TITLE AND SUBJECT. A Song or Psalm of
David. To be sung jubilantly as a national hymn, or solemnly as
a sacred psalm. We cannot find it in our heart to dismiss this
psalm by merely referring the reader first to Ps 57:7-11 and
then to Ps 60:5-12, though it will be at once seen that those
two portions of Scripture are almost identical with the verses
before us. It is true that most of the commentators have done
so, and we are not so presumptuous as to dispute their wisdom;
but we hold for ourselves that the words would not have been
repeated if there had not been an object for so doing, and that
this object could not have been answered if every hearer of it
had said, "Ah, we had that before, and therefore we need
not meditate upon it again." The Holy Spirit is not so
short of expressions that he needs to repeat himself, and the
repetition cannot be meant merely to fill the book: there must
be some intention in the arrangement of two former divine
utterances in a new connection; whether we can discover that
intent is another matter. It is at least ours to endeavour to do
so, and we may expect divine assistance therein.
We have before us The Warrior's Morning Song, with
which he adores his God and strengthens his heart before
entering upon the conflicts of the day. As an old Prussian
officer was wont in prayer to invoke the aid of "his
Majesty's August Ally", so does David appeal to his God and
set up his banner in Jehovah's name.
DIVISION. First we have an utterance
dictated by the spirit of praise, Ps 108:1-5; then a second
deliverance evoked by the spirit of believing prayer, Ps
108:6-12; and then a final word of resolve (Ps 108:13), as the
warrior hears the war trumpet summoning him to join battle
immediately, and therefore marches with his fellow soldiers at
once to the fray.
EXPOSITION
These five verses are found in Ps 57:7-11 almost verbatim:
the only important alteration being the use of the great name of
JEHOVAH in Ps 108:3 instead of Adonai in Ps 57:9. This the
English reader will only be able to perceive by the use of
capitals in the present Psalm and not in Ps 57:7-11. There are
other inconsiderable alterations, but the chief point of
difference probably lies in the position of the verses.
In Ps 57:7-11 these notes of praise follow prayer and grow out
of it; but in this case the psalmist begins at once to sing and
give praise, and afterwards prays to God in a remarkably
confident manner, so that he seems rather to seize the blessing
than to entreat for it. Sometimes we must climb to praise by the
ladder of prayer, and at other times we must bless God for the
past in order to be able in faith to plead for the present and
the future. By the aid of God's Spirit we can both pray
ourselves up to praise, or praise the Lord till we get into a
fit frame for prayer. In Ps 57:7-11 these words are a song in
the cave of Adullam, and are the result of faith which is
beginning its battles amid domestic enemies of the most
malicious kind; but here they express the continued resolve and
praise of a man who has already weathered many a campaign, has
overcome all home conflicts, and is looking forward to conquests
far and wide. The passage served as a fine close for one psalm,
and it makes an equally noteworthy opening for another. We
cannot too often with fixed heart resolve to magnify the Lord;
nor need we ever hesitate to use the same words in drawing near
to God, for the Lord who cannot endure vain repetitions is
equally weary of vain variations. Some expressions are so
admirable that they ought to be used again; who would throw away
a cup because he drank from it before? God should be served with
the best words, and when we have them they are surely good
enough to be used twice. To use the same words continually and
never utter a new song would show great slothfulness, and would
lead to dead formalism, but we need not regard novelty of
language as at all essential to devotion, nor strain after it as
an urgent necessity. It may be that our heavenly Father would
here teach us that if we are unable to find a great variety of
suitable expressions in devotion, we need not in the slightest
degree distress ourselves, but may either pray or praise,
"using the same words."
Verse 1. O God, my heart is fixed. Though I
have many wars to disturb me, and many cares to toss me to and
fro, yet I am settled in one mind and cannot be driven from it.
My heart has taken hold and abides in one resolve. Thy grace has
overcome the fickleness of nature, and I am now in a resolute
and determined frame of mind. I will sing and give praise. Both
with voice and music will I extol thee—"I will sing and
play", as some read it. Even though I have to shout in the
battle I will also sing in my soul, and if my fingers must needs
be engaged with the bow, yet shall they also touch the ten
stringed instrument and show forth thy praise. Even with my
glory—with my intellect, my tongue, my poetic faculty, my
musical skill, or whatever else causes me to be renowned, and
confers honour upon me. It is my glory to be able to speak and
not to be a dumb animal, therefore my voice shall show forth thy
praise; it is my glory to know God and not to be a heathen, and
therefore my instructed intellect shall adore thee; it is my
glory to be a saint and no more a rebel, therefore the grace I
have received shall bless thee; it is my glory to be immortal
and not a mere brute which perisheth, therefore my inmost life
shall celebrate thy majesty. When he says I will, he
supposes that there might be some temptation to refrain, but
this he puts on one side, and with fixed heart prepares himself
for the joyful engagement. He who sings with a fixed heart is
likely to sing on, and all the while to sing well.
