by Tommy Peeler
To know God and to make Him known through the teaching of the Scriptures
Language
🇺🇲
Publishing Since
3/20/2021
Email Addresses
0 available
Phone Numbers
0 available
June 14, 2024
<p><b>115:2 Why should the nations say, Where, now, is their God?- 42:3, 10; 79:10; Joel 2:17; Micah 7:10</b> This question may be “motivated by the fact that the Lord had no idol who represented His presence” Longman, 393. <br/><br/><b>115:4 the work of man’s hands- Psalm 135:15-18. </b>The word <em>work </em>in <b>vs. 4 </b>is the noun from the verb translated <em>do</em> in <b>vs. 3. </b>The participle is used in<b> vs. 8 </b>to those who <em>make</em> idols. In <b>vs. 15</b> God is Maker of heaven and earth. “There is no spiritual force or reality behind the idol; it did not represent an invisible ‘god’; it had no more reality than its material craftsmanship <b>(4-7; Is. 40:18-25; 41:5-7)” </b>Motyer, 563.<b> <br/><br/>115:8 Those who make them will become like them- II Kings 17:15; Jer. 2:5; Rom. 1:18-32. </b>“This is truly ‘their end’, as <b>Psalm 73:17 </b>puts it, in contrast to that of the righteous, whose God is theirs ‘for ever’ <b>(73:26)” </b>Kidner, 405. “False worship is not innocent but demoralizing, and ultimately the worshipers will perish with their perishable idols” VanGemeren, 721. </p><p><b>Everyone who trusts in them- </b>Similar sections of Scripture appear in<b> Isaiah 40:18-20; 41:14-29; 44:9-20; 45:14-17; 46:1-7; Jer. 10:1-16; Hab. 2:18-19. </b>Calling of such lifeless gods does not work<b>- Deut. 32:37-38; Judges 10:11-14; Jer. 2:27-28.<br/><br/>115:18 But as for us, we will bless the LORD-</b> “The ‘we’ in <b>v. 18</b> is emphatic, as if the community of God’s people wants to distinguish itself as sharply as possible from those who make and trust in other gods” McCann, 1145. “To bless the LORD is natural response to His blessing <b>(Eph. 1:3)” </b>Laymen’s, 683. <br/><br/><b>How does this relate to the Exodus?</b></p><p><b>115:4-8</b> The Exodus was God’s judgment on the gods of Egypt<b>- Ex. 12:12; Num. 33:4.115:1</b> The Exodus was not to promote the people but to glorify God-<b> Exodus 9:16; Ezek. 20:7-9.<br/>115:1 </b>God’s lovingkindness and truth demonstrated in the Exodus-<b> Exodus 34:6-7.</b></p><p><b>How is this fulfilled in Jesus?</b></p><p><b>115:1</b> God saves us in a way that brings Him glory- <b>Galatians 6:14<br/>115:1 </b>The cross is the ultimate display of God’s lovingkindness and faithfulness.<br/><b>115:2</b> Where is your God? On the cross. Yancey illustration.<br/><b>115:17</b> Think of this as being a song that Jesus would have sung with the disciples in the upper room- <b>Mt. 26:30; Mk 14:26.</b></p>
June 6, 2024
<p>“This psalm celebrates the deliverance of God’s people at the exodus- a fitting song to be sung at Passover which was instituted at that time <b>(Ex. 12</b>)” BK, 876. “This is a hymn, but a unique one. It contains no imperative call for worship.” Broyles, 426. This psalm is “a fierce delight and pride in the great march of God gleams through every line of this poem” Kidner, 402-403.</p><p>“The psalm celebrates God’s deliverance from bondage in Egypt- <b>vs. 1, 3, 5</b>, His provision during the wilderness wanderings- <b>vs. 8</b>, and Israel’s entry into the promised land- <b>vs. 3, 5</b>” Longman, 392. </p><p><b>Psalm 114</b> and its place among <b>Psalm 113-118</b>. “<b>Psalm 114</b> is somewhat unique in this collection of psalms. First, it does not contain the words <em>hallelujah </em>that are characteristic of this group of psalms. Since <b>Psalm 113</b> both begins and ends with the words, and <b>Psalm 115-117</b> end with them, some suggest that the final hallelujah of <b>Psalm 113</b> should be transposed to the beginning of <b>Psalm 114.