Text -- Psalms 138:1-8 (NET)

Psalm 138

138:1 By David. I will give you thanks with all my heart; before the heavenly assembly I will sing praises to you. 138:2 I will bow down toward your holy temple, and give thanks to your name, because of your loyal love and faithfulness, for you have exalted your promise above the entire sky. 138:3 When I cried out for help, you answered me. You made me bold and energized me. 138:4 Let all the kings of the earth give thanks to you, O Lord, when they hear the words you speak. 138:5 Let them sing about the Lord’s deeds, for the Lord’s splendor is magnificent. 138:6 Though the Lord is exalted, he takes note of the lowly, and recognizes the proud from far away. 138:7 Even when I must walk in the midst of danger, you revive me. You oppose my angry enemies, and your right hand delivers me. 138:8 The Lord avenges me. O Lord, your loyal love endures. Do not abandon those whom you have made!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 138:1

Before kings and princes.

Wesley: Psa 138:2

Where the ark was. He was not permitted to enter into it.

Wesley: Psa 138:2

For thou hast glorified thy word or promise unto me more than any other of thy glorious perfections.

Wesley: Psa 138:4

A prophecy of the calling of the Gentiles.

Wesley: Psa 138:4

The gospel preached among then.

Wesley: Psa 138:5

His wonderful counsel and gracious providences.

Wesley: Psa 138:8

Will finish the great work of my deliverance.

Wesley: Psa 138:8

Or, do not give over, the work of my salvation, which is thus far advanced, not by any human help, but by thy power and providence.

JFB: Psa 138:1

David thanks God for His benefits, and anticipating a wider extension of God's glory by His means, assures himself of His continued presence and faithfulness. (Psa 138:1-8)

JFB: Psa 138:1

(Compare Psa 9:1).

JFB: Psa 138:1

Whether angels (Psa 8:5); or princes (Exo 21:6; Psa 82:6); or idols (Psa 97:7); denotes a readiness to worship the true God alone, and a contempt of all other objects of worship.

JFB: Psa 138:2

(Compare Psa 5:7).

JFB: Psa 138:2

That is, God's promise (2Sa 7:12-16), sustained by His mercy and truth, exceeded all other manifestations of Himself as subject of praise.

JFB: Psa 138:3-5

That promise, as an answer to his prayers in distress, revived and strengthened his faith; and, as the basis of other revelations of the Messiah, it will be the occasion of praise by all who hear and receive it (Psa 68:29, Psa 68:31; Isa 4:3).

JFB: Psa 138:5

Or, "when the glory shall be great," in God's fulfilling His purposes of redemption.

JFB: Psa 138:6-7

On this general principle of God's government (Isa 2:11; Isa 57:15; Isa 66:2), he relies for God's favor in saving him, and overthrowing his enemies.

JFB: Psa 138:6-7

Their ways and deserts (Psa 1:6).

JFB: Psa 138:8

God will fulfil His promise.

Clarke: Psa 138:1

I will praise thee with my whole heart - I have received the highest favors from thee, and my whole soul should acknowledge my obligation to thy mercy. The Versions and several MSS. add יהוה Yehovah , "I will praise thee, O Lord,"etc

Clarke: Psa 138:1

Before the gods will I sing - נגד אלהים neged Elohim , "in the presence of Elohim;"most probably meaning before the ark, where were the sacred symbols of the Supreme Being. The Chaldee has, before the judges. The Vulgate, before the angels. So the Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The Syriac, Before kings will I sing unto thee. This place has been alleged by the Roman Catholics as a proof that the holy angels, who are present in the assemblies of God’ s people, take their prayers and praises, and present them before God. There is nothing like this in the text; for supposing, which is not granted, that the word elohim here signifies angels, the praises are not presented to them, nor are they requested to present them before God; it is simply said, Before elohim will I sing praise unto Thee. Nor could there be need of any intermediate agents, when it was well known that God himself was present in the sanctuary, sitting between the cherubim. Therefore this opinion is wholly without support from this place.

Clarke: Psa 138:2

For thy loving-kindness - Thy tender mercy shown to me; and for the fulfillment of thy truth - the promises thou hast made

Clarke: Psa 138:2

Thou hast magnified thy word above all thy name - All the Versions read this sentence thus: "For thou hast magnified above all the name of thy holiness,"or, "thy holy name."Thou hast proved that thou hast all power in heaven and in earth, and that thou art true in all thy words. And by giving the word of prophecy, and fulfilling those words, thou hast magnified thy holy name above all things - thou hast proved thyself to be ineffably great. The original is the following: כי הגדלת על כל שמך אמרתך ki higdalta al col shimcha , imrathecha , which I think might be thus translated: "For thou hast magnified thy name and thy word over all,"or, "on every occasion."Kennicott reads, "He preferred faithfulness to his promise to the attribute of his power."I believe my own translation to be nearest the truth. There may be some corruption in this clause.

Clarke: Psa 138:3

With strength in my soul - Thou hast endued my soul with many graces, blessings, and heavenly qualities.

Clarke: Psa 138:4

All the kings of the earth - Of the land: all the neighboring nations, seeing what is done for us, and looking in vain to find that any human agency was employed in the work, will immediately see that it was thy hand; and consequently, by confessing that it was thou, will give praise to thy name.

Clarke: Psa 138:5

They shall sing in the ways of the Lord - They shall admire thy conduct, and the wondrous workings of thy providence, if they should not even unite with thy people.

Clarke: Psa 138:6

Though the Lord be high - Infinitely great as God is, he regards even the lowest and most inconsiderable part of his creation; but the humble and afflicted man attracts his notice particularly

Clarke: Psa 138:6

But the proud he knoweth afar off - He beholds them at a distance, and has them in utter derision.

Clarke: Psa 138:7

Though I walk in the midst of trouble - I have had such experience of thy mercy, that let me fall into whatsoever trouble I may, yet I will trust in thee. Thou wilt quicken me, though I were ready to die; and thou wilt deliver me from the wrath of my enemies.

Clarke: Psa 138:8

The Lord will perfect - Whatever is farther necessary to be done, he will do it

Clarke: Psa 138:8

Forsake not the works of thine own hands - My body - my soul; thy work begun in my soul; thy work in behalf of Israel; thy work in the evangelization of the world; thy work in the salvation of mankind. Thou wilt not forsake these

Calvin: Psa 138:1

1.I will praise thee with my whole heart As David had been honored to receive distinguishing marks of the divine favor, he declares his resolution to show more than ordinary gratitude. This is exercise which degenerates and is degraded in the case of hypocrites to a mere sound of empty words, but he states that he would return thanks to God not with the lips only, but with sincerity of heart, for by the whole heart, as we have elsewhere seen, is meant a heart which is sincere and not double. The noun אלהים , Elohim, sometimes means angels, and sometimes kings, and either meaning will suit with the passage before us. The praise David speaks of is that which is of a public kind. The solemn assembly is, so to speak, a heavenly theater, graced by the presence of attending angels; and one reason why the cherubim overshadowed the Ark of the Covenant was to let God’s people know that the angels are present when they come to worship in the sanctuary. We might very properly apply what is said here to kings, on account of their eminence in rank, as in Psa 107:32, “Praise ye the Lord in the assembly of the elders” — that is, as we should say, in an assembly of an honored and illustrious kind. But I prefer the former sense, and this because believers in drawing near to God are withdrawn from the world, and rise to heaven in the enjoyment of fellowship with angels, so that we find Paul enforcing his address to the Corinthians upon the necessity of decency and order, by requiring them to show some respect at least in their public religious assemblies to the angels. (1Co 11:10.) The same thing was represented by God long before, under the figure of the cherubim, thus giving his people a visible pledge of his presence.

Calvin: Psa 138:2

2.I will worship towards the temple ¹⁹² of thy holiness. H e intimates that he would show more than private gratitude, and, in order to set an example before others, come in compliance with the precept of the law into the sanctuary. He worshipped God spiritually, and yet would lift his eyes to those outward symbols which were the means then appointed for drawing the minds of God’s people upwards. He singles out the divine mercy and truth as the subject of his praise, for while the power and greatness of God are equally worthy of commendation, nothing has a more sensible influence in stimulating us to thanksgiving than his free mercy; and in communicating to us of his goodness he opens our mouth to sing his praises. As we cannot taste, or at least have any lively apprehensions in our souls of the divine mercy otherwise than through the word, mention is made of his faithfulness or truth. This coupling of mercy with truth is to be particularly taken notice of, as I have frequently observed, for however much the goodness of God may appear to us in its effects, such is our insensibility that it will never penetrate our minds, unless the word have come to us in the first place. Goodness is first mentioned, because the only ground upon which God shows himself to us as true is his having bound himself by his free promise. And it is in this that his unspeakable mercy shows itself — that he prevents those with it who were at a distance from him, and invites them to draw near to him by condescending to address them in a familiar manner. In the end of the verse some supply the copulative, and read — Thou hast magnified thy name and thy word above all things ¹⁹³ This learned interpreters have rejected as a meagre rendering, and yet have themselves had recourse to what I consider a forced interpretation, Thou hast magnified thy name above all thy word I am satisfied David means to declare that God’s name is exalted above all things, specifying the particular manner in which he has exalted his name, by faithfully performing his free promises. Nor can any doubt that owing to our blind insensibility to the benefits which God bestows upon us, the best way in which he can awaken us to the right notice of them is by first addressing his word to us and then certifying and sealing his goodness by accomplishing what he has promised.

