Theology of Job
Bible Studies
Book of Job
“Title”
As with other books of the Bible, Job bears the name of the narrative’s primary character.
This name might have been derived from the Hebrew word for “persecution,” thus meaning “persecuted one.”
Or from an Arabic word meaning “repent,” thus bearing the name “repentant one.”
The author recounts an era in the life of Job, in which he was tested and the character of God was revealed.
New Testament writers directly quote Job twice (Rom. 11:35; 1 Cor. 3:19), plus Ezek. 14:14, 20; and James 5:11 show that Job was a real person.
“Authorship”
The book does not name its author.
Job is an unlikely candidate because the book’s message rests on Job’s ignorance of the events that occurred in heaven as they were related to his ordeal.
One Talmudic tradition suggests Moses as author since the land of Uz (1:1) was adjacent to Midian where Moses lived for 40 years, and he could have obtained a record of the story there.
Solomon is also a good possibility due to the similarity of content with parts of the book of Ecclesiastes, as well as the fact that Solomon wrote the other Wisdom books (except Psalms, and he did author Psalms 72 and 127).
Though he lived long after Job, Solomon could have written about events that occurred long before his own time, in much the same manner as Moses was inspirited to write about Adam and Eve.
Elihu, Isaiah, Hezekiah, Jeremiah, and Ezra have also been suggested as possible authors, but without support.
The date of the book’s writing may be much later that the events recorded within.
This conclusion is based on;
(1) Job’s age (42:16);
(2)His life span of nearly 200 years (42:16), which fits the patriarchal period (Abraham lived 175 years; Gen. 25:7);
(3)The social unit being the patriarchal family;
(4)The Chaldeans who murdered Job’s servants (1:17), were nomads and had not yet become city dwellers;
(5)Job’s wealth being measured in livestock rather than gold and silver (1:3; 42:12);
(6)Job’ priestly functions within his family (1:4-5); and
(7)A basic silence on matters such as the covenant of Abraham, Israel, the Exodus, and the Law of Moses. The events of Job’s odyssey appear to be patriarchal. Job, on the other hand, seemed to know about Adam (31:33), and the Noahic flood (12:15). These cultural and historical features found in the book appear to place the events chronologically at a time probably after Babel (Gen. 11:1-9), but before or contemporaneous with Abraham (Gen. 11:27).
The name of the author is not indicated in the book.
That Job himself could not have written all of it is shown by the inclusion of the record of his death (42:17).
Some have suggested that Moses wrote the account.
This hypothesis would explain its inclusion in the canon, but that’s mere speculation.
As far as the date is concerned, a distinction must be drawn between the date of the events and the date of composition.
Most conservative scholars are agreed that the patriarchal age is indicated as the likeliest setting for the events, because Job, the father, acts as priest for the family, and because there is no mention of the tabernacle, temple, law, or national institutions.
On the other hand, such primitive conditions could have easily persisted into later times outside of Israel.
Indeed, the homeland of Job is said to be Uz, apparently located near Edom (compare Lamentations 4:21).
Also, a foreign locale is indicated in that the book shows a distinct preference for the generic word for God, Elohim, as opposed to the personal name of God, Yahweh (or Jehovah).
In spite of the uncertainty of the time or place of the events, the theology of the book is clearly pure monotheism.
The date of composition is widely disputed.
Suggested dates range from the patriarchal age to the Babylonian exile.
If the events transpired during the patriarchal period, the book probably would have been written shortly afterwards in order to preserve the story.
On the other hand, there was a notable flowering of wisdom literature during the reign of Solomon, and the Book of Job may well have been part of those achievements, especially if its events may be dated later in a foreign locale.
The doubt surrounding the date of the book should not obscure its message, which is certainly applicable to any age.
“Introduction”
At its beginning, Job seems to be a book about human suffering.
By its conclusion, the true subject of the book emerges: God’s sovereignty.
In a matter of probably hours, Job had lost everything that was important to him except his wife and his own life.
But he held fast to his integrity, determined to unravel the mystery of why he, a man who had done his utmost to live an upright life, was being treated by God as the chief of sinners.
If he was a sinner deserving divine punishment, he demanded his friends tell him what he had done, which they could not.
He also asked the same of God, and received more silence in response.
The truth is, Job never received an answer as to why he suffered.
But more importantly, he received a deeper understanding of who God is.
The Bible is unique because the reader knows, at least in part, what the main character would have loved to know: Job suffered because Satan accused him of a self-serving devotion to God, claiming that Job was not really righteous but was simply currying God’s favor.
God used the accusation as an opportunity to prove Satan wrong, and all the hurtful events in Job’s life unfolded from there.
In the Old Testament, sin and suffering were connected because of the nature of the covenant.
It was believed that keeping God’s statutes resulted in blessing, and not keeping them resulted in cursing (Lev. 26:1-46); Deut. 28:1-68).
Even though Job lived in the patriarchal period (before the Law was given), such a natural law would have been understood.
So Job’s friends could be excused from assuming Job guilty of a secret sin, secret and serious, given the level of calamity that befell him.
But the Bible adds more ingredients to the recipe for suffering, all of which are found in this book.
To begin with, righteous people like Job do sometimes suffer.
Righteous does not mean totally sinlessness, but living upright in God’s sight.
The book portrays Job as a faithful man who honestly tried to do right before God, and who acknowledged his errors and sought to correct things when he faltered (42:1-6).
Still, he suffered, but not because of sin.
So deeper questions must be asked and answered.
Job asked, but he got an answer he was not expecting.
Second, a third party operates between God and man, with God’s permission.
In Job, we see Satan’s primary method of spiritual warfare: attempting to discredit God in man’s sight.
Satan cannot harm God, but he can attempt to influence how man perceives God, whether as unjust, unfair, or unloving.
Satan causes Job to suffer unjustly in an attempt to get Job to attack God.
He also accuses Job of being self-serving, trying to make God look unjust in the eyes of the heavenly hosts for not punishing a sinner like Job.
But Satan’s plot was foiled by the third variable, that there can be godly purposes in suffering unrelated to sin or punishment.
Job suffered so he might have a deeper and more accurate knowledge of God.
This happened without his even knowing about the precipitating conversation between Satan and God.
As one of the longest books in the Bible, Job can be captured under four headings:
“Prologue” (chapters 1 and 2): the setting for Job’s suffering;
“Dialogues” (chapters 3 through 27): accusations and answers between Job and his friends;
“Monologues” (chapters 28:1 to 42:6): discourses by Job, Elihu and God;
“Epilogue” (chapter 42:7 – 17): Job’s understanding of God and Job’s restoration. “What does all of this mean”:
Job speaks of foundational themes every human being contends with, especially in times of suffering.
“God’s Character”:
The book of Job defends the character of a loving and righteous God in spite of earth’s obvious evils and injustices.
Although Job was unaware of the interaction between Satan and God, Job comes to the conclusion that God is just and good.
That is the lesson of the book for anyone who questions God without access to all the facts (See 38:1-42:6).
“Trust”:
Job was forced to walk by faith rather than by sight (2 Cor. 5:7).
He could not see what the reader sees in chapters 1 and 2.
Job’s perspective is best summarized in 13:15 “Though He slay me, yet will I trust Him. Even so, I will defend my own ways before Him.”
Job continued to plead his innocence before God but was prepared to die trusting Him. “Sovereignty”:
Although Satan wreaked havoc in Job’s life on earth, the limits of his activity were (and are) clearly set by God.
Satan can go only so far. This serves as a template for viewing evil on earth.
Satan does not operate as a free agent but is always under the sovereign and deciding hand of God (chapters 1 and 2).
So what does it mean for you?
In Job’s most dreadful and difficult situation, this broken man caught startling glimpses of God and God’s work in his life beyond what he, or perhaps anyone else, had ever seen.
Millennia before Jesus walked this earth as the God-Man, Job saw One who would be Redeemer, Mediator, Friend, Guide, Advocate, and Perfecter of faith, Job saw these intense, beautiful images through his tears.
Those who turn fully to God in their great sorrow, even if they argue, plead, and protest in His presence as job did, will find a pathway nearer to the tender mercies of heaven than they have ever walked before.
Believers talk about trusting in the Lord with their whole heart and refusing to lean on their own understanding.
But no one really knows what that means until circumstances cast them headfirst into a dark and painful place.
If we give ourselves fully to God in those moments, we will obtain keepsakes of Him to treasure now and forever.
“Historical Setting”
The occasion and events that follow Job’s sufferings present significant questions for the faith of believers in all ages.
Why does Job serve God?
