Exegetical and Hermeneutical Commentary of Psalms 138:8
The LORD will perfect [that which] concerneth me: thy mercy, O LORD, [endureth] forever: forsake not the works of thine own hands.
8. will perfect that which concerneth me ] Will accomplish His promises and purposes for me. Cp. Psa 57:2; Php 1:6 ( is the word used in Aquila’s version here).
forsake not the works of thine own hands ] The plural works and the parallelism of the first line shew that the meaning is not ‘Do not abandon Israel whom Thou hast made’; but ‘Do not fail to carry forward to completion the mighty works which Thou hast undertaken to do for Israel.’ Cp. Psa 90:16; Psa 92:5; Psa 143:5.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord will perfect that which concerneth me – He will complete what he has begun. He will not begin to interpose in my behalf, and then abandon me. He will not promise to save me, and then fail to fulfill his promise. He will not encourage me, and then cast me off. So of us. He will complete what he begins. He will not convert a soul, and then leave it to perish. Grace will complete what grace begins. See the notes at Phi 1:6.
Thy mercy, O Lord, endureth for ever – See the notes at Psa 136:1.
Forsake not the works of thine own hands – What thou hast made; what thou hast begun to do. Do not leave me to perish. Prayer is one of the means – and an essential means – by which the saints are to be kept unto salvation. The doctrine of the perseverance of the saints. is not inconsistent with prayer, but rather prompts to it; and he who professes to rely on that doctrine, and feels so safe that he does not need to pray, and does not pray, gives certain evidence that he has never been converted, and has no true religion.
Fuente: Albert Barnes’ Notes on the Bible
Psa 138:8
The Lord will perfect that which concerneth me.
Choice comfort for a young believer
As every state has its dangers, so the peril of religious concern is despondency. Thoughtfulness soon degenerates into distrust, and holy anxiety easily rusts into unbelief. The more a man looks within him the less he can trust himself, and the more a man looks around him the more he feels that he is in danger, and he is apt to say, I shall surely one day fall by the hand of the enemy. He is fearful as to the result of future temptations. Now I want to meet such fears.
I. Here first we see that God fills us with assurance. The Lord will perfect that which concerneth me. Then–
1. God is really at work on our behalf. Get a grip at this, thou troubled one, and by a personal faith say, The Lord will perfect that which concerneth me. Thou hast come to Jesus and trusted thy soul in His hands, then it is certain that the Lord hath brought thee to this state of mind. Every effect has a cause, and all spiritual faith is created by the Holy Ghost. Since then, the Lord has begun to save you, your confidence must be that He who began this good work will continue to operate in your soul. The Lord will perfect that which concerneth me; not, I will perform it myself.
2. There is the full assurance that He will be at work still in order to complete that which He has commenced. Have you obtained a religion which is not the work of God? Then I would exhort you to get rid of it. Do as the man did with the bad banknote, throw it down on the highway or into a ditch, and run away from it. But, and if the religion you have received is the work of God, then be certain that He who began the work will perfect it. The psalmist affirms–
3. That He will complete the work. Did the Almighty pause in the middle of creation and leave His work unfinished? How, then, would the record run? That God had made the light, but had not made the sun? That He had made the waters, but had not divided them from the land, or said to the sea, Hitherto shalt thou go, but no farther? No, the first day of creation was a guarantee of the five which followed it and of the grand rest day which crowned the week. Here, then, is your confidence. You are anxiously asking Him, shall I persevere to the end? You shall be kept and perfected by the Lord in whom you trust. Now carry this confidence into everything. Into providence. The Lord will perfect that which concerns you there. You have a plan on hand. If it be Gods plan for you for life you will carry it through. God often perfects that which truly concerns us by taking us away from that which never ought to concern us. But that crown of life which you have submitted to His wisdom, which you have taken up in obedience to the plain indications of His providence, which you follow out with integrity, walking before the Lord and committing your way unto Him–that crown of life shall have His blessing, and none shall be able to put you on one side. The Lord told David he should be a king. It did not look very likely, but since such was the Eternal purpose, there was no keeping the son of Jesse out of the throne. But this is more especially true in the work of grace in the heart. And it is also true of the work of grace all around us.