Calvin: Psa 138:3

3.In the day when I cried to thee, etc. Frequently God prevents our prayers, and surprises us, as it were, sleeping: but commonly he stirs us up to prayer by the influence of his Spirit, and this to illustrate his goodness the more by our finding that he crowns our prayers with success. David well infers that his escape front danger could not have been merely fortuitous, as it plainly appeared that God had answered him. This then is one thing noticeable, that our prayers more nearly discover his goodness to us. Some supply a copulative in the second part of the verse — Thou hast increased me, and in my soul is strength. But this is not called for, since the words read well enough as they stand, whether we render the passage as I have done above, or translate it, Thou hast multiplied, or increased, me with strength in my soul. The sense, is, That from a weak and afflicted state he had received fresh strength to his spirit Or some may, perhaps, prefer resolving it thus: Thou hast multiplied — that is, blest me, whence strength in my soul.

Calvin: Psa 138:4

4.Let all kings of the earth praise thee Here he declares that the goodness he had experienced would be extensively known, and the report of it spread over all the world. In saying that even kings had heard the words of God’s mouth, he does not mean to aver that they had been taught in the true religion so as to be prepared for becoming members of the Church, but only that it would be well known everywhere that the reason of his having been preserved in such a wonderful manner was God’s having anointed him king by his commandment. ¹⁹⁴ Thus although the neighboring kings reaped no advantage by that divine oracle, the goodness of God was illustrated by its being universally known, by his being called to the throne in an extraordinary manner. Having uniformly during the whole period of Saul’s severe and bloody persecution declared that he raised his standard in God’s name, there could be no doubt that he came to the crown by divine will and commandment. And this was a proof of divine goodness which might draw forth an acknowledgment even from heathen kings.

Calvin: Psa 138:6

6.Because Jehovah the exalted, etc. In this verse he passes commendation upon God’s general government of the world. The thing of all others most necessary to be known is, that he is not indifferent to our safety; for though in words we are all ready to grant this, our disbelief of it is shown by the feat’ we betray upon the slightest appearance of danger, and we would not give way to such alarm if we had a solid persuasion of our being under his fatherly protection. Some read, Jehovah on high, that is, he sits on his heavenly throne governing the world; but I prefer considering, that there is an opposition intended — that the greatness of God does not prevent his having’ respect to the poor and humble ones of the earth. This is confirmed by what is stated in the second clause, That being highly exalted he recognises afar off, or from a distance. Some read גבה , gabah, in the accusative case, and this gives a meaning to the words which answers well to the context, That God does not honor the high and haughty by looking near to them — that he despises them — while, with regard to the poor and humble, who might seem to be at a great distance from him, he takes care of them, as if they were near to him. By some the verb ידע , yada, is rendered, to crush, and they take the meaning to be, that God, while he favors the lowly, treads down the mighty who glory in their prosperity. There is reason to doubt, however, whether any such refinement of meaning is to be attached to David’s words, and it is enough to conclude, that he here repeats the same sentiment formerly expressed, that God though highly exalted, takes notice of what might be thought to escape his observation. Thus we have seen, (Psa 113:6,)

“The Lord dwelleth on high, yet he humbleth himself to behold both the things that are in heaven and on earth.”

The meaning is, that though God’s glory is far above all heavens, the distance at which he is placed does not prevent his governing the world by his providence. God is highly exalted, but he sees after off, so that he needs not change place when he would condescend to take care of us. We on our part are poor and lowly, but our wretched condition is; no reason why God will not concern himself about us. While we view with admiration the immensity of his glory as raised above all heavens, we must not disbelieve his willingness to foster us under his fatherly care. The two things are, with great propriety, conjoined here by David, that, on the one hand, when we think of God’s majesty we should not be terrified into a forgetfulness of his goodness and benignity, nor, on the other, lose our reverence for his majesty in contemplating the condescension of his mercy. ¹⁹⁷

Calvin: Psa 138:7

7.Should I walk in the midst of trouble, etc Here David declares the sense in which he looked flint God would act the part of his preserver — by giving him life from the dead, were that necessary. The passage is well deserving our attention for by nature we are so delicately averse to suffering as to wish that we might all live safely beyond shot of its arrows, and shrink from close contact with the fear of death, as something altogether intolerable. On the slightest approach of danger we are immoderately afraid, as if our emergencies precluded the hope of Divine deliverance. This is faith’s true office, to see life in the midst of death, and to trust the mercy of God — not as that which will procure us universal exemption from evil, but as that which will quicken us in the midst of death every moment of our lives; for God humbles his children under various trials, that his defense of them may be the more remarkable, and that he may show himself to be their deliverer, as well as their preserver. In the world believers are constantly exposed to enemies, and David asserts, that he will be safe under God’s protection from all their machinations. He declares his hope of life to lie in this, that the hand of God was stretched out for his help, that hand which he knew to be invincible, and victorious over every foe. And from all this we are taught, that it is God’s method to exercise his children with a continual conflict, that, having one foot as it were in the grave, they may flee with alarm to hide themselves under his wings, where they malt abide in peace. Some translate the particle אף , aph, also, instead of anger, reading — thou wilt also extend over mine; enemies, etc. But I have followed the more commonly received sense, as both fuller and more natural.

Calvin: Psa 138:8

8.Jehovah will recompense upon me, etc. The doubtfulness which attaches to the meaning of the verb גמר , gamar, throws an uncertainty over the whole sentence. Sometimes it signifies to repay, and, in general, to bestow, for it is often applied to free favors. ¹⁹⁸ Yet the context would seem to require.another sense, since, when it is added as a reason, that Jehovah’s mercy is everlasting, and that he will not forsake the works of his hands, the better sense would seem to be — Jehovah will perform for me, that is, will continue to show that he cares for my safety, and will fully perfect what he has begun. Having once been delivered by an act of Divine mercy, he concludes that what had been done would be perfected, as God’s nature is unchangeable, and he cannot divest himself of that goodness which belongs to him. There can be no doubt that the way to maintain good hope in danger is to fix our eyes upon the Divine goodness, on which our deliverance rests. God is under no obligation on his part, but when, of his mere good pleasure, he promises to interest himself in our behalf. David concludes with the best reason, from the eternity of the Divine goodness, that the salvation granted him would be of no limited and merely evanescent character. This he confirms still farther by what he adds, that it is impossible God should leave his work, as men may do, in an imperfect or unfinished state through lassitude or disgust. This David is to be understood as asserting in the same sense in which Paul declares, that “the gifts and calling of God are without repentance.” (Rom 11:29.) Men may leave off a work for very slight reasons which they foolishly undertook from the first, and from which they may have been diverted through their inconstancy, or they may be forced to give up through inability what they enterprised above their strength; but nothing of this kind can happen with God, and, therefore, we have no occasion to apprehend that our hopes will be disappointed in their course towards fulfillment. Nothing but sin and ingratitude on our part interrupts the continued and unvarying tenor of the Divine goodness. What we firmly apprehend by our faith God will never take from us, or allow to pass out of our hands. When he declares that God perfects the salvation of his people, David would not encourage sloth, but strengthen his faith and quicken himself to the exercise of prayer. What is the cause of that anxiety and fear which are felt by the godly, but the consciousness of their own weakness and entire dependence upon God? At the same time they rely with full certainty upon the grace of God, “being confident,” as Paul writes to the Philippians,

“that he who has begun the good work will perform it till the day of Christ Jesus.” (Phi 1:6.)

The use to be made of the doctrine is, to remember, when we fall or are disposed to waver in our minds, that since God has wrought the beginning of our salvation in us, he will carry it forward to its termination. Accordingly, we should betake ourselves to prayer, that we may not, through our own indolence, bar our access to that continuous stream of the divine goodness which flows from a fountain that is inexhaustible.

Defender: Psa 138:2

It is impossible to place the inspired, inerrant Word of God on too high a pedestal, for God Himself honors it above His name! The Word is not greater than God, for He wrote it by His Spirit, but it is greater than His "name," which represents Him, and all that He is and does. His Word, however, represents Him more fully than His name alone can do: in His Word His name is revealed."

