Read-Post Through the Bible

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Psa 140:8-13 — Believers may pray that God would not grant the desires of the wicked, nor further their evil devices. False accusers will bring mischief upon themselves, even the burning coals of Divine vengeance. And surely the righteous shall dwell in God's presence, and give him thanks for evermore. This is true thanksgiving, even thanks-living: this use we should make of all our deliverances, we should serve God the more closely and cheerfully. Those who, though evil spoken of and ill-used by men, are righteous in the sight of God, being justified by the righteousness of Christ, which is imputed to them, and received by faith, as the effect of which, they live soberly and righteously; these give thanks to the Lord, for the righteousness whereby they are made righteous, and for every blessing of grace, and mercy of life. — MHCC

Psa 140:8-13 

Here is the believing foresight David had,

I. Of the shame and confusion of persecutors.

1. Their disappointment. This he prays for (Psa_140:8 ), that their lusts might not be gratified, their lust of ambition, envy, and revenge: “Grant not, O Lord! the desires of the wicked, but frustrate them; let them not see the ruin of my interest, which they so earnestly wish to see; but hear the voice of my supplications.” He prays that their projects might not take effect, but be blasted: “O further not his wicked device; let not Providence favour any of his designs, but cross them; suffer not his wicked device to proceed, but chain his wheels, and stop him in the career of his pursuits.” Thus we are to pray against the enemies of God's people, that they may not succeed in any of their enterprises. Such was David's prayer against Ahithophel, that God would turn his counsels into foolishness. The plea is, lest they exalt themselves, value themselves upon their success as if it were an evidence that God favoured them. Proud men, when they prosper, are made prouder, grow more impudent against God and insolent against his people, and therefore, “Lord, do not prosper them.”

2. Their destruction. This he prays for (as we read it); but some choose to read it rather as a prophecy, and the original will bear it. If we take it as a prayer, that proceeds from a spirit of prophecy, which comes all to one. He foretels the ruin,

(1.) Of his own enemies: “As for those that compass me about, and seek my ruin,”

[1.] “The mischief of their own lips shall cover their heads (Psa_140:9); the evil they have wished to me shall come upon themselves, their curses shall be blown back into their own faces, and the very designs which they have laid against me shall turn to their own ruin,” Psa_7:15, Psa_7:16. Let those that make mischief, by slandering, tale-bearing, misrepresenting their neighbours, and spreading ill-natured characters and stories, dread the consequence of it, and think how sad their condition will be when all the mischief they have been accessory to shall be made to return upon themselves.

[2.] The judgments of God shall fall upon them, compared here to burning coals, in allusion to the destruction of Sodom; nay, as in the deluge the waters from above, and those from beneath, met for the drowning of the world, both the windows of heaven were opened and the fountains of the great deep were broken up, so here, to complete the ruin of the enemies of Christ and his kingdom, they shall not only have burning coals cast upon them from above (Job_20:23; Job_27:22), but they themselves shall be cast into the fire beneath; both heaven and hell, the wrath of God the Judge and the rage of Satan the tormentor, shall concur to make them miserable. And the fire they shall be cast into is not a furnace of fire, out of which perhaps they might escape, but a deep pit, out of which they cannot rise. Tophet is said to be deep and large, Isa_30:33.

(2.) Of all others that are like them, Psa_140:11.

[1.] Evil speakers must expect to be shaken, for they shall never be established in the earth. What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. Wealth gotten by vanity will be diminished. Let not such men as Doeg think to reign long, for his doom will be theirs, Psa_2:5. A lying tongue is but for a moment, but the lip of truth shall be established for ever.

[2.] Evil doers must expect to be destroyed: Evil shall hunt the violent man, as the blood-hound hunts the murderer to discover him, as the lion hunts his prey to tear it to pieces. Mischievous men will be brought to light, and brought to ruin; the destruction appointed shall run them down and overthrow them. Evil pursues sinners.

II. Here is his foresight of the deliverance and comfort of the persecuted, Psa_140:12, Psa_140:13. 1. God will do those justice, in delivering them, who, being wronged, commit themselves to him: “I know that the Lord will maintain the just and injured cause of his afflicted people, and will not suffer might always to prevail against right, though it be but the right of the poor, who have but little that they can pretend a right to.” God is, and will be, the patron of oppressed innocence, much more of persecuted piety; those that know him cannot but know this.

2. They will do him justice (if I may so speak), in ascribing the glory of their deliverance to him: “Surely the righteous (who make conscience of rendering to God his due, as well as to men theirs) shall give thanks unto thy name when they find their cause pleaded with jealousy and prosecuted with effect.” The closing words, The upright shall dwell in thy presence, denote both God's favour to them (“Thou shalt admit them to dwell in thy presence in grace here, in glory hereafter, and it shall be their safety and happiness”) and their duty to God: “They shall attend upon thee as servants that keep in the presence of their masters, both to do them honour and to receive their commands.” This is true thanksgiving, even thanksliving; and this use we should make of all our deliverance, we should serve God the more closely and cheerfully. — Henry 

[daniel1212av]

(Psa 141)  "A Psalm of David. LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. {2} Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. {3} Set a watch, O LORD, before my mouth; keep the door of my lips. {4} Incline not my heart to any evil thing, to practice wicked works with men that work iniquity: and let me not eat of their dainties.

{5} Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities. {6} When their judges are overthrown in stony places, they shall hear my words; for they are sweet. {7} Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth wood upon the earth. {8} But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute. {9} Keep me from the snares which they have laid for me, and the gins of the workers of iniquity. {10} Let the wicked fall into their own nets, whilst that I withal escape."

[daniel1212av]

Psalms 141 - The psalmist prays that his devotions may be accepted, Psa_141:1, Psa_141:2. That he may be enabled so to watch that he do not offend with his tongue; and that he may be preserved from wickedness, Psa_141:3, Psa_141:4. His willingness to receive reproof, Psa_141:5. He complains of disasters, Psa_141:6, Psa_141:7. His trust in God, and prayer against his enemies, Psa_141:8-10.

This Psalm is generally attributed to David, and considered to have been composed during his persecution by Saul. Some suppose that he made it at the time that he formed the resolution to go to Achish, king of Gath; see 1 Samuel 26: It is generally thought to be an evening prayer, and has long been used as such in the service of the Greek Church. It is in several places very obscure. — Clarke 

Psalms 141 - Title. - A Psalm of David. Yes, David under suspicion, half afraid to speak lest he should speak unadvisedly while trying to clear himself; David slandered and beset by enemies; David censured even by saints, and taking it kindly; David deploring the condition of the godly party of whom he was the acknowledged head; David waiting upon God with confident expectation. The Psalm is one of a group of four, and it bears a striking likeness to the other three. Its meaning lies so deep as to be in places exceedingly obscure, yet even upon its surface it has dust of gold. In its commencement the Psalm is lighted up with the evening glow as the incense rises to heaven; then comes a night of language whose meaning we cannot see; and this gives place to morning light in which our eyes are unto the Lord.