Verse 2. Awake, psaltery and harp. As if he
could not be content with voice alone, but must use the well
tuned strings, and communicate to them something of his own
liveliness. Strings are wonderful things when some men play upon
them, they seem to become sympathetic and incorporated with the
minstrel as if his very soul were imparted to them and thrilled
through them. Only when a thoroughly enraptured soul speaks in
the instrument can music be acceptable with God: as mere musical
sound the Lord can have no pleasure therein, he is only pleased
with the thought and feeling which are thus expressed. When a
man has musical gift, he should regard it as too lovely a power
to be enlisted in the cause of sin. Well did Charles Wesley
say:—
"If well I know the tuneful art
To captivate a human heart,
The glory, Lord, be thine.
A servant of thy blessed will,
I here devote my utmost skill
To sound the praise divine."
"Thine own musician, Lord, inspire,
And let my consecrated lyre
Repeat the Psalmist's part.
His Son and Thine reveal in me,
And fill with sacred melody
The fibres of my heart."
I myself will awake early. I will call up the dawn.
The best and brightest hours of the day shall find me heartily
aroused to bless my God. Some singers had need to awake, for
they sing in drawling tones, as if they were half asleep; the
tune drags wearily along, there is no feeling or sentiment in
the singing, but the listener hears only a dull mechanical
sound, as if the choir ground out the notes from a worn out
barrel organ. Oh, choristers, wake up, for this is not a work
for dreamers, but such as requires your best powers in their
liveliest condition. In all worship this should be the personal
resolve of each worshipper: "I myself will awake."
Verse 3. I will praise thee, O LORD, among the
people. Whoever may come to hear me, devout or profane,
believer or heathen, civilized or barbarian, I shall not cease
my music. David seemed inspired to foresee that his Psalms would
be sung in every land, from Greenland's icy mountains to India's
coral strand. His heart was large, he would have the whole race
of man listen to his joy in God, and lo, he has his desire, for
his psalmody is cosmopolitan; no poet is so universally known as
he. He had but one theme, he sang Jehovah and none beside, and
his work being thus made of gold, silver, and precious stones,
has endured the fiery ordeal of time, and was never more prized
than at this day. Happy man, to have thus made his choice to be
the Lord's musician, he retains his office as the Poet Laureate
of the kingdom of heaven, and shall retain it till the crack of
doom. And I will sing praises unto thee among the nations. This
is written, not only to complete the parallelism of the verse,
but to reaffirm his fixed resolve. He would march to battle
praising Jehovah, and when he had conquered he would make the
captured cities ring with Jehovah's praises. He would carry his
religion with him wherever he pushed his conquests, and the
vanquished should not hear the praises of David, but the glories
of the Lord of Hosts. Would to God that wherever professing
Christians travel they would carry the praises of the Lord with
them! It is to be feared that some leave their religion when
they leave their homes. Nations and peoples would soon know the
gospel of Jesus if every Christian traveller were as intensely
devout as the Psalmist. Alas, it is to be feared that the Lord's
name is profaned rather than honoured among the heathen by many
who are named by the name of Christ.
Verse 4. For thy mercy is great above the heavens,
and therefore there must be no limit of time, or place, or
people, when that mercy is to be extolled. As the heavens over
arch the whole earth, and from above mercy pours down upon men,
so shalt thou be praised everywhere beneath the sky. Mercy is
greater than the mountains, though they pierce the clouds; earth
cannot hold it all, it is so vast, so boundless, so exceeding
high that the heavens themselves are over topped thereby. And
thy truth teacheth unto the clouds. As far as we can see we
behold thy truth and faithfulness, and there is much beyond
which lies shrouded in cloud, but we are sure that it is all
mercy, though it be far above and out of our sight. Therefore
shall the song be lifted high and the psalm shall peal forth
without stint of far resounding music. Here is ample space for
the loudest chorus, and a subject which deserves thunders of
praise.
Verse 5. Be thou exalted, O God, above the heavens:
and thy glory above all the earth. Let thy praise be
according to the greatness of thy mercy. Ah, if we were to
measure our devotion thus, with what ardour should we sing! The
whole earth with its overhanging dome would seem too scant an
orchestra, and all the faculties of all mankind too little for
the hallelujah. Angels would be called in to aid us, and surely
they would come. They will come in that day when the whole earth
shall be filled with the praises of Jehovah. We long for the
time when God shall be universally worshipped, and his glory in
the gospel shall be everywhere made known. This is a truly
missionary prayer. David had none of the exclusiveness of the
modern Jew, or the narrow heartedness of some nominal
Christians. For God's sake, that his glory might be everywhere
revealed, he longed to see heaven and earth full of the divine
praise. Amen, so let it be. Now prayer follows upon praise, and
derives strength of faith and holy boldness therefrom. It is
frequently best to begin worship with a hymn, and then to bring
forth our vials full of odours after the harps have commenced
their sweeter sounds.