TSK: Psa 138:1

I will praise : Psa 9:1, Psa 86:12, Psa 86:13, Psa 103:1, Psa 103:2, Psa 111:1; 1Co 14:15; Eph 5:19

with my whole : The versions and several manuscripts add Jehovah.

before : Psa 82:1, Psa 82:6, Psa 119:46; Exo 22:28; Joh 10:34-36; Act 23:5; Heb 1:14

the gods : Or, God, Elohim

TSK: Psa 138:2

toward : Psa 5:7, Psa 28:2, Psa 99:5, Psa 99:9; 1Ki 8:29, 1Ki 8:30; Dan 6:10

and praise : Psa 36:5, Psa 36:6, Psa 85:10, Psa 86:15, Psa 89:1, Psa 89:2, Psa 100:4, Psa 100:5, Psa 115:1; Isa 63:7; Mic 7:18-20; Luk 1:68-72; Joh 1:17; Rom 15:8, Rom 15:9

for thou hast : Psa 56:4, Psa 56:10; Isa 42:21; Mat 5:18, Mat 24:35; Joh 10:35

TSK: Psa 138:3

In the day : Psa 18:6, Psa 34:4-6, Psa 77:1, Psa 77:2; Isa 65:24

strengthenedst : Psa 27:14, Psa 29:11, Psa 63:8; Isa 12:2, Isa 40:29-31, Isa 41:10; Zec 10:12; 2Co 12:8-10; Eph 3:16, Eph 6:10; Phi 4:13; Col 1:11; 1Pe 5:10

TSK: Psa 138:4

All the kings : Psa 72:11, Psa 102:15, Psa 102:22; Isa 49:23, Isa 60:3-5, Isa 60:16; Rev 11:15, Rev 21:24

when they hear : Psa 22:22, Psa 22:27, Psa 51:13, Psa 69:30-32, Psa 71:18

TSK: Psa 138:5

they shall : Isa 52:7-10, Isa 65:14, Isa 66:10-14; Jer 31:11, Jer 31:12; Zep 3:14, Zep 3:15; Mat 21:5-9; Luk 19:37, Luk 19:38

for great : Psa 21:5; Exo 15:11, Exo 33:18, Exo 33:19; Isa 6:1-3; Mal 1:11; Joh 13:31, Joh 13:32, Joh 17:1; 2Co 4:6; Eph 1:6, Eph 1:12; Rev 4:11, Rev 5:12-14, Rev 7:12, Rev 19:1

TSK: Psa 138:6

Though : Psa 51:17, Psa 113:5, Psa 113:6; 1Sa 2:7, 1Sa 2:8; Pro 3:34; Isa 57:15, Isa 66:2; Luk 1:51-53; Luk 14:11, Luk 18:14; Jam 4:6; 1Pe 5:5, 1Pe 5:6

but the proud : Exo 18:11; Job 40:11, Job 40:12; Isa 2:11, Isa 2:17; Eze 28:2-9; Dan 4:37, Dan 5:20-24; Act 12:22, Act 12:23

afar off : Psa 139:2; Mat 25:41; 2Th 1:9

TSK: Psa 138:7

Though I walk : Psa 23:3, Psa 23:4, Psa 41:7, Psa 41:8, Psa 66:10-12; Job 13:15, Job 19:25, Job 19:26; Isa 57:16

thou wilt : Psa 71:20, Psa 71:21, Psa 85:6, Psa 119:49, Psa 119:50

thou shalt stretch : Psa 35:1-3, Psa 56:1, Psa 56:2, Psa 56:9, Psa 64:7, Psa 64:8, Psa 77:10, Psa 144:1, Psa 144:2; Isa 5:25, Isa 9:12, Isa 9:17, Isa 9:21; Isa 10:4; Mic 7:8-10

and thy right : Psa 17:7, Psa 18:35, Psa 44:3, Psa 44:5-7, Psa 60:5; Isa 41:10; Act 2:33

TSK: Psa 138:8

perfect : Psa 57:2; Isa 26:12; Jer 32:39, Jer 32:40; Joh 15:2; Rom 5:10, Rom 8:28-30; Phi 1:6; 1Th 5:24

thy mercy : Psa 100:5, Psa 103:17

forsake : Psa 71:6-9, Psa 71:17, Psa 71:18; Job 10:3, Job 10:8, Job 14:15; Isa 42:16, Isa 43:21; 1Pe 1:3-5; 1Pe 4:19; Jud 1:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 138:1

I will praise thee with my whole heart - Reserving nothing m my heart to give to idols or to other gods. All that constitutes praise to God as God, he would address to him alone. He would use no language, and cherish no feeling, which implied a belief that there was any other God; he would indulge in no attachment which would be inconsistent with supreme attachment to God, or which would tend to draw away his affections from him. See the notes at Psa 9:1.

Before the gods will I sing praise unto thee - The idols; all idols; in preference to them all. This does not mean that he would do this in the presence of other gods; but that Yahweh should be acknowledged to be God in preference to any or all of them.

Barnes: Psa 138:2

I will worship - I will bow down and adore.

Toward thy holy temple - See the notes at Psa 5:7. The word temple here undoubtedly refers to the tabernacle.

And praise thy name for thy loving-kindness - Praise thee for thy benignity; thy mercy; thy benevolence.

And for thy truth - Thy truthfulness; thy faithfulness to thy promises.

For thou hast magnified thy word - Thou hast made it great. Compare Isa 42:21. The reference here is to the promises of God, and especially to the promise which God had made to David that the Messiah would descend from him. Compare 2 Sam. 7.

Above all thy name - Above all else that thou hast done; above all the other manifestations of thyself to me or to the world. The word name here would refer properly to all that God had done to make himself known - since it is by the name that we designate or distinguish anyone; and, thus understood, the meaning would be, that the word of God - the revelation which he has made of himself and of his gracious purposes to mankind - is superior in clearness, and in importance, to all the other manifestations which he has made of himself; all that can be known of him in his works. Beyond all question there are higher and clearer manifestations of himself, of his being, of his perfection, of his purposes, in the volume of revelation, than any which his works have disclosed or can disclose. Compare Psa 19:1-14. There are very many points in relation to God, of the highest interest to mankind, on which the disclosures of science shed no light; there are many things which it is desirable for man to know, which calmer be learned in the schools of philosophy; there are consolations which man needs in a world of trouble which cannot be found in nature; there is especially a knowledge of the method by which sin may be pardoned, and the soul saved, which can never be disclosed by the blow-pipe, the telescope, or the microscope. These things, if learned at all must be learned from revelation, and these are of more importance to man as a traveler to another world than all the learning which can be acquired in the schools of philosophy - valuable as that learning is.

Barnes: Psa 138:3

In the day when I cried - Referring to some former period of his life when he was in trouble.

Thou answeredst me - In the very day when I called, thou gavest me the answer: that is, immediately.

And strengthenedst me with strength in my soul - literally, "Thou didst embolden - or, didst make me courageous with strength."Thou didst enable me to meet danger, and to overcome fear. It would seem probable that this was on some occasion when he was in danger from his enemies.

Barnes: Psa 138:4

All the kings of the earth shall praise thee ... - That is, kings, princes, and rulers shall learn the words of promise; shall be made acquainted with the words which thou hast graciously spoken, and with their fulfillment, and shall be led to praise thee. This refers to a time, of which frequent prophetic mention is made in the Scriptures, when kings and rulers shall be converted to the true religion, and when they shall act an important part, by their example and influence, in maintaining and diffusing it. Compare Psa 68:31-32; Isa 49:23.

Barnes: Psa 138:5

Yea, they shall sing in the ways of the Lord - In the ways which God has appointed. They shall join with all that love him - with the humblest of the people - in acknowledging God. Kings and people shall thus bow before God in common acts of praise, and as being on the same level before him. As people, as sinners, as redeemed, as traveling to the grave, they are all alike before God.

For great is the glory of the Lord - Great is his character; great his dignity; great his honor; and all this will be seen to be so when those of most exalted rank thus worship and adore him. The most lofty on earth shall acknowledge that there is one who is more exalted than they are, and their own dignity and splendor shall thus contribute to deepen the impression of the honor and glory of God.

Barnes: Psa 138:6

Though the Lord be high - This might be rendered "For lofty is Yahweh - and the humble he sees - and the proud he knows from afar."The idea is, that God - so high and exalted - sees and knows all of every rank among people. The mind of the psalmist had been impressed with a sense of the greatness and majesty of God, but (as if it might be said that one so great could not regard man, so humble and insignificant) he adds, that the fact of God’ s exaltation does not prevent his noticing the affairs of people: that the lowly in life need not fear lest they should be overlooked; the proud need not hope that they will escape the notice of his eye.

Yet hath he respect unto the lowly - Those in humble life; the obscure; the unknown. It does not mean here that he has any special favor toward them, but merely that he sees them. Their low and obscure condition does not prevent his observing them, and they need have no fear that he will overlook them, or that they will be forgotten. Compare the notes at Jam 4:6; notes at 1Pe 5:5.

But the proud - Those of lofty rank, and of lofty feelings; the haughty.

