Exegetical and Hermeneutical Commentary of Psalms 144:3
LORD, what [is] man, that thou takest knowledge of him! [or] the son of man, that thou makest account of him!
3. A variation of Psa 8:4. Cp. 2Sa 7:18.
Fuente: The Cambridge Bible for Schools and Colleges
3, 4. From the enthusiastic contemplation of Jehovah’s goodness the Psalmist turns to reflect upon the character of the object of it. Man’s insignificance and transitoriness enhance the marvel of God’s gracious care for him.
Fuente: The Cambridge Bible for Schools and Colleges
Lord, what is man, that thou takest knowledge of him? – The sentiment here is the same as in Psa 8:4, though the language is not precisely the same. See the notes at that passage. The word rendered that thou takest knowledge of him, means here to take notice of; to regard. The idea is, It is amazing that a being so insignificant as man should be an object of interest to God, or that One so great should pay any attention to him and to his affairs. In Psa 8:4, the language is that thou art mindful of him, that is, that thou dost remember him – that thou dost not altogether pass him over. In Psa 8:1-9 the remark is made in view of the heavens as being so exalted in comparison with man, and the wonder is, that in view of worlds so vast occupying the divine attention, and needing the divine care, man, so insignificant, does not pass out of his view altogether. Here the remark seems to be made in illustration of the idea that there is no strength in man; that he has no power to accomplish anything of himself; that he is entirely dependent on God.
Or the son of man – Man – any of the race. See the notes at Psa 8:4.
That thou makest account of him! – Psa 8:4, that thou visitest him. See the notes at that passage. The word here means that thou shouldest think of him, that he should ever come into thy thought at all.
Fuente: Albert Barnes’ Notes on the Bible
Psa 144:3-4
Lord, what is man, that Thou takest knowledge of him!
The vanity of man; and Christianity its antidote
We must take care, in denouncing human depravity, and declaiming on human misery, not to decry human nature; for that would be a procedure of a plainly immoral and irreligious tendency, instead of being praiseworthy; and it would involve untruth.
The temple is in ruins, and the Great Inhabitant is gone. But still we meet, here with a broken shaft, and there with a mutilated wreath; although all only sufficient to awaken melancholy remembrances, and make us say, Here God once dwelt. And yet man is like to vanity; and the moment we have read the text it finds an echo in our bosoms.
I. The vanity of man. There are two words in our Bibles with which we are familiar, Death and Vanity. They are both employed to express the desolate estate into which mans fall has plunged him. Death sometimes includes the sin of that estate as well as its penal consequences. So sometimes does vanity. It is sometimes used as but another name for sin (Psa 12:2; Job 15:35; Rom 1:21; Eph 4:17). But it appears to be the more appropriate function of the Bible-word to express the penal consequences of sin (Job 15:31; Psa 78:33; Rom 8:20). Sin has driven all the originally solid and desirable out of man. It has left him the lifeless, bloodless, unsubstantial ghost of what once he was.
1. The life of man is perishable and ephemeral.
2. It is very far from yielding him satisfaction while it lasts. Man cannot find what he was made to find. He is like a long-lost child, with faint and melancholy recollections lingering in him of a sunny land and a pleasant home. And, closely connected with this, man cannot make of life what he has shrewd suspicions it was given to him that he might make of it. It is soon to end; and yet he knows that he has not been turning it to the right account; and, what is worse, he feels that even yet he cannot do so. Go then it must, and he can make nothing to his satisfaction out of it.
II. Christianity the antidote of human vanity.
1. It brings redemption by the Son of God.
2. It brings regeneration by the Spirit of God.
3. It gives faith in God.
4. It opens up the glorious spiritual world to view, and intercourse, and hope. (H. Angus.)
Man
I. An intellectual problem.
1. What is man in his constitution?
(1) What is he corporeally? Medical science, from the beginning, has concerned itself with this question, and, as yet, has reached no satisfactory solution.
(2) What is he mentally? Psychology has pondered on this question for ages, and has not, up to the present hour, reached a satisfactory explanation.
(3) What is he morally? Ethical science has employed its most earnest efforts in order to find out whether man is a moral being or not, and, if he is, what are his distinguishing faculties, and what his ultimate destiny.
2. What is man in his relations? His relations to the material and the spiritual, the human and the Divine.
3. What is man in his character? Has he fallen from a higher type of character, or is he gradually rising out of a lower? Is his moral character a progressive evolution? Here is the problem, What is man? Truly, says Sir Thomas Browne, the whole creation is a mystery, and particularly that of man. Man, says Carlyle, stands in the centre of nature, his fraction of time encircled by eternity, his hand-breadth of space encircled by infinitude.
