Exegetical and Hermeneutical Commentary of Psalms 111:9
He sent redemption unto his people: he hath commanded his covenant forever: holy and reverend [is] his name.
9. He hath sent redemption ] The primary reference is to the deliverance from Egypt (Deu 7:8 and often), and the ratification of the covenant at Sinai: but the restoration from exile in Babylon had been a second and scarcely less notable act of redemption. By it Jehovah had given proof of His faithfulness to His covenant, which in the dark days of the Exile might have seemed abrogated for ever (Jer 33:20 ff.; Isa 49:14).
holy and reverend is his name ] To be feared (Psa 96:4); elsewhere rendered fearful (Deu 28:58) or terrible (Psa 99:3). By these deliverances and acts of grace Jehovah has revealed Himself as a God Who is holy and must be feared (Exo 15:11; Isa 29:23; Isa 8:13).
Fuente: The Cambridge Bible for Schools and Colleges
9, 10. A final summary of God’s love and man’s duty.
Fuente: The Cambridge Bible for Schools and Colleges
He sent redemption unto his people – In their deliverance from Egypt. He has now sent it in a higher sense under the great Deliverer, the Saviour.
He hath commanded his covenant for ever – He has ordained or appointed it. The covenant is here represented as if it were obedient to the will of God, or under his control. The covenant refers to his arrangements with his people; his assurances of favor, with the terms on which that favor will be shown.
Holy and reverend is his name – Holy and to be venerated; literally, to be feared. That is, he has shown in all this that he is holy, and that he is a Being who is to be had in reverence.
Fuente: Albert Barnes’ Notes on the Bible
Psa 111:9
He sent redemption unto His people.
Redemption and atonement
Theology has frequently confused redemption and the atonement. The atonement for sin offered by Christ on Calvary was universal, but redemption is limited to those that accept the conditions as specified in the Scriptures. Christ died for all, but, as a fact, only they that believe are saved. The atonement is Gods provision for the salvation of the world, redemption of the sinner is the object God has in view. There could be no redemption without the atonement, but if redemption is not appropriated the atonement still remains. The work of atonement was the act of one person, but redemption involves several agencies. Christ, by suffering the death of the cross, made the atonement; in effecting redemption, the subject works, the teacher works in presenting Gods truth, the Holy Spirit works and applies the Gospel with power to the heart. By this threefold agency redemption is effected. The atonement came without the worlds request; but redemption never comes without the earnest seeking of the individual. The atonement was an event that took place once for all, at one period, on Calvary, two thousand years ago; redemption is constantly taking place in all parts of the world, and in all periods of human history. This is the correct Biblical distinction between the two theological terms as used in the Scriptures. (R. Venting.)
Holy and reverend is His name.—
Scriptural piety
I. What it is. We take the term reverence to denote respect; and with this latter term we associate generally a more definite meaning. In the case, indeed, of God, respect must be of the very highest description, to rise to the character of reverence.
II. Its foundation. Let the mind be informed, not only that God has given a conscience to rebuke, but that God has met the rebuke of conscience, to redeem the party rebuked from despair by holding out His own Son as the vindication of His holiness. The foundation, therefore, you perceive, of Scriptural piety, is the knowledge of the Divine character.
III. The means of its cultivation. Shall we pray that God would enlighten us, while we refuse to come to the means, by which He has Himself told us we are to be enlightened? Shall we seek that He would give us of the Spirit, whilst we neglect the fruits of the inspiration of that Spirit, as those fruits are laid down in the testimony of Divine truth?
IV. Its fruits. Piety is not a faculty of the mind; it is an influence, pervading all the faculties. Piety is not some particular mental power; it is an energy, that tells on the whole man. If such be the fruits of Scriptural piety upon the mind itself, what must be its fruits upon society generally? Even the ungodly and unthinking world, when they discover that piety is thus enlightened by the word of truth, and that in the Church of God there is not a greater degree of warmth than there is of light, will be compelled to confess that God is in us of a truth. (John Burnet)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. He sent redemption] He sent Moses to redeem them out of Egypt; various judges to deliver them out of the hands of their oppressors; Ezra, Nehemiah, and Zerubbabel, to deliver them from Babylon; and the Lord Jesus to redeem a whole lost world from sin, misery, and death.