Division. - The Psalmist cries for acceptance in prayer (Psa_141:1, Psa_141:2); then he begs to be kept as to his speech, preserved in heart and deed, and delivered from every sort of fellowship with the ungodly. He prefers to be rebuked by the gracious rather than to be flattered by the wicked, and consoles himself with the confident assurance that he will one day be understood by the godly party, and made to be a comfort to them (Psa_141:3-6). In Psa_141:7-10 the slandered saint represents the condition of the persecuted church, looks away to God and pleads for rescue from his cruel enemies, and for the punishment of his oppressors.  — Psalms   

Psalms 141 - David was in distress when he penned this psalm, pursued, it is most likely, by Saul, that violent man. Is any distressed? Let him pray; David did so, and had the comfort of it. 

I. He prays for God's favourable acceptance (Psa_141:1, Psa_141:2). 

II. For his powerful assistance (Psa_141:3, Psa_141:4). 

III. That others might be instrumental of good to his soul, as he hoped to be to the souls of others (Psa_141:5, Psa_141:6). 

IV. That he and his friends being now brought to the last extremity God would graciously appear for their relief and rescue (Psa_141:7-10). The mercy and grace of God are as necessary to us as they were to him, and therefore we should be humbly earnest for them in singing this psalm.

A psalm of David. — Henry 

Psa 141:1-4 

Make haste unto me. Those that know how to value God's gracious presence, will be the more fervent in their prayers. When presented through the sacrifice and intercession of the Saviour, they will be as acceptable to God as the daily sacrifices and burnings of incense were of old. Prayer is a spiritual sacrifice, it is the offering up the soul and its best affections. Good men know the evil of tongue sins. When enemies are provoking, we are in danger of speaking unadvisedly. While we live in an evil world, and have such evil hearts, we have need to pray that we may neither be drawn nor driven to do any thing sinful. Sinners pretend to find dainties in sin; but those that consider how soon sin will turn into bitterness, will dread such dainties, and pray to God to take them out of their sight, and by his grace to turn their hearts against them. Good men pray against the sweets of sin. — MHCC

[daniel1212av]

Psa 141:1-4 — Mercy to accept what we do well, and grace to keep us from doing ill, are the two things which we are here taught by David's example to pray to God for.

I. David loved prayer, and he begs of God that his prayers might be heard and answered, Psa_141:1, Psa_141:2. David cried unto God. His crying denotes fervency in prayer; he prayed as one in earnest. His crying to God denotes faith and fixedness in prayer. And what did he desire as the success of his prayer?

1. That God would take cognizance of it: “Give ear to my voice; let me have a gracious audience.” Those that cry in prayer may hope to be heard in prayer, not for their loudness, but their liveliness.

2. That he would visit him upon it: Make haste unto me. Those that know how to value God's gracious presence will be importunate for it and humbly impatient of delays. He that believes does not make haste, but he that prays may be earnest with God to make haste.

3. That he would be well pleased with him in it, well pleased with his praying and the lifting up of his hands in prayer, which denotes both the elevation and enlargement of his desire and the out-goings of his hope and expectation, the lifting up of the hand signifying the lifting up of the heart, and being used instead of lifting up the sacrifices which were heaved and waved before the Lord. Prayer is a spiritual sacrifice; it is the offering up of the soul, and its best affections, to God. Now he prays that this may be set forth and directed before God as the incense which was daily burnt upon the golden altar, and as the evening sacrifice, which he mentions rather than the morning sacrifice, perhaps because this was an evening prayer, or with an eye to Christ, who, in the evening of the world and in the evening of the day, was to offer up himself a sacrifice of atonement, and establish the spiritual sacrifices of acknowledgement, having abolished all the carnal ordinances of the law. Those that pray in faith may expect it will please God better than an ox or bullock. David was now banished from God's court, and could not attend the sacrifice and incense, and therefore begs that his prayer might be instead of them. Note, Prayer is of a sweet-smelling savour to God, as incense, which yet has no savour without fire; nor has prayer without the fire of holy love and fervour.

II. David was in fear of sin, and he begs of God that he might be kept from sin, knowing that his prayers would not be accepted unless he took care to watch against sin. We must be as earnest for God's grace in us as for his favour towards us.

1. He prays that he might not be surprised into any sinful words (Psa_141:3): “Set a watch, O Lord! before my mouth, and, nature having made my lips to be a door to my words, let grace keep that door, that no word may be suffered to go out which may in any way tend to the dishonour of God or the hurt of others.” Good men know the evil of tongue-sins, and how prone they are to them (when enemies are provoking we are in danger of carrying our resentment too far, and of speaking unadvisedly, as Moses did, though the meekest of men), and therefore they are earnest with God to prevent their speaking amiss, as knowing that no watchfulness or resolution of their own is sufficient for the governing of their tongues, much less of their hearts, without the special grace of God. We must keep our mouths as with a bridle; but that will not serve: we must pray to God to keep them. Nehemiah prayed to the Lord when he set a watch, and so must we, for without him the watchman walketh but in vain.

2. That he might not be inclined to any sinful practices (Psa_141:4): “Incline not my heart to any evil thing; whatever inclination there is in me to sin, let it be not only restrained, but mortified, by divine grace.” The example of those about us, and the provocations of those against us, are apt to stir up and draw out corrupt inclinations. We are ready to do as others do, and to think that if we have received injuries we may return them; and therefore we have need to pray that we may never be left to ourselves to practise any wicked work, either in confederacy with or in opposition to the men that work iniquity. While we live in such an evil world, and carry about with us such evil hearts, we have need to pray that we may neither be drawn in by any allurement nor driven on by any provocation to do any sinful thing.

