Psalm 111:6
He has showed his people the power of his works, that he may give them the heritage of the heathen.
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111:1-10 The Lord is to be praised for his works. - The psalmist resolves to praise God himself. Our exhortations and our examples should agree together. He recommends the works of the Lord, as the proper subject, when we are praising him; and the dealings of his providence toward the world, the church, and particular persons. All the works of the Lord are spoken of as one, it is his work; so admirably do all the dispensations of his providence centre in one design. The works of God, humbly and diligently sought into, shall all be found just and holy. God's pardoning sin is the most wonderful of all his works, and ought to be remembered to his glory. He will ever be mindful of his covenant; he has ever been so, and he ever will be so. His works of providence were done according to the truth of the Divine promises and prophecies, and so were verity, or truth; and by him who has a right to dispose of the earth as he pleases, and so are judgment, or righteous: and this holds good of the work of grace upon the heart of man, ver. 7,8. All God's commandments are sure; all have been fulfilled by Christ, and remain with him for a rule of walk and conversation to us. He sent redemption unto his people, out of Egypt at first, and often afterwards; and these were typical of the great redemption, which in the fulness of time was to be wrought out by the Lord Jesus. Here his everlasting righteousness shines forth in union with his boundless mercy. No man is wise who does not fear the Lord; no man acts wisely except as influenced by that fear. This fear will lead to repentance, to faith in Christ, to watchfulness and obedience. Such persons are of a good understanding, however poor, unlearned, or despised.He hath showed his people - The Jewish people. He has made this known to them. The reference here is not to his "announcing" it, or stating it, but to his acts of interposition in their behalf in which he had manifested the greatness of his power.

The power of his works - The power of his acts; the power involved in what he does. The power referred to here was that which was evinced in destroying the Egyptians, and in subduing the nations of Canaan.

That he may give them the heritage of the heathen - The nations; to wit, the nations of Palestine. The word "heritage" is often used in the large sense of possessions; and the meaning here is, that God had shown the greatness of his power by giving all that they possessed into the hands of his people.

6-8. His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation. He hath showed, not only by words, but by his actions.

The power of his works; his mighty power in his works, and especially in that which here follows.

The heritage of the heathen; the land of Canaan, which had been possessed and inherited by the heathens. He hath showed his people the power of his works,.... Or his works of power, his mighty works, in which his great power was shown; as to the people of Israel in Egypt, at the Red sea, in the wilderness, and in bringing them to and settling them in the land of Canaan; these he showed to them in fact, they saw them with their eyes; and he showed or declared them to them in prophecy, before they came to pass, as Kimchi observes, that it might not be said they came by chance. So he hath showed his works of power to his people in Gospel times, as the miracles of Christ, his resurrection from the dead, redemption by him, and the work of grace on the hearts of men in all ages.

That he may give them the heritage of the Heathen; the Lord did the above works of his power for the people of Israel, that he might put them into the possession of the land of Canaan, inherited by Heathens; that it might become their inheritance, and they might enjoy their houses, vineyards, and fields; and he wrought powerfully through the ministration of the Gospel, by his Spirit and grace, upon the hearts of men in the Gentile world; that the Christian church might possess the dominions of it, as it did in the times of Constantine and of others, and as it will more largely in the latter day; see Psalm 2:8.

