Psalm 108:4 Komentář

This psalm begins with praise and concludes with prayer, and faith is at work in both. I. David here gives thanks to God for mercies to himself (Psa 108:1-5). II. He prays to God for mercies for the land, pleading the promises of God and putting them in suit (Psa 108:6-13). The former part it taken out of Psa 57:7, etc., the latter out of Psa 60:5, etc., and both with very little variation, to teach us that we may in prayer use the same words that we have formerly used, provided it be with new affections. It intimates likewise that it is not only allowable, but sometimes convenient, to gather some verses out of one psalm and some out of another, and to put them together, to be sung to the glory of God. In singing this psalm we must give glory to God and take comfort to ourselves. A song or psalm of David.

INTRODUCTION TO PSALM 108 A Song or Psalm of David. This psalm consists of several passages out of the fifty seventh and sixtieth psalms, with very little variation. Jarchi and Kimchi refer it to the times of the Messiah. The title in the Syriac version is, "concerning the calling of the Gentiles,'' to which, no doubt, it has respect.

For thy mercy is great above the heavens,..... It is in Psa 57:10, "thy mercy is great unto the heavens". See Gill on Psa 57:10. . Psalms 108:6 psa 108:6 psa 108:6 psa 108:6That thy beloved may be delivered,.... From hence to the end of the psalm the words are taken out of Psa 60:5. See Gill on Psa 60:5.

Of the Greeks, some have said that God is the soul of the world; others that his power does not extend to earth but only to heaven. Some, laboring under a similar delusion, misinterpret the text “and your faithfulness to the skies” and have dared to limit the providence of God to the skies and heaven and to alienate from God the things on earth, forgetting the psalm that says, “If I go up to the heavens, you are there; if I sink to the underworld, you are present there.” For if there is nothing higher than heaven and the underworld is deeper than the earth, he who rules the lower regions reaches the earth also.

The explicit application of this Psalm to our Saviour, by Him (Mat 22:42-45) and by the apostles (Act 2:34; Co1 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Phi 2:9-11; Heb 10:12-13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zac 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God. (Psa 110:1-7) The Lord said--literally, "A saying of the Lord," (compare Psa 36:1), a formula, used in prophetic or other solemn or express declarations. my Lord--That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mat 22:44) also proves. Sit . . . at my right hand--not only a mark of honor (Kg1 2:19), but also implied participation of power (Psa 45:9; Mar 16:19; Eph 1:20). Sit--as a king (Psa 29:10), though the position rather than posture is intimated (compare Act 7:55-56). until I make, &c.--The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mat 28:18) for their subjugation, will assuredly be established (Co1 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head. thine enemies thy footstool--an expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jdg 1:7) to signify a complete subjection.