Psalm 108:6
That your beloved may be delivered: save with your right hand, and answer me.
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EXPOSITORY (ENGLISH BIBLE)
108:1-13 We may usefully select passages from different psalms, as here, Ps 57; 60, to help our devotions, and enliven our gratitude. When the heart is firm in faith and love, the tongue, being employed in grateful praises, is our glory. Every gift of the Lord honours and profits the possessor, as it is employed in God's service and to his glory. Believers may pray with assured faith and hope, for all the blessings of salvation; which are secured to them by the faithful promise and covenant of God. Then let them expect from him help in every trouble, and victory in every conflict. Whatever we do, whatever we gain, God must have all the glory. Lord, visit all our souls with this salvation, with this favour which thou bearest to thy chosen people.That thy beloved may be delivered - The word rendered "beloved," and the verb rendered "may be delivered," are both in the plural number, showing that it is not an individual that is referred to, but that the people of God are intended. This is taken without any alteration from Psalm 60:5. In that psalm the prayer for deliverance is grounded on the afflictions of the people, and the fact that God had given them "a banner that it might be displayed because of the truth," - or, in the cause of truth. See the notes at that psalm. In the psalm before us, while the prayer for deliverance is the same, the reason for that prayer is different. It is that God is exalted; that his mercy is above the heavens; that his glory is above all the earth, and that he is thus exalted that he may interpose and save his people.

Save with thy right hand, and answer me - The Hebrew here is the same as in Psalm 60:5, where it is rendered "and hear me."

PSALM 108

Ps 108:1-13. This Psalm is composed of Ps 108:1-5 of Ps 57:7-11; and Ps 108:6-12 of Ps 60:5-12. The varieties are verbal and trivial, except that in Ps 108:9, "over Philistia will I triumph," differs from Ps 60:8, the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive portions of the other Psalms, as commemorative of God's favor in the victories of His people.

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

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

8 Gilead is mine; Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

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

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

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

12 Give us help from trouble, for vain is the help of man.

Now prayer follows upon praise, and derives strength of faith and holy boldness therefrom. It is frequently best to begin worship with a hymn, and then to bring forth our vials full of odours after the harps have commenced their sweeter sounds.

Psalm 108:6

"That thy beloved may be delivered save with thy right hand, and answer me." Let my prayer avail for all the beloved ones. Sometimes a nation seems to hang port the petitions of one man. With what ardour should such an one pour out is soul! David does so here. It is easy praying for the Lord's beloved, for we feel sure of a favourable answer, since the Lord's heart is already set upon doing them good - yet it is solemn work to plead when we feel that the condition of a whole beloved nation depends upon what the Lord means to do with us whom he has placed in a representative position. "Answer me, that thy many beloved ones may be delivered" it is an urgent prayer. David felt that the case demanded the right and of God, - his wisest, speediest, and most efficient interposition, and he feels sure of obtaining it for himself, since his cause involved the safety of the chosen people. Will the Lord fail to use his right hand of power on behalf of those whom he has set this right hand of favour? Shall not the beloved be delivered by him who loves hem? When our suit is not a selfish one, but is bound up with the cause of God, re may be very bold about it.

Psalm 108:7

"God has spoken in his holiness." Aforetime the Lord had made large promises to David, and these his holiness had guaranteed. The divine attributes were pledged to give the son of Jesse great blessings; there was no fear that the covenant God would run back from his plighted word. "I will rejoice." If God has spoken we may well be glad the very fact of a divine revelation is a joy. If the Lord Lad meant to destroy us he would not have spoken to us as he has done. But what God has spoken is a still further reason for gladness, for he has declared "the sure mercies of David," and promised to establish his seed upon his throne, and to subdue all his enemies. David greatly rejoiced after the Lord had spoken to him by the mouth of Nathan. He sat before the Lord in a wonder of joy. See 1 Chronicles 17, and note that in the next chapter David began to act vigorously against his enemies, even as in this Psalm he vows to do. "I will divide Shechem." Home conquests come first. Foes must be dislodged from Israel's territory, and lands properly settled and managed. "And mete out the valley of Succoth." On the other side Jordan as well as on this the land must be put in order, and secured against all wandering marauders. Some rejoicing leads to inaction, but not that which is grounded upon a lively faith in the promise of God. See how David prays, as if he had the blessing already, and could share it among his men this comes of having sung so heartily unto the Lord his helper. See how he resolves on action, like a man whose prayers are only a part of his life, and vital portions of his action.

