Text -- Psalms 144:1-15 (NET)

Psalm 144

144:1 By David. The Lord, my protector, deserves praise– the one who trains my hands for battle, and my fingers for war, 144:2 who loves me and is my stronghold, my refuge and my deliverer, my shield and the one in whom I take shelter, who makes nations submit to me. 144:3 O Lord, of what importance is the human race, that you should notice them? Of what importance is mankind, that you should be concerned about them? 144:4 People are like a vapor, their days like a shadow that disappears. 144:5 O Lord, make the sky sink and come down! Touch the mountains and make them smolder! 144:6 Hurl lightning bolts and scatter them! Shoot your arrows and rout them! 144:7 Reach down from above! Grab me and rescue me from the surging water, from the power of foreigners, 144:8 who speak lies, and make false promises. 144:9 O God, I will sing a new song to you! Accompanied by a ten-stringed instrument, I will sing praises to you, 144:10 the one who delivers kings, and rescued David his servant from a deadly sword. 144:11 Grab me and rescue me from the power of foreigners, who speak lies, and make false promises. 144:12 Then our sons will be like plants, that quickly grow to full size. Our daughters will be like corner pillars, carved like those in a palace. 144:13 Our storehouses will be full, providing all kinds of food. Our sheep will multiply by the thousands and fill our pastures. 144:14 Our cattle will be weighted down with produce. No one will break through our walls, no one will be taken captive, and there will be no terrified cries in our city squares. 144:15 How blessed are the people who experience these things! How blessed are the people whose God is the Lord!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 144:2

Who hath disposed my peoples hearts to receive and obey me as their king.

Wesley: Psa 144:5

To help me.

Wesley: Psa 144:5

As Sinai did at thy glorious appearance, Exo 19:18. This is a figurative and poetical description of God's coming to take vengeance upon his enemies.

Wesley: Psa 144:7

Either of the Heathen nations: or of the rebellious Israelites.

Wesley: Psa 144:8

Vain brags and threatenings which shall come to nothing.

Wesley: Psa 144:8

Deceiving themselves, by being unable to do what they designed; and others, by not giving them that help which they promised.

Wesley: Psa 144:12

This mercy I beg not only for my own sake, but for the sake of thy people, that they may enjoy those blessings which thou hast promised them; and particularly, that our sons, who are the strength and hopes of a nation, may be like plants, flourishing and growing in height and strength, as plants do in their youth; for when they grow old, they wither and decay.

Wesley: Psa 144:12

Strong and beautiful.

Wesley: Psa 144:14

Of enemies invading the land, or assaulting our cities, and making breaches in their walls.

Wesley: Psa 144:14

Of our people, either out of the cities to fight with an invading enemy: or out of the land into captivity.

Clarke: Psa 144:1

Teacheth my hands to war - To use sword, battle-axe, or spear

Clarke: Psa 144:1

And my fingers to fight - To use the bow and arrows, and the sling.

Clarke: Psa 144:2

Who subdueth my people - Who has once more reduced the nation to a state of loyal obedience. This may refer to the peace after the rebellion of Absalom.

Clarke: Psa 144:3

Lord, what is man - See the notes on Psa 8:4, Psa 8:5. What is Adam, that thou approvest of him? Can he do any thing worthy of thy notice? Or the son of feeble perishing man, that thou shouldest hold him in repute? What care, love, and attention, dost thou lavish upon him!

Clarke: Psa 144:4

Man is like to vanity - אדם להבל דמה Adam lahebel damah , literally, Adam is like to Abel, exposed to the same miseries, accidents, and murderers; for in millions of cases the hands of brothers are lifted up to shed the blood of brothers. What are wars but fratricide in the great human family

Clarke: Psa 144:4

His days are as a shadow - The life of Abel was promissory of much blessedness; but it afforded merely the shadow of happiness. He was pure and holy, beloved of his parents, and beloved of God; but, becoming the object of his brother’ s envy, his life became a sacrifice to his piety.

Clarke: Psa 144:5

Bow thy heavens - See the note on Psa 18:9.

Clarke: Psa 144:6

Cast forth lightning - See the note Psa 18:13-14 (note).

Clarke: Psa 144:7

Deliver me out of great waters - See the note Psa 18:16.

Clarke: Psa 144:9

I will sing a new song - A song of peculiar excellence. I will pour forth all my gratitude, and all my skill, on its composition. See on Psa 33:2 (note), and Psa 33:3 (note).

Clarke: Psa 144:10

He that giveth salvation unto kings - Monarchy, in the principle, is from God: it is that form of government which, in the course of the Divine providence, has principally prevailed; and that which, on the whole, has been most beneficial to mankind. God, therefore, has it under his peculiar protection. It is by him that kings reign; and by his special providence they are protected.

Clarke: Psa 144:12

That our sons may be as plants - God had promised to his people, being faithful, Three descriptions of Blessings, Deu 28:4

1.    The fruit of the body - sons and daughters

2.    The fruits of the ground - grass and corn in sufficient plenty

3.    Fruit of the cattle-"the increase of kine, and flocks of sheep.

These are the blessings to wnich the psalmist refers here, as those in which he might at present exult and triumph: blessings actually enjoyed by his people at large; proofs of his mild and paternal government, and of the especial blessing of the Almighty. The people who there in such a state, and revolted, had no excuse: they were doubly guilty, as ungrateful both to God and man.

Clarke: Psa 144:13

That our garners, etc. - Our garners are full. These are not prayers put up by David for such blessings: but assertions, that such blessings were actually in possession. All these expressions should be understood in the present tense

Clarke: Psa 144:13

Ten thousands in our streets - בחצתינו bechutsotheynu should be translated in our pens or sheep-walks; for sheep bringing forth in the streets of cities or towns is absurd.

Clarke: Psa 144:14

Our oxen may be strong to labor - We have not only an abundance of cattle; but they are of the most strong and vigorous breed

Clarke: Psa 144:14

No breaking in - So well ordered is the police of the kingdom, that there are no depredations, no robbers, house-breakers, or marauding parties, in the land; no sudden incursions of neighboring tribes or banditti breaking into fields or houses, carrying away property, and taking with them the people to sell them into captivity: there is no such breaking in, and no such going out, in the nation. My enemies are either become friends, and are united with me in political interests; or are, through fear, obliged to stand aloof.

Clarke: Psa 144:15

Happy is that people - " O how happy are the people!"Such were his people; and they had not only all this secular happiness, but they had Jehovah for their God; and in him had a ceaseless fountain of strength, protection, earthly blessings, and eternal mercies! A people in such a case to rebel, must have the curse of God and man

Calvin: Psa 144:1

1.Blessed be Jehovah, my strength ²⁵⁷ It is very evident that David, since he celebrates the favor of God in such high terms, had not only obtained the kingdom, but gained signal victories. When he calls God his strength, he acknowledges that any courage he had was given him from above, not only because he had been made from a country shepherd a mighty warrior, but because the constancy and perseverance he had shown was signally a gift from God. This term answers better than were we to translate it rock; for, by way of explanation, he adds immediately afterwards, that he had been formed under God’s teaching for war. The words certainly imply an acknowledgment, that though of a warlike spirit, he was not born for warlike enterprises but needed to undergo a change. What kind of a commencement, for example, did he show in the case of Goliah? That attempt would have been preposterous on any other supposition than his being upheld by secret divine support, so as to be independent of mere human help. (1Sa 17:40.)

Calvin: Psa 144:2

2.My goodness, etc. This way of using the word in a passive sense, as in the Hebrew, sounds harsh in Latin; just as elsewhere (Psa 18:50) he calls himself “God’s king,” not in the sense of his having dominion over God, but being made and appointed king by him. Having experienced God’s kindness in so many ways, he calls him “his goodness,” meaning that whatever good he possessed flowed from him. The accumulation of terms, one upon another, which follows, may appear unnecessary, yet it tends greatly to strengthen faith. We know how unstable men’s minds are, and especially how soon faith wavers, when they are assailed by some trial of more than usual severity. It is not enough, if God would sustain us under such weakness, to promise us his help in individual or single expressions; and, even however many aids he supplies us with, we are subject to very great vacillations, and a forgetfulness of his mercy creeps in upon us which almost overwhelms our minds. We are to remember that it is not merely in token of his gratitude that David heaps together so many terms in declaring the goodness of God, but to fortify God’s people against all attacks of the world, and of the evil one. He had a reason for reckoning it among the chiefest of God’s mercies, that he controlled the people under his government. For עמי , ami, my people, some read, עמים , amim, peoples; ²⁵⁸ and it is surprising they should prefer such a forced rendering, as David means simply that the settled state of the kingdom was owing not to any counsel, valor, or authority of his own, but to God’s secret favor. The verb רדד , radad, is used appropriately, signifying to spread out. The idea some have, that by a people spread out is meant a people set down at ease in a prosperous and happy condition, is farfetched. I have as great objections to the idea of others, that he means a people laid prostrate, so as that they may be trodden under foot; for a violent domination like this would not have been desirable over the chosen people, and sacred inheritance of the Lord. When a people yields a cordial and willing obedience to the laws, all subordinating themselves to their own place peaceably, this signally proves the divine blessing. And in such a settlement as this, where there is no turbulence, nor confusion, the people are appropriately represented, according to what we have said above, as being spread out. David accordingly having ascribed the victories he had gained over foreign enemies to God, thanks him at the same time for the settled state of the kingdom. Raised indeed as he was from an obscure station, and exposed to hatred from calumnious charges, it was scarcely to have been believed that he would ever obtain a peaceable reign. The people had suddenly and beyond expectation submitted to him, and so surprising a change was eminently God’s work.

Calvin: Psa 144:3

3.O Jehovah! what is man, etc. He amplifies the goodness shown by God by instituting a comparison. Having declared how singularly he had been dealt with, he turns his eyes inward, and asks, “Who am I, that God should show me such condescension? “He speaks of man in general; only the circumstance is noticeable that he commends the mercy of God, by considering his lowly and abject condition. In other places he mentions grounds of humiliation of a more personal or private nature, — here he confines himself to what has reference to our common nature; and though even in discussing the nature of man there are other reasons he might have specified why he is unworthy of the regard and love of God, he briefly adverts to his being like the smoke, and as a shadow. ²⁵⁹ We are left to infer that the riches of the divine goodness are extended to objects altogether unworthy in themselves. We are warned, when apt at any time to forget ourselves, and think we are something when we are nothing, that the simple fact of the shortness of our life should put down all arrogance and pride. The Scriptures, in speaking of the frailty of man, comprehend whatever is necessarily connected with it. And, indeed, if our life vanish in a moment, what is there stable about us? We taught this truth also — that we cannot properly estimate the divine goodness, unless we take into consideration what we are as to our condition, as we can only ascribe to God what is due unto him, by acknowledging that his goodness is bestowed upon undeserving creatures. The reader may seek for further information upon this point in the eighth Psalm, where nearly the same truth is insisted upon.

Calvin: Psa 144:5

5.O Jehovah! bow thy heavens. After extolling, as was due, the great goodness of God, he requests him to furnish such help for the preservation of the kingdom as was necessary in the present exigency. As formerly we saw that he had gloried in God with a heroical courage, so here he makes use of the same lofty terms in his prayers, That he would bow the heavens — that he would make the mountains to smoke — disturb the air with thunderings — and shoot forth arrows; forms of speech by which, doubtless, he would put away from him all the obstacles which stand between us and a believing apprehension of the omnipotence of God, and from which we find it so difficult to emerge. He employs almost the same phraseology in the eighteenth Psalm, but it is in praising God for help already extended, and to signify that he had been preserved from above in a wonderful and unusual manner. For although such signs as he mentions might not always occur when God interposed in his behalf, he had good ground to celebrate what had happened to him of an unexpected kind, by reference to extraordinary phenomena. In the passage before us his purpose is different. Threatened by destruction of various kinds, which might overwhelm his mind with despair, he would realize the wonderful power of God, before which all obstacles of a worldly kind must necessarily give way. We may be certain at least that he indulged in this figurative phraseology for a good reason, that he might not confine deliverance to human remedies; for nothing could be more preposterous at such a time than to measure divine power by ordinary rules.