He knoweth afar off - From afar. Though he is exalted - though he is in heaven - yet he is not so far removed but that he sees them, and knows them altogether. Distance from him is no protection for them; nor can the wicked hope to escape notice from the fact that God reigns over distant worlds.

Barnes: Psa 138:7

Though I walk in the midst of trouble - Though I am in the low vale of sorrow, I shall not be overlooked or forgotten. This implies that the writer was then in trouble, and it expresses the conviction that whenever he should be in trouble God would remember him, and give him life and strength.

Thou wilt revive me - Thou wilt cause me to live; thou wilt give me life. Psa 30:3. Compare the notes at Psa 71:20. The meaning is, Thou wilt give me life - vigor - strength - to bear the trouble.

Thou shalt stretch forth thine hand - As one does when he is about to inflict a blow.

Against the wrath of mine enemies ... - In reference to all their attempts to destroy me. Thou wilt meet their wrath by thy power, and I shall be safe.

Barnes: Psa 138:8

The Lord will perfect that which concerneth me - He will complete what he has begun. He will not begin to interpose in my behalf, and then abandon me. He will not promise to save me, and then fail to fulfill his promise. He will not encourage me, and then cast me off. So of us. He will complete what he begins. He will not convert a soul, and then leave it to perish. "Grace will complete what grace begins."See the notes at Phi 1:6.

Thy mercy, O Lord, endureth for ever - See the notes at Psa 136:1.

Forsake not the works of thine own hands - What thou hast made; what thou hast begun to do. Do not leave me to perish. Prayer is one of the means - and an essential means - by which the saints are to be kept unto salvation. The doctrine of the "perseverance of the saints."is not inconsistent with prayer, but rather prompts to it; and he who professes to rely on that doctrine, and feels so safe that he does not need to pray, and does not pray, gives certain evidence that he has never been converted, and has no true religion.

Poole: Psa 138:2

Toward thy holy temple where the ark was. He saith

toward it because he was not permitted to enter into it.

For thou hast magnified thy word above all thy name for thou hast glorified thy word or promise, or thy faithfulness in fulfilling thy promises unto me, more than any other of thy glorious perfections by which thou art known. Not that one of God’ s attributes is really and in itself more great or glorious than another, or can be made so, but because one may be more celebrated and admired by men than another, as here God’ s gracious promise made to David, and the wonderful accomplishment thereof in spite of all those difficulties which stood in the way, and which seemed to men to be insuperable, was at this time more observed and admired than any other of his attributes or actions. But here we must remember, that amongst the rest of the promises made to David, one was that the Messias should come out of his loins, and that those parts of the promised mercies which David had actually received were pledges to assure him that he should receive the rest in due time, and especially that great and eminent word of promise concerning the Messias, which might well be said to be magnified above all God’ s name.

Poole: Psa 138:3

The last clause limits and explains the former, how God answered him so speedily, not by giving him the thing which he desired in that very instant, but by giving him inward support and patience to wait God’ s time, and to bear all his troubles cheerfully in the mean time, which was a singular mercy, and indeed greater than the actual donation of any temporal blessing.

Poole: Psa 138:4

Either,

1. All neighbouring kings; or,

2. The generality of kings and princes upon earth. And so this is a prophecy of the calling of the Gentiles, which seems to be confirmed by the next verse, which expresseth their extraordinary joy; and an eminent advancement of God’ s glory, which agrees much better to this great occasion, than to that of David’ s exaltation to the throne, wherein the other kings of the earth were not much concerned.

The words of thy mouth either,

1. Thy promises declared unto them by me; or,

2. The gospel preached among them.

Poole: Psa 138:5

In the ways of the Lord or, of , or for , or because of the ways of the Lord , i.e. his wonderful counsel and gracious providences towards themselves and others.

Great is the glory or, great shall be the glory. At that time the worship and glory of God shall not be confined to one small land, as now it is, but shall be extended to all the parts of the world.

Poole: Psa 138:6

Unto the lowly unto such as are mean and obscure in the world; to me, a poor contemptible shepherd, whom he hath preferred before great princes, and to such as are little in their own eyes.

But the proud he knoweth afar off but for the great men of the world, who are lifted up in pride, he looks upon them as they do upon others, with scorn and contempt, and at a great distance, as disdaining to admit them into his presence. But the words may be, and by divers interpreters are, rendered otherwise, And he who is high , or the lofty one from afar , (i.e. from his high and holy place, even the highest heavens, where he dwells, notwithstanding that distance,) doth know them , or will own them . So this is the repetition of the former sentence, as is very usual in this book. And this seems best to suit, as with the foregoing, so also with the following words, and thus all will be understood of one and the same sort of persons.

Poole: Psa 138:7

Walk in the midst of trouble i.e. be encompassed with dangers.

Thou wilt revive me thou wilt cheer my spirit, and preserve my life.

Thou shalt stretch forth thine hand put forth thy almighty power, to oppose and restrain their rage, and to save me from them, as it follows.

Poole: Psa 138:8

Will perfect that which concerneth me will finish that great work of my deliverance and advancement, which he hath undertaken and carried on hitherto.

Endureth for ever it is not inconstant and changeable, as men’ s affections are, but everlasting. And this may be either a proof of the fort, going assertion, the Lord will perfect , &c. or an argument to enforce the following petition, therefore

forsake not & c. Forsake not, or leave not , or do not desist from or give over . The works of thine own hands ; the work of my salvation, which is thus far advanced, not by any human help, but by thine own extraordinary power and providence, and therefore it is not for thine honour to desert it at last. This he calls works in regard of the many and various parts and actions which concurred to this work.

Haydock: Psa 138:1

God's special providence over his servants.

Descend. Hebrew, "make my bed the grave or hell," Job xvii. 13. The living and the dead are equally in God's power. (Calmet)

Haydock: Psa 138:1

David. Some Greek copies add, "a psalm or alleluia of Zacharias in the dispersion," when the Israelites were at Babylon. But Theodoret greatly disapproves of those additions, and explains this psalm of king Josias, while others refer it to David, though it may have no reference to any historical fact, being designed to praise the knowledge of God. (Calmet) ---

It is the most beautiful and sublime piece in all the psalter. (Abenezra) ---

Proved me. God makes trial of his servants, to let them know themselves, as all thing are open to him. (Worthington) ---

Me. Houbigant supplies the omission in Hebrew, "hast known." ---

Up. Or all the occurrences of my life, Lamentations iii. 63. (Haydock) ---

The expression is similar to that of coming in and going out, Acts i. 21. This may be explained of Christ, whose sufferings and resurrection were foreseen. (Calmet) ---

God sounds the very heart, Jeremias xvii. 9., and Romans viii. 27. (Berthier)

Haydock: Psa 138:3

Off. Before they were formed. (St. Chrysostom) ---

Line. Or the measure of my life and actions. (Calmet) ---

Hebrew, "my lying down," alluding to hares, &c., which are followed to their resting places. (Houbigant) ---

Some read, "my direction," (St. Hilary, &c.) or "limit." (St. Augustine) (Calmet) ---

The utmost extent of my intention, and the words yet unuttered, are not unknown to thee. (Worthington)

Haydock: Psa 138:4

No speech, &c., viz., unknown to thee: or when there is no speech in my tongue, yet my whole interior and my most secret thoughts are known to thee. (Challoner) ---

Vatican Septuagint, "no evil speech." Aldus, "no deceit." (Berthier)

Haydock: Psa 138:5

Last. Hebrew, "what are behind and before:" or, joining it with the sequel, "thou hast formed behind," &c., which seems not so noble. (Berthier) ---

See Job x. 18. ---

Chaldean, "thou hast afflicted me before and behind, and hast stricken me with thy hand." Hence the Rabbins have ridiculously inferred that God reduced the extraordinary size of Adam after his sin to 100 cubits! The sense of the Chaldean may be adopted, though the hand upon me, in Hebrew, may also signify the divine protection, Psalm lxxix. 18. (Calmet)

Haydock: Psa 138:6

To me. Literally, "from me," ex me. Hebrew, "above me," (Haydock) or "more than I," (Houbigant) which seems little. "The knowledge which thou hast of me is admirable." (Berthier) ---

To consider attentively the workmanship of man, we shall be filled with astonishment, (Menochius) as the Jews explain this passage, (Calmet) and as the Vulgate seems to intimate. (Haydock) ---

The formation of the body, and its union with the soul, are truly astonishing. This gives the highest idea of the divine wisdom. (Haydock) ---

By experience we are convinced that his knowledge surpasses our comprehension. (Worthington)

Haydock: Psa 138:7

Face? or anger. (St. Augustine) (Chaldean) (Calmet) (Isaias xxx. 28.) (Menochius) ---

The power of God extends every where, Wisdom i. 7. (Calmet) ---

The third divine person is truly God, and immense. (St. Jerome) ---

As God's knowledge comprehends every thing, so his presence reaches to all. (Worthington)

