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Psalms 138:1
Verse
Summary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The poet will give thanks to Him, whom he means without mentioning Him by name, for His mercy, i.e., His anticipating, condescending love, and for His truth, i.e., truthfulness and faithfulness, and more definitely for having magnified His promise (אמרה) above all His Name, i.e., that He has given a promise which infinitely surpasses everything by which He has hitherto established a name and memorial for Himself (על־כּל־שׁמך, with ō instead of ŏ, an anomaly that is noted by the Masora, vid., Baer's Psalterium, p. 133). If the promise by the mouth of Nathan (2 Sam. 7) is meant, then we may compare Sa2 7:21. גּדל, גּדול, גּדלּה are repeated in that promise and its echo coming from the heart of David so frequently, that this הגדּלתּ seems like a hint pointing to that history, which is one of the most important crises in the history of salvation. The expression נגד אלהים also becomes intelligible from this history. Ewald renders it: "in the presence of God!" which is surely meant to say: in the holy place (De Wette, Olshausen). But "before God will I sing praise to Thee (O God!)" - what a jumble! The lxx renders ἐναντίον ἀγγέλων, which is in itself admissible and full of meaning, (Note: Bellarmine: Scio me psallentem tibi ab angelis, qui tibi assistunt, videri et attendi et ideo ita considerate me geram in psallendo, ut qui intelligam, in quo theatro consistam.) but without coherence in the context of the Psalm, and also is to be rejected because it is on the whole very questionable whether the Old Testament language uses אלהים thus, without anything further to define it, in the sense of "angels." It might be more readily rendered "in the presence of the gods," viz., of the gods of the peoples (Hengstenberg, Hupfeld, and Hitzig); but in order to be understood of gods which are only seemingly such, it would require some addition. Whereas אלהים can without any addition denote the magisterial possessors of the dignity that is the type of the divine, as follows from Psa 82:1 (cf. Psa 45:7) in spite of Knobel, Graf, and Hupfeld; and thus, too (cf. נגד מלכים in Psa 119:46), we understand it here, with Rashi, Aben-Ezra, Kimchi, Falminius, Bucer, Clericus, and others. What is meant are "the great who are in the earth," Sa2 7:9, with whom David, inasmuch as he became king from being a shepherd, is ranked, and above whom he has been lifted up by the promise of an eternal kingship. Before these earthly "gods" will David praise the God of the promise; they shall hear for their salutary confusion, for their willing rendering of homage, that God hath made him "the highest with respect to the kings of the earth" (Psa 89:28).
John Gill Bible Commentary
I will praise thee with my whole heart,.... Cordially and sincerely, in the uprightness and integrity of his heart; which denotes not the perfection of his service, but the sincerity of it; his heart was in it, and his whole heart; all the powers and faculties of his soul were engaged in it, being deeply sensible of the great favours and high honours bestowed upon him; and though the object of praise, to whom he was obliged for them, is not so fully expressed; yet is easily understood to be Jehovah, the Being of beings, the Father of mercies, even Jehovah, Father, Son, and Spirit, and especially the Messiah; see Psa 111:1; before the gods will I sing praise unto thee; before the princes, as Jarchi; before the kings, as the Syriac version; with which agrees Psa 119:46; and who would join therein, Psa 138:4; or before the judges, as the Targum, Aben Ezra, Kimchi, and Ben Melech; or civil magistrates, who are sometimes called gods, Psa 82:1; and they are the powers ordained of God, and represent him on earth; or the sanhedrim, as the Midrash; or before the gods of the Gentiles, those fictitious deities, above whom Jehovah is; and over whom the psalmist triumphs, having conquered the nations where they were worshipped; and therefore in their presence, and notwithstanding them, or in opposition to them, praised the Lord; see Psa 18:49; or rather before the ark, the symbol of the presence of the true God; or, as Gussetius (l) interprets it, "before thee, O God, will I sing praise"; or I will sing praise to thee, the Son the Messiah, one divine Person before another; the Son before God the Father, and it may be added before God the Holy Spirit, the two other divine Persons; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "before the angels", who are sometimes called gods, Psa 8:5; and who attend the assemblies of the saints and churches of Christ, Co1 11:10. (l) Comment. Ebr. p. 50.
Matthew Henry Bible Commentary
I. How he would praise God, compare Psa 111:1. 1. He will praise him with sincerity and zeal - "With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions." 2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, Co1 11:10. 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven. II. What he would praise God for. 1. For the fountain of his comforts - for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, Psa 138:3. He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Psa 20:6. Observe, [1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears, Isa 65:24. [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful. III. What influence he hoped that his praising God would have upon others, Psa 138:4, Psa 138:5. David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now, 1. This may have reference to the kings that were neighbours to David, as Hiram and others. "They shall all praise thee." When they visited David, and, after his death, when they sought the presence of Solomon (as all the kings of the earth are expressly said to have done, Ch2 9:23), they readily joined in the worship of the God of Israel. 2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that all kings shall fall down before him, Psa 72:11. Now it is here foretold, (1.) That the kings of the earth shall hear the words of God. All that came near David should hear them from him, Psa 119:46. In the latter days the preachers of the gospel should be sent into all the world. (2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Act 13:48. (3.) That they shall sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so, great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages.
