The Fear of The Lord -
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Exegetical Question: Does your Fear of God, Engender, Praise to God, and Does that Fear and Praise Bring about Wisdom.
Exegetical Question: Does your Fear of God, Engender, Praise to God, and Does that Fear and Praise Bring about Wisdom.
Introduction:
Introduction:
Psa 111:1-10 .
The 150 psalms in the book of Psalms have often been categorized into various types. There is no one way to organize the psalms, but most systems include similar categories with only slight variations. Biblical scholar Hermann Gunkel’s system covers the following categories:
Hymns: Many of the psalms are simple hymns or songs of praise. For example, Psalm 8 is a hymn that begins, “Lord, our Lord, / how majestic is your name in all the earth!” (verse 1).
Lament or Complaint Psalms: These include songs that express sadness to God or complaints against God’s enemies. For example, Psalm 3 is a lament psalm that begins, “Lord, how many are my foes! / How many rise up against me!” (verse 1). Some complaint psalms sound quite negative, though they are set within a context of God responding in love or power. Psalm 44:23–24, for example, says, “Awake, Lord! Why do you sleep? / Rouse yourself! Do not reject us forever. / Why do you hide your face / and forget our misery and oppression?”
Imprecatory Psalms, contained within the Book of Psalms of the Hebrew Bible (Hebrew: תנ"ך), are those that imprecate – invoke judgment, calamity or curses upon one's enemies or those perceived as the enemies of God. Major imprecatory Psalms include Psalm 69 and Psalm 109, while Psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 57, 58, 59, 79, 83, 94, 137, 139 and 143 are also considered imprecatory. As an example, Psalm 69:24 states toward God, "Pour out Your
Royal Psalms: Several psalms were performed in the presence of kings or dignitaries. Psalm 18:50 states, “He gives his king great victories; / he shows unfailing love to his anointed, / to David and to his descendants forever.”
Thanksgiving Psalms: These songs of thanks include both thanksgiving from individuals (such as Psalms 30, 32, and 34) and from the community (such as Psalms 67 and 124). One of the best-known thanksgiving psalms is Psalm 100. Verses 4–5 proclaim, “Enter his gates with thanksgiving / and his courts with praise; / give thanks to him and praise his name. / For the Lord is good and his love endures forever; / his faithfulness continues through all generations.”
Wisdom Psalms: While many psalms discuss aspects of wisdom, certain psalms such as Psalms 1, 37, and 49 focus on the theme of wisdom, speaking of the fear of the Lord or offering words of wisdom. Psalm 1:1–3 is a great example: “Blessed is the one / who does not walk in step with the wicked / or stand in the way that sinners take or sit in the company of mockers, / but whose delight is in the law of the Lord, / and who meditates on his law day and night. / That person is like a tree planted by streams of water, / which yields its fruit in season / and whose leaf does not wither— / whatever they do prospers.”
Smaller Genres and Mixed Types: Some psalms include a mix of types. Psalms 9, 10, and 123 are examples. Other psalms have only a small number in their category, such as psalms regarding the stories of Israel (Psalms 78, 105, and 106). The Songs of Ascent, written to be sung by worshipers on their way up to Jerusalem, also represent a smaller genre that includes mixed types (Psalms 120—134).
The book of Psalms is the longest book of the Bible, with 150 “chapters”—more properly called “psalms” or “songs.” Psalms is divided into five books:
Book 1: Psalms 1—41
Book 2: Psalms 42—72
Book 3: Psalms 73—89
Book 4: Psalms 90—106
Book 5: Psalms 107—150
David is listed as the author of 73 psalms,
Asaph of 12, and t
he sons of Korah of 11.
Other psalms were written by Solomon, Heman the Ezrahite, Ethan the Ezrahite, and Moses (Psalm 90). The earliest extant copy of Psalms is from the Dead Sea Scrolls from about the first century AD. That copy shows that the division into five books extends to at least that time and certainly earlier.
The Book of Psalms is a famous and popular book found in the Bible. It has a great collection of poems, prayers, and songs, expressing a variety of emotions, such as happiness, gratitude, sadness, and despair. King David wrote most of the Psalms, but others like Asaph also contributed.