3. That he might not be ensnared by any sinful pleasures: “Let me not eat of their dainties. Let me not join with them in their feasts and sports, lest thereby I be inveigled into their sins.” Better is a dinner of herbs, out of the way of temptation, than a stalled ox in it. Sinners pretend to find dainties in sin. Stolen waters are sweet; forbidden fruit is pleasant to the eye. But those that consider how soon the dainties of sin will turn into wormwood and gall, how certainly it will, at last, bite like a serpent and sting like an adder, will dread those dainties, and pray to God by his providence to take them out of their sight, and by his grace to turn them against them. Good men will pray even against the sweets of sin. — Henry 

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Psa 141:5-10 — We should be ready to welcome the rebuke of our heavenly Father, and also the reproof of our brethren. It shall not break my head, if it may but help to break my heart: we must show that we take it kindly. Those who slighted the word of God before, will be glad of it when in affliction, for that opens the ear to instruction. When the world is bitter, the word is sweet. Let us lift our prayer unto God. Let us entreat him to rescue us from the snares of Satan, and of all the workers of iniquity. In language like this psalm, O Lord, would we entreat that our poor prayers should set forth our only hope, our only dependence on thee. Grant us thy grace, that we may be prepared for this employment, being clothed with thy righteousness, and having all the gifts of thy Spirit planted in our hearts. — MHCC

Psa 141:5-10 

Here,

I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (Psa_141:5): let the righteous smite me; it shall be a kindness. The righteous God (so some); “I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them as means of grace, and will pray for those that are the instruments of my trouble.” But it is commonly taken for the reproofs given by righteous men; and it best becomes those that are themselves righteous to reprove the unrighteousness of others, and from them reproof will be best taken. But if the reproof be just, though the reprover be not so, we must make a good use of it and learn obedience by it. We are here taught how to receive the reproofs of the righteous and wise.

1. We must desire to be reproved for whatever is amiss in us, or is done amiss by us: “Lord, put it into the heart of the righteous to smite me and reprove me. If my own heart does not smite me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin.”

2. We must account it a piece of friendship. We must not only bear it patiently, but take it as a kindness; for reproofs of instruction are the way of life (Pro_6:23), are means of good to us, to bring us to repentance for the sins we have committed, and to prevent relapses into sin. Though reproofs cut, it is in order to a cure, and therefore they are much more desirable than the kisses of an enemy (Pro_27:6) or the song of fools, Ecc_7:5. David blessed God for Abigail's seasonable admonition, 1Sa_25:32.

3. We must reckon ourselves helped and healed by it: It shall be as an excellent oil to a wound, to mollify it and close it up; it shall not break my head, as some reckon it to do, who could as well bear to have their heads broken as to be told of their faults; but, says David, “I am not of that mind; it is my sin that has broken my head, that has broken my bones, Psa_51:8. The reproof is an excellent oil, to cure the bruises sin has given me. It shall not break my head, if it may but help to break my heart.”

4. We must requite the kindness of those that deal thus faithfully, thus friendly with us, at least by our prayers for them in their calamities, and hereby we must show that we take it kindly. Dr. Hammond gives quite another reading of this verse: “Reproach will bruise me that am righteous, and rebuke me; but that poisonous oil shall not break my head (shall not destroy me, shall not do me the mischief intended), for yet my prayer shall be in their mischiefs, that God would preserve me from them, and my prayer shall not be in vain.”

II. David hopes his persecutors will, some time or other, bear to be told of their faults, as he was willing to be told of his (Psa_141:6): “When their judges” (Saul and his officers who judged and condemned David, and would themselves be sole judges) “are overthrown in stony places, among the rocks in the wilderness, then they shall hear my words, for they are sweet.” Some think this refers to the relentings that were in Saul's breast when he said, with tears, Is this thy voice, my son David? 1Sa_24:16; 1Sa_26:21. Or we may take it more generally: even judges, great as they are, may come to be overthrown. Those that make the greatest figure in this world do not always meet with level smooth ways through it. And those that slighted the word of God before will relish it, and be glad of it, when they are in affliction, for that opens the ear to instruction. When the world is bitter the word is sweet. Oppressed innocency cannot gain a hearing with those that live in pomp and pleasure, but when they come to be overthrown themselves they will have more compassionate thoughts of the afflicted.

III. David complains of the great extremity to which he and his friends were reduced (Psa_141:7): Our bones are scattered at the grave's mouth, out of which they are thrown up, so long have we been dead, or into which they are ready to be thrown, so near are we to the pit; and they are as little regarded as chips among the hewers of wood, which are thrown in neglected heaps: As one that cuts and cleaves the earth (so some read it), alluding to the ploughman who tears the earth in pieces with his plough-share, Psa_129:3. Can these dry bones live?

IV. David casts himself upon God, and depends upon him for deliverance: “But my eyes are unto thee (Psa_141:8 ); for, when the case is ever so deplorable, thou canst redress all the grievances. From thee I expect relief, bad as things are, and in thee is my trust.” Those that have their eye towards God may have their hopes in him.

V. He prays that God would succour and relieve him as his necessity required.

1. That he would comfort him: “Leave not my soul desolate and destitute; still let me see where my help is.”

2. That he would prevent the designs of his enemies against him (Psa_141:9): “Keep me from being taken in the snare they have laid for me; give me to discover it and to evade it.” Be the gin placed with ever so much subtlety, God can and will secure his people from being taken in it.

3. That God would, in justice, turn the designs of his enemies upon themselves, and, in mercy, deliver him from being ruined by them (Psa_141:10): let the wicked fall into their own net, the net which, intentionally, they procured for me, but which, meritoriously, they prepared for themselves. Nec lex est justioir ulla quam necis artifices arte perire sua - No law can be more just than that the architects of destruction should perish by their own contrivances. All that are bound over to God's justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge. The entangling and ensnaring of the wicked sometimes prove the escape and enlargement of the righteous. — Henry

[daniel1212av]

(Psa 142)  "Maschil of David; A Prayer when he was in the cave. I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. {2} I poured out my complaint before him; I showed before him my trouble. {3} When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me. {4} I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. {5} I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. {6} Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. {7} Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me."

[daniel1212av]

Psalms 142 - Title. - Maschil of David. This Maschil is written for our instruction. It teaches us principally by example how to order our prayer in times of distress. Such instruction is among the most needful, practical, and effectual parts of our spiritual education. He who has learned how to pray has been taught the most useful of the arts and sciences. The disciples said unto the Son of David, “Lord, teach us to pray”; and here David gives us a valuable lesson by recording his own experience as to supplication from beneath a cloud.

A Prayer when he was in the cave. He was in one of his many lurking places, either Engedi, Adullam, or some other lone cavern wherein he could conceal himself from Saul and his bloodhounds. Caves make good closets for prayer; their gloom and solitude are helpful to the exercise of devotion. Had David prayed as much in his palace as he did in his cave, he might never have fallen into the act which brought such misery upon his later days.

Subject. - There can be little doubt that this song dates from the days when Saul was sorely persecuting David, and David himself was in soul-trouble, probably produced by that weakness of faith which led him to associate with heathen princes. His fortunes were evidently at their lowest, and, what was worse, his repute had fearfully fallen; yet he displayed a true faith in God, to whom he made known his pressing sorrows. The gloom of the cave is over the Psalm, and yet as if standing at the mouth of it the prophet-poet sees a bright light a little beyond.   — Psalms   

Psalms 142 - This psalm is a prayer, the substance of which David offered up to God when he was forced by Saul to take shelter in a cave, and which he afterwards penned in this form. Here is, 

I. The complaint he makes to God (Psa_142:1, Psa_142:2) of the subtlety, strength, and malice, of his enemies (Psa_142:3, Psa_142:6), and the coldness and indifference of his friends (Psa_142:4). 

