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Psalms 144:1
Verse
Context
Sermons
Denny Kenaston
Timothy Williams
Glenn Meldrum
James SmithDenny Kenaston
Chuck Smith
Phoebe PalmerSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The whole of this first strophe is an imitation of David's great song of thanksgiving, Ps 18. Hence the calling of Jahve "my rock," Psa 18:3, Psa 18:47; hence the heaping up of other appellations in Psa 144:2, in which Psa 18:3 is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh) follows the model of Sa2 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in Psa 59:11, 18, as also in Jon 2:8 the God whom the idolatrous ones forsake is called הסדּם. Instead of מלחמה the Davidic Psalms also poetically say קרב, Psa 55:22, cf. Psa 78:9. The expression "who traineth my hands for the fight" we have already read in Psa 18:35. The last words of the strophe, too, are after Psa 18:48; but instead of ויּדבּר this poet says הרודד, from רדד = רדה (cf. Isa 45:1; Isa 41:2), perhaps under the influence of uwmoriyd in Sa2 22:48. In Psa 18:48 we however read עמּים, and the Masora has enumerated Psa 144:2, together with Sa2 22:44; Lam 3:14, as the three passages in which it is written עמי, whilst one expects עמים (ג דסבירין עמים), as the Targum, Syriac, and Jerome (yet not the lxx) in fact render it. But neither from the language of the books nor from the popular dialect can it be reasonably expected that they would say עמּי for עמּים in such an ambiguous connection. Either, therefore, we have to read עמים, (Note: Rashi is acquainted with an otherwise unknown note of the Masora: תחתיו קרי; but this Ker is imaginary.) or we must fall in with the strong expression, and this is possible: there is, indeed, no necessity for the subduing to be intended of the use of despotic power, it can also be intended to God-given power, and of subjugating authority. David, the anointed one, but not having as yet ascended the throne, here gives expression to the hope that Jahve will grant him deeds of victory which will compel Israel to submit to him, whether willingly or reluctantly.
John Gill Bible Commentary
Blessed be the Lord my strength,.... The author and giver of his natural strength of body, and of the fortitude of his mind, and of all the spiritual strength he had, to exercise grace, to bear up under afflictions and trials, to perform duty, and withstand enemies. It may be applied to Christ, the antitype of David, the man of God's right hand, he has made strong for himself. It may be rendered, "my rock" (c); to whom the psalmist fled for shelter, when in distress and overwhelmed; and on whom he built his faith, and hope of eternal salvation, as well as depended on him for all supplies of grace and strength, and for help and succour in all times of need. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "my God": and so the word "rock" is used for God, Deu 32:30; which teacheth my hands to war, and my fingers to fight; he took him from being a shepherd, and made him a soldier; and from being the leader of a flock of sheep, to be a general of armies; and all his military skill in marshalling of troops, in leading them on to battle, and bringing them off as well as all his courage and success, were from the Lord: he whose hands and fingers had been used to the shepherd's crook, and to the handling of the harp and lyre, were taught how to handle the sword, the bow, the shield, and spear. God is a man of war himself; and he teaches the art of war, as he does husbandry and other things; see Exo 15:3; and so the Lord furnishes his people, who are here in a militant state, with spiritual armour, to fight against their spiritual enemies; he teaches them how to put it on, and directs them how to make use of every piece of it; as well as gives them boldness to face their enemies, and victory over them. (c) "rupes mea", Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. so Ainsworth.