Asaph might not be a familiar name to many, however, he played a significant role in creating the Psalms. In this article, we will learn about who Asaph was, his part in the Psalms, and his impact on worship practices. By studying Asaph, we can appreciate the deep history and tradition of worship in the Bible.
Asaph was a Levite who was appointed by King David to serve as a worship leader in the tabernacle choir. As a skilled singer and poet, he led the people of Israel in songs of praise and worship to the Lord. He also served as a prophet, speaking on behalf of God and conveying messages of judgment and salvation to the people.
As detailed in 1 Chronicles 16, Asaph led the choir and orchestra in praising the Lord with music and song while acknowledging that his gift of music came from the Lord.
An acrostic is a poem in which the initial letters of each successive line form a word, phrase, or pattern1. The acrostic Psalms tend to use the twenty-two letters of the Hebrew alphabet, with the first word of the first verse beginning with aleph, the first word of the second verse beginning with bet, and so on1. There are nine acrostic psalms in the Old Testament, and the acrostic pattern is a literary device used to add beauty and form to the psalm2. It also gives the sense that the subject is being covered completely, as if from A to Z2.
Psalms, Volume 3: (Psalms 107–150): An Expositional Commentary (Psalm 111: An Acrostic Poem about God)
At the end of the last book of the Psalter (book four) we came across several psalms that were chiefly praise songs, each beginning and ending with the Hebrew word hallelujah, translated “Praise the LORD.” Psalm 111 is another psalm that begins with hallelujah, the first of three—Psalms 111, 112, and 113. After a break for Psalm 114 there is another grouping, Psalms 115, 116, and 117, each ending with hallelujah. There is also the well-known set of five psalms that close the Psalter, each of which both begins and ends with hallelujah.
Psalm 111 is an acrostic poem in which the first words of each of its twenty-two lines (minus the hallelujah of verse 1) begin with the successive letters of the Hebrew alphabet. Psalm 112 is also an acrostic poem, following a pattern identical to Psalm 111; in fact, the two psalms are an obviously matched pair. The first is an acrostic poem about God; the second is an acrostic poem about the godly man. The specific verbal contents of the two psalms match even more than the patterns, for what is said about God in the first of these psalms is affirmed of the godly man in the second, which is a way of saying, “You will become like the god you worship. If you worship a false god or idol, you will become like your false god. But if you worship the true God of the Bible, you will become strong, gracious, compassionate, righteous, generous, just, and steadfast, as he is.”
Psalms, Volume 3 (Psalm 111)
The author of this psalm is unknown, as is the occasion on which it was composed. It is one of the psalms, of which there are in all ten in number, that commence with the phrase Hallelu-jah in the Hebrew; in our version rendered, Praise ye the Lord. Those psalms are the 106, 111, 112, 113, 135, 146, 147, 148, 149, 150. The use of this phrase shows that the psalms where it is found were designed for public worship. It is probable that this was one of the later psalms,—a fact that might be indicated by the very use of this phrase Hallelujah. Venema supposes that it was composed in the time of the Maccabees, but of this there is no evidence.
This is one of the alphabetical psalms. In that class of psalms there is considerable variety. In some a letter of the Hebrew alphabet commences each verse in the psalm; in others, the successive letters of the alphabet begin each two or three verses in succession, or, as in Ps. 119, eight verses in succession; in others, the successive letters of the alphabet are used in the beginning of separate clauses of the verses of a psalm.
Psa 111:1 "Praise the Lord" This is the translation of the Hebrew, "hallelujah." It is made up of the VERB "praise" (BDB 237 II, KB 248, Piel IMPERATIVE) and "Yah" (BDB 219). It denotes a worship setting and is used liturgically at the beginning or ending of many Psalms (i.e., Ps. 102:18; 104:35; 105:45; 106:1,48; 111:1; 112:1; 113:1,9; 115:17,18; 116:19 and twenty-one more times).
The liturgical aspect is confirmed by Ps. 111:1c.
This first line is not part of the acrostic but serves as a title to this Psalm.
