Psalms 108:1

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. 4. 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. 5. 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. 6. 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

PSALM CVIII

The psalmist encourages himself to praise the Lord for mercies

he had received, 1-5.

He prays for the Divine succour, 6;

and encourages the people to expect their restoration, and the

enjoyment of all their former privileges and possessions, 7-13.

NOTES ON PSALM CVIII

This Psalm is compounded of two Psalms which we have had already under review. The Ps 108:1-5, are the same with the Ps 57:7-11 of Ps 57: And the Ps 108:6-13, are the same with the Ps 60:5-12 of Ps 60: The variations are few, and of little moment, and the explanation may be seen in the notes on the preceding Psalms, which need not be repeated here. That the Psalms referred to were made by David, and were applicable to the then state of his affairs, has been the opinion of many; and it is probable that the captives in Babylon composed this out of two above, and applied it to the state of their affairs. Their captivity being now ended, or nearly at an end they look and pray for their restoration to their own land, as amply as it was possessed in the most prosperous days of David. The Syriac considers it as a prophecy of the vocation of the Gentiles. The Hebrew and all the Versions attribute it to David.

Verse 1. 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 Clarke on Ps 57:8.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1. My heart is fixed, O God;

I will sing and make melody, yea with my glory.

The Psalmist’s stedfast will and purpose is to sing God’s praises. Cp. Psa_51:10; Psa_112:7; Col_1:23. In Psa_57:7 my heart is fixed is repeated at the end of the first line, and Psa_108:8 begins Awake my glory. This figure of ‘epizeuxis’ or emphatic repetition of words is characteristic of Psalms 57 (Psa_108:1; Psa_108:3; Psa_108:7-8), and the poetical effect is much impaired by the abridgement. Yea my glory is grammatically in apposition to I:—I, yea my soul, the noblest part of me, the image of the divine glory, will sing &c. It is however possible that also my glory is a gloss added by some scribe or reader from Psalms 57. The LXX has added ἑτοίμη ἡ καρδία μου to the first line as in Psalms 57.[64]; hence, through the Vulg., the P.B.V. has the repeated my heart is ready. The paraphrase of P.B.V. with the best member that I have (Great Bible, not Coverdale) is from Münster, etiam digniori membro meo.

[64] Some mss add ἐξεγέρθητι ἡ δόξα μου, ‘awake up my glory’ at the end of the verse; and throughout the Ps. the mss of the LXX give instructive examples of the tendency of scribes to assimilate parallel texts.

1–5. Resolutions of joyous thanksgiving for past mercies, and prayer that God will manifest Himself as the supremely exalted Ruler of the world.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Psa 108:1 « A Song [or] Psalm of David. » O God, my heart is fixed; I will sing and give praise, even with my glory.

Ver. 1. O God, my heart is fixed] For Psa 108:1-5 of this psalm, see the notes on Psa 57:7-11. And for Psa 108:6-13, see the notes on Psa 60:5-12.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_108:1-13

O God, my heart is fixed.

A threefold moral state of mind

I. Moral fixation of soul (Psa_108:1-6). This concentration of soul is unknown to unregenerate men. They are unsettled, divided, distracted, and therefore more or less unhappy. The verses point to two of the grand results of this moral fixedness.

1. The highest happiness (verses 1, 2). All this is the language of exultation, and this exultation springs from a true decision of soul, self-unity, and concord.

2. The heartiest worship (Psa_108:3-5). The thoughts and affections being fixed on Him who is transcendently good, beautiful, and true, worship follows as a matter of course.

II. The inflation of worldly success (Psa_108:7-9). The psalm (Psa_60:1-12) from which these verses are taken is a war song in anticipation of victory. The warrior is flushed by the prospect of triumph over his enemies, and looks down upon them with a heartless contempt. The tendency of worldly success is to make men supercilious and heartless; men who have won great success in any department of life, be it in war, commerce, or learning, have ever been disposed to look with contempt on those not so distinguished. The haughtiness of some is not only the most vile but the most pernicious state of mind. Pride goeth before destruction, and a haughty spirit before a fall.

III. Consciousness of utter dependence (Psa_108:10-13). This state of mind,--viz. a conscious dependence on God is right, for there is no creature more dependent than man,--lies at the foundation of our personal religion, for without it there is no looking to God, no prayer, no thanksgiving. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

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."

