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英文原文
The four preceding psalms seem to have been penned by David before his accession to the crown, when he was persecuted by Saul; this seems to have been penned afterwards, when he was still in trouble (for there is no condition in this world privileged with an exemption from trouble), the neighbouring nations molesting him and giving him disturbance, especially the Philistines, 2Sa 5:17. In this psalm, I. He acknowledges, with triumph and thankfulness, the great goodness of God to him in advancing him to the government, Ps 144:1-4. II. He prays to God to help him against the enemies who threatened him, Ps 144:5-8,11. III. He rejoices in the assurance of victory over them, Ps 144:9,10. IV. He prays for the prosperity of his own kingdom, and pleases himself with the hopes of it, Ps 144:12-15. In singing this psalm we may give God the glory of our spiritual privileges and advancements, and fetch in help from him against our spiritual enemies; we may pray for the prosperity of our souls, of our families, and of our land; and, in the opinion of some of the Jewish writers, we may refer the psalm to the Messiah and his kingdom.
1-8
Grateful Acknowledgments of Divine Goodness; Prayer for Success against Enemies
简体中文
对神良善的感恩；求胜仇敌
大卫的诗篇。
¹ 耶和华我的磐石是应当称颂的；他教导我的手争战，教导我的指头打仗。
² 他是我慈爱的主、我的山寨、我的高台、我的救主、我的盾牌、我所投靠的；他使我的百姓服在我以下。
³ 耶和华啊，人算什么，你竟顾念他？世人算什么，你竟眷顾他？
⁴ 人好像一口气；他的年日如同影儿快快过去。
⁵ 耶和华啊，求你使天下垂，亲自降临；摸山，山就冒烟。
⁶ 求你发出闪电，使他们四散；射出你的箭，使他们扰乱。
⁷ 求你从上伸手救拔我，救我出大水，救我脱离外邦人的手；
⁸ 他们的口说虚谎，他们的右手是诡诈的右手。
在此，一、大卫承认自己倚靠神，并向神尽其当尽之责（诗144:1、2）。为先前的怜悯献上感恩，正是开始求进一步怜悯的合宜方式；当我们在神面前等候他赐福时，也当勉励自己称颂他。他将两件事的荣耀归给神：
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神对他而言是谁：「耶和华我的『磐石』是应当称颂的」（诗144:1）；「我慈爱的主、我的山寨」（诗144:2）。神已在约中应许作如此的神，并据此鼓励我们倚靠他；一切借信心以神为神的圣徒，都发现他不仅不负所望，且超过所望。大卫在此称之为他所信靠的——这使他安然；称之为他所夸胜的——这使他喜乐、使他荣耀。请看他如何多用话语表达自己在神里面并自己在神里有分的满足。〔1〕「他是『我的力量』——我所倚靠的，我从他得着能力，无论是为工作还是为争战；他是我的磐石，可建造在其上，可在其中避难。」我们软弱之时，仍可「在主里、在他大能的大力里刚强」。〔2〕「『我慈爱的主』——不仅对我良善，更是我至高的善，我将我的福祉置于他的恩面之中；他也是我里面一切良善的创始者，『各样美善的恩赐……都是从上头来的』。」〔3〕「『我的山寨』、『我的高台』——在他里面我以为自己安全，胜过任何君王以为自己在城堡或坚固台中那样安全。」大卫从前曾在隐基底以坚固台为避难所（撒上23:29），那些也许是天然的险要。他近来又攻取了锡安的保障——那是人手所筑的防御——并「住在保障里」（撒下5:7、9）；但他不倚靠这些。「主啊，」他说，「你是『我的山寨』、『我的高台』。」神的属性和应许是信徒的坚固台，远超自然或人工的防御。〔4〕「『我的救主』」，原文十分有力，「他是我的救主，向我」——「不仅是我有分于他这位救主，他更常亲近我，使我所蒙的一切拯救都成为我实在的益处。」〔5〕「『我的盾牌』，以护卫我不受仇敌所射的一切恶毒之箭——不仅是家中的『山寨』，更是战场上的『盾牌』。」信徒无论往何处去，都带着他的保护同往。「亚伯兰，不要惧怕，我是你的盾牌。」