Gill: Psa 138:1

I will praise thee with my whole heart,.... Cordially and sincerely, in the uprightness and integrity of his heart; which denotes not the perfection of his service, but the sincerity of it; his heart was in it, and his whole heart; all the powers and faculties of his soul were engaged in it, being deeply sensible of the great favours and high honours bestowed upon him; and though the object of praise, to whom he was obliged for them, is not so fully expressed; yet is easily understood to be Jehovah, the Being of beings, the Father of mercies, even Jehovah, Father, Son, and Spirit, and especially the Messiah; see Psa 111:1;

before the gods will I sing praise unto thee; before the princes, as Jarchi; before the kings, as the Syriac version; with which agrees Psa 119:46; and who would join therein, Psa 138:4; or before the judges, as the Targum, Aben Ezra, Kimchi, and Ben Melech; or civil magistrates, who are sometimes called gods, Psa 82:1; and they are the powers ordained of God, and represent him on earth; or the sanhedrim, as the Midrash; or before the gods of the Gentiles, those fictitious deities, above whom Jehovah is; and over whom the psalmist triumphs, having conquered the nations where they were worshipped; and therefore in their presence, and notwithstanding them, or in opposition to them, praised the Lord; see Psa 18:49; or rather before the ark, the symbol of the presence of the true God; or, as Gussetius ^l interprets it, "before thee, O God, will I sing praise"; or I will sing praise to thee, the Son the Messiah, one divine Person before another; the Son before God the Father, and it may be added before God the Holy Spirit, the two other divine Persons; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "before the angels", who are sometimes called gods, Psa 8:5; and who attend the assemblies of the saints and churches of Christ, 1Co 11:10.

Gill: Psa 138:2

I will worship towards thy holy temple,.... Not the temple at Jerusalem, which was not yet built, though, when it was, the Jews in their devotions at a distance looked towards it, 1Ki 8:38; but rather the tabernacle of Moses, in which was the ark, as Aben Ezra and Kimchi observe; and over that the mercy seat and cherubim, between which Jehovah dwelt; and this being a type of Christ's human nature, which was perfectly holy, and is called by himself a temple, and is the true tabernacle God pitched, and not man, Joh 2:19; he may be designed, and to him, as Mediator, should we look, and with him deal in all our devotions for acceptance with God; see Jon 2:4; unless heaven itself is meant, which is the palace of Jehovah, the habitation of his holiness, his temple where he dwells, Psa 11:4;

and praise thy name, for thy lovingkindness and for thy truth; which may primarily regard the goodness and grace of God in promising David the kingdom, and his faithfulness in making good the promise, and for both which he was under obligation to praise the name of the Lord; and holds good with respect to all other promises: and it may also signify the free favour and love of God to his people, which is from everlasting, is the source of all blessings, and is better than life; and the faithfulness of God to himself, his perfections, purposes and promises, council and covenant: it may be rendered, "for thy grace, and for thy truth" ^m, which both come by Christ, Joh 1:17; grace may intend both the doctrine of grace, the Gospel of the grace of God preached by Christ, and the blessings of grace which come through him; as justification, pardon, adoption, sanctification, and eternal life, which are all of grace, and by Christ: and truth also may signify the word of truth, or solid substantial blessings, in distinction from typical ones; or the good things that come by Christ our High Priest, of which the law was only a shadow; and these are all of them things the name of the Lord is to be praised for;

for thou hast magnified thy word above all thy name; or "above every name of thine" ⁿ; which Aben Ezra interprets of the glorious name Jehovah; the word God spake to Moses, the name in which he made himself known to him, and to the Israelites, he had not to their fathers, Exo 3:14; but rather it is to be understood of God's word of promise, and his faithfulness in fulfilling it; which, though not a greater attribute than any other, yet is made more known and more illustrious than the rest; and particularly may regard the promise of the coming of the Messiah, and of the blessings of grace by him; Jarchi interprets it particularly of the pardon of sin. It may with propriety be applied to Christ, the essential Word, that was made flesh, and dwelt among men; whom God has highly exalted, and not only given him a name above every name of men on earth, but also above any particular name or attribute of his: or however he has magnified him "according" ^o to every name of his, it being his will that men should honour the Son as they honour the Father; or "with" ^p every name along with each of them; or "besides" ^q every name; for all these senses the word will bear. Some render them, as Ben Melech, "thou hast magnified above all things thy name" and "thy word"; or, as others, "thy name by thy word" ^r; see Psa 8:1; The Targum is,

"the words of thy praise above all thy name;''

or "over all thy name": everything by which he has made himself known in creation and providence; "thou hast magnified thy word", all being done according to the word said in himself, his decrees and purposes; or declared in his word and promises, whereby he has glorified it.

Gill: Psa 138:3

In the day when I cried thou answeredst me,.... When in distress through Saul's persecution, he cried to the Lord, and he immediately answered him, and delivered him out of his troubles; and such immediate answers of prayer are to be remembered with thankfulness: see Psa 18:6;

and strengthenedst me with strength in my soul; put him good heart and spirit, when before ready to faint; strengthened his heart and grace in it, particularly faith, and drew it forth into lively act and exercise so that he sunk not under the weight of affliction and trouble, but was filled with courage to withstand his enemies, and with strength to do the will and work of God; this is to be understood of inward spiritual strength; see Eph 3:16.

Gill: Psa 138:4

All the kings of the earth shall praise thee, O Lord,.... Or "let them confess", or "praise thee" ^s; a wish or prayer. Not only the kings known to David, as Kimchi limits it; or that lived in his days, as Hiram and others; but in the latter day, when they shall come to Zion, the church, and be nursing fathers to it, and shall serve and worship the King Messiah, Isa 49:23;

when they hear the words of thy mouth; either the promises of it fulfilled not only with respect to David; but the Messiah, and his church and people, in the latter day, even the glorious things spoken thereof: or the doctrines of the Gospel, which are the words of his mouth, and more desirable than thousands of gold and silver; and which, when kings shall hear so as to understand, they will praise the Lord for them; see Isa 52:15. The Targum is,

"the words of thy praise.''

Gill: Psa 138:5

Yea, they shall sing in the ways of the Lord,.... Which are all mercy and truth; ways of pleasantness, and paths of peace: so the eunuch went on his way, and in the ways of the Lord rejoicing, Act 8:39; Or, "they shall sing of the ways of the Lord" ^t; of the excellency, pleasure, and usefulness of them;

for great is the glory of the Lord; shown in the works of creation; more especially in the person of Christ, and in the glorious work of redemption and salvation by him; and of which there will be a great display throughout the earth in the latter day, by means of the Gospel, the great spread of it, and the multitude of persons converted by it; which will make the ways of the Lord still more pleasant; see Isa 6:3.

Gill: Psa 138:6

Though the Lord be high,.... Above all the earth, and all the nations of it, and the highest of men in it; above the heavens, and the angels there, who are his creatures and at his command; above all the blessings and praises of his saints: the perfect knowledge of him is so high as not to be attained; and his thoughts and ways are higher than ours, as the heavens are higher than the earth; he is indeed the most High, higher than the highest; see Psa 113:4. According to Arama, here begins the song,

"the kings of the earth shall sing in the ways of the Lord?''

yet hath he respect unto the lowly; for good, as the Targum; that are low in their own eyes, humbled under a sense of sin, convinced, of the insufficiency of their own righteousness to justify them, and made to submit to the righteousness of Christ; ascribe the whole of their salvation to the free grace of God; patiently and quietly bear every afflictive providence; think the worst of themselves, and the best of others; and, being the followers of the lowly Jesus, learn of him, imitate him, and become like unto him: these the Lord has a gracious respect unto; he looks upon them with a look of love; he has respect to their persons in Christ, and to their sacrifices for his sake, which are those of a broken and contrite heart; he regards their prayers, though low and destitute, and gives more grace unto them; yea, he condescends to dwell with them, and in due time highly exalts them; see Isa 57:15. David may have in view his own low state and condition as a shepherd, in which he was when the Lord took him, and raised him to the throne of Israel;

but the proud he knoweth afar off; the Targum adds,

"to destroy them:''

such who are proud of themselves and what they have; of their wisdom and knowledge, of their strength or beauty, of their wealth and riches; or of their righteousness and holiness; of the purity and goodness of their hearts, and power of their free will, they vainly think themselves possessed of; and despise others below them in these things, or the practice of them: these the Lord takes notice of, and looks upon them at a distance with scorn and contempt; nor will he admit them to nearness to him, nay, opposes himself to them, and sooner or later abases them; see Pro 3:34. The Septuagint and Vulgate Latin versions render it, "high things he knoweth afar off"; things too high for creatures, that are out of their reach; he sees and knows all persons and things, whether in heaven or in earth. Others render them, "and the high One knoweth afar off" ^u; knows the lowly, owns and acknowledges them for his own; takes care of them, provides for them, and protects them: and then the sense is the same with the preceding clause.