He hath shewed his people the power of his works, that he may give them the heritage of the heathen.
6. that he may give them &c.] R.V., In giving them the heritage of the nations. By dispossessing the Canaanites and giving Israel their land for its inheritance Jehovah most signally demonstrated His might (Deuteronomy 4:38 and often). That gift was the pledge of a still wider sovereignty, to be fulfilled only in a spiritual way (Psalm 2:8; Isaiah 60:14).Verse 6. - He hath showed his people the power of his works, that he may give them the heritage of the heathen; rather, in giving them. God manifested his power to Israel very specially by causing them to overcome the many strong Canaanitish nations, and to take their lands and labors in possession (Psalm 105:44). This was one of the greatest of his "works," or "doings." Just as in Psalm 110:2 after Psalm 110:1, so now here too after the divine utterance, the poet continues in a reflective strain. The Lord, says Psalm 110:5, dashes in pieces kings at the right hand of this priest-king, in the day when His wrath is kindled (Psalm 2:12, cf. Psalm 21:10). אדני is rightly accented as subject. The fact that the victorious work of the person addressed is not his own work, but the work of Jahve on his behalf and through him, harmonizes with Psalm 110:1. The sitting of the exalted one at the right hand of Jahve denotes his uniform participation in His high dignity and dominion. But in the fact that the Lord, standing at his right hand (cf. the counterpart in Psalm 109:6), helps him to victory, that unchangeable relationship is shown in its historical working. The right hand of the exalted one is at the same time not inactive (see Numbers 24:17, cf. Numbers 24:8), and the Lord does not fail him when he is obliged to use his arm against his foes. The subject to ידין and to the two מחץ is the Lord as acting through him. "He shall judge among the peoples" is an eschatological hope, Psalm 7:9; Psalm 9:9; Psalm 96:10, cf. 1 Samuel 2:10. What the result of this judgment of the peoples is, is stated by the neutrally used verb מלא with its accusative גויּות (cf. on the construction Psalm 65:10; Deuteronomy 34:9): it there becomes full of corpses, there is there a multitude of corpses covering everything. This is the same thought as in Isaiah 66:24, and wrought out in closely related connection in Revelation 19:17; Revelation 18:21. Like the first מחץ, the second (Psalm 110:6) is also a perfect of the idea past. Accordingly ארץ רבּה seems to signify the earth or a country (cf. ארץ רחבה, Exodus 3:8; Nehemiah 9:35) broad and wide, like תּהום רבּה the great far-stretching deep. But it might also be understood the "land of Rabbah," as they say the "land of Jazer" (Numbers 32:1), the "country of Goshen" (Joshua 10:41), and the like; therefore the land of the Ammonites, whose chief city is Rabbah. It is also questionable whether ראשׁ על־ארץ רבּה is to be taken like κεφαλὴν ὑπὲρ πάντα, Ephesians 1:22 (Hormann), or whether על־ארץ רבה belongs to מחץ as a designation of the battle-field. The parallels as to the word and the thing itself, Psalm 68:22; Habakkuk 3:13., speak for ראשׁ signifying not the chief, but the head; not, however, in a collective sense (lxx, Targum), but the head of the רשׁע κατ ̓ ἐξοχήν (vid., Isaiah 11:4). If this is the case, and the construction ראשׁ על is accordingly to be given up, neither is it now to be rendered: He breaks in pieces a head upon the land of Rabbah, but upon a great (broad) land; in connection with which, however, this designation of the place of battle takes its rise from the fact that the head of the ruler over this great territory is intended, and the choice of the word may have been determined by an allusion to David's Ammonitish war. The subject of Psalm 110:7 is now not that arch-fiend, as he who in the course of history renews his youth, that shall rise up again (as we explained it formerly), but he whom the Psalm, which is thus rounded off with unity of plan, celebrates. Psalm 110:7 expresses the toil of his battle, and Psalm 110:7 the reward of undertaking the toil. על־כּן is therefore equivalent to ἀντὶ τούτου. בּדּרך, however, although it might belong to מגּחל (of the brook by the wayside, Psalm 83:10; Psalm 106:7), is correctly drawn to ישׁתּה by the accentuation: he shall on his arduous way, the way of his mission (cf. Psalm 102:24), be satisfied with a drink from the brook. He will stand still only for a short time to refresh himself, and in order then to fight afresh; he will unceasingly pursue his work of victory without giving himself any time for rest and sojourn, and therefore (as the reward for it) it shall come to pass that he may lift his head on high as victor; and this, understood in a christological sense, harmonizes essentially with Philippians 2:8., Hebrews 12:2, Revelation 5:9.
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