Verse 6. That thy beloved may be delivered: save
with thy right hand, and answer me. Let my prayer avail for
all the beloved ones. Sometimes a nation seems to hang upon the
petitions of one man. With what ardour should such an one pour
out his soul! David does so here. It is easy praying for the
Lord's beloved, for we feel sure of a favourable answer, since
the Lord's heart is already set upon doing them good: yet it is
solemn work to plead when we feel that the condition of a whole
beloved nation depends upon what the Lord means to do with us
whom he has placed in a representative position. "Answer me,
that thy many beloved ones may be delivered": it is an
urgent prayer. David felt that the case demanded the right
hand of God,—his wisest, speediest, and most efficient
interposition, and he feels sure of obtaining it for himself,
since his cause involved the safety of the chosen people. Will
the Lord fail to use his right hand of power on behalf of those
whom he has set at his right hand of favour? Shall not the
beloved be delivered by him who loves them? When our suit is not
a selfish one, but is bound up with the cause of God, we may be
very bold about it.
Verse 7. God hath spoken in his holiness.
Aforetime the Lord had made large promises to David, and these
his holiness had guaranteed. The divine attributes were pledged
to give the son of Jesse great blessings; there was no fear that
the covenant God would run back from his plighted word. I will
rejoice. If God has spoken we may well be glad: the very fact of
a divine revelation is a joy. If the Lord had meant to destroy
us he would not have spoken to us as he has done. But what God
has spoken is a still further reason for gladness, for he has
declared "the sure mercies of David", and promised to
establish his seed upon his throne, and to subdue all his
enemies. David greatly rejoiced after the Lord had spoken to him
by the mouth of Nathan. He sat before the Lord in a wonder of
joy. See 1Ch 17:1-27, and note that in the next chapter David
began to act vigorously against his enemies, even as in this
Psalm he vows to do. I will divide Shechem. Home conquests come
first. Foes must be dislodged from Israel's territory, and lands
properly settled and managed. And mete out the valley of
Succoth. On the other side Jordan as well as on this the land
must be put in order, and secured against all wandering
marauders. Some rejoicing leads to inaction, but not that which
is grounded upon a lively faith in the promise of God. See how
David prays, as if he had the blessing already, and could share
it among his men: this comes of having sung so heartily unto the
Lord his helper. See how he resolves on action, like a man whose
prayers are only a part of his life, and vital portions of his
action.
Verse 8. Gilead is mine. Thankful hearts dwell
upon the gifts which the Lord has given them, and think it no
task to mention them one by one. Manasseh is mine. I have it
already, and it is to me the token and assurance that the rest
of the promised heritage will also come into my possession in
due time. If we gratefully acknowledge what we have we shall be
in better heart for obtaining that which as yet we have not
received. He who gives us Gilead and Manasseh will not fail to
put the rest of the promised territory into our hands. Ephraim
also is the strength of mine head. This tribe furnished David
with more than twenty thousand "mighty men of valour,
famous throughout the house of their fathers": the faithful
loyalty of this band was, no doubt, a proof that the rest of the
tribe were with him, and so he regarded them as the helmet of
the state, the guard of his royal crown. Judah is my lawgiver.
There had he seated the government and chief courts of justice.
No other tribe could lawfully govern but Judah: till Shiloh came
the divine decree fixed the legal power in that state. To us
also there is no lawgiver but our Lord who sprang out of Judah;
and whenever Rome, or Canterbury, or any other power shall
attempt to set up laws and ordinances for the church, we have
but one reply—"Judah is my lawgiver." Thus the royal
psalmist rejoiced because his own land had been cleansed of
intruders, and a regular government had been set up, and guarded
by an ample force, and in all this he found encouragement to
plead for victory over his foreign foes. Even thus do we plead
with the Lord that as in one land and another Christ's holy
gospel has been set up and maintained, so also in other lands
the power of his sceptre of grace may be owned till the whole
earth shall bow before him, and the Edom of Antichrist shall be
crushed beneath his feet.
Verse 9. Moab is my washpot. This nation had
shown no friendly spirit to the Israelites, but had continually
viewed them as a detested rival, therefore they were to be
subdued and made subject to David's throne. He claims by faith
the victory, and regards his powerful enemy with contempt. Nor
was he disappointed, for "the Moabites became David's
servants and brought him gifts" (2Sa 8:2). As men wash
their feet after a long journey, and so are revived, so
vanquished difficulties serve to refresh us: we use Moab for a
washpot. Over Edom will I cast out my shoe. It shall be as the
floor upon which the bather throws his sandals, it shall lie
beneath his foot, subject to his will and altogether his own.