Job is heralded for his righteousness, being compared with Noah and Daniel (Ezek. 14:14-20), and for his spiritual endurance (James 5:11).
Several other questions are alluded to throughout Job’s ordeal.
For instance, “Why do the righteous suffer?”
Though an answer to that question may seem important, the book does not give such an answer.
Job never knew the reasons for his suffering and neither did his friends.
The righteous sufferer does not appear to learn about any of the heavenly court debates between God and Satan that precipitated his pain.
In fact, when finally confronted by the LORD of the universe, Job put his hand over his mouth and said nothing.
Job’s silent response in no way trivialized the intense pain and loss he had endured.
It merely underscored the importance of trusting God’s purposes in the midst of suffering because suffering, like all other human experiences, is directed by perfect divine wisdom.
In the end, the lesson learned was that one may never know the specific reason for his suffering; but one must trust in Sovereign God.
That is the real answer to suffering.
The book treats two major themes and many other minor ones, both in the narrative framework of the prologue (chapters 1 and 2), and epilogue (42:7 to 17), and in the poetic account of Job’s torment that lies in between (3:1-42:6).
A key to understanding the first theme of the book is to notice the debate between God and Satan in heaven and how it connects with the 3 cycles of earthly debates between Job and his friends.
God wanted to prove the character of believers to Satan and to all demons, angels and people.
The accusations are by Satan, who indicted God’s claims of Job’s righteousness as being untested, if not questionable.
Satan accused the righteous of being faithful to God only for what they could get.
Since Job did not serve God with pure motives, according to Satan, the whole relationship between him and God was a sham.
Satan’s confidence that he could turn Job against God came, no doubt, from the fact that he had led the holy angels to rebel with him (see note on Rev. 12:4).
Satan thought he could destroy Job’s faith in God by inflicting suffering on him, thus showing in principle that saving faith could be shattered.
God released Satan to make his point if he could, but he failed, as true faith in God proved unbreakable.
Even Job’s wife told him to curse God (2:9), but he refused; his faith in God never failed (see 13:15).
Satan tried to do the same to Peter (see Luke 22:31-34), and was unsuccessful in destroying Peter’s faith (see John 21:15-19).
When Satan has unleashed all that he can do to destroy saving faith, it stands firm (See Romans 8:31-39).
In the end, God proved His point with Satan that saving faith can’t be destroyed no matter how much trouble a saint suffers, or how incomprehensible and undeserved it seems.
A second and related theme concerns proving the character of God to men.
Does this sort of ordeal, in which God and His opponent Satan square off, with righteous Job as the test case, suggest that God is lacking in compassion and mercy toward Job?
Not at all.
As James says, “You have heard of the endurance of Job and have seen the outcome of the Lord’s dealings, that the Lord is full of compassion and is merciful” (James 5:11).
It was to prove the very opposite (42:10-17).
Job says, “Shall we indeed accept good from God and not accept adversity?” (see verse 2:10).
God’s servant does not deny that he has suffered.
He does deny that his suffering is a result of sin.
Nor does he understand why he suffers.
Job simply commits his ordeal with a devout heart of worship and humility (42:5-6), to a sovereign and perfectly wise Creator, and that was what God wanted him to learn in this conflict with Satan.
In the end, God flooded Job with more blessings than he had ever known.
The major reality of the book is the inscrutable mystery of innocent suffering.
God ordains that His children walk in sorrow and pain, sometimes because of sin (Num. 12:10- 12), sometimes for chastening (Heb. 12:5-12), sometimes for strengthening (2 Cor. 12:7-10; 1 Peter 5:10), and sometimes to give opportunity to reveal His comfort and grace (2 Cor. 1:3-7).
But there are times when the compelling issue in the suffering of the saints is unknowable because it is for a heavenly purpose that those on earth can’t discern (Exodus 4:11; John 9:1-3).
Job and his friends wanted to analyze the suffering and look for causes and solutions.
Using all of their sound theology and insight into the situation, they searched for answers, but found only useless and wrong ideas, for which God rebuked them in the end (42:7).
They couldn’t know why Job suffered because what happened in heaven between God and Satan was unknown to them.
They thought they knew all the answers, but they only intensified the dilemma by their insistent ignorance.
By spreading out some of the elements of this great theme, we can see the following truths in Job’s experience:
1.There are matters going on in heaven with God that believers know nothing about; yet, they affect their lives.
2.Even the best effort at explaining the issues of life can be useless.
3.God’s people do suffer. Bad things happen all the time to good people, so one cannot judge a person’s spirituality by his painful circumstances or successes.
4.Even though God seems far away, perseverance in faith is a most noble virtue since God is good and one can safely leave his life in His hands.
5.The believer in the midst of suffering should not abandon God, but draw near to Him, so out of the fellowship can come the comfort, without the explanation; and
6.Suffering may be intense, but it will ultimately end for the righteous and God will bless abundantly.
“Interpretation – Purpose”
The literary genre of the book has defied classification events.
It should therefore be regarded as a unique piece of didactic poetry based on historical events.
We cannot assume that the author intended the book to be like a reporter’s presentation of what happened in real life.
People from the Middle East are much more poetic in language than Westerners.
In the poetic form the book’s message is most appropriately preserved for perpetuity.
Many suggestions have been made as to the purpose of the book.
However, the overriding intention seems to be to demonstrate to man the inadequacy of human reason to account for the suffering of the innocent.
There is a mystery of divine freedom which does not contradict God’s goodness or sovereignty but remains elusive to man.
Therefore, man is resigned to an attitude of trust and dependence on a good God whose workings man cannot fathom.
Theology
4 GRACE JOURNAL
the 5th century A. D., and our manuscripts of it come from a still later
period. The tradition may have some value however. It may not be
that the data on authorship was correctly remembered by the Jews
but that they came to the conclusion of early authorship from various
factors that we too can observe.
That there was an ancient worthy by the name of Job is sure a
from Ezekiel 14:14, 20, which mentions him along with Noah and Daniel.
The reference is similar to that in Jeremiah 15:1, which uses Moses and
Samuel as ancient types of righteousness. It used to be remarked that
the verses in Ezekiel mean little because Daniel is one of the trio, and
the book of Daniel is now regularly placed in the second century B. C.
We are, of course, not willing to concede the late date of Daniel. A
newly discovered Targum, a Targum of Job, interestingly, argues that
the Aramaic of Daniel does not reflect the language of the second cen-
tury B. C. in Palestine as has been so widely believed. It is claimed
that this Targum of Job was translated about 100 B. C. and shows a later
stage of Aramaic than Ezra or Daniel. In any case, this passage in
Ezekiel is no longer held to be against the early date of Job, for the
reference to Daniel is now differently understood. It is now said that
the Daniel of Ezekiel refers not to the canonical Daniel, but to the Daniel
mentioned in the Ugaritic Texts as an ancient wise man, the father of
the hero, Aqhat. Here again, we may enter a disclaimer. The Daniel
of Ugarit is quite different from the righteous man of Ezekiel 14. Ac-
tually Ezekiel does not appeal to these men because they were ancient,
but because they were righteous. But in any case, the verses do assure
us that Ezekiel, about 600 B. C., did know the story of Job.
The only other external evidence for the antiquity of the book
would come from cross references and allusions in other Biblical books.
Proverb 3:11 is one such passage, with the wording quite similar to
Job 5:27. Job says, “Despise not the chastening of the Almighty.”