▣ "Lord" This is the covenant name for Israel's God.
I. SPECIAL TOPIC: NAMES FOR DEITY, _ His Name Is Powerful and Meets all Our Needs
▣ "I will give thanks to the Lord" Notice the parallel with line 1, different form but same concept.
hallelujah - BDB 237, KB 248, Piel IMPERATIVEgive thanks - BDB 392, KB 389, Hiphil IMPERFECT used in a COHORTATIVE sense
El (BDB 42, KB 48-50)
The original meaning of the generic ancient term for deity is uncertain, though many scholars believe it comes from the Akkadian root, "to be strong" or "to be powerful" (cf. Gen. 17:1; Num. 23:19; Deut. 7:21; Ps. 50:1).In the Canaanite pantheon the high god is El (Ras Shamra texts), called "the father of the gods" and "lord of heaven"In the Bible El is often compounded with other terms. These combinations became a way to characterize God.
El-Elyon ("God Most High," BDB 42 & 751 II), Gen. 14:18-22; Deut. 32:8; Isa. 14:14El-Roi ("God who sees" or "God who reveals Himself," BDB 42 & 909), Gen. 16:13 El-Shaddai ("God Almighty" or "God of all compassion" or "God of the mountain," BDB 42 & 994), Gen. 17:1; 35:11; 43:14; 49:25; Exod. 6:3 El-Olam ("the Everlasting God," BDB 42 & 761), Gen. 21:33. This term is theologically linked to God's promise to David, 2 Sam. 7:13,16El-Berit ("God of the Covenant," BDB 42 & 136), Jdgs. 9:46
SPECIAL TOPIC: SHADDAI
SPECIAL TOPIC: FOREVER ('olam)
SPECIAL TOPIC: COVENANTEl is equated with
YHWH in Num. 23:8; Ps. 16:1-2; 85:8; Isa. 42:5 Elohim in Gen. 46:3; Job 5:8, "I am El, the Elohim of your father"Shaddai in Gen. 49:25; Num. 24:4,16"jealousy" in Exod. 34:14; Deut. 4:24; 5:9; 6:15"mercy" in Deut. 4:31; Neh. 9:31"great and awesome" in Deut. 7:21; 10:17; Neh. 1:5; 9:32; Dan. 9:4"knowledge" in 1 Sam. 2:3"my strong refuge" in 2 Sam. 22:33"my avenger" in 2 Sam. 22:48"holy one" in Isa. 5:16"might" in Isa. 10:21"my salvation" in Isa. 12:2"great and powerful" in Jer. 32:18"retribution" in Jer. 51:56
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)A combination of all the major OT names for God is found in Joshua 22:22 (El, Elohim, YHWH, series repeated)
Elyon (BDB 751, KB 832)
Its basic meaning is "high," "exalted," or "lifted up" (cf. Gen. 40:17; 1 Kgs. 9:8; 2 Kgs. 18:17; Neh. 3:25; Jer. 20:2; 36:10; Ps. 18:13).It is used in a parallel sense to several other names/titles of God.
Elohim – Ps. 47:1-2; 73:11; 107:11 YHWH – Gen. 14:22; 2 Sam. 22:14 El-Shaddai – Ps. 91:1,9El – Num. 24:16Elah – used often in Daniel 2-6 and Ezra 4-7, linked with Illair (Aramaic for "High God") in Dan. 3:26; 4:2; 5:18,21It is often used by non-Israelites.