Gill: Psa 138:7

Though I walk in the midst of trouble,.... Trouble attends the best of men; both outward and inward trouble, from sin, Satan, and the world; yea, they are in the midst of it, surrounded with it; and it is a way in which they walk through this world, and enter the kingdom of heaven; it is continued unto them; it is a long walk, and yet will have an end; see Psa 23:4;

thou wilt revive me; preserve his life amidst all his troubles, support him under them, make him cheerful and fearless; revive his work of grace in him, quicken him to the lively exercise of grace, and fervent discharge of duty: this the Lord does by his gracious presence, by the discoveries of his love, and by the application of precious promises;

thou shalt stretch forth thine hand against the wrath of mine enemies; to stop and restrain it; which he can easily do, when most violent and outrageous, Psa 76:10. Or, "against the nose of mine enemies" ^w; strike them on the nose, as men do unruly horses to stop them: or give a slap on their face with the left hand, as Arama observes, the right being after mentioned;

and thy right hand shall save me; for that has saving strength in it, Psa 20:6. This may be understood of Christ, who is not only the man of his right hand, but is the right hand of his righteousness; by whom he saves his people with a spiritual and eternal salvation, as well as with a temporal one, Isa 41:10.

Gill: Psa 138:8

The Lord will perfect that which concerneth me,.... Or "will", or "may the Lord perform for me" ^x: all things in providence; all that he had appointed for him, that would be for his good and his own glory, Psa 57:2; and particularly what concerned him as a king. He had made him king over the house of Judah; he had begun to fulfil his promise concerning the kingdom; and he would perfect it, by setting him over all the tribes of Israel. Also he believed he would perfect what concerned him as a saint, even the good work of grace upon his heart; which is but a begun work, is imperfect, is gradually carried on, and will be completed; God is able to do it, and none can hinder him; he has promised to do it, and he is faithful who will do it; and his glory is concerned in it; and it may be depended on it will be finished; he is a rock, and his work is perfect; see Phi 1:6;

thy mercy, O Lord, endureth for ever; a phrase often used by the psalmist, with which his heart was affected; and here used, both as an argument by which he concluded God would perfect his begun work, and as an encouragement to make the following request:

forsake not the works of thine own hands; as are all the works of providence and grace: the work of grace upon the heart may be expressed in the plural number, because of the several branches of it; which are all so many works, as the work of faith, labour, of love, &c. 1Th 1:3; and which is the Lord's handiwork; and a curious work it is, a new creation work, a work of almighty power; and which he will never cease from, or be remiss in, as the word ^y signifies, until he has accomplished it, 2Th 1:11. It is a prayer of faith, and may be most confidently believed: and some indeed render it as an expression of faith, "thou wilt not forsake the works of thine hands" ^z; David himself was the work of God's hands, as Kimchi observes, as a creature, as a king, and as a saint; and so are all the people of God, Isa 45:11; and whom he will never leave nor forsake; for they are his church, his chosen, his children, his portion and inheritance, Psa 94:14.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 138:1

¹ sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.

² tn The referent of the Hebrew term אֱלֹהִים (’elohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.

NET Notes: Psa 138:2

¹ tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.

NET Notes: Psa 138:3

¹ tn Heb “in the day.”

² tn Heb “you made me bold in my soul [with] strength.”

NET Notes: Psa 138:4

¹ tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.

² tn Heb “the words of your mouth.”

NET Notes: Psa 138:5

¹ tn Heb “ways.”

² tn Heb “great.”

NET Notes: Psa 138:7

¹ tn Or “distress.”

² tn Heb “against the anger of my enemies you extend your hand.”

NET Notes: Psa 138:8

¹ tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.

² tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”

Geneva Bible: Psa 138:1

"[A Psalm] of David." I will praise thee with my whole heart: before the ^{( a )} gods will I sing praise unto thee.

^{( a )} Even in the presence of angels and of them who have authority among men.

Geneva Bible: Psa 138:2

I will worship toward thy holy ^{( b )} temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.

^{( b )} Both the temple and ceremonial service at Christ's coming were abolished: so that now God will be worshipped only in spirit and truth, (Joh 4:23).

Geneva Bible: Psa 138:3

In the day when I cried thou answeredst me, [and] ^{( c )} strengthenedst me [with] strength in my soul.

^{( c )} You have strengthened me against my outward and inward enemies.

Geneva Bible: Psa 138:4

All the ^{( d )} kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.

^{( d )} All the world will confess that you have wonderfully preserved me, and performed your promise.

Geneva Bible: Psa 138:6

Though the LORD [be] high, yet hath he respect unto the lowly: but the proud he knoweth ^{( e )} afar off.

^{( e )} Distance of place cannot hinder God to show mercy to his, and so judge the wicked though they think that he is far off.

Geneva Bible: Psa 138:8

The LORD will ^{( f )} perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands.

^{( f )} Though my enemies rage, yet the Lord, who has begun his work in me, will continue his grace to the end.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 138:1-8

1 David praises God for the truth of his word.

4 He prophesies that the kings of the earth shall praise God.

7 He professes his confidence in God.

MHCC: Psa 138:1-5

When we can praise God with our whole heart, we need not be unwilling for the whole world to witness our gratitude and joy in him. Those who rely on his loving-kindness and truth through Jesus Christ, will ever find him faithful to his word. If he spared not his own Son, how shall he not with him freely give us all things? If God gives us strength in our souls, to bear the burdens, resist the temptations, and to do the duties of an afflicted state, if he strengthens us to keep hold of himself by faith, and to wait with patience for the event, we are bound to be thankful.

MHCC: Psa 138:6-8

Though the Lord is high, yet he has respect to every lowly, humbled sinner; but the proud and unbelieving will be banished far from his blissful presence. Divine consolations have enough in them to revive us, even when we walk in the midst of troubles. And God will save his own people that they may be revived by the Holy Spirit, the Giver of life and holiness. If we give to God the glory of his mercy, we may take to ourselves the comfort. This confidence will not do away, but quicken prayer. Whatever good there is in us, it is God works in us both to will and to do. The Lord will perfect the salvation of every true believer, and he will never forsake those whom he has created anew in Christ Jesus unto good works.

Matthew Henry: Psa 138:1-5

I. How he would praise God, compare Psa 111:1. 1. He will praise him with sincerity and zeal - " With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions."2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, 1Co 11:10. 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven.

II. What he would praise God for. 1. For the fountain of his comforts - for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, Psa 138:3. He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Psa 20:6. Observe, [1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears, Isa 65:24. [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful.

III. What influence he hoped that his praising God would have upon others, Psa 138:4, Psa 138:5. David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now, 1. This may have reference to the kings that were neighbours to David, as Hiram and others. "They shall all praise thee."When they visited David, and, after his death, when they sought the presence of Solomon (as all the kings of the earth are expressly said to have done, 2Ch 9:23), they readily joined in the worship of the God of Israel. 2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that all kings shall fall down before him, Psa 72:11. Now it is here foretold, (1.) That the kings of the earth shall hear the words of God. All that came near David should hear them from him, Psa 119:46. In the latter days the preachers of the gospel should be sent into all the world. (2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Act 13:48. (3.) That they shall sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so, great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages.

Matthew Henry: Psa 138:6-8

David here comforts himself with three things: -

I. The favour God bears to his humble people (Psa 138:6): Though the Lord be high, and neither needs any of his creatures nor can be benefited by them, yet has he respect unto the lowly, smiles upon them as well pleased with them, overlooks heaven and earth to cast a gracious look upon them (Isa 57:15; Isa 66:1), and, sooner or later, he will put honour upon them, while he knows the proud afar off, knows them, but disowns them and rejects them, how proudly soever they pretend to his favour. Dr. Hammond makes this to be the sum of that gospel which the kings of the earth shall hear and welcome - that penitent sinners shall be accepted of God, but the impenitent cast out; witness the instance of the Pharisee and the publican, Lu. 18.

II. The care God takes of his afflicted oppressed people, Psa 138:7. David, though a great and good man, expects to walk in the midst of trouble, but encourages himself with hope, 1. That God would comfort him: "When my spirit is ready to sink and fail, thou shalt revive me, and make me easy and cheerful under my troubles."Divine consolations have enough in them to revive us even when we walk in the midst of troubles and are ready to die away for fear. 2. That he would protect him, and plead his cause: " Thou shalt stretch forth thy hand, though not against my enemies to destroy them, yet against the wrath of my enemies, to restrain that and set bounds to it."3. That he would in due time work deliverance for him: Thy right hand shall save me. As he has one hand to stretch out against his enemies, so he has another to save his own people. Christ is the right hand of the Lord, that shall save all those who serve him.