Proverbs says, “My son, despise not the chastening of the Lord.” The
wording of the two passages is identical in Hebrew, except that Job has
the divine name, Shaddai, which it very frequently uses, and Proverbs
uses the more common name, the Tetragram. It also adds a charac-
teristic proverbial touch, “my son.” The force of such a parallel is
debatable, because it is hard to know which book quoted the other,
granted that there was some verbal dependence. The whole chapter is
an encomium of wisdom in terms of a search for wisdom in places which
only God knows. The conclusion is that “the fear of the Lord that is
wisdom; and to depart from evil is understanding.” This conclusion is
quite like Proverbs 1:7; 9:10; 15:33 and Psalm 111:10. Again the question
is, did Job build a beautiful poem on the subject of wisdom as defined in
Proverbs and use it in his context? Or did Proverbs and the Psalms take
a theme already developed in Job and allude to it In various verses? We
4 GRACE JOURNAL the 5th century A. D., and our manuscripts of it come from a still later period. The tradition may have some value however. It may not be that the data on authorship was correctly remembered by the Jews but that they came to the conclusion of early authorship from various factors that we too can observe. That there was an ancient worthy by the name of Job is sure a from Ezekiel 14:14, 20, which mentions him along with Noah and Daniel. The reference is similar to that in Jeremiah 15:1, which uses Moses and Samuel as ancient types of righteousness. It used to be remarked that the verses in Ezekiel mean little because Daniel is one of the trio, and the book of Daniel is now regularly placed in the second century B. C. We are, of course, not willing to concede the late date of Daniel. A newly discovered Targum, a Targum of Job, interestingly, argues that the Aramaic of Daniel does not reflect the language of the second cen- tury B. C. in Palestine as has been so widely believed. It is claimed that this Targum of Job was translated about 100 B. C. and shows a later stage of Aramaic than Ezra or Daniel. In any case, this passage in Ezekiel is no longer held to be against the early date of Job, for the reference to Daniel is now differently understood. It is now said that the Daniel of Ezekiel refers not to the canonical Daniel, but to the Daniel mentioned in the Ugaritic Texts as an ancient wise man, the father of the hero, Aqhat. Here again, we may enter a disclaimer. The Daniel of Ugarit is quite different from the righteous man of Ezekiel 14. Ac- tually Ezekiel does not appeal to these men because they were ancient, but because they were righteous. But in any case, the verses do assure us that Ezekiel, about 600 B. C., did know the story of Job. The only other external evidence for the antiquity of the book would come from cross references and allusions in other Biblical books. Proverb 3:11 is one such passage, with the wording quite similar to Job 5:27. Job says, “Despise not the chastening of the Almighty.” Proverbs says, “My son, despise not the chastening of the Lord.” The wording of the two passages is identical in Hebrew, except that Job has the divine name, Shaddai, which it very frequently uses, and Proverbs uses the more common name, the Tetragram. It also adds a charac- teristic proverbial touch, “my son.” The force of such a parallel is debatable, because it is hard to know which book quoted the other, granted that there was some verbal dependence. The whole chapter is an encomium of wisdom in terms of a search for wisdom in places which only God knows. The conclusion is that “the fear of the Lord that is wisdom; and to depart from evil is understanding.” This conclusion is quite like Proverbs 1:7; 9:10; 15:33 and Psalm 111:10. Again the question is, did Job build a beautiful poem on the subject of wisdom as defined in Proverbs and use it in his context? Or did Proverbs and the Psalms take a theme already developed in Job and allude to it In various verses? We
Psalm in Life
Psalm 144
Of David.
1 Blessed be the LORD, my rock, who trains my hands for war, and my fingers for battle;
2 he is my steadfast love and my fortress, my stronghold and my deliverer, my shield and he in whom I take refuge, who subdues peoples [Many Hebrew manuscripts, Dead Sea Scroll, Jerome, Syriac, Aquila; most Hebrew manuscripts subdues my people] under me.
This second to last psalm of David recapitulates many themes and phrases in David’s earlier psalms. These opening verses recall Psalm 18, David’s prayer of thanksgiving for God’s dramatic deliverance of him in times of battle. The first verse focuses on the victories that David had experienced in military conflict. YHWH is the one who trained his hands and fingers in handling the bow, sling and sword. This is a good example of synonymous parallelism where the second line adds specificity to the first, “my hands…my fingers”. Furthermore, David lists a number of metaphors revealing the nature of YHWH in his life, again reminiscent of the first two verses of Psalm 18. YHWH is “my rock, my steadfast love, my fortress, my stronghold, my deliverer, my shield.” Several of these terms are battlefield related as this was an identifying feature of David’s life. He first came onto the biblical stage as a soldier while just a boy with a sling, and he is remembered as a victorious king, in the civil war with the house of Saul and for extending the kingdom and the peace of Israel through conflicts with other nations. The final phrase, “who subdues peoples under me” makes sense in that context. However, most manuscripts have “my people”. The difference between the two is a single letter in Hebrew, the apostrophe-like “yohd” at the end of the word. This reading would suggest that David is thinking of how God has blessed his reign as king, how the people of Israel have submitted to his rule, allowing an ordered society to flourish. Of course there was the affair with Absalom that split the nation for a time, but that was resolved and David passed on his kingdom to Solomon, whose name means “peace.” While my life is nothing like David’s, I can make the same claims about YHWH’s character as it relates to the struggles of this life. God has trained me to withstand and to win the battles of this life, and his steadfast love has been the refuge that I run to in times of need.
3 O LORD, what is man that you regard him, or the son of man that you think of him?
4 Man is like a breath; His days are like a passing shadow.
As David considers how the LORD has blessed his life as a leader and king, he again marvels at why one so great would have any regard for one so small? He wondered this in Psalm 8:4 after considering who God’s hand had placed the moon and stars, saying “What is man (enosh) that you are mindful of him, the son of adam that you visit him?” Here he wonders the same when he thinks about the hand of God in his life. The sentiment is the same, although the language is a little different, saying “what is adam that you take knowledge of him, the son of man (enosh) that you esteem him?” There is a question there, but it is more of a statement. God does care for each and every human being, even though He shouldn’t. There’s no reason why one so great should give a single thought to a mere mortal man, a body composed of the most basic stuff of the earth, unless we are more than mere mortals. From a human perspective we are exactly as David describes, “a breath” and “a passing shadow.” That is certainly true of a human life in the scope of history. An entire life is merely a dash between our birthday and our deathday. And yet in that lifespan, David has experienced the goodness of God, his blessings in life and his victories in the struggles of this life. Yes, we must be made for more than just this life. Why else would God care about us? According to Psalm 8, YHWH has given us cosmic responsibilities (ruling over the works of his hands, stewarding the bounty of the earth, calling us to make something of the world in the times in which we are born). In the context of Psalm 144, David is looking back on his life and remembering how God gave him responsibility to rule the nation, and how that calling was fulfilled with God’s hand. David revels in the fact that God has taken knowledge of him and has esteemed him, even when there is no earthly reason for him to do so. If God thinks we are worthy of this, then this has profound implications on what we think of ourselves and every other human being. This is the foundation of the modern idea of “self-esteem”. We should think highly of ourselves because God does. We should think highly of everyone else because God does.
5 Bow your heavens, O LORD, and come down! Touch the mountains so that they smoke!
6 Flash forth the lightning and scatter them; send out your arrows and rout them!
In language similar to Psalm 18, David asks for YHWH to show up on his behalf in dramatic fashion. “Bow, stretch out, and bend the heavens” and “come down” he asks. In metaphorical terms, he’s asking YHWH to leave his heavenly throne room and come down through the sky to act upon the earth. God in his awesome vastness will require the bending and stretching of the sky in order to make an opening sizable for him. The first place he lands will be the mountains, the highest places on earth, and he will cause them to bellow with smoke and volcanic fury. Then he will stir up a mighty thunderstorm ripe with static electricity. The phrase in verse six is a verb followed by a noun, “lightning (verb) the lightning (noun)”. God doesn’t shoot mere wooden arrows. He shoots lightning bolts of 300 million volts of electricity, scattering everyone in the area to see shelter in caves and homes. David is calling for a theophany, a God-appearance, a spectacular show of force that will remove any doubt among his enemies that they are on the losing side. David’s prayer was ultimately answered by Jesus, who came to us through the heavens in a dramatic show of force. Not volcanic or meteorological, but earthshaking nonetheless. When he was crucified, the sky darkened, the earth shook and the dead rose from their tombs. Jesus routed the ultimate enemies of mankind, scattering them before the power of the resurrection. Don’t ever underestimate the power of God to quickly change your circumstances. He’ll show up when you least expect it and shake things up. Pray today for a God-appearance. He who split the heavens, made the mountains smoke, and scattered his enemies with lighting is the same God who accompanies you today.
7 Stretch out your hand from on high; rescue me and deliver me from the many waters, from the hand of foreigners,
8 whose mouths speak lies and whose right hand is a right hand of falsehood.
Having invited God to move into the neighborhood so to speak, to bend the heavens, command the volcanoes and stir up a mighty storm, David asks God to stretch out his hand from on high and pull him out of the deep waters. The phrase “deep waters” is a metaphor for death (or near-death). David is drowning without hope of rescue from men, so he appeals to YHWH to stretch out his hand from heaven and pull him out. The threat to David is coming from language, from foreigners who are using the power of words to destroy him. The “right hand” represented power, as it was the favored and stronger arm of most people. Here the word is used twice for emphasis, “in whose right hand is a right hand of falsehood.” Controlling the narrative is a powerful thing. Entire populations have been swayed by lies. Repeated often enough and convincingly enough, falsehood can become accepted truth until we reach an Orwellian moment where we are saying things like “2 + 2 = 5”, and we’ll receive a beating if we say otherwise. David lays the blame for these lies upon foreigners, outsiders who have no stake in the kingdom of Israel, and only desire to see it destroyed. They are not builders, they are wreckers, for it’s much easier to destroy a civilization than to build one. The antidote to falsehood is truth, so David is effectively asking God to make truth known, thereby rescuing David and his kingdom from death. God uses his people today to make the truth known; not just His truth, but THE truth, reality, the way things really are. The arena for this battle for the truth is the public square, but it must be lived out consistently in private as well if we are to have any credibility in the public square. Help me to speak the truth publicly while maintaining a private world that is in line with reality as well.