Melchizedek, Gen. 14:18-22Balaam, Num. 24:15Moses, speaking of the nations in Deut. 32:8Luke's Gospel in the NT, writing to Gentiles, also uses the Greek equivalent Hupsistos (cf. 1:32,35,76; 6:35; 8:28; Acts 7:48; 16:17)
Elohim (PLURAL), Eloah (SINGULAR), used primarily in poetry (BDB 43, KB 52)
This term is not found outside the Old Testament.This word can designate the God of Israel (usually SINGULAR VERB; cf. Gen. 1:1; Ps. 8:5) or the gods of the nations (cf. Exod. 3:6; 20:3). Abraham's family were polytheistic (cf. Josh. 24:2).It can also refer to
Israel's King ‒ Ps. 45:6Israel's judges ‒ Exod. 21:6; 22:8-9; Ps. 82:1,6Israel's leaders (i.e., Moses) ‒ Exod. 4:16; 7:1Israel's priests ‒ Ps. 138:1It can refer to other spiritual beings
"the holy ones" ‒ Job 5:1; Ps. 89:5; see SPECIAL TOPIC: godly ones, holy ones"the Holy One" ‒ Ps. 16:10 (i.e., Messiah; see SPECIAL TOPIC: THE HOLY ONE)"angels" ‒ Ps. 103:20; 138:1"an undesignated 'spirit'" ‒ 1 Kgs. 22:21 (i.e., evil, Satan as in Job 1-2)"sons of God" ‒ Job 1:6; 2:1; 38:7; Ps. 89:5 (i.e., a heavenly council of divine beings)
SPECIAL TOPIC: HEAVENLY COUNCIL OF ANGELS)angels over specific nations ‒ Deut. 32:8; Dan. 10:13; 12:1, called "Prince of. . ."In the Bible it is the first title/name for Deity (cf. Gen. 1:1). It is used exclusively until Gen. 2:4, where it is combined with YHWH. It basically (theologically) refers to God as creator, sustainer, and provider of all life on this planet (cf. Psalm 104). It is lexically related to El (cf. Deut. 32:15-19). It can also parallel YHWH as Psalm 14 (Elohim, vv. 1,2,5; YHWH, vv. 2,6; even Adon, v. 4).Although Elohim is used of other gods (cf. Ps. 96:4; 97:7,9; 135:5), this term often designates the God of Israel, but usually it has the SINGULAR VERB to denote the monotheistic usage (see SPECIAL TOPIC: MONOTHEISM).It is strange that a common name for the monotheistic God of Israel is PLURAL (also note "us" in Gen. 1:26; 3:22; 11:7)! Although there is no certainty, here are the theories.
Hebrew has many PLURALS, often used for emphasis. Closely related to this is the later Hebrew grammatical feature called the PLURAL OF MAJESTY, where the PLURAL is used to magnify a concept.This may refer to the angelic council, whom God meets with in heaven and who does His biding (cf. 1 Kgs. 22:19-23; Job 1:6; 2:1; 5:1; Ps. 82:1; 89:5,7).It is even possible the PLURAL reflects the NT revelation of the one God in three persons.
(1) in Gen. 1:1 God creates
(2) in Gen. 1:2 the Spirit broods, and from the NT Jesus is God the Father's agent in creation
(cf. John 1:3,10; Rom. 11:36; 1 Cor. 8:6; Col. 1:16; Heb. 1:2; 2:10).
(3) "us" passages, like Gen. 1:26; 3:22; 11:7
SPECIAL TOPIC: THE TRINITY
YHWH (BDB 217, KB 394)
This is the name which reflects Deity as the covenant-making God; God as savior, redeemer! Humans break covenants, but God is loyal to His word, promise, covenant (cf. Psalm 103; see SPECIAL TOPIC: LOVINGKINDNESS [hesed]).
This name is first mentioned in combination with Elohim in Gen. 2:4. There are not two creation accounts in Genesis 1-2, but two emphases:
God as the creator of the universe (the physical; Psalm 104)God as the special creator of humanity (Psalm 103)
Genesis 2:4-3:24 begins the special revelation about the privileged position and purpose of mankind, as well as the problem of sin and rebellion associated with the unique position.