Edom was proud, but David throws his slipper at it; its capital
was high, but he casts his sandal over it; it was strong, but he
hurls his shoe at it as the gage of battle. He had not entered
yet into its rock built fortresses, but since the Lord was with
him he felt sure that he would do so. Under the leadership of
the Almighty, he felt so secure of conquering even fierce Edom
itself that he looks upon it as a mere slave, over which he
could exult with impunity. We ought never to fear those who are
defending the wrong side, for since God is not with them their
wisdom is folly, their strength is weakness, and their glory is
their shame. We think too much of God's foes and talk of them
with too much respect. Who is this pope of Rome? His Holiness?
Call him not so, but call him His Blasphemy! His Profanity! His
Impudence! What are he and his cardinals, and his legates, but
the image and incarnation of Antichrist, to be in due time cast
with the beast and the false prophet into the lake of fire? Over
Philistia will I triumph. David had done so in his youth, and he
is all the more sure of doing it again. We read that "David
smote the Philistines and subdued them" (2Sa 8:1), even as
he hath smitten Edom and filled it with his garrisons. The
enemies with whom we battled in our youth are yet alive, and we
shall have more brushes with them before we die, but, blessed be
God, we are by no means dismayed at the prospect, for we expect
to triumph over them even more easily than aforetime.
Thy right hand shall thy people aid;
Thy faithful promise makes us strong;
We will Philistia's land invade.
And over Edom chant the song.
Through thee we shall most valiant prove,
And tread the foe beneath our feet;
Through thee our faith shall hills remove,
And small as chaff the mountains beat.
Verse 10. Faith leads on to strong desire for the
realization of the promise, and hence the practical question,
Who will bring me into the strong city? who will lead me into Edom?
The difficulty is plainly perceived. Petra is strong and hard to
enter: the Psalmist warrior knows that he cannot enter the city
by his own power, and he therefore asks who is to help him. He
asks of the right person, even of his Lord, who has all men at
his beck, and can say to this man, "show my servant the
road", and he will show it, or to this band, "cut your
way into the rock city", and they will assuredly do it. Of
Edom it is written by Obadiah", The pride of thine heart
hath deceived thee, thou that dwellest in the clefts of the
rock, whose habitation is high; that saith in his heart, who
shall bring me down to the ground? Though thou exalt thyself as
the eagle, and though thou set thy nest among the stars, thence
will I bring thee down, saith the Lord." David looked for
his conquest to Jehovah's infinite power and he looked not in
vain.
Verse 11. Wilt not thou, O God, who hast cast us
off? This is grand faith which can trust the Lord even when
he seems to have cast us off. Some can barely trust him when he
pampers them, and yet David relied upon him when Israel seemed
under a cloud and the Lord had hidden his face. O for more of
this real and living faith. The casting off will not last long
when faith so gloriously keeps her hold. None but the elect of
God who have obtained "like precious faith" can
sing—
"Now thou arrayest thine awful face
In angry frowns, without a smile;
We, through the cloud, believe thy grace,
Secure of thy compassion still."
And wilt not thou, O God, go forth with our hosts?
Canst thou for ever forsake thine own and leave thy people to be
overthrown by thine enemies? The sweet singer is sure that Edom
shall be captured, because he cannot and will not believe that
God will refrain from going forth with the armies of his chosen
people. When we ask ourselves, "Who will be the means of
our obtaining a promised blessing?" we need not be
discouraged if we perceive no secondary agent, for we may then
fall back upon the great Promiser himself, and believe that he
himself will perform his word unto us. If no one else will lead
us into Edom, the Lord himself will do it, if he has promised
it. Or if there must be visible instruments he will use our
hosts, feeble as they are. We need not that any new agency
should be created, God can strengthen our present hosts and
enable them to do all that is needed; all that is wanted even
for the conquest of a world is that the Lord go forth with such
forces as we already have. He can bring us into the strong city
even by such weak weapons as we wield today.
Verse 12. Give us help from trouble: for vain is
the help of man. This prayer has often fallen from the lips
of men who have been bitterly disappointed by their fellows, and
it has also been poured out unto the Lord in the presence of
some gigantic labour in which mortal power is evidently of no
avail. Edom cannot be entered by any human power, yet from its
fastnesses the robber bands come rushing down; therefore, O
Lord, do thou interpose and give thy people deliverance. Help
divine is expected because help human is of no avail. We ought
to pray with all the more confidence in God when our confidence
in man is altogether gone. When the help of man is vain, we
shall not find it vain to seek the help of God.