Calvin: Psa 144:7

7.Send thy hand, etc. In one word we are now made to see what was meant by the figures formerly used — that in the absence of all earthly help, God would put forth his hand from above, the greatness of the exigency making extraordinary help necessary. Accordingly he compares his enemies to great and deep waters. He calls them strangers, not in respect of generic origin, but character and disposition. It were a mistake to refer the term to the uncircumcision, for David rather animadverts upon degenerate Jews who gloried in the flesh; and shortly afterwards he hints that he had to do with internal foes rather than a foreign enemy, who would openly assault him with violence and arms. By the right hand of falsehood some understand rash attempts, which David hoped would be frustrated. Others limit the phrase to the solemn ceremony of taking an oath, as if he said they were perjured; ²⁶³ while others explain it as meaning that they not only lied with the tongue, but executed wicked devices with the hand. ²⁶⁴ But as it was customary in making promises to join hands, as Solomon says, (Pro 11:21; Pro 16:5,) I have no doubt David’s reference here is to false, treacherous, and perfidious persons. The two things go naturally together in the verse — the lying tongue and the deceitful hand, meaning upon the matter that nothing was to be looked for from any of their promises, since it was only to deceive that they flattered with their mouth and gave the hand.

Calvin: Psa 144:9

9.O God! I will sing a new song to thee. He again sets himself, with self-possession, to the exercise of praising God, not doubting but he would continue those mercies which he had once bestowed. I have taken notice in another place that by a new song is meant one of a singular or uncommon kind; and we are left from this to infer that David’s expectations stretched beyond the conclusions of man’s judgment; for, with a view to the greatness of the help to be extended, he promises a song of praise unprecedented in its nature, and distinguished, by the title here applied to it, from ordinary thanksgiving’s. As to the nablum and psaltery, I have elsewhere observed that they formed part of that system of training under the law to which the Church was subjected in its infancy. But the chief thing to be noticed is the subject of his songs that God, who is the preserver of kings, had kept — and even rescued from the sword — David, whom he had made and anointed king by his authoritative decree. As to the idea of there being implied in the term kings an opposition to the commonalty, David meaning that not only the common class of people are indebted to divine preservation, but the more influential, and such as appear to have sufficient and abundant strength of their own, I question whether it be well founded. His meaning seems to me rather to be different from this, That while God preserves all men without exception, his care is peculiarly extended to the maintenance of political order, which is the foundation of the common safety of all. It is in effect as if he called him the guardian and defender of kingdoms; for as the very mention of government is an odious thing, and none willingly obeys another, and nothing is more contrary to natural inclination than servitude, men would seek to throw off the yoke, and subvert the thrones of kings, were these not hedged round by a hidden divine presidency. David, however, distinguishes himself from other kings, as elsewhere he is called “the firstborn of kings,” (Psa 89:27;) at least he speaks of the goodness of God as having been preeminently shown to him, representing himself as holding the highest place, on account of the holy anointing which had been more eminently bestowed upon him. As a title of distinction, he claims the special name of God’s servant; for although all kings are God’s servants, and Cyrus has the name applied to him by Isaiah emphatically, (Isa 45:1,) yet as no heathen prince ever recognized himself as called of God, and David alone of all others in the world was invested with legitimate authority, and had a warrant to reign which faith could rest upon with certainty, it was not without reason that this mark of distinction is applied to him. By the hurtful sword, are doubtless meant all the dangers he had passed through for a series of years, which were such that he might be truly said to have come to the throne by deaths oft, and to have been settled upon the throne in the midst of them.

Calvin: Psa 144:12

12.Because our sons, etc. These three concluding verses some consider as being a wish or a prayer. ²⁷¹ Others think that David congratulates himself, and all the people, that through the divine blessing every species of mercy was showered down prosperously upon them. I have no doubt that David commemorates, by way of thanksgiving, the liberality which God had shown to his people. But it consists very well with this, to suppose that he prays at the same time for the continuance or preservation of those divine benefits which must well-nigh be cut off altogether by wicked men and domestic foes, unless God should interpose, in the troubles and confusions which prevailed. The end he has in view therefore is, that God would not suffer the signal blessings with which he had loaded his people to fail and depart. He begins by making mention of the children, comparing the male portion of them, by way of commendation of their excellency, to plants which have grown up in their youth; for trees rarely come to any height if they do not grow large early, and when yet tender. He speaks of the girls as being like corners skillfully and ingeniously cut out, to make the building beautiful; as if he would say that they adorned the house by their comeliness and elegance. It is not surprising that he should reckon a noble and well trained offspring to be the very first of God’s earthly blessings, a point of which I have spoken elsewhere more at large. As David speaks in the name of the whole people, and of his own condition as mixed up with that of the community, we may infer from this that he was not exclusively occupied with his own private interests.

Calvin: Psa 144:13

13.Our recesses full, etc. Some read storehouses, ²⁷² and I would not reject this meaning. But as the word comes from the same root with זוה , zavah, which is rendered corner in the previous verse, it seems more agreeable to the etymology to translate the words as I have done — “that the recesses or corners were full.” The participle מפיקים , mephikim, some take transitively, and read producing, but the meaning comes to the same thing, that abundance of every blessing flowed from all the corners, expression מזן אל-זן , mizan el-zan, ²⁷³ seems to me to denote the variety and manifold nature of the blessings, rather than, as some interpreters think, so abundant a produce as would issue in the different species being mixed, and forming a confused heap owing to the unmanageable plenty. We have no need to have recourse to this strained hyperbole, and the words as they stand evidently do not favor that sense, for had a confused heap been meant, it would have read simply זן זן , zan. The meaning in short is, that there prevailed amongst the people such plenty, not only of wheat, but all kinds of produce, that every corner was filled to sufficiency with every variety.

Calvin: Psa 144:14

14.Our oxen, etc. The Hebrew word סבל , sabal, is properly to carry. Accordingly some understand מסובלים , mesubbalim, to mean robust, ²⁷⁴ as unless they were strong oxen they would not be fit for carriage, or bearing burdens. Others think they are spoken of as laden with fat. There is no need for insisting upon this point, as it does not affect the main scope of the passage. It may be more important to notice, that God’s fatherly care of his people is celebrated on the account that he condescends to attend to every the smallest matter which concerns their advantage. As in the verse before he had ascribed the fruitfulness of the herds and flocks to God’s goodness, so now the fattening of their oxen, to show that there is nothing relating to us here which he overlooks. As it would signify little to have abundance of everything unless we could enjoy it, he takes notice of it as another part of the Lord’s kindness that the people were peaceable and quiet. By breach I have no doubt that he alludes to hostile incursions, that there was no enemy to break in upon them through demolished gates or walls. By goings out it is surprising that any should understand exile, that the people were not torn away from the bounds of their native country. All he means simply is, in my opinion, that there was no necessity of sallying out to repel an enemy, none offering violence or molestation. To the same effect is the expression, as to any crying in the streets, the effect of a sudden tumult. The meaning is, accordingly, that there was no disturbance in the cities, because God kept enemies at a distance.

Calvin: Psa 144:15

15.Happy the people, etc. He thus concludes that the divine favor had been sufficiently shown and manifested to his people. Should any object that it breathed altogether a gross and worldly spirit to estimate man’s happiness by benefits of a transitory description, I would say in reply that we must read the two things in connection, that those are happy who recognize the favor of God in the abundance they enjoy, and have such a sense of it from these transitory blessings as leads them through a persuasion of his fatherly love to aspire after the true inheritance. There is no impropriety in calling those happy whom God blesses in this world, provided they do not show themselves blinded in the improvement and use which they make of their mercies, or foolishly and supinely overlook the author of them. The kind providence of God in not suffering us to want any of the means of life is surely a striking illustration of his wonderful love. What more desirable than to be the objects of God’s care, especially if we have sufficient understanding to conclude from the liberality with which he supports us he is our Father? For everything is to be viewed with a reference to this point. Better it were at once to perish for want than have a mere brute satisfaction, and forget the main thing of all, that they and they only are happy whom God has chosen for his people. We are to observe this, that while God in giving us meat and drink admits us to the enjoyment of a certain measure of happiness, it does not follow that those believers are miserable who struggle through life in want and poverty, for this want, whatever it be, God can counterbalance by better consolations.

Defender: Psa 144:3

This verse is similar to Psa 8:4. Interestingly in Psa 8:4, "man" is the Hebrew enosh, meaning "mortal man." In Psa 144:3, "man" is Adam, the name of the first man meaning "ruddy man" or "mankind in general." On the other hand, in Psa 8:4, "son of man" is ben Adam; whereas in Psa 144:3, "son of man" is ben enosh. Since both psalms were written by David, he must have had some reason for this shift in emphasis. The emphasis in Psa 8:1-9 is on man's dominion; in Psa 143:1-12, it is on man's frailty and need of salvation."

TSK: Psa 144:1

my strength : Heb. my rock, Psa 18:2, Psa 18:31, Psa 71:3, Psa 95:1; Deu 32:30, Deu 32:31; Isa 26:4 *marg. Isa 45:24

teacheth : Psa 18:34, Psa 44:3, Psa 44:4, Psa 60:12; 2Sa 22:35; 2Co 10:4; Eph 6:10, Eph 6:11

to war : or, to the war, etc.

TSK: Psa 144:2

My goodness : or, mercy

my fortress : 2Sa 22:2, 2Sa 22:3, 2Sa 22:40-48; Jer 16:19

who subdueth : Psa 18:47, Psa 110:3

TSK: Psa 144:3

what is man : Psa 8:4; Job 7:17, Job 15:14; Heb 2:6

or the son : Psa 146:3, Psa 146:4

TSK: Psa 144:4

Man : Psa 39:5, Psa 39:6, Psa 62:9, Psa 89:47; Job 4:19, Job 14:1-3; Ecc 1:2, Ecc 1:14, Ecc 12:8

his days : Psa 102:11, Psa 103:15, Psa 103:16, Psa 109:23; 2Sa 14:14; 1Ch 29:15; Job 8:9; Ecc 8:13