SPECIAL TOPIC: WAYS OF REVELATION
SPECIAL TOPIC: THE FALL OF MANKINDIn Gen. 4:26 it is said "men began to call upon the name of the Lord" (YHWH). However, Exod. 6:3 implies that early covenant people (the Patriarchs and their families) knew God only as El Shaddai (see SPECIAL TOPIC: SHADDAI). The name YHWH is explained only one time in Exod. 3:13-16, esp. v. 14. However, the writings of Moses often interpret words by popular word plays, not etymologies (cf. Gen. 17:5; 27:36; 29:13-35). There have been several theories as to the meaning of this name (taken from IDB, vol. 2, pp. 409-11).
from an Arabic root, "to show fervent love"from an Arabic root "to blow" (YHWH as storm God)from a Ugartic (Canaanite) root "to speak"following a Phoenician inscription, a CAUSATIVE PARTICIPLE meaning "the One who sustains," or "the One who establishes"from the Hebrew Qal form "the One who is," or "the One who is present" (in FUTURE TENSE, "the One who will be")from the Hebrew Hiphil form "the One who causes to be"from the Hebrew root "to live" (e.g., Gen. 3:21), meaning "the ever-living, only-living One"from the context of Exod. 3:13-16 a play on the IMPERFECT form used in a PERFECT TENSE, "I shall continue to be what I used to be" or "I shall continue to be what I have always been" (cf. J. Wash Watts, A Survey of Syntax in the Old Testament, p. 67). The full name YHWH is often expressed in abbreviation or possibly an original form.
(1) Yah (e.g., Hallelu ‒ yah, BDB 219, cf. Exod. 15:2; 17:16;
Ps. 89:8; 104:35)
(2) Yahu ("iah" ending of names, e.g., Isaiah)
(3) Yo ("Jo," beginning of names, e.g., Joshua or Joel)
SPECIAL TOPIC: "THE NAME" OF YHWH
SPECIAL TOPIC: CALL ON HIS NAMEThere has been much speculation about the meaning of this name (cf. NIDOTTE, vol. 4, pp. 1295-1300). There is still mystery here. It is surely possible that Moses' question is about God's character (cf. Exod. 34:6), not a title. God's answer is
I am too mysterious for you to grasp.I am the ever present One.I am sovereign and will do what I will ("He causes to be," Albright).The Hiphil implies causality, therefore, "I Am The Creator God."John Walton, the God who creates a relationship (i.e., covenant-making God).The Jewish Study Bible (p. 111) suggests it means "My nature will become evident from My actions."Summary, see NIDOTTE, vol. 1, pp. 1024-1025
Should we look for etymology or imagery? The JPSOA lists three possible options for the Hebrew.
(1) I Am That I Am
(2) I Am Who I Am
(3) I Will Be What I Will BeIn later Judaism this covenant name became so holy (the tetragrammaton) that Jews were afraid to say it lest they break the command of Exod. 20:7; Deut. 5:11; 6:13. So they substituted the Hebrew term for "owner," "master," "husband," "lord"—adon or adonai (my lord; see SPECIAL TOPIC: LORD (adon and kurios). When they came to YHWH in their reading of OT texts they pronounced "lord." This is why YHWH is written Lord in English translations. As with El, YHWH is often combined with other terms to emphasize certain characteristics of the Covenant God of Israel. While there are many possible combination terms, here are some.
YHWH – Yireh (YHWH will provide, BDB 217 & 906), Gen. 22:14 YHWH – Rophekha (YHWH is your healer, BDB 217 & 950, Qal PARTICIPLE), Exod. 15:26 YHWH – Nissi (YHWH is my banner, BDB 217 & 651), Exod. 17:15 YHWH – Meqaddishkem (YHWH the One who sanctifies you, BDB 217 & 872, Piel PARTICIPLE), Exod. 31:13YHWH – Shalom (YHWH is Peace, BDB 217 & 1022), Jdgs. 6:24 YHWH – Sabbaoth (YHWH of hosts, BDB 217 & 878), 1 Sam. 1:3,11; 4:4; 15:2; often in the ProphetsYHWH – Ro'I (YHWH is my shepherd, BDB 217 & 944, Qal PARTICIPAL), Ps. 23:1 YHWH – Sidqenu (YHWH is our righteousness, BDB 217 & 841), Jer. 23:6 YHWH – Shammah (YHWH is there, BDB 217 & 1027), Ezek. 48:35
▣ "with all my heart" This is a Hebrew idiom of complete dedication (cf. Ps. 9:1; 86:12; 138:1). For "heart."