Matthew Henry Bible Commentary
Here, I. David acknowledges his dependence upon God and his obligations to him, Psa 144:1, Psa 144:2. A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things: - 1. What he was to him: Blessed be the Lord my rock (Psa 144:1), my goodness, my fortress, Psa 144:2. He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in." Even when we are weak we may be strong in the Lord and in the power of his might. (2.) "My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift." (3.) "My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold." David had formerly sheltered himself in strong-holds at En-gedi (Sa1 23:29), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort (Sa2 5:7, Sa2 5:9), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower." The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit." (5.) "My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle." Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield. 2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power. II. He admires God's condescension to man and to himself in particular (Psa 144:3, Psa 144:4): "Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!" Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb 2:6), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked (Psa 8:4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Psa 8:5), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him (Psa 144:4): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable. III. He begs of God to strengthen him and give him success against the enemies that invaded him, Psa 144:5-8. He does not specify who they were that he was in fear of, but says, Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them (Psa 144:7, Psa 144:8): "They are strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us." Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: "One cannot take their word, for their mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for their right hand is a right hand of falsehood." Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them. 1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel (Psa 144:5): "Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa 66:1. Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us. Touch the mountains, our strong and stately enemies, and let them smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai." 2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims. 3. That he would appear for him, Psa 144:7. He begs for their destruction, in order to his own deliverance and the repose of his people: "Send thy hand, thy power, from above, for that way we look for help; rid me and deliver me out of these great waters that are ready to overflow me." God's time to help his people is when they are sinking and all other helps fail.
Tyndale Open Study Notes
Ps 144 This lament begins with an exclamation of love for the Lord. The community then reflects on the transitory nature of life (144:3-4). The psalmist prays for divine intervention and anticipates victory (144:5-11). A new song (144:9-10) and a prayer for rescue (144:11) open up the theme of the Lord’s blessing through his provisions and protection (144:12-15). 144:1-2 The psalmist’s descriptive names for the Lord reveal his deep love for him.
Psalms 144:1
Blessed Be the LORD, My Rock
1Blessed be the LORD, my Rock, who trains my hands for war, my fingers for battle. 2He is my steadfast love and my fortress, my stronghold and my deliverer. He is my shield, in whom I take refuge, who subdues peoples under me.
- Scripture
- Sermons
- Commentary
07. Pictures of Promise in the Bible
By Denny Kenaston1.1K48:13PSA 127:1PSA 128:3PSA 144:1
This sermon delves into Psalms 144, exploring the unique combination of war and a burden for the home that David expressed in his writing. It emphasizes the importance of God's involvement in building a household, highlighting the need for God's presence and guidance in raising children. The sermon paints a vivid picture of nurturing children as 'olive plants' and building a strong, godly foundation for future generations.
The Overcoming Grace of God
By Timothy Williams52100:00PSA 144:1MAT 6:33ACT 9:1In this sermon, the preacher focuses on Psalm 144:1, which states that the Lord teaches us how to fight and stand firm against the enemy. The preacher emphasizes that the Lord teaches us to rely on His strength rather than our own. He explains that trials and hardships are necessary for us to learn to walk in God's grace. The preacher also highlights the story of Paul and Silas in prison, where their praise and worship led to an earthquake and the opening of prison doors, illustrating God's power to bring deliverance in difficult situations.
Time for War
By Glenn Meldrum4291:02:32Spiritual WarfarePSA 144:1MAT 6:33LUK 12:491PE 1:13In this sermon, the preacher begins by quoting Psalm 144:1-5, where David praises God as his rock, fortress, and deliverer. The preacher then reflects on the reality of war and the changing nature of life, drawing from his brother's experience in boot camp. He emphasizes the importance of unity and dependence on others, rather than individualism. The preacher suggests that just as physical battles take place in the world, there is also a spiritual war happening within us.
The Need of the Times
By James Smith01KI 20:152CH 16:9PSA 144:1ISA 41:10ROM 8:371CO 16:13EPH 6:10PHP 4:132TI 2:31PE 5:8James Smith preaches on the victory of the Israelites over the powerful army of Benhadad, highlighting how God sympathized with them despite their sins and delivered them. He emphasizes the need for a noble army of young, educated, and influential men who are deeply spiritual and devoted to God's service. Smith calls for young men of power in prayer, purpose, and determination to do noble deeds for God, engaging in a spiritual battle against the powerful foes of the world. He stresses the importance of combined action and universal victory in conquering for Christ, urging young men to unite, cooperate, and engage wholeheartedly in the glorious enterprise of winning souls for Christ.