II. The comfort he takes in God that he knew his case (Psa_142:3) and was his refuge (Psa_142:5). 

III. His expectation from God that he would hear and deliver him (Psa_142:6, Psa_142:7).

IV His expectation from the righteous that they would join with him in praises (Psa_142:7). Those that are troubled in mind, body, or estate, may, in singing this psalm (if they sing it in some measure with David's spirit), both warrant his complaints and fetch in his comforts.

Maschil of David. A prayer when he was in the cave. — Henry

Psa 142:1-7
 
There can be no situation so distressing or dangerous, in which faith will not get comfort from God by prayer. We are apt to show our troubles too much to ourselves, poring upon them, which does us no service; whereas, by showing them to God, we might cast the cares upon him who careth for us, and thereby ease ourselves. Nor should we allow any complaint to ourselves or others, which we cannot make to God. When our spirits are overwhelmed by distress, and filled with discouragement; when we see snares laid for us on every side, while we walk in his way, we may reflect with comfort that the Lord knoweth our path. Those who in sincerity take the Lord for their God, find him all-sufficient, as a Refuge, and as a Portion: every thing else is a refuge of lies, and a portion of no value. In this situation David prayed earnestly to God. We may apply it spiritually; the souls of believers are often straitened by doubts and fears. And it is then their duty and interest to beg of God to set them at liberty, that they may run the way of his commandments. Thus the Lord delivered David from his powerful persecutors, and dealt bountifully with him. Thus he raised the crucified Redeemer to the throne of glory, and made him Head over all things for his church. Thus the convinced sinner cries for help, and is brought to praise the Lord in the company of his redeemed people; and thus all believers will at length be delivered from this evil world, from sin and death, and praise their Saviour for ever. — MHCC

Psa 142:1-3 

Whether it was in the cave of Adullam, or that of Engedi, that David prayed this prayer, is not material; it is plain that he was in distress. It was a great disgrace to so great a soldier, so great a courtier, to be put to such shifts for his own safety, and a great terror to be so hotly pursued and every moment in expectation of death; yet then he had such a presence of mind as to pray this prayer, and, wherever he was, still had his religion about him. Prayers and tears were his weapons, and, when he durst not stretch forth his hands against his prince, he lifted them up to his God. There is no cave so deep, so dark, but we may out of it send up our prayers, and our souls in prayer, to God. He calls this prayer Maschil - a psalm of instruction, because of the good lessons he had himself learnt in the cave, learnt on his knees, which he desired to teach others. In these verses observe,

I. How David complained to God, Psa_142:1, Psa_142:2. When the danger was over he was not ashamed to own (as great spirits sometimes are) the fright he had been in and the application he had made to God. Let no men of the first rank think it any diminution or disparagement to them, when they are in affliction, to cry to God, and to cry like children to their parents when any thing frightens them. David poured out his complaint, which denotes a free and full complaint; he was copious and particular in it. His heart was as full of his grievances as it could hold, but he made himself easy by pouring them out before the Lord; and this he did with great fervency: He cried unto the Lord with his voice, with the voice of his mind (so some think), for, being hidden in the cave, he durst not speak with an audible voice, lest that should betray him; but mental prayer is vocal to God, and he hears the groanings which cannot, or dare not, be uttered, Rom_8:26. Two things David laid open to God, in this complaint: -

1. His distress. He exhibited a remonstrance or memorial of his case: I showed before him my trouble, and all the circumstances of it. He did not prescribe to God, nor show him his trouble, as if God did not know it without his showing; but as one that put a confidence in God, desired to keep up communion with him, and was willing to refer himself entirely to him, he unbosomed himself to him, humbly laid the matter before him, and then cheerfully left it with him. We are apt to show our trouble too much to ourselves, aggravating it, and poring upon it, which does us no service, whereas by showing it to God we might cast the care upon him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves or others which we cannot with due decency and sincerity of devotion make to God, and stand to before him.

2. His desire. When he made his complaint he made his supplication (Psa_142:1), not claiming relief as a debt, but humbly begging it as a favour. Complainants must be suppliants, for God will be sought unto.

II. What he complained of: “In the way wherein I walked, suspecting no danger, have they privily laid a snare for me, to entrap me.” Saul gave Michal his daughter to David on purpose that she might be a snare to him, 1Sa_18:21. This he complains of to God, that every thing was done with a design against him. If he had gone out of his way, and met with snares, he might have thanked himself; but when he met with them in the way of his duty he might with humble boldness tell God of them.

III. What comforted him in the midst of these complaints (Psa_142:3): “When my spirit was overwhelmed within me, and ready to sink under the burden of grief and fear, when I was quite at a loss and ready to despair, then thou knewest my path, that is, then it was a pleasure to me to think that thou knewest it. Thou knewest my sincerity, the right path which I have walked in, and that I am not such a one as my persecutors represent me. Thou knewest my condition in all the particulars of it; when my spirit was so overwhelmed that I could not distinctly show it, this comforted me, that thou knewest it, Job_23:10. Thou knewest it, that is, thou didst protect, preserve, and secure it,” Psa_31:7; Deu_2:7. — Henry

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Psa 142:4-7 

The psalmist here tells us, for our instruction,

1. How he was disowned and deserted by his friends, Psa_142:4. When he was in favour at court he seemed to have a great interest, but when he was made an out-law, and it was dangerous for any one to harbour him (witness Ahimelech's fate), then no man would know him, but every body was shy of him. He looked on his right hand for an advocate (Psa_109:31), some friend or other to speak a good word for him; but, since Jonathan's appearing for him had like to have cost him his life, nobody was willing to venture in defence of his innocency, but all were ready to say they knew nothing of the matter. He looked round to see if any would open their doors to him; but refuge failed him. None of all his old friends would give him a night's lodging, or direct him to any place of secresy and safety. How many good men have been deceived by such swallow-friends, who are gone when winter comes! David's life was exceedingly precious, and yet, when he was unjustly proscribed, no man cared for it, nor would move a hand for the protection of it. Herein he was a type of Christ, who, in his sufferings for us, was forsaken of all men, even of his own disciples, and trod the wine-press alone, for there was none to help, none to uphold, Isa_63:5.