Holy and reverend is his name.] The word reverend comes to us from the Latins, reverendus, and is compounded of re, intensive, and vereor, to be feared; and most or right reverend, reverendissimus, signifies to be greatly feared. These terms are now only titles of ecclesiastical respect, especially in the Protestant ministry; but there was a time in which these were no empty titles. Such was the power of the clergy, that, when they walked not in the fear of the Lord, they caused the people to fear, and they themselves were to be feared; but, when the secular power was added to the spiritual, they were then truly reverendi and reverendissimi, to be feared and greatly to be feared. But reverend is not applied to God in this way; nor does the word nora bear this signification; it rather means terrible: Holy and terrible, or holy and tremendous, is his name. This title belongs not to man; nor does any minister, in assuming the title reverend, assume this. Indeed, the word reverend, as now used, gives us a very imperfect conception of the original term. Holy and tremendous is God’s name. He is glorious in holiness, fearful in praises, doing wonders, both in the way of judgment and in the way of mercy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Redemption; that deliverance out of Egypt, which was a type and pledge of that greater and higher redemption by Christ.
Commanded, i.e. appointed or established firmly by his power and authority. And so this word is oft used, as Psa 33:9; 42:8; 105:31,34. See Poole “Psa 111:7“, the ground of which signification may be taken from hence, that the command of a sufficient authority concerning any thing doth commonly establish and effect it. For ever; through all successive generations of his people to the end of the world; for the covenant is the same for substance in all, and differed only in circumstances.
Holy and reverend; terrible to his enemies, and venerable in his peoples eyes, and holy in all his dealings with all men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. The deliverance He providedaccorded to His established covenant. Thus He manifested Himself inthe sum of His perfections (Psa 20:1;Psa 20:7; Psa 22:3)worthy of reverence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He sent redemption unto his people,…. Or one to redeem them, who effected it; Moses to redeem Israel out of Egypt, and Christ to redeem his people from sin, Satan, and the law, and who has done it; and having obtained eternal redemption, he sent his ministers to publish it in the world, and his Spirit to apply it, and to show his people their interest in it; and make it over to them, and the blessings of it, that they may enjoy it, and all the comforts and advantages arising from it; temporal redemption, as typical of the spiritual and eternal one, is here meant.
He hath commanded his covenant for ever; which cannot be the covenant of circumcision, or that at Sinai, neither of which were for ever; but the covenant of grace made with Christ, and which stands fast with him for ever; it is everlasting, sure, and can never be removed; its blessings and promises are for ever; and it is so made and framed, and so kept and observed, as that it shall always continue, which is meant by its being “commanded”: as well as it may denote the decree and resolution of God never to break and alter it; see Ps 89:3.
Holy and reverend is his name; the name of God is “holy”; it is his nature, and appears in all his works; and in which he is glorious, and so is reverend; he is to be feared and reverenced by all his creatures, and among his saints, as he is by the angels in heaven.
Fuente: John Gill’s Exposition of the Entire Bible
9 He sent redemption to his people What he had already stated is here repeated in different words. And as the deliverance of his people was the commencement of their salvation, it is first introduced; next is subjoined its confirmation in the law, by reason of which it comes to pass that God’s adoption could never fail. For though, long prior to this, God had established his covenant with Abraham, which also was the occasion of the redemption of the people; yet what is here mentioned refers exclusively to the law, by which the covenant was ratified, never to be disannulled. The amount is, that, in the deliverance of the people, God did not act the part of a beneficial father, merely for a day, but that, in the promulgation of the law, he also establishedhis grace, that the hope of eternal life might continue for ever in the Church. Moreover, you must attend carefully to what I have elsewhere cautioned you against, and to which I shall advert more at length on Psa 119:0, where the law is spoken of, That the commandments must not be taken always abstractly, for the Holy Spirit, in an especial manner, refers to the promises which are in Christ, by which God, in gathering his chosen people to himself, hath begotten them again to eternal life.