II. The Lord gives us rest in His mercy, for what says the text, Thy mercy, O Lord, endureth for ever. See how this works in us rest from fear. Alas! sighs one troubled heart, I fear I shall fall into many sins between here and heaven. But sing in your heart, Thy mercy, O Lord, endureth for ever. The blood of atonement will never fail. Then up comes another fear. I do not see how I am to be perfected My nature is so vile. The answer is the same. The Lord will bear with you and forbear. Some of Gods children are the crookedest people that ever were in this world, and it must be sovereignty which chose them, for they are by no means naturally desirable or attractive. But His mercy endureth for ever. And some will pass through great affliction and some will experience a great many wants. And the hour of death will come. One man of God always feared death; but he might have spared himself his wretchedness, for he fell asleep one night in apparently excellent health, and died in his sleep. He never could have known anything about dying, for on his face were no tokens of pain or struggle, nor was there any reason to believe that he ever awoke till he lifted up his eyes amid the cherubim. And so, if we do not die shouting victory, we hope that we shall peacefully fall asleep, for His mercy endureth for ever. He will perfect that which concerneth me. Now do all of you who are just beginning life put yourselves and all your circumstances into Gods hand and there leave them.
III. The Lord puts it into His peoples hearts to pray, and supplies them with a plea. Forsake not the work of Thine own hands. Persevere in what Thou hast begun. This is a prayer which you and I may well bring before God, whose workmanship we are. A man takes his money into the bank and leaves it. He does not come back in a quarter of an hour and say, Have you my money safe? I want to see it. The bank would not desire such a man who has no confidence in them. Let us not act so by Christ. Put in your all with Him and leave it there. (C. H. Spurgeon.)
Confidence in God
I. The striking expression of believing assurance.
1. What we are to understand by that which concerneth me. This I apprehend, as it regards David, and as it regards every Christian, may be summed up in two things–the work of providence without them, and the work of grace within them. All that concerns present safety and future glory are thus secured.
2. The Lord will perfect that which concerneth me. When it is in progress He will not leave it or suffer it to be marred–He will carry it forward through its successive stages until it be finished to the glory of His name.
II. The unchanging foundation of assurance. It is from the mercy of God that He works for us, and works in us. Not by works of righteousness which we have done, but according to His mercy He saved us. His mercy and His grace are the grand springs of all the happiness and blessings we possess, and of all the hopes that inspire the heart and animate the soul. And as God thus begins the work of a sinners salvation from mercy, it no way depends upon our merit or worth. He takes His motives entirely from Himself. He does it because it is the good pleasure of His will to do it.
III. The earnest prayer accompanying this confidence. Forsake not the work of Thine own hands. As they are the works of His hands, they must be very dear unto Him,–He cannot but love them and delight in them, and He rests in His love. Conclusion–
1. How great is the gratitude that is due to God from His saints, how innumerable are His blessings, how vast His mercy, how rich His grace and lovingkindness.
2. What encouragement the sinner has to seek God, seeing He is a God of such mercy.
3. Rejoice, ye saints of God, that you have a great High Priest who is passed into the heavens, who now appears in the presence of God for you. (John Jack.)
The saints final perseverance secured by the mercy of God
I. The psalmists confidence. The work of grace in the soul of man is but a begun work. I know it is perfect as it regards its principle; but as it regards its actings it is most imperfect. Look at our light; how feeble is it! How little do we see of sins sinfulness–of the baseness there is in ingratitude! What a dim sight have we of Jesus! the glory of His person, the perfection of His atonement, His perfect righteousness, the sufficiency of His grace, the tenderness of His humanity, the sympathy of His nature–Friend–Brother! How little one enters into the holiness of His example! Now all this does prove that it is but a begun work. And yet, says David, The Lord will perfect it. It is His own; He will maintain it, He will deepen it, and He will finish it. Here is a blessed confidence in God, that He, who had begun the good work, would perform it in the midst of all its ebbs and flows and changes; acknowledging it to be but a begun work, and yet declaring–The Lord will perfect it. But the words imply more than this. It would seem as if David did say–He will give me the entire, the full and complete and everlasting possession and enjoyment of Himself in heaven. Faith shall soon be lost in sight; hope shall soon disappear in certainty; and prayer shall cease, and give way to endless praise.