II. A religious sentiment.
1. The exclamation assumes that the Almighty does take special notice of man. The shepherd is interested in his one lost sheep. The housewife in her one lost piece of silver. The father in his one lost son.
2. The exclamation breathes the spirit of amazement at this. It is so contrary to what might antecedently have been expected, so contrary to what a guilty conscience would have foreboded. (David Thomas, D. D.)
Worthless man much regarded by the mighty God
I. Scriptural solution of the question.
1. As a creature of God, man is–
(1) A piece of modified dust, enlivened with the breath of God (Gen 2:7; 1Co 15:47).
(2) A potters vessel, that is easily dashed and broken (Psa 2:9; Rom 9:21).
(3) Grass (Isa 40:6-8).
(4) The drop of a bucket, etc. (Isa 40:15).
(5) Nothing, and less than nothing (Isa 40:17).
2. As a fallen creature, man is–
(1) Diseased, overrun with a loathsome leprosy from the crown of the head to the sole of the foot: the disease of sin has invaded the very vitals, insomuch that the very mind and conscience is defiled and wasted, etc.
(2) Ugly and loathsome (Job 15:16).
(3) Impotent and helpless.
(4) Rebellious.
(5) Condemned.
(6) Noxious and hurtful.
(7) Noisome.
(8) Dead (Eph 2:1)
II. What is imported in Gods regarding man, or making account of him.
1. That he is yet not beyond Gods notice and observation.
2. That the regard God shows unto man does not flow from anything in himself.
3. That it is the fruit of His own free grace and sovereign will and pleasure.
4. That God has no need of man.
5. That Gods mercy and love unto man, and the son of man, is of a preventing nature: man is not seeking after God when He takes knowledge of him in a way of mercy.
6. That whatever man be, however despicable, low, and inconsiderable, yet God treats him as if he were some great and considerable person. Hence He is said to magnify him (Job 7:17).
III. Wherein doth God discover His regard unto man?
1. Take a short view of the regard that God shows in common unto all men.
(1) Observe what regard God showed unto man, that petty, poor creature, at his creation.
(2) Consider the regard God shows unto man in the course of His common providence, and that notwithstanding his apostasy.
(a) Although we be all transgressors from the very womb, yet He continues a succession of men upon the earth.
(b) See the wonderful care that God has in and about the formation of man in the womb.
(c) Whenever man is brought into the world, although he is the most helpless creature in himself, yet He has provided the best of help to cherish and preserve him.
2. Take a view of the good of His chosen.
(1) Before time.
(2) In time.
(3) After time ends, in eternity (1Co 2:9).
IV. Show that this is truly wonderful and surprising.
1. It is surprising, if we consider Gods infinite and amazing greatness and glory.
2. It is surprising, if we consider what man is, what a poor, inconsiderable, contemptible creature he is, both as a creature and as a sinner.3. It is surprising and wonderful, because it cannot be conceived or expressed; it runs beyond all thought and all words.
V. Application.
1. See hence the folly of all such as are taken up in admiring any created excellency, either to be found in themselves, or others of the human raze, without running up to the fountain head, an infinite God, from whom all being, beauty, glory, and excellency doth flow.
2. See hence the horrid ingratitude of sinners in waging war against God, who is so good and so kind unto man.
3. See hence the way and method that God takes to lead sinners to repentance: why, He just pursues them with His kindness, and draws them with cords of a man, with bands of love; knowest thou not, O man, that the goodness of God leadeth thee to repentance?
4. Is God so good and so kind to worm man? then see hence, what a reasonable command the first command of the law is, Thou shalt have no other gods before Me.
5. See hence the criminal nature of the sin of unbelief, which is a saying upon the matter, God is not to be trusted, notwithstanding all His kindness, pity, and love to man.
6. Is God so kind to man? worm, worthless many Is the regard that He shows to us so surprising and wonderful? then let us discover a regard to Him, and to everything that belongs to Him.
(1) In His works of nature.
(2) In His works of providence.
(3) In His Christ.
(4) In His Scriptures.
(5) By attending His courts. (E. Erskine.)
The Divine condescension
I. The Great Being who regards–Jehovah.
1. Infinitely blessed in Himself.
(1) Independent.
(2) All-sufficient.
2. He has dominion over all.
3. He is well acquainted with all our conduct.
4. He hates sin with an infinite hatred.
II. The object regarded–man.
1. A most mean object.
2. A most frail being.
3. Singularly poor.
(1) Spiritually destitute.
(2) Spiritually deep in debt.
(3) Unable to escape his creditor.