</b> The final psalm in this collection, however, <b>Psalm 118</b>, also does not have the expression, either at its beginning or end, so the missing <em>hallelujah</em> in<b> Psalm 114 </b>should not be viewed as problematic” NICOT, 850. “<b>Psalm 114</b> is classified as a community hymn, but it lacks the usual words of invitation to worshippers to join in reciting the hymn” NICOT, 850. <br/><br/><b>How does the Psalm look back at the Exodus?<br/>114:1 </b>Egypt, strange language</p><p><b>114:2</b> His sanctuary- <b>Exodus 15:13, 17</b></p><p><b>114:3, 5 </b>Crossing the Red sea- <b>Exodus 14:21-31</b></p><p>The Jordan River divided<b>- Joshua 3-4</b></p><p><b>114:4, 6</b> Mountains and hills skipped- <b>Exodus 19:18; 20:18-21</b></p><p><b>114:8</b> Water from a rock- <b>Exodus 17:1-7; Num. 20:2-13; Deut. 8:15</b></p><p><b>How does the Psalm look forward to Jesus’?<br/>114:1 </b>“Out of Egypt I have called My Son” in<b> Hosea 11:1; Matt. 2:14-15.</b> The OT Exodus foreshadows a greater exodus in Jesus. </p><p><b>114:2 </b>His sanctuary<b>- </b>Jesus is in<b> John 1:1, 14, </b>but God’s people His dwelling place in<b> I Cor. 3:16; Eph. 2:19-22.</b></p><p><b>114:4, 6 </b>Word used for <em>lambs</em> in Greek translation used in Revelation over 20 times of Jesus.</p><p><b>114:4, 6, 7</b> Earth quaked <b>Matt. 27:51; 28:2 </b>at the death and resurrection of Jesus</p><p><b>114:8</b> Jesus placed in rock- <b>Matt. 27:60; Mark 15:46-</b> but the living water came out from the rock. Jesus was the Rock <b>I Cor. 10:4.</b></p><p>“The New Testament frequently applies this concept to God’s people, the church (see<b> I Cor. 3:16-17; 6:19-20; II Cor. 6:16; Eph. 2:21)” </b>Willis, 70.</p><p>“That Jesus’ life and ministry follow the pattern of the exodus, wilderness wanderings, and conquest reminds us that, just as Israel looked to their past for hope, we are to look to the death and resurrection of our Passover Lamb, for the confidence to live in an uncertain present” Longman, 392. </p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p> </p><p><b> </b></p><p><b> </b></p><p> </p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p><p><b> </b></p>
June 1, 2024
<p>“This is the first of six psalms collectively known as the <em>hallel </em>that are recited in synagogues during the festival service” Alter, 403. <b>Psalms 113-118</b> are the <em>Egyptian Hallel.</em> “<b>Psalms 113-114</b> are sung before the Passover meal and <b>Psalms 115-118</b> after it. These psalms are also sung at the feast of Pentecost, Tabernacles, and Dedication (Hanakuah, or Lights)” Miller, 373. These psalms were “used at all major festivals but especially the beginning and conclusion of the Passover” McCann, 1138. Sometimes we stress Passover for that was the time at which Jesus sang these songs: <b>Matthew 26:30</b> and <b>Mark 14:26.</b></p><p>It is “also an appropriate culmination to <b>Psalms 111-112.</b> Like <b>Psalm 111,</b> it articulates God’s sovereignty (see below on <b>vv. 1-4</b>; see also <b>111:2-6</b>, esp. <b>v. 4, </b>which recalls the exodus) and it offers an especially appropriate response to the exclamation of <b>111:9c (</b>See ‘name’ in<b> 111:9c; 113:1-3).</b> Furthermore, like <b>Psalms 111-112</b>, <b>Psalm 113</b> asserts that God’s power is manifested in gracious, compassionate provision for the poor <b>(See Ps. 111:4-5a, 112:9a; 113:7-9)”</b> McCann, 1138. </p><p><b>Psalm 113</b> is an appropriate introduction to <b>Psalms 113-118</b>. Of the Psalms known as the Egyptian Hallel only the second one, <b>Psalm 114</b>, “speaks directly of the Exodus” Kidner, 401. <br/><br/><b>113:1-3</b> Praise the LORD- all places and at all times<br/><br/><b>113:4-6</b> The LORD is exalted above all<br/><br/><b>113:7-9 </b>The LORD lifts the needy to sit with princes<br/><br/><b>Jesus and Psalm 113</b></p><p>“There was more relevance in these psalms to the Exodus- the greater Exodus- than could be guessed in Old Testament times” Kidner, 401. </p><p>“<b>Verses 7 </b>and <b>8</b> anticipate the great downward and upward sweep of the gospel, which was to go even deeper and higher than the dust and the throne of princes: from the grave to the throne of God <b>(Eph. 2:5f)”</b> Kidner, 402. <b>Psalm 113</b> speaks only of lifting the poor but <b>Luke 1:52</b> also speaks of God bringing down the mighty.