Psalm 138:1 Komentář

It does not appear, nor is it material to enquire, upon what occasion David penned this psalm; but in it, I. He looks back with thankfulness upon the experiences he had had of God's goodness to him (Psa 138:1-3). II. He looks forward with comfort, in hopes, 1. That others would go on to praise God like him (Psa 138:4, Psa 138:5). 2. That God would go on to do good to him (Psa 138:6-8). In singing this psalm we must in like manner devote ourselves to God's praise and glory and repose ourselves in his power and goodness. A psalm of David.

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.

INTRODUCTION TO PSALM 138 A Psalm of David. This psalm is generally thought to have been written by David upon his being advanced to the throne; on account of which he praises the Lord, who had supported him under many exercises, and had made good his promise to him, at least in part; and he firmly believed the accomplishment of the rest, that he would perfect what concerned him, Psa 138:8. It seems as if this psalm was composed between his being king over Judah and over all Israel. Though Theodoret understands the psalm as a thanksgiving of the Jews upon their return from Babylon, which David prophesied of. The Syriac version calls it a thanksgiving with a prophecy; as indeed it is a prophecy of the Messiah's kingdom, and of the calling of the Gentiles in the latter day, as appears from Psa 138:4.

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.

“I will confess to you, Lord, with all my heart.” The nature of a wound determines the medication to be applied. Just as the body has wounds of various kinds, so also the soul has its passions and its wounds, and we must do penance in proportion to the nature of our sin. If a person makes confession of all his sins, he is acknowledging his sins to the Lord wholeheartedly. If, for example, someone has committed fornication and he confesses only that and is greedy, or quick-tempered, or a slanderer or blasphemer and is full of faults and vices, his confession is not sincere. The person who repents for all the sins and passions of his soul is the person who is able to say, I confess and give thanks to you, O Lord, with all my heart. “For you have heard the words of my mouth.” This verse is not found in the Hebrew text. Nonetheless, what it means is, In my confession I have poured out my whole heart, O Lord; I have confessed all my sins and faults, for I have not admitted merely one sin to you, and you have listened to me graciously.

The title of this Psalm is brief and simple, and need not detain us; since we know whose resemblance David wore, and since in him we recognise ourselves also, for we too are members of that Body. The whole title is, "To David himself." Let us see then, what is to David himself. The title of the Psalm is wont to tell us what is treated of within it: but in this, since the title informs us not of this, but tells us only to Whom it is chanted, the first verse tells us what is treated of in the whole Psalm, "I will confess to You." This confession then let us hear. But first I remind you, that the term confession in Scripture, when we speak of confession to God, is used in two senses, of sin, and of praise. But confession of sin all know, confession of praise few attend to. So well known is confession of sin, that, wherever in Scripture we hear the words, "I will confess to You, O Lord," or, "we will confess to You," immediately, through habitually understanding in this way, our hands hurry to beating our breast: so entirely are men wont not to understand confession to be of anything, save of sin. But was then our Lord Jesus Christ Himself too a sinner, who says in the Gospel, "I confess to You, Father, Lord of heaven and earth"? He goes on to say what He confesses, that we might understand His confession to be of praise, not of sin, "I confess to You, Father, Lord of heaven and earth, because You have hid these things from the wise and prudent, and hast revealed them unto babes." He praised the Father, he praised God, because He despises not the humble, but the proud. And such confession are we now going to hear, of praise of God, of thanksgiving. "With my whole heart." My whole heart I lay upon the altar of Your praise, an whole burnt-offering of praise I offer to You...."I will confess to You, O Lord, with my whole heart: for You have heard the words of my mouth" [Psalm 138:1]. What mouth, save my heart? For there have we the voice which God hears, which ear of man knows not at all. We have then a mouth within, there do we ask, thence do we ask, and if we have prepared a lodging or an house for God, there do we speak, there are we heard. "For He is not far from every one of us, for in Him we live, and move, and have our being." [Acts 17:27-28] Nought makes you far off from God, save sin only. Cast down the middle wall of sin, and you are with Him whom you ask.

It is no secret that angels are frequently present, invisibly, at the side of the elect, in order to defend them from the snares of the cunning enemy and uphold them by the great gift of heavenly desire. The apostle attests to this when he says, “Are they not all ministering spirits sent to serve on account of those who receive an inheritance of salvation?” Nevertheless, we should believe that the angelic spirits are especially present to us when we give ourselves in a special way to divine services, that is, when we enter a church and open our ears to sacred reading, or give our attention to psalm singing, or apply ourselves to prayer or celebrate the solemnity of the mass. Hence the apostle advises women to have a veil over their heads in church on account of the angels. And a prophet says, “I will sing psalms to you in the sight of the angels.” We are not permitted to doubt that where the mysteries of the Lord’s body and blood are being enacted, a gathering of the citizens from on high is present—those who were keeping such careful watch at the tomb where [Christ’s] venerable body had been placed and from which he had departed by rising. Hence we must strive meticulously my brothers, when we come into the church to pay the due service of divine praise or to perform the solemnity of the mass, to be always mindful of the angelic presence and to fulfill our heavenly duty with fear and fitting veneration, following the example of the women devoted to God who were afraid when the angels appeared to them at the tomb, and who, we are told, bowed their faces to the earth.

Maschil--(See on Psa 32:1, title). When he was in the cave--either of Adullam (Sa1 22:1), or En-gedi (Sa1 24:3). This does not mean that the Psalm was composed in the cave, but that the precarious mode of life, of which his refuge in caves was a striking illustration, occasioned the complaint, which constitutes the first part of the Psalm and furnishes the reason for the prayer with which it concludes, and which, as the prominent characteristic, gives its name. (Psa 142:1-7) with my voice--audibly, because earnestly.

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).