i. The Psalmist praises Jehovah as the Giver of victory (Psalm 144:1-2), and marvels that He Who is so great should condescend to care for man who is so insignificant and transitory (Psalm 144:3-4). He prays that Jehovah will appear and interpose on his behalf, for he is hard pressed by faithless and treacherous foreigners (Psalm 144:5-8).

ii. A vow of thanksgiving for the victory which he is confident will be granted, and a repeated prayer for deliverance (Psalm 144:9-11).

iii. A description of the peace and prosperity of Jehovah’s people (Psalm 144:12-15).

This Psalm is a compilation from Psalms 18, 8, 39, 104, 33, and apparently from some poem which has not been preserved. Psalm 144:12-15 might no doubt have been written by the compiler himself; but the general character of the Psalm, and the looseness of the connexion with the preceding verses make it tolerably certain that these verses also were borrowed.

The Psalm bears the name of David, partly perhaps from its similarity to Psalms 18, and partly from the mention of David in Psalm 144:10. The LXX adds against Goliath to the title: comp. the Targum of Psalm 144:10, “from the evil sword of Goliath.” But the compilatory character of the Psalm stamps it as a secondary production; and certain features in the language (especially in Psalm 144:12-15) point to a late date. In Psalm 144:1-11 some leader of the people speaks as its representative; in Psalm 144:12-15 he associates his fellow-citizens with himself, and uses the first person plural.

1. Blessed be Jehovah my rock] From Psalm 18:46.

which teacheth my hands to war, and my fingers to fight] An expansion of Psalm 18:34 a. Hands and fingers are a common parallelism, but possibly fingers may refer particularly to the use of the bow. Cp. Psalm 18:34 b.

1, 2. Praise of Jehovah the Giver of victory.

2. Cp. Psalm 18:2; Psalm 18:47, and notes there.

My goodness] Rather, my lovingkindness, a bold expression for the God of my lovingkindness (Psalm 59:10; Psalm 59:17), to denote Jehovah as the sum and source of lovingkindness. A partial parallel may be found in Jonah 2:8, but in view of the fact that the verse is almost wholly derived from Psalms 18, it seems not improbable that we should read as in Psalm 18:1, my strength (חזקי for חסרי), or as in Psalm 18:2, my cliff (סלעי), which agrees better with the next epithet my fortress or stronghold.

my deliverer] Lit. my deliverer for me, as in 2 Samuel 22:2. In Psalms 18 for me is omitted.

my shield, and he in whom I have taken refuge] A somewhat awkward variation from the text in Psalms 18, “my rock in whom I take refuge, my shield.”

who subdueth my people under me] The phrase resembles the text of 2 Samuel 22:48 (who bringeth down) more closely than that of Psalm 18:47 (and led subject, a different word from that used here). Instead of my people both texts read peoples, which is supported by some MSS and several Versions (Aq. Syr. Jer. Targ.) here. If Israel is the speaker, this reading must be adopted here, and the reference must be to the subjugation of neighbouring nations: but if the leader of the community is speaking, the more difficult reading ‘my people,’ which is supported by the LXX, may be right. The reference will then be to his success in overcoming internal dissensions (cp. “the strivings of my people,” 2 Samuel 22:44) and the establishment of his authority.

3. A variation of Psalm 8:4. Cp. 2 Samuel 7:18.

3, 4. From the enthusiastic contemplation of Jehovah’s goodness the Psalmist turns to reflect upon the character of the object of it. Man’s insignificance and transitoriness enhance the marvel of God’s gracious care for him.

4. vanity] Or, a breath, unsubstantial and evanescent (a different word from that in Psalm 144:8; Psalm 144:11). Cp. Psalm 39:5; Psalm 39:11; Psalm 62:9.

his days &c.] Cp. Psalm 102:11; Psalm 109:23; Job 8:9; Ecclesiastes 6:12.

5. The descriptions of Psalm 18:9, Psalm 104:32 are turned into prayer.

5–8. Prayer that God will appear in His majesty and deliver the Psalmist from his treacherous enemies.

6. Lighten lightning, and scatter them:

Send forth thine arrows, and discomfit them.

A variation of Psalm 18:14, corresponding again more closely to the text of 2 Samuel 22:15. Them must refer to the enemies who are in the Psalmist’s mind, though he has not expressly mentioned them.

7. Stretch forth thine hands from on high:

Rescue me, and deliver me out of many waters, out of the hand of strangers.

From Psalm 18:16; Psalm 18:45, description being again changed to prayer. For hands some MSS and all Ancient Versions read hand. The word rendered rescue is a word used in this sense only here and in Psalm 144:10-11 in the O.T., but common in Aramaic. It is an indication of the late date of the Psalm. Great or many waters are a figure for overwhelming dangers, here particularly the attacks of foreign enemies, or possibly the tyranny of foreign rulers.

8. vanity] i.e. falsehood: cp. Psalm 12:2; Psalm 41:6.

their right hand &c.] Uplifted in swearing a solemn oath. Cp. Psalm 106:26.

9. From Psalm 33:2-3.

O God] An imitation of the usage of the Elohistic Psalms of Books II and III. Nowhere else in Books IV, V is Elohim (God) used absolutely for Jehovah, except in Psalms 108, which is directly taken from two Elohistic Psalms. See Introd. p. lv.

upon a psaltery and an instrument of ten strings] R.V. upon a psaltery of ten strings.

9–11. A promise to give thanks for the victory which he is confident will be granted, and a repetition of his prayer for deliverance.