2. Bible Pictures of a Godly Home
By Denny Kenaston0PSA 112:1PSA 128:1PSA 144:1ISA 58:91CO 16:14Denny Kenaston preaches about the importance of having a vision for raising godly children, emphasizing the need for a vision written upon the heart by God's finger. He highlights the significance of not just knowing what to do in raising children, but having a spiritual vision where the Spirit of God writes His will upon the tables of our hearts. Through a detailed study of Psalms 144, he explores the Old Testament context of war and the desire for a peaceful society, illustrating the need for fathers to come home from battle to guide their families and take care of their homes. The sermon delves into various Old Testament pictures of a godly home, such as nurtured plants, polished stones, and olive plants, emphasizing the importance of nurturing, training, and discipling children from a young age. Denny Kenaston challenges the congregation to pay the price, make sacrifices, and change priorities to raise children who will be a mighty influence in the world.
Commentary on Psalm 136-150
By Chuck Smith0God's MercyPraise and WorshipPSA 136:1PSA 137:1PSA 138:1PSA 139:1PSA 140:1PSA 141:1PSA 142:1PSA 143:1PSA 144:1PSA 145:1Chuck Smith delivers a profound commentary on Psalms 136-150, emphasizing the enduring mercy of God as a central theme throughout the psalms. He highlights the importance of gratitude and praise, as seen in Psalm 136, where the refrain 'For His mercy endureth forever' is repeated, reminding the congregation of God's goodness and creative power. Smith also reflects on the emotional depth of the psalms, particularly in Psalm 137, where the sorrow of the Israelites in Babylonian captivity is palpable. He encourages believers to recognize God's omnipresence and mercy, urging them to seek a deeper relationship with Him through prayer and worship. Ultimately, Smith calls for a more uninhibited expression of praise, aligning with the psalmist's exhortation to worship God in various forms.
Man or Angel
By Phoebe Palmer0PSA 144:1LUK 15:10JHN 17:16ACT 10:5ROM 8:91CO 3:92CO 5:202CO 6:16EPH 2:6HEB 2:16Phoebe Palmer emphasizes the unique role of humanity in the divine plan of salvation, highlighting how God commissions men to carry out tasks that even the highest archangels cannot perform. By taking on human form, Christ was able to effectively communicate with and save mankind, leaving behind His image in believers who are called to represent Him on earth. The redeemed, though still in the world, are not of the world, as their true citizenship is in Heaven, and they are empowered by the Spirit to do the will of God and participate in the work of saving souls.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The whole of this first strophe is an imitation of David's great song of thanksgiving, Ps 18. Hence the calling of Jahve "my rock," Psa 18:3, Psa 18:47; hence the heaping up of other appellations in Psa 144:2, in which Psa 18:3 is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh) follows the model of Sa2 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in Psa 59:11, 18, as also in Jon 2:8 the God whom the idolatrous ones forsake is called הסדּם. Instead of מלחמה the Davidic Psalms also poetically say קרב, Psa 55:22, cf. Psa 78:9. The expression "who traineth my hands for the fight" we have already read in Psa 18:35. The last words of the strophe, too, are after Psa 18:48; but instead of ויּדבּר this poet says הרודד, from רדד = רדה (cf. Isa 45:1; Isa 41:2), perhaps under the influence of uwmoriyd in Sa2 22:48. In Psa 18:48 we however read עמּים, and the Masora has enumerated Psa 144:2, together with Sa2 22:44; Lam 3:14, as the three passages in which it is written עמי, whilst one expects עמים (ג דסבירין עמים), as the Targum, Syriac, and Jerome (yet not the lxx) in fact render it. But neither from the language of the books nor from the popular dialect can it be reasonably expected that they would say עמּי for עמּים in such an ambiguous connection. Either, therefore, we have to read עמים, (Note: Rashi is acquainted with an otherwise unknown note of the Masora: תחתיו קרי; but this Ker is imaginary.) or we must fall in with the strong expression, and this is possible: there is, indeed, no necessity for the subduing to be intended of the use of despotic power, it can also be intended to God-given power, and of subjugating authority. David, the anointed one, but not having as yet ascended the throne, here gives expression to the hope that Jahve will grant him deeds of victory which will compel Israel to submit to him, whether willingly or reluctantly.