9 I will sing a new song to you, O God; upon a ten-stringed harp I will play to you,
10 who gives victory to kings, who rescues David his servant from the cruel sword.
11 Rescue me and deliver me from the hand of foreigners, whose mouths speak lies and whose right hand is a right hand of falsehood.
Verse 9 is literally, “a God-song new I will sing to you; on a harp of ten I will psalm to you.” The rescue has not yet come for David, and yet he has already begun to write a new song recounting God’s victorious rescue mission. This is a feature of the psalms where often the psalmist’s lament will turn to worship before the prayer is finished. David can already visualize the victory. It’s as certain as the rising of the sun after a long dark night, the coming of spring after a long cold winter. History has informed David that God gives victory to kings and he will certainly rescue him from the cruel sword, a sword that is empowered by the lies of outsiders. Verse 11 is a repetition of verses 7-8. The word “foreigners” is actually a phrase, “sons of foreignness”, denoting that which is alien and strange. Their words which are meant to destroy will meet the reality of God and truth will win. Reality always wins. David believes this and so he begins writing a God-song to celebrate it. He picks up his ten-stringed harp and crafts a melody in which to place the lyric. In the writing and singing, his fears of drowning in lies are dispelled. This remains one of the most powerful effects of worship today, whether that worship is public or private. Singing and writing new God-songs is an act of faith that also strengthens our faith. So sing a new God-song today in the face of the strange lies that our alien enemies throw at us.
12 May our sons in their youth be like plants full grown, our daughters like corner pillars cut for the structure of a palace;
David’s future-orientation continues in these last four verses that are a vision of shalom, peace and wholeness. This is stated in the form of a blessing or prayer for others. It starts with the family then moves to work and then to society as a whole. First, may our sons be mature, even in their youth may they be full-grown and strong. “Mature beyond their years” is the phrase that comes to mind when your son does something really wise without your prompting. When they arrive at adulthood before you expect it. They are compared to plants at the fruit-bearing stage, contributing to life and health. Second, may our daughters be the corner pillars, beautifully carved and fit for a palace. The corner pillar was the primary support structure for the building, and the building represents the home (Psalm 127:1). Because of her ability to bring new life into the world, a woman has a unique role in the formation of a family. This is a prayer not only for the fruitfulness of daughters but for their strength to support the family and nurture the children in it so that they might grow up and do the same. Boys and girls growing into adulthood well is key to the health of a culture. This is where we have real problems today in the West. We’ve extended adolescence into the mid-twenties. At the same time we expose them to aspects of adult life while they are children (pornography, drag shows, sexual orientation and gender ideology, sexualized music and art, etc.). As a result, young men do not grow up strong and fruitful and women do not grow up prepared to create and nurture a family. Most young men aren’t expected to grow up until they graduate from college, and few are ready in their teenage years to take on the responsibilities of marriage and parenting. The average age of marriage continues its steady climb and compounding the problem is the sexual confusion resulting in men choosing to act like women (either transgender or homosexual) and choosing sterile relationships or singleness. Likewise, women are encouraged to go to college, have a career and then consider child-bearing after everything else has been accomplished, as if children were an accessory to everything else, not the focus of it all. Access to birth control and abortion have given women the illusion that they can be just like men, even though their bodies were designed for something better, more miraculous. They are daughters of Eve, the “mother of the living” and yet they’ve been convinced that they should act more like Adam. It is a recipe for the collapse of society, and we are already seeing it play out in the form of declining birth rates in the West. A major shift in worldview is required to avoid population collapse. What is more likely is that the population of the West will be replaced by cultures that do value children and family through immigration.
13 may our granaries be full, providing all kinds of produce; may our sheep bring forth thousands and ten thousands in our fields;
14 may our cattle be heavy with young, suffering no mishap or failure in bearing;[Hebrew with no breaking in or going out] may there be no cry of distress in our streets!
15 Blessed are the people to whom such blessings fall! Blessed are the people whose God is the LORD!
When everything is right with our children and families, all of society will prosper. Having offered a blessing for our sons and daughters, the psalmist prays a blessing for our work. This portion of the psalm should be connected with Psalm 127 which also speaks of home and work as the foundations of society. The prayer for work is that it would be rewarded with abundance. As an agricultural economy, this was expressed in the form of full granaries after the harvest, sheep reproducing successfully and filling the fields, and cattle as well, all capable of reproducing themselves. In this way it relates to the previous verse about sons and daughters, maturing and supporting the family for the purpose of reproduction. Doing work and family God’s way results in prosperity and a good life for all. There will be “no cry of distress in our streets”, suggesting peace and stability. Verse 15 is a blanket blessing to the people whose God is YHWH, those who have aligned their lives with God’s design and purpose for them will enjoy the riches of family life and work. The blessings don’t come accidentally or randomly. They are linked to Torah observance. Doing life God’s way is the way to access these blessings. Doing life in opposition to what God has designed and desired will bring about the opposite of these blessings — immaturity, barrenness, poverty, and civil unrest.
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Psalm 144: Battle
Devotionals > Old Testament > Psalms > Psalm 144: Battle
Psalm 144: Battle
July 19, 2022
TODAY’S BIBLE READING:
2 Chronicles 17-19, Psalm 144, Luke 11:29-36, 2 Thessalonians 1
Life can sometimes feel like a battle. Endless demands. You get up early and work hard. Then there are the children. The bills. The taxes. On and on it goes: you fight for health, you fight to be heard, you fight to get good grades, you fight to do what is right. David was a real warrior in the most literal sense. And yet David knew it was God “who trains my hands for war, my fingers for battle” (144:1). What has David learned about battling with the Lord on his side, and with God training and equipping him?
First, that despite our inadequacy as humans, God still loves his people (144:2-4). We are but a “breath…a fleeting shadow” (144:4). But still, “He is my loving God and my fortress, my stronghold and my deliverer.” So the first lesson is to lean upon the character of God, not upon our own worthiness to receive his love and strength.
Second, that God is all-powerful (144:3-11). Certainly the battle is real. There is a “deadly sword” (144:10). There are lies and deceit (144:8). But, in wonderful imagery of God’s power, David draws upon the thunderstorm to evoke the kind of majestic might that God alone wields. “Send forth lightning and scatter the enemy” (144:6). The second lesson then is to lean upon the power of God, not be fearful of the power of people.
Third, David refuses to be brow-beaten by circumstances but looks to the future blessing of God in hope (144:12-15). “Then,” verse 12, David envisions, there will be all kinds of blessings. Sons and daughters thriving, barns full, sheep, oxen, no defeat by the enemy. All the signs of blessing in a material sense: family, economy and defense. But there is a much higher blessing still: “blessed is the people whose God is the Lord” (144:15). The greatest blessing of all is to know God and to be known by God. The third lesson then is to lean on hope, and not give in to despair when you are in the midst of the battle.
These are David’s lessons for fighting the good fight of faith, lessons from a real warrior who knew that God trained him for battle. Lean upon the character of God who loves you. Lean upon the power of God which protects you. Lean upon the hope of God that will not let you down.
ABOUT THE AUTHOR
Josh Moody (Ph.D., University of Cambridge) is the senior pastor of College Church in Wheaton, IL., president and founder of God Centered Life Ministries, and author of several books including How the Bible Can Change Your Life and John 1-12 For You.
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Psalm 144: Summary of themes and key insights
Psalm 144, attributed to King David, reflects themes of divine strength, human fragility, and God’s intervention in the lives of His people. This psalm, likely penned during a period of conflict or trouble, showcases David’s reliance on God for both victory in battle and prosperity for his nation.
Here’s a breakdown of the key elements and themes often highlighted in seminary lectures and commentaries on Psalm 144:
1. God as David’s strength and fortress (verses 1-11)
- Praise for God’s power and training: David begins by blessing God, describing Him as his Rock who trains his hands for war and his fingers for battle. This acknowledges God’s role in equipping him for leadership and warfare.