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神为他作了什么。他本是牧人出身，其父母和他自己似乎并未定意作别的。但〔1〕神使他成为战士。他的手惯于牧杖，指头惯于琴弦，但神「教导他的手争战，他的指头打仗」——因为神定意他作以色列的勇士；神所召的人，他或找他们或造他们成为合用。让战士们将他们一切军事技艺的荣耀归给神；教导最卑微农夫其技艺的同一位，也教导最伟大的将军其本领。那些指头被神教导打仗的人，若反过来与人中神的国争战，实在可悲。那显明为合乎自己从未想到之服事的人，特别有理由以感恩承认神。〔2〕神使他成为掌权的君王——不仅教导他执掌刀剑，更教导他执掌权杖；不仅教导他争战，更教导他治理——这是两者中更难、更高尚的技艺：「他使我的百姓服在我以下。」我们当承认神的护理使百姓顺服君王，如此维系社会的秩序和福祉。神使以色列百姓归服大卫，有他特别的圣手在其中——照着神所应许的；这是预表那大恩典之举——使灵魂归服主耶稣，使他「在掌权的日子……都甘心服从」。
二、他希奇神对世人、尤其对他自己的俯就（诗144:3、4）：「『耶和华啊，人算什么』——他是何等微小可怜——『你竟顾念他，你竟眷顾他』，他竟如此落在你的鉴察和看顾之下，你对那卑微无价值的族类中的任何人竟怀着如此温柔的关怀——如你对我所怀的！」想到人性所背负的许多羞辱，我们就有理由希奇神对全人类所加的尊荣——尤其对圣徒，其中有的如大卫特别蒙恩——以及对弥赛亚的尊荣（这话应用于他，来2:6）；他「因谦卑自己、成为人的样式而被升为至高」，「并且因为他是人子，就赐给他行审判的权柄」。大卫曾问过类似的问题（诗8:4），并以神所赐人极大尊贵为念来解说这奇事（诗8:5）：「你赐他荣耀尊贵为冠冕」。这里他以人之卑微与必死为念来解说（诗144:4）：「人好像一口气」——他如此脆弱、如此软弱、如此无助，被诸多软弱所环绕，他在世的年日如此短暂无常，简直与虚空本身相仿。不，他就是虚空——他在最好的光景中也是如此。「他的日子」其中实在无多——考虑到一个不朽灵魂有多少心思忧虑花在一个可怜将亡的身体上；它们「如同影儿」——黑暗又飞逝，转瞬即逝，与日同尽；日落之时，便归入全影。它们「如影儿快快过去」，并无损失。大卫将自己列入这卑微可鄙之人的数中。
三、他求神坚固他，赐他胜过侵犯他之仇敌的成功（诗144:5-8）。他没有具体说明所惧怕的是谁，只说：「使他们四散，毁灭他们。」神知道他所指的是谁，虽然他没有提名。但后来他描述他们（诗144:7、8）：「他们是『外邦人的手』，是非利士人——外人，是以色列的坏邻居，是异教徒——我们本当与他们生疏、不与他们结盟；他们也因此对我们行事怪异。」虽然神使大卫的军兵对他们的胜势大有福气，他们仍搅扰、背信，是不可信靠的人：「他们的『口说虚谎』；他们即使举手为誓，或伸手相助，也不可信赖；因为『他们的右手是诡诈的右手』。」面对这样的人我们不能自卫，但可倚靠那真实公义、恨恶虚谎的神为我们辩护。1. 大卫求神显现——求他行非常之事，以使那些将他们的粪堆神明置于以色列神之上的人知罪（诗144:5）：「『耶和华啊，求你使天下垂』！显明诸天确是你的，你确实是诸天之主（赛66:1）。愿你的护理向我的仇敌威吓，向他们变脸——如乌云密布、低垂于地、风暴欲来之时所显的。与那攻击我们的争战，好叫人可见你确是帮助我们。『摸山』——我们强盛威武的仇敌——『山就冒烟』。借你使者的服事显明你自己，如你从前在西奈山上所行的。」2. 求他向仇敌显现——从天上与他们争战，如他有时所行的，借闪电——那是他的箭（他的火镝，最坚硬的钢也不是能挡的甲，闪电的穿透力如此之强）；并求他亲自射这些箭——我们确知他从不失的，必中的。3. 求他为他显现（诗144:7）。他求仇敌的毁灭，为的是自己的拯救和百姓的安息：「『从上』——我们从那方向仰望救助——『伸手救拔我，救我出』这些要漫过我的『大水』。」神帮助他百姓的时候，正是他们下沉、一切别的帮助都失灵之时。
英文原文
Grateful Acknowledgments of Divine Goodness; Prayer for Success against Enemies
A psalm of David.
