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Bible Commentaries
Psalms 108

Commentary Critical and Explanatory on the Whole Bible - UnabridgedCommentary Critical Unabridged

Verses 1-13

Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts?

Prayer for God's interposition, grounded on the enemy's wickedness (Psalms 109:1-5); let condemnation fall on him (Satan being his accuser) as to his days and his children (Psalms 109:6-10); let evil fall on him property through the extortioner and the stranger, and his memory be cut off from the earth (Psalms 109:11-15); and this became of God's justice, which pays like with like, cursing and mercilessness to him who loved both (Psalms 109:16-20); deliver the needy, seeing that his need is so great (Psalms 109:21-25); believing anticipation of, and praise for, deliverance (Psalms 109:26-31). David first, then all the Israel of God when persecuted and falsely accused by Satan, is meant by the ideal person in the psalm-righteous himself, but condemned by an unrighteous judgment to death (Psalms 109:16; Psalms 109:20; Psalms 109:31). Compare the parallel, Zechariah 3:1-7. Ultimately Messiah is meant, in whom David's line culminated (cf. Psalms 109:31 with Psalms 110:1; Psalms 110:5). Acts 1:20 quotes Psalms 109:8 of Judas, Messiah's betrayer. Psalms 108:1-13; Psalms 109:1-31; Psalms 110:1-7 form a trilogy. In Psalms 109:1-31 Yahweh's Anointed anticipates His enemy's condemnation and His own deliverance. In Psalms 110:1-7 Messiah's divine and Kingly glory is set forth after His deliverance. Compare Psalms 69:1-36; Psalms 70:1-5; Psalms 71:1-24. The imprecations are such as faith in the avenging justice of God, and a lively anticipation of its execution, suggest. None uttered more terrible woes than the loving Son of David (Matthew 23:13-35; Matthew 23:37), just before His tender appeal to Jerusalem. So His woe on Judas, the antitype to the adversary (cf. Psalms 109:8 with Acts 1:20).

Title. - A Psalm of David. The genuineness of this title is shown by the corresponding title of the two psalms between which our psalm stands, and with which it is connected. The brevity of the first verse would be without a parallel if the title were set aside.

Verses 2-3

Awake, psaltery and harp: I myself will awake early.

No JFB commentary on these verses.

Verse 4

For thy mercy is great above the heavens: and thy truth reacheth unto the clouds.

For thy mercy is great above the heavens - Hebrew, 'from above the heavens' [ mee`al (H5921)]. In Psalms 57:10 it is "... unto the heavens." Not only doth God's mercy reach above the heavens, but it comes down from above the heavens to us, the lowest of all.

And thy truth reacheth unto the clouds. Hammond translates, 'unto the ether'-namely, where the heavenly bodies are.

Verse 5

Be thou exalted, O God, above the heavens: and thy glory above all the earth;

No JFB commentary on this verse.

Verse 6

That thy beloved may be delivered: save with thy right hand, and answer me.

That thy beloved may be delivered: Save ... The Hebrew, 'thy beloved ones' ( diydeykaa (H3039)), alludes to David's name, meaning beloved. He and his people are beloved of God, and it is God's glory to save His beloved ones.

And answer me. The Hebrew text in Psalms 60:5 reads 'us,' which is the probable reading, as 'us' would naturally be used as a designed variation by David, and transcribers would alter it to conform it to our passage, 'Hear,' or "answer me." It is Israel that speaks.

Verses 7-8

God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

No JFB commentary on these verses.

Verse 9

Moab is my washpot; over Edom will I cast out my shoe; over Philistia will I triumph.

Over Philistia will I triumph. In Psalms 60:8 it is, "Philistia, triumph thou because of me" (see note there).

Verses 10-13

Who will bring me into the strong city? who will lead me into Edom?

-There follows Israel's confident hope of God's help as alone trustworthy, on the ground of His promises and her prayer.

Verse 11. And wilt not thou, O God, go forth with our hosts? As the omission of "thou" is the only variation in the Hebrew from Psalms 60:10, translate as there, 'Wilt not (thou,) O God, who hadst cast us off, and (thou,) O God, who didst not go out with our armies?'

Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Psalms 108". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/eng/jfu/psalms-108.html. 1871-8.
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