Fuente: Calvin’s Complete Commentary
9. He sent redemption It is better to understand this of a recent “redemption,” as that from Babylon, rather than that of Israel from Egypt.
He hath commanded his covenant That is, he hath established, made firm, his covenant, which he made first with Abraham, and again with the body of the Israelites at Sinai.
Fuente: Whedon’s Commentary on the Old and New Testaments
This is a blessed verse, full of divine things. Redemption is sent, given, free, full, everlasting. It is sent to his people, Exo 3:9-10 , explained by Joh 3:16-17 ; 1Jn 4:14 . It is all centered in his dear Son, Col 1:19Col 1:19 . It is forever unchangeable, and everlasting, Isa 51:8 ; Heb 13:8 ; Isa 54:10 . And the whole is summed up and made sure in that distinguishing perfection of Jehovah, the holiness of his nature; as if God had pledged this divine attribute to his people in Christ, to convince them of his unalterable purposes. Psa 89:34-35 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 111:9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend [is] his name.
Ver. 9. He sent redemption unto his people ] Once out of Egypt, ever out of Satan’s thraldom.
He hath commanded his covenant for ever
Holy and reverend is his name
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He sent, &c. Quoted in Luk 1:68.
redemption. Involves three things: (1) His People; (2) His covenant; (3) His name.
Holy. See note on Exo 3:5.
reverend = to be feared. Hebrew. nora’ from yare’ to be afraid. The Niphal Part, (as here) rendered “dreadful” (5); “to be feared” (3); “fearful” (2); “fearfully” (1); “to be had in reverence” (1); “reverend” (1); “terrible” (24); “terrible acts” (1); “terrible things” (5); “terribleness” (1). Compare Psa 45:4; Psa 47:2; Psa 65:5; Psa 66:3, Psa 66:5; Psa 68:35; Psa 76:12; Psa 99:3; Psa 106:22, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 111:9-10
Psa 111:9-10
“He hath sent redemption unto his people;
He hath commanded his covenant forever:
Holy and reverend is his name.
The fear of Jehovah is the beginning of wisdom;
A good understanding have all they that do his commandments:
His praise endureth forever.”
“He hath sent redemption unto his people” (Psa 111:9). “This redemption was the deliverance from Egypt.
“He commanded his covenant forever” (Psa 111:9). See under Psa 111:8, above, for comment on this.
“Holy and reverend is his name” (Psa 111:9). “This is the only place in the Bible where the word `reverend’ occurs, and it is applied to God, NOT to ministers.
“The fear of Jehovah is the beginning of wisdom” (Psa 111:10). “The meaning is that religion is the foundation of all wisdom. Jamieson observed that, “The love and fear of God is the chief element of true wisdom.” Whatever intellectual achievements in a man may be hailed as `wisdom,’ if there is no knowledge and fear of God, such a person is a “fool,” regardless of what earthly information he may possess.
E.M. Zerr:
Psa 111:9. Sent redemption could be understood as both history and prophecy. God redeemed his ancient people in Egypt from their bondage and brought them out from under their oppression, and this was history at the time David wrote. Then as prophecy it would first apply to the return from Babylonian captivity, and next it was fulfilled when God sent his Son to offer redemption to all the world. The word reverend has been greatly misunderstood by many students of the Bible. We should be careful not to let one extreme drive us to another. The popular use of this word is wrong and indicates a tendency toward pride and the desire for personal distinction. I am as much opposed to such usuage of the word as anyone can be. But I am also opposed to the extravagant language that has been the stock in trade argument ( ?) that is made with reference to the word, which is generally stated as follows: “The word reverend is used only once in the Bible, and then it is applied to God.” This is a misleading assertion, for the word is a translation of the Hebrew word TARE, which occures several hundred times in Bible. It has been redered by such words as fear, terrible and dreadful. The inspired writers have used the word with reference to some of the worst of characters. The thought intended by the Psalmist is that God is holy and deserves to be respected.