2. How he then found satisfaction in God, Psa_142:5. Lovers and friends stood aloof from him, and it was in vain to call to them. “But,” said he, “I cried unto thee, O Lord! who knowest me, and carest for me, when none else will, and wilt not fail me nor forsake me when men do;” for God is constant in his love. David tells us what he said to God in the cave: “Thou art my refuge and my portion in the land of the living; I depend upon thee to be so, my refuge to save me from being miserable, my portion to make me happy. The cave I am in is but a poor refuge. Lord, thy name is the strong tower that I run into. Thou art my refuge, in whom alone I shall think myself safe. The crown I am in hopes of is but a poor portion; I can never think myself well provided for till I know that the Lord is the portion of my inheritance and of my cup.” Those who in sincerity take the Lord for their God shall find him all-sufficient both as a refuge and as a portion, so that, as no evil shall hurt them, so no good shall be wanting to them; and they may humbly claim their interest: “Lord, thou art my refuge and my portion; every thing else is a refuge of lies and a portion of no value. Thou art so in the land of the living, that is, while I live and have my being, whether in this world or in a better.” There is enough in God to answer all the necessities of this present time. We live in a world of dangers and wants; but what danger need we fear if God is our refuge, or what wants if he be our portion? Heaven, which alone deserves to be called the land of the living, will be to all believers both a refuge and a portion.

3. How, in this satisfaction, he addressed himself to God (Psa_142:5, Psa_142:6): “Lord, give a gracious ear to my cry, the cry of my affliction, the cry of my supplication, for I am brought very low, and, if thou help me not, I shall be quite sunk. Lord, deliver me from my persecutors, either tie their hands or turn their hearts, break their power or blast their projects, restrain them or rescue me, for they are stronger than I, and it will be thy honour to take part with the weakest. Deliver me from them, or I shall be ruined by them, for I am not yet myself a match for them. Lord, bring my soul out of prison, not only bring me safe out of this cave, but bring me out of all my perplexities.” We may apply it spiritually: the souls of good men are often straitened by doubts and fears, cramped and fettered through the weakness of faith and the prevalency of corruption; and it is then their duty and interest to apply themselves to God, and beg of him to set them at liberty and to enlarge their hearts, that they may run the way of his commandments.

4. How much he expected his deliverance would redound to the glory of God.

(1.) By his own thanksgivings, into which his present complaints would then be turned: “Bring my soul out of prison, not that I may enjoy myself and my friends and live at ease, no, nor that I may secure my country, but that I may praise thy name.” This we should have an eye to, in all our prayers to God for deliverance out of trouble, that we may have occasion to praise God and may live to his praise. This is the greatest comfort of temporal mercies that they furnish us with matter, and give us opportunity, for the excellent duty of praise.

(2.) By the thanksgivings of many on his behalf (2Co_1:11): “When I am enlarged the righteous shall encompass me about; for my cause they shall make thee a crown of praise, so the Chaldee. They shall flock about me to congratulate me on my deliverance, to hear my experiences, and to receive (Maschil) instructions from me; they shall encompass me, to join with me in my thanksgivings, because thou shalt have dealt bountifully with me.” Note, The mercies of others ought to be the matter of our praises to God; and the praises of others, on our behalf, ought to be both desired and rejoiced in by us. — Henry

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(Psa 143)  "A Psalm of David. Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness. {2} And enter not into judgment with thy servant: for in thy sight shall no man living be justified. {3} For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. {4} Therefore is my spirit overwhelmed within me; my heart within me is desolate. {5} I remember the days of old; I meditate on all thy works; I muse on the work of thy hands. {6} I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah.

{7} Hear me speedily, O LORD: my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. {8} Cause me to hear thy lovingkindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. {9} Deliver me, O LORD, from mine enemies: I flee unto thee to hide me. {10} Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness. {11} Quicken me, O LORD, for thy name's sake: for thy righteousness' sake bring my soul out of trouble. {12} And of thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am thy servant."

[daniel1212av]

Psalms 143 - Psa_143:1, David prays for favour in judgment; Psa_143:3, He complains of his griefs; Psa_143:5, He strengthens his faith by meditation and prayer; Psa_143:7, He prays for grace; Psa_143:9, for deliverance; Psa_143:10, for sanctification; Psa_143:12, for destruction of his enemies;

The LXX, Vulgate, Ethiopic, and Arabic state that this Psalm was composed by David on the rebellion of his son Absalom; and there are several passages in it which agree remarkably well with that period; for then he had most reason to fear lest God should deal with him according to his sins; which he deprecates with such a deep sense of his unworthiness, that it has hence been numbered among the penitential Psalms, of which it is the last.   — TSK 
 
Psalms 143 - Title. - A Psalm of David. It is so much like other Davidic Psalms that we accept the title without a moment's hesitation. David's history illustrates it, and his spirit breathes in it. Why it has been set down as one of the seven Penitential Psalms we can hardly tell; for it is rather a vindication of his own integrity, and an indignant prayer against his slanderers, than a confession of fault. It is true Psa_143:2 proves that he never dreamed of justifying himself before the Lord; but even in it there is scarcely the brokenness of penitence. It seems to us rather martial than penitential, rather a supplication for deliverance from trouble than a weeping acknowledgment of transgression. We suppose that seven penitentials were needed by ecclesiastical rabbis, and therefore this was impressed into the service. In truth, it is a mingled strain, a box of ointment composed of divers ingredients, sweet and bitter, pungent and precious. It is the outcry of an overwhelmed spirit, unable to abide in the highest grate of spiritual prayer, again and again descending to bewail its deep temporal distress; yet evermore struggling to rise to the best things. The singer moans at intervals; the petitioner for mercy cannot withhold his cries for vindication. His hands are outstretched to heaven, but at his girdle hangs a sharp sword, which rattles in its scabbard us he closes his Psalm.
Division. - This Psalm is divided by the Selah. We prefer to follow the natural cleavage, and therefore have made no other dissection of it. May the holy Spirit lead us into its inner meaning.   — Psalms   

Psalms 143 - This psalm, as those before, is a prayer of David, and full of complaints of the great distress and danger he was in, probably when Saul persecuted him. He did not only pray in that affliction, but he prayed very much and very often, not the same over again, but new thoughts. In this psalm, 

I. He complains of his troubles, through the oppression of his enemies (Psa_143:3) and the weakness of his spirit under it, which was ready to sink notwithstanding the likely course he took to support himself (Psa_143:4, Psa_143:5).  II. He prays, and prays earnestly (Psa_143:6), 

1. That God would hear him (Psa_143:1-7).  2. That he would not deal with him according to his sins (Psa_143:2). 

3. That he would not hide his face from him (Psa_143:7), but manifest his favour to him (Psa_143:8 ). 

4. That he would guide and direct him in the way of his duty (Psa_143:8, Psa_143:10) and quicken him in it (Psa_143:11). 

5. That he would deliver him out of his troubles (Psa_143:9, Psa_143:11). 

6. That he would in due time reckon with his persecutors (Psa_143:12). We may more easily accommodate this psalm to ourselves, in the singing of it, because most of the petitions in it are for spiritual blessings (which we all need at all times), mercy and grace.

