TRV
Translation
King James Version
Be thou exalted, O God, above the heavens: let thy glory be above all the earth.
American Standard Version
Be thou exalted, O God, above the heavens; Let thy glory be above all the earth.
World English Bible Messianic
Be exalted, God, above the heavens. Let your glory be over all the earth.
Geneva Bible (1599)
Exalt thy selfe, O God, aboue the heauens, and let thy glory be vpon all the earth.
Young's Literal Translation
Be thou exalted above the heavens, O God. Above all the earth Thine honour!
In the KJVVerse 14,780 of 31,102
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Commentary on Psalms 57 verses 7–11
7 ¶ My heart is fixed, O God, my heart is fixed: I will sing and give praise.
8 Awake up, my glory; awake, psaltery and harp: I myself will awake early.
9 I will praise thee, O Lord, among the people: I will sing unto thee among the nations.
10 For thy mercy is great unto the heavens, and thy truth unto the clouds.
11 Be thou exalted, O God, above the heavens: let thy glory be above all the earth.
How strangely is the tune altered here! David's prayers and complaints, by the lively actings of faith, are here, all of a sudden, turned into praises and thanksgivings; his sackcloth is loosed, he is girded with gladness, and his hallelujahs are as fervent as his hosannas. This should make us in love with prayer, that, sooner or later, it will be swallowed up in praise. Observe,
I. How he prepares himself for the duty of praise (Psa 57:7): My heart is fixed, O God! my heart is fixed. My heart is erect, or lifted up (so some), which was bowed down, Psa 57:6. My heart is fixed, 1. With reference to God's providences; it is prepared for every event, being stayed upon God, Psa 112:7; Isa 26:3. My heart is fixed, and then none of these things move me, Act 20:24. If by the grace of God we be brought into this even composed frame of spirit, we have great reason to be thankful. 2. With reference to the worship of God: My heart is fixed to sing and give praise. It is implied that the heart is the main thing required in all acts of devotion; nothing is done to purpose, in religion, further than it is done with the heart. The heart must be fixed, fixed for the duty, fitted and put in frame for it, fixed in the duty by a close application, attending on the Lord without distraction.
II. How he excites himself to the duty of praise (Psa 57:8): Awake up my glory, that is, my tongue (our tongue is our glory, and never more so than when it is employed in praising God), or my soul, that must be first awakened; dull and sleepy devotions will never be acceptable to God. We must stir up ourselves, and all that is within us, to praise God; with a holy fire must that sacrifice be kindled, and ascend in a holy flame. David's tongue will lead, and his psaltery and harp will follow, in these hymns of praise. I myself will awake, not only, "I will not be dead, and drowsy, and careless, in this work," but, "I will be in the most lively frame, as one newly awakened out of a refreshing sleep." He will awake early to this work, early in the morning, to begin the day with God, early in the beginnings of a mercy. When God is coming towards us with his favours we must go forth to meet him with our praises.
III. How he pleases himself, and (as I may say) even prides himself, in the work of praise; so far is he from being ashamed to own his obligations to God, and dependence upon him, that he resolves to praise him among the people and to sing unto him among the nations, Psa 57:9. This intimates, 1. That his own heart was much affected and enlarged in praising God; he would even make the earth ring with his sacred songs, that all might take notice how much he thought himself indebted to the goodness of God. 2. That he desired to bring others in to join with him in praising God. He will publish God's praises among the people, that the knowledge, and fear, and love of God might be propagated, and the ends of the earth might see his salvation. When David was driven out into heathen lands he would not only not worship their gods, but he would openly avow his veneration for the God of Israel, would take his religion along with him wherever he went, would endeavour to bring others in love with it, and leave the sweet savour of it behind him. David, in his psalms, which fill the universal church, and will to the end of time, may be said to be still praising God among the people and singing to him among the nations; for all good people make use of his words in praising God. Thus St. John, in his writings, is said to prophesy again before many peoples and nations, Rev 10:11.
IV. How he furnishes himself with matter for praise, Psa 57:10. That which was the matter of his hope and comfort (God shall send forth his mercy and his truth, Psa 57:3) is here the matter of his thanksgiving: Thy mercy is great unto the heavens, great beyond conception and expression; and thy truth unto the clouds, great beyond discovery, for what eye can reach that which is wrapped up in the clouds? God's mercy and truth reach to the heavens, for they will bring all such to heaven as lay up their treasure in them and build their hopes upon them. God's mercy and truth are praised even to the heavens, that is, by all the bright and blessed inhabitants of the upper world, who are continually exalting God's praises to the highest, while David, on earth, is endeavouring to spread his praises to the furthest, Psa 57:9.
