Псалтирь 144:1

This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise." (Psa 150:1-6) in his sanctuary--on earth. firmament of his power--which illustrates His power.

Blessed be the Lord my strength,.... The author and giver of his natural strength of body, and of the fortitude of his mind, and of all the spiritual strength he had, to exercise grace, to bear up under afflictions and trials, to perform duty, and withstand enemies. It may be applied to Christ, the antitype of David, the man of God's right hand, he has made strong for himself. It may be rendered, "my rock" (c); to whom the psalmist fled for shelter, when in distress and overwhelmed; and on whom he built his faith, and hope of eternal salvation, as well as depended on him for all supplies of grace and strength, and for help and succour in all times of need. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "my God": and so the word "rock" is used for God, Deu 32:30; which teacheth my hands to war, and my fingers to fight; he took him from being a shepherd, and made him a soldier; and from being the leader of a flock of sheep, to be a general of armies; and all his military skill in marshalling of troops, in leading them on to battle, and bringing them off as well as all his courage and success, were from the Lord: he whose hands and fingers had been used to the shepherd's crook, and to the handling of the harp and lyre, were taught how to handle the sword, the bow, the shield, and spear. God is a man of war himself; and he teaches the art of war, as he does husbandry and other things; see Exo 15:3; and so the Lord furnishes his people, who are here in a militant state, with spiritual armour, to fight against their spiritual enemies; he teaches them how to put it on, and directs them how to make use of every piece of it; as well as gives them boldness to face their enemies, and victory over them. (c) "rupes mea", Montanus, Tigurine version, Junius &…

The whole of this first strophe is an imitation of David's great song of thanksgiving, Ps 18. Hence the calling of Jahve "my rock," Psa 18:3, Psa 18:47; hence the heaping up of other appellations in Psa 144:2, in which Psa 18:3 is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh) follows the model of Sa2 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in Psa 59:11, 18, as also in Jon 2:8 the God whom the idolatrous ones forsake is called הסדּם. Instead of מלחמה the Davidic Psalms also poetically say קרב, Psa 55:22, cf. Psa 78:9. The expression "who traineth my hands for the fight" we have already read in Psa 18:35. The last words of the strophe, too, are after Psa 18:48; but instead of ויּדבּר this poet says הרודד, from רדד = רדה (cf. Isa 45:1; Isa 41:2), perhaps under the influence of uwmoriyd in Sa2 22:48. In Psa 18:48 we however read עמּים, and the Masora has enumerated Psa 144:2, together with Sa2 22:44; Lam 3:14, as the three passages in which it is written עמי, whilst one expects עמים (ג דסבירין עמים), as the Targum, Syriac, and Jerome (yet not the lxx) in fact render it. But neither from the language of the books nor from the popular dialect can it be reasonably expected that they would say עמּי for עמּים in such an ambiguous connection. Either, therefore, we have to read עמים, (Note: Rashi is acquainted with an otherwise unknown note of the Masora: תחתיו קרי; but this Ker is imaginary.) or we must fall in with the strong expression, and this is possible: there is, indeed, no necessity for the subduing to be intended of the use of despotic power, it can also be intended to God-given power, and of subjugating authority. David, the anointed one, but not having as yet ascended the throne, here gives expression to the hope that Jah…

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 (Sa1 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 (Sa2 5:7, Sa2 5:9), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower." T…

Ps 144 This lament begins with an exclamation of love for the Lord. The community then reflects on the transitory nature of life (144:3-4). The psalmist prays for divine intervention and anticipates victory (144:5-11). A new song (144:9-10) and a prayer for rescue (144:11) open up the theme of the Lord’s blessing through his provisions and protection (144:12-15). 144:1-2 The psalmist’s descriptive names for the Lord reveal his deep love for him.