¹ Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight:
² My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me.
³ LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him!
⁴ Man is like to vanity: his days are as a shadow that passeth away.
⁵ Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke.
⁶ Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them.
⁷ Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children;
⁸ Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.
Here, I. David acknowledges his dependence upon God and his obligations to him, Ps 144:1,2. 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 (Ps 144:1), my goodness, my fortress, Ps 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 (1Sa 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 (2Sa 5:7,9), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower." The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit." (5.) "My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle." Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield.
2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power.
II. He admires God's condescension to man and to himself in particular (Ps 144:3,4): "Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!" Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb 2:6), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked (Ps 8:4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Ps 8:5), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him (Ps 144:4): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable.
III. He begs of God to strengthen him and give him success against the enemies that invaded him, Ps 144:5-8. He does not specify who they were that he was in fear of, but says, Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them (Ps 144:7,8): "They are strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us." Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: "One cannot take their word, for their mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for their right hand is a right hand of falsehood." Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them. 1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel (Ps 144:5): "Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa 66:1. Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us. Touch the mountains, our strong and stately enemies, and let them smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai." 2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims. 3. That he would appear for him, Ps 144:7. He begs for their destruction, in order to his own deliverance and the repose of his people: "Send thy hand, thy power, from above, for that way we look for help; rid me and deliver me out of these great waters that are ready to overflow me." God's time to help his people is when they are sinking and all other helps fail.
9-15
