psalm 108 commentary

PSALM 108 COMME TARYEDITED BY GLE PEASE

A song. A psalm of David.

SPURGEO , "TITLE A D 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 Psalms 57:7-11 and then to Psalms 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, Psalms 108:1-5; then a second deliverance evoked by the spirit of believing prayer, Psalms 108:6-12; and then a final word of resolve (Psalms 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.

ELLICOTT, "This psalm is taken with some variations from Psalms 57, 60, Psalms 108:1-5 being from Psalms 57:7-11; Psalms 108:6-13 being from Psalms 60:7-12, where see otes.

The principal variations are in Psalms 108:3, Jehovah for Adonai.

In Psalms 108:6 the construction is changed to suit the new arrangement and the variation in Psalms 108:10, on which see ote, Psalms 60:8. For the authorship of the parts of which the psalm is composed, see their Introductions. The ascription of the composite production to David furnishes a strong presumption against the historical value of the inscriptions.

COKE, "Title. לדוד מזמור שיר Shiir mizmor ledavid.— The former part of this psalm is very little different from the last five verses of the 57th psalm, which David is supposed to have placed here, instead of those wherewith the 60th psalm begins, because he had now made some progress in those wars which he was but entering upon when he wrote the 60th psalm; and therefore here he begins to thank God for his mercy, as there he laments the ill condition of his affairs. We refer to the notes on the 57th and 60th psalms. Dr. Delaney observes, that the introduction to this psalm plainly shews David's situation to have been now very different from what it was when he wrote the 60th psalm: How finely, says he, is the noblest spirit of piety and of poetry united in this hymn! How delicate this address to his lyre! to be ready at his call, to be early awake, and prepared for it; for he was resolved to be stirring betimes! The greatness of the occasion required it; which was no less than to sing the praises of the Almighty, and to celebrate his glory to the whole world around. Filled with this glorious design, which had taken entire possession of his heart, he immediately declares that he will execute it, Psalms 108:3. I will confess, &c.; and, forgetting his address to his lyre, instantly breaks out into raptures upon the truth and mercy of his God: Great above the heavens is thy mercy, and to the aether thy truth; alluding, doubtless, to the purity and transparency of that heavenly substance, to render it the aptest and finest emblem of truth. Life of David, b. 3: Psalms 100:3.

1 My heart, O God, is steadfast; I will sing and make music with all my soul.

BAR ES, "O God, my heart is fixed - Prepared, suited, ready. See the notes at Psa_57:7. In Psa_57:7, this is repeated: “My heart is fixed; O God, my heart is fixed:” indicating that there“might” have been some doubt or vacillation caused by the circumstances then existing, and the repetition would have respect to that, as if the psalmist had been unsettled and wavering for a

time, but was at last firm. In such circumstances it would not be unnatural to “repeat” the assertion, as if there were no longer any doubt. In the beginning of a psalm, however, where there had been no previous expression or feeling of doubt so far as appears, there would be no propriety in repeating the assertion.

I will sing and give praise - See the notes at Psa_57:7.

Even with my glory - This is not in Psa_57:1-11. It is literally here, “truly my glory.” In Psa_57:8, however, the expression, “Awake up, my glory,” occurs, and this seems to correspond with that language. It means here that it was his glory - his honor - thus to be employed in giving praise to God. It was worthy of all that there was elevated in his nature; of all that constituted his glory; of his highest powers. At no time is man employed in a more noble and lofty work than

praise.

CLARKE, "Even with my glory - My greatest glory shall be in publishing thy praise. Some make the glory here to mean the Lord himself; some, the Ark of the covenant; some, the Soul of

the psalmist; others, his Tongue; some, the Gift of Prophecy; and some, the psalmist’s Spirit or Vein of poetry. See the notes on Psa_57:8.

GILL, "O God, my heart is fixed; I will sing and give praise,.... From hence to Psa_108:6 the words are taken out of Psa_57:7, which see.

Even with my glory; my tongue; in Psa_57:8, it is read, "awake up my glory". See Gill on Psa_57:7,

HE RY, "We may here learn how to praise God from the example of one who was master of the art. 1. We must praise God with fixedness of heart. Our heart must be employed in the duty (else we make nothing of it) and engaged to the duty (Psa_108:1): O God! my heart is fixed, and then I will sing and give praise. Wandering straggling thoughts must be gathered in, and kept close to the business; for they must be told that here is work enough for them all. 2. We must praise God with freeness of expression: I will praise him with my glory, that is, with my tongue. Our tongue is our glory, and never more so than when it is employed in praising God. When the heart is inditing this good matter our tongue must be as the pen of a ready writer, Psa_45:1. David's skill in music was his glory, it made him famous, and this should be consecrated to the praise of God; and therefore it follows, Awake my psaltery and harp. Whatever gift we excel in we must praise God with. 3. We must praise God with fervency of affection, and must stir up ourselves to do it, that it may be done in a lively manner and not carelessly (Psa_108:2): Awake, psaltery and harp; let it not be done with a dull and sleepy tune, but let the airs be all lively. I myself will awake early to do it, with all that is within me, and all little enough. Warm devotions honour God

JAMISO , "Psa_108:1-13. This Psalm is composed of Psa_108:1-5 of Psa_57:7-11; and

Psa_108:6-12 of Psa_60:5-12. The varieties are verbal and trivial, except that in Psa_108:9, “over Philistia will I triumph,” differs from Psa_60:8, the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive

portions of the other Psalms, as commemorative of God’s favor in the victories of His people.