II. SPECIAL TOPIC: THE HEART - Our Hearts Identify who We are
▣ "In the company of the upright and in the assembly" This phrase could refer to
one group of worshipers at the templetwo groups (cf. Ps. 107:32)
a group of leaders (cf. Exod. 3:16)the large worshiping group
Psa 111:2-6 Notice the parallel between
great are the works of the Lord, Ps. 111:2asplendid and majestic is His work, Ps. 111:3a (cf. Ps. 96:6; 104:1)his wonders to be remembered, Ps. 111:4aHe has made known to His people the power of His works, Ps. 111:6a.
The Greek term kardia is used in the Septuagint and NT to reflect the Hebrew term lēb (BDB 523, KB 513). It is used in several ways (cf. Bauer, Arndt, Gingrich and Danker, A Greek-English Lexicon, 2nd ed. pp. 403-404).
the center of physical life, as imagery for the person (cf. Acts 14:17; 2 Cor. 3:2-3; James 5:5)
the center of spiritual life (i.e., moral)
God knows the heart (cf. Luke 16:15; Rom. 8:27; 1 Cor. 14:25; 1 Thess. 2:4; Rev. 2:23)
used of mankind's spiritual life (cf. Matt. 15:18-19; 18:35; Rom. 6:17; 1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:22)
the center of the thought life
intellect, cf. Matt. 13:15; 24:48; Acts 7:23; 16:14; 28:27; Rom. 1:21; 10:6; 16:18; 2 Cor. 4:6; Eph. 1:18; 4:18; James 1:26; 2 Pet. 1:19; Rev. 18:7
heart is synonymous with mind in 2 Cor. 3:14-15 and Phil. 4:7
the center of the volition (i.e., will, cf. Acts 5:4; 11:23; 1 Cor. 4:5; 7:37; 2 Cor. 9:7)
the center of the emotions (cf. Matt. 5:28; Acts 2:26,37; 7:54; 21:13; Rom. 1:24; 2 Cor. 2:4; 7:3; Eph. 6:22; Phil. 1:7)
unique place of the Spirit's activity (cf. Rom. 5:5; 2 Cor. 1:22; Gal. 4:6 [i.e., Christ in our hearts, Eph. 3:17])
the heart is a figurative way of referring to the entire person (cf. Matt. 22:37, quoting Deut. 6:5). The thoughts, motives, and actions attributed to the heart fully reveal the type of individual. The OT has some striking usages of the terms.
Gen. 6:6; 8:21, "God was grieved to His heart," also notice Hosea 11:8-9
Deut. 4:29; 6:5; 10:12, "with all your heart and all your soul"
Deut. 10:16; Jer. 9:26, "uncircumcised heart" and Rom. 2:29
Ezek. 18:31-32, "a new heart"
Ezek. 36:26, "a new heart" vs. "a heart of stone" (cf. Ezek. 11:19; Zech. 7:12)
III. SPECIAL TOPIC: WONDERFL THINGS - His Works are Wonderful - to see the different ways that YHWH has revealed Himself through His acts and words.
Psa 111:2 b As a teacher/preacher, the phrase speaks so strongly to me "God's revelations are available to all but must be studied/pondered and applied" (cf. Ps. 111:10b; Ezra 7:10)! Do you delight in them, live them, teach them?
Psa 111:3b "His righteousness endures forever" This phrase is repeated in Ps. 112:3,9, and no where else in these exact words. This implies that Psalms 111 and 112 were written by the same person.
For the recurrent concept of YHWH's righteousness see the SPECIAL TOPIC: RIGHTEOUSNESS.
The PARTICIPLE "endures" (BDB 763, KB 840) is also used of God's revelation in Ps. 19:9. Jesus addresses the OT's inspiration and eternality in Matt. 5:17-19!
Psa 111:4b One of the crucial questions after belief in God is, what is He like? What is His nature? This phrase reflects the OT characterization of the God of Israel (cf. Exod. 34:6-7; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 103:8; 145:8).