TSK: Psa 144:5

Bow : Psa 18:9; Isa 64:1, Isa 64:2

touch : Psa 104:32; Exo 19:18; Nah 1:3-6; Hab 3:3-6; Heb 12:18

TSK: Psa 144:6

Cast forth : Psa 18:13, Psa 18:14, Psa 77:17, Psa 77:18; 2Sa 22:12-15

shoot out : Psa 7:12, Psa 21:12, Psa 45:5; Deu 32:23, Deu 32:42

TSK: Psa 144:7

Send : Psa 18:16; 2Sa 22:17; Mat 27:43

hand : Heb. hands

deliver me : Psa 69:1, Psa 69:2, Psa 69:14, Psa 69:15, Psa 93:3, Psa 93:4; Rev 12:15, Rev 12:16, Rev 17:15

the hand : Psa 144:11, Psa 54:3; Neh 9:2; Mal 2:11

TSK: Psa 144:8

mouth : Psa 10:7, Psa 12:2, Psa 41:6, Psa 58:3, Psa 62:4, Psa 109:2, Psa 109:3; Isa 59:5-7

their right hand : Isa 44:20; Mat 5:30; Rev 13:16, Rev 13:17

TSK: Psa 144:9

sing a new : Psa 33:2, Psa 33:3, Psa 40:3, Psa 98:1, Psa 149:1; Rev 5:9, Rev 5:10, Rev 14:3

upon : Psa 81:1-3, Psa 108:2, Psa 108:3, Psa 150:3-5; 1Ch 25:1-6

TSK: Psa 144:10

that giveth : Psa 18:50, Psa 33:16-18; 2Sa 5:19-25, 2Sa 8:6-14; 2Ki 5:1

salvation : or, victory, Isa 45:1-6; Jer 27:6-8

who delivereth : Psa 140:7; 1Sa 17:45, 1Sa 17:46; 2Sa 21:16, 2Sa 21:17

TSK: Psa 144:11

and deliver me : Psa 144:7, Psa 144:8; 2Sa 10:6-19, 2Sa 16:5-14, 2Sa 17:1-14

TSK: Psa 144:12

as plants : Psa 115:14, Psa 115:15, Psa 127:4, Psa 127:5, Psa 128:3; Isa 44:3-5; Lam 4:2

as corner stones : Job 42:15; Prov. 31:10-27; Isa 3:16-24

polished : Heb. cut

the similitude : Son 8:8, Son 8:9; 1Pe 3:3-6

TSK: Psa 144:13

our garners : Psa 107:37, Psa 107:38; Lev 26:5, Lev 26:10; Deu 28:8; Mal 3:10; Luk 12:16-20

all manner of store : Heb. from kind to kind

our sheep : Gen 30:29-31; Deu 7:13, Deu 7:14, Deu 8:3, Deu 28:4

TSK: Psa 144:14

strong to labour : Heb. able to bear burdens, or loaden with flesh

no breaking in : Deu 28:7, Deu 28:25; Jdg 5:8, Jdg 6:3, Jdg 6:6; 1Sa 13:17-23, 1Sa 31:7; Jer 13:17-19, Jer 14:18; Lam 1:4-6; Zec 8:3-5

TSK: Psa 144:15

happy : Psa 33:12, Psa 65:4, Psa 89:15, Psa 146:5; Deu 33:29; Eph 1:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 144:1

Blessed be the Lord my strength - Margin, as in Hebrew, "my rock."See the notes at Psa 18:46, where the same expression occurs in the Hebrew.

Which teacheth my hands to war - Hebrew, "To the war."See the notes at Psa 18:34. The Hebrew is not precisely alike, but the sense is the same.

And my fingers to fight - Hebrew, my fingers to the fight. That is, he teaches my fingers so that I can skillfully use them in battle. Probably the immediate reference here is to the use of the bow - placing the arrow, and drawing the string.

Barnes: Psa 144:2

My goodness - Margin, "my mercy."That is, He shows me mercy or favor. All the favors that I receive come from him.

And my fortress; my high tower, and my deliverer - See the notes at Psa 18:2, where the same words occur.

My shield - The same word which in Psa 18:2 is rendered "buckler."See the notes at that passage.

And he in whom I trust - The same idea as in Psa 18:2. The tense of the verb only is varied.

Who subdueth my people under me - See the notes at Psa 18:47. The language is slightly different, but the idea is the same. It is to be remarked that David "here"refers to his people - "who subdueth my people,"meaning that those over whom God had placed him had been made submissive by the divine power.

Barnes: Psa 144:3

Lord, what is man, that thou takest knowledge of him? - The sentiment here is the same as in Psa 8:4, though the language is not precisely the same. See the notes at that passage. The word rendered "that thou takest knowledge of him,"means here to take notice of; to regard. The idea is, It is amazing that a being so insignificant as man should be an object of interest to God, or that One so great should pay any attention to him and to his affairs. In Psa 8:4, the language is "that thou art mindful of him,"that is, that thou dost remember him - that thou dost not altogether pass him over. In Psa 8:1-9 the remark is made in view of the heavens as being so exalted in comparison with man, and the wonder is, that in view of worlds so vast occupying the divine attention, and needing the divine care, "man,"so insignificant, does not pass out of his view altogether. Here the remark seems to be made in illustration of the idea that there is no strength in man; that he has no power to accomplish anything of himself; that he is entirely dependent on God.

Or the son of man - Man - any of the race. See the notes at Psa 8:4.

That thou makest account of him! - Psa 8:4, "that thou visitest him."See the notes at that passage. The word here means "that thou shouldest "think"of him,"that he should ever come into thy thought at all.

Barnes: Psa 144:4

Man is like to vanity - See the notes at Psa 39:5-6; Psa 62:9. The idea here is, that man can be compared only with that which is utterly vain - which is emptiness - which is nothing.

His days are as a shadow that passeth away - See the notes at Psa 102:11 : "My days are like a shadow that declineth."The idea is essentially the same. It is, that as a shadow has no substance, and that as it moves along constantly as the sun declines, until it vanishes altogether, so man has nothing substantial or permanent, and so he is constantly moving off and will soon wholly disappear.

Barnes: Psa 144:5

Bow thy heavens, O Lord ... - Come to my aid "as if"the heavens were bent down; come down with all thy majesty and glory. See the notes at Psa 18:9 : "He bowed down the heavens also, and came down."What it is there declared that the Lord "had"done, he is here implored to do again.

Touch the mountains, and they shall smoke - See the notes at Psa 104:32 : "He toucheth the hills, and they smoke."It is there affirmed as a characteristic of God that he "does"this; here the psalmist prays that, as this belonged to God, or was in his power, he "would"do it in his behalf. The prayer is, that God would come to his relief "as if"in smoke and tempest - in the fury of the storm.

Barnes: Psa 144:6

Cast forth lightnings, and scatter them - See the notes at Psa 18:14 : "He sent out his arrows, and scattered them."The allusion there is to lightning. The psalmist prays that; God would do now again what he had then done. The Hebrew here is, "Lighten lightning;"that is, Send forth lightning. The word is used as a verb nowhere else.

Shoot out thine arrows ... - So in Psa 18:14 : "He shot out lightnings."The words are the same here as in that psalm, only that they are arranged differently. See the notes at that place.

Barnes: Psa 144:7

Send thine hand from above - Margin, as in Hebrew, "hands."See the notes at Psa 18:16 : "He sent from above."

Rid me, and deliver me out of great waters - Thus Psa 18:16 : "He took me, he drew me out of many waters."As God had done it once, there was ground for the prayer that he would do it yet again.

From the hand of strange children - Strangers: strangers to thee; strangers to thy people, foreigners. See Psa 54:3 : "For strangers are risen up against me."The language would properly imply that at the time referred to in the psalm he was engaged in a warfare with foreign enemies. Who they were, we have no means now of ascertaining.

Barnes: Psa 144:8

Those mouth speaketh vanity - Vain things; things not real and true; falsehood; lies. See the notes at Psa 24:4. The idea is, that what they said had no foundation in truth - no reality. Truth is solid and reliable; falsehood is unreliable and vain.

And their right hand is a right hand of falsehood - The meaning here seems to be that even under the solemnities of an oath, when they lifted up their hands to swear, when they solemnly appealed to God, there was no reliance to be placed on what they affirmed or promised. Oaths were taken by lifting up the right hand as toward God. See Gen 14:22; Exo 6:8 (Margin, and Hebrew); Deu 32:40.

Barnes: Psa 144:9

I will sing a new song unto thee, O God - There will be occasion in such a deliverance, or manifestation of mercy, for a new expression of praise. On the phrase, "a new song,"see the notes at Psa 33:3.

Upon a psaltery, and an instrument of ten strings - The word "and"should not have been inserted here. The idea is, "Upon a lyre or harp (Nebel) of ten strings, will I sing praise."See the notes at Isa 5:12; and notes at Psa 33:2.

Barnes: Psa 144:10

It is he that giveth salvation unto kings - Margin, "Victory."The Hebrew word means "salvation,"but it is used here in the sense of deliverance or rescue. Even "kings,"with all their armies, have no hope but in God. They seem to be the most powerful of men, but they are, like all other people, wholly dependent on him for deliverance from danger. David thus recognizes his own entire dependence. Though a king in the divine purpose and in fact, yet he had no power but as derived from God; he had no hope of deliverance but in him. It is implied further that God might as readily be supposed to be willing to interpose in behalf of kings as of other people when their cause was right, and when they looked to him for aid. See the notes at Psa 33:16 : "there is no king saved by the multitude of an host."Compare Psa 44:5-6.

Who delivereth David his servant from the hurtful sword - Who has done it; who can do it again; on whom alone David is dependent as all other men are. David speaks of himself by name elsewhere. See Psa 18:50; 2Sa 7:26. He refers to himself also under the name of "the king,"Psa 61:6; Psa 63:11. Caesar, in his writings, often speaks of himself in the same way.

Barnes: Psa 144:11

Rid me, and deliver me ... - See the notes at Psa 144:7-8. The language is here repeated. The prayer had been interrupted by the thought that the answer to it would lay the foundation for praise, and by an acknowledgment of entire dependence on God. The psalmist now, after repeating the prayer, suggests what would result from the answer to it, and dwells on the happy consequences which must follow; the bright scenes in his own reign, in the prosperity of the people, in the happiness of the nation, in domestic comforts, and in the abundance which the land would produce when these dangers should pass away, when people now engaged in the conflict of arms might return to the peaceful pursuits of life, when families would be safe in their dwellings, and when the earth cultivated in time of peace would again produce abundance, Psa 144:12-14.

Barnes: Psa 144:12

That our sons may be as plants grown up in their youth - That our sons - not called forth to the hardships of the tent and the field, the perils and the exposures of war - may grow up under the culture of home, of the family, in quiet scenes, as plants carefully cultivated and flourishing. Compare Psa 128:3. The Hebrew here is, "grown large in their youth;"not "grown up,"which has a paradoxical appearance. The meaning is, that they may be stout, strong, vigorous, well-formed, even in early life; that they may not be stunted in their growth, but be of full and manly proportions.

That our daughters may be as cornerstones - The word used here - זויות zâvı̂yôth - occurs only in the plural form, and means properly "corners"- from a verb meaning to hide away, to conceal. The word is used respecting the corners of an altar, Zec 9:15; and seems here to refer to the corner columns of a palace or temple: perhaps, as Gesenius (Lexicon) supposes, in allusion to the columns representing female figures so common in Egyptian architecture.

Polished - Margin, "cut."The idea is not that of "polishing"or "smoothing,"but of cutting or sculpturing. It is the stone carefully cut as an ornament.

After the similitude of a palace - A more literal translation would be, "The likeness or model of a temple;"or, for the building of a temple. That is, that they may be such as may be properly compared with the ornamental columns of a temple or palace. The comparison is a very beautiful one, having the idea of grace, symmetry, fair proportions: that on which the skill of the sculptor is most abundantly lavished.

Barnes: Psa 144:13

That our garners may be full - That our fields may yield abundance, so that our granaries may be always filled.

Affording all manner of store - Margin, "From kind to kind."Hebrew, "From sort to sort;"that is, every sort or kind of produce or grain; all, in variety, that is needful for the supply of man and beast.

That our sheep may bring forth thousands and ten thousands in our streets - A great part of the wealth of Palestine always consisted in flocks of sheep; and, from the earliest periods, not a few of the inhabitants were shepherds. This language, therefore, is used to denote national prosperity.

In our streets - The Hebrew word used here means properly whatever is outside; what is out of doors or abroad, as opposed to what is within, as the inside of a house; and then, what is outside of a town, as opposed to what is within. It may, therefore, mean a street Jer 37:21; Job 18:17; Isa 5:25; and then the country, the fields, pastures, etc.: Job 5:10; Pro 8:26. Here it refers to the pastures; the fields; the commons.