SPURGEO , "These five verses are found in Psalms 57:7-11 almost verbatim: the only important alteration being the use of the great name of JEHOVAH in Psalms 108:3 instead of Adonai in Psalms 57:9. This the English reader will only be able to perceive by the use of capitals in the present Psalm and not in Psalms 57:7-11. There are other inconsiderable alterations, but the chief point of difference probably lies in the position of the verses. In Psalms 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 Psalms 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."

Ver. 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 theeג€”"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 ג€”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.

EXPLA ATORY OTES A D QUAI T SAYI GS.

Whole Psalm. ote the different application of the words as they are used in Psalms 57:1-11 and Psalms 60:1-12, and as they are employed in Psalms 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, Psalms 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, Psalms 108:10, "Who will bring me into Edom?" Edom is already treated as a vassal state, Psalms 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, Isaiah 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", Revelation 19:13-16. ג€”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, (Psalms 108:1-5). In the latter part is the prayer for preservation of the church, Psalms 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 (Psalms 108:7-8), or whether without, such as are professed enemies unto it, (Psalms 108:9-11), which prayer is followed forth (Psalms 108:12), and comfortably closed with assurance of the Church's victory by the assistance of God, Psalms 108:13. ג€”David Dickson.

Ver. 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." ג€”G.S. Bowes, in "Illustrative Gatherings", 1862.

Ver. 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. ג€” athanael Ranew, in "Solitude improved by Divine Meditation", 1670.

Ver. 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 (Matthew 17:4), "It is good to be here." ג€”John Wells, in the "Practical Sabbatarian" 1668.

Ver. 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 ג€”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. ג€”The Quiver.

Ver. 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”€ג

Ver. 1-5. After David has professed a purpose of praising God (Psalms 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 Psalms 108:4, Thy truth reaches unto the clouds; and there is an answerable greatness in his praises of God for them, Psalms 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. ג€”Henry Jeanes.

HI TS 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. ג€”G.R.

Ver. 1.

1. The best occupation: praise. Worthyג€”

(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 bolderג€”as the succeeding verses show.

COFFMA , "Verse 1

PSALM 108

A COMPOSITE OF PS. 57:7-11 U ITED WITH PS. 60:5-12

"My heart is fixed, O God;

I will sing, yea, I will sing praises, even with my glory.

Awake, psaltery and harp:

I myself will awake right early.

I will give thanks unto thee, O Jehovah, among the peoples;

And I will sing praises unto thee among the nations.

For thy lovingkindness is great above the heavens;

And thy truth reacheth unto the skies.

Be thou exalted, O God, above the heavens,

And thy glory above all the earth.

That thy beloved may be delivered,

Save with thy right hand, and answer us.

God hath spoken in his holiness:

I will exult;

I will divide Shechem, and mete out the valley of Succoth.

Gilead is mine;

Manasseh is mine;

Ephraim also is the defense of my head;

Judah is my sceptre.

Moab is my washpot;

Upon Edom will I cast my shoe;

Over Philistia will I shout.

Who will bring me into the fortified city?

Who hath led me unto Edom?

Hast not thou cast us off, O God?

And thou goest not forth, O God, with our hosts.

Give us help against the adversary;

For vain is the help of man.

Through God we shall do valiantly:

For he it is that will tread down our adversaries."

As Dummelow suggested in the quotation at the beginning of the previous chapter, this psalm was evidently put together for some type of liturgical use in one of the various Temple services of the Jews. othing whatever is known about who arranged this psalm or actually for what purpose.

The variations here are of such a slight nature that we consider them absolutely

insignificant.

As we have already commented fully upon the passages united to form this psalm, we are content to refer the reader to those passages without further elaboration here.

Leupold proposed the following as an outline of what is written here.

A. Resolution to praise God for deliverance (Psalms 108:1-6).

B. The recalling of God's ancient promises (Psalms 108:7-9).

C. Looking to the conquest of Edom (Psalms 108:1-13).[1]

CO STABLE, "1. A triumphant praise declaration108:1-6

David praised God exultantly for His great love and His amazing faithfulness. He wanted God to exalt Himself over all the earth and to deliver him from his affliction.

Verses 1-13

Psalm 108

This song is evidently the product of someone who pieced together sections of other Davidic psalms for the Israelites to use in public worship. Psalm 108:1-5 are very similar to Psalm 57:7-11, and Psalm 108:6-13 are identical with Psalm 60:5-12. [ ote: See my comments on these verses elsewhere in these notes.] The theme of this psalm is trust in God because of His promises, i.e, because of their past and future fulfillment.