</p><p>“The psalm gives hope to the socially vulnerable, the poor and childless woman. In terms of the latter, the Old Testament narratives are full of stories of God opening the wombs of barren women: Sarah <b>(Gen. 11:30; 21:1-5),</b> Rebekah (<b>25:21),</b> Rachel <b>(30:22),</b> Samson’s mother <b>(Judges 13:2-3),</b> Hannah <b>(I Sam. 1:2), </b>the Shunnamite <b>(II Kings 4:16), </b>Elizabeth (<b>Luke 1:7).</b> Of these, the story of Hannah deserves special mention, because, after she gives birth to Samuel, she praises God in a song that shares a number of elements with <b>Psalm 113 (I Sam. 2:1-10)”</b> Longman, 390. </p><p>Mary’s song celebrates God lifting up the humble- <b>Luke 1:46-56. </b>“Hannah’s joy became all Israel’s; Sarah’s become the world’s. And the song of Hannah was to be outshone one day by the Magnificat” Kinder, 402. “The story of God’s care for Hannah becomes a model for God’s care for Israel, memorialized in the Passover celebration” NICOT, 849.</p><p>Jesus sang the Egyptian Hallel in <b>Matthew 26:30</b> and <b>Mark 14:26.</b> </p><p><b>Vs. 6</b> anticipate <b>Philippians 2:6-8 </b>“What amazing condescension was it for the Son of God to come from heaven to earth, and take our nature upon him, that He might seek and save those that are lost” Matthew Henry’s Concise Commentary, 547.<b> </b>A noun is used in the LXX of<b> Psalm 113:6 </b>but the corresponding verb in Greek is used in<b> Philippians 2:8.</b></p><p><b>I Corinthians 1:18-31 </b>God humbles the mighty and exalts the lowly through the gospel.</p><p><b>Matthew 23:12; Luke 14:11; 18:14</b> Humble himself will be exalted and exalt himself will be humbled. </p><p><b>Matthew 19:30; 20:16; Luke 13:30 </b>The first will be last and the last first.</p><p><b>Ephesians 1:20; 2:6 G</b>od raised </p>
Kris Emerson
Focus on the Family
Focus on the Family
Jake Smith and Nick Weaver
Gary Fisher & Chase Byers
BJ Sipe
Northwest Church of Christ
The Daily Wire
Edwin Crozier & Andrew Roberts
Hal Hammons
Jason Hardin & Roger Shouse
Woodland Hills Church of Christ
Justin Gerhardt
Pod Engine is not affiliated with, endorsed by, or officially connected with any of the podcasts displayed on this platform. We operate independently as a podcast discovery and analytics service.
All podcast artwork, thumbnails, and content displayed on this page are the property of their respective owners and are protected by applicable copyright laws. This includes, but is not limited to, podcast cover art, episode artwork, show descriptions, episode titles, transcripts, audio snippets, and any other content originating from the podcast creators or their licensors.
We display this content under fair use principles and/or implied license for the purpose of podcast discovery, information, and commentary. We make no claim of ownership over any podcast content, artwork, or related materials shown on this platform. All trademarks, service marks, and trade names are the property of their respective owners.
While we strive to ensure all content usage is properly authorized, if you are a rights holder and believe your content is being used inappropriately or without proper authorization, please contact us immediately at [email protected] for prompt review and appropriate action, which may include content removal or proper attribution.
By accessing and using this platform, you acknowledge and agree to respect all applicable copyright laws and intellectual property rights of content owners. Any unauthorized reproduction, distribution, or commercial use of the content displayed on this platform is strictly prohibited.