Thanksgiving and Petitions; National Happiness Desired
简体中文
感恩与祈求；愿国家之福
⁹ 神啊，我要向你唱新歌；用十弦瑟向你歌颂。
¹⁰ 那赐救恩给君王的，就是那位救他仆人大卫脱离害命的刀剑的。
¹¹ 求你救拔我，救我脱离外邦人的手；他们的口说虚谎的话，右手是起假誓的右手。
¹² 使我们的儿子从幼年就好像茂盛的栽子；我们的女儿如同殿角的柱石，按宫殿的样式雕琢。
¹³ 使我们的仓满，能出各样的粮食；使我们的羊在街上生出成千成万。
¹⁴ 使我们的牛肥壮能做工；没有闯入抢夺的事，也没有出城争战的事；街上也没有人呼号。
¹⁵ 这样光景的百姓便为有福；以耶和华为神的百姓，那百姓便为有福。
本诗下半与上半的方法相同；大卫先归荣耀与神，然后向他求怜悯。
一、他因自己曾经历的神恩，并他所受可盼进一步怜悯的勉励，赞美神（诗 144:9-10）。他在埋怨仇敌之权势与诡诈之中，仍圣洁地以他的神为乐：神啊，我要向你唱新歌！——为新的怜悯唱赞美之歌，为每早晨都是新的怜悯唱赞美。新的恩惠当以新的感谢回报；不但如此，我们要为借应许所盼望的怜悯赞美神，正如为借护理所领受的怜悯赞美他一样（代下 20:20-21）。他要将自己的赞美之歌配上乐，以表达并激发他在神里那圣洁的喜乐；他要用十弦瑟赞美神——用最好的方式，以为赞美神无论怎样都嫌不足。他告诉我们这首新歌将是什么（诗 144:10）：那赐救恩给君王的。这话表明：1. 大君王离开他也不能自救。君王有他们的卫队，有军队随其调度，有一切所能想到的安保之法；但归根到底，是神把救恩赐给他们，并借那些方法保障他们；若有所需，他也能在没有那些方法时这样做（诗 33:16）。君王是他们百姓的保护者，但神才是保护他们的。那么用他赐救恩的权能，他们当向他尽多少事奉！2. 为臣民的益处作他仆人的好君王，必蒙他保护拯救。他已应许把救恩赐给那些作他子民、为他治国的君王；他为大卫他的仆人所行的奇事便是明证——他曾多次救他脱离害命的刀剑——那刀剑曾因扫罗的恶意、又因大卫自己对服事祖国的热心而屡次把他置于死地。这话可指大卫之子基督，若如此，便真是新歌——一首新约之歌。神救他脱离害命的刀剑，扶持他作他的仆人，使他胜过一切黑暗的权势（赛 42:1，49:8）。神把救恩赐给他，不是单为他自己，更是为我们，使他升起成为拯救的角。
二、他求神继续施恩。
1. 求脱离公敌之手（诗 144:11）。此处他重申他在诗 144:7-8 的祷告与申诉。逼迫他的人仍是同样的性情——虚假诡诈，必能欺瞒诚实人、胜过他：「所以主啊，求你救我脱离他们，因为他们是异民。」
2. 求看见公众的太平与兴旺：「主啊，让我们得胜，好叫我们得享安宁；仇敌还有力量害我们之时，我们必无安宁。」大卫作为君王，在此表达他对百姓福祉的恳切心愿——在这事上他预表了基督；基督为他所拣选的人效法备妥了美好的事。我们在此看见：
（1）大卫为他百姓所愿的那公众兴旺的具体项目。〔1〕有为的后裔（诗 144:12）：「使我们的儿子和我们的女儿，在各方面都成为我们所愿的。」他不是单指自己家中的人，更是指他的臣民——下一代的人。在今世看见儿女大有盼望、有兴盛之相，对父母的安慰与幸福大有加增。第一，看见我们的儿子从幼年就好像茂盛的栽子——如橄榄栽子（诗 128:1-6），是耶和华所栽的（赛 61:3）——看见他们像栽子，不像杂草，不像荆棘——看见他们如栽子长大，不枯萎、不被打坏——看见他们身体健壮、悟性敏捷、性情驯良，尤其敬虔倾向，似要在他们的日子为神结果子——看见他们在幼年、在他们成长的时侯，各样善事上都有长进，越久越有智慧、越善良，直到灵里强壮。第二，看见我们的女儿如同殿角的柱石，按宫殿的样式雕琢，也是同样可慕的。借着女儿，各家得以联合相联，彼此得力，正如建筑各部分借角石相联一样；她们若身心都华美可爱，便如精雕细琢之建筑那般光滑润泽。当我们看见女儿以智慧与见识坚立稳固，如角石之紧固于建筑之中——当我们看见她们凭信与基督——那房角头块石头——相联，又以神之灵的诸般恩典为装饰，那本是粗糙之处的 now 蒙了打磨——成了宣称敬虔的妇女——当我们看见她们得洁净、被献为活殿归于神，我们便以她们为乐。〔2〕极大的丰富。人口众多的家室，在缺乏足够供给之处，加增挂虑甚于加增安慰；所以他既求家中人口加增，也求家道兴旺。第一，求他们的仓库满了地的果实出产：使我们的仓满——如同那好管家，从其中拿出新旧的东西（最适合新的东西他以新状态存放，最适合久藏的东西他以陈状态存放）——使我们在其中有各样的粮食，为自己和朋友——使我们活着丰足，但并不奢侈（那样我们便滥用我们的丰盛），而是愉悦而有用——使我们因丰盛而感谢神，待朋友慷慨，对穷人施怜悯；不然，仓满何益？（雅 5:3）。第二，求他们的羊群大大加增：使我们的羊在街上生出成千成万。他们国家的大部分财富在于羊群（箴 27:26），我们国家也是如此，否则羊毛不会像现在这样成为主要商品。我们牲畜的加增是神当被承认的祝福。第三，求他们设计为服事之用的牲畜适合其用：使我们的牛肥壮能做工——能拉犁——使它们肥壮多肉（有人如此读），在工作上状态良好。我们都不是为闲懒而造的，所以我们当求身体健康，不是为安逸享乐，而是能做工——能尽我们地位和时侯当尽的本分，否则我们还不如牲畜；牲畜强壮乃是为做工。〔3〕无干扰的太平。第一，没有战争，没有入侵者的闯入，没有逃兵的出城。「别让我们的仇敌闯入我们这里；别让我们有出征抵挡他们的必要。」无论攻防，战争都带来许多灾祸。第二，没有欺压，没有党争——街上也没有人呼号，使百姓既无理由怨政府，也无理由彼此相争，也不至无端怨言而发牢骚。这样居住在安静的住处，是可慕的。
（2）他对所如此羡慕之国家兴旺情形的反思（诗 144:15）：这样光景的百姓便为有福（但少有如此，更无长此如此的），以耶和华为神的百姓，那百姓便为有福。百姓与神之间作为他们的神的关系，此处被说成：〔1〕或是这一切福分流出的源头。以色列人若忠心地以耶和华为他们的神，便为有福，因为他们可盼望处于这样光景。国家的敬虔通常带来国家的兴旺；因为国家作为国家，在其国家的资格上，只在此生才能受赏罚。或：〔2〕这是远胜过这一切享受的事。诗人起首像大多数人那样说：这样光景的百姓便为有福——在世上兴旺的人是有福的。但他立刻修正自己：倒不如说，以耶和华为神的百姓便为有福——就是按着约的条件，得着他的恩惠、爱与恩典的人，虽然他们没有这世界财物的丰盛。这一切以及更多若不能使我们快乐，除非主作我们的神，那么他若作了我们的神，缺了这些、失了这些，甚至这些的反面，也不能使我们悲苦。
英文原文
Thanksgiving and Petitions; National Happiness Desired
⁹ I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee.
¹⁰ It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword.
¹¹ Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood:
¹² That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace:
¹³ That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets:
¹⁴ That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets.
¹⁵ Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD.
The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him.
I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, Ps 144:9,10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2Ch 20:20,21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (Ps 144:10): It is he that giveth salvation unto kings. This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Ps 33:16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New-Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa 42:1,49:8. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation.
II. He prays for the continuance of God's favour.
1. That he might be delivered from the public enemies, Ps 144:11. Here he repeats his prayer and plea, Ps 144:7,8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou deliver me from them, for they are a strange sort of people."
2. That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief." David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here,
(1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny (Ps 144:12): "That our sons and our daughters may be in all respects such as we could wish." He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants (Ps 128:1-6), the planting of the Lord (Isa 61:3),—to see them as plants, not as weeds, not as thorns,—to see them as plants growing great, not withered and blasted,—to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day,—to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building,—when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness,—when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state),—that we may have in them all manner of stores, for ourselves and our friends,—that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully,—that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam 5:3. Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Pr 27:26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them." War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction—no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations.
(2.) His reflection upon this description of the prosperity of the nation, which he so much desired (Ps 144:15): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable.
前四篇似是大卫登基之前、被扫罗逼迫之时所作;本篇似是其后所作,那时他仍在患难中(因这世上无任何境遇可免于患难),四围列国扰乱他,尤其是非利士人(撒下5:17)。在本诗中:一、他以夸胜与感恩承认神在抬举他登位一事上向他显的大良善(诗144:1-4);二、他求神帮助他抵御威吓他的仇敌(诗144:5-8,11);三、他因必胜过他们而喜乐(诗144:9,10);四、他为自己国度的繁荣祷告,并以对其的盼望自乐(诗144:12-15)。我们唱这首诗时,可将我们属灵特权与高升的荣耀归给神,并向他求帮助以对付我们属灵的仇敌;我们可为我们灵魂、家庭、本国的繁荣祷告;按某些犹太作者的意见,我们更可将其指向弥赛亚与其国度。