COKE, "REFLECTIO S.—1st, The Psalmist discovers in these verses the blessed frame of his own spirit, and teaches us how our praises should be offered up to God: with hearts fixed on the sacred subject; rising early to the pleasing task; and only, with every warm expression of grateful affection, proclaiming in the midst of the people his mercy and faithfulness, his greatness and glory: mercy more extensive than the heavens, truth which reacheth to the clouds, and glory infinitely beyond all blessing and praise which men or angels can offer.

2nd, We have,

1. The Psalmist's prayer in behalf of himself and people. ote; Every believer is a David, a beloved, and may confidently expect to see the salvation of God.

2. He already triumphs, since he has the truth of God engaged to bring him to Israel's throne, and put the neighbouring nations, their enemies, under his footstool. ote; (1.) What God promises, faith can rejoice in, as already done. (2.) The beloved Son of David hath an everlasting kingdom, and before him all his enemies must lick

the dust.

3. Whatever difficulties were in the way, by human power insurmountable, whatever discouragements he had met with, and however numerous the hosts of his enemies, he looks to God; if he be Israel's leader, not Edom's walls can withstand; but, strong in his might, his people shall be more than conquerors. Thus may the believer, in the view of the spiritual foes of his soul, and the strong fortresses of corruption, be ready to stagger in the consciousness of his own weakness; but there is help laid on one mighty to save: through Christ strengthening us, we can do all things; and it is he who shall here below tread down all our enemies, and bring all his faithful people at last to share his triumphs over sin, death, and hell, in the eternal world of glory.

EXPOSITOR'S DICTIO RY, "The Life of Praise

Psalm 108:1

I. Unselfishness of Praise.—To praise is more unselfish than even to pray and thank. You will not expect me to underrate or minimize the need of prayer. But yet though to pray is according to the will of God, there is an element or selfishness in prayer. We are asking something for ourselves, or for others, for those we love; we are in the attitude of receivers when we pray rather than that of givers. You will not expect me to minimize the need and glory of thanksgiving, and yet even when we thank, even thanks contain an element of self; it is for something that you have received that you render thanks. I have no doubt that you—or many of you—do praise God, but do you realize at all the greatness, patience, and generosity of God? In order to praise aright we must take in more and more the greatness and the generosity and the patience of the God whom we praise.

II. The Greatness of God.—Think of His greatness, even from the point of view of nature. To engineer twenty million blazing suns through space from day to day with perfect order and perfect quiet, to have nature not only working like machinery, but sleeping like a picture the whole time, and while He does it, to paint, at the same time, the beauty of the smallest shell upon the seashore. Or think of God"s wonderful generosity. Why are we alive at all? Why are we enjoying the glories of this summer morning? Just because of the generosity of God.

III. The Highest Act of Worship.—Praise is the highest act of worship because it demands the exercise of every faculty that we have. There in praise must be the reverent attitude of the body, the devotion and loyalty of the mind, the emotion of the heart, and the bowing down of the heroic, yet subject spirit. When we come to church and give our praise it is the will, the royal and yet subject will that brings us, the will that is royal because it is the image of God—a free, personal spirit as God is a free, personal Spirit, and ye are subject to God. Then once again praise is the highest act of Christian worship because it joins more completely than anything else to the life and the worship of heaven. Many, or most of you, have lost some and, perhaps, many whom you have loved; and we all have naturally a poignant feeling

when we have lost some one dear to us, especially some one whom we regarded as cut off in his prime. ow nothing can so bridge over that, nothing can make us so at one with the world to come that when we are summoned to die there is no shock to break as living a life of praise. Meditate upon God"s greatness, His generosity; and then when your call comes, not only will you be able to say of your patient, tired body, "I will lay me down in peace and take my rest," but looking up, you will say with the Psalmist, "O God, my heart is ready, my heart is ready; I will sing and give praise with the best member that I have".

—Bishop A. Winnington-Ingram, Christian World Pulpit, vol. LXVII. p107.

EBC, "Two fragments of Davidic psalms are here tacked together with slight variations. Psalms 108:1-5 are from Psalms 57:7-11; Psalms 108:6-13 from Psalms 60:5-12. The return from Babylon would be an appropriate occasion for thus revivifying ancient words. We have seen in preceding psalms that Israel’s past drew the thoughts of the singers of that period, and the conjecture may be hazarded that the recent deliverance suggested to some devout man, whose mind was steeped in the songs of former days, the closeness with which old strains suited new joys. If so, there is pathetic meaning in the summons to the "psaltery and harp," which had hung silent on the willows of Babylon so long, to wake their ancient minstrelsy once more, as well as exultant Confidence that the God who had led David to victory still leads His people. The hopes of conquest in the second part, the consciousness that while much has been achieved by God’s help, much still remains to be won before Israel can sit secure, the bar or two in the minor key in Psalms 108:11, which heighten the exultation of the rest of the song, and the cry for help against adversaries too strong for Israel’s unassisted might, are all appropriate to the early stages of the return.