II. The basis of his confidence. What is it? You may say, It is the promise. The promise is not the foundation. There must be a foundation for the promise. And what is the foundation of the promise? God; God in Christ. And here is a particular attribute, a particular perfection in God, singled out–signalized. Thy mercy, O Lord, endureth for ever. There is a sweetness and a power in the very monosyllable, Thy mercy; because it is peculiar to God, it is His own property, it distinguishes Him. The mercy of the creature is finite; the mercy of Jehovah is infinite. The mercy of the creature is changeable; the mercy of Jehovah is unchangeable. The mercy of the creature was of yesterday; the mercy of Jehovah is from everlasting. It began in election; and when does it end? Never; but it issues in eternal glory.
III. In what did it issue? Carelessness? So say many. But the issue here is–prayer. Forsake not the works of Thine own hands. It is a beautiful conclusion; it is a beautiful consequence; it is a blessed deduction. Because Thou wilt perfect; therefore forsake not the works of Thine own hands. It is common-sense–the common-sense of religion. I am, as Thy creature, wholly dependent on Thee; without Thee, faith must die, and hope expire; without Thee, love must decay and perish. (J. H. Evans, M. A.)
Faith in perfection
I. The believers confidence.
1. A Divine confidence–The Lord.
2. A confidence for the future–will.
3. A large confidence–perfect.
4. A broad confidence. Whatever concerns me, says he, the Lord will perfect.
II. The ground of this confidence–Gods mercy. Is it not a strange thing that the advanced believer, when he reaches to the very height of piety, just comes to the spot where he commenced? Do we not begin at the Cross, and when we have climbed ever so high, is it not at the Cross that we end? Mercy must be the theme of our song here; and mercy enduring for ever must be the subject of the sonnets of paradise. None other can be fit sinners; nay, and none other can be fit, grateful saints.
III. The result of this confidence. It leads to prayer. (J. H. Evans, M. A.)
The discipline of life
A friend said to me one day, How sad it is that we cannot devote ourselves more constantly to our own spiritual culture! There are so many utterly unspiritual things to be done or gone through with, that it is really very little time that we can give to the great work of this life–our preparation for a higher and better life. This would have been well said, were it not that the very condition of things complained of is a providential necessity of Gods appointment, and therefore undoubtedly better for us than any method that we might deem preferable. If the soul, and God, and heaven are not fictions, we are constrained to believe that the Divine providence orders our discipline here with a view to our surest nurture and our highest good, that its school is our best school, its designated way the best way for us. I doubt whether the concentrated devotion to the soul for which the devout often yearn is the fit mode of educating the soul. Probably, even to the most religious mind, the cloister has never been so favourable to the growth of piety as the duties of an active life or of a Christian home would have been. A good man somewhat given to cant, meeting Wilberforce one day, said to him, Brother, how is it now with your soul? and was shocked beyond measure by the philanthropists reply, I have been so busy about those poor negroes, that I had forgotten I had a soul. Yet there can be no doubt that by means of those poor Negroes Wilberforces soul had been growing a great deal faster than that of his friend, who had perhaps spent half his time in counting the pulse-beats of devotional feeling. In speaking thus I would not have it inferred that I hold emotional piety in low repute. I look upon it as the Alpha and the Omega, the source and consummation of all that is excellent in man. But perpetual and over-anxious watching may do as little for the plants of Gods planting in the heart as for those of our own planting in our gardens. Nor would I have it supposed that I undervalue the direct offices of piety, whether secret or social. I regard them as an essential part of the plan of Providence. But God trains us, for the most part, in ways which we should not choose for that purpose, and sometimes in ways which we are prone to regard as injurious rather than helpful. To some of these methods of the Divine providence I ask your attention. There is hardly anything of which we are more apt to complain than routine-work, especially that in which not hand or foot, but brain and soul, are compelled to go over the selfsame round day after day