- A multitude of names for God: David uses various titles to express God’s multifaceted protection: “my lovingkindness,” “my fortress,” “my high tower,” “my deliverer,” “my shield,” and “my refuge”. This emphasizes the comprehensive nature of God’s care and provision.
- Human frailty and God’s amazing grace: David reflects on the insignificance and brevity of human life, contrasting it with God’s eternal existence and greatness. He marvels that God would be mindful of mankind, showcasing God’s unexpected care for the unworthy.
2. Prayer for divine intervention against enemies (verses 5-8, 11)
- Plea for God’s dramatic appearance: David appeals for God to “bow the heavens and come down” and to “touch the mountains so they smoke”. This imagery draws on powerful displays of God’s might and past interventions, such as those at Mount Sinai and against Pharaoh.
- Request for rescue from oppressive forces: He asks for deliverance from “deep waters” (likely symbolizing overwhelming danger) and from the grasp of deceitful foreigners.
- The nature of the enemies: These adversaries are portrayed as those who speak falsehood and act treacherously, highlighting the need for God’s protection from both physical and moral threats.
3. Anticipation of victory and commitment to praise (verses 9-10)
- Promise of a new song: David expresses his confidence in God’s deliverance by promising to sing a “new song” of praise, perhaps with musical accompaniment, according to Blue Letter Bible.
- God as the source of salvation: He proclaims that God “gives salvation to kings” and rescues His servant David, emphasizing God’s role in delivering his people from harm. This may even foreshadow the ultimate salvation found in the Son of David, Jesus Christ.
4. Prayer for national prosperity and peace (verses 12-15)
- Vision of flourishing generations: David desires for sons to be like strong plants and daughters like beautiful corner pillars of a palace, representing a healthy and thriving populace.
- Desire for abundance and security: He prays for full granaries, abundant livestock, and freedom from war and distress in the streets.
- Blessedness of God’s people: The psalm concludes by declaring the happiness of the people whose God is the Lord, emphasizing that true prosperity and peace are found in a right relationship with Him.
Theological implications
- God’s active involvement: The psalm underscores God’s active involvement in the lives of His people, providing strength, protection, and intervention in times of need.
- Balancing piety and warfare: Psalm 144 demonstrates that true piety is not detached from the struggles of life, but rather empowers individuals for spiritual warfare, while simultaneously fostering devotion to God.
- Holistic well-being: The psalm connects spiritual devotion to God with tangible blessings of family, prosperity, and peace, reminding us that God cares about every aspect of our lives.
- Reliance on God, not self-reliance: David’s humble acknowledgment of his frailty and dependence on God contrasts with worldly self-reliance, highlighting the importance of seeking God’s power and guidance in all endeavors.
- God’s unchanging nature: Despite the uncertainties of life, Psalm 144 reminds us that God remains committed to rescuing His people from deceit and delivering them into His truth.
This psalm serves as a powerful reminder for believers to trust in God’s strength, seek His blessings in all areas of life, and live as a testament to His transforming love.
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Enduring Wordhttps://enduringword.comEnduring Word Bible Commentary Psalm 144
David Guzik commentary on Psalm 144, which was written by David in seasons of war, praising God for the blessing of peace.
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Blue Letter Biblehttps://www.blueletterbible.orgPsalm 144 by C. H. Spurgeon
Happy was the nation which he ruled; happy in its king, in its families, in its prosperity, and in the possession of peace; but yet more in enjoying true religion and worshipping Jehovah, the only living and true God. EXPLANATORY NOTES AND QUAINT SAYINGS. Whole Psalm.—The psalm, in its mingled tones of prayer and …
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God is, who we are, and what we can trust God to do for us. Psalm 144 helps us gain clarity in each of these areas, while pointing us to the final, climactic and eschatological victory of the Davidic Messiah, King Jesus. Our Lord is a Warrior and a blessing, as a warrior, to his people. 2) Psalm 144 is something of …
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biblestudydaily.orghttps://biblestudydaily.orgPsalms 144-150 – Bible Study Daily
Psalm 144 is a psalm of David in which he prays for God to give him victory in combat. In verses 1-2, David praises God as his rock who had trained him for battle. God is his love, fortress, stronghold, deliverer, and shield. In verses 3-11, David marvels that since life is short (like a vapor), God reaches out to …
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Bible.orghttps://bible.orgPsalm 144
Jan 2, 2014 — NASB, NKJV, NRSV, TEV, NJB. Prayer for Rescue and Prosperity MT Intro A Psalm of David. A Song To the Lord Who Preserves and Prospers His People, A King Prays for Deliverance, A King Thanks God for Victory, Hymn for War and Victory. 144:1-4, 144:1-2, 144:1-2, 144:1-2, 144:1-2. 144:3-4, 144:3-4 …
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This content isn’t available. A chapter-by-chapter and verse-by-verse study of the Psalms taught by Pastor Paul LeBoutillier of Life Bible Ministry. Full study through Psalms plus study notes: http://www.lifebibleministry.com/psalms Studies through the entire Bible: http://www.lifebibleministry.com/through-the-bible …
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Logos Sermonshttps://sermons.logos.comPsalm 144
In fact, Psalm 2, which we looked at some time ago, sets the scene for the whole book of Psalms with an anointed warrior king who is the Son of God. With the power of God he subdues the nations and defeat’s God’s enemies. He reigns over God’s people with God’s anointing and God’s blessing.
StudyLight.orghttps://www.studylight.orgPsalms 144 – Clarke’s Commentary
Verse 1. PSALM CXLIV. The psalmist praises God for his goodness, 1, 2. Exclamations relative to the vanity of human life, 3, 4. He prays against his enemies, 5-8;. and extols God’s mercy for the temporal blessings enjoyed by. his people, 9-15. NOTES ON PSALM CXLIV. The Hebrew, and all the Versions, attribute this …
The Westminster Standardhttps://thewestminsterstandard.orgPsalm 144
This psalm was probably composed by David upon the occasion of his advancement to the throne, 1 Chron. 12, 2 Sam. 5, as Psalm 138, 75, etc. In it we have, (1.) Thankful acknowledgements of God’s relation to him, and condescending kindness towards him, ver. 1-4. (2.) Supplication for divine deliverance from his …
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Feb 16, 2022 — Psalm 144 (‘Of David‘) opens with the bold praises and declarations of a man- a king, indeed- who sounds supremely confident in who he is, and Whose he is. Moses talked back to God at the Burning Bush, protesting that he wasn’t half as competent at public speaking as the job description seemed to …
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Psalm 144 – War and Peace
Video for Psalm 144:
This psalm has the title A Psalm of David. It is believed to have been written near the time David came to be recognized as the king over all the tribes of Israel, and the psalm expresses David’s heart for the nation in both war and peace.
“It appears from verse 2 and verse 10 of this psalm, that it was composed after David’s accession to the throne. And it is evident, from verse 5, etc. that he had more enemies still to conquer, such as the Philistines, etc.” (George Horne)
A. Prayer and worship regarding seasons of war.
1. (1-2) Praising God who blessed and helped David in battle.
Blessed be the LORD my Rock,
Who trains my hands for war,
And my fingers for battle—
My lovingkindness and my fortress,
My high tower and my deliverer,
My shield and the One in whom I take refuge,
Who subdues my people under me.
a. Blessed be the LORD my Rock, who trains my hands for war: David was a remarkable warrior, who in today’s terms would be an elite special forces soldier. David killed many men in hand-to-hand combat, as described in 1 Samuel 17:48-50 and 18:26-27. Training is an essential part of success as a soldier, and David understood that it was the LORD who had trained his hands for war and his fingers for battle.
i. In his youth, David’s hands and fingers were familiar with “…the [shepherd’s] hook and [musician’s] harp, and not to the sword and spear; but God hath apted and abled them to feats of arms, and warlike exploits.” (Trapp)
ii. Adam Clarke listed the weapons he thought David intended: “…to use the sword, battle-axe, or spear…to use the bow and arrows, and the sling.”
iii. Who trains my hands for war: If a man or woman feels that God is training him or her to use spiritual weapons – such as the sword of the Spirit, the word of God – then training must always continue. It is never “who trained my hands for war,” but always in the present: who trains my hands for war.
iv. Spurgeon wrote of the danger of using some weapons without adequate training – a danger in both the natural and spiritual realms: “Untrained force is often an injury to the man who possesses it, and it even becomes a danger to those who are round about him; and therefore the psalmist blesses the Lord as much for teaching as for strength.”
b. My lovingkindness and my fortress, my high tower and my deliverer: David poured out names and titles for God, each representing some aspect of God’s character or help that had been of use in battle. David knew God’s help and presence in many ways, not just one or two.
i. Of all the names and titles, we note that David began with my lovingkindness (hesed, the great word for God’s loyal and covenant love). He loved and valued God for being his fortress, his high tower, his deliverer, his shield, his refuge, and his conquering victory. Yet first among all those was the gift from God of love, mercy, and faithfulness.
ii. “In Psalm 144 David is extremely personal as he confesses who he had found God to be. He says ‘my Rock,’ ‘my loving God,’ ‘my fortress,’ ‘my stronghold,’ ‘my deliverer,’ and ‘my shield’.” (Boice)
c. Who subdues my people under me: David likely wrote this after he was received as king over all the tribes of Israel (2 Samuel 5:1-5). If this psalm comes from an earlier period, he may have meant the subduing of the mighty men under his authority (as in 1 Samuel 22:1-2).
i. “Men who rule others should thank God if they succeed in the task. Such strange creatures are human beings, that if a number of them are kept in peaceful association under the leadership of any one of the Lord’s servants, he is bound to bless God every day for the wonderful fact.” (Spurgeon)
2. (3-4) The unexpected love and care of God for humanity.