Verse 13. God's help shall inspire us to help
ourselves. Faith is neither a coward nor a sluggard: she knows
that God is with her, and therefore she does valiantly; she
knows that he will tread down her enemies, and therefore she
arises to tread them down in his name. Where praise and prayer
have preceded the battle, we may expect to see heroic deeds and
decisive victories. Through God is our secret support; from that
source we draw all our courage, wisdom, and strength. We shall
do valiantly. This is the public outflow from that secret
source: our inward and spiritual faith proves itself by outward
and valorous deeds. He shall tread down our enemies. They shall
fall before him, and as they lie prostrate he shall march over
them, and all the hosts of his people with him. This is a
prophecy. It was fulfilled to David, but it remains true to the
Son of David and all who are on his side. The Church shall yet
arouse herself to praise her God with all her heart, and then
with songs and hosannas she will advance to the great battle;
her foes shall be overthrown and utterly crushed by the power of
her God, and the Lord's glory shall be above all the earth. Send
it in our time, we beseech thee, O Lord.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. Note the different application of the
words as they are used in Ps 57:1-11 and Ps 60:1-12, and as they
are employed in Ps 108:1-13. In the former they were prophetic
of prosperity yet to come, and consolatory in the expectation of
approaching troubles. In the latter, they are eucharistic for
mercies already received, and descriptive of the glorious things
which God has prepared for his Son and for Israel his people.
The Psalm, thus interpreted, announces that Messiah's travail is
ended, when the troubles of Israel are brought to a close.
David's Son and David's Lord has taken to himself his great
power and begun to reign, and sitting upon the throne of his
glory, he sings this hymn, Ps 108:1-6. But with the glory of the
Redeemer is associated also the restoration, to favour and
happiness, of Israel, his long cast off, but not forgotten
people. The setting up of King Messiah upon the holy hill of
Zion is graphically described, and all Jehovah's promises are
realised in the most ample measure. Messiah is described as a
conqueror when the battle is won, and kings and nations,
prostrate at his feet, await his sentence and judgment upon
them. "I will rejoice. I will divide and portion out
Shechem and the valley of Succoth. Gilead is mine, and I give it
to the children of Gad and Reuben. And Manasseh also is mine.
Ephraim is my strength in war: my horn of defence. Judah is my
king." Thus in gracious and flattering words, the victor
addresses his confederates and subjects. In a different strain,
a strain of sarcasm and contempt, he announces his pleasure
respecting his vanquished enemies." Moab I will use as a
vessel to wash my feet in. Over proud Edom I will cast my shoe,
as an angry master to a slave ministering to him. Philistia
follow my chariot, and shout forth my triumph." But what is
to be understood of the next passage, Ps 108:10, "Who will
bring me into Edom?" Edom is already treated as a vassal
state, Ps 108:9. When all the nations become the kingdoms of
Messiah, what is this Edom that is to be amongst his latest
triumphs? One passage only seems to bear upon it, Isa 63:1, and
from this we learn that it is from Edom as the last scene of his
vengeance, the conquering Messiah will come forth, "clothed
with a vesture dipped in blood." This Edom is therefore
named with anxiety, because after its overthrow, Messiah will
shine out "King of kings, and Lord of lords", Re
19:13-16.—R.H. Ryland.
Whole Psalm. This psalm hath two parts: in the former
is the thanksgiving of faith and promise of praise, in hope of
obtaining all which the church is here to pray for, (Ps
108:1-5). In the latter part is the prayer for preservation of
the church, Ps 108:6, with confidence to be heard and helped,
whatsoever impediment appear, against all who stand out against
Christ's kingdom, whether within the visible church (Ps
108:7-8), or whether without, such as are professed enemies unto
it, (Ps 108:9-11), which prayer is followed forth (Ps 108:12),
and comfortably closed with assurance of the Church's victory by
the assistance of God, Ps 108:13.—David Dickson.
Verse 1. O God, my heart is fixed. The wheels
of a chariot revolve, but the axletree turns not; the sails of a
mill move with the wind, but the mill itself moves not; the
earth is carried round its orbit, but its centre is fixed. So
should a Christian be able, amidst changing scenes and changing
fortunes, to say, "O God, my heart is fixed, my heart is
fixed."—G.S. Bowes, in "Illustrative
Gatherings", 1862.
Verse 1. My heart is fixed. The prophet saith his
heart was ready, so the old translation hath it; the new
translation, "My heart is fixed." The word in
the Hebrew signifies, first, ready, or prepared.
Then, secondly, it signifies fixed. We first fit, prepare
a thing, sharpen it, before we drive it into the ground, and
then drive it in and fix it. So ask seriously and often, that
thy heart may be ready, and may also be fixed, and this by a habit
which brings readiness and fixedness, as in other holy duties,
so in that of meditation.—Nathanael Ranew, in
"Solitude improved by Divine Meditation," 1670.
