We may not pray the same exact curses, but we are invited to be honest with our anger and pain, trusting God to deal with our enemies justly. The psalm also reminds us to remain faithful and prayerful even when others do us wrong. In a world quick to retaliate, this psalm models spiritual restraint by handing judgment over to God.

Are you holding bitterness toward someone who has betrayed you? This psalm challenges you not to suppress the pain or take revenge, but to lament it before the Lord. Are you willing to trust God to defend your reputation and bring justice in His time? Like David, bring both your cries for help and your declarations of praise to God. Let Psalm 109 shape your heart to seek justice, but leave vengeance in God’s hands.

Psalm 110

Psalm 110 is a royal and messianic psalm attributed to David, and its theme deals with the role of the house of David in the life of God’s people. It was likely sung at the time of the coronation of the king. Although likely composed in the context of royal enthronement or the celebration of divine kingship, the language and scope of Psalm 110 extend far beyond David’s reign. It prophetically anticipates the ideal future king—the Messiah.

This Psalm is one of the most frequently quoted Old Testament passages in the New Testament, especially in reference to Jesus Christ. Jesus Himself cites it to show that David knew that its ultimate fulfillment would come in one greater than he (Mark 12:35-37). Even before Christ’s coming, a prophetic-messianic interpretation of the psalm was well known among Jewish interpreters. It presents a prophetic vision of the Messiah as both King and Priest, emphasizing His divine authority and eternal reign. The reference to Melchizedek (Genesis 14:18-20) introduces a typology of a priest-king who operates outside the Levitical priesthood, pointing forward to the unique and eternal priesthood of Christ. The psalm combines royal imagery, priestly themes, and scenes of apocalyptic judgment, portraying the exalted position of the Lord’s anointed.

Verse 1 opens with a divine proclamation: “The Lord says to my Lord: ‘Sit at my right hand until I make your enemies your footstool.’” This remarkable verse contains two different Hebrew terms for “Lord.” The first, Yahweh, is the covenant name of God—the self-existent One who revealed Himself to Moses at the burning bush (Exodus 3:14). The second term, Adoni, means “my lord” or “my master” and is used to show honor to someone superior. So David, the king of Israel, is recording a divine conversation in which Yahweh speaks to someone David himself addresses as “my Lord”—indicating that this second person is greater than David. David, Israel’s greatest king, refers to “my Lord,” pointing beyond himself to a greater figure, ultimately fulfilled in Christ.

Jesus refers to this verse in Matthew 22:44 to challenge the Pharisees’ understanding of the Messiah. The common Jewish expectation was that the Messiah would be a human descendant of David—a royal figure known as the “Son of David” (see Matthew 21:9). Jesus asks, “What do you think about the Christ? Whose son is He?” When they reply, “The son of David,” Jesus counters, “How is it then that David, speaking by the Spirit, calls him Lord?” For he says, “The Lord said to my Lord, ‘Sit at my right hand until I put your enemies under your feet.’” If then David calls him “Lord,” how is he his son?’” (Matthew 22:41-45).

Jesus’ point is profound: if David calls the Messiah his “Lord,” then the Messiah must be more than just David’s physical descendant. He must be preexistent and divine. Psalm 110 reveals that the Messiah is exalted to the highest place of authority—God’s right hand (Hebrews 1:3)—and is actively reigning until all enemies are subdued (1 Corinthians 15:25). Additionally, Psalm 110 describes this exalted figure as a priest forever “after the order of Melchizedek,” blending kingly and priestly roles in a way that no earthly king of Israel ever fulfilled. The New Testament draws deeply from this psalm to explain Jesus’ divine identity and heavenly ministry (see Hebrews 5:6–10; 7:17–25).

Jesus not only affirms the Messiah’s divine authority and eternal reign through this verse, but also affirms the divine inspiration of Scripture. He explicitly says that David was “speaking by the Spirit” (Matthew 22:43), showing that even the psalmist’s choice of words was guided by the Holy Spirit.

The second “Lord” in the phrase “The Lord says to my Lord” is described as seated at God’s right hand (v. 1), a position of supreme authority and honor, signifying divine rule and sovereignty. Sitting at the right hand of God signifies a position of highest honor, power, and authority. In ancient warfare, a fully armed warrior held his weapon in his right hand and his shield in his left; likewise, the person seated at a king’s right hand held a privileged role, often tasked with defending the king, indicating trust and honor. In contrast, when the Lord is described as being at someone’s right hand, as in Psalm 109:31, He is the one offering protection, wielding the shield on behalf of His servant.

David states that's "the Lord" will triumph over all His enemies and rule in the midst of them (v. 1-2). “The Lord sends forth from Zion your mighty scepter.” This portrays the Messiah reigning from Zion (Jerusalem), subduing enemies with a royal scepter, symbolizing power and dominion. Verse 3 highlights the willing allegiance of His people. He will lead a glorious procession of willing troops in the day of His power. The image is one of a holy army, arrayed in beauty and strength, voluntarily rallying to their king. This reflects the spiritual devotion of Christ’s followers.

Verse 4 introduces a new dimension. He is declared to be “a priest forever, in the order of Melchizedek” (v. 4), uniting eternal priesthood with royal authority. This is a foundational verse for the New Testament teaching on Jesus’ eternal priesthood (especially in Hebrews 5–7). Unlike the Levitical priests, who served temporarily and through lineage, Melchizedek was a king-priest who prefigured the Messiah’s unique role: a righteous ruler and a perpetual intercessor.