LORD, what is man, that You take knowledge of him?
Or the son of man, that You are mindful of him?
Man is like a breath;
His days are like a passing shadow.
a. LORD, what is man, that You take knowledge of him? In the previous lines David exalted God’s great strength and victory. In light of that, it amazed David that God would have an interest in him, or in humanity in general.
i. Psalm 8:4 asks the same questions from a slightly different perspective. Here the emphasis is on the LORD as a warrior that none can oppose. In Psalm 8:4 the emphasis is on the power of God as Creator and sustainer of the universe.
ii. “The Lord thinks much of man, and in connection with redeeming love makes a great figure of him: this can be believed, but it cannot be explained.” (Spurgeon)
b. Or the son of man, that You are mindful of him? David used the common method of repetition to bring emphasis to the concept of God’s unusual and even unexpected care for humanity.
i. “Though I am king over my people, yet, alas, I am but a man. a base, sinful, mortal, and miserable creature; if compared with thee, less than nothing and vanity.” (Poole)
c. Man is like a breath: Having been responsible for the death of so many men, and having been so near to death himself, David knew how temporary human life was. It was as fleeting as a breath or a passing shadow.
i. “The psalmist does not present his petition before the Lord timidly but with boldness. He knows his God; and despite human shortcomings, he is convinced that the Lord does ‘care for him’ and ‘think of him.’” (VanGemeren)
3. (5-8) A plea for rescue from the great God.
Bow down Your heavens, O LORD, and come down;
Touch the mountains, and they shall smoke.
Flash forth lightning and scatter them;
Shoot out Your arrows and destroy them.
Stretch out Your hand from above;
Rescue me and deliver me out of great waters,
From the hand of foreigners,
Whose mouth speaks lying words,
And whose right hand is a right hand of falsehood.
a. Bow down Your heavens, O LORD, and come down: David used phrases and images from God’s appearance on Mount Sinai (Exodus 19:16-20) to give the sense of awe and even terror connected with God’s presence.
i. “He wants God to be as present in his day as he was when he revealed himself at Sinai.” (Boice)
ii. “In like manner, the church, or mystical body of Christ, is instant in prayer for the final completion of all her hope. She wisheth for the glorious day, when her God and Saviour shall bow the heavens, and come down to judgment, causing the mountains to smoke, and flame, and dissolve, and flow down before him; when his lightnings, those arrows of his indignation, and ministers of his vengeance, shall scatter the host of darkness, and destroy the anti-christian powers; when we shall be delivered from every enemy, and from all that hate us.” (Horne)
b. Rescue me and deliver me out of great waters: David asked that the same God of majestic awe would fight for him, sending forth lightning like arrows against the foreigners who fought against David with lies and falsehood.
i. During David’s days as a fugitive from Saul, he had many men who informed against him so they might gain favor with King Saul (1 Samuel 22:6-10, 23:19-20). David also likely faced whisperers and liars against his character when he was king. Like the greater Son of David, he was often lied about and slandered.
ii. When David spoke against these foreigners, it was not because of their nationality. By their actions they proved that they were truly foreigners from the people of God and rejected Yahweh, the God of Israel.
iii. “Those against whom he pleaded were out of covenant with God; they were Philistines and Edomites; or else they were men of his own nation of black heart and traitorous spirit, who were real strangers, though they bore the name of Israel!” (Spurgeon)
B. Praise and prayer to God for the blessing of peace.
1. (9-10) Praise to the God who rescues.
I will sing a new song to You, O God;
On a harp of ten strings I will sing praises to You,
The One who gives salvation to kings,
Who delivers David His servant
From the deadly sword.
a. I will sing a new song to You, O God: New victories and new deliverance required a new song. God’s love and help for David were always fresh and new, so his praise would also be.
i. I will sing a new song: “Upon the receipt of any new mercy, like as in a lottery, at every new prize drawn the trumpet soundeth.” (Trapp)
b. On a harp of ten strings I will sing praises to You: David was a skilled musician (1 Samuel 16:18), and he played his harp of ten strings as he sang praises to God.
c. The One who gives salvation to kings: David had felt God’s help many times as a humble shepherd boy (1 Samuel 17:34-36) and as a despised fugitive (1 Samuel 23:24-29). We sense that David was almost surprised that God would also help him as king, rescuing him from the deadly sword.
2. (11-15) Praying that the enemy be defeated so that God’s people would prosper.
Rescue me and deliver me from the hand of foreigners,
Whose mouth speaks lying words,
And whose right hand is a right hand of falsehood—
That our sons may be as plants grown up in their youth;
That our daughters may be as pillars,
Sculptured in palace style;
That our barns may be full,
Supplying all kinds of produce;
That our sheep may bring forth thousands
And ten thousands in our fields;
That our oxen may be well laden;
That there be no breaking in or going out;
That there be no outcry in our streets.
Happy are the people who are in such a state;
Happy are the people whose God is the LORD!
a. Rescue me and deliver me from the hand of foreigners: David here repeated the idea from earlier in the psalm (Psalm 144:7-8). The presence and destructive work of these foreign liars and false speakers were of great concern to him, and he pleaded with God to rescue him.
b. That our sons may be as plants grown up in their youth: David prayed for a series of blessings that would come among God’s people when God dealt with the evil speakers in their midst. The list of blessings focuses on the concerns of everyday people in farming societies:
· Blessed with children in the home; well-rooted and flourishing sons, and stable and stately daughters.
· Blessed in the work of their hands, with barns full, ten thousands of sheep, and oxen burdened with heavy harvests.
· Blessed with safety and peace in the community, with no violence (breaking in or going out) or riot over injustice (outcry in our streets).
i. “The Lord had promised to bless his people with stalwart youth, productivity, and prosperity, and to protect them from enemy attacks and humiliation (cf. Leviticus 26:1-13; Deuteronomy 28:1-14; Psalm 132:13-18).” (VanGemeren)
ii. Daughters may be as pillars: “…the daughters as the very picture of statuesque elegance and strength, ‘like sculptured pillars at the corners of a palace’ (New English Bible). There has been nothing slipshod in their upbringing.” (Kidner)
iii. “We desire a blessing for our whole family, daughters as well as sons. For the girls to be left out of the circle of blessing would be unhappy indeed.” (Spurgeon)
iv. No breaking in or going out: “So well ordered is the police of the kingdom, that there are no depredations, no robbers, house-breakers, or marauding parties, in the land; no sudden incursions of neighbouring tribes or banditti breaking into fields or houses, carrying away property, and taking with them the people to sell them into captivity: there is no such breaking in, and no such going out, in the nation.” (Clarke)
c. Happy are the people who are in such a state: David prayed as a wise and caring king, asking God for blessing upon his people in their common, everyday lives.
i. “This mercy I beg, not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised to them.” (Poole)
ii. “These verses may with a little accommodation be applied to a prosperous church, where the converts are growing and beautiful, the gospel stores abundant, and the spiritual increase most cheering. There ministers and workers are in full vigour, and the people are happy and united. The Lord make it so in all our churches evermore.” (Spurgeon)
d. Happy are the people whose God is the LORD: Yet such blessings could only come to God’s covenant people when they were loyal to God as they had promised to be loyal (Exodus 24:3-8). When they looked to Yahweh as their only God and Master, rejecting all the idols of the nations, the promised blessings were granted – and God’s people were happy.
i. What was true for David and Israel under the Old Covenant is even truer for the believer in Jesus under the New Covenant. It should be said of believers, Happy are the people whose God is the LORD. This is our promise and heritage as believers, followers of Jesus Christ.
ii. “Those who worship the happy God become a happy people.” (Spurgeon)
iii. “The prayer ends at the source of the harmony it has visualized. For while it treasures the gifts, it reserves its final beatitude for the relationship behind them: that of being the people who know the Lord as their own.” (Kidner)
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David Guzik :: Study Guide for Psalm 144
War and Peace
This psalm has the title A Psalm of David. It is believed to have been written near the time David came to be recognized as the king over all the tribes of Israel, and the psalm expresses David’s heart for the nation in both war and peace.