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 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.

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.

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." 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. Nathanael 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 (Mt 17:4), "It is good to be here." 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 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.

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.

Ver. 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.

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.

Ver. 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 bolderas the succeeding verses show.

Psalms 108:2*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

A.M. 2962. — B.C. 1042.

This Psalm is, almost word for word, taken out of two of the foregoing Psalms; the first five verses out of the fifty-seventh, from Psa 108:7-11, and the rest out of Psalm sixtieth, from 5-12. The reader, therefore, is referred to the exposition already given of those Psalms. David thanks God for personal mercies, Psa 108:1-5. Prays for national mercies, Psa 108:6-13.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Psalm 108

1. A Song. A Psalm. By Darid. This is not an original or independent composition, but a compilation from two other psalms, which have already been explained. The introduction, Psa 108:1-5, is substantially identical with Psa 57:7-11; the body of the psalm, Psa 108:6-12, with Psa 60:5-12. The supposition of erroneous copies, or of later corruptions, is still more improbable in this case than in those of Psalms 18, 70. The best solution which has been proposed is, that David himself combined these passages to be the basis of a trilogy (Psalms 108-110.), adapted to the use of the church at a period posterior to the date of Psalms 57 and Psalms 60. The comments here will be confined to the variations, as in Psalms 53 and Psalms 70.

2. (Psa 108:1) Fixed is my heart, 0 God, fixed is my heart; I will sing and play—also my glory. See above, on Psa 57:7. The words here added, also my glory, correspond to the first clause of the next verse in that psalm, awake my glory!

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Psalm 108

Israel’s Praise for Salvation

1. Israel’s praise (Psalm 108:1-4)

2. The inheritance (Psalm 108:5-9)

3. Through God alone (Psalm 108:10-13)

This Psalm is not a patchwork of two other Psalms as the critics declare (Psalm 72:8-12 and Psalm 60:7-14), but it comes in as a Psalm of David to give another hint on Israel’s praise in the day of deliverance. Their heart is fixed to sing His praise. It is a praise not only amongst themselves, but a praise among the nations. Where they were once a byword they are now a blessing. And their deliverance and possession they will enjoy is not of themselves; it is through God and His power. The second part of the Psalm looks back to the time when deliverance had not yet come.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Psalms 108

Two fragments of Davidic psalms are here tacked together with slight variations. Psa_108:1-5 are from Psa_57:7-11; Psa_108:6-13 from Psa_60:5-12. The return from Babylon would be an appropriate occasion for thus revivifying ancient words. We have seen in preceding psalms that Israels 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 Gods help, much still remains to be won before Israel can sit secure, the bar or two in the minor key in Psa_108:11, which heighten the exultation of the rest of the song, and the cry for help against adversaries too strong for Israels unassisted might, are all appropriate to the early stages of the return.

The variations from the original psalms are of slight moment. In Psa_108:1 the reduplication of the clause "Steadfast is my heart" is omitted, and "my glory" is detached from Psa_108:2, where it stands in Psalms 57, and is made a second subject, equivalent to "I". In Psa_108:3 a Jehovah is substituted for Lord, and the copula "and" prefixed to b. Psa_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 Psa_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 Psa_108:6, the omission of "and" before "mine Manasseh" in Psa_108:8, the substitution of a more usual synonym for "fenced" in Psa_108:10, and the omission of the pronoun "Thou" in Psa_108:11.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

This earnest affection declareth that he is free from hypocrisy, and that sluggishness stayeth him not.

Or, my glory, because it chiefly setteth forth the glory of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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,

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This is a composite Psalms 1-5 is practically Psa_57:7-11; Psa_57:6-11 is the same as Psa_60:5-12. For notes on individual vv. the reader is referred to these two Pss. Probably the two fragments were brought together in a separate collection from Book 2, and subsequent perhaps to the formation of that book. This Ps. preserves its Elohistic character. It bears the title, 'A Song, a Psalm of David.' It is one of the Pss. for Ascension Day.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. Even with my glory—Or, Yea, my glory; that is, in my proper rank and renown as king and conqueror. David rouses all his powers of person and office to the delightful duty of praise. In Psa_57:8, it is joined to the imperative, “Awake up, my glory.” In Gen_49:6, “glory,” or honour, is used as a synonyme of soul, but generally of rank, honour, as Psa_4:2; Psa_7:5

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THIS is a composite psalm, made up of portions of two Davidical psalms, viz. Psa_57:7-11, and Psa_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.