The variations from the original psalms are of slight moment. In Psalms 108:1 the reduplication of the clause "Steadfast is my heart" is omitted, and "my glory" is detached from Psalms 108:2, where it stands in Psalms 57:1-11, and is made a second subject, equivalent to "I". In Psalms 108:3 a Jehovah is substituted for Lord, and the copula "and" prefixed to b. Psalms 108:4 is not improved by the change of "unto the heavens" to "above the heavens," for an anticlimax is produced by following "above the heavens" with "unto the clouds."

In the second part, the only change affecting the sense is in Psalms 108:9, where the summons to Philistia to "shout aloud because of me," which is probably meant in sarcasm, is transformed into the plain expression of triumph, "Over Philistia will I shout aloud." The other changes are "me" for "us" in Psalms 108:6, the omission of "and" before "mine Manasseh" in Psalms 108:8, the substitution of a more usual synonym for "fenced" in Psalms 108:10, and the omission of the pronoun "Thou" in Psalms 108:11.

PULPIT, "THIS is a composite psalm, made up of portions of two Davidical psalms, viz. Psalms 57:7-11, and Psalms 60:5-12, but not (probably) put into its present shape by David. It is difficult to imagine what was the occasion which was thought

to call for the union of two such distinct and unconnected passages. The text, moreover, has suffered in the transfer.

Psalms 108:1

My heart is fixed. In the original form (Psalms 57:7) this emphatic phrase was reiterated, which much increased the force of the declaration. I will sing and give praise, even with my glory. It is difficult to assign any distinct meaning to the last clause, which has nothing parallel to it in Psalms 57:7.

PULPIT, "Triumph in trouble.

The words of which this psalm is composed were written after a reverse, or in the midst of strife, but also after a Divine promise (Psalms 108:7) which was the assurance of success; they breathe a spirit not merely of serenity, but even of triumph; and they bear with them the lesson, that in the time of trouble we may be so sustained by the Word of God that we may even exult in the prospect before us.

I. THE PRESE CE OF ADVERSITY. Behind us is defeat (Psalms 108:11); before us is difficulty, apparent impossibility (Psalms 108:10); the ordinary, visible resources have failed us (Psalms 108:12): "vain is the help of man." This adversity may be either outward or inward, in circumstance or in the soul.

1. We may be beaten in the battle of life, or at any rate temporarily overcome. We may sustain a serious reverse; we may be reduced in our holding and our position; we may suffer in our reputation i we may be sadly disappointed in some venture; we may fail to secure some coveted post or honor.

2. We may fall far short of our endeavor and our expectation in the spiritual struggle. This may be either on the arena of our own spiritual nature, or on the broad field of conflict with error and evil. We may find ourselves much further from the goal than we expected by this time to be, or we may be surprised and grieved at the comparative fruitlessness of our Christian labor. It is the hour of defeat.

II. THE REFUGE OF THE HUMA HEART. There always remains one thing that can he done when all others fail: we can go in prayer to God, we can "pour out our heart" unto him (Psalms 108:6). If we are God's children, we can urge this plea as the psalmist does here; we can call on our heavenly Father to hear and to save his own. We are warranted to look for Divine attention, sympathy, succor. And, apart from the desired intervention, the very act of filial approach and appeal to God brings with it refreshment and relief. But there is—

III. THE DIVI E PROMISE. "God hath spoken," etc. (Psalms 108:7). However God spoke to the psalmist, we know how he has spoken to us. He has spoken "in his holiness," in his faithfulness, the word upon which we can build. By holy men of old whom he inspired, and by that Holy One himself who was "the Truth," whose

words cannot pass away without being fulfilled, God has given us strong assurances both for our present earthly life, and also for our own spiritual course, as well as for the coming of his kingdom. We know that to the upright there will arise light in the darkness; that all needful things will be added to those who seek and serve Christ; that the Spirit of God will be granted to those that ask earnestly for his presence; that our labor will not prove to be in vain in the Lord; that we shall dwell with our Lord in his glory. Our hope, our confident expectation, rests on the immovable rock of the faithfulness, the holiness, of the eternal and immutable One.

IV. OUR HOLY CO FIDE CE IS GOD. "I will rejoice, I will divide Shechem," etc. (Psalms 108:7-9); "Through God we shall do valiantly," etc. (Psalms 108:13). David, when he wrote these words, felt as strong an assurance that he would carry out his purpose and subdue his enemies, as if he had seen them flying from before his army; he realized the unseen. It is for us, by a strong and living faith, to foresee the issue of our efforts; to be thoroughly convinced that provision will be made for us; that our name will be cleared; that we shall gain the victory over our spiritual adversaries, and be conquerors through Christ; that our work shall be rewarded, and result in real spiritual success; that we shall reach home and heaven at last; that we shall one day understand that which sorely perplexes us now.