Verses 5–7 depict the Lord executing judgment on nations. He will exercise divine power to crush kings, judge the nations, and strike down the wicked (v. 5-6). The Messiah is not only a priest but also a victorious warrior-king. Verse 7 ends the psalm with an image of renewal and victory. He will find refreshment and be exalted in victory (v. 7), completing the portrayal of the Messiah as the triumphant and eternal King and Priest.

Theological Truths:

• Christ is exalted at the right hand of God, possessing ultimate authority over all enemies (v. 1).

• Jesus is both King and eternal Priest, mediating God’s justice and mercy (v. 4).

• The Messiah will judge the nations, establishing perfect justice (v. 5-6).

• God’s people willingly follow Christ, a kingdom marked by volunteer devotion (v. 3).

Psalm 110 invites believers to see Jesus as the eternal King and Priest who rules with power and grace. He is not a distant ruler but an intercessor who lives forever to represent us before God. It also calls us to live as His willing people,holy, surrendered, and ready for battle. In a world filled with chaos and unrighteous leadership, this psalm anchors our hope in Christ’s eternal rule.

Do you submit to Jesus not only as Savior but as King and Priest? Are you living as one of the “willing people” who offers yourself freely to His service? Psalm 110 challenges you to deepen your worship and allegiance to Christ, recognizing both His divine authority and His priestly compassion. Let your life reflect joyful obedience to the One who reigns forever at God’s right hand.

Conclusion:

Psalms 108, 109, and 110 form a powerful triad that transition from praise and trust, to lament and spiritual conflict, and finally to the triumph of the Messianic King and Priest. Though different in tone and purpose, they share deep theological themes and a prophetic trajectory that point to God’s sovereign reign, His response to injustice, and the exaltation of His anointed.

Together, these psalms remind us that God’s people live in the space between praise and pleading, between brokenness and promised victory. Whether we are singing confidently of God’s steadfast love (Psalm 108), crying out under the weight of injustice (Psalm 109), or rejoicing in the exaltation of our eternal King (Psalm 110), we are invited to trust in the Lord who rules with justice, remembers His covenant, and reigns forever. As we navigate the complexities of life, these psalms encourage us to respond with steadfast hearts, to persevere in prayer, and to worship the risen Messiah who now intercedes for us at the right hand of the Father.

Footnotes:

108:2. awaken the dawn. The phrase “awaken the dawn” expresses a poetic and powerful image of the psalmist’s eagerness to praise God at the very break of day. In the ancient Near Eastern world, dawn (Hebrew shaḥar) was more than just a time of day—it was often personified, viewed as a spiritual or mythical entity. This personification appears in various cultures surrounding Israel, including the Phoenicians and the Ugaritians, where Shaḥar was regarded as a divine being. In the Ugaritic mythological texts, for example, Shaḥar and his twin brother Shalem (dusk) were considered the offspring of the high god El. These literary traditions illustrate how ancient people often viewed natural phenomena as animated by divine forces.

Similarly, in Akkadian texts, dawn is personified as Sheru, though details about this figure are sparse and do not indicate any widespread myth or worship. While these cultures developed complex mythologies surrounding the dawn, there is no indication of ritual practices aimed at literally awakening it. Rather, dawn is depicted in poetic or symbolic terms—its appearance marking the victory of light over darkness, a common religious motif.

Against this cultural backdrop, the psalmist’s declaration takes on added theological significance. Unlike the myths in which gods control or embody dawn, the psalmist addresses God as the One who deserves worship at the very moment light returns to the world. Rather than treating the dawn as a divine being, the psalmist takes an active role—he will awaken the dawn with his praise, placing God as the central figure worthy of honor, not nature itself. This subverts pagan conceptions by emphasizing that it is not the dawn that brings blessing, but God who rules over time and light.

Moreover, this image conveys deep personal devotion. To “awaken the dawn” suggests rising before it, preparing to sing and make music to God even as the first light touches the sky. It reflects the psalmist’s longing to begin the day in praise and thanksgiving, setting the tone for the rest of the psalm, which celebrates God’s steadfast love and faithfulness (v. 3-5). In this way, the poetic phrase becomes both a personal commitment to early worship and a theological declaration that God alone is sovereign over the rhythms of creation (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Ps 108:2).

108:11. God going out with armies. The reference to God going out with armies reflects the widespread ancient Near Eastern concept of the divine warrior—a god who leads and fights for his people. In Assyria, Nergal was known as the king of battle, and Ishtar was honored as a war goddess. In Canaan and Babylon, Baal and Marduk were portrayed as warrior gods who defeated enemy forces and other deities in mythic battle.

To secure divine favor, ancient armies typically offered prayers, sought omens, and carried sacred standards or idols to symbolize the presence of their gods. Assyrian kings frequently spoke of a divine standard going before them, representing the god’s power to clear the way and grant victory. Nearly every army in the ancient Near East included priests and diviners (as seen in the Mari texts), prophets (cf. 2 Kings 3), and portable sacred objects, such as the divine standards described in the Assyrian annals of Shalmaneser III (858–824 B.C.). These were used to consult the deity during battle or to invoke the god’s presence and favor for victory.

Israel’s experience mirrored this in some ways—the Ark of the Covenant functioned as a visible sign of Yahweh’s presence, particularly during the conquest of Canaan. However, there is a profound difference: Yahweh is not one god among many—He is the one true God, Creator of heaven and earth, sovereign over all nations and their so-called gods. Unlike the idols of other peoples, who were lifeless and powerless (Psalm 115:4–8), Yahweh alone truly goes before His people, directs history, and ensures victory according to His will (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Ps 108:11).