“It appears from verse 2 and verse 10 of this psalm, that it was composed after David’s accession to the throne. And it is evident, from verse 5, etc. that he had more enemies still to conquer, such as the Philistines, etc.” (George Horne)
A. Prayer and worship regarding seasons of war.
1. (Psalm 144:1-2) Praising God who blessed and helped David in battle.
Blessed be the LORD my Rock,
Who trains my hands for war,
And my fingers for battle—
My lovingkindness and my fortress,
My high tower and my deliverer,
My shield and the One in whom I take refuge,
Who subdues my people under me.
a. Blessed be the LORD my Rock, who trains my hands for war: David was a remarkable warrior, who in today’s terms would be an elite special forces soldier. David killed many men in hand-to-hand combat, as described in 1 Samuel 17:48-50 and 18:26-27. Training is an essential part of success as a soldier, and David understood that it was the LORD who had trained his hands for war and his fingers for battle.
i. In his youth, David’s hands and fingers were familiar with “…the [shepherd’s] hook and [musician’s] harp, and not to the sword and spear; but God hath apted and abled them to feats of arms, and warlike exploits.” (Trapp)
ii. Adam Clarke listed the weapons he thought David intended: “…to use the sword, battle-axe, or spear…to use the bow and arrows, and the sling.”
iii. Who trains my hands for war: If a man or woman feels that God is training him or her to use spiritual weapons — such as the sword of the Spirit, the word of God — then training must always continue. It is never “who trained my hands for war,” but always in the present: who trains my hands for war.
iv. Spurgeon wrote of the danger of using some weapons without adequate training — a danger in both the natural and spiritual realms: “Untrained force is often an injury to the man who possesses it, and it even becomes a danger to those who are round about him; and therefore the psalmist blesses the Lord as much for teaching as for strength.”
b. My lovingkindness and my fortress, my high tower and my deliverer: David poured out names and titles for God, each representing some aspect of God’s character or help that had been of use in battle. David knew God’s help and presence in many ways, not just one or two.
i. Of all the names and titles, we note that David began with my lovingkindness (hesed, the great word for God’s loyal and covenant love). He loved and valued God for being his fortress, his high tower, his deliverer, his shield, his refuge, and his conquering victory. Yet first among all those was the gift from God of love, mercy, and faithfulness.
ii. “In Psalm 144 David is extremely personal as he confesses who he had found God to be. He says ‘my Rock,’ ‘my loving God,’ ‘my fortress,’ ‘my stronghold,’ ‘my deliverer,’ and ‘my shield’.” (Boice)
c. Who subdues my people under me: David likely wrote this after he was received as king over all the tribes of Israel (2 Samuel 5:1-5). If this psalm comes from an earlier period, he may have meant the subduing of the mighty men under his authority (as in 1 Samuel 22:1-2).
i. “Men who rule others should thank God if they succeed in the task. Such strange creatures are human beings, that if a number of them are kept in peaceful association under the leadership of any one of the Lord’s servants, he is bound to bless God every day for the wonderful fact.” (Spurgeon)
2. (Psalm 144:3-4) The unexpected love and care of God for humanity.
LORD, what is man, that You take knowledge of him?
Or the son of man, that You are mindful of him?
Man is like a breath;
His days are like a passing shadow.
a. LORD, what is man, that You take knowledge of him? In the previous lines David exalted God’s great strength and victory. In light of that, it amazed David that God would have an interest in him, or in humanity in general.
i. Psalm 8:4 asks the same questions from a slightly different perspective. Here the emphasis is on the LORD as a warrior that none can oppose. In Psalm 8:4 the emphasis is on the power of God as Creator and sustainer of the universe.
ii. “The Lord thinks much of man, and in connection with redeeming love makes a great figure of him: this can be believed, but it cannot be explained.” (Spurgeon)
b. Or the son of man, that You are mindful of him? David used the common method of repetition to bring emphasis to the concept of God’s unusual and even unexpected care for humanity.
i. “Though I am king over my people, yet, alas, I am but a man. a base, sinful, mortal, and miserable creature; if compared with thee, less than nothing and vanity.” (Poole)
c. Man is like a breath: Having been responsible for the death of so many men, and having been so near to death himself, David knew how temporary human life was. It was as fleeting as a breath or a passing shadow.
i. “The psalmist does not present his petition before the Lord timidly but with boldness. He knows his God; and despite human shortcomings, he is convinced that the Lord does ‘care for him’ and ‘think of him.’” (VanGemeren)
3. (Psalm 144:5-8) A plea for rescue from the great God.
Bow down Your heavens, O LORD, and come down;
Touch the mountains, and they shall smoke.
Flash forth lightning and scatter them;
Shoot out Your arrows and destroy them.
Stretch out Your hand from above;
Rescue me and deliver me out of great waters,
From the hand of foreigners,
Whose mouth speaks lying words,
And whose right hand is a right hand of falsehood.
a. Bow down Your heavens, O LORD, and come down: David used phrases and images from God’s appearance on Mount Sinai (Exodus 19:16-20) to give the sense of awe and even terror connected with God’s presence.
i. “He wants God to be as present in his day as he was when he revealed himself at Sinai.” (Boice)
ii. “In like manner, the church, or mystical body of Christ, is instant in prayer for the final completion of all her hope. She wisheth for the glorious day, when her God and Saviour shall bow the heavens, and come down to judgment, causing the mountains to smoke, and flame, and dissolve, and flow down before him; when his lightnings, those arrows of his indignation, and ministers of his vengeance, shall scatter the host of darkness, and destroy the anti-christian powers; when we shall be delivered from every enemy, and from all that hate us.” (Horne)
b. Rescue me and deliver me out of great waters: David asked that the same God of majestic awe would fight for him, sending forth lightning like arrows against the foreigners who fought against David with lies and falsehood.
i. During David’s days as a fugitive from Saul, he had many men who informed against him so they might gain favor with King Saul (1 Samuel 22:6-10, 23:19-20). David also likely faced whisperers and liars against his character when he was king. Like the greater Son of David, he was often lied about and slandered.
ii. When David spoke against these foreigners, it was not because of their nationality. By their actions they proved that they were truly foreigners from the people of God and rejected Yahweh, the God of Israel.
iii. “Those against whom he pleaded were out of covenant with God; they were Philistines and Edomites; or else they were men of his own nation of black heart and traitorous spirit, who were real strangers, though they bore the name of Israel!” (Spurgeon)
B. Praise and prayer to God for the blessing of peace.
1. (Psalm 144:9-10) Praise to the God who rescues.
I will sing a new song to You, O God;
On a harp of ten strings I will sing praises to You,
The One who gives salvation to kings,
Who delivers David His servant
From the deadly sword.
a. I will sing a new song to You, O God: New victories and new deliverance required a new song. God’s love and help for David were always fresh and new, so his praise would also be.
i. I will sing a new song: “Upon the receipt of any new mercy, like as in a lottery, at every new prize drawn the trumpet soundeth.” (Trapp)
b. On a harp of ten strings I will sing praises to You: David was a skilled musician (1 Samuel 16:18), and he played his harp of ten strings as he sang praises to God.
c. The One who gives salvation to kings: David had felt God’s help many times as a humble shepherd boy (1 Samuel 17:34-36) and as a despised fugitive (1 Samuel 23:24-29). We sense that David was almost surprised that God would also help him as king, rescuing him from the deadly sword.
2. (Psalm 144:11-15) Praying that the enemy be defeated so that God’s people would prosper.
Rescue me and deliver me from the hand of foreigners,
Whose mouth speaks lying words,
And whose right hand is a right hand of falsehood—
That our sons may be as plants grown up in their youth;
That our daughters may be as pillars,
Sculptured in palace style;
That our barns may be full,
Supplying all kinds of produce;
That our sheep may bring forth thousands
And ten thousands in our fields;
That our oxen may be well laden;
That there be no breaking in or going out;
That there be no outcry in our streets.