Barnes: Psa 144:14

That our oxen may be strong to labour - Margin, "able to bear burdens;"or, "laden with flesh."The Hebrew is simply loaded or laden: that is, with a burden; or, with flesh; or, as Gesenius renders it, with young. The latter idea would best suit the connection - that of cattle producing abundantly or multiplying.

That there be no breaking in, nor going out - No breaking in of other cattle into enclosed grounds, and no escape of those which are shut up for pasture. That property may be safe everywhere. The image is that of security, peace, order, prosperity.

That there be no complaining in our streets - literally, "outcry; clamor."That the land may be at peace; that order and law may be observed; that the rights of all may be respected; that among neighbors there may be no strifes and contentions.

Barnes: Psa 144:15

Happy is that people that is in such a case - In such a condition; or, where these things prevail.

Yea, happy is that people, whose God is the Lord - Whose God is Yahweh; who worship and serve Him as their God. The worship of Yahweh - the religion of Yahweh - is "adapted"to make a people happy; peaceful; quiet; blessed. Prosperity and peace, such as are referred to in the previous verses, are, and must be, the result of pure religion. Peace, order, abundance, attend it everywhere, and the best security for a nation’ s prosperity is the worship of God; that which is most certain to make a nation happy and blessed, is to acknowledge God and to keep his laws.

Poole: Psa 144:2

My goodness or, my mercy ; or, the God of my mercy , as God is called, Psa 59:10,17 ; the name of God being easily understood from the foregoing verse. Or, he who is exceeding good or merciful to me, as good as goodness itself; the abstract being put for the concrete, as it is frequently in speeches of God, who is called wisdom, truth, goodness , &c.; and, sometimes of men, as Psa 12:1 Pro 10:29 , where faithfulness and uprightness are put for faithful and upright men .

Who subdueth my people under me who has disposed my people’ s hearts to receive and obey me as their king.

Poole: Psa 144:3

Lord, what is man he aggravates God’ s goodness to him, expressed Psa 144:2 , by the consideration of his own meanness. Though I am king over my people, yet, alas, I am but a man. a base, sinful, mortal, and miserable creature; if compared with thee, less than nothing and vanity.

Takest knowledge of him i.e. hast any care and kindness for him, as words of knowledge commonly imply in Scripture.

Makest account of him the same thing repeated in other words.

Poole: Psa 144:4

Man is like in his nature and continuance in the world,

to vanity or to a vapour or a breath , as Isa 57:13 , which is gone in an instant.

That passeth away or, that declineth, as Psa 102:11 109:23 ; that groweth less and less, till it be quite out of sight, and lost.

Poole: Psa 144:5

Come down to help me, before it be too late, remembering what a frail and perishing creature I am.

And they shall smoke or, that they may smoke; or, and let them smoke, as Sinai did at thy glorious appearance, Exo 19:18 . This is a figurative and poetical description of God’ s coming to take vengeance upon his enemies, which is continued in the next verse.

Poole: Psa 144:6

Thy thunderbolts, which oft accompany the lightnings and thunder.

Poole: Psa 144:7

Either of the heathen nations, which envy and hate me; or of the rebellious Israelites, who, though they profess themselves to be the Lord’ s people, yet in truth and for their carriage to me are like the barbarous heathens.

Poole: Psa 144:8

Vanity either,

1. Vain brags and threatenings, which shall come to nothing; or,

2. Vain and deceitful promises, or professions, or friendship. Their right hand; here mentioned either,

1. As it is used in swearing, to note their perjury; or rather,

2. As an instrument of action. Is a right hand of falsehood; deceiving either,

1. Themselves, by being unable to do what they designed; or,

2. Others, by not giving them that help which they promised to them.

Poole: Psa 144:9

When thou hast granted this request of mine, Psa 144:7,8 , which I know assuredly thou wilt do.

Poole: Psa 144:10

Kings are not preserved by their own power or prudence, but by God’ s special providence, which for the public good of the world watcheth over them.

Poole: Psa 144:11

And upon these accounts grant me the mercy which I desired before, and now again do repeat.

Poole: Psa 144:12

This mercy I beg, not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised to them; and particularly,

that our sons which are the strength, and safety, and hopes of a nation, may be like plants, flourishing and thriving, and growing in height and strength, as plants do in their youth, and they only; for when they grow old, they wither and decay.

Our daughters upon whom the hope of posterity depends.

As corner-stones, polished after the similitude of palace strong and beautiful, and adorned with all the ornaments belonging to their sex.

Poole: Psa 144:13

So as they may fill our streets, being brought in thither for food to the towns and cities. Or, in our folds or stables , as the Chaldee and others render it; or, as the LXX. and others, in their (or rather, in our , as it is in the Hebrew) outlets or outgoings , i.e. in the fields, where they abide.

Poole: Psa 144:14

To labour Heb. laden , either with flesh and fat, as many understand it; or, as others, with young: but then the foregoing word is not to be rendered

oxen but cows , as the same word and in the same masculine gender is used Deu 7:13 . And so this agrees best with the former prayer for the sheep, Psa 144:13 , and he wisheth the same blessing of fruitfulness both for greater and smaller cattle.

No breaking in to wit, of enemies invading the land, or assaulting our cities, and making breaches in their walls.

Nor going out to wit, of our people; either out of the towns and cities, to fight with an invading enemy; or out of the land into captivity.

No complaining or, no outcry , or howling , for any sad tidings, or public grievances or calamities.

Poole: Psa 144:15

This is a correction of the last sentence. This is a very desirable estate; but the true and chief happiness of our Israel doth not consist in these things, which are common to others with us, but in this peculiar privilege, that the true and blessed God is our God by covenant and special relation.

Haydock: Psa 144:1

A psalm of praise, to the infinite majesty of God.

Hope. For sustenance, Psalm cxxii. 2., and Matthew vi. 26.

Haydock: Psa 144:1

Praise. The remaining seven psalms relate to the praises of God, to intimate that this occupation ought to be our glory, both in time and in eternity, as all were created for that purpose. (Ven. Bede) ---

This is the seventh of the alphabetical psalms, the four last of which are only recognized by St. Jerome as perfect. See Psalm xxiv., xxxiii., xxxvi., cx., cxi., and cxviii. Yet here the ver 14., which should commence with N, is wanting in Hebrew, though it was probably there at first, as it is in the Greek and Latin, (Worthington) as well as in the Syriac and Arabic. (Calmet) ---

Hence it appears, that our versions ought not always to be corrected by the Hebrew, which might be rendered more perfect by a collation with them. (Worthington) ---

The Jews assert, that whoever reads this psalm thrice-a-day, may be sure of obtaining heaven, provided, says Kimchi, that his heart accompany his words. The new baptized used to recite it in thanksgiving, for having received the body and blood of Christ. (St. Chrysostom) ---

Ferrand supposes that his psalm was composed after the captivity. But there seems to be no ground for this supposition, and the author had probably no particular event in view. (Calmet) ---

My king. On whom I entirely depend. (Berthier) ---

And ever. St. Jerome, "and after," (Haydock) both in time and in eternity. Christ is styled king,, to whom the nations were promised; (Psalm ii.) and David gives the highest honour to the blessed Trinity. (Worthington) ---

David still praises God by the mouths of the faithful, as also in heaven.

Haydock: Psa 144:3

End. Hebrew, "finding out," because he is infinite. (Berthier) (Job v. 9.)

Haydock: Psa 144:4

And. Hebrew, "to generation." The vocation of the Gentiles is insinuated. (Calmet)

Haydock: Psa 144:5

And shall. Hebrew, "and I shall relate the words of thy wonders," (St. Jerome) or "shall meditate on," &c. (Pagnin) (Haydock) ---

Yet our version is more followed. (Calmet)

Haydock: Psa 144:6

Acts. Miracles hhich strike people with awe, (Worthington) such as those which overwhelmed the Egyptians, &c. (Theodoret) (Calmet) ---

And shall. Hebrew, "and shalt," &c. But Chaldean (St. Jerome) read more naturally with the Septuagint.

Haydock: Psa 144:7

Justice. Or mercy. (St. Chrysostom) (Calmet) ---

They shall approve of thy judgments. (Haydock)

Haydock: Psa 144:8

Patient. Hebrew, "slow to anger," which is more expressive. (Berthier)

Haydock: Psa 144:9

Works. The people of Israel (ver. 10., and Psalm lxxxix. 18.; Ferrand) and all mankind, who are all invited to embrace the true faith, and the mercy of God. (Calmet) ---

The effects of mercy shine forth above all his other works, in the redemption, and in the recalling of sinners, when they have gone astray. (Worthington) ---

This sense is good, but not literal. His mercy extends to all. (Berthier) ---

Yet he punishes the reprobate for ever, chastising their works. (St. Augustine)

Haydock: Psa 144:10

Works. They shew his power, and excite us to praise him. (St. Jerome)

Haydock: Psa 144:12

Thy. Hebrew, "his." But the Septuagint read more correctly, with the Chaldean, &c. ---

Men. The Gentiles, to whom the saints, (Berthier) or converted Jews preached. (Haydock)

Haydock: Psa 144:13

Ages. The kingdom of God in his Church is very magnificent, but not so much as in heaven. (Worthington) ---

The. Hebrew, Chaldean, Aquila, St. Jerome, &c., omit this verse, which is necessary to complete the alphabet. It probably commenced with Namon, "Faithful." (Calmet) ---

The Septuagint could not insert it by inspiration, as they were only interpreters. (Berthier) ---

It was consequently in their Hebrew copies. (Houbigant)

Haydock: Psa 144:14

Lifteth. Hebrew, "upholdeth all who are falling." (Haydock) ---

No one can stand or rise without God. (Berthier) ---

He is ready to lift up every one. (Worthington)

Gill: Psa 144:1

Blessed be the Lord my strength,.... The author and giver of his natural strength of body, and of the fortitude of his mind, and of all the spiritual strength he had, to exercise grace, to bear up under afflictions and trials, to perform duty, and withstand enemies. It may be applied to Christ, the antitype of David, the man of God's right hand, he has made strong for himself. It may be rendered, "my rock" ^c; to whom the psalmist fled for shelter, when in distress and overwhelmed; and on whom he built his faith, and hope of eternal salvation, as well as depended on him for all supplies of grace and strength, and for help and succour in all times of need. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "my God": and so the word "rock" is used for God, Deu 32:30;

which teacheth my hands to war, and my fingers to fight; he took him from being a shepherd, and made him a soldier; and from being the leader of a flock of sheep, to be a general of armies; and all his military skill in marshalling of troops, in leading them on to battle, and bringing them off as well as all his courage and success, were from the Lord: he whose hands and fingers had been used to the shepherd's crook, and to the handling of the harp and lyre, were taught how to handle the sword, the bow, the shield, and spear. God is a man of war himself; and he teaches the art of war, as he does husbandry and other things; see Exo 15:3; and so the Lord furnishes his people, who are here in a militant state, with spiritual armour, to fight against their spiritual enemies; he teaches them how to put it on, and directs them how to make use of every piece of it; as well as gives them boldness to face their enemies, and victory over them.