and year after year. We are sometimes inclined, in our weariness, to resort for terms of comparison to the very Tartarus of our classical studies–the rock of Sisyphus and the sieve of the Danaides. Yet we might look for our parallel in the opposite direction; for is not the administration of this glorious universe, for the most part, a routine? Has not the infinite Creator, for unnumbered aeons, renewed, day by day and year by year, the same unvarying round of beneficent ministries? And if we may be permitted to speak of that self-consciousness in which our own has its birth, must we not think of this routine as a part of Gods supreme felicity, while ever new love, mercy, and compassion flow in the course of universal nature, and breathe in the benignant will, which is no less essential from moment to moment than when in the beginning it moulded chaos into form, life, and beauty? Now, so far as Gods Spirit is in us, our routine-work shall be exalted, hallowed, glorified, made more and more like His. Is it for the benefit of others, and is it lovingly wrought? If so, those affections which are so essential a part of the souls best life are exercised, fed, and strengthened by it, and we thus become–though it be without our distinct consciousness–enlarged in our sympathies, broadened in our charity, better tithed for every genial ministry of earth and of heaven. Or is our life-work one which has prime reference to self, yet imposed upon us by necessities of subsistence or position which we cannot evade? If so, it is of Gods appointment–a part of our Divine service; and if it be pervaded by the true spirit of service, it is a routine only in appearance–in reality, it is a revolution on an even higher plane, in an ever larger orbit; and we shall find in Gods good time that it has been training us for the unwearying service of the heavenly temple. Yet again, is our routine, as it probably is, one which admits, with every new revolution, of more of mind, and soul, and strength? Then, wearisome though it be, it is a healthful discipline, equally for the powers which it calls into exercise, and for that conscientious fidelity in our appointed sphere, which must concur with trained and tried capacity in fitting the steward of the few and small things committed to his earthly trust for the larger stewardship of the heavenly life. Another subject of frequent complaint is the waste of time in unavoidable, bug unprofitable, social engagements. The hours which, if taken from more laborious pursuits, we would gladly devote to entertaining or lucrative intercourse with equals and friends, the wise and the brilliant, those whose converse is our privilege and our joy, must often be spent where we give, and receive nothing in return, wit may be, with those whom we see fit to call dull and stupid, or frivolous and empty, or with the impertinent and importunate,–with those who claim sympathy to which they seem to have no right, or aid to which they can proffer no title other than their need. Can this be a part of our spiritual education? Yes; and a most essential part. It comes to us through the ordering of Providence, and is therefore, no doubt, better for us than the great things which we would gladly do instead, but for which the opportunity is not afforded us. We shall one day own that no time has been better spent, if on these occasions we have exercised patience, forbearance, unwearying kindness, persevering helpfulness, if we have given pleasure, diffused happiness, relieved burdens, cleared perplexity, shed sunlight on those who live under the shadow, quickened dull minds, lightened heavy hearts. But in such ways as I have spoken of, solid portions of time that might have been given to our own mental culture are often invaded and frittered away. Can this be good for us? Yes, if Providence so wills. Growing knowledge is, no doubt, an unspeakable benefit; yet we may be gee impatient for its acquisition. We may feel too much as if this world gave the only opportunities for mental cultivation and growth. A part of what we may regret that we lose here will be of no interest or worth to us when we go hence; and for all that we can then desire and need there is ample room in the limitless future. Another often uncomfortable method of spiritual discipline consists in the seemingly excessive annoyance and mortification occasioned by what we account as slight mistakes, follies, and faults. In the vexation and discomfort which we bring upon ourselves by some momentary and almost unconscious deviation from the fitting and the right, we often have an impressive practical commentary on the text, Behold, how great a matter a little fire kindleth! But