III. The assurance we have that whatever good work God has begun in and for his people he will perform it (Psa 138:8): The Lord will perfect that which concerns me, 1. That which is most needful for me; and he knows best what is so. We are careful and cumbered about many things that do not concern us, but he knows what are the things that really are of consequence to us (Mat 6:32) and he will order them for the best. 2. That which we are most concerned about. Every good man is most concerned about his duty to God and his happiness in God, that the former may be faithfully done and the latter effectually secured; and if indeed these are the things that our hearts are most upon, and concerning which we are most solicitous, there is a good work begun in us, and he that has begun it will perfect it, we may be confident he will, Phi 1:6. Observe, (1.) What ground the psalmist builds this confidence upon: Thy mercy, O Lord! endures for ever. This he had made very much the matter of his praise (Psa 13:6), and therefore he could here with the more assurance make it the matter of his hope. For, if we give God the glory of his mercy, we may take to ourselves the comfort of it. Our hopes that we shall persevere must be founded, not upon our own strength, for that will fail us, but upon the mercy of God, for that will not fail. It is well pleaded, " Lord, thy mercy endures for ever; let me be for ever a monument of it."(2.) What use he makes of this confidence; it does not supersede, but quicken prayer; he turns his expectation into a petition: " Forsake not, do not let go, the work of thy own hands. Lord, I am the work of thy own hands, my soul is so, do not forsake me; my concerns are so, do not lay by thy care of them."Whatever good there is in us it is the work of God's own hands; he works in us both to will and to do; it will fail if he forsake it; but his glory, as Jehovah, a perfecting God, is so much concerned in the progress of it to the end that we may in faith pray, "Lord, do not forsake it."Whom he loves he loves to the end; and, as for God, his work is perfect.

Keil-Delitzsch: Psa 138:1-2

The poet will give thanks to Him, whom he means without mentioning Him by name, for His mercy, i.e., His anticipating, condescending love, and for His truth, i.e., truthfulness and faithfulness, and more definitely for having magnified His promise ( אמרה ) above all His Name, i.e., that He has given a promise which infinitely surpasses everything by which He has hitherto established a name and memorial for Himself ( על־כּל־שׁמך , with ō instead of ŏ , an anomaly that is noted by the Masora, vid., Baer's Psalterium , p. 133). If the promise by the mouth of Nathan (2 Sam. 7) is meant, then we may compare 2Sa 7:21. גּדל , גּדול , גּדלּה are repeated in that promise and its echo coming from the heart of David so frequently, that this הגדּלתּ seems like a hint pointing to that history, which is one of the most important crises in the history of salvation. The expression נגד אלהים also becomes intelligible from this history. Ewald renders it: "in the presence of God!"which is surely meant to say: in the holy place (De Wette, Olshausen). But "before God will I sing praise to Thee (O God!)"- what a jumble! The lxx renders ἐναντίον ἀγγέλων , which is in itself admissible and full of meaning,

(Note: Bellarmine: Scio me psallentem tibi ab angelis, qui tibi assistunt, videri et attendi et ideo ita considerate me geram in psallendo, ut qui intelligam, in quo theatro consistam .)

but without coherence in the context of the Psalm, and also is to be rejected because it is on the whole very questionable whether the Old Testament language uses אלהים thus, without anything further to define it, in the sense of "angels."It might be more readily rendered "in the presence of the gods,"viz., of the gods of the peoples (Hengstenberg, Hupfeld, and Hitzig); but in order to be understood of gods which are only seemingly such, it would require some addition. Whereas אלהים can without any addition denote the magisterial possessors of the dignity that is the type of the divine, as follows from Psa 82:1 (cf. Psa 45:7) in spite of Knobel, Graf, and Hupfeld; and thus, too (cf. נגד מלכים in Psa 119:46), we understand it here, with Rashi, Aben-Ezra, Kimchi, Falminius, Bucer, Clericus, and others. What is meant are "the great who are in the earth,"2Sa 7:9, with whom David, inasmuch as he became king from being a shepherd, is ranked, and above whom he has been lifted up by the promise of an eternal kingship. Before these earthly "gods"will David praise the God of the promise; they shall hear for their salutary confusion, for their willing rendering of homage, that God hath made him "the highest with respect to the kings of the earth"(Psa 89:28).

Keil-Delitzsch: Psa 138:3-6

There are two things for which the poet gives thanks to God: He has answered him in the days of trouble connected with his persecution by Saul and in all distresses; and by raising him to the throne, and granting him victory upon victory, and promising him the everlasting possession of the throne, He has filled him with a proud courage, so that lofty feeling has taken up its abode in his soul, which was formerly fearful about help. Just as רהב signifies impetuosity, vehemence, and then also a monster, so הרהיב signifies both to break in upon one violently and overpowerlingly (Son 6:5; cf. Syriac arheb , Arabic arhaba , to terrify), and to make any one courageous, bold, and confident of victory. בּנפשׁי עז forms a corollary to the verb that is marked by Mugrash or Dechî : so that in my soul there was עז , i.e., power, viz., a consciousness of power (cf. Jdg 5:21). The thanksgiving, which he, the king of the promise, offers to God on account of this, will be transmitted to all the kings of the earth when they shall hear ( שׁמעוּ in the sense of a fut. exactum ) the words of His mouth, i.e., the divine אמרה , and they shall sing of ( שׁיר with בּ , like דּבּר בּ in Psa 87:3, שׂיח בּ in Psa 105:2 and frequently, הלּל בּ in Psa 44:9, הזכּיר בּ in Psa 20:8, and the like) the ways of the God of the history of salvation, they shall sing that great is the glory of Jahve. Psa 138:6 tells us by what means He has so super-gloriously manifested Himself in His leadings of David. He has shown Himself to be the Exalted One who is His all-embracing rule does not leave the lowly (cf. David's confessions in Psa 131:1; 2Sa 6:22) unnoticed (Psa 113:6), but on the contrary makes him the especial object of His regard; and on the other hand even from afar (cf. Psa 139:2) He sees through ( ידע as in Psa 94:11; Jer 29:23) the lofty one who thinks himself unobserved and conducts himself as if he were answerable to no higher being (Psa 10:4). In correct texts וגבה has Mugrash , and ממרחק Mercha . The form of the fut. Kal יידע is formed after the analogy of the Hiphil forms ייליל in Isa 16:7, and frequently, and ייטיב in Job 24:21; probably the word is intended to be all the more emphatic, inasmuch as the first radical, which disappears in ידע , is thus in a certain measure restored.

(Note: The Greek imperfects with the double (syllabic and temporal) augment, as ἑώρων , ἀνέῳγον , are similar. Chajuǵ also regards the first Jod in these forms as the preformative and the second as the radical, whereas Abulwalîd, Gramm . ch. xxvi. p. 170, explains the first as a prosthesis and the second as the preformative. According to the view of others, e.g., of Kimchi, יידע might be fut . Hiph . weakened from יהדע ( יהידיע ), which, apart from the unsuitable meaning, assumes a change of consonants that is all the more inadmissible as ידע itself springs from ודע . Nor is it to be supposed that יידע is modified from יידע (Luzzatto, §197), because it is nowhere written יידע .)

Keil-Delitzsch: Psa 138:7-8

Out of these experiences-so important for all mankind - of David, who has been exalted by passing through humiliation, there arise from him confident hopes concerning the future. The beginning of this strophe calls Psa 23:4 to mind. Though his way may lead through the midst of heart - oppressing trouble, Jahve will loose these bands of death and quicken him afresh ( חיּה as in Psa 30:4; Psa 71:20, and frequently). Though his enemies may rage, Jahve will stretch forth His hand threateningly and tranquillizingly over their wrath, and His right hand will save him. ימינך is the subject according to Psa 139:10 and other passages, and not (for why should it be supposed to be this?) accus. instrumenti (vid., Psa 60:7). In Psa 138:8 יגמר is intended just as in Psa 57:3 : the word begun He will carry out, ἐπιτελεῖν (Phi 1:6); and בּעדי (according to its meaning, properly: covering me) is the same as עלי in that passage (cf. Psa 13:6; 142:8). The pledge of this completion is Jahve's everlasting mercy, which will not rest until the promise is become perfect truth and reality. Thus, therefore, He will not leave, forsake the works of His hands (vid., Psa 90:16.), i.e., as Hengstenberg correctly explains, everything that He has hitherto accomplished for David, from his deliverance out of the hands of Saul down to the bestowment of the promise - He will not let one of His works stand still, and least of all one that has been so gloriously begun. הרפּה (whence תּרף ) signifies to slacken, to leave slack, i.e., leave uncarried out, to leave to itself, as in Neh 6:3. אל expresses a negation with a measure of inward excitement.

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 138:1-8

Psalm 138

David thanked the Lord for His loyal love and faithfulness in answering his prayer. He hoped that everyone would acknowledge God's goodness and experience His deliverance.

This psalm begins a group of eight psalms of David, his last in the Psalter. Altogether he wrote nearly half the psalms.

Constable: Psa 138:1-3

1. Praise for answered prayer 138:1-3

The psalmist vowed to praise God wholeheartedly in the temple for His loyal love and faithfulness. The "gods" before whom he promised to give thanks may be judges and rulers (cf. 95:3; 96:4; 97:7) or perhaps the pagan idols that surrounded him (cf. vv. 4-5). God had exalted His Word equally with His reputation by being faithful to His promises (v. 2). God had answered David's petition and had strengthened him spiritually (v. 3).