Gill: Psa 144:2

My goodness,.... Not only good, but goodness itself; the donor of all the blessings of goodness to him; the author of all goodness in him; the provider of all goodness for him, laid up to be used hereafter. The Septuagint and Vulgate Latin versions render it my mercy, properly enough; that is, the God of "my mercy", as in Psa 59:10; who is all mercy, full of mercy, rich and plenteous in it; which is abundant, and from everlasting to everlasting. Or, "my grace" ^d; the God of all grace, the giver of every grace, and who is able to make all grace to abound; and from whom every blessing of grace, and every particular grace, as faith, hope, and love, and all the supplies of grace, as well as every good and perfect gift, come: Christ is prevented with all the blessings of goodness; in him all fulness of grace dwells, and with him God keeps his mercy for evermore;

and my fortress; garrison or strong hold: what fortresses or fortifications are to cities, whether natural or artificial, that is God to his people; all his perfections are on their side; and particularly they are kept by his power, as in a garrison, through faith unto salvation, 1Pe 1:5;

my high tower: the name of the Lord, which is himself, is a strong tower, where his righteous ones that flee to him are safe; and is an "high" one, where they are out of the reach of all their enemies, Pro 18:10;

and my deliverer; that delivered him from his temporal enemies; and from his spiritual ones, from sin, Satan, and the world; from all afflictions and temptations, from wrath and ruin, death and hell;

my shield; that protected him from all evil and danger; whose favour encompassed him as a shield; whose salvation was a shield to him; and more particularly the person, blood, righteousness, and sacrifice of his Son, called the shield of faith, Eph 6:16;

and he in whom I trust; not in men, no, not in princes; but in the Lord only; in his Word, as the Targum; for things temporal and spiritual; for the blessings of grace here, and glory hereafter; of these several titles, see more on Psa 18:2;

who subdueth my people under me; the people of Israel, all the tribes; whose hearts the Lord inclined to make him king over them all, 2Sa 5:1. Or, "the people" ^f; so the Targum, Syriac, and Arabic versions; the Heathen people, the Philistines, Ammonites, Edomites, Moabites, and Syrians; see 2Sa 8:1. The former reading seems best, and is followed by the Septuagint, Vulgate Latin, and other versions: and this may be typical of the subduing of Christ's people under him; who are made willing, in the day of his power, to receive and own him as their King; profess subjection to his Gospel, and submit to his ordinances.

Gill: Psa 144:3

Lord, what is man, that thou takest knowledge of him?.... Man, that is at most and best but a creature, made of the dust of the earth, is but dust and ashes; yea, a sinful creature, that drinks up iniquity like water: and yet the Lord not only knows him, as he is the omniscient God, but takes notice of him in a way of providence, and in a way of grace. His chosen people are no other nor better than others, of the same original, and of the same character; and yet he owns and acknowledges them as his peculiar people, and makes himself known unto them: and so it is rendered by the Septuagint version, "that thou shouldest be known unto him?" or, "appear to him?" as the Arabic; reveal thyself to him, not only by the light of nature and works of creation, but in Christ, and by the spirit of wisdom and revelation in the knowledge of him;

or the son of man, that thou makest account of him? as the Lord does, especially of some of the sons of men; whom he reckons as his portion and inheritance, his jewels and peculiar treasure, and who are as dear to him as the apple of his eye; whom he "magnifies", as in Job 7:17; makes them kings and priests; raises them from the dunghill, and sets them among princes, to inherit the throne of glory; on whom he sets his heart, and loves them with an everlasting love: or, "that thou shouldest think of him?" ^g thoughts of peace, and not of evil; so as to provide a Saviour for men, and send down the Spirit of his Son into their hearts to quicken them; so as to bless them with all spiritual blessings, and at last to glorify them. David no doubt had a special respect to himself; and wondered at the goodness of God to him, in taking him from a family of little or no account, from a mean employ, from a shepherd's cottage, and raising him to the throne of Israel; and especially in making him a partaker of grace, and an heir of glory; see Psa 8:4; which is applied to Christ, Heb 2:6.

Gill: Psa 144:4

Man is like to vanity,.... Is vanity itself, in every age, state, and condition; yea, in his best estate, Psa 39:5; or, "to the breath" ^h of the mouth, as Kimchi; which is gone as soon as seen almost: or, to a vapour ⁱ; to which the life of man is compared, Jam 4:14;

his days are as a shadow that passeth away; as the former denotes the frailty and mortality of man, this the shortness of his duration; his days fleeing away, and of no more continuance than the shadow cast by the sun, which presently declines and is gone.

Gill: Psa 144:5

Bow thy heavens, O Lord, and come down,.... The heavens, which the Lord has made, and where he dwells; and which are under his influence, and he can cause to incline or bow at his pleasure: and which literally may be said to bow, particularly the airy heavens, when these are filled with clouds heavy with rain, and hang low, ready to fall upon the earth, and being rent, let down showers on it: and mystically may design storms of wrath gathering over the heads of ungodly men, and revealed from heaven against them. Or rather, as connected with the phrase, "and come down", denotes some appearance or manifestation of God; either for the help and assistance of his people; or in a way of vengeance against their enemies; or both: and which descent must be understood in consistence with the omnipresence of God; and supposes his habitation to be on high, and is expressive of regard to the persons and affairs of men on earth; and is by some considered as a prayer for the incarnation of Christ, which is sometimes signified by coming down from heaven; not by change of place, nor by bringing an human nature, soul or body, down with him from heaven; but by the assumption of our nature; and which was greatly wished, prayed, and longed for, by the Old Testament saints The Targum is,

"O Lord, bow the heavens, and manifest thyself;''

see Psa 18:9;

touch the mountains, and they shall smoke; as Mount Sinai did when the Lord descended on it, Exo 19:18; see Psa 104:32; These, according to Kimchi, signify mighty kings, strong as mountains: so kingdoms are sometimes called; as the Babylonian empire is called a mountain, a destroying and burnt mountain, Zec 4:7. Such kings and kingdoms rose up like mountains against Christ, when here incarnate; and against his Gospel, and the ministry of it by his apostles; as the kingdom and nation of the Jews, and the whole Pagan empire: but these, by a touch of his almighty power, have vanished into smoke, Psa 2:1, Rev 8:8.

Gill: Psa 144:6

Cast forth lightning, and scatter them,.... The mountains, the kings and kingdoms of the earth; the enemies of David, and of Christ, and of his people; particularly the Jews, who have been scattered all over the earth by the judgments of God upon them; cast forth like lightning, which is swift, piercing, penetrating, and destructive;

shoot out thine arrows, and destroy them; or, "trouble them" ^k; as the Targum, Septuagint, and Arabic versions, nearer to the Hebrew: these also design the sore judgments of God, the arrows of famine, pestilence, and sword; which fly swiftly, pierce deeply, cut sharply, and, like fiery darts, give great pain and trouble. So Kimchi and Ben Melech interpret them of the decrees which come down from heaven, as Aben Ezra does Psa 144:5, by "lightning" Arama understands the flame of fire which comes out with thunder; and by "arrows" the thunderbolt, which he calls a stone hardened in the air like iron.

Gill: Psa 144:7

Send thine hand from above,.... From the high heavens, as the Targum; that is, exert and display thy power in my deliverance, and in the destruction of my enemies; as follows:

rid me, and deliver me out of great waters; out of great afflictions, which, for quantity and quality, are like many waters, overflowing and overwhelming; see Isa 43:2; or out of the hands of enemies, many, mighty, and strong, whom he compares to waters; as Aben Ezra, Kimchi, and Ben Melech observe: and so the Targum,

"deliver me from the multitudes or armies, that are like to many waters;''

see Rev 17:1. It may be applied to the sorrows and sufferings of Christ, the antitype of David, with which he was overwhelmed; to the billows of divine wrath which went over him; to the floods of ungodly men that encompassed him; and to the whole posse of devils, Satan, and his principalities and powers, that attacked him; see Psa 18:4;

from the hand of strange children; which explains what is meant by "great waters": wicked men chiefly; either Gentiles, the children of a people of a strange nation, and of a strange language, and of strange sentiments of religion, and that worship a strange god: such as the Edomites, Moabites, Philistines, &c. who were aliens from the commonwealth of Israel, and strangers to the covenants of promise: or else the Israelites, who were degenerated from their ancestors, such of David's subjects that rebelled against him; so the Ziphims are called strangers that rose up against him, Psa 54:3; and such were the enemies of Christ, both the Romans, who were Heathens and aliens; and the people of the Jews, his own countrymen, who were a generation of vipers; see Act 4:27; such as Juvenal calls ^l "filii morum", who inherited the vices of their fathers.

Gill: Psa 144:8

Whose mouth speaketh vanity,.... Vain words, lies, flatteries, and deceit, Psa 12:2; when they speak loftily of themselves, and contemptuously of others; when they deliver out threatenings against some, and make fair promises to others; it is all vanity, and comes to nothing;

and their right hand is a right hand of falsehood; their strength and power to perform what they boast of, threaten, or promise, is fallacious, is mere weakness, and cannot effect anything; or their treaties, contracts, and covenants, they enter into and sign with their right hand, are not kept by them; they act the treacherous and deceitful part. The Latin interpreter of the Arabic version renders it, "their oath is an oath of iniquity"; and Ben Balaam in Aben Ezra, and R. Adnim in Ben Melech, say the word so signifies in the Arabic language; and Schultens ^m has observed the same: but the word in that language signifies the right hand as well as an oath, and need not be restrained to that; it is better to take it in the large sense, as Cocceius ⁿ does; whether they lifted up the hand to pray, or to swear; or gave it to covenant with, to make contracts and agreements; or stretched it out to work with; it was a right hand of falsehood.

Gill: Psa 144:9

I will sing a new song unto thee, O God,.... The author of his being, the Father of mercies, temporal and spiritual, and therefore to him praise is always due; a new song of praise is to be sung for new mercies; and as these are new every morning, and are renewed day by day, new songs should be sung continually: or this is a song suited to New Testament times, in which all things are become new; there is a new covenant of grace; and a new and living way to the throne of grace; a newly slain sacrifice; redemption newly wrought out, and therefore the new song of redeeming grace must be sung. Arama suggests that this refers to the days of the Messiah;

upon a psaltery, and an instrument of ten strings, will I sing praises unto thee; such instruments of music were used in the Old Testament dispensation, and were typical of the hearts of God's people; which are the harps they now strike upon, and where they make melody to the Lord; see Psa 33:2.

Gill: Psa 144:10

It is he that giveth salvation to kings,.... Which is the reason of singing the new song to the Lord, or this is the matter of it. The Lord is the Preserver of men and beasts, the Saviour of all men, and especially of them that believe; who are in a spiritual sense kings and priests unto God; and in a temporal sense he saves high and low, rich and poor: but there is a particular providence respecting kings; who, as they are the powers ordained of God, and are his vicegerents on earth, and represent him, so they are preserved by him; were they not, there would soon be an end to all public order and government: they cannot save themselves; nor are they saved by their bodyguards about them; nor is any king saved by the multitude of his host, but by the Lord, Psa 33:16. Or, "he that giveth victory to kings"; over their enemies; which is not obtained by the strength and force of their armies, and by their military skill valour; but by the right hand and arm of the Lord: and therefore, whenever this is the case, a new song should be sung to him; see Psa 98:1. David no doubt has regard to himself, and to the many salvations God had wrought for him, and the victories he had given him; as also to the King Messiah, whom God heard and helped, as man and Mediator, in the day of salvation, and gave it to him, and in which he rejoiced, Isa 49:8;

who delivereth David his servant from the hurtful sword; David literally, the servant of the Lord by creation, redemption, and grace, as well as by his office, as king of Israel; him the Lord delivered from the sword of Goliath, as the Targum; from the sword of Saul, as Jarchi and Kimchi; and from the sword of strange children, as Arama; of all his enemies he had been or was engaged with in war: and David mystically, Christ the son of David, God's righteous servant, he chose, called, upheld; and in whom he was glorified, by doing his work diligently, faithfully, and completely; him he delivered from the sword of justice, when he had satisfied it; and from wicked men, like a sword; and from all his enemies, and death itself, when he raised him from the dead, and gave him glory; see Psa 22:20. Aben Ezra thinks there is a defect of the copulative "and": and that it should be read, "from the sword and evil"; every evil person or thing; and observes, that some take it for an adjective, and understand it of an evil camp or company.