IV. SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) - God’s Character Speaks to Who He Is and What He Does
Psa 111:5-6 These verses describe some of the things God has done.
gives food to those who fear/awe Him (i.e., Exodus and Numbers; Matt. 6:11,31-33)remembers His covenant forever (i.e., this refers to His promises to the Patriarchs, cf. Genesis 12; 15; 18; 22; Ps. 105:8; see SPECIAL TOPIC: COVENANT and SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARACHS)made Himself known to His people (cf. Ps. 19:7-12)gives His people the nations for an inheritance
in a Messianic sense in Ps. 2:8; 67:7in a conquest of Canaan sense in Gen. 15:12-21.
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
Compassionate (BDB 933, KB 1216) ‒ Exod. 34:6; Deut. 4:31; 2 Chr. 30:9; Ps. 86:15; 103:8; 111:4; Neh. 9:17,31; Joel 2:13; Jon. 4:2
Gracious (BDB 337, KB 333) ‒ Exod. 34:6; 2 Chr. 30:9; Ps. 86:15; 103:8; 111:4; Neh. 9:17,31; Joel 2:13; Jon. 4:2
Slow to anger (BDB74 CONSTRUCT BDB 60) ‒ Exod. 34:6; Ps. 86:15; 103:8; Neh. 9:17; Joel 2:13; Jon. 4:2
Abounding in steadfast love (BDB 912 I CONSTRUCT BDB 338) ‒ Exod. 34:6-7; Ps. 86:15; 103:8; Neh. 9:17; Joel 2:13; Jon. 4:2; see SPECIAL TOPIC: LOVINGKINDNESS (hesed)
Faithful (or "truth," BDB 54, see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS OT) ‒ Exod. 34:6; Ps. 86:15; Jer. 42:5
Abundant forgiveness (BDB 699, KB 757) ‒ Neh. 9:17
Did not forsake them (BDB 736 I, KB 806) ‒ Neh. 9:17,31
Repents of evil (BDB 636, KB 688, Niphal PARTICIPLE + BDB 948) ‒ Joel 2:13; Jon. 4:2
The great God (BDB 42, 152) ‒ Neh. 1:5; 9:32
Great and terrible (BDB 152, 431) ‒ Neh. 1:5; 4:14; 9:32
Keeps covenant (BDB 1036, 136) ‒ Neh. 1:5; 9:32
Steadfast love (BDB 338) ‒ Neh. 1:5; 9:32 (see SPECIAL TOPIC: LOVINGKINDNESS[hesed])
V. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN - God Has A Saving Plan
NASB (UPDATED) TEXT: Psa 111:7-10
7The works of His hands are truth and justice;
All His precepts are sure.
8They are upheld forever and ever;
They are performed in truth and uprightness.
9He has sent redemption to His people;
He has ordained His covenant forever;
Holy and awesome is His name.
10The fear of the Lord is the beginning of wisdom;
A good understanding have all those who do His commandments;
His praise endures forever.
Psa 111:7-10 This strophe affirms the trustworthiness of God and His revelation/promises. It foreshadows Psalm 119 and reflects Psalm 19.
Notice the ways God's revelations are described.
truth and justice (cf. Ps. 19:9)sure (cf. Ps. 19:7; 93:5)upheld forever and ever (cf. Ps. 19:9)performed in truth and uprightness
Notice the ways God Himself is described.
He sent redemption to His peopleHe ordained His covenant foreverHe is holy and awesome
Notice the different words used to describe His revelations.
precepts ‒ BDB 824 (cf. Ps. 19:8)commanded ‒ BDB 845 (cf. Ps. 19:8; using the NOUN, BDB 846)fear ‒ BDB 432 (cf. Ps. 19:9)
VI. SPECIAL TOPIC: TERMS USED FOR GOD'S REVELATION - God’s Word Is Revelatory
111:7 "His hands" See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphism)
▣ "truth" This FEMININE NOUN (BDB 54) occurs in Ps. 111:7 and 8. It is literally "faithfulness." The same Hebrew root (BDB 54) forms the word "sure" (BDB 52, Niphal PARTICIPLE) in Ps. 111:7 (cf. Ps. 19:7).
SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT
111:8 "forever and ever" This Hebrew idiom of permanence is formed by
forever ‒ BDB 723 I (cf. Ps. 111:3,8; 112:3,9)and ever ‒ BDB 761 (cf. Ps. 111:9; 19:9; see SPECIAL TOPIC: FOREVER ['olam])
111:9 "redemption" See SPECIAL TOPIC: RANSOM/REDEEM
▣ "holy" "Holy" (BDB 872) and "awesome" (BDB 431) appear together in Ps. 99:3.
SPECIAL TOPIC: HOLY
VII. SPECIAL TOPIC: THE HOLY ONE - God Is Holy In All his Actions
▣ "awesome" This is the common Hebrew VERB "to fear" (BDB 431, KB 432, Niphal PARTICIPLE). It is used
of YHWH Himself ‒ Deut. 7:21; 10:17,21; Neh. 1:5; 4:14; 9:32; Ps. 47:2; 68:35; 76:7; Dan. 9:4of His acts ‒ Ps. 65:5; 66:3,5; 106:22; 145:6of the appropriate response of His people - Deut. 4:10; 5:5; 6:2,13,24; 10:12,20; 13:11; 14:23; 17:13,19; 19:20; 21:21; 25:18; 28:58; 31:12; Josh. 4:24of the Gentiles ‒ Deut. 28:10; Josh. 4:24; 9:24; Ps. 67:7
VIII. SPECIAL TOPIC: FEAR (OT) - Those who walk in Wisdom - Fear God - towards
111:10a This is the first principle and the central theme of Proverbs (cf. Prov. 1:7; 9:10), also note online at Eccl. 12:13.
SPECIAL TOPIC: KEEP
111:10b Notice that knowing God's revelation demands obeying it/them! Biblical faith is not only a theological creed to be affirmed but a lifestyle (cf. Matt. 7:13-27; Eph. 2:8-9,10).
Faithlife Study Bible (Fearing God in the Old Testament)
Fearing God in the Old Testament
Fearing God is an important concept in the OT. While “fear” can describe terror or dread (Gen 3:10 ), the OT use of “fear” often indicates awe or reverence. To fear God is to express loyalty to Him and faithfulness to His covenant. Those who fear God exhibit trust in Him and obedience to His commandments. According to the OT, those who fear God obtain God’s protection, wisdom, and blessing.
Response to Holiness
The fear of God is often evoked in response to God’s holiness (Exod 3:5–6; Isa 8:13 ). For example, the biblical writers describe God and His name as holy and “awesome” (Psa 111:9). The term “awesome” translates the Hebrew word nora, a form of the word yara which means “to fear.” The fear of God is also related to God’s greatness (Deut 7:21; Psa 99:3); people fear God because of His mighty deeds (Exod 15:11). For example, the Israelites respond to God’s saving power in bringing them out of Egypt by fearing Him (Exod 14:30–31).
Obedience
The biblical texts often parallel the fear of God with obedience. For example, in Gen 22:12 , God recognizes Abraham’s obedience to sacrifice Isaac as fear of Him. The link between fearing God and obedience appears throughout Deuteronomy, where fearing God and keeping His commandments are closely linked (Deut 5:29; 8:6; 10:12–13). In the OT, people demonstrate fear of God by obeying the Law (Deut 6:2). Likewise, obedience to the Law teaches people to fear God (Deut 4:10; 14:23; 17:19; 31:12–13).
Fearing God is also related to obedience in Leviticus, specifically regarding social relations. For example, Leviticus states that, instead of wronging others (Lev 25:17) by doing things like cursing the deaf and blind (Lev 19:14), people should fear God. The text of Leviticus further associates the fear of God with honoring the elderly (Lev 19:32), forgoing the charging of interest (Lev 25:36), and treating servants kindly (Lev 25:43).
Loyalty and Faithfulness
The fear of God is also closely tied to loyalty and faithfulness to God (2 Chr 19:6 ). For instance, after the people of Israel conquered the land of Canaan, Joshua charged them to faithfully fear God by serving Him alone and putting away other gods (Josh 24:14–15). In 2 Kings 17:35–39, the fear of God describes loyalty to Him in contrast to worshiping other gods.