4. Spiritually loath-some.
5. Full of malignity.
III. The nature of the regard shown by God to man. God hath shown his love to man–
1. By assuming wonderfully gracious characters. David exclaimed, Lord, what is man, etc., immediately after he had been surveying some of Gods principal titles. Blessed be the Lord my strength, etc.
2. By conceiving many kind thoughts about his welfare.
3. By uttering many gracious expressions to him and concerning him.
4. By acting a gracious part towards him.
5. By conferring favours upon him.
6. By what He has endured for him. (E. Brown.)
A fourfold wonder
Consider man–
I. In a state of nature. Of few days, and full of trouble. As soon as we are born, we go astray, speaking lies. Lord, what is man? An immortal creature, and yet his immortality uncared for! A corrupt creature, and yet no holiness sought! A blind creature, and yet no sight implored! A redeemed creature, and yet that redemption slighted and forgotten!
II. In a state of grace. Old things have passed away. Old habits, old associations, old acquaintances, no longer please. All things have become new. The man has new motives, new desires, new feelings, and he delights in the society and friendship of new companions.
III. In a state of torment. Man dieth; man wasteth away; he giveth up the ghost, and where is he? The wicked will rise to shame and everlasting contempt.
IV. In a state of glory. Whom He justifies, them He also glorifies. He gives grace, and He gives glory, and no good thing will He withhold from you, if you are only His children, washed in His blood, sanctified by His Spirit, and robed in His righteousness. (C. Clayton, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Lord, what is man] See Clarke on Ps 8:4; “Ps 8:5“. What is Adam, that thou approvest of him? Can he do any thing worthy of thy notice? Or the son of feeble perishing man, that thou shouldest hold him in repute? What care, love, and attention, dost thou lavish upon him!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Lord, what is man he aggravates Gods goodness to him, expressed Psa 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.
Takest knowledge of him, i.e. hast any care and kindness for him, as words of knowledge commonly imply in Scripture.
Makest account of him; the same thing repeated in other words.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Lord, what [is] man, that thou takest knowledge of him?…. Man, that is at most and best but a creature, made of the dust of the earth, is but dust and ashes; yea, a sinful creature, that drinks up iniquity like water: and yet the Lord not only knows him, as he is the omniscient God, but takes notice of him in a way of providence, and in a way of grace. His chosen people are no other nor better than others, of the same original, and of the same character; and yet he owns and acknowledges them as his peculiar people, and makes himself known unto them: and so it is rendered by the Septuagint version, “that thou shouldest be known unto him?” or, “appear to him?” as the Arabic; reveal thyself to him, not only by the light of nature and works of creation, but in Christ, and by the spirit of wisdom and revelation in the knowledge of him;
[or] the son of man, that thou makest account of him? as the Lord does, especially of some of the sons of men; whom he reckons as his portion and inheritance, his jewels and peculiar treasure, and who are as dear to him as the apple of his eye; whom he “magnifies”, as in Job 7:17; makes them kings and priests; raises them from the dunghill, and sets them among princes, to inherit the throne of glory; on whom he sets his heart, and loves them with an everlasting love: or, “that thou shouldest think of him?” g thoughts of peace, and not of evil; so as to provide a Saviour for men, and send down the Spirit of his Son into their hearts to quicken them; so as to bless them with all spiritual blessings, and at last to glorify them. David no doubt had a special respect to himself; and wondered at the goodness of God to him, in taking him from a family of little or no account, from a mean employ, from a shepherd’s cottage, and raising him to the throne of Israel; and especially in making him a partaker of grace, and an heir of glory; see Ps 8:4; which is applied to Christ, Heb 2:6.
g “quod cogites de eo”, Tigurine version, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
It is evident that Psa 144:3 is a variation of Psa 8:5 with the use of other verbs. in the sense of loving intimacy; , properly to count, compute, here rationem habere . Instead of followed by the future there are consecutive futures here, and is aramaizingly ( ) metamorphosed into . Psa 144:4 is just such another imitation, like a miniature of Psa 39:6., Psa 39:11, cf. Psa 62:10. The figure of the shadow is the same as in Psa 102:12, cf. Psa 109:23. The connection of the third stanza with the second is still more disrupt than that of the second with the first.