A psalm of David. — Henry 

Psa 143:1-6 

We have no righteousness of our own to plead, therefore must plead God's righteousness, and the word of promise which he has freely given us, and caused us to hope in. David, before he prays for the removal of his trouble, prays for the pardon of his sin, and depends upon mercy alone for it. He bemoans the weight upon his mind from outward troubles. But he looks back, and remembers God's former appearance for his afflicted people, and for him in particular. He looks round, and notices the works of God. The more we consider the power of God, the less we shall fear the face or force of man. He looks up with earnest desires towards God and his favour. This is the best course we can take, when our spirits are overwhelmed. The believer will not forget, that in his best actions he is a sinner. Meditation and prayer will recover us from distresses; and then the mourning soul strives to return to the Lord as the infant stretches out its hands to the indulgent mother, and thirsts for his consolations as the parched ground for refreshing rain. — MHCC

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Psa 143:1-6 

Here,

I. David humbly begs to be heard (Psa_143:1), not as if he questioned it, but he earnestly desired it, and was in care about it, for, having desired it, and was in care about it, for having directed his prayer, he looked up to see how it sped, Hab_2:1. He is a suppliant to his God, and he begs that his requests may be granted: Hear my prayer; give ear to my supplications. He is an appellant against his persecutors, and he begs that his case may be brought to hearing and that God will give judgment upon it, in his faithfulness and righteousness, as the Judge of right and wrong. Or, “Answer my petitions in thy faithfulness, according to the promises thou hast made, which thou wilt be just to.” We have no righteousness of our own to plead, and therefore must plead God's righteousness, the word of promise which he has freely given us and caused us to hope in.

II. He humbly begs not to be proceeded against in strict justice, Psa_143:2. He seems here, if not to correct, yet to explain, his plea (Psa_143:1), Deliver me in thy righteousness; “I mean,” says he, “the righteous promises of the gospel, not the righteous threatenings of the law; if I be answered according to the righteousness of this broken covenant of innocency, I am quite undone;” and therefore,

1. His petition is, “Enter not into judgment with thy servant; do not deal with me in strict justice, as I deserve to be dealt with.” In this prayer we must own ourselves to be God's servants, bound to obey him, accountable to him, and solicitous to obtain his favour, and we must approve ourselves to him. We must acknowledge that in many instances we have offended him, and have come short of our duty to him, that he might justly enquire into our offences, and proceed against us for them according to law, and that, if he should do so, judgment would certainly go against us; we have nothing to move in arrest or mitigation of it, but execution would be taken out and awarded and then we should be ruined for ever. But we must encourage ourselves with a hope that there is mercy and forgiveness with God, and be earnest with him for the benefit of that mercy. “Enter not into judgment with thy servant, for thou hast already entered into judgment with thy Son, and laid upon him the iniquity of us all. Enter not into judgment with thy servant, for thy servant enters into judgment with himself;” and, if we will judge ourselves, we shall not be judged.

2. His plea is, “In thy sight shall no man living be justified upon those terms, for no man can plead innocency nor any righteousness of his own, either that he has not sinned or that he does not deserve to die for his sins; nor that he has any satisfaction of his own to offer;” nay, if God contend with us, we are not able to answer him for one of a thousand, Job_9:3; Job_15:20. David, before he prays for the removal of his trouble, prays for the pardon of his sin, and depends upon mere mercy for it.


III. He complains of the prevalency of his enemies against him (Psa_143:3): “Saul, that great enemy, has persecuted my soul, sought my life, with a restless malice, and has carried the persecution so far that he has already smitten it down to the ground. Though I am not yet under ground, I am struck to the ground, and that is next door to it; he has forced me to dwell in darkness, not only in dark caves, but in dark thoughts and apprehensions, in the clouds of melancholy, as helpless and hopeless as those that have been long dead. Lord, let me find mercy with thee, for I find no mercy with men. They condemn me; but, Lord, do not thou condemn me. Am not I an object of thy compassion, fit to be appeared for; and is not my enemy an object of thy displeasure, fit to be appeared against?”


IV. He bemoans the oppression of his mind, occasioned by his outward troubles (Psa_143:4): Therefore is my spirit overpowered and overwhelmed within me, and I am almost plunged in despair; when without are fightings within are fears, and those fears greater tyrants and oppressors than Saul himself and not so easily out-run. It is sometimes the lot of the best men to have their spirits for a time almost overwhelmed and their hearts desolate, and doubtless it is their infirmity. David was not only a great saint, but a great soldier, and yet even he was sometimes ready to faint in a day of adversity. Howl, fir-trees, if the cedars be shaken.

V. He applies himself to the use of proper means for the relief of his troubled spirit. He had no force to muster up against the oppression of the enemy, but, if he can keep possession of nothing else, he will do what he can to keep possession of his own soul and to preserve his inward peace. In order to this,

1. He looks back, and remembers the days of old (Psa_143:5), God's former appearances for his afflicted people and for him in particular. It has been often a relief to the people of God in their straits to think of the wonders which their fathers told them of, Psa_77:5, Psa_77:11.

2. He looks round, and takes notice of the works of God in the visible creation, and the providential government of the world: I meditate on all thy works. Many see them, but do not see the footsteps of God's wisdom, power, and goodness in them, and do not receive the benefit they might by them because they do not meditate upon them; they do not dwell on that copious curious subject, but soon quit it, as if they had exhausted it, when they have scarcely touched upon it. I muse on, or (as some read it) I discourse of, the operation of thy hands, how great, how good, it is! The more we consider the power of God the less we shall fear the face or force of man, Isa_51:12, Isa_51:13.

3. He looks up with earnest desires towards God and his favour (Psa_143:6): “I stretch forth my hands unto thee, as one begging an alms, and big with expectation to receive something great, standing ready to lay hold on it and bid it welcome. My soul thirsteth after thee; it is to thee (so the word is), entire for thee, intent on thee; it is as a thirsty land, which, being parched with excessive heat, gapes for rain; so do I need, so do I crave, the support and refreshment of divine consolations under my afflictions, and nothing else will relieve me.” This is the best course we can take when our spirits are overwhelmed; and justly do those sink under their load who will not take such a ready way as this to ease themselves.