Gill: Psa 144:11

Rid me, and deliver me from the hand of strange children,.... This is repeated from Psa 144:7; and is done to show the vehemency and importunity of the request, and the danger David was in, and his sense of it; See Gill on Psa 144:7;

whose mouth speaketh vanity, and their right hand is a right hand of falsehood. See Gill on Psa 144:8.

Gill: Psa 144:12

That our sons may be as plants grown up in their youth,.... The Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions, read, "whose sons are as plants", &c. as if this and what follows were a description of the families, estates, substance, and outward happiness of wicked men, the enemies of David, the strange children he desired to be delivered from, agreeably to Job 21:7; and if the word "saying", or "who say", be supplied, as by some ^o, and connected with "that our sons are", &c. they may express the vain boastings of these men, and explain what is meant by the vanity their mouth spake; as well as furnish out another reason for the repetition of the above requests, namely, for the sake of introducing those vain boasts to which the happiness of good men is opposed, who have an interest in God as their God, Psa 144:15; but we with other versions take them to be a petition of the psalmist; that as he would deliver him personally out of the hands of his enemies, so he would bless his subjects with all prosperity and happiness in their families and estates; like a good prince concerned for the real welfare of his people, and wishes that their sons might be as plants, young, tender, well nursed, and taken care of, that were healthful, thriving, flourishing, and promising much fruit; so they might he of healthful constitutions, well educated in all useful knowledge, natural and religious, and grow both in wisdom and stature, and appear to be of promising parts for usefulness in the church and state; and especially that they might be the plants of the Lord, pleasant ones to him, and profitable to others; be planted in Christ, and in his house, and grow in grace and in the knowledge of him, and grow up to him their bead in all things. The Targum is,

"that our sons may be as plants of the dactyles (or palm trees, Psa 92:12), nourished up in the doctrine of the law from their youth;''

see Psa 128:3;

that our daughters may be as corner stones, polished after the similitude of a palace; or "temple"; tall, beautiful, and in good proportion; children have their name in Hebrew from a word which signifies to "build" ^p, because by them families are built up, Rth 4:11; and by marriage divers families are connected together, so that they are as corner stones to them; thus Plautus ^q speaks of children as a building, and parents as the fabricators of them; laying the foundation of them, raising them up and polishing them, and sparing no cost to make them useful to the commonwealth: or "as corner pillars" ^r, which support the house and continue in it; so they guide the house, take care of the affairs of it, and be keepers at home, 1Ti 5:14; and like such as are in temples or in kings' palaces, finely graved and beautifully polished, be adorned with grace and good works, particularly with modesty, meekness, and humility, 1Th 2:9; and grow up into an holy temple in the Lord, being parts of the spiritual building, and being laid on the foundation, of which Jesus Christ is the corner stone. The Targum is,

"our daughters splendid and fit for the priests that minister in the midst of the temple.''

The Syriac version,

"their daughters as spouses adorned like temples.''

Gill: Psa 144:13

That our garners may be full, affording all manner of store,.... Or "our corners" ^s, the corners of their houses, as Aben Ezra and Kimchi; the nooks that were in them might be full of provisions for the supply of the family; or that their barns and granaries might be full of all kind of corn, as wheat, rye, barley, &c. which might be sufficient from year to year, as the Targum; plenty of all food is intended, in opposition to a scarcity, dearth, and famine, Pro 3:9; that so there might be enough for increasing families. Spiritually it may design that large provision of grace in the churches of Christ, and the fulness of the blessings of the Gospel the ministers of it come forth with, bringing out of their treasure things new and old, in the ministration of the word and administration of ordinances;

that our sheep may bring forth thousands and ten thousands in our streets; or millions; in which lay the riches of men formerly, and indeed in our nation now, where wool is the staple commodity of it; and these are creatures that breed and increase much; when they stand well, a few soon become a thousand, and these thousands produce ten thousands or millions, more. The Hebrew word צאן, "sheep", seems to be derived from the Arabic word "tzana", which signifies to be "fruitful", whether in men or beasts: "tzana": "foecunda fuit, et multos liberos hubuit mulier-----idem significat, et multa habuit pecora", Golius, col. 1428; and though for the most part they bring but one at a time, yet Aristotle ^t says, sometimes two, three, and four; and in India, Aelianus ^u says, they bring four, and never less than three. It is a beautiful sight to see them driven in such numbers through the streets of cities to markets, or to pasture. Or rather this may design the country towns and villages, where large flocks of them are kept. The people of God resemble these in their meekness, harmlessness, innocence, and other things; and who not only increase in grace and gifts, and spiritual knowledge, and in all goodness, which is desirable, but also in numbers, as they did in the first times of the Gospel, and will in the last, when they shall be increased as a flock; the fulness of the Gentiles, the other sheep, shall be brought in, and the nation of the Jews called at once.

Gill: Psa 144:14

That our oxen may be strong to labour,.... To draw carriages, to plough with, and to tread out the corn: or "may be burdened" ^w; fit to carry burdens; or burdened with flesh, be plump and fat, and in good condition to work; or burdened with young, as some ^x understand it, and then it must be meant of cows, as the word is used, Deu 7:13; and so here an increase of kine is wished for, as of sheep before. Ministers of the word are compared to oxen for their patience in suffering, and their laboriousness in working, 1Co 9:9, 1Ti 5:17; and happy is it for the churches of Christ when their ministers are laborious ones; are strong to labour, and do labour, in the word and doctrine; stand fast in the faith, and quit themselves like men, and are strong;

that there be no breaking in: of the enemy into the land to invade it, into cities and houses to plunder and spoil them;

nor going out: of the city to meet the enemy and fight with him, peace and not war is desirable; or no going out of one's nation into captivity into a foreign country, as Kimchi; or no breaking in to folds and herds, and leading out and driving away cattle, to the loss of the owners thereof. Some ^y understand both these of abortion, of any violent rupture of the womb, and an immature birth;

that there be no complaining in our streets; on account of famine, pestilence, the sword, violence, and oppression; or no crying ^z, no mournful cry or howling and shrieking on account of the enemy being at hand, and just ready to enter in, or being there, killing, plundering, and spoiling.

Gill: Psa 144:15

Happy is that people that is in such a case,.... Whose families are in good order and behave well; who enjoy plenty of all good things; whose flocks and herds increase, and who live in peace and prosperity; these are temporal blessings highly valuable, and for which those who have them should be thankful, as being happy in comparison of others that are destitute of them, Deu 28:3; and especially who besides these are blessed with spiritual blessings, signified by them, and of which these were typical;

yea, happy is that people, whose God is the Lord; whose God the Lord is, not only by creation, and as he is a common benefactor and preserver, but as their God in covenant, their covenant God and Father in Christ; whom he has loved, chosen, redeemed, adopted, justified, pardoned, regenerated, and sanctified; all which appears to them in effectual calling, is manifested by the application of covenant grace to them, and is witnessed to their spirits by the spirit of God, and which their faith claims an interest in: and these are happy, thrice happy persons; for all that God has are theirs; all his perfections are on their side and for their good; he is their portion, shield, reward, and their all in all; his covenant, its blessings and promises, are all theirs; they have enough, having all things, and can want no good thing; nor need they fear any enemy; the Lord takes care of them, sets a guard about them, resents all injuries done them, prevents the designs of their enemies, makes all things work together for their good, provides all things necessary for them for time and eternity, and will be their God and guide even unto death; covenant interest always continues, and therefore such must be ever happy.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 144:1

¹ sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

² tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

³ tn Heb “blessed [be] the Lord, my rocky summit.”

⁴ sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.

NET Notes: Psa 144:2

¹ tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).

² tn Or “my elevated place.”

³ tn Heb “the one who subdues nations beneath me.”

NET Notes: Psa 144:3

¹ tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.

² tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

³ tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

NET Notes: Psa 144:4

¹ tn Heb “man,” or “mankind.”

² tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.

NET Notes: Psa 144:5

¹ tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.

² tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.

³ tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.

NET Notes: Psa 144:6

¹ sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).

NET Notes: Psa 144:7

¹ tn Heb “stretch out your hands.”

² tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).

³ tn Heb “from the hand of the sons of foreignness.”

NET Notes: Psa 144:8

¹ tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).

NET Notes: Psa 144:10

¹ tn Heb “grants deliverance to.”

² tn Heb “harmful.”

NET Notes: Psa 144:11

¹ tn Heb “from the hand of the sons of foreignness.”

² tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.

NET Notes: Psa 144:12

¹ tn Some consider אֲשֶׁר (’asher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist – who appears to be a Davidic king preparing to fight a battle (see vv. 10-11) – is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (’ashrey; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.

² tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”

³ tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.

⁴ tn Heb “carved [in] the pattern of a palace.”

NET Notes: Psa 144:13

¹ tn The Hebrew noun occurs only here.

² tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ’al mazon, “food upon food”).

³ tn Heb “they are innumerable.”

⁴ tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).

NET Notes: Psa 144:14

¹ tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).

² tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”

NET Notes: Psa 144:15

¹ tn Heb “[O] the happiness of the people who [it is] such to them.”

Geneva Bible: Psa 144:1

"[A Psalm] of David." Blessed [be] the LORD my strength, which ^{( a )} teacheth my hands to war, [and] my fingers to fight:

^{( a )} Who out of a poor shepherd has made a valiant warrior and mighty conqueror.

Geneva Bible: Psa 144:2

My goodness, and my fortress; my high tower, and my deliverer; my shield, and [he] in whom I trust; who ^{( b )} subdueth my people under me.

^{( b )} He confesses that neither by his own authority, power or policy was his kingdom quiet, but by the secret grace of God.

Geneva Bible: Psa 144:3

LORD, what [is] man, that thou ^{( c )} takest knowledge of him! [or] the son of man, that thou makest account of him!

^{( c )} To give to God just praise, is to confess ourselves to be unworthy of so excellent benefits, and that he bestows them on us of his free mercy.

Geneva Bible: Psa 144:5

^{( d )} Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.

^{( d )} He desires God to continue his graces, and to send help for the present need.

Geneva Bible: Psa 144:6

^{( e )} Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them.

^{( e )} By these manner of speeches he shows that all the hindrances in the world cannot prevent God's power, which he apprehends by faith.

Geneva Bible: Psa 144:7

Send thine hand from above; rid me, and deliver me out of great ^{( f )} waters, from the hand of strange children;

^{( f )} That is, deliver me from the tumults of they who should be my people but are corrupt in their judgment and enterprises, as though they were strangers.

Geneva Bible: Psa 144:8

Whose mouth speaketh vanity, and their right hand [is] a right hand ^{( g )} of falsehood.

^{( g )} For though they shake hands, they do not keep their promises.

Geneva Bible: Psa 144:9

I will sing a ^{( h )} new song unto thee, O God: upon a psaltery [and] an instrument of ten strings will I sing praises unto thee.

^{( h )} That is, a rare and excellent song, as your great benefits deserve.

Geneva Bible: Psa 144:10

[It is he] that giveth salvation unto kings: who delivereth David his ^{( i )} servant from the hurtful sword.

^{( i )} Though wicked kings are called God's servants, as was Cyrus in (Isa 45:1), for he uses them to execute his judgments: yet David because of God's promise and they who rule godly are properly so called, because they do not serve their own affections, but set forth God's glory.

Geneva Bible: Psa 144:12

^{( k )} That our sons [may be] as plants grown up in their youth; [that] our daughters [may be] as corner stones, polished [after] the similitude of a palace:

^{( k )} He desires God to continue his benefits toward his people, counting the procreation of children and their good education among the chiefest of God's benefits.