V. OUR SPIRIT OF THA KFUL ESS. It is not only that the psalmist is calm and peaceful; he is more than that. His lips are full of praise, though the "strong city ' is not yet entered, and Edom is still unsubdued. His heart is fixed; he is unwaveringly confident of victory; his mouth shall be full of praise. He does not wait for the moment of success; he pours out his joy in God; he ascribes to him, at once, the attributes of truth and mercy; he exults in him, and "extols him with his tongue" (Psalms 108:1-5). It is the triumph of faith. Thus it may be true that God's "praise is continually in our mouth;" not only when the sun is shining, and the corn is ripening, but when the rain is falling, and the corn is rotting in the field; not only when the church is crowded, and the converts are passing into the fold, but when the message of truth is rejected, and there are but few results to chronicle. Let us praise God "with our glory;" with the glorious agent—this thinking, trusting, loving, rejoicing human soul; with the glorious instrument—this tongue, which sings the grace and speaks the truth of Jesus Christ.\

K&D 1-5, "This first half is taken from Ps. 57:8-12. The repetition of confident is my heart

in Psa_57:1-11 is here omitted; and in place of it the “my glory” of the exclamation, awake my

glory, is taken up to “I will sing and will harp” as a more minute definition of the subject (vid., on Psa_3:5): He will do it, yea,his soul with all its godlike powers shall do it. Jahve in Psa_108:4is transformed out of the Adonaj; and Waw copul. is inserted both before Psa_108:4 and Psa_

108:6, contrary to Psa_57:1-11. מעל, Psa_108:5 (as in Est_3:1), would be a pleasing

change for עד if Psa_108:5 followed Psa_108:5 and the definition of magnitude did not

retrograde instead of heightening. Moreover Psa_36:6; Jer_51:9 (cf. על in Psa_113:4;

Psa_148:13) favour עד in opposition to מעל.

TSK, "am 2964, bc 1040 (Title), This Psalm is composed of two Psalms; Psa_105:1-5

being the same as Psa_57:7-11; and Psa_105:6-13 the same as Psa_60:5-12; and it is probably to be referred to the same period as the latter. Psa_68:1 *title

my heart: Psa_57:7-11

I will: Psa_30:12, Psa_34:1, Psa_104:33, Psa_138:1, Psa_145:1-2, Psa_146:1-2; Exo_15:1

my glory: Psa_16:9, Psa_71:8, Psa_71:15, Psa_71:23-24, Psa_145:21

2 Awake, harp and lyre! I will awaken the dawn.

BAR ES, "Awake, psaltery and harp ... - This is copied without change from Psa_57:8.

SPURGEO , "Ver. 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: ג€”

"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."


Ver. 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." ג€”Franz Delitzsch

Ver. 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" (Psalms 137:1; Psalms 137:4). But when "the Lord turned again the captivity of Zion, then was their mouth filled with laughter and their tongue with singing" (Psalms 126:1-2). Then the psaltery and harp of former generations awoke (Psalms 108:2). The old songs revived on their lips, and the melodies of David acquired new charms for them. ג€”Christopher Wordsworth.

Ver. 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." ג€”Henry Vaughan, 1621-1695.

3 I will praise you, Lord, among the nations; I will sing of you among the peoples.

BAR ES, "I will praise thee, O Lord ... - This is taken from Psa_57:9. The only

change is the substitution here of the name יהוה Yahweh for אדני 'Adonāy. Why that

change was made is unknown.

CLARKE, "Among the people - The Jews.

Among the nations - The Gentiles. Wherever this Psalm is sung or read, either among Jews or Gentiles, David may be said to sing praise to God.

HE RY, ". We must praise God publicly, as those that are not ashamed to own our obligations to him and our thankful sense of his favours, but desire that others also may be in like manner affected with the divine goodness (Psa_108:3): I will praise thee among the people of the Jews; nay, I will sing to thee among the nations of the earth. Whatever company we are in we must take all occasions to speak well of God; and we must not be shy of singing psalms, though our neighbours hear us, for it looks like being ashamed of our Master

SPURGEO , "Ver. 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. ations 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.


Ver. 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.

4 For great is your love, higher than the heavens; your faithfulness reaches to the skies.

BAR ES, "For thy mercy ... - This is taken from Psa_57:10. The only change is in the expression “above the heavens,” instead of “unto the heavens.” The sense is essentially the same. The particular idea here, if it differs at all from the expression in Psa_57:1-11, is, that the mercy of God seems to “descend” from heaven upon man, or “comes down” from on high.

GILL, "For thy mercy is great above the heavens,..... It is in Psa_57:10, "thy mercy is great unto the heavens". See Gill on Psa_57:10.

HE RY, ". We must, in our praises, magnify the mercy and truth of God in a special manner (Psa_108:4), mercy in promising, truth in performing. The heavens are vast, but the mercy of God is more capacious; the skies are high and bright, but the truth of God is more eminent, more illustrious. We cannot see further than the heavens and clouds; whatever we see of God's mercy and truth there is still more to be seen, more reserved to be seen, in the other world

SPURGEO , "Ver. 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.


Ver. 4. For thy mercy is great, etc. His mercy is greatג€”that mercy sung of lately (Psalms 107:1; Psalms 107:43). 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). ג€”Andrew A. Bonar.

Ver. 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. ג€”W. Wilson.

Ver. 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. ג€”David Dickson.

Ver. 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. ג€”J. . Darby.

5 Be exalted, O God, above the heavens;

let your glory be over all the earth.

BAR ES, "Be thou exalted ... - This is taken from Psa_57:11. The only change in the Hebrew is in the insertion of the word “and,” “and thy glory above all the earth.”