My heart is fixed. In the original form (Psa_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 Psa_57:7.

Vers. 1-13. 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 (ver. 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 PRESENCE OF ADVERSITY. Behind us is defeat (ver. 11); before us is difficulty, apparent impossibility (ver. 10); the ordinary, visible resources have failed us (ver. 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 HUMAN 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 (ver. 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 DIVINE PROMISE. "God hath spoken," etc. (ver. 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 CONFIDENCE IS GOD. "I will rejoice, I will divide Shechem," etc. (vers. 7-9); "Through God we shall do valiantly," etc. (ver. 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 THANKFULNESS. 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" (vers. 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.

HOMILIES BY R. TUCK Vers. 1-13. psalm is a compilation formed by combining the last five verses of Psalm 57 with the last eight verses of Psalm 60, the latter being itself a compilation.

It is ascribed to David because the original passages both occur in psalms ascribed to him. But Bishop Perowne thinks that some later poet probably adapted them to circumstances of his own time; possibly wishing thus to commemorate some victory over Edom or Philistia. For homiletic treatment, see the above-named psalms. S.C.

God honored by fixed resolves.

"My heart is fixed; My heart is ready" (Prayer-book Version); "My heart is steadfast" (Perowne). This psalm is clearly a compilation from two earlier psalms, and was probably arranged for liturgical worship. It represents the kind of experience which we properly associate with David. The references are such as suit his endeavor to extend and consolidate his kingdom; but the expression in ver. 11 suggests that the psalm was rewritten by a returned exile, to whom the Captivity was a "casting off" of the nation by God. What we now see is, that the mood of mind in which David first composed it is one eminently characteristic of him; and it is a mood eminently suitable for a restored exile, who was under the persuasion of the restoring mercies of God. What is the most striking thing in David"s career is his fixity for God, the steadfastness of his purpose to live for God. He may have stumbled, made mistakes, acted unworthily, and openly sinned. And who, of woman born, has yet lived such a perfect life that he can venture to throw a stone at David? But from the beginning to the ending of his life David never heart swerved from God. "His heart was fixed." Fixed to trust; fixed to serve; fixed to praise.

I FIXITY IN PRINCIPLE IS THE SECRET OF FREEDOM. Illustrate by the tree, which is only free to spread and wave its branches, and put itself forth in flower and fruit, when the roots go well into the ground and hold firm. A man is not free who has no established principles, no fixed laws of conduct. He seems free, but really is a slave to his senses, and to all who have skill to offer sense-gratifications. True freedom is liberty to do right, and to do wrong, when a man is fixed that he will not do wrong. Sin enslaves those who are not fixed for God.

II FIXITY IN PURPOSE IS THE SECRET OF STRENGTH. Illust.: Joshua. "As for me and my house, we will serve the Lord." That resolve inspired a strong, unflagging life of service. Or take St. Paul. His resolve is, "To me to live is Christ;" so he exclaims, in conscious strength, "I can do all things through him that strengtheneth me." The man who knows what he means can gather up and unify his forces; hold them in restraint, and use them wisely.

III FIXITY IN HABIT IS THE SECRET OF DEFENCE. Here reference is to the habit of praise. This is the Christian"s guard against depression and against temptation. What can the tempter do with a man whom he finds rejoicing in God? R.T.

The best work of a man"s best.

"I will sing and give praise with the best member that I have" (Prayer-book Version). A man"s "glory" is his soul-the powers and faculties which belong to him as a rational and spiritual being. A man may join in singing praise, and only do it mechanically. A man may give praise him self as the mere performance of a duty. A man only praises God aright, or acceptably, when he praises with his glory; as a real and sincere expression of his feeling. True praise is the utterance of a man"s individuality.

I THE GLORY OF A MAN IS THAT WHICH DISTINGUISHES HIM FROM THE ANIMALS. The beasts of the field have no uplooking eyes or yearning hearts. No mere animal can sing. It is only in a figurative sense that birds are said to sing. They express nothing intelligent to men in the sounds they make. Man can think; can receive impressions; can discern qualities in things done for him and to him; can feel emotions of love and admiration and gratitude. So with his glory as a man, he can sing and give praise. Man can lead the choir of creation; but man"s song differs from all other songs. The tone and meaning in it is put by man"s glory.

