Salmi 108:5 Commento

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.

But, when once they had become submissive after reflecting on that thought, they would find the church promised to all nations, not in slanders and in human fables but in the sacred Books, and they would see it set before their eyes. Then they would not doubt that Christ, as promised in those Books, though unseen, is now above the heavens. Why in the world, then, should I begrudge them salvation, by recalling my colleagues from this sort of fatherly duty, when it is through this that we see many renouncing their former blindness? Yet some who believed, without seeing, that Christ is raised above the heavens, still denied his glory over all the earth, which they did see, although the prophet, with strong significance, included both in one sentence when he said, “Be exalted, O God, above the heavens, and your glory over all the earth.”

Therefore, nothing needs to be said in this place about those who censure and blaspheme Christ (since we are speaking about his glory, by which he was glorified in the world), since the Holy Spirit glorified him with true glory only in the holy catholic church. For elsewhere, that is, either among the heretics or among certain pagans, he cannot be truly glorified on earth, even when he seems to be repeatedly praised. His true glory, therefore, in the catholic church, is sung by the prophet in this way: “Be exalted above the heavens, O God, and above all the earth your glory.” And so, because after his exaltation the Holy Spirit will come and will glorify him, this the sacred psalm, this the Only-Begotten himself promised would happen, which we see fulfilled.

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.