Verse 1. Meditation is a fixed duty. It is not a
cursory work. Man's thoughts naturally labour with a great
inconsistency; but meditation chains them, and fastens them upon
some spiritual object. The soul when it meditates lays a command
on itself, that the thoughts which are otherwise flitting and
feathery should fix upon its object; and so this duty is very
advantageous. As we know a garden which is watered with sudden
showers is more uncertain in its fruit than when it is refreshed
with a constant stream; so when our thoughts are sometimes on
good things, and then run off; when they only take a glance of a
holy object, and then flit away, there is not so much fruit
brought into the soul. In meditation, then, there must be a
fixing of the heart upon the object, a steeping the thoughts, as
holy David: "O God, my heart is fixed." We must
view the holy object presented by meditation, as a limner who
views some curious piece, and carefully heeds every shade, every
line and colour; as the Virgin Mary kept all these things, and
pondered them in her heart. Indeed; meditation is not only the
busying the thoughts, but the centring of them; not only the
employing of them, but the staking them down upon some spiritual
affair. When the soul, meditating upon something divine, saith
as the disciples in the transfiguration (Mt 17:4), "It is
good to be here."—John Wells, in the "Practical
Sabbatarian," 1668.
Verse 1. With my glory. The parallel passage in
the Prayer book version is, "with the best member I
have." The tongue, being considered the best member, is
here described as the glory of man—as that which tends
to elevate him in the scale of creation; and therefore the pious
man resolves to employ his speech in giving utterance to the
goodness of God. God is glorified by the praise of his redeemed,
and the instrument whereby it is effected is man's glory.—The
Quiver.
Verses 1-2. As a man first tunes his instrument, and
then playeth on it so should the holy servant of God first
labour to bring his spirit, heart, and affections into a solid
and settled frame for worship, and then go to work; My heart
is fixed, or prepared firmly, I will sing and give
praise. As the glory of man above the brute creatures, is
that from a reasonable mind he can express what is his will by
his tongue: so the glory of saints above other men, is to have a
tongue directed by the heart, for expressing of God's praise: "I
will sing and give praise, even with my glory." Under
typical terms we are taught to make use of all sanctified means
for stirring of us up unto God's service: for this the psalmist
intends, when he saith, Awake psaltery and harp. We
ourselves must first be stirred up to make right use of the
means, before the means can be fit to stir us up: therefore
saith he, I myself will awake right early.—David
Dickson.
Verses 1-5. After David has professed a purpose of
praising God (Ps 108:1-3) he tells you, next, the proportion
that is between the attributes which he praiseth in God, and his
praise of him. The greatness of the attributes mercy and
truth we have in Ps 108:4, Thy truth reaches unto the
clouds; and there is an answerable greatness in his praises
of God for them, Ps 108:5: Be thou exalted, O God, above the
heavens: and thy glory above all the earth. He wishes and
endeavours to exalt him as high in his praises as he is in
himself; to exalt him above the earth, above the heaven, and the
clouds.—Henry Jeanes.
Verse 2. With reference to this passage the Talmud
says, "A cithern used to hang above David's bed; and when
midnight came the north wind blew among the strings, so that
they sounded of themselves; and forthwith he arose and busied
himself with the Torah until the pillar of the dawn
ascended." Rashi observes, "The dawn awakes the other
kings; but I, said David, will awake the dawn."—Franz
Delitzsch
Verse 2. When the Hebrew captives were sitting in
sorrow "by the waters of Babylon", they wept, and hung
their harps on the willows, and could not be prevailed upon by
the conquerors to sing "the songs of Zion in that
land" (Ps 137:1,4). But when "the Lord turned again
the captivity of Zion, then was their mouth filled with laughter
and their tongue with singing" (Ps 126:1-2). Then the psaltery
and harp of former generations awoke (Ps 108:2). The
old songs revived on their lips, and the melodies of David
acquired new charms for them.—Christopher Wordsworth.
Verse 2. Awake early.
"Yet never sleep the sun up; prayer should
Dawn with the day, there are set awful hours
Between heaven and us; the manna was not good
After sun rising, for day sullies flowers."
—Henry Vaughan, 1621-1695.
Verse 4. For thy mercy is great, etc. His mercy
is great—that mercy sung of lately (Ps 107:1,43). It is "from
above the heavens" (Mymv-lem); i.e., coming down to
us as do drops of a fertilizing shower; even as the "Peace
on earth", of Lu 2:14, was first "peace in
heaven" (Lu 19:38).—Andrew A. Bonar.
Verse 4. The mercy of God was then great above
the heavens, when the God man, Christ Jesus, was raised to the
highest heavens, and the truth of our salvation established on
the very throne of God.—W. Wilson.
Verses 4-5. There is more stuff and substance of good
in the Lord's promises than the sharpest sighted saint did or
can perceive; for when we have followed the promise, to find out
all the truth which is in it, we meet with a cloud of
unsearchable riches, and are forced to leave it there; for so
much is included in this, Thy truth reacheth unto the clouds.