Tyndale Open Study Notes
Pss 138–145 In this final collection of psalms of David, praise and wisdom psalms (Pss 138–139, 145) form a frame around five poems of lament (Pss 140–144). Ps 138 In this wisdom psalm, the Lord is presented as the God of gods. He rescued his people and has a perfect plan for them as individuals. The nations will join Israel in glorifying God. 138:1-3 The Lord receives praise before the gods of the nations.
Psalms 138:1
A Thankful Heart
1I give You thanks with all my heart; before the gods I sing Your praises. 2I bow down toward Your holy temple and give thanks to Your name for Your loving devotion and Your faithfulness; You have exalted Your name and Your word above all else.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The poet will give thanks to Him, whom he means without mentioning Him by name, for His mercy, i.e., His anticipating, condescending love, and for His truth, i.e., truthfulness and faithfulness, and more definitely for having magnified His promise (אמרה) above all His Name, i.e., that He has given a promise which infinitely surpasses everything by which He has hitherto established a name and memorial for Himself (על־כּל־שׁמך, with ō instead of ŏ, an anomaly that is noted by the Masora, vid., Baer's Psalterium, p. 133). If the promise by the mouth of Nathan (2 Sam. 7) is meant, then we may compare Sa2 7:21. גּדל, גּדול, גּדלּה are repeated in that promise and its echo coming from the heart of David so frequently, that this הגדּלתּ seems like a hint pointing to that history, which is one of the most important crises in the history of salvation. The expression נגד אלהים also becomes intelligible from this history. Ewald renders it: "in the presence of God!" which is surely meant to say: in the holy place (De Wette, Olshausen). But "before God will I sing praise to Thee (O God!)" - what a jumble! The lxx renders ἐναντίον ἀγγέλων, which is in itself admissible and full of meaning, (Note: Bellarmine: Scio me psallentem tibi ab angelis, qui tibi assistunt, videri et attendi et ideo ita considerate me geram in psallendo, ut qui intelligam, in quo theatro consistam.) but without coherence in the context of the Psalm, and also is to be rejected because it is on the whole very questionable whether the Old Testament language uses אלהים thus, without anything further to define it, in the sense of "angels." It might be more readily rendered "in the presence of the gods," viz., of the gods of the peoples (Hengstenberg, Hupfeld, and Hitzig); but in order to be understood of gods which are only seemingly such, it would require some addition. Whereas אלהים can without any addition denote the magisterial possessors of the dignity that is the type of the divine, as follows from Psa 82:1 (cf. Psa 45:7) in spite of Knobel, Graf, and Hupfeld; and thus, too (cf. נגד מלכים in Psa 119:46), we understand it here, with Rashi, Aben-Ezra, Kimchi, Falminius, Bucer, Clericus, and others. What is meant are "the great who are in the earth," Sa2 7:9, with whom David, inasmuch as he became king from being a shepherd, is ranked, and above whom he has been lifted up by the promise of an eternal kingship. Before these earthly "gods" will David praise the God of the promise; they shall hear for their salutary confusion, for their willing rendering of homage, that God hath made him "the highest with respect to the kings of the earth" (Psa 89:28).
John Gill Bible Commentary
I will praise thee with my whole heart,.... Cordially and sincerely, in the uprightness and integrity of his heart; which denotes not the perfection of his service, but the sincerity of it; his heart was in it, and his whole heart; all the powers and faculties of his soul were engaged in it, being deeply sensible of the great favours and high honours bestowed upon him; and though the object of praise, to whom he was obliged for them, is not so fully expressed; yet is easily understood to be Jehovah, the Being of beings, the Father of mercies, even Jehovah, Father, Son, and Spirit, and especially the Messiah; see Psa 111:1; before the gods will I sing praise unto thee; before the princes, as Jarchi; before the kings, as the Syriac version; with which agrees Psa 119:46; and who would join therein, Psa 138:4; or before the judges, as the Targum, Aben Ezra, Kimchi, and Ben Melech; or civil magistrates, who are sometimes called gods, Psa 82:1; and they are the powers ordained of God, and represent him on earth; or the sanhedrim, as the Midrash; or before the gods of the Gentiles, those fictitious deities, above whom Jehovah is; and over whom the psalmist triumphs, having conquered the nations where they were worshipped; and therefore in their presence, and notwithstanding them, or in opposition to them, praised the Lord; see Psa 18:49; or rather before the ark, the symbol of the presence of the true God; or, as Gussetius (l) interprets it, "before thee, O God, will I sing praise"; or I will sing praise to thee, the Son the Messiah, one divine Person before another; the Son before God the Father, and it may be added before God the Holy Spirit, the two other divine Persons; the Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "before the angels", who are sometimes called gods, Psa 8:5; and who attend the assemblies of the saints and churches of Christ, Co1 11:10. (l) Comment. Ebr. p. 50.