II THE GLORY OF A MAN IS THAT WHICH DISTINGUISHES HIM FROM OTHER MEN. It may be true that all men are alike. The bodily limbs, organs, faculties, etc., are the same. But it is even more true that men differ from one another. Each one is strictly an individual. A man may have much in common with his fellows; he has some thing which is peculiar to himself some faculty, or taste, or preference, or influence, or experience, which is strictly personal. And that, whatever it may be, is his glory. And it is the placing of that on the altar of service to God which is the real "presenting of a man"s self as a living sacrifice." The Prayer-book Version seals this in its rendering, "with the best member that I have. R.T.

HOMILIES BY C. SHORT Vers. 1-13. This psalm consists of portions of two others, the first half of it being taken from the fifty-seventh psalm (vers. 7-11), and the latter half from the sixtieth (vers. 5-12). The notes on these two other psalms may be consulted. S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

INTRODUCTION

“This Psalm consists of portions of two others, the first half of it being taken from the 57th Psalm, Psa_108:7-11, and the latter half from the 60th, Psa_108:5-12. It bears the name of David, because the original passages both occur in psalms ascribed to him as their author But there is no reason for concluding that these fragments were thus united by David himself. Some later poet probably adapted them to circumstances of his own time; possibly wished thus to commemorate some victory over Edom or Philistia.”—Perowne.

As the whole of the Psalm has already been expounded in “The Homiletical Commentary” on Psalms 57, 60, it will be sufficient if in this place we suggest a method of developing its main homiletic ideas. The Psalm affords an excellent illustration of—

THE COMPLETE TRIUMPH OF THE CHRISTIAN LIFE

The Christian life is a warfare. Every spiritually-renewed man has to do battle with fleshly lusts and evil tendencies in his own nature, with corrupt opinions and practices in society, and with the temptations of the devil. The renewed man is assured of ultimate victory in this conflict. And this Psalm very suitably represents the spiritual attitude of the Christian warrior, who, although he has gained many conquests, is not yet completely victorious, but in the strength of God is pressing on to the full and final triumph. The complete triumph of the Christian life is—

I. Promoted by praise to God. The Poet begins his Psalm with praise to God. Observe the main features of his praise. It is—

1. Praise from a confident heart. “O God, my heart is fixed.” A fixed heart is one which is firm and fearless by reason of its confidence in God. Its praise would be unfaltering and fervent.

2. Praise with the noblest powers. “Even with my glory.” By his “glory” the Poet means his soul, with all the capacities and faculties which belonged to him as an intelligent being, created in the Divine image. The praise of God should engage the noblest powers of our being. Soulless worship is repugnant to Heaven.

3. Praise in the most public manner. “I will praise Thee, O Lord, among the people; and I will sing praises unto Thee among the nations.” The peoples of the whole earth alone constitute a sufficient auditory for the praise which the Psalmist would offer.

4. Praise because of God’s covenant relationship. “For Thy mercy is great above the heavens, and Thy truth reacheth unto the clouds.” The mercy and truth of God are the attributes which are celebrated by Hebrew poets and prophets as marking His covenant relationship with His people. These are conspicuous, exalted, vast as the heavens.

5. Praise of universal extent. “Be Thou exalted, O God, above the heavens, and Thy glory above all the earth.” The heart which is fixed to praise God would exalt Him in the highest degree and widest extent. He is worthy the praise of the highest intelligences of heaven, and of all upon earth.

How does this praise promote the complete victory of the Christian life?

First: It honours God. “Them that honour Me, I will honour.” If we honour Him with sincere praise He will honour us with courage, strength, triumph.

Second: It strengthens faith. As we heartily celebrate the Divine mercy and truth, our faith in them will grow stronger. And in moral conflicts nothing nerves the heart with heroism and the arm with power like faith in God. In the warfare of the spiritual life if we would “wax valiant in fight, and turn to flight the armies of the aliens,” it must be “through faith.”