in these experiences we have a most essential and blessed part of our providential education. How should we ever recognize our failures and faults, did they not leave these vivid traces in our experience? Equally is Providence educating us by those trials and griefs–the lighter and the heavier–which belong to our condition as mortals. But it is never go be forgotten that the ministry of affliction is wholly contingent on our receptivity. The sands of the desert drink in the spring rains, but are not fructified by them. The untilled field returns their blessing in unsightly and noxious weeds. But in the prepared soil they reappear in growing grain and swelling fruit-buds–the prize of faithful toil, the hope of the year; and those dreary, chilly, sunless days of the early rain are the harbingers of all that is bright, beautiful, and gladdening in garden, field, and orchard. Thus the dews and rains of Gods afflictive providence in some souls are absorbed and lost, and leave no sign; others they sour, or madden, or hopelessly depress; but where there are already germs of the heavenly Fathers planting, they quicken growth, they create inward grace and beauty, they fructify all peaceful thoughts, pure desires, and holy aspirations; they ripen the harvest whose reapers are the angels. But not only through these sadder ministries is Gods providence perfeering that which concerneth us. Equally is all that is mirthful and gladdening a part of our education for our immortal being. How vast is our receptivity of gladness! How kindly the necessity–not only in childhood and youth, but under our severest cares and labours, and even under the burden of many years–of recreation and pleasure! Thus by His various discipline is God perfecting that which concerneth us, giving us a far better education than we could plan for ourselves. Let us yield ourselves lovingly to the training of His providence, assured that, ordered by Him, all things shall work together for our good. (A. P. Peabody, D. D.)
The Divine purpose concerning us
Every mans character is a germ capable of large development. There are slumbering possibilities in us all. We are made for ends known to God, and there is an ideal in His mind concerning each one of us.
I. The psalmists triumphant conviction. The Lord will perfect. This is what we need to impart interest to life. There is no cry so pitiful as Nothing to live for. On all hands there are disappointed folk who, thinking of condition rather than character, find life tame. But once let a man or woman reach this assurance that through all the various scenes of life God is moulding them, and even by the strokes of doom fashioning them to shape and use, and all the life sparkles with glad significance.
II. The grounds on which the conviction is based.
1. Gods mercy. Thy mercy, O Lord, etc. This must ever be our first appeal, to mercy. For which of us has a flawless record of submission to the Divine purpose? With our past of perversity; what can we do but cast ourselves on Gods infinite pity? And in Christ we have the plan of Gods redeeming mercy made known to us as it was not to prophet and psalmist of old. We see that mercy has provided for the ruined life to be restored and built up again according to the plan of the great Architect.
2. Gods justice. Forsake not the works of Thine own hands. This is a plea that every reconciled soul may urge. Thou hast made me: I reverently challenge Thee to complete Thy work. He is a faithful Creator, and if you are seeking to answer the end for which He made you, His everlasting honour binds Him to fulfil His part. How full are the New Testament pledges to this effect that He will complete His work in our character– Php 1:6. (Anon.)
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Psa 139:1-24
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. The Lord will perfect] Whatever is farther necessary to be done, he will do it.
Forsake not the works of thine own hands.] My body – my soul; thy work begun in my soul; thy work in behalf of Israel; thy work in the evangelization of the world; thy work in the salvation of mankind. Thou wilt not forsake these.
ANALYSIS OF THE HUNDRED AND THIRTY-EIGHTH PSALM
I. In the three first verses of this Psalm David promises a grateful heart, and to sing the praises of God, because he had heard his cries, and sent him comfort and deliverance.
II. In the three next he shows what future kings would do, when the works and truth of God should be made known to them.
III. In the two last verses he professes his confidence in God; shows what he hopes for from him; and, in assurance that God will perfect his works, prays him not to desert or forsake him.