HE RY, ". Since we find ourselves so, defective in glorifying God, we must beg of him to glorify himself, to do all, to dispose all, to his own glory, to get himself honour and make himself a name (Psa_108:5): Be thou exalted, O God! above the heavens, higher than the angels themselves can exalt thee with their praises, and let thy glory be spread over all the earth. Father, glorify thy own name. Thou hast glorified it; glorify it again.

It is to be our first petition, Hallowed be thy name."

SPURGEO , "Ver. 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.

ow 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.

6 Save us and help us with your right hand, that those you love may be delivered.

BAR ES, "That thy beloved may be delivered - The word rendered “beloved,”

and the verb rendered “may be delivered,” are both in the plural number, showing that it is not an individual that is referred to, but that the people of God are intended. This is taken without any alteration from Psa_60:5. In that psalm the prayer for deliverance is grounded on the afflictions of the people, and the fact that God had given them “a banner that it might be displayed because of the truth,” - or, in the cause of truth. See the notes at that psalm. In the psalm before us, while the prayer for deliverance is the same, the reason for that prayer is different. It is that God is exalted; that his mercy is above the heavens; that his glory is above all the earth, and that he is thus exalted that he may interpose and save his people.

Save with thy right hand, and answer me - The Hebrew here is the same as in Psa_60:5, where it is rendered “and hear me.”

GILL, "That thy beloved may be delivered,.... From hence to the end of the psalm the words are taken out of Psa_60:5. See Gill on Psa_60:5.

HE RY, "We may here learn how to pray as well as praise. 1. We must be public-spirited in prayer, and bear upon our hearts, at the throne of grace, the concerns of the church of God, Psa_108:6. It is God's beloved, and therefore must be ours; and therefore we must pray for its deliverance, and reckon that we are answered if God grant what we ask for his church, though he delay to give us what we ask for ourselves. “Save thy church, and thou answerest me; I have what I would have.” Let the earth be filled with God's glory, and the prayers of David are ended (Psa_72:19, Psa_72:20); he desires no more.

SPURGEO , "Ver. 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, ג€”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.


Ver. 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." ג€”David

Dickson.

Ver. 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 (Psalms 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. ג€”Arthur Pridham.

K&D 6-13, "Ps. 60:7-14 forms this second half. The clause expressing the purpose

with למען, as in its original, has the following for its principal clause upon which ה�שיעה

it depends. Instead of עננו which one might have expected, the ,ו expression used here is

ענני without any interchange of the ו mode of writing and of reading it; many printed

copies have עננו ענני here also; Baer, following Norzi, correctly has ו ,לי...ולי Instead of .ו

Psa_60:9, we here read לי...לי, which is less soaring. And instead of Cry aloud

concerning me, O Philistia do I shout for joy (the triumphant cry of the victor); in

accordance with which Hupfeld wishes to take עי in the התר�ע former as infinitive: “over

Philistia (עלי instead of עלי) is my shouting for joy” (התר�עעי instead of עי since ,התר�ע

the infinitive does not admit of this pausal form of the imperative). For עיר מצ�ר we

have here the more usual form of expression עיר מבצר. Psa_108:12 is weakened by the

omission of the (הלא) אתה.

7 God has spoken from his sanctuary: “In triumph I will parcel out Shechem and measure off the Valley of Sukkoth.

BAR ES, "God hath spoken ... - This is taken, without change, from Psa_60:6. See the notes at that place.

CLARKE, "God hath spoken in his holiness - bekodsho; some think בקדשו

this means in his Holy One, referring to the Prophet Jeremiah, who predicted the

captivity, its duration of seventy years, and the deliverance from it.

GILL, "HE RY, " We must, in prayer, act faith upon the power and promise of God - upon his power (Save with thy right hand, which is mighty to save), and upon his promise: God has spoken in his holiness, in his holy word, to which he has sworn by his holiness, and therefore I will rejoice, Psa_108:7. What he has promised he will perform, for it is the word both of his truth and of his power. An active faith can rejoice in what God has said, though it be not yet done; for with him saying and doing are not two things, whatever they are with us. 3. We must, in prayer, take the comfort of what God has secured to us and settled upon us, though we are not yet put in possession of it. God had promised David to give him,

SPURGEO , "Ver. 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 athan. He sat before the Lord in a wonder of joy. See 1 Chronicles 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.


Ver. 7. God hath spoken the word of assurance. This refers to all the words in which the land of their inheritance was defined, especially Genesis 15:18, Exodus 23:31 De 11:24, and that remarkable prediction concerning the perpetuity of David's line, 2 Samuel 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. ג€”James G. Murphy.

Ver. 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. ג€”David Dickson.

Ver. 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. ג€”Plain Commentary.

CO STABLE, "Verses 7-13

2. A confident prayer request108:7-13

The psalmist cited God"s promise to subdue the nations around Israel ( Psalm 108:7-9). Then he expressed his confidence that victory was possible if God would grant it, but impossible if He would not. David was relying on Israel"s Warrior, not his army, to defeat the enemy. He realized and confessed that if victory depended on the sinful people, they would fall in defeat.