II. Promoted by consideration of the triumphs already achieved. The Poet calls to mind the victories already won. “I will rejoice, I will divide Shechem and mete out the valley of Succoth. Gilead is mine, Manasseh is mine, Ephraim also is the strength of mine head, Judah is my lawgiver, Moab is my washpot.” Shechem on the west of Jordan, and Succoth on the east; Gilead (including the region occupied by the tribes of Gad and Reuben), and Manasseh on the east, and Ephraim and Judah on the west, are mentioned as representing the whole land of Canaan. The powerful tribe of Ephraim is represented as “the strength of his head,” i.e., the great protection of the most vital interests in battle. Judah is spoken of as the lawgiver, probably in reference to the ancient prediction, “The sceptre shall not depart from Judah, nor a lawgiver from between his feet until Shiloh come.” All this land of Canaan was subdued. Moab also was conquered. “Moab is my wash-pot” expresses the reduction of the Moabites to a state of utter servitude. “The Moabites became David’s servants, and brought gifts” (2Sa_8:2).

But the victory of Israel was not complete. Edom was still unconquered. But its subjugation is anticipated. “Over Edom will I cast my shoe.” In the preceding clause Moab is described as a mean vessel in which the feet are washed, and now Edom is described as a servant of the lowest grade to whom the sandals are thrown to be removed or to be cleaned. Or the figure may mean the placing of the foot upon Edom in token of its complete subjection. The idea undoubtedly is that Edom should be completely vanquished by, and subjected to, Israel.

But how would the consideration of past triumphs promote the complete victory?

First: Their consideration reveals the fact that many an enemy which seemed too mighty for us has been vanquished by believing effort. The Israelites had conquered the fierce and strong Canaanites. Could they not also conquer the formidable Idumeans? In the Christian life we look back upon many a difficulty overcome, many a temptation successfully resisted, many a foe slain, and are encouraged to hope and contend for the full and final conquest. Past victories are an earnest of future and entire triumph.

Second: Their consideration brings into clear and impressive light the faithfulness and sufficiency of God as our Helper. He had made good His promise to Israel in their past triumphs, which they had achieved by virtue of His help; and, as He changes neither in His faithfulness nor in His power to help, would He not enable them to vanquish the Idumeans? In the past of our individual Christian life He has been our unfailing Helper and Supporter. “Having obtained help of God, we continue unto this day.” Our past triumphs are due to His assistance. And as we review them, remembering His unchangeableness, we are encouraged boldly to encounter future difficulties and enemies. John Newton very clearly expresses this thought—

“His love in time past

Forbids me to think,” &c.

III. Assured by God. We discover this assurance in—

1. His interest in His people. David speaks of Israel as His “beloved.” “That Thy beloved may be delivered.” God loves His people; and that love is a guarantee of their ultimate and complete triumph over all their foes.

2. His power to give His people the victory. “Save with Thy right hand.… Through God we shall do valiantly; and He shall tread down our enemies.” “The right hand of the Lord doeth valiantly.” “No weapon that is formed against thee shall prosper.” “The God of peace shall bruise Satan under your feet shortly.” To those who believingly prosecute this warfare God gives the victory.

3. His promise to give His people the victory. “God hath spoken in His holiness.” The holiness of God is the pledge that He will perform His promises. He has promised to those who believe on Him the victory over all their foes; and what He has promised He will perform, for His word is both almighty and unchangeable.

CONCLUSION. Here is encouragement for the Christian soldier. Ours is not a doubtful battle. The Lord is on our side; therefore we must conquer. Here is counsel for the Christian soldier. If we would conquer we must be found in the way of duty. Trust and fight, watch and pray, so shall you come off at last more than conqueror through Christ.

THE GREATNESS OF GOD’S MERCY

(Psa_108:4.—“Thy mercy is great above the heavens.”)

A thing may be radically evil in itself, and yet may by a superior power be made the occasion of good. The entrance of sin into the world was a most evil and painful thing, yet under the glorious government of God it is so overruled as not to prove an unmixed evil. Some of the most glorious representations of the character of God have been occasioned by the sin of mankind. This is true of His mercy. Sin did not originate His mercy, but was the occasion of its display. Mercy is the form which the goodness of God assumes to the sinful and wretched. It is the disposition of God to pardon sinners and to relieve sufferers. Our text sets forth the greatness of the Mercy of God. This is seen—

I. In the blessings of daily life. The use of the word “mercy” implies suffering and sin on the part of those to whom it is applied. Man is a sinner: sin deserves misery, death. But there is much enjoyment in the world. Every day we receive innumerable blessings. What a proof of His mercy! Life itself is a gift of God’s mercy. His mercy crowns the life of hell-deserving rebels with joy! It becomes us to receive every comfort and joy as a proof, not only of God’s goodness, but of His mercy. “It is of the Lord’s mercies that we are not consumed,” &c.