I. The prophet shows his thankfulness, which he illustrates and amplifies.
1. “I will praise thee with my whole heart.” Sincerely, cordially.
2. “Before the gods,” c. Publicly, before potentates, whether angels or kings.
3. “I will worship toward,” c. It is true God ruleth as King in his palace: there will I bow it is the symbol of his presence.
4. “And praise thy name,” c. From a feeling sense of thy goodness. 1. “For thy lovingkindness,” &c. In calling me to the kingdom from the sheepfold. 2. “And for thy truth.” In performing thy promise. By which,
5. “Thou hast magnified,” &c. This clause is differently read. “Thou hast magnified thy name in thy word by performing thy word above all things.” Or, “Thou hast magnified thy name and thy word above all things.” See the notes.
6. “In the day when I cried,” c. Finite creatures as we are, we must sometimes faint in our temptations and afflictions, if not strengthened by God.
II. The prophet, having set down what God had in mercy done for him in calling him from following the ewes, &c., and making him king, and performing his promises to him seeing all this, the prophet judges it impossible but that the neighbouring and future kings should acknowledge the miracle and praise God. This appears the literal sense: but it may have reference to the conversion of kings in future ages to the faith.
1. “All the kings of the earth,” c. Or the future kings of Israel.
2. “Yea, they shall sing in the ways,” &c. His mercy, truth, clemency, &c.: “For great is the glory of the Lord.” Righteous and glorious in all his works, of which this is one. “Though the Lord be high,” &c. Of which David was an instance. “But the proud,” &c., he removes far from him. Saul and others are examples of this.
III. Because God who is high, &c. And David, being conscious of his own humility of mind, confidently expects help from God.
1. “Though I walk,” &c. Exposed on all sides to trouble.
2. “Thou wilt revive me.” Preserve me safe and untouched.
3. “Thou shalt stretch forth thy hand,” &c. Restrain the power of my enemies.
4. “And thy right hand,” &c. Thy power thy Christ, who, in Isa 53:1 is called the arm of the Lord.
The last verse depends on the former. Because the prophet knew that many troubles and afflictions remained yet to be undergone therefore he was confident that the same God would still deliver and make his work perfect.
1. “The Lord will perfect,” c. Not for my merits, but his mercy.
2. Of which he gives the reason: “Thy mercy, O Lord,” &c. It does not exist only for a moment, but it is eternal.
3. And he concludes with a prayer for God to perfect his work: “Forsake not the work,” &c. Thou who hast begun this work, increase and perfect it because it is thy work alone, not mine. If we desire that God should perfect any work in us, we must be sure that it is his work, and look to him continually.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Will perfect that which concerneth me; will finish that great work of my deliverance and advancement, which he hath undertaken and carried on hitherto.
Endureth for ever; it is not inconstant and changeable, as mens affections are, but everlasting. And this may be either a proof of the fort, going assertion, the Lord will perfect, &c. or an argument to enforce the following petition, therefore
forsake not, & c. Forsake not, or leave not, or do not desist from or give over. The works of thine own hands; the work of my salvation, which is thus far advanced, not by any human help, but by thine own extraordinary power and providence, and therefore it is not for thine honour to desert it at last. This he calls works in regard of the many and various parts and actions which concurred to this work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. God will fulfil His promise.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord will perfect [that which] concerneth me,…. Or “will”, or “may the Lord perform for me” x: all things in providence; all that he had appointed for him, that would be for his good and his own glory, Ps 57:2; and particularly what concerned him as a king. He had made him king over the house of Judah; he had begun to fulfil his promise concerning the kingdom; and he would perfect it, by setting him over all the tribes of Israel. Also he believed he would perfect what concerned him as a saint, even the good work of grace upon his heart; which is but a begun work, is imperfect, is gradually carried on, and will be completed; God is able to do it, and none can hinder him; he has promised to do it, and he is faithful who will do it; and his glory is concerned in it; and it may be depended on it will be finished; he is a rock, and his work is perfect; see Php 1:6;
thy mercy, O Lord, [endureth] for ever; a phrase often used by the psalmist, with which his heart was affected; and here used, both as an argument by which he concluded God would perfect his begun work, and as an encouragement to make the following request:
forsake not the works of thine own hands; as are all the works of providence and grace: the work of grace upon the heart may be expressed in the plural number, because of the several branches of it; which are all so many works, as the work of faith, labour, of love, c. 1Th 1:3 and which is the Lord’s handiwork; and a curious work it is, a new creation work, a work of almighty power; and which he will never cease from, or be remiss in, as the word y signifies, until he has accomplished it, 2Th 1:11. It is a prayer of faith, and may be most confidently believed: and some indeed render it as an expression of faith, “thou wilt not forsake the works of thine hands” z; David himself was the work of God’s hands, as Kimchi observes, as a creature, as a king, and as a saint; and so are all the people of God,
Isa 45:11; and whom he will never leave nor forsake; for they are his church, his chosen, his children, his portion and inheritance,
Ps 94:14.