John Gill Bible Commentary
Blessed be the Lord my strength,.... The author and giver of his natural strength of body, and of the fortitude of his mind, and of all the spiritual strength he had, to exercise grace, to bear up under afflictions and trials, to perform duty, and withstand enemies. It may be applied to Christ, the antitype of David, the man of God's right hand, he has made strong for himself. It may be rendered, "my rock" (c); to whom the psalmist fled for shelter, when in distress and overwhelmed; and on whom he built his faith, and hope of eternal salvation, as well as depended on him for all supplies of grace and strength, and for help and succour in all times of need. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "my God": and so the word "rock" is used for God, Deu 32:30; which teacheth my hands to war, and my fingers to fight; he took him from being a shepherd, and made him a soldier; and from being the leader of a flock of sheep, to be a general of armies; and all his military skill in marshalling of troops, in leading them on to battle, and bringing them off as well as all his courage and success, were from the Lord: he whose hands and fingers had been used to the shepherd's crook, and to the handling of the harp and lyre, were taught how to handle the sword, the bow, the shield, and spear. God is a man of war himself; and he teaches the art of war, as he does husbandry and other things; see Exo 15:3; and so the Lord furnishes his people, who are here in a militant state, with spiritual armour, to fight against their spiritual enemies; he teaches them how to put it on, and directs them how to make use of every piece of it; as well as gives them boldness to face their enemies, and victory over them. (c) "rupes mea", Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. so Ainsworth.
Matthew Henry Bible Commentary
Here, I. David acknowledges his dependence upon God and his obligations to him, Psa 144:1, Psa 144:2. A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things: - 1. What he was to him: Blessed be the Lord my rock (Psa 144:1), my goodness, my fortress, Psa 144:2. He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in." Even when we are weak we may be strong in the Lord and in the power of his might. (2.) "My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift." (3.) "My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold." David had formerly sheltered himself in strong-holds at En-gedi (Sa1 23:29), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort (Sa2 5:7, Sa2 5:9), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower." The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit." (5.) "My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle." Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield. 2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power. II. He admires God's condescension to man and to himself in particular (Psa 144:3, Psa 144:4): "Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!" Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb 2:6), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked (Psa 8:4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Psa 8:5), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him (Psa 144:4): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable. III. He begs of God to strengthen him and give him success against the enemies that invaded him, Psa 144:5-8. He does not specify who they were that he was in fear of, but says, Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them (Psa 144:7, Psa 144:8): "They are strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us." Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: "One cannot take their word, for their mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for their right hand is a right hand of falsehood." Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them. 1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel (Psa 144:5): "Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa 66:1. Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us. Touch the mountains, our strong and stately enemies, and let them smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai." 2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims. 3. That he would appear for him, Psa 144:7. He begs for their destruction, in order to his own deliverance and the repose of his people: "Send thy hand, thy power, from above, for that way we look for help; rid me and deliver me out of these great waters that are ready to overflow me." God's time to help his people is when they are sinking and all other helps fail.
Tyndale Open Study Notes
Ps 144 This lament begins with an exclamation of love for the Lord. The community then reflects on the transitory nature of life (144:3-4). The psalmist prays for divine intervention and anticipates victory (144:5-11). A new song (144:9-10) and a prayer for rescue (144:11) open up the theme of the Lord’s blessing through his provisions and protection (144:12-15). 144:1-2 The psalmist’s descriptive names for the Lord reveal his deep love for him.