This is a great expression of dependence on God and trust in Him for the deliverance He promised. We who are God"s people should face our spiritual enemies with the same humility and confidence.

8 Gilead is mine, Manasseh is mine; Ephraim is my helmet, Judah is my scepter.

BAR ES, "Gilead is mine ... - This is taken from Psa_60:7. The only change is the omission of the word and before “Manasseh.”

HE RY, "The hearts of his subjects; and therefore he surveys the several parts of the

country as his own already: “Shechem and Succoth, Gilead and Manasseh, Ephraim and Judah, are all my own,” Psa_108:8. With such assurance as this we may speak of the performance of what God has promised to the Son of David; he will, without fail, give him the heathen for his inheritance and the utmost parts of the earth for his possession,for so has he spoken in his holiness; nay, of all the particular persons that were given him he will lose none; he also, as David, shall have the hearts of his subjects, Joh_6:37. And

SPURGEO , "Ver. 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.

Judeah is my lawgiver. There had he seated the government and chief courts of justice. o 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 replyג€”"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.


Ver. 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. ג€”John Calvin.


Ver. 8. Judah is my lawgiver. Jesus the sole and only lawmaker in the church.

9 Moab is my washbasin, on Edom I toss my sandal; over Philistia I shout in triumph.”

BAR ES, "Moab ... - This is fallen from Psa_60:8. The only change is in the close of the verse. Instead of “Plilistia, triumph thou because of me” Psa_60:8, it is here, “Over Philistia will I triumph.” Why the change was made is unknown.

GILL, "Over Philistia will I triumph,.... In Psa_60:8, it is, "Philistia, triumph thou because of me"; See Gill on Psa_60:8.

HE RY, ", The necks of his enemies. These are promised, and therefore David looks upon Moab, and Edom, and Philistia, as his own already (Psa_108:9): Over Philistia will I triumph, which explains Psa_60:8, Philistia, triumph thou because of me, which some think should be read, O my soul! triumph thou over Philistia. Thus the exalted Redeemer is set down at God's right hand, in a full assurance that all his enemies shall in due time be made his footstool, though all things are not yet put under him, Heb_2:8.

SPURGEO , "Ver. 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. or was he disappointed, for "the Moabites became David's servants and brought him gifts" (2 Samuel 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 hope 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" (2 Samuel 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.


Ver. 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; ג€”for "flinging a shoe" was a sign of the transference of a prior claim on land. Ruth 4:7. ג€”William Kay.

Ver. 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", 1 Samuel 25:41; and from the fact of our Saviour washing his disciples' feet, to give them an example of humility, John 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 2 Samuel 8:2, 1 Chronicles 18:1-2; 1 Chronicles 18:12-13. ג€”James Anderson's ote to Calvin on Isaiah 60:1-12.

Ver. 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"”€ג

Ver. 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 (1 Kings 11:15-16), and placed Jewish garrisons in all the strongholds of Edom (2 Samuel 8:13-14). In honour of that victory the Psalmist warrior may have penned the words in Psalms 60:8, "Over Edom will I cast my shoe." ג€”J.L. Porter in, "Smith's Dictionary of the Bible."

PULPIT, "Moab is my washpot; over Edom will I east out my shoe. Identical with the first two clauses of Psalms 60:8. Over Philistia will I triumph. In Psalms 60:8 the expression used is different. There we have, "Philistia, triumph thou over me," or, "because of me." Apparently the compiler has not understood David's irony, and has therefore changed the form of the verb.

10 Who will bring me to the fortified city? Who will lead me to Edom?

BAR ES, "Who will bring me ... - This is taken, without alteration, from Psa_60:9.

CLARKE, "The strong city - The possession of the metropolis is a sure proof of the subjugation of the country.

HE RY 10-11, "We must take encouragement from the beginnings of mercy to pray

and hope for the perfecting of it (Psa_108:10, Psa_108:11): “Who will bring me into the strong cities that are yet unconquered? Who will make me master of the country of Edom, which is yet unsubdued?” The question was probably to be debated in his privy council, or a council of war, what methods they should take to subdue the Edomites and to reduce that country; but he brings it into his prayers, and leaves it in God's hands: Wilt not thou, O God? Certainly thou wilt. It is probable that he spoke with the more assurance concerning the conquest of Edom because of the ancient oracle concerning Jacob and Esau, that the elder should serve the younger, and the blessing of Jacob, by which he was made Esau's lord, Gen_27:37. 5. We must not be discouraged in prayer, nor beaten off from our hold of God, though Providence has in some instances frowned upon us: “Though thou hast cast us off, yet thou wilt now go forth with our hosts, Psa_108:11. Thou wilt comfort us again after the time that thou hast afflicted us.” Adverse events are sometimes intended for the trial of the constancy of our faith and prayer, which we ought to persevere in whatever difficulties we meet with, and not to faint.

SPURGEO , "Ver. 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.


Ver. 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. ג€”Plain Commentary.

Ver. 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. ג€”William S. Plumer.

ISSBET, "OPE ED CITY GATES

‘Who will bring me into the strong city? who will lead me into Edom?’