Geneva Bible: Psa 144:13

[That] our ^{( l )} garners [may be] full, affording all manner of store: [that] our sheep may bring forth thousands and ten thousands in our streets:

^{( l )} That the corners of our houses may be full of store for the great abundance of your blessings.

Geneva Bible: Psa 144:14

[That] our ^{( m )} oxen [may be] strong to labour; [that there be] no breaking in, nor going out; that [there be] no complaining in our streets.

^{( m )} He attributes not only the great conveniences, but even the least also to God's favour.

Geneva Bible: Psa 144:15

Happy [is that] people, that is ^{( n )} in such a case: [yea], happy [is that] people, whose God [is] the LORD.

^{( n )} And if God does not give to all his children all these blessings, yet he replaces them with better things.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 144:1-15

1 David blesses God for his mercy both to him and to man.

5 He prays that God would powerfully deliver him from his enemies.

9 He promises to praise God.

11 He prays for the happy state of the kingdom.

MHCC: Psa 144:1-8

When men become eminent for things as to which they have had few advantages, they should be more deeply sensible that God has been their Teacher. Happy those to whom the Lord gives that noblest victory, conquest and dominion over their own spirits. A prayer for further mercy is fitly begun with a thanksgiving for former mercy. There was a special power of God, inclining the people of Israel to be subject to David; it was typical of the bringing souls into subjection to the Lord Jesus. Man's days have little substance, considering how many thoughts and cares of a never-dying soul are employed about a poor dying body. Man's life is as a shadow that passes away. In their highest earthly exaltation, believers will recollect how mean, sinful, and vile they are in themselves; thus they will be preserved from self-importance and presumption. God's time to help his people is, when they are sinking, and all other helps fail.

MHCC: Psa 144:9-15

Fresh favours call for fresh returns of thanks; we must praise God for the mercies we hope for by his promise, as well as those we have received by his providence. To be saved from the hurtful sword, or from wasting sickness, without deliverance from the dominion of sin and the wrath to come, is but a small advantage. The public prosperity David desired for his people, is stated. It adds much to the comfort and happiness of parents in this world, to see their children likely to do well. To see them as plants, not as weeds, not as thorns; to see them as plants growing, not withered and blasted; to see them likely to bring forth fruit unto God in their day; to see them in their youth growing strong in the Spirit. Plenty is to be desired, that we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Also, uninterrupted peace. War brings abundance of mischiefs, whether it be to attack others or to defend ourselves. And in proportion as we do not adhere to the worship and service of God, we cease to be a happy people. The subjects of the Saviour, the Son of David, share the blessings of his authority and victories, and are happy because they have the Lord for their God.

Matthew Henry: Psa 144:1-8

Here, I. David acknowledges his dependence upon God and his obligations to him, Psa 144:1, Psa 144:2. A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things: -

1. What he was to him: Blessed be the Lord my rock (Psa 144:1), my goodness, my fortress, Psa 144:2. He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in."Even when we are weak we may be strong in the Lord and in the power of his might. (2.) " My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift. "(3.) " My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold."David had formerly sheltered himself in strong-holds at En-gedi (1Sa 23:29), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort (2Sa 5:7, 2Sa 5:9), but he depends not on these. "Lord,"says he, "thou art my fortress and my high tower. "The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit."(5.) " My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle."Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield.

2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power.

II. He admires God's condescension to man and to himself in particular (Psa 144:3, Psa 144:4): " Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!"Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb 2:6), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked (Psa 8:4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Psa 8:5), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him (Psa 144:4): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable.

III. He begs of God to strengthen him and give him success against the enemies that invaded him, Psa 144:5-8. He does not specify who they were that he was in fear of, but says, Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them (Psa 144:7, Psa 144:8): "They are strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us."Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: "One cannot take their word, for their mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for their right hand is a right hand of falsehood. "Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them. 1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel (Psa 144:5): " Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa 66:1. Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us. Touch the mountains, our strong and stately enemies, and let them smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai."2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims. 3. That he would appear for him, Psa 144:7. He begs for their destruction, in order to his own deliverance and the repose of his people: " Send thy hand, thy power, from above, for that way we look for help; rid me and deliver me out of these great waters that are ready to overflow me."God's time to help his people is when they are sinking and all other helps fail.

Matthew Henry: Psa 144:9-15

The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him.

I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, Psa 144:9, Psa 144:10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2Ch 20:20, 2Ch 20:21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (Psa 144:10): It is he that giveth salvation unto kings. This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Psa 33:16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa 42:1; Isa 49:8. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation.

II. He prays for the continuance of God's favour.

1. That he might be delivered from the public enemies, Psa 144:11. Here he repeats his prayer and plea, Psa 144:7, Psa 144:8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou deliver me from them, for they are a strange sort of people."

2. That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief."David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here,

(1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny (Psa 144:12): " That our sons and our daughters may be in all respects such as we could wish."He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants (Psa 128:1-6 :), the planting of the Lord (Isa 61:3), - to see them as plants, not as weeds, not as thorns, - to see them as plants growing great, not withered and blasted, - to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day, - to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building, - when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness, - when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state), - that we may have in them all manner of stores, for ourselves and our friends, - that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully, - that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam 5:3. Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Pro 27:26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them."War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction - no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations.

(2.) His reflection upon this description of the prosperity of the nation, which he so much desired (Psa 144:15): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable.

Keil-Delitzsch: Psa 144:1-2

The whole of this first strophe is an imitation of David's great song of thanksgiving, Ps 18. Hence the calling of Jahve "my rock,"Psa 18:3, Psa 18:47; hence the heaping up of other appellations in Psa 144:2 , in which Psa 18:3 is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh ) follows the model of 2Sa 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in Psa 59:11, 18, as also in Jon 2:8 the God whom the idolatrous ones forsake is called הסדּם . Instead of מלחמה the Davidic Psalms also poetically say קרב , Psa 55:22, cf. Psa 78:9. The expression "who traineth my hands for the fight"we have already read in Psa 18:35. The last words of the strophe, too, are after Psa 18:48; but instead of ויּדבּר this poet says הרודד , from רדד = רדה (cf. Isa 45:1; Isa 41:2), perhaps under the influence of uwmoriyd in 2Sa 22:48. In Psa 18:48 we however read עמּים , and the Masora has enumerated Psa 144:2, together with 2Sa 22:44; Lam 3:14, as the three passages in which it is written עמי , whilst one expects עמים ( ג דסבירין עמים ), as the Targum, Syriac, and Jerome (yet not the lxx) in fact render it. But neither from the language of the books nor from the popular dialect can it be reasonably expected that they would say עמּי for עמּים in such an ambiguous connection. Either, therefore, we have to read עמים ,

(Note: Rashi is acquainted with an otherwise unknown note of the Masora: תחתיו קרי ; but this Kerî is imaginary.)

or we must fall in with the strong expression, and this is possible: there is, indeed, no necessity for the subduing to be intended of the use of despotic power, it can also be intended to God-given power, and of subjugating authority. David, the anointed one, but not having as yet ascended the throne, here gives expression to the hope that Jahve will grant him deeds of victory which will compel Israel to submit to him, whether willingly or reluctantly.

Keil-Delitzsch: Psa 144:3-4

It is evident that Psa 144:3 is a variation of Psa 8:5 with the use of other verbs. ידע in the sense of loving intimacy; חשּׁב , properly to count, compute, here rationem habere . Instead of כּי followed by the future there are consecutive futures here, and בּן־אדם is aramaizingly ( בּר אנשׁ ) metamorphosed into בּן־אנושׁ . Psa 144:4 is just such another imitation, like a miniature of Psa 39:6., Psa 39:11, cf. Psa 62:10. The figure of the shadow is the same as in Psa 102:12, cf. Psa 109:23. The connection of the third stanza with the second is still more disrupt than that of the second with the first.

Keil-Delitzsch: Psa 144:5-8

The deeds of God which Ps 18 celebrates are here made an object of prayer. We see from Psa 18:10 that ותרד , Psa 144:5 , has Jahve and not the heavens as its subject; and from Psa 18:15 that the suffix em in Psa 144:6 is meant in both instances to be referred to the enemies. The enemies are called sons of a foreign country, i.e., barbarians, as in Psa 18:45. The fact that Jahve stretches forth His hand out of the heavens and rescues David out of great waters, is taken verbatim from Psa 18:17; and the poet has added the interpretation to the figure here. On Psa 144:8 cf. Psa 12:3; Psa 41:7. The combination of words "right hand of falsehood"is the same as in Psa 109:2. But our poet, although so great an imitator, has, however, much also that is peculiar to himself. The verb בּרק , "to send forth lightning;"the verb פּצה in the Aramaeo-Arabic signification "to tear out of, rescue,"which in David always only signifies "to tear open, open wide"(one's mouth), Psa 22:14; Psa 66:14; and the combination "the right hand of falsehood"(like "the tongue of falsehood"in Psa 109:2), i.e., the hand raised for a false oath, are only found here. The figure of Omnipotence, "He toucheth the mountains and they smoke,"is, as in Psa 104:32, taken from the mountains that smoked at the giving of the Law, Exo 19:18; Exo 20:15. The mountains, as in Psa 68:17 (cf. Psa 76:5), point to the worldly powers. God only needs to touch these as with the tip of His finger, and the inward fire, which will consume them, at once makes itself known by the smoke, which ascends from them. The prayer for victory is followed by a vow of thanksgiving for that which is to be bestowed.

Keil-Delitzsch: Psa 144:9-11

With the exception of Psa 108:1-13, which is composed of two Davidic Elohim-Psalms, the Elohim in Psa 144:9 of this strophe is the only one in the last two Books of the Psalter, and is therefore a feeble attempt also to reproduce the Davidic Elohimic style. The "new song"calls to mind Psa 33:3; Psa 40:4; and נבל עשׂור also recalls Psa 33:2 (which see). The fact that David mentions himself by name in his own song comes about in imitation of Ps 18:51. From the eminence of thanksgiving the song finally descends again to petition, Psa 144:7-8, being repeated as a refrain. The petition developes itself afresh out of the attributes of the Being invoked (Psa 144:10), and these are a pledge of its fulfilment. For how could the God to whom all victorious kings owe their victory (Psa 33:16, cf. 2Ki 5:1; 1Sa 17:47) possibly suffer His servant David to succumb to the sword of the enemy! חרב רעה is the sword that is engaged in the service of evil.

Keil-Delitzsch: Psa 144:12-15

With reference to the relation of this passage to the preceding, vid., the introduction. אשׁר (it is uncertain whether this is a word belonging originally to this piece or one added by the person who appended it as a sort of clasp or rivet) signifies here quoniam , as in Jdg 9:17; Jer 16:13, and frequently. lxx ὢν οἱ υίοὶ ( אשׁר בניהם ); so that the temporal prosperity of the enemies is pictured here, and in Psa 144:15 the spiritual possession of Israel is contrasted with it. The union becomes satisfactorily close in connection with this reading, but the reference of the description, so designedly set forth, to the enemies is improbable. In Psa 144:12-14 we hear a language that is altogether peculiar, without any assignable earlier model. Instead of נטעים we read נטעים elsewhere; "in their youth"belongs to "our sons." מזוינוּ , our garners or treasuries, from a singular מזו or מזוּ (apparently from a verb מזה , but contracted out of מזוה ), is a hapaxlegomenon; the older language has the words אסם , אוצר , ממּגוּרה instead of it. In like manner זן , genus (vid., Ewald, Lehrbuch , S. 380), is a later word (found besides only in 2Ch 16:14, where וּזנים signifies et varia quidem , Syriac zenonoje , or directly spices from species ); the older language has miyn for this word. Instead of אלּוּפים , kine, which signifies "princes"in the older language, the older language says אלפים in Psa 8:8. The plena scriptio צאוננוּ , in which the Waw is even inaccurate, corresponds to the later period; and to this corresponds שׁ = אשׁר in Psa 144:15, cf. on the other hand Psa 33:12. Also מסבּלים , laden = bearing, like the Latin forda from ferre (cf. מעבּר in Job 21:10), is not found elsewhere. צאן is (contrary to Gen 30:39) treated as a feminine collective, and אלּוּף (cf. שׁור in Job 21:10) as a nomen epicaenum . Contrary to the usage of the word, Maurer, Köster, Von Lengerke, and Fürst render it: our princes are set up (after Ezr 6:3); also, after the mention of animals of the fold upon the meadows out-of-doors, one does not expect the mention of princes, but of horned cattle that are to be found in the stalls.