Matthew Henry Bible Commentary
I. How he would praise God, compare Psa 111:1. 1. He will praise him with sincerity and zeal - "With my heart, with my whole heart, with that which is within me and with all that is within me, with uprightness of intention and fervency of affection, inward impressions agreeing with outward expressions." 2. With freedom and boldness: Before the gods will I sing praise unto thee, before the princes, and judges, and great men, either those of other nations that visited him or those of his own nation that attended on him, even in their presence. He will not only praise God with his heart, which we may do by pious ejaculations in any company, but will sing praise if there be occasion. Note, Praising God is work which the greatest of men need not be ashamed of; it is the work of angels, the work of heaven. Before the angels (so some understand it), that is, in religious assemblies, where there is a special presence of angels, Co1 11:10. 3. In the way that God had appointed: I will worship towards thy holy temple. The priests alone went into the temple; the people, at the nearest, did but worship towards it, and that they might do at a distance. Christ is our temple, and towards him we must look with an eye of faith, as Mediator between us and God, in all our praises of him. Heaven is God's holy temple, and thitherward we must lift up our eyes in all our addresses to God. Our Father in heaven. II. What he would praise God for. 1. For the fountain of his comforts - for thy lovingkindness and for thy truth, for thy goodness and for thy promise, mercy hidden in thee and mercy revealed by thee, that God is a gracious God in himself and has engaged to be so to all those that trust in him. For thou hast magnified thy word (thy promise, which is truth) above all thy name. God has made himself known to us in many ways in creation and providence, but most clearly by his word. The judgments of his mouth are magnified even above those of his hand, and greater things are done by them. The wonders of grace exceed the wonders of nature; and what is discovered of God by revelation is much greater than what is discovered by reason. In what God had done for David his faithfulness to his work appeared more illustriously, and redounded more to his glory, than any other of his attributes. Some good interpreters understand it of Christ, the essential Word, and of his gospel, which are magnified above all the discoveries God had before made of himself to the fathers. He that magnified the law, and made that honourable, magnifies the gospel much more. 2. For the streams flowing from that fountain, in which he himself had tasted that the Lord is gracious, Psa 138:3. He had been in affliction, and he remembers, with thankfulness, (1.) The sweet communion he then had with God. He cried, he prayed, and prayed earnestly, and God answered him, gave him to understand that his prayer was accepted and should have a gracious return in due time. The intercourse between God and his saints is carried on by his promises and their prayers. (2.) The sweet communications he then had from God: Thou strengthenedst me with strength in my soul. This was the answer to his prayer, for God gives more than good words, Psa 20:6. Observe, [1.] It was a speedy answer: In the day when I cried. Note, Those that trade with heaven by prayer grow rich by quick returns. While we are yet speaking God hears, Isa 65:24. [2.] It was a spiritual answer. God gave him strength in his soul, and that is a real and valuable answer to the prayer of faith in the day of affliction. If God give us strength in our souls to bear the burdens, resist the temptations, and do the duties of an afflicted state, if he strengthen us to keep hold of himself by faith, to maintain the peace of our own minds and to wait with patience for the issue, we must own that he has answered us, and we are bound to be thankful. III. What influence he hoped that his praising God would have upon others, Psa 138:4, Psa 138:5. David was himself a king, and therefore he hoped that kings would be wrought upon by his experiences, and his example, to embrace religion; and, if kings became religious, their kingdoms would be every way better. Now, 1. This may have reference to the kings that were neighbours to David, as Hiram and others. "They shall all praise thee." When they visited David, and, after his death, when they sought the presence of Solomon (as all the kings of the earth are expressly said to have done, Ch2 9:23), they readily joined in the worship of the God of Israel. 2. It may look further, to the calling of the Gentiles and the discipling of all nations by the gospel of Christ, of whom it is said that all kings shall fall down before him, Psa 72:11. Now it is here foretold, (1.) That the kings of the earth shall hear the words of God. All that came near David should hear them from him, Psa 119:46. In the latter days the preachers of the gospel should be sent into all the world. (2.) That then they shall praise God, as all those have reason to do that hear his word, and receive it in the light and love of it, Act 13:48. (3.) That they shall sing in the ways of the Lord, in the ways of his providence and grace towards them; they shall rejoice in God, and give glory to him, however he is pleased to deal with them in the ways of their duty and obedience to him. Note, Those that walk in the ways of the Lord have reason to sing in those ways, to go on in them with a great deal of cheerfulness, for they are ways of pleasantness, and it becomes us to be pleasant in them; and, if we are so, great is the glory of the Lord. It is very much for the honour of God that kings should walk in his ways, and that all those who walk in them should sing in them, and so proclaim to all the world that he is a good Master and his work its own wages.
Tyndale Open Study Notes
Pss 138–145 In this final collection of psalms of David, praise and wisdom psalms (Pss 138–139, 145) form a frame around five poems of lament (Pss 140–144). Ps 138 In this wisdom psalm, the Lord is presented as the God of gods. He rescued his people and has a perfect plan for them as individuals. The nations will join Israel in glorifying God. 138:1-3 The Lord receives praise before the gods of the nations.