Fuente: Keil & Delitzsch Commentary on the Old Testament
3. O Jehovah! what is man, etc. He amplifies the goodness shown by God by instituting a comparison. Having declared how singularly he had been dealt with, he turns his eyes inward, and asks, “Who am I, that God should show me such condescension? “He speaks of man in general; only the circumstance is noticeable that he commends the mercy of God, by considering his lowly and abject condition. In other places he mentions grounds of humiliation of a more personal or private nature, — here he confines himself to what has reference to our common nature; and though even in discussing the nature of man there are other reasons he might have specified why he is unworthy of the regard and love of God, he briefly adverts to his being like the smoke, and as a shadow. (259) We are left to infer that the riches of the divine goodness are extended to objects altogether unworthy in themselves. We are warned, when apt at any time to forget ourselves, and think we are something when we are nothing, that the simple fact of the shortness of our life should put down all arrogance and pride. The Scriptures, in speaking of the frailty of man, comprehend whatever is necessarily connected with it. And, indeed, if our life vanish in a moment, what is there stable about us? We taught this truth also — that we cannot properly estimate the divine goodness, unless we take into consideration what we are as to our condition, as we can only ascribe to God what is due unto him, by acknowledging that his goodness is bestowed upon undeserving creatures. The reader may seek for further information upon this point in the eighth Psalm, where nearly the same truth is insisted upon.
(259) “ Et mesmes combion qu’en espluchant la nature des hommes il eust peu toucher d’autres choses, pour lesquelles ils sont indignes. — neantmoins,” etc. — Fr.
Fuente: Calvin’s Complete Commentary
(3) See Psa. 8:4.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3, 4. Man is like to vanity The wickedness and weakness of man are in several psalms set forth in this beautiful and impressive language.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 144:3-4. Lord, what it man, &c.? This is spoken in rapture; reflecting on the regard that God had shewn to his petition, which, in his usual way, he repeats in the very words in the four next verses.
Fuente: Commentary on the Holy Bible by Thomas Coke
These verses are as a clue enabling us to apply the whole to Christ. In proof, read Psa 8:4 , explained by Heb 2:6 , to the end. To add any other comment would be to hold a lighted taper before the sun. Blessed Spirit! help us to praise thee, that in thy glorifying of Jesus, thou hast thus, unfolded to thy church this precious scripture.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 144:3 LORD, what [is] man, that thou takest knowledge of him! [or] the son of man, that thou makest account of him!
Ver. 3. Lord, what is man? ] What am I, that thou shouldest do all this for me? or, what is the strongest man alive, when such a giant as Goliath so suddenly and easily is slain by me?
That thou makest account of him?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
what . . . ? Figure of speech Erotesis. App-6. Compare Psa 8:4.
man. Hebrew. ‘adam. App-14.
Greek. This word is read in some codices, with one early printed edition.
man. Hebrew. ‘enosh. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
what is man: Psa 8:4, Job 7:17, Job 15:14, Heb 2:6
or the son: Psa 146:3, Psa 146:4
Reciprocal: Gen 18:27 – dust 1Ch 16:25 – great 1Ch 17:16 – Who am I Job 14:3 – And dost Isa 2:22 – for wherein
Fuente: The Treasury of Scripture Knowledge
Psa 144:3-4. Lord, what is man He magnifies and illustrates Gods goodness to him, by the consideration of his own meanness. Though I am a king over my people, yet, alas, I am but a man, a base, sinful; and mortal creature; if compared with thee, less than nothing and vanity; that thou takest knowledge of him That thou so much as takest notice, or makest any account of him, especially that thou hast any care over, or kindness for him; or the son of man, &c. The same thing repeated in other words: see on Psa 8:4; Job 7:17-18. Man In his nature and continuance in the world; is like to vanity Or, to a vapour, or a breath, as Isa 57:13, which is gone in an instant. His days are as a shadow that passeth away That declineth, as Psa 102:11; Psa 109:23, (where see the notes,) or that glides over the earth, vanishes, and is seen no more. Such was human nature; but the Son of God hath taken it upon himself, rendered it immortal, and exalted it to heaven; whither all will follow him hereafter who follow him now in the paths of righteousness and holiness. It is justly observed here by Dr. Horne, (as had been suggested by Dr. Hammond,) that, if David, upon the remembrance of what God had done for him, could break forth into this reflection, much more may we do so, for whom the Redeemer hath been manifested in the form of a servant, and in that form hath humbled himself to the death of the cross, to gain the victory over principalities and powers, to put all things under our feet, and to make us partakers of his everlasting kingdom. Lord, what, indeed, is man, or what is the son of such a miserable creature, that thou shouldst take this knowledge, and make this account of him!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
144:3 LORD, what [is] man, that thou {c} takest knowledge of him! [or] the son of man, that thou makest account of him!
(c) To give to God just praise, is to confess ourselves to be unworthy of so excellent benefits, and that he bestows them on us of his free mercy.
Fuente: Geneva Bible Notes
2. Petition for present victory 144:3-11
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The exalted description of God in Psa 144:1-2 led David to reflect in amazement that God would take interest in mere mortals. Man’s existence is very brief compared to God’s-He abides forever.