Happy are the people who are in such a state;
Happy are the people whose God is the LORD!
a. Rescue me and deliver me from the hand of foreigners: David here repeated the idea from earlier in the psalm (verses 7-8). The presence and destructive work of these foreign liars and false speakers were of great concern to him, and he pleaded with God to rescue him.
b. That our sons may be as plants grown up in their youth: David prayed for a series of blessings that would come among God’s people when God dealt with the evil speakers in their midst. The list of blessings focuses on the concerns of everyday people in farming societies:
- Blessed with children in the home; well-rooted and flourishing sons, and stable and stately daughters.
- Blessed in the work of their hands, with barns full, ten thousands of sheep, and oxen burdened with heavy harvests.
- Blessed with safety and peace in the community, with no violence (breaking in or going out) or riot over injustice (outcry in our streets).
i. “The Lord had promised to bless his people with stalwart youth, productivity, and prosperity, and to protect them from enemy attacks and humiliation (cf. Leviticus 26:1-13; Deuteronomy 28:1-14; Psalm 132:13-18).” (VanGemeren)
ii. Daughters may be as pillars: “…the daughters as the very picture of statuesque elegance and strength, ‘like sculptured pillars at the corners of a palace’ (New English Bible). There has been nothing slipshod in their upbringing.” (Kidner)
iii. “We desire a blessing for our whole family, daughters as well as sons. For the girls to be left out of the circle of blessing would be unhappy indeed.” (Spurgeon)
iv. No breaking in or going out: “So well ordered is the police of the kingdom, that there are no depredations, no robbers, house-breakers, or marauding parties, in the land; no sudden incursions of neighbouring tribes or banditti breaking into fields or houses, carrying away property, and taking with them the people to sell them into captivity: there is no such breaking in, and no such going out, in the nation.” (Clarke)
c. Happy are the people who are in such a state: David prayed as a wise and caring king, asking God for blessing upon his people in their common, everyday lives.
i. “This mercy I beg, not only for my own sake, but for the sake of thy people, that thine and our enemies being subdued, and peace established in the land, thy people may enjoy those blessings which thou hast promised to them.” (Poole)
ii. “These verses may with a little accommodation be applied to a prosperous church, where the converts are growing and beautiful, the gospel stores abundant, and the spiritual increase most cheering. There ministers and workers are in full vigour, and the people are happy and united. The Lord make it so in all our churches evermore.” (Spurgeon)
d. Happy are the people whose God is the LORD: Yet such blessings could only come to God’s covenant people when they were loyal to God as they had promised to be loyal (Exodus 24:3-8). When they looked to Yahweh as their only God and Master, rejecting all the idols of the nations, the promised blessings were granted — and God’s people were happy.
i. What was true for David and Israel under the Old Covenant is even truer for the believer in Jesus under the New Covenant. It should be said of believers, Happy are the people whose God is the LORD. This is our promise and heritage as believers, followers of Jesus Christ.
ii. “Those who worship the happy God become a happy people.” (Spurgeon)
iii. “The prayer ends at the source of the harmony it has visualized. For while it treasures the gifts, it reserves its final beatitude for the relationship behind them: that of being the people who know the Lord as their own.” (Kidner)
© 2020 The Enduring Word Bible Commentary by David Guzik — ewm@enduringword.com
References:
- Boice, James Montgomery “Psalms: An Expostional Commentary” Volume 3 (Psalms 107-150) (Grand Rapids, Michigan: Baker Books, 1998)
- Clarke, Adam “Clarke’s Commentary: The Holy Bible Containing the Old and New Testaments with a Commentary and Critical Notes” Volume 3 (Job-Song of Solomon) (New York: Eaton and Mains, 1827)
- Horne, George “Commentary on the Psalms” (Audubon, New Jersey: Old Paths Publications, 1997 of a 1771 edition)
- Kidner, Derek “Psalms 73-150: A Commentary” (Kidner Classic Commentaries) (Leicester, England: Inter-Varsity Press, 1975)
- Poole, Matthew “A Commentary on the Holy Bible” Volume 2 (Psalms-Malachi) (London: Banner of Truth Trust, 1968)
- Spurgeon, Charles Haddon “The Treasury of David: Volume 3” (Psalms 111-150) (Peabody, Massachusetts: Hendrickson, 1988)
- Trapp, John “A Commentary on the Old and New Testaments” Volume 2 (Ezra to Psalms) (Eureka, California: Tanski Publications, 1997)
- VanGemeren, Willem A. “Psalms: The Expositor’s Bible Commentary” Volume 5 (Psalms-Song of Songs) (Grand Rapids, Michigan: Zondervan, 1991)
Updated: August 2022
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Psalm 144:4
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Bible > Commentaries > Psalm 144:4
Man is like to vanity: his days are as a shadow that passeth away.
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EXPOSITORY (ENGLISH BIBLE)
Ellicott’s Commentary for English Readers
(4) Vanity . . . shadow.—See Psalm 39:5-6; Psalm 102:11. The occasion of the introduction of these sentiments here is not quite clear. It may be the humility of the warrior who ascribes all success to God instead of to human prowess, or it may be a reflection uttered over the corpses of comrades, or, perhaps, a blending of the two.
Matthew Henry’s Concise Commentary
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.
The idea of Job is, that there is no substance, nothing that is permanent. A shadow moves on gently and silently, and is soon gone. It leaves no trace of its being, and returns no more. They who have watched the beautiful shadow of a cloud on a landscape, and have seen how rapidly it passes ever meadows and fields of grain, and rolls up the mountain side and disappears, will have a vivid conception of this figure. How gently yet how rapidly it moves. How soon it is gone. How void of impression is its course. Who can track its way; who can reach it? So man moves on. Soon he is gone; he leaves no trace of his being, and returns no more.
Psalm 144:4Man is like to vanity – See the notes at Psalm 39:5-6; Psalm 62:9. The idea here is, that man can be compared only with that which is utterly vain – which is emptiness – which is nothing.
His days are as a shadow that passeth away – See the notes at Psalm 102:11 : “My days are like a shadow that declineth.” The idea is essentially the same. It is, that as a shadow has no substance, and that as it moves along constantly as the sun declines, until it vanishes altogether, so man has nothing substantial or permanent, and so he is constantly moving off and will soon wholly disappear.
Jamieson-Fausset-Brown Bible Commentary
PSALM 144
Ps 144:1-15. David’s praise of God as his all-sufficient help is enhanced by a recognition of the intrinsic worthlessness of man. Confidently imploring God’s interposition against his enemies, he breaks forth into praise and joyful anticipations of the prosperity of his kingdom, when freed from vain and wicked men.
Man is like, in his nature and continuance in the world,
to vanity, or to a vapour or a breath, as Isaiah 57:13, which is gone in an instant.
That passeth away; or, that declineth, as Psalm 102:11 109:23; that groweth less and less, till it be quite out of sight, and lost.
Gill’s Exposition of the Entire Bible
Man is like to vanity,…. Is vanity itself, in every age, state, and condition; yea, in his best estate, Psalm 39:5; or, “to the breath” (h) of the mouth, as Kimchi; which is gone as soon as seen almost: or, to a vapour (i); to which the life of man is compared, James 4:14;
his days are as a shadow that passeth away; as the former denotes the frailty and mortality of man, this the shortness of his duration; his days fleeing away, and of no more continuance than the shadow cast by the sun, which presently declines and is gone.
(h) “halitui”, Muis; so Kimchi. (i) “Vapori”, Cocceius; so the Syriac and Arabic versions.
Man is like to vanity: his days are as a shadow that passeth away.
EXEGETICAL (ORIGINAL LANGUAGES)
Cambridge Bible for Schools and Colleges
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.
Verse 4. – Man is like to vanity; or, “to a breath” (comp. Psalm 39:5; Psalm 62:9). His days are as a shadow that passeth away (see Psalm 102:11; Psalm 119:23). And yet God has regard to this weak creature of an hour. Psalm 144:4
Keil and Delitzsch Biblical Commentary on the Old Testament
It is evident that Psalm 144:3 is a variation of Psalm 8:5 with the use of other verbs. ידע in the sense of loving intimacy; חשּׁב, properly to count, compute, here rationem habere. Instead of כּי followed by the future there are consecutive futures here, and בּן־אדם is aramaizingly (בּר אנשׁ) metamorphosed into בּן־אנושׁ. Psalm 144:4 is just such another imitation, like a miniature of Psalm 39:6., Psalm 39:11, cf. Psalm 62:10. The figure of the shadow is the same as in Psalm 102:12, cf. Psalm 109:23. The connection of the third stanza with the second is still more disrupt than that of the second with the first.
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