Constable: Psa 138:4-5

2. Praise from all kings 138:4-5

David anticipated that when other monarchs heard about the Lord's greatness they would worship Him too. This was the reaction of the Queen of Sheba in Solomon's day (1 Kings 10:1-13).

Constable: Psa 138:6-8

3. Praise for condescending mercy 138:6-8

The Lord is great because He judges justly. He condescends to lift up the lowly even though His position is lofty. This gave David assurance that God would assist him when he was in trouble. He believed God would fulfill His purpose for his servant because He is loyal to those He loves. This led David to request God's continuing help in conclusion.

God's people should not only praise God themselves but should also seek to lead other people to become worshippers of Him. Knowledge of the Lord should make us thankful, confident, and concerned for others.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 138 (Chapter Introduction)

Overview

Psa 138:1, David praises God for the truth of his word; Psa 138:4, He prophesies that the kings of the earth shall praise God; Psa 138:7, He professes his confidence in God.

Five manuscripts omit ledawid ; and the LXX and Arabic prefix also the names of Haggai and Zechariah; and it is probable that it was composed to be sung at the dedication of the second temple.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 138 (Chapter Introduction)

THE ARGUMENT

This is a Psalm of thanksgiving to God for those great deliverances which he had granted to David from Saul and other enemies; by the remembrance whereof David encourageth himself to trust in God in all him future difficulties.

David praiseth God for his goodness and truth showed to him, and foretelleth that the kings of this earth shall also praise him, Psa 138:1-6 , and professeth the fruit of his trusting in God in the midst of troubles, Psa 138:7,8 .

Either,

1. Before the angels, who were represented by the cherubims upon the ark, who are called gods, Psa 8:5 97:7 , compared with Heb 1:6 2:7 , who also are present in the congregations of God’ s people, 1Co 11:10 . Or rather,

2. Before kings and princes, by comparing this with Psa 138:4 , All kings (provoked by my example) shall praise thee ; and with Psa 119:46 , I will speak of thy testimonies before kings . And these are most commonly called gods in Scripture, as Exo 21:6 22:9,28 , compared with Deu 19:17 . Besides, David mentions this as something singular and extraordinary, and designed by him; whereas the doing of this before the angels is common to all, and is unavoidably necessary.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 138 (Chapter Introduction)

(Psa 138:1-5) The psalmist praises God for answering prayer.

(Psa 138:6-8) The Lord's dealing with the humble and the proud.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 138 (Chapter Introduction)

It does not appear, nor is it material to enquire, upon what occasion David penned this psalm; but in it, I. He looks back with thankfulness upon the experiences he had had of God's goodness to him (Psa 138:1-3). II. He looks forward with comfort, in hopes, 1. That others would go on to praise God like him (Psa 138:4, Psa 138:5). 2. That God would go on to do good to him (Psa 138:6-8). In singing this psalm we must in like manner devote ourselves to God's praise and glory and repose ourselves in his power and goodness.

A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus, pp. 55-77. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. Lord of Song. Portland: Multnomah Press, 1985.

_____. The Majesty of Man: The Dignity of Being Human. Portland: Multnomah Press, 1984.

_____. "Psalm 87, A Song Rarely Sung." Bibliotheca Sacra 153:610 (April-June 1996):131-40.

_____. Rediscovering Prophecy: A New Song for a New Kingdom. Portland: Multnomah Press, 1983.

Archer, Gleason, L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barker, David G. "The Lord Watches over You': A Pilgrimage Reading of Psalm 121." Bibliotheca Sacra 152:606 (April-June 1995):163-81.

Bateman, Herbert W., IV. "Psalm 110:1 and the New Testament." Bibliotheca Sacra 149:596 (October-December 1992):438-53.

Beisner, E. Calvin. Psalms of Promise. Colorado Springs: NavPress, 1988.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

_____. Fortolkning til de Gemmeltestamentlige Salmer. Kobenhavn: G. E. C. Gad, 1939.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bratcher, Robert G., ed. Old Testament Quotations in the New Testament. 3rd rev. ed. London: United Bible Societies, 1987.

Cansdale, G. S. Animals of Bible Lands. London: Paternoster Press, 1970.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Childs, Brevard S. Memory and Tradition in Israel. Studies in Biblical Theology series, no. 37. London: SCM, 1962.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of the Psalms." In A Biblical Theology of the Old Testament, pp. 257-304. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Christensen, Duane L. "The Book of Psalms within the Canonical Process in Ancient Israel." Journal of the Evangelical Theological Society 39:3 (September 1996):421-32.

Cohen, A. The Psalms. London: Soncino Press, 1945.

Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gunkel, Hermann. Ausgewahlte Psalmen. Gottingen: Vandenhoeck und Ruprecht, 1904.

Heinemann, Mark H. "An Exposition of Psalm 22." Bibliotheca Sacra 147:587 (July-September 1990):286-308.

Ho, Chun Leung. "God Will Repay: An Exegetical Exposition of Psalm Sixty-four." Exegesis and Exposition 3:1 (Fall 1988):34-44.

Hoehner, Harold W. "Ephesians." In Bible Knowledge Commentary: New Testament, pp. 613-45. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1973.

_____. Psalms 73-150. Tyndale Old Testament Commentaries series. Leicester and Downers Grove: InterVarsity Press, 1975.

Kirkpatrick, A. F. Psalms. Cambridge Bible for Schools and Colleges series. Cambridge: Cambridge University Press, 1891-1901.

Laney, J. Carl "A Fresh Look at the Imprecatory Psalms." Bibliotheca Sacra 138:549 (January-March 1981):35-45.

Leslie, Elmer A. The Psalms. New York: Abingdon-Cokesbury Press, 1949.

Leupold, H. C. Exposition of the Psalms. 1959. Reprint ed. Grand Rapids: Baker Book House, 1969.

Lewis, Clive Staples. The Screwtape Letters. Reprint ed. New York: Macmillan, 1959.

Luc, Alex. "Interpreting the Curses in the Psalms." Journal of the Evangelical Theological Society 42:3 (September 1999):395-410.

Martin, Chalmers. "Imprecations in the Psalms." In Classical Evangelical Essays in Old Testament Interpretation, pp. 113-32. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

Mowinckel, Signund O. P. Psalmen Studien. Kristiania (Oslo): J. Dybwad, 1921-24.

Oesterley, William O. E. The Psalms. London: Society for Promoting Christian Knowledge, 1939.

Parsons, Greg W. "Guidelines for Understanding and Proclaiming the Psalms." Bibliotheca Sacra 147:586 (April-June 1990):169-87.

Perowne, J. J. Stewart. The Book of Psalms. 2 vols. 4th ed. London: George Bell and Sons, 1878. Reprint ed. 2 vols. in 1. Grand Rapids: Zondervan Publishing House, 1976.

Pope, Marvin H. Job. Anchor Bible series. Garden City, NY: Doubleday and Co., 1973.

Robinson, Haddon W. Psalm Twenty-Three. Chicago: Moody Press, 1968.

Robinson, Theodore H. An Introduction to the Old Testament. London: E. Arnold, 1948.

Ross, Allen P. "Psalms." In Bible Knowledge Commentary: Old Testament, pp. 779-899. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Smith, Charles R. "The Book of Life." Grace Theological Journal 6:2 (Fall 1985):219-30.

Soden, John Mark. "Whom Shall I Fear? Psalm 27." Exegesis and Exposition 3:1 (Fall 1988):1-24.

Swindoll, Charles R. Living Beyond the Daily Grind, Book I. Dallas: Word Publishing, 1988.

Thirtle, James W. The Titles of the Psalms. 2nd ed. London: H. Frowde, 1905.

Torcszyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

van Rensburg, J. F. J. "History as Poetry: A Study of Psalm 136." OTWSA 29 (1986):80-89.

Walvoord, John F. The Holy Spirit. Findlay, Oh.: Dunham Publishing Co., 1958.

_____. Israel in Prophecy. Grand Rapids: Zondervan Publishing House, 1962.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 138 (Chapter Introduction)

INTRODUCTION TO PSALM 138

A Psalm of David. This psalm is generally thought to have been written by David upon his being advanced to the throne; on account of which he praises the Lord, who had supported him under many exercises, and had made good his promise to him, at least in part; and he firmly believed the accomplishment of the rest, that he would perfect what concerned him, Psa 138:8. It seems as if this psalm was composed between his being king over Judah and over all Israel. Though Theodoret understands the psalm as a thanksgiving of the Jews upon their return from Babylon, which David prophesied of. The Syriac version calls it a thanksgiving with a prophecy; as indeed it is a prophecy of the Messiah's kingdom, and of the calling of the Gentiles in the latter day, as appears from Psa 138:4.