Psa 111:10. Fear is from a Hebrew word that has practically the same meaning as the one for “reverend” in the preceding verse. Its principal idea is to have the proper respect for any character who is good, and to have a feeling of dread or terror for one who is evil. If we respect the Lord we will wish to learn about him, which is the reason David says It is the beginning of wisdom. People who obey the commandments of God thereby show they have good judgment or good understanding. Praise that is prompted by the spirit of flattery is fickle and often changes over night. On the contrary, the praise of God is genuine and lasting.
Fuente: Old and New Testaments Restoration Commentary
redemption
(See Scofield “Isa 59:20”). See Scofield “Exo 14:30”.
Fuente: Scofield Reference Bible Notes
sent: Psa 130:7, Psa 130:8, Exo 15:13, Deu 15:15, Isa 44:6, Isa 63:9, Mat 1:21, Luk 1:68, Eph 1:7, Eph 1:14, Tit 2:14, Heb 9:12, 1Pe 1:18-20, Rev 5:9
he hath: Psa 111:5, 2Sa 23:5, 1Ch 16:15, Isa 55:3, Jer 33:20, Jer 33:21, Gal 3:15-17, Heb 13:20
holy: Psa 89:7, Psa 99:3, Psa 99:5, Psa 99:9, Exo 15:11, Deu 28:58, Isa 6:3, Mal 1:11, Mal 2:2, Luk 1:49, Rev 4:8
Reciprocal: Deu 4:31 – forget 1Sa 2:2 – none holy 2Sa 7:23 – went 1Ch 17:21 – redeem Psa 69:18 – redeem Psa 89:28 – covenant Psa 96:8 – the glory Psa 105:8 – He hath remembered Isa 57:15 – whose Mat 6:9 – Hallowed Jam 2:7 – worthy Rev 15:4 – thou only
Fuente: The Treasury of Scripture Knowledge
REVERENCE TOWARD GOD
Holy and reverend is His name.
Psa 111:9
What is the character of the age in which we live? It is an age of great advance and progress, but, alas! an age of irreverence. There are many things which give the age this tone of irreverence, but time will not allow me to dwell upon them all. I will glance at two of them: (1) The prevalent shallowness; (2) the general impatience of authority.
I. The daily papers, the cheap literature which is so enormously circulated, all contribute to this shallowness, this superficiality of thought.Now, in matters of religion, this shallowness is painfully evident. There are many whose religion consists of a few doctrines learnt by rote in the same superficial way, without any real apprehension of the deep truths embodied therein; a religion whose origin was emotional, and whose present being is but the mere recollection of that emotion, but with no abiding spiritual life, no close walk with God, no actual self-denial, no personal communion with the Saviour.
II. Another source of reverence that we have mentioned is a general impatience of authority.Men profess in these days to be much wiser than their ancestors; they will no longer run in the same narrow groove, be blinded by the same prejudices, or be hemmed in by the same barriers as their forefathers. So we have the world heaving to and fro with new nationalities and new theories of government. In our own land the labouring classes are beginning to find out their strength, and to assert it in a very significant manner. Old ways of thinking are now abandoned, hitherto accepted truths are rudely assailed, and the foundations of society are roughly shaken.
Rev. Forbes E. Winslow.
Illustration
Oh, how boldly and familiarly men talk of the supreme Beinghow they invoke His aid in their unrighteous quarrels, how they use His holy Name in sanction of their wicked, lawless deeds! How boldly they rush into His presence, how carelessly they venture to kneel and lift up their voices in prayer, and without one feeling of solemnity or godly fear insult the God they should reverently adore by the cold, faithless utterance of their unrepenting lips!