V. How he leaves it at last to God to glorify his own name (Psa 57:11): Be thou exalted, O God! The same words which he had used (Psa 57:5) to sum up his prayers in he here uses again (and no vain repetition) to sum up his praises in: "Lord, I desire to exalt thy name, and that all the creatures may exalt it; but what can the best of us do towards it? Lord, take the work into thy own hands; do it thyself: Be thou exalted, O God! In the praises of the church triumphant thou art exalted to the heavens, and in the praises of the church militant thy glory is throughout all the earth; but thou art above all the blessing and praise of both (Neh 9:5), and therefore, Lord, exalt thyself above the heavens and above all the earth. Father, glorify thy own name. Thou hast glorified it, glorify it yet again."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–11. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 57
Giving therefore to Him thanks, let us say with the same Psalm the last verses, which sometime since too I have said, "Be Thou exalted above the Heavens, O God, and above all the earth Your glory." For this to Him the Prophet said so many years before; this now we see; this therefore let us also say.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 57:11 is a profound and fervent declaration, serving as a powerful refrain within the psalm, identical to Psalm 57:5. It encapsulates the psalmist's unwavering commitment to prioritizing God's supreme majesty and universal glory above all personal trials and earthly concerns, culminating in an ultimate expression of worship and confident faith. This verse is not merely a statement but a passionate prayer for the universal recognition and manifestation of God's inherent, transcendent renown across all creation.
CONTEXT
Literary Context: Psalm 57 is designated a "Michtam of David," a term often interpreted as a "golden psalm" or an "engraving," signifying its enduring importance and profound spiritual depth. The superscription explicitly places its composition "when he fled from Saul in the cave," setting a backdrop of extreme peril and vulnerability for the psalmist. The psalm opens with David's desperate cry for divine mercy and refuge from his relentless persecutors. However, it undergoes a remarkable transformation, shifting from a lament of distress to a confident expression of trust in God's deliverance and an ardent desire for God's glory. The strategic repetition of the declaration "Be thou exalted, O God, above the heavens: let thy glory be above all the earth" in Psalm 57:5 and again in Psalm 57:11 functions as a critical structural and theological anchor. This refrain not only emphasizes the psalmist's ultimate priority but also serves as a powerful pivot, transforming a psalm rooted in personal affliction into one of triumphant worship and eschatological hope.
Historical & Cultural Context: The historical setting for Psalm 57 is David's period as a fugitive, relentlessly pursued by King Saul, who sought his life. This refers to episodes such as David's seeking refuge in the cave of Adullam (1 Samuel 22:1) or the caves of Engedi (1 Samuel 24:1-3). During this time, David, though divinely anointed as the future king of Israel, lived in constant danger, experiencing profound physical vulnerability and political instability. In ancient Near Eastern cultures, the glory and exaltation of a king were paramount, often associated with military victories, wealth, and widespread dominion. David, however, inverts this worldly perspective by subordinating his own potential earthly glory and immediate deliverance to the transcendent glory of Yahweh. This profound act of worship, amidst such dire circumstances, underscores a deep theological understanding of God's absolute sovereignty, not only over human powers and circumstances but over all creation, a cornerstone of Israelite faith.
Key Themes: Psalms 57:11 encapsulates several major theological and narrative themes prevalent throughout Psalm 57 and the broader collection of the Psalter. The most prominent is Divine Exaltation, a fervent petition for God to be "exalted," signifying His inherent transcendence, absolute sovereignty, and supreme position above all creation, including human rulers and earthly powers. This is not a request for God to become glorious, but for His inherent supremacy to be universally recognized and acknowledged. Closely intertwined is the theme of Universal Glory, expressed in the desire for God's "glory" to be "above all the earth." This reflects a longing for God's inherent, infinite splendor and manifest presence to be universally displayed, celebrated, and honored by all humanity and creation, echoing the prophetic vision found in passages like Isaiah 6:3. Furthermore, the psalm vividly demonstrates Worship and Adoration in Adversity, as David, despite his perilous situation, maintains an unwavering focus on God's greatness, illustrating that true adoration elevates God above all personal concerns and trials. Finally, the strategic repetition of this refrain underscores Unwavering Confidence in God's Sovereignty, reflecting David's profound faith that God will ultimately be glorified, regardless of his current tribulations, and that his personal deliverance is ultimately secondary to God's ultimate renown.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 57:11 employs several potent literary devices that amplify its theological impact. Most notably, it functions as a refrain, appearing identically in Psalm 57:5 and again here at the psalm's conclusion. This repetition serves to emphasize the central theme of God's exaltation, providing a structural framework that underscores its paramount importance and acting as a powerful pivot point in David's emotional journey from distress to triumphant worship. The verse also exhibits strong parallelism, specifically synonymous parallelism, where the two clauses express similar ideas using different but reinforcing imagery. "Be thou exalted, O God, above the heavens" is mirrored by "[let] thy glory [be] above all the earth," with "exalted" and "glory" conveying similar concepts of divine majesty, and "above the heavens" and "above all the earth" denoting universal supremacy. Finally, the use of the imperative mood ("Be thou exalted") is not a command given to God, but a fervent prayer, an earnest longing, and a declarative act of worship, expressing the deepest desire and confident expectation of the psalmist for God's ultimate triumph and renown to be fully manifested.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 57:11 profoundly articulates the theological truth that God's glory is not contingent upon human circumstances, recognition, or even the most dire personal afflictions, but is an inherent and immutable attribute of His divine being. The psalmist's fervent prayer is not for God to become glorious, but for His already existing, infinite glory to be universally acknowledged, displayed, and celebrated across all creation. This aspiration elevates God's honor and renown above all personal needs, earthly kingdoms, and immediate concerns, reflecting a mature and God-centered faith that prioritizes the Creator's ultimate renown over the creature's comfort or deliverance. It anticipates an eschatological hope where God's glory will indeed fill the earth, transforming all creation into a vibrant testament to His majesty and sovereignty. This verse serves as a powerful reminder that the ultimate purpose of creation, redemption, and human existence is the display and worship of God's unparalleled glory.
