Psalms 138

Psalms 138:1-8

Psalms 138THIS is the first of a series of eight psalms (Psalms 138-145), probably the last composed by David, a kind of commentary on the great Messianic promise in 2 Samuel 7. They are found in this part of the Psalter, in con-sequence of having been made the basis, or rather the body, of a system series (Psalms 135-146), by a later writer. See above, on Psalms 135:1. The psalm before us contains an acknowledgment of God’s goodness as experienced already, Psalms 138:1-3, an anticipation of his universal recognition by the nations, Psalms 138:4-5, and in the mean time of additional favours to the Psalmist, or to the church of which he was the temporary head, Psalms 138:6-8. Such a psalm was of course well suited to sustain the faith and revive the hopes of a later generation.

1. (Psalms 138:1) By David. I will thank thee with all my heart; before gods I will praise thee. The Davidic style and tone of composition are acknowledged even by the sceptical interpreters. With all my heart implies the greatness of the gift to be acknowledged, which was no doubt the promise of Messiah contained in 2 Samuel 7. See above, on Psalms 9:1. Before gods, i.e. in the presence, to the face, and in contempt of all imaginary rival deities.

The translation before God is grammatical, but confounds the second and third person in a single clause. The Septuagint and Vulgate have before angels, which is inconsistent with the usage of the Hebrew word. Thank thee, in the strict sense of praising for benefits received; or in a wider sense, acknowledge thee as God. Praise thee, make music, sing and play to thee. With this verse compare Psalms 7:17; Psalms 18:49; Psalms 54:7; Psalms 57:9; Psalms 101:1.

2. (Psalms 138:2) I will bow down to thy holy temple, and will thank thy name, for thy mercy and for thy truth; for thou hast made great, above all thy name, thy promise. With the first clause compare Psalms 5:7. Bow down, or prostrate myself, as an act of worship. Mercy in promising, truth in performing. See above, on Psalms 25:10. Above all thy name, i.e. all the previous manifestations of thy nature.

Thy word, literally thy saying, that which thou hast said, but applied specifically to the divine promise. See above, on Psalms 18:30; Psalms 119:38; Psalms 119:50; Psalms 119:103; Psalms 119:140. The transcendent promise here referred to is that of the Messiah in 2 Samuel 7, which is there described as unique by David himself, and which forms the basis of many psalms, but especially of Psalms 18, 21, 61, 101, 102, 103, and the one before us.

3. (Psalms 138:3) In the day I called and thou didst answer me, thou makest me brave in my soul (with) strength. This may be connected with what goes before, thou didst magnify thy word in the day when I called, etc. The promise in 2 Samuel 7 was an answer to his prayer for a perpetual succession. See above, on Psalms 21:2; Psalms 21:4; Psalms 61:5. The common version of the last clause (strengthenedst me with strength in my soul), contains a paronomasia not in the original, where the verb and noun have not even a letter in common. The verb is by some translated made me proud, i.e. elated me, not with a vain or selfish pride, but with a lofty and exhilarating hope. In my soul, as opposed to a mere outward influence. Strength, i.e. strength of faith and confidence in God.

4. (Psalms 138:4) Jehovah, all kings of the earth shall acknowledge thee, when they have heard the sayings of thy mouth. Not merely one king, though that king be David, shall acknowledge, thank, and praise thee, but all others who receive the true religion, when they know what thou hast promised, and especially when they compare the promise and fulfilment, with particular reference to the promise of Messiah, which is described in Scripture as a grand means for the conversion of the nations and the chiefs which represent them. See above, on Psalms 68:29; Psalms 68:31; Psalms 102:15.

5. (Psalms 138:5) And they shall sing in the ways of Jehovah, for great (shall be) the glory of Jehovah. The kings of the earth, representing its nations, shall join in the praise of the true God, walking in his ways, i.e. as converts to the true religion. Compare Micah 4:2, Isaiah 4:3. Instead of for we may read when, as in Psalms 138:4; when the glory of Jehovah has been duly exalted and diffused by the extension of the true religion. Some make this clause the theme or subject of the praise— they shall sing that the glory of Jehovah is great— a less natural construction, but one which yields an equally good sense.

6. (Psalms 138:6) For lofty is Jehovah— and the low he sees— and the haughty from afar he knows. The first two clauses may be in antithesis, and yet he looks upon the low, or simply co-ordinate, and therefore he looks upon the low, i.e. the lowly, who shall be exalted, while the opposite end of the proud is implied. Om: in the concluding declaration. Even from afar, from the distant heaven where he seems to behold nothing, he knows precisely what the proud man is, what he deserves, and what is actually to befall him. See above, on Psalms 1:1.

7. (Psalms 138:7) If Ig o through the midst of distress, thou wilt save (or make) me alive; upon the wrath of my enemies thou wilt stretch forth thy hand, and save me (with) thy right hand. The first clause resembles that of Psa 23:4. Go through or walk in the midst of trouble. To quicken or revive, as in Psalms 30:3; Psalms 71:20. Upon the wrath, implying motion from above, which significant and graphic than against implying common version of the last words (and thy right hand shall save me) is equally grammatical, and found in all the ancient versions; but the other is recommended by its ascribing the deliverance directly to God, and by the analogy of Psa 60:5, where hand is adverbially construed with the same verb. See also Psalms 17:14.

8. (Psalms 138:8) Jehovah will complete for me (what he has begun); Jehovah, thy mercy (is) for ever; the works of thy hands do not forsake. The work begun and yet to be completed was the whole series of God’s gracious dispensations towards David and his seed, beginning with the first choice of the former and ending in the Messiah. With the first clause compare Psalms 57:2, Philippians 1:6. The second member of the sentence might be read, let thy mercy be for ever or unto eternity. But it is more probably an affirmation, similar to that in Psalms 103:17, and the clause contains an appeal to the promise of eternal favour, 2 Samuel 7:13; 2 Samuel 7:26, or perhaps to the eternity of God’s compassions, as a reason why he should not and could not abandon what had been so graciously begun.