זוית elsewhere signifies a corner, and here, according to the prevailing view, the corner-pillars; so that the elegant slender daughters are likened to tastefully sculptured Caryatides - not to sculptured projections (Luther). For (1) זוית does not signify a projection, but a corner, an angle, Arabic Arab. zâwyt , zâwia (in the terminology of the stone-mason the square-stone = אבן פּנּהּ , in the terminology of the carpenter the square), from Arab. zwâ , abdere (cf. e.g., the proverb: fı̂'l zawâjâ chabâjâ , in the corners are treasures). (2) The upstanding pillar is better adapted to the comparison than the overhanging projection. But that other prevailing interpretation is also doubtful. The architecture of Syria and Palestine - the ancient, so far as it can be known to us from its remains, and the new - exhibits nothing in connection with which one would be led to think of "corner-pillars."Nor is there any trace of that signification to be found in the Semitic זוית . On the other hand, the corners of large rooms in the houses of persons of position are ornamented with carved work even in the present day, and since this ornamentation is variegated, it may be asked whether מחתּבות does here signify "sculptured,"and not rather "striped in colours, variegated,"which we prefer, since חטב (cogn. חצב ) signifies nothing more than to hew firewood;

(Note: In every instance where חטב (cogn. חצב ) occurs, frequently side by side with שׁאב מים (to draw water), it signifies to hew wood for kindling; wherefore in Arabic, in which the verb has been lost, Arab. ḥaṭab signifies firewood (in distinction from Arab. chšb , wood for building, timber), and not merely this, but fuel in the widest sense, e.g., in villages where wood is scarce, cow-dung (vid., Job , at Job 20:6-11, note), and the hemp-stalk, or stalk of the maize, in the desert the Arab. b‛rt , i.e., camel-dung (which blazes up with a blue flame), and the perennial steppe-plant or its root. In relation to Arab. ḥaṭab , aḥṭb signifies lopped, pruned, robbed of its branches (of a tree), and Arab. ḥrb ḥâtb a pruning war, which devastates a country, just as the wood-gathering women of a settlement (styled Arab. 'l -ḥâťbât or 'l -ȟwâṭt ) with their small hatchet (Arab. mihʀ£ṭab ) lay a district covered with tall plants bare in a few days. In the villages of the Merg' the little girls who collect the dry cow-dung upon the pastures are called Arab. bnât ḥâṭbât , בּנות הטבות . - Wetzstein.)

and on the other side, the signification of the Arabic chaṭiba , to be striped, many-coloured (IV to become green-striped, of the coloquintida), is also secured to the verb חטב side by side with that signification by Pro 7:16. It is therefore to be rendered: our daughters are as corners adorned in varied colours after the architecture of palaces.

(Note: Corners with variegated carved work are found even in the present day in Damascus in every reception-room (the so-called Arab. qâ‛t ) or respectable houses cf. Lane, Manners and Customs of the Modern Egyptians , Introduction). An architectural ornament composed with much good taste and laborious art out of wood carvings, and glittering with gold and brilliant colours, covers the upper part of the corners, of which a ḳâ‛a may have as many as sixteen, since three wings frequently abut upon the bêt el -baḥǎra , i.e., the square with its marble basin. This decoration, which has a most pleasing effect to the eye, is a great advantage to saloons from two to three storeys high, and is evidently designed to get rid of the darker corners above on the ceiling, comes down from the ceiling in the corners of the room for the length of six to nine feet, gradually becoming narrower as it descends. It is the broadest above, so that it there also covers the ends of the horizontal corners formed by the walls and the ceiling. If this crowning of the corners, the technical designation of which, if I remember rightly, is Arab. 'l -qrnyt , ḳornı̂a , might be said to go back into Biblical antiquity, the Psalmist would have used it as a simile to mark the beauty, gorgeous dress, and rich adornment of women. Perhaps, too, because they are not only modest and chaste (cf. Arabic mesturât , a veiled woman, in opposition to memshushât , one shone on by the sun), but also, like the children of respectable families, hidden from the eyes of strangers; for the Arabic proverb quoted above says, "treasures are hidden in the corners,"and the superscription of a letter addressed to a lady of position runs: "May it kiss the hand of the protected lady and of the hidden jewel."- Wetzstein.)

The words האליף , to bring forth by thousands, and מרבּב (denominative from רבבה ), which surpasses it, multiplied by tens of thousands, are freely formed. Concerning חוּצות , meadows, vid., on Job 18:17. פּרץ , in a martial sense a defeat, clades , e.g., in Jdg 21:15, is here any violent misfortune whatever, as murrain, which causes a breach, and יוצאת any head of cattle which goes off by a single misfortune. The lamentation in the streets is intended as in Jer 14:2. שׁכּכה is also found in Son 5:9; nor does the poet, however, hesitate to blend this שׁ with the tetragrammaton into one word. The Jod is not dageshed (cf. Psa 123:2), because it is to be read שׁאדני , cf. מיהוה = מאדני in Gen 18:14. Luther takes Psa 144:15 and Psa 144:15 as contrasts: Blessed is the people that is in such a case, But blessed is the people whose God is the Lord. There is, however, no antithesis intended, but only an exceeding of the first declaration by the second. For to be allowed to call the God from whom every blessing comes his God, is still infinitely more than the richest abundance of material blessing. The pinnacle of Israel's good fortune consists in being, by the election of grace, the people of the Lord (Psa 33:12).

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 144:1-15

Psalm 144

This is a prayer that asks for deliverance during war. David praised God for granting victory in past battles and requested success in a present military encounter with an enemy. He was confident that God would save His people.

"This psalm is a mosaic, not a monolith; most of its material, short of the final verses, is drawn from other psalms of David, most substantially Psalm 18."²⁰⁸

Constable: Psa 144:1-2

1. Rejoicing over the Victor 144:1-2

David began this prayer by praising God for training him to be a successful warrior and for granting him victories in the past. He used many synonyms to describe the Lord as his protector and deliverer.

Constable: Psa 144:3-11

2. Petition for present victory 144:3-11

144:3-4 The exalted description of God in verses 1 and 2 led David to reflect in amazement that God would take interest in mere mortals. Man's existence is very brief compared to God who abides forever.

144:5-8 The psalmist described God's intervention in the present battle David faced in terms of nature. In the past God had used rain, thunder, lightning, and hail to give His people victory (Josh. 10; Judg. 4-5; et al.). David seems to have been appealing for a similar deliverance. He viewed the enemy army as an overwhelming flood from which he requested deliverance.

144:9-11 David promised to praise God with a new song for the victory he believed God would give him. Verse 11 is a kind of refrain (cf. v. 8).

Constable: Psa 144:12-15

3. Rejoicing for future conditions 144:12-15

144:12-14 David described three conditions that would exist when God gave him victory. First, the youth of the nation would continue to grow and thrive (v. 12). Second, prosperity would characterize national life (vv. 13-14a). Third, peace would prevail (v. 14b).

144:15 David began this royal psalm by blessing Yahweh and concluded it by ascribing blessedness on the people of Yahweh.

People who make the Lord their hope of deliverance will enjoy His blessing. They will experience His supernatural salvation and will enjoy the benefits of His saving grace.

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 144 (Chapter Introduction)

Overview

Psa 144:1, David blesses God for his mercy both to him and to man; Psa 144:5, He prays that God would powerfully deliver him from his enemies; Psa 144:9, He promises to praise God; Psa 144:11, He prays for the happy state of the kingdom.

Calmet and others think that this Psalm was composed by David after the death of Absalom; and from a collation of it with Psa. 18, in which the same ideas and form of expression occur, there can be no doubt of both having proceeded from the same pen, and that David was the author.

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 144 (Chapter Introduction)

THE ARGUMENT

The matter of this Psalm is partly gratulatory for mercies received, and partly petitionary for further blessings. It seems to have been composed after Saul’ s death, and in the beginning of David’ s reign, when he was exposed to many perils, both from his own rebellions subjects, and from the Philistines and other foreign enemies, yet so that lie had a good prospect and assurance of a more complete and established felicity.

David, blesseth God for his mercy to him in his wars and government, confesseth his own and man’ s nothingness, Psa 144:1-4 ; prayeth that he would deliver him from his powerful enemies, Psa 144:5-8 , and promiseth to praise him, Psa 144:9-11 . The happiness of that kingdom whose God is the Lord, Psa 144:12-15 .

Who has given me that skill in military conduct, and that dexterity in the management of my weapons, which was wholly unsuitable to and much above my education and former course of life.

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 144 (Chapter Introduction)

(Psa 144:1-8) David acknowledges the great goodness of God, and prays for help.

(Psa 144:9-15) He prays for the prosperity of his kingdom.

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 144 (Chapter Introduction)

The four preceding psalms seem to have been penned by David before his accession to the crown, when he was persecuted by Saul; this seems to have been penned afterwards, when he was still in trouble (for there is no condition in this world privileged with an exemption from trouble), the neighbouring nations molesting him and giving him disturbance, especially the Philistines, 2Sa 5:17. In this psalm, I. He acknowledges, with triumph and thankfulness, the great goodness of God to him in advancing him to the government (Psa 144:1-4). II. He prays to God to help him against the enemies who threatened him (Psa 144:5-8 and again Psa 144:11). III. He rejoices in the assurance of victory over them (Psa 144:9, Psa 144:10). IV. He prays for the prosperity of his own kingdom, and pleases himself with the hopes of it (Psa 144:12-15). In singing this psalm we may give God the glory of our spiritual privileges and advancements, and fetch in help from him against our spiritual enemies; we may pray for the prosperity of our souls, of our families, and of our land; and, in the opinion of some of the Jewish writers, we may refer the psalm to the Messiah and his kingdom.

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

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

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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.

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

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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 144 (Chapter Introduction)

INTRODUCTION TO PSALM 144

A Psalm of David. This psalm was written by David; not on account of the return of the Jews from the Babylonish captivity, by a spirit of prophecy, as Theodoret; but on his own account, after he was come to the throne, and was king over all Israel; and was delivered from the was between him and Israel, and from the war of the Philistines, as Kimchi observes, having gained two victories over them: or it was written between the two victories, and before he had conquered all his enemies; since he prays to be delivered from the hand of strange children, Psa 144:7. R. Obadiah thinks it was written on the account of his deliverance from Absalom and Sheba; but the former is best. Some copies of the Septuagint, and also the Vulgate Latin, Ethiopic, and Arabic versions, have in their titles these words,

"against Goliath;''

and so Apollinarius; as if it was written on account of his combat with him, and victory over him; but this clause is not in the Hebrew Bibles; nor could Theodoret find it in the Septuagint in the Hexapla in his time. The Syriac inscription is still more foreign to the purpose,

"a psalm of David, when he slew Asaph the brother of Goliath.''

R. Saadiah Gaon interprets this psalm of the times of the Messiah; and there are several things in it which are applicable to him.