II. In the grand end for which it is manifested. Why, when sin entered our world, did mercy also appear? Why does God continue our life here? Why does He in countless ways manifest His mercy to men? In order that man may be delivered from sin, and be established in a state of holiness. Salvation, the restoration of man to God, is the grand purpose of Divine mercy. How transcendently great! How Divine!

III. In the numerous and glorious means by which it seeks to accomplish this end. These are—

1. The incarnation, life, ministry, sufferings, death, resurrection, and intercession of the Son of God. The great blessing of salvation could not have been obtained apart from Christ. He is the great Gift of mercy, the great Channel of mercy, the great Minister of mercy. This gift transcends that of salvation. That our redemption should be through the blood of Christ is a wonderful display of mercy. Wonderful that mercy should seek our salvation; more wonderful that such means should be employed to secure it. Jesus Christ is the greatest gift of the mercy of God.

2. The agency of the Holy Ghost. He strives, calls, convinces, converts, establishes, sanctifies men—all in mercy, and all with a view to their salvation. In this we have a great display of mercy. He is distinguished, glorious, divine; and He is the gift of God’s mercy to us.

3. The ministry of the Gospel preacher. God hath sent forth ambassadors to beseech men in Christ’s stead to be reconciled unto Him. Every true preacher of the Gospel is a gift of Divine mercy to men. Every Gospel sermon is a proof of God’s mercy to those who hear it.

4. The arrangements of Providence. God’s providence is a great institution of mercy, a vast organisation of mercy in constant operation to secure the salvation of men. All the circumstances, scenes, and events of life are ordered or controlled by mercy for the salvation of men.

How various and glorious, then, are the means and agencies which God in His mercy uses to secure the salvation of mankind! These means and agencies are devised by Mercy, bestowed by Mercy, employed by Mercy, for a most merciful end.

IV. In the vast multitudes to whom it extends. It extends to all men. God in mercy gave Christ a Saviour for all men. His salvation is adequate to the needs of all, suited to the needs of all, offered to all, and free for all. Like the heavens which encompass all, and pour their light and warmth on all and freely, so God’s mercy embraces all, and freely offers to all her ample provisions. Countless multitudes have been saved by mercy. The trophies of her saving power are ever passing into the realms of the blessed. This great mercy is equal to all the sin and misery of our sinful and suffering race—nay, it transcends the sin and suffering. It meets the needs of the worst sinners. Manasseh, Mary Magdalene, the dying malefactor, Saul the persecutor, found mercy, and through mercy entered heaven. At present it is more than sufficient for the vilest. It is sufficient for all sinners that are now and will yet arise, until its grand end is accomplished, the race restored, and God glorified in man. His mercy is infinite. “He delighteth in mercy.” He “is rich in mercy.” “Oh, give thanks unto the Lord, for He is good, for His mercy endureth for ever.”

This great mercy increases our obligation to God. Accept this mercy; in sin and weakness trust in it; rejoice in it; praise God for it.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The five first verses of this psalm are taken out of psalm 57, the rest out of psalm 60. David thanks God for personal mercies, ver. 1-5. Prays for national mercies, ver. 6-13. A song or psalm of David.

Glory - With my tongue.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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 108:4 is 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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Psalms 108

A Song or Psalm of David

2          O God my heart is fixed;

I will sing and give praise, even with my glory.

3     Awake, psaltery and harp:

I myself will awake early.

4     I will praise thee, O Lord, among the people:

And I will sing praises unto thee among the nations.

5     For thy mercy is great above the heavens:

And thy truth reacheth unto the clouds.

6     Be thou exalted, O God, above the heavens:

And thy glory above all the earth!

7     That thy beloved may be delivered:

Save with thy right hand, and answer me.

8     God hath spoken in his holiness;

I will rejoice, I will divide Shechem,

And mete out the valley of Succoth.