The height of our praising of God is to put the work of praising
God upon himself, and to point him out unto others as going
about the magnifying of his own name, and to be glad for it, as
here; Be thou exalted, O God, above the heavens; and thy
glory above all the earth.—David Dickson.
Verses 4-6. There is great confidence here, and, as
ever, mercy to the soul which knows itself and comes before
truth. But, then, for its own deliverance and blessing it looks
to the exalting of God. This shows it must be a holy, righteous
exalting. "Be thou exalted, O God, above the
heavens: and thy glory above all the earth; that thy beloved may
be delivered." It is a blessed thought, and this is what
faith has to lay hold of now, even in the time of trial, that
our blessing and God's glory are one, only we must put his glory
first.—J.N. Darby.
Verse 6. That thy beloved may be delivered,
etc. The church is the Lord's "beloved", or the
incorporation, more loved than anything else in the world,
therefore here called, "Thy beloved." Because
the church is God's beloved, the care of it should be most in
our mind, and the love of the preservation of it should draw
forth our prayer most in favour of it. "That thy beloved
may be delivered: save."—David Dickson.
Verse 6. God being thus exalted according to the
majesty of his truth, the special plea of the Spirit of Jesus,
founded on the mercy which has throned itself above the heavens,
is next urged (Ps 108:6) on behalf of the nation of his ancient
love. That thy beloved (ones) may be delivered, save with thy
right hand and answer me. It is the Spirit of Immanuel that
thus makes intercession for his well remembered people according
to God. His land should be rid in due time of those who had
burdened it with wickedness. For God had spoken in his
holiness concerning the portion of his anointed.—Arthur
Pridham.
Verse 7. God hath spoken the word of assurance.
This refers to all the words in which the land of their
inheritance was defined, especially Ge 15:18 Ex 23:31 De 11:24,
and that remarkable prediction concerning the perpetuity of
David's line, 2Sa 7:1-17, which must have made a deep impression
on his mind. From these passages it is evident that Aram as well
as Edom was included in the full compass of the territory
designed for Israel, and that David felt himself to be in the
path of destiny when he was endeavouring to extend his sway from
the river of Egypt to the great river, even the Euphrates. In
his holiness, in the immutable integrity of his heart, which
was an infallible guarantee for the fulfilment of his promise. I
will exult. This is the exclamation of the representative
head of the people, when he ponders upon the divine
utterance.—James G. Murphy.
Verse 7. Faith closing with a promise, will furnish
joy to the believer before he enjoys the performance of it: God
hath spoken, saith he, I will rejoice.—David
Dickson.
Verse 7. He, the second David, had accomplished his
warfare, and had crowned himself with victory. Henceforth he
would apportion the kingdoms of the world and subdue them unto
himself at his own holy will. Ephraim and Judah, Moab and
Philistia, the Jew first and then the Gentile, were to be
brought to confess him as their Lord.—Plain Commentary.
Verse 8. Ephraim also is the strength of mine head.
As Ephraim was the most populous of all the tribes, he
appropriately terms it the strength of his head, that is,
of his dominions.—John Calvin.
Verse 9. Moab, who had enticed Israel to
impurity, is made a vessel for its purifying. Edom,
descendant of him who despised his birthright, is deprived of
his independence;—for "flinging a shoe" was a sign
of the transference of a prior claim on land. Ru 4:7.—William
Kay.
Verse 9. Moab is my washpot. The office of
washing the feet was in the East commonly performed by slaves,
and the meanest of the family, as appears from what Abigail said
to David when he took her to wife, "Behold, let thine
handmaid be a servant to wash the feet of the servants of my
lord", 1Sa 25:41; and from the fact of our Saviour washing
his disciples' feet, to give them an example of humility, Joh
8:5. The word nipthr, used in this last passage, signifies in
general a washing pot, and is put for the word podoniptron, the
term which the Greeks, in strict propriety of speech, applied to
a vessel for washing the feet. As this office was servile, so
the vessels employed for this purpose were a mean part of
household stuff. Gataker and Le Clerc illustrate this text from
an anecdote related by Herodotus, concerning Amasis, king of
Egypt, who expressed the meanness of his own origin by comparing
himself to a pot for washing the feet in, (Herod. Lib. 2. c.
172). When, therefore, it is said, "Moab is my washing
pot", the complete and servile subjection of Moab to
David is strongly marked. This is expressed, not by comparing
Moab to a slave who performs the lowest offices, as presenting
to his master the basin for washing his feet, but by comparing
him to the mean utensil itself. See 2Sa 8:2 1Ch 18:1-2,
12-13.—James Anderson's Note to Calvin on Isa 60:1-12.
