Psalm 138:4 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.

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.

All the kings of the earth shall praise thee, O Lord,.... Or "let them confess", or "praise thee" (s); a wish or prayer. Not only the kings known to David, as Kimchi limits it; or that lived in his days, as Hiram and others; but in the latter day, when they shall come to Zion, the church, and be nursing fathers to it, and shall serve and worship the King Messiah, Isa 49:23; when they hear the words of thy mouth; either the promises of it fulfilled not only with respect to David; but the Messiah, and his church and people, in the latter day, even the glorious things spoken thereof: or the doctrines of the Gospel, which are the words of his mouth, and more desirable than thousands of gold and silver; and which, when kings shall hear so as to understand, they will praise the Lord for them; see Isa 52:15. The Targum is, "the words of thy praise.'' (s) "confiteantur tibi", V. L. Pagninus, Montanus.

"Let all the kings of the earth confess to You, O Lord" [Psalm 138:4]. So shall it be, and so it is, and that daily; and it is shown that it was not said in vain, save that it was future. But neither let them, when they confess to You, when they praise You, desire earthly things of You. For what shall the kings of the earth desire? Have they not already sovereignty? Whatever more a man desire on earth, sovereignty is the highest point of his desire. What more can he desire? It must needs be some loftier eminence. But perhaps the loftier it is, the more dangerous. And therefore the more exalted kings are in earthly eminence, the more ought they to humble themselves before God. What do they do? "Because they have heard all the words of Your mouth." In a certain nation were hidden the Law and the Prophets, "all the words of Your mouth:" in the Jewish nation alone were "all the words of Your mouth," the nation which the Apostle praises, saying, "What advantage has the Jew? Much every way; chiefly because that unto them were committed the oracles of God." These were the words of God. [Romans 3:1-2] ...What meant Gideon's fleece? It is like the nation of the Jews in the midst of the world, which had the grace of sacraments, not indeed openly manifested, but hidden in a cloud, or in a veil, like the dew in the fleece. [Judges 6:37, 39] The time came when the dew was to be manifested in the floor; it was manifested, no longer hidden. Christ alone is the sweetness of dew: Him alone you recognise not in Scripture, for whom Scripture was written. But yet, "they have heard all the words of your mouth."

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.