9     Gilead is mine; Manasseh is mine;

Ephraim also is the strength of mine head;

Judah is my lawgiver;

10     Moab is my washpot;

Over Edom will I cast out my shoe;

Over Philistia will I triumph.

11     Who will bring me into the strong city?

Who will lead me into Edom?

12     Wilt not thou, O God, who hast cast us off?

And wilt not thou, O God, go forth with our hosts?

13     Give us help from trouble:

For vain is the help of man.

14     Through God we shall do valiantly:

For he it is that shall tread down our enemies.

EXEGETICAL AND CRITICAL

Contents and Composition.—Two fragments of Davidic Psalms, namely, Psa_57:8-11, and Psa_60:7-12, are here brought together without any connection whatever; and the changes occurring in only a few words, are so unimportant, that neither occasion nor purpose can be discovered in this combination and conformation. Least of all is a poet like David to be held guilty of combining in such a manner (Hengstenberg) two pieces taken out of their connection. For the two most important changes are these:—The two parts are taken from Elohim Psalms, but here, Psa_108:4, Jehovah is substituted for Adonai. Again, the original lamentation of conquered Philistia is here in Psa_108:10 changed into the form of an exulting cry of victory. It is not however to be inferred from this, with any degree of certainty, that the occasion lay in the later (Clauss), perhaps Maccabæan victories (Rudinger, Rosenm., Hitzig); for the complaint and entreaty of the conclusion is entirely unsuitable to these occasions. Still less, assuredly, do the remaining, merely formal, alterations of the Text favor such a conjecture.

The following variations are also observable, but they do not affect the sense. The repeated words at the beginning of Psa_108:2 are omitted. Instead of the exclamation: wake my honor! that is, my soul! the words appear as defining more closely the subject, singing and playing. In Psa_108:4 b and 6b a vav copulative is inserted, while in Psa_108:9 a it is omitted. In Psa_108:7 b the plural: us is Changed into the singular: me. In Psa_108:12 a, the emphatic: thou is wanting; and in Psa_108:11 the idea of the strong city is conveyed by a more common word instead of a rare expression. These variations are throughout only proofs of a deterioration in style.

[The renderings of Psa_60:12 (10) and 108:12 should be identical. There is no ground for the variation of E. V. The true translation is: Hast Thou not, O God, cast us off? and Thou dost not go forth in our armies.—The view of Delitzsch as to the origin of the Psalm agrees with that of Dr. Moll. He says in addition: “The אוֹדְךָ of Psa_108:4 and the whole tenor of the Psalm are like an echo to the הוֹדוּ of the preceding. It is entitled a Psalm-song of David, but only because composed of portions of the old Davidic Psalms. The absence of the למנצח shows already a later origin.” So also Perowne. Alexander concludes with Hengstenberg that, the best solution is, that David himself combined these passages so as to form the basis of a trilogy (Psalms 108-110) adapted to the use of the Church at a period posterior to the date of Psalms 57, 60 The former view seems to be that most favored at present. For the exposition see that of the original passages.—J. F. M.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

David’s Thanksgiving and Prayer.

In this psalm David has used the material of former hymns of praise, the Holy Spirit making use of this new combination to bring out very strongly the features of praise and prayer. A song or psalm of David, v

v. 1. -5 being the same as Psa 57:7-11; Psa 108:6-13 the same as Psa 60:5-12, only a few slight changes in the words having been made.

v. 1. O God, my heart is fixed, in trustful reliance; I will sing and give praise, even with my glory, his entire soul with all its powers being engaged in this service.

v. 2. Awake, psaltery and harp, for the purpose of early and energetic praise; I myself will awake early.

v. 3. I will praise Thee, O Lord, among the people, and I will sing praises unto Thee among the nations, the missionary idea being expressed very clearly in this verse.

v. 4. For Thy mercy is great above the heavens, extending beyond the limit of human understanding, and Thy truth reacheth unto the clouds, filling the entire universe.

v. 5. Be Thou exalted, O God, above the heavens and Thy glory above all the earth,

v. 6. that Thy beloved may be delivered, that is, the believer trusting in Jehovah; save with Thy right hand, emblem of almighty power, and answer me.

v. 7. God hath spoken in His holiness, that being the guarantee in which the believer may trust. I will rejoice, I will divide Shechem and mete out the Valley of Succoth.