Psalm 108:8

continued...

No text from Poole on this verse. That thy beloved may be delivered,.... From hence to the end of the psalm the words are taken out of Psalm 60:5. See Gill on Psalm 60:5. That thy beloved may be delivered: {d} save with thy right hand, and answer me.

(d) When God by his benefits makes us partakers of his mercies, he admonishes us to be earnest in prayer, to desire him to continue and finish his graces.

EXEGETICAL (ORIGINAL LANGUAGES)
6. The A.V. places a semicolon at the end of Psalm 108:5, but here, as in Psalm 60:5, it is best to take the clause That thy beloved ones may be delivered as dependent on the next clause Save &c. Thy beloved ones are the Israelites. Cp. Deuteronomy 33:12; Jeremiah 11:15.

save with thy right hand] Give victory. Cp. Psalm 108:12 b; Psalm 44:3.

answer me] So the best text here, supported by all the Versions. This reading suits the singular of Psalm 108:1-5 better than save us, which is found in some MSS and adopted by R.V.

6–13. Prayer for help, based upon God’s promise to give Israel possession of Canaan, and supremacy over the surrounding nations (6–9): with an expression of confidence that God, Who alone can help, will surely give His people the victory (10–13).Verse 6. - That thy beloved (or, thy beloved ones) may be delivered: save with thy right hand, and answer me. Absolutely identical with Psalm 60:5; but with a change in the connection which give the words a somewhat different bearing. But is also came to pass that it went ill with them, inasmuch as their flourishing prosperous condition drew down upon them the envy of the powerful and tyrannical; nevertheless God put an end to tyranny, and always brought His people again to honour and strength. Hitzig is of opinion that Psalm 107:39 goes back into the time when things were different with those who, according to Psalm 107:36-38, had thriven. The modus consecutivus is sometimes used thus retrospectively (vid., Isaiah 37:5); here, however, the symmetry of the continuation from Psalm 107:36-38, and the change which is expressed in Psalm 107:39 in comparison with Psalm 107:38, require an actual consecution in that which is narrated. They became few and came down, were reduced (שׁחח, cf. Proverbs 14:19 : to come to ruin, or to be overthrown), a coarctatione malitiae et maeroris. עצר is the restraint of despotic rule, רעה the evil they had to suffer under such restraint, and רגון sorrow, which consumed their life. מעצר has Tarcha and רעה Munach (instead of Mercha and Mugrash, vid., Accentuationssystem, xviii. 2). There is no reason for departing from this interpunction and rendering: "through tyranny, evil, and sorrow." What is stiff and awkward in the progress of the description arises from the fact that Psalm 107:40 is borrowed from Job 12:21, Job 12:24, and that the poet is not willing to make any change in these sublime words. The version shows how we think the relation of the clauses is to be apprehended. Whilst He pours out His wrath upon tyrants in the contempt of men that comes upon them, and makes them fugitives who lose themselves in the terrible waste, He raises the needy and those hitherto despised and ill-treated on high out of the depth of their affliction, and makes families like a flock, i.e., makes their families so increase, that they come to have the appearance of a merrily gamboling and numerous flock. Just as this figure points back to Job 21:11, so Psalm 107:42 is made up out of Job 22:19; Job 5:16. The sight of this act of recognition on the part of God of those who have been wrongfully oppressed gives joy to the upright, and all roguery (עולה, vid., Psalm 92:16) has its mouth closed, i.e., its boastful insolence is once for all put to silence. In Psalm 107:43 the poet makes the strains of his Psalm die away after the example of Hosea, Hosea 14:10 [9], in the nota bene expressed after the manner of a question: Who is wise - he will or let him keep this, i.e., bear it well in mind. The transition to the justice together with a change of number is rendered natural by the fact that מי חכם, as in Hos. loc. cit. (cf. Jeremiah 9:11; Esther 5:6, and without Waw apod. Judges 7:3; Proverbs 9:4, Proverbs 9:16), is equivalent to quisquis sapeins est. חסדי ה (חסדי) are the manifestations of mercy or loving-kindness in which God's ever-enduring mercy unfolds itself in history. He who is wise has a good memory for and a clear understanding of this.
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