Ver. 7 is usually taken as depicting the King as pausing in His victorious pursuit of the flying foe, to drink, like Gideon's men, from the brook, and then with renewed vigour pressing on. But is not the idea of the Messiah needing refreshment in that final conflict somewhat harsh?--and may there not be here a certain desertion of the order of sequence, so that we are carried back to the time prior to the enthronement of the King? One is tempted to suggest the possibility of this closing verse being a full parallel with Phil. ii. 7-9. Christ on the way to His throne drank of "waters of affliction," and precisely therefore is He "highly exalted." The choice for every man is, being crushed beneath His foot, or being exalted to sit with Him on His throne. "He that overcometh, to him will I give to sit down with Me on My throne, even as I also overcame, and am set down with My Father on His throne." It is better to sit on His throne than to be His footstool. PSALM CXI. Hallelujah. 1 א I will thank Jehovah with my whole heart, ב In the council of the upright and in the congregation. 2 ג Great are the works of Jehovah, ד Inquired into by all who delight in them. 3 ה Honour and majesty is His working, ו And His righteousness stands fast for aye. 4 ז He has made a memorial for His wonders, ח Gracious and compassionate is Jehovah. 5 ט Food has He given to those who fear Him, י He remembers His covenant for ever. 6 כ The power of His works has He showed to His people, ל In giving them the inheritance of the nations. 7 מ The works of His hands are truth and judgment נ Trustworthy are all His commandments; 8 ס Established for aye and for ever, ע Done in truth and uprightness. 9 פ Redemption has He sent to His people, צ He has ordained His covenant for ever, ק Holy and dread is His name. 10 ר The fear of Jehovah is the beginning of wisdom, ש Good understanding [belongs] to all who do them; ת His praise stands fast for aye. Another series of psalms headed with Hallelujah begins here, and includes the two following psalms. The prefix apparently indicates liturgical use. The present psalm is closely allied to the next. Both are acrostic, and correspond verse to verse, as will appear in the exposition. Together they represent God and the godly, this psalm magnifying the Divine character and acts, the other painting the ideal godly man as, in some real fashion, an "imitator of God as a beloved child." Both are gnomic, and built up by accumulation of slightly connected particulars, rather than flowing continuously in a sequence which springs from one pregnant thought. Both have allusions to other psalms and to the Book of Proverbs, and share with many of the psalms of Book V. the character of being mainly working over of old materials.