[daniel1212av]

Psa 143:7-12 

David prays that God would be well pleased with him, and let him know that he was so. He pleads the wretchedness of his case, if God withdrew from him. But the night of distress and discouragement shall end in a morning of consolation and praise. He prays that he might be enlightened with the knowledge of God's will; and this is the first work of the Spirit. A good man does not ask the way in which is the most pleasant walking, but what is the right way. Not only show me what thy will is, but teach me how to do it. Those who have the Lord for their God, have his Spirit for their Guide; they are led by the Spirit. He prays that he might be enlivened to do God's will. But we should especially seek the destruction of our sins, our worst enemies, that we may be devotedly God's servants. — MHCC

Psa 143:7-12 

David here tells us what he said when he stretched forth his hands unto God; he begins not only as one in earnest, but as one in haste: “Hear me speedily, and defer no longer, for my spirit faileth. I am just ready to faint; reach the cordial - quickly, quickly, or I am gone.” It was not a haste of unbelief, but of vehement desire and holy love. Make haste, O God! to help me. Three things David here prays for: -
I. The manifestations of God's favour towards him, that God would be well pleased with him and let him know that he was so; this he prefers before any good, Psa_4:6.

1. He dreads God's frowns: “Lord, hide not thy face from me; Lord, be not angry with me, do not turn from me, as we do from one we are displeased with; Lord, let me not be left under the apprehensions of thy anger or in doubt concerning thy favour; if I have thy favour, let it not be hidden from me.” Those that have the truth of grace cannot but desire the evidence of it. He pleads the wretchedness of his case if God withdrew from him: “Lord, let me not lie under thy wrath, for then I am like those that go down to the pit, that is, down to the grave (I am a dead man, weak, and pale, and ghastly; thy frowns are worse than death), or down to hell, the bottomless pit.” Even those who through grace are delivered from going down to the pit may sometimes, when the terrors of the Almighty set themselves in array against them, look like those who are going to the pit. Disconsolate saints have sometimes cried out of the wrath of God, as if they had been damned sinners, Job_6:4; Psa_88:6.

2. He entreats God's favour (Psa_143:8 ): Cause me to hear thy lovingkindness in the morning. He cannot but think that God has a kindness for him, that he has some kind things to say to him, some good words and comfortable words; but the present hurry of his affairs, and tumult of his spirits, drowned those pleasing whispers; and therefore he begs, “Lord, do not only speak kindly to me, but cause me to hear it, to hear joy and gladness,” Psa_51:8. God speaks to us by his word and by his providence, and in both we should desire and endeavour to hear his lovingkindness (Psa_107:43), that we may set that always before us: “Cause me to hear it in the morning, every morning; let my waking thoughts be of God's lovingkindness, that the sweet relish of that may abide upon my spirits all the day long.” His plea is, “For in thee do I trust, and in thee only; I look not for comfort in any other.” God's goodness is commonly wrought for those who trust in him (Psa_31:8 ), who by faith draw it out.

II. The operations of God's grace in him. Those he is as earnest for as for the tokens of God's favour to him, and so should we be. He prays,

1. That he might be enlightened with the knowledge of God's will; and this is the first work of the Spirit, in order to his other works, for God deals with men as men, as reasonable creatures. Here are three petitions to this effect: -

(1.) Cause me to know the way wherein I should walk. Sometimes those that are much in care to walk right are in doubt, and in the dark, which is the right way. Let them come boldly to the throne of grace, and beg of God, by his word, and Spirit, and providence, to show them the way, and prevent their missing it. A good man does not ask what is the way in which he must walk, or in which is the most pleasant walking, but what is the right way, the way in which he should walk. He pleads, “I lift up my soul unto thee, to be moulded and fashioned according to thy will.” He did not only importunately, but impartially, desire to know his duty; and those that do so shall be taught.

(2.) “Teach me to do thy will, not only show me what thy will is, but teach me how to do it, how to turn my hand dexterously to my duty.” It is the desire and endeavour of all God's faithful servants to know and to do his will, and to stand complete in it. He pleads, “Thou art my God, and therefore my oracle, by whom I may expect to be advised - my God, and therefore my ruler, whose will I desire to do.” If we do in sincerity take God for our God, we may depend upon him to teach us to do his will, as a master does his servant.

(3.) Lead me into the land of uprightness, into the communion of saints, that pleasant land of the upright, or into a settled course of holy living, which will lead to heaven, that land of uprightness where holiness will be in perfection, and he that is holy shall be holy still. We should desire to be led, and kept safe, to heaven, not only because it is a land of blessedness, but because it is a land of uprightness; it is the perfection of grace. We cannot find the way that will bring us to that land unless God show us, nor go in that way unless he take us by the hand and lead us, as we lead those that are weak, or lame, or timorous, or dim-sighted; so necessary is the grace of God, not only to put us into the good way, but to keep us and carry us on in it. The plea is, “Thy Spirit is good, and able to make me good,” good and willing to help those that are at a loss. Those that have the Lord for their God have his Spirit for their guide; and it is both their character and their privilege that they are led by the Spirit.

2. He prays that he might be enlivened to do his will (Psa_143:11): “Quicken me, O Lord! - quicken my devotions, that they may be lively; quicken me to my duty, and quicken me in it; and this for thy name's sake.” The best saints often find themselves dull, and dead, and slow, and therefore pray to God to quicken them.

III. The appearance of God's providence for him,

1. That God would, in his own way and time, give him rest from his troubles (Psa_143:9): “Deliver me, O Lord! from my enemies, that they may not have their will against me; for I flee unto thee to hide me; I trust to thee to defend me in my trouble, and therefore to rescue me out of it.” Preservations are pledges of salvation, and those shall find God their hiding-place who by faith make him such. He explains himself (Psa_143:11): “For thy righteousness-sake, bring my soul out of trouble, for thy promise-sake, nay, for thy mercy-sake” (for some by righteousness understand kindness and goodness); “do not only deliver me from my outward trouble, but from the trouble of my soul, the trouble that threatens to overwhelm my spirit. Whatever trouble I am in, Lord, let not my heart be troubled,” Joh_14:1.

2. That he would reckon with those that were the instruments of his trouble (Psa_143:12): “Of thy mercy to me cut off my enemies, that I may be no longer in fear of them; and destroy all those, whoever they be, how numerous, how powerful, soever, who afflict my soul, and create vexation to that; for I am thy servant, and am resolved to continue such, and therefore may expect to be owned and protected in thy service.” This prayer is a prophecy of the utter destruction of all the impenitent enemies of Jesus Christ and his kingdom, who will not have him to reign over them, who grieve his Spirit, and afflict his soul, by afflicting his people, in whose afflictions he is afflicted. — Henry 

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(Psa 144)  "A Psalm of David. Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight: {2} My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. {3} LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! {4} Man is like to vanity: his days are as a shadow that passeth away. {5} Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. {6} Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. {7} Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children; {8} Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.

