The gospel of Matthew tells us that when Jesus and his disciples finished their Passover meal in the Upper Room, they sang a hymn before leaving for the Mount of Olives. After what Jesus had told them, was anyone in the mood for singing? And what would they have sung? Probably Psalms 113 to 118, which are collectively known as The Egyptian Hallel. Here, we’ll begin our exploration of the Hallel with Psalm 113.

If you’ve ever been unjustly accused, you may understand the sentiment of Psalm 109. But given the teaching of Jesus, and even of Paul, is it ever appropriate for a Christian to pray this way? The psalmist’s enemies deserved to be punished—but because of Jesus, Christians have a new way of understanding God’s justice. How might the psalmist have taken this?

As an example of an imprecatory psalm, Psalm 109 shows the depth to which the psalmists will sometimes go to call for God’s justice and curse their enemies. Read another way, however, it is also a cautionary tale about the psalmist’s enemies. They have not only cursed the psalmist, but have made cursing a way of life—and it has corrupted their character to the core.

In Psalm 109, the psalmist has been the victim of injustice. One or more people have brought charges against the psalmist, and are willing to tell any lie to get a conviction. In response, the psalmist prays for vengeance and divine retaliation, not only against the psalmist’s enemies, but their families and future descendants. What is one to do with such a psalm? Here, we’ll compare it to Psalm 37, which we explored in previous episodes.

When we sing words from the Psalms in church, we typically sing praise songs, not laments. And we do not sing songs of cursing, known as imprecatory psalms. But much of Psalm 109, a psalm that was apparently meant to be sung, is a prayer for the complete destruction of the psalmist’s enemy. In this episode, we’ll cautiously examine the psalmist’s lament.

Homelessness is not just a modern problem; some form of it has probably existed throughout history. The first of the four stories of redemption in Psalm 107 seems to describe such a situation. Those who are hungry, thirsting, and wandering without a home are rescued from their distress by God and blessed. The imagery is reminiscent of the teaching of Jesus…

In the previous episode, we explored the fourth of Psalm 107’s four stories. Here, we look at the second and third, which share something unusual in common. One is a graphic story about people crying out to God from prison; the other is about people crying out in the midst of life-threatening illness. But all the people are described as justly deserving their suffering. And yet, when they turn and call upon God, he answers with grace and mercy.

Psalm 107 presents four stories of redemption. We’ll begin with the fourth, which takes place at sea. Sailors on a merchant vessel are caught in a terrible storm, and fearing for their lives, they cry out to God and are rescued. But as in so many psalms, the people are called not merely to praise God for what he has done, but for who he is: a God of unfailing love. 

The Psalter is divided into five books. Psalm 106 is the last psalm of Book IV. Psalm 107 then sets the tone for Book V by repeating the opening words of Psalm 106: “Give thanks to the LORD for he is good; his love endures forever.” God is to be praised as the Redeemer, and the psalm presents four paradigmatic stories in which God redeemed people from trouble. Whatever tale our own stories may tell, can we imagine ourselves as part of the story of The God Who Redeems?

God’s history of faithfulness to his people demands their faithful response in return. But Psalm 106 recalls episode after episode of sin and rebellion, culminating in the people being conquered by Assyria and Bablyon and taken away into captivity. But that is not the end of the story. The psalmist still believes in and prays for God’s mercy, and in hope, the psalm ends on a note of praise.