Ps. 144:0 THE ARGUMENT The matter of this Psalm is partly gratulatory for mercies received, and partly petitionary for further blessings. It seems to have been composed after Saul’s death, and in the beginning of David’s reign, when he was exposed to many perils, both from his own rebellions…

Who has given me that skill in military conduct, and that dexterity in the management of my weapons, which was wholly unsuitable to and much above my education and former course of life.

My goodness; or, my mercy; or, the God of my mercy, as God is called, Ps. 59:10, Ps. 59:17; the name of God being easily understood from the foregoing verse.

Lord, what is man he aggravates God’s goodness to him, expressed Ps. 144:2, by the consideration of his own meanness. 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.

Man is like, in his nature and continuance in the world, to vanity, or to a vapour or a breath, as Isa. 57:13, which is gone in an instant. That passeth away; or, that declineth, as Ps. 102:11, Ps. 109:23; that groweth less and less, till it be quite out of sight, and lost.

Come down, to help me, before it be too late, remembering what a frail and perishing creature I am. And they shall smoke; or, that they may smoke; or, and let them smoke, as Sinai did at thy glorious appearance, Ex. 19:18.

Thy thunderbolts, which oft accompany the lightnings and thunder.

Either of the heathen nations, which envy and hate me; or of the rebellious Israelites, who, though they profess themselves to be the Lord’s people, yet in truth and for their carriage to me are like the barbarous heathens.

Vanity; either, 1. Vain brags and threatenings, which shall come to nothing; or, 2. Vain and deceitful promises, or professions, or friendship. Their right hand; here mentioned either, 1. As it is used in swearing, to note their perjury; or rather, 2. As an instrument of action.

When thou hast granted this request of mine, Ps. 144:7–8, which I know assuredly thou wilt do.

Kings are not preserved by their own power or prudence, but by God’s special providence, which for the public good of the world watcheth over them.

And upon these accounts grant me the mercy which I desired before, and now again do repeat.

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; and particularly, that our sons, which are the strength, and safety, and…

So as they may fill our streets, being brought in thither for food to the towns and cities. Or, in our folds or stables, as the Chaldee and others render it; or, as the LXX. and others, in their (or rather, in our, as it is in the Hebrew) outlets or outgoings, i.e. in the fields, where they abide.

To labour, Heb. laden, either with flesh and fat, as many understand it; or, as others, with young: but then the foregoing word is not to be rendered oxen, but cows, as the same word and in the same masculine gender is used Deut. 7:13.

This is a correction of the last sentence. This is a very desirable estate; but the true and chief happiness of our Israel doth not consist in these things, which are common to others with us, but in this peculiar privilege, that the true and blessed God is our God by covenant and special relation.