Verse 9. Moab is my washpot; over Edom will I cast
my shoe. This somewhat difficult expression may be thus
explained. Moab and Edom were to be reduced to a state of lowest
vassalage to the people of God. The one was to be like a pot or
tub fit only for washing the feet in, while the other was to be
like the domestic slave standing by to receive the sandals
thrown to him by the person about to perform his ablutions, that
he might first put them by in a safe place, and then come and
wash his master's feet.—"Rays from the East."
Verse 9. Over Edom will I cast my shoe. David
overthrew their army in the "Valley of Salt", and his
general, Joab, following up the victory, destroyed nearly the
whole male population (1Ki 11:15-16), and placed Jewish
garrisons in all the strongholds of Edom (2Sa 8:13-14). In
honour of that victory the Psalmist warrior may have penned the
words in Ps 60:8, "Over Edom will I cast my shoe."—J.L.
Porter in, "Smith's Dictionary of the Bible."
Verse 10. The strong city built on the rock, even
man's hardened heart, stronger and more stony than the tomb, he
had conquered and overcome; and in him and his might are his
people to carry on his warfare, and to cast down all the
strongholds of human pride, and human stubbornness, and human
unrepentance.—Plain Commentary.
Verses 10-11. It is not conclusive evidence that we
are not called to undertake a given work or perform a certain
duty, because it is very difficult, or even impossible for us to
succeed without special help from God. If God calls David to
take Petra, he shall take Petra.—William S. Plumer.
Verse 11. Wilt not thou, O God? His hand shall
lead him even to Petra, which seems unapproachable by human
strength. That marvellous rock city of the Edomites is
surrounded by rocks some of which are three hundred feet high,
and a single path twelve in width leads to it. The city itself
is partly hewn out of the cloven rocks, and its ruins, which
however belong to a later period, fill travellers with
amazement.—Augustus F. Tholuck.
Verse 11. He who came victorious from Edom, and with
garments dyed in the blood of his passion from Bozrah, will
henceforth now go forth with the armies of the true
Israel,—for what are hosts without the Lord of hosts?—to
subdue their enemy.—Plain Commentary.
Verse 12. Give us help from trouble, etc. He
who would have God's help in any business, must quit confidence
in man's help; and the seeing of the vanity of man's help must
make the believer to trust the more unto, and expect the more
confidently God's help, as here is done. "Give us help
from trouble: for vain is the help of man."—David
Dickson.
HINTS TO THE VILLAGE PREACHER
Whole Psalm. Parts of two former psalms are here
united in one.
1. Repetition is here sanctioned by inspiration.
(a) Of what? Of hymns, of prayers, of sermons.
(b) For what? For impression. "As we said before so say
I now again, if any man preach", etc. For confirmation:
"Rejoice in the Lord, and again I say rejoice": they
went through Syria and Cilicia again confirming the churches.
For preservation: quotations authenticate originals, a writing
in two copies is safer than in one.
2. Rearrangement is here sanctioned by inspiration.
(a) Different experiences may require it. Sometimes the heart
is most fixed at the commencement of a spiritual exercise:
sometimes at its close. Hence the commencement of one psalm is
the close of another.
(b) Different occasions may require it. As of sorrow and joy.
Two parts of two different hymns may better harmonise with a
particular occasion than either one separately considered.—G.R.
Verse 1.
1. The best occupation: praise. Worthy—
(a) Of the heart in its best condition.
(b) Of the best faculties of the best educated man.
2. The best resolution.
(a) Arising from a fixed heart.
(b) Deliberately formed.
(c) Solemnly expressed.
(d) Joyfully executed.
3. The best results. To praise God makes a man both happier
and holier, stronger and bolder—as the succeeding verses show.
Verse 2. The benefit of early rising. The sweetness of
the Sabbath morning early prayer meeting.
Verse 3. We must not restrain praise because we are
overheard by strangers, nor because the listeners are heathen,
or ungodly, or are numerous, or are likely to oppose. There may
be all the more reason for our outspoken praise of God when we
are in such circumstances.
Verses 4-5. The greatness of mercy, the height of
truth, and the immensity of the Divine praise.
Verse 6. The prayer of a representative man. There are
times when to answer me is to deliver the church—at
such times I have a powerful plea.
Verse 7. God's voice the cause of joy, the reason for
action, the guarantee of success.
Verse 8. Judah is my lawgiver. Jesus the sole
and only lawmaker in the church.
Verse 11. (first clause).—Confidence in a
frowning God.
Verse 11. (second clause). Whether God will go
forth with our hosts depends upon—Who they are? What is their
object? What is their motive and spirit? What weapons do they
use? etc.
Verse 12. The failure of human help is often
1. The direct cause of our prayer.
2. The source of urgency in pleading.
3. A powerful argument for the pleader.
4. A distinct reason for hope to light upon.
Verse 13. How, when, and why a believer should do
valiantly.