REFLECTION AND APPLICATION
Psalms 57:11 offers a profound and transformative model for prayer and perspective, especially in times of personal distress, societal chaos, or spiritual struggle. Like David, who found himself in the metaphorical "cave" of desperate circumstances, we are called to elevate God's glory and supreme worth above our immediate troubles, anxieties, and even our most pressing needs. This verse challenges us to reorient our prayers and desires, shifting our primary focus from our own comfort or deliverance to God's inherent worthiness of praise and universal renown. True worship, as powerfully exemplified by David, transcends circumstances, centering on God's unchanging character, His supreme sovereignty, and His ultimate triumph. It reminds us that our deepest longing, even amidst personal struggles and injustices, should be for God's name to be hallowed, His kingdom to come, and His glory to be made manifest in and through our lives, in our communities, and across the entire earth. This God-centered perspective cultivates a deep and abiding confidence that, regardless of the turmoil or defiance we witness in the world, God is ultimately above all, and His glory will prevail.
Questions for Reflection
FAQ
Why is this verse repeated in Psalm 57?
Answer: The repetition of Psalms 57:11 (which is identical to Psalm 57:5) serves several crucial purposes within the psalm's structure and message. Firstly, it acts as a structural marker, providing a powerful refrain that frames the psalm and emphasizes its central theological message of God's ultimate exaltation. Secondly, it highlights the transformation in David's perspective and emotional journey, marking a pivot from lament and distress in the first half to confident trust, unwavering praise, and triumphant worship in the second. Thirdly, and most significantly, the repetition underscores the unwavering priority of David's heart: despite his personal peril and the immediate threats to his life, his ultimate desire is for God's glory to be universally exalted and acknowledged. It is a climactic declaration of faith and worship, reinforcing the psalmist's conviction that God's renown is paramount, regardless of his immediate circumstances or the outcome of his personal trials.
Does "Be thou exalted, O God" mean God needs to be made higher or more glorious?
Answer: No, the phrase "Be thou exalted, O God" is not a command for God to become something He is not, nor does it imply that God is somehow lacking in glory or needs to be elevated by human effort. Instead, it is a fervent prayer and a declarative act of worship that expresses the psalmist's deepest longing for God's inherent, infinite supremacy and glory to be recognized, acknowledged, and displayed universally. God is already "above the heavens" in His intrinsic being, possessing absolute majesty and transcendence. The prayer is for this truth to be made manifest "above all the earth," meaning for His glory to be universally seen, understood, and honored by all creation. It is an expression of longing for His rightful place of honor to be fully realized in the hearts of humanity and across the cosmos, not a request for Him to acquire a glory He does not already possess.
CHRIST-CENTERED FULFILLMENT
The psalmist's fervent prayer for God to be "exalted... above the heavens" and for His "glory [to be] above all the earth" finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While God is inherently glorious, it is in Christ that His glory is most perfectly and fully revealed to humanity. As John 1:14 declares, "And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth." Jesus is the very "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). Furthermore, the prayer for God's exaltation is definitively answered in Christ's resurrection from the dead and His glorious ascension, where God "highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). The universal display of God's glory, so passionately longed for by David, will be fully realized when Christ returns in triumph and His eternal kingdom is established, for then "the earth will be filled with the knowledge of the glory of the LORD as the waters cover the sea" (Habakkuk 2:14). In the new heavens and new earth, the city of God will have no need of sun or moon, "for the glory of God gives it light, and the Lamb is its lamp" (Revelation 21:23). Thus, David's ancient prayer is a prophetic yearning for the day when the glory of God, fully embodied and revealed in Christ, will indeed be "above all the earth," universally acknowledged and worshipped.