{9} I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee. {10} It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. {11} Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: {12} That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: {13} That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets: {14} That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets. {15} Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD."

[daniel1212av]

Psalms 144 - The psalmist praises God for his goodness, Psa_144:1, Psa_144:2. Exclamations relative to the vanity of human life, Psa_144:3, Psa_144:4. He prays against his enemies, Psa_144:5-8; and extols God’s mercy for the temporal blessings enjoyed by his people, Psa_144:9-15.

The Hebrew, and all the Versions, attribute this Psalm to David. The Vulgate, Septuagint, Ethiopic, and Arabic, term it, A Psalm of David against Goliath. The Syriac says, “A Psalm of David when he slew Asaph, the brother of Goliath.” Calmet thinks, and with much probability, that it was composed by David after the death of Absalom, and the restoration of the kingdom to peace and tranquillity. From a collation of this with Psalm 18, of which it appears to be an abridgment, preserving the same ideas, and the same forms of expression, there can be no doubt of both having proceeded from the same pen, and that David was the author. There is scarcely an expression here of peculiar importance that is not found in the prototype; and for explanation I must refer generally to the above Psalm. — Clarke 

Psalms 144 - Albeit that this Psalm is in some measure very similar to Psalm 18, yet it is a new song, and in its latter portion it is strikingly so. Let the reader accept it as a new Psalm, and not as a mere variation of an old one, or as two compositions roughly joined together. It is true that it would be a complete composition if the passage from Psa_144:12 to the close were dropped; but there are other parts of David's poems which might be equally self-contained if certain verses were omitted; and the same might be said of many uninspired sonnets. It does not, there fore, follow that the latter part was added by another hand, nor even that the latter part was a fragment by the same author, appended to the first song merely with the view of preserving it. It seems to us to be highly probable that the Psalmist, remembering that he had trodden some of the same ground before, felt his mind moved to fresh thought, and that the Holy Spirit used this mood for his own high purposes. Assuredly the addendum is worthy of the greatest Hebrew poet, and it is so admirable in language, and so full of beautiful imagery, that persons of taste who were by no means overloaded with reverence have quoted it times without number, thus confessing its singular poetical excellence. To us the whole Psalm appears to be perfect as it stands, and to exhibit such unity throughout that it would be a literary Vandalism, as well as a spiritual crime, to rend away one part from the other.

Title. - Its title is “Of David,” and its language is of David, if ever language can belong to any man. As surely as we could say of any poem, This is of Tennyson, or of Longfellow, we may say, This is of David. Nothing but the disease which closes the eye to manifest fact and opens it to fancy, could have led learned critics to ascribe this song to anybody but David. Alexander well says, “The Davidic origin of this Psalm is as marked as that of any in the Psalter.”

It is to God the devout warrior sings when he extols him as his strength and stay (Psa_144:1 and Psa_144:2). Man he holds in small account, and wonders at the Lord's regard for him (Psa_144:3 and Psa_144:4); but he turns in his hour of conflict to the Lord, who is declared to be “a man of war,” whose triumphant interposition he implores (Psa_144:5-8 ). He again extols and entreats in Psa_144:9, Psa_144:10, and Psa_144:11; and then closes with a delightful picture of the Lord's work for his chosen people, who are congratulated upon having such a God to be their God.  — Psalms   
 
Psa 144:1-8 — When men become eminent for things as to which they have had few advantages, they should be more deeply sensible that God has been their Teacher. Happy those to whom the Lord gives that noblest victory, conquest and dominion over their own spirits. A prayer for further mercy is fitly begun with a thanksgiving for former mercy. There was a special power of God, inclining the people of Israel to be subject to David; it was typical of the bringing souls into subjection to the Lord Jesus. Man's days have little substance, considering how many thoughts and cares of a never-dying soul are employed about a poor dying body. Man's life is as a shadow that passes away. In their highest earthly exaltation, believers will recollect how mean, sinful, and vile they are in themselves; thus they will be preserved from self-importance and presumption. God's time to help his people is, when they are sinking, and all other helps fail. — MHCC

[daniel1212av]

Psa 144:1-8 

Here, I. David acknowledges his dependence upon God and his obligations to him, Psa_144:1, Psa_144:2. A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things: -

1. What he was to him: Blessed be the Lord my rock (Psa_144:1), my goodness, my fortress, Psa_144:2. He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him.

(1.) “He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in.” Even when we are weak we may be strong in the Lord and in the power of his might.

(2.) “My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift.”

(3.) “My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold.” David had formerly sheltered himself in strong-holds at En-gedi (1Sa_23:29), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort (2Sa_5:7, 2Sa_5:9), but he depends not on these. “Lord,” says he, “thou art my fortress and my high tower.” The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art.

(4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, “not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit.” (5.) “My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle.” Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield.

2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But,

(1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of.

(2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power.

II. He admires God's condescension to man and to himself in particular (Psa_144:3, Psa_144:4): “Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!” Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb_2:6), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked (Psa_8:4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Psa_8:5), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him (Psa_144:4): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable.

III. He begs of God to strengthen him and give him success against the enemies that invaded him, Psa_144:5-8. He does not specify who they were that he was in fear of, but says, Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them (Psa_144:7, Psa_144:8 ): “They are strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us.” Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: “One cannot take their word, for their mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for their right hand is a right hand of falsehood.” Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them.

1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel (Psa_144:5): “Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa_66:1. Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us. Touch the mountains, our strong and stately enemies, and let them smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai.”

2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims.

3. That he would appear for him, Psa_144:7. He begs for their destruction, in order to his own deliverance and the repose of his people: “Send thy hand, thy power, from above, for that way we look for help; rid me and deliver me out of these great waters that are ready to overflow me.” God's time to help his people is when they are sinking and all other helps fail. — Henry 

Psa 144:9-15 

Fresh favours call for fresh returns of thanks; we must praise God for the mercies we hope for by his promise, as well as those we have received by his providence. To be saved from the hurtful sword, or from wasting sickness, without deliverance from the dominion of sin and the wrath to come, is but a small advantage. The public prosperity David desired for his people, is stated. It adds much to the comfort and happiness of parents in this world, to see their children likely to do well. To see them as plants, not as weeds, not as thorns; to see them as plants growing, not withered and blasted; to see them likely to bring forth fruit unto God in their day; to see them in their youth growing strong in the Spirit. Plenty is to be desired, that we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Also, uninterrupted peace. War brings abundance of mischiefs, whether it be to attack others or to defend ourselves. And in proportion as we do not adhere to the worship and service of God, we cease to be a happy people. The subjects of the Saviour, the Son of David, share the blessings of his authority and victories, and are happy because they have the Lord for their God. — MHCC