10. Cp. Psalm 18:50. Who giveth salvation (or victory) unto kings may be meant as a general truth not to be limited to Israel only (cp. Psalm 33:16), and David his servant may denote the typical ruler of Jehovah’s people (cp. Ezekiel 34:23); or the reference may be historical, who gave victory … who rescued David.

the hurtful (lit. evil) sword] i.e. from the calamity of war. The Targ. renders ‘the evil sword of Goliath,’ but the reference is quite general.

11. The repetition of the prayer of Psalm 144:7-8 follows naturally upon the mention of Jehovah’s attributes in Psalm 144:10.

12. That our sons may be like plants well grown in their youth] Cp. Psalm 128:3. Plant denotes a freshly planted sapling sending up its young shoots, LXX νεόφυτα, cp. Job 14:9. Vergil uses a similar comparison (Aen. ix. 674), “Abietibus iuvenes patriis et montibus aequos.”

The word for well-grown, which may be used either of children (Isaiah 1:2, nourished) or of trees (Isaiah 44:14), is to be connected with plants; in their youth belongs to sons.

our daughters … like corner pillars sculptured in the fashion of a palace] The exact meaning is uncertain. If this rendering is right, it is natural to think of the Caryatides, the graceful female figures so commonly employed as columns in Greek architecture. ‘Tall and stately’ would be the ideas suggested by the comparison. But, as Delitzsch points out, the architecture of Syria and Palestine has never employed Caryatides either in ancient or modern times. On the other hand the corners of the large rooms in the houses of wealthy Orientals are commonly ornamented with carved work richly coloured and gilded. He would render like richly coloured corners, and supposes that the comparison refers to the bright dresses and rich ornaments worn by the women. Cp. 2 Samuel 1:24. This explanation is however less natural.

12–15. A description of the prosperity of Israel under the protection and blessing of Jehovah. Cp. generally Deuteronomy 28:2 ff; Deuteronomy 30:9.

The absolute dependence of the earlier verses upon existing Psalms makes it probable that these verses also are borrowed, though the poem from which they were taken is not preserved; and the absence of a clear grammatical connexion with the preceding verses makes this probability almost a certainty.

What the compiler intended the connexion to be (for considering the general character of the Psalm we need not doubt that he appended them himself) is much disputed.

(1) The LXX (followed of course by the Vulg.) changes the pronouns to the third person, and makes Psalm 144:12-14 describe the temporal prosperity of the enemies of Israel referred to in Psalm 144:11. “Whose mouth hath spoken vanity … whose sons are as young plants &c.” Psalm 144:15 then describes the contrast between this temporal happiness and the true spiritual happiness which Israel possesses. ‘Men call the people happy who have these things; (but truly) happy is the people whose God is the Lord.’ This however can only be regarded as a conjectural alteration, and not as the true reading.

(2) It is possible to render, We whose sons, or (R.V.) When our sons &c., and to take Psalm 144:15 as the apodosis, but such a lengthy protasis as the whole of Psalm 144:12-14 is awkward.

(3) The A.V., which follows Aq., Symm. and Jer., may give the right meaning. The goal to which the Psalmist looks forward as the end of deliverance from enemies is the happiness and prosperity of the nation. No doubt the construction is harsh, but it may be explained by the supposition that the Psalmist borrowed the description in Psalm 144:12-14, and tacked it loosely on to the rest of his poem by the particle of relation or conjunction asher, without altering the construction of the passage to suit it.

13. all manner of store] Lit. from kind to kind, every kind of produce. The word is an indication of the late date of the Psalm. It occurs elsewhere in the Heb. of the O.T. only in 2 Chronicles 16:14; (Heb.) Sir 38:28; Psalm 49:8 (?), but is common in Aramaic.

in our streets] Rather, in our fields.

14. our oxen … strong to labour] Both words are of uncertain meaning. (1) Most commentators follow the Ancient Versions in regarding the word allûphîm here as a variant form for alâphîm, ‘oxen’ or ‘cattle.’ Oxen, it is thought, are naturally mentioned after sheep. The participle m’subbâlîm is variously explained. As it is passive in form it can hardly mean capable of bearing burdens, strong to labour (A.V.); and as it is masculine, it can hardly mean laden with young, pregnant. It is not a natural expression fox fat and strong, as the LXX, Aq., Symm. and Jerome render it, i.e. loaded with flesh. Most probably it means well laden (R.V.) with the produce of the fields which they draw home in carts.

(2) Allûphîm however may mean chieftains (cp. Zechariah 12:5-6), and in Ezra 6:3 the verb in Aramaic appears to mean set up or firmly established. In such a late Psalm it is quite possible that the word might be used in the sense it bears in Aramaic (cp. the word for rescue in Psalm 144:7), and the meaning our chieftains firmly established suits the context very well. It is of course to be connected with the remainder of the verse, and not with Psalm 144:13. If the leaders of the community are strong and their authority well established, the community will be in less danger of attacks from without.

no breaking in] No hostile invasion of the country: or, no breach in the city walls by which the enemy may enter (Nehemiah 6:1).

nor going out] No going forth to surrender to the enemy (Amos 4:3; 2 Kings 24:11), or into captivity (Jeremiah 29:16): or no sallying forth to repel an attacking force.

no complaining in our streets] No outcry of citizens surprised by the enemy, or generally, no cry of mourning for disaster (Jeremiah 14:2; Jeremiah 46:12), in our broad places (Jeremiah 5:1), the open space inside the city gates, which was the usual place of concourse for the citizens, where justice was administered, and business transacted.

15. Happy is the people of Jehovah’s choice, to whom He shews such manifest tokens of His favour in temporal prosperity; and yet more truly happy are they in the spiritual blessing of having Jehovah for their God. He is the source and sum of all true happiness, temporal and eternal.

The second line is from Psalm 33:12, with the substitution of the later form of the relative pronoun sh for asher. See note on p. 739.