Psalms 108:10

I. The strong city built on the rock, even man’s hardened heart, stronger and more stony than the tomb, He has conquered and overcome; and in Him and His might are His people to carry on His warfare, casting down all the strongholds of human pride and stubbornness and unrepentance.

II. There is another application of these words which should not be overlooked.—According to Jewish tradition, Edom typifies Rome. Rome means ‘strength,’ and as the ‘great city which reigneth over the kings of the earth,’ it is regarded by many as having been the most formidable antagonist to God’s Word and God’s people. Even to-day, ‘the strong city’ of Romanism is the chief opponent of the Gospel on the Continent of Europe, and the soul zealous for the spread of God’s truth has still to cry, ‘Who will bring me into the strong city? who will lead me into Edom?’ and to add, if entrance for the Gospel is to be obtained, ‘Vain is the help of man. Through God we shall do valiantly.’

Illustrations

(1) ‘We cannot find it in our heart to dismiss this psalm (as most of the commentators have done) by merely referring the reader first to Psalms 57:7-11, and then to Psalms 60:5-12, though it will be at once seen that these two portions of Scripture are almost identical with the verses before us. The Holy Spirit is not so short of expressions that He needs to repeat Himself. There must be some intention in the arrangement of two former Divine utterances in a new connection.’

(2) ‘Let it be noted how over against God’s “strong city” stands another “strong city” in the 108th psalm, and how in the later strains of prophecy down to the Apocalypse, the destruction of a “strong city” is one great theme of joy.’

11 Is it not you, God, you who have rejected us and no longer go out with our armies?

BAR ES, "Wilt not thou, O God ... - This is taken from Psa_60:10, with no change in the Hebrew, except that the word “thou” (in the first member of the verse) is omitted.

GILL, "And wilt not thou, O God, go forth with our hosts?.... In Psa_60:10, it is, "and thou, O God, which didst not go out with our armies". See Gill on Psa_60:10.

SPURGEO , "Ver. 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. one but the elect of God who have obtained "like precious faith" can singג€”

" ow 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.


Ver. 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. ג€”Augustus F. Tholuck.

Ver. 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, ג€”for what are hosts without the Lord of hosts? ג€”to subdue their enemy. ג€”Plain Commentary.


Ver. 11. (first clause). ג€”Confidence in a frowning God.

Ver. 11. (second clause). Whether God will go forth with our hosts depends uponג€”Who they are? What is their object? What is their motive and spirit? What weapons do they use? etc.

PULPIT, "Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts? Identical with Psalms 60:10, with the exception that there, in the first clause, "thou" is expressed by אתה The meaning is probably that assigned in the Revised Version, "Hast not thou cast us off, O God? and thou goest not forth, O God, with our hosts" (see the comment on Psalms 60:10).

12 Give us aid against the enemy, for human help is worthless.

BAR ES, "Give us help from trouble ... - This is copied from Psa_60:11.

HE RY 12-13, " We must seek help from God, renouncing all confidence in the creature (Psa_108:12): “Lord, give us help from trouble, prosper our designs, and defeat the designs of our enemies against us.” It is not unseasonable to talk of trouble at the same time that we talk of triumphs, especially when it is to quicken prayer for help from heaven; and it is a good plea, Vain is the help of man. “It is really so, and therefore we are undone if thou do not help us; we apprehend it to be so, and therefore depend upon thee for help and have the more reason to expect it.” 7. We must depend entirely upon the favour and grace of God, both for strength and success in our work and warfare, Psa_108:13. (1.) We must do our part, but we can do nothing of ourselves; it is only through God that we shall do valiantly. Blessed Paul will own that even he can do nothing, nothing to purpose, but through Christ strengthening him, Phi_4:13. (2.) When we have acquitted ourselves ever so well, yet we cannot speed by any merit or might of our own; it is God himself that treads down our enemies, else we with all our valour cannot do it. Whatever we do, whatever we gain, God must have all the glory.

SPURGEO , "Ver. 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.


Ver. 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”€ג

13 With God we will gain the victory, and he will trample down our enemies.

BAR ES, "Through God we shall do ... - This also is taken from Psa_60:12, without change.

Thus the psalm, though made up of parts of two separate psalms, is complete and continuous in itself. There is no break or discrepancy in the current of thought, but the unity is as perfect as though it had been an original composition. It is to be remarked, also, that though in the original psalms the parts which are used here have a different connection, and are separately complete there, yet as employed here, they seem to be exactly suited to the new use which is made of the language; and though the original “reasons” for the use of the language do not appear here, yet there is a sufficient reason for that language apparent in the psalm as rearranged. To an Israelite, also, there might be a new interest in the use of the language in the fact that words with which he was familiar, as employed for other purposes, “could” be thus combined, and made applicable to a new occasion in the national history.

CLARKE, "Through God we shall do valiantly - From him we derive our courage, from him our strength, and by him our success.

[For the Analysis, see the Psa_57:1-11 (note) and Psa_60:1-12 (note). Also see introduction to Psa_108:1-13 (note)]

SPURGEO , "Ver. 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.

psalm 108 commentary

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