v. 8. Gilead is mine; Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

v. 9. Moab is my wash-pot; over Edom will I cast out my shoe; over Philistia, now lying in a state of complete over throw and subjection, will I triumph.

v. 10. Who will bring me into the strong city? Who will lead me into Edom?

v. 11. Wilt not Thou, O God, who hast cast us off? And wilt not Thou, O God, go forth with our hosts?

v. 12. Give us help from trouble; for vain is the help of man.

v. 13. Through God we shall do valiantly: for He it is that shall tread down our enemies. It is a hymn setting forth the fulfillment of God’s promises and as such is a fitting song for all believers, a hymn of triumph over all spiritual enemies, all of whom must finally submit to the Lord.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The incoming Salvation.

A song, a psalm of David.

The second psalm of the fifth book is very lightly treated by many commentators: as an example, Moll declares: —

"Two fragments of Davidic psalms, namely Psa 57:7-11; Psa 60:6-12, are here brought together without any connection whatever; and the changes occurring, in only a few words, are so unimportant that

neither occasion nor purpose can be discovered in this combination and conformation. Least of all is a poet like David to be held guilty of combining in such a manner two pieces taken out of their connection." -Lange’s Commentary.

Delitzsch agrees with Moll, and so does Perowne. Alexander and Hengstenberg unite, however, in believing the origin of these psalms to be Davidic; but "the former view," says the American editor of Moll, "seems to be the most favored at present."

A truer reverence for Scripture would surely restrain the rashness of such criticisms. Granted that a psalm made by bringing together two ends of previous ones -or with scissors and paste, as it might be urged -may seem strange enough for inspiration; yet to say that "neither occasion nor purpose can be discovered in this combination" is a challenge of the perfection of Scripture which can only speak the audacious incompetence of the one who utters it. It is easy, on the other hand, to show that there is purpose: for it is just the character of a Deuteronomic book, such as this is, to give us, as Deuteronomy itself does, the way and the end, -the governmental way of God by which His end is reached; the end, therefore, which reveals the way. Now the previous psalm has given us, without any possible question, the ways of God with men; and that as shown especially in the case of Israel: what more simple than that, in the present one, we should have the end of His way with them? And for this -and to make it definitely plain to us what is intended -the ends of two previous psalms, cut off from the exercise and trials with which these are connected, should be joined together? The purpose which the commentator denies is, in fact, here transparent; and the unbelieving attack upon the perfection of the Word is an arrow turned back into the face of him that has discharged it.

Now for the "connection" between these two ends. Certainly the psalm makes, as we find it here, a very complete whole; and the two portions join together in the second division of it without a seam. The first division gives us Israel’s praise as leading the incoming praise of the whole earth. The second appeals, therefore, that God may manifest His supremacy over the earth, for Israel’s deliverance. The after-divisions show the nation; as in answer to this prayer, upon the threshold of full blessing. There is no lack of unity or completeness here.

The minor changes in the psalm here, as compared with the two psalms from which it is divided, we may not have skill to interpret or appreciate: for the true "higher criticism" is as feeble with us as that which is falsely called so is vigorous and strong; and these things naturally go together. For the interpretation of the psalm in detail it is sufficient to refer to the notes elsewhere (pp. 223, 224; 230-234.)

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

Ps 108 This psalm combines two excerpts from David’s other psalms (cp. 57:5, 7-11; 60:5-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

General Information:

Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)

a psalm of David

Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.

My heart is fixed, God

Here David is referring to himself by his heart. Also, the word "fixed" means to trust completely. AT: "My heart is fixed on you, God" or "I am trusting completely in you, God" (See: Synecdoche and Idiom)

I will sing praises also with my honored heart

Here David is represented by his "heart." David refers to himself as having the honor of praising God. AT: "You honor me by allowing me to sing praises to you" (See: Synecdoche)

Wake up, lute and harp

Here David describes playing his instruments as waking them up from sleep. AT: "I will praise you by playing the lute and the harp" (See: Personification)

I will wake up the dawn

Here David is describing the dawn waking up like a person waking up in the morning. AT: "I will be praising you when the dawn comes" (See: Personification)

dawn

when the sun rises

translationWords

psalm

David

heart

God

lute

harp

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.