x “perficiet pro me”, Montanus, Musculus; “perficiat pro me”, Junius & Tremellius. y “ne dimittas”, Pagninus, Montanus. z “Non deseres”, Musculus, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
8. Jehovah will recompense upon me, etc. The doubtfulness which attaches to the meaning of the verb גמר, gamar, throws an uncertainty over the whole sentence. Sometimes it signifies to repay, and, in general, to bestow, for it is often applied to free favors. (198) Yet the context would seem to require.another sense, since, when it is added as a reason, that Jehovah’s mercy is everlasting, and that he will not forsake the works of his hands, the better sense would seem to be — Jehovah will perform for me, that is, will continue to show that he cares for my safety, and will fully perfect what he has begun. Having once been delivered by an act of Divine mercy, he concludes that what had been done would be perfected, as God’s nature is unchangeable, and he cannot divest himself of that goodness which belongs to him. There can be no doubt that the way to maintain good hope in danger is to fix our eyes upon the Divine goodness, on which our deliverance rests. God is under no obligation on his part, but when, of his mere good pleasure, he promises to interest himself in our behalf. David concludes with the best reason, from the eternity of the Divine goodness, that the salvation granted him would be of no limited and merely evanescent character. This he confirms still farther by what he adds, that it is impossible God should leave his work, as men may do, in an imperfect or unfinished state through lassitude or disgust. This David is to be understood as asserting in the same sense in which Paul declares, that “the gifts and calling of God are without repentance.” (Rom 11:29.) Men may leave off a work for very slight reasons which they foolishly undertook from the first, and from which they may have been diverted through their inconstancy, or they may be forced to give up through inability what they enterprised above their strength; but nothing of this kind can happen with God, and, therefore, we have no occasion to apprehend that our hopes will be disappointed in their course towards fulfillment. Nothing but sin and ingratitude on our part interrupts the continued and unvarying tenor of the Divine goodness. What we firmly apprehend by our faith God will never take from us, or allow to pass out of our hands. When he declares that God perfects the salvation of his people, David would not encourage sloth, but strengthen his faith and quicken himself to the exercise of prayer. What is the cause of that anxiety and fear which are felt by the godly, but the consciousness of their own weakness and entire dependence upon God? At the same time they rely with full certainty upon the grace of God, “being confident,” as Paul writes to the Philippians,
“
that he who has begun the good work will perform it till the day of Christ Jesus.” (Phi 1:6.)
The use to be made of the doctrine is, to remember, when we fall or are disposed to waver in our minds, that since God has wrought the beginning of our salvation in us, he will carry it forward to its termination. Accordingly, we should betake ourselves to prayer, that we may not, through our own indolence, bar our access to that continuous stream of the divine goodness which flows from a fountain that is inexhaustible.
(198) “ Il signifie aucunefois Rendre, recompenser, et mesme generalement ottroyer,” etc — Fr.
Fuente: Calvin’s Complete Commentary
(8) Perfect that which concerneth me.Or, as in the analