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Commentary on Psalms 144 verses 1–8
Here, I. David acknowledges his dependence upon God and his obligations to him, Psa 144:1, Psa 144:2. A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things: -
1.What he was to him: Blessed be the Lord my rock (Psa 144:1), my goodness, my fortress, Psa 144:2. He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in." Even when we are weak we may be strong in the Lord and in the power of his might. (2.) "My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift." (3.) "My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold." David had formerly sheltered himself in strong-holds at En-gedi (Sa1 23:29), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort (Sa2 5:7, Sa2 5:9), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower." 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 (Psa 144:3, Psa 144:4): "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 (Psa 8:4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Psa 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 (Psa 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, Psa 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 (Psa 144:7, Psa 144:8): "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 (Psa 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, Psa 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.
I consider this to be connected with my present subject. For in his wonder at the knowledge of God the Word coming to people, the psalmist is astonished beyond measure at the love by which he descends from his divinity, and lessens his natural majesty and reckons the human race worthy of bearing him. So here he prays, saying, “Lord, bow the heavens and descend.” While in the seventeenth psalm [LXX] it is written, “And he bowed the heavens and descended, and it was dark under his feet. And he rode on cherubim and flew, he flew on the wings of the winds,” wherein there is a prophecy of his ascension from earth to heaven. And when there is a fit opportunity I will show that we must understand the descent and ascension of God the Word not as of one moving locally, but in the metaphorical sense that Scripture intends in the use of such conventional terms.
"But you sent down your help from above" and rescued my soul from the depths of this darkness because my mother, your faithful servant, wept to you for me, shedding more tears for my spiritual death than other mothers shed for the bodily death of a son. For in her faith and in the spirit that she had from you she looked on me as dead. You heard her and did not despise the tears that streamed down and watered the earth in every place where she bowed her head in prayer.
"Send forth Your Hand from on high." What afterward? What in the end? How conquers the Body of Christ? By heavenly aid. "For the Lord Himself shall come with the voice of the Archangel, and with the trump of God shall He descend from heaven," [1 Thessalonians 4:16] Himself the Saviour of the body, the Hand of God. What is, "Out of many waters"? From many peoples. What peoples? Aliens, unbelievers, whether assailing us from without, or laying snares within. Take me out of many waters, in which You disciplined me, in which You rolled me, to free me from my filth. This is the "water of contradiction." [Numbers 20:13]
The psalmist is a witness of this matter when he says, “All have gone astray together; they have become worthless.” And Christ’s prophets, praying for help, said, “Lord, bow down your heavens and descend”; not that he might change the places in which all things are now located but that he might take on the flesh of human weakness for our salvation. Paul says the same thing: “How, being rich, he became poor for our sakes, that by his poverty we might become rich.” And he came to the earth and proceeded as a man from the virgin’s womb, which he sanctified. Confirming by this process the interpretation of his name, Emmanuel, that is, “God with us,” he began in a marvelous way to be what we are and did not cease to be what he was. He assumed our nature in such a way as not to lose what he himself was.
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SUMMARY
Psalm 144:7 is a fervent prayer from King David, a desperate plea for divine intervention and rescue from overwhelming peril. He cries out for God to extend His powerful hand from heaven, to deliver him from the metaphorical "great waters" of adversity, and to protect him from the oppressive influence of "strange children," referring to foreign, hostile adversaries. This verse encapsulates a profound reliance on God's omnipotence in the face of seemingly insurmountable human and external threats, underscoring the psalmist's conviction that true salvation comes only from the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 144:7 employs several potent literary devices to convey David's desperate plea and profound trust. The most prominent is Metaphor, particularly in the phrase "great waters," which vividly represents overwhelming adversity, chaos, or powerful enemies. This imagery evokes a sense of being submerged and threatened with drowning, powerfully communicating the depth of David's peril. The phrase "strange children" also functions as Metonymy or Synecdoche, where "children" (sons) stands for the entire foreign nation or people, emphasizing their alien and hostile nature. The appeal to "Send thine hand from above" is a powerful Anthropomorphism, attributing a human characteristic (a hand) to God to convey His active power and intervention. This also functions as Symbolism, where the "hand" symbolizes God's omnipotence, His ability to act decisively, and His saving strength. The entire verse is an urgent Supplication, a direct and fervent prayer, demonstrating David's complete reliance on divine rescue. The use of Parallelism in "rid me, and deliver me" reinforces the intensity and singular focus of David's plea for salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 144:7 profoundly articulates a core biblical truth: that in moments of overwhelming crisis, humanity's ultimate recourse is to the sovereign power of God. David's prayer is not merely for physical deliverance but for a divine intervention that transcends human capability, recognizing that true salvation comes only from "above." This verse underscores God's active involvement in the affairs of His people, His willingness to extend His mighty hand to rescue those who call upon Him, and His role as the ultimate protector against all forms of opposition, whether natural or human. It speaks to the theological truth that God is both transcendent (from "above," dwelling in heaven) and immanent (sending His "hand" into human affairs to act decisively). This dual nature of God assures believers that He is both supremely powerful and intimately concerned with their plight.
REFLECTION AND APPLICATION
Psalm 144:7 offers a timeless model for believers facing contemporary challenges. When we find ourselves "under great waters"—whether it's financial ruin, emotional despair, relational brokenness, spiritual oppression, or societal chaos—this verse encourages us to adopt David's posture of desperate dependence on God. It reminds us that human solutions often fall short, and true deliverance, especially from overwhelming and seemingly inescapable perils, ultimately comes from the Lord. Our prayer should be characterized by raw honesty about our situation and an unwavering trust in God's omnipotence. We are called to look "above" for our help, acknowledging that the same mighty hand that delivered David is available to us. This spiritual perspective shifts our focus from the magnitude of our problems to the infinitude of God's power, fostering hope and resilience even in the darkest valleys, knowing that the Lord is our unfailing refuge and strength.
Questions for Reflection
FAQ
What does "great waters" symbolize in this verse?
Answer: In Psalm 144:7, "great waters" is a powerful metaphor for overwhelming danger, profound distress, or powerful, numerous enemies. It evokes the imagery of a destructive flood or the perilous depths of the sea, signifying a situation that feels inescapable, life-threatening, and beyond human control. This metaphor is common in the Old Testament to describe chaos, affliction, and the forces of evil or opposition that threaten God's people, as seen in Psalm 69:1-2 and Isaiah 8:7-8.
Who are the "strange children" David refers to?
Answer: The "strange children" (Hebrew: b'nei nekâr) refer to foreign, alien peoples who are hostile to Israel and do not share in God's covenant. These would typically be the pagan nations surrounding Israel that frequently engaged in conflict with them, such as the Philistines, Edomites, or other adversaries. The term emphasizes their non-Israelite identity, often implying their idolatrous practices and their opposition to God's people and His purposes. David seeks deliverance from their oppressive power and influence, as they represent a threat to the peace and security of his kingdom, a concern also referenced in Nehemiah 13:23-27 regarding the dangers of foreign influence.
CHRIST-CENTERED FULFILLMENT
Psalm 144:7 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very "hand from above" sent by God to deliver humanity from the "great waters" of sin, death, and spiritual alienation. The psalmist's cry for rescue from overwhelming peril foreshadows the world's desperate need for a Savior. Jesus, the Son of God, descended from "above" (heaven) to enter into the chaos of human existence, confronting the spiritual "strange children"—the forces of darkness, sin, and the devil—who held humanity captive. His life, death, and resurrection represent God's definitive act of "sending His hand from above" to "rid" and "deliver" us. Through His sacrifice on the cross, Jesus plunged into the "great waters" of God's wrath against sin, emerging victorious, thereby offering true deliverance to all who believe. He is the one who truly takes away the sin of the world, as proclaimed by John the Baptist in John 1:29. His victory over death and the grave ensures that His followers are rescued from the ultimate "strange children"—spiritual enemies who seek to enslave and destroy. As Colossians 1:13-14 declares, God "hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: In whom we have redemption through his blood, even the forgiveness of sins." Thus, David's ancient prayer for physical deliverance becomes a prophetic echo of the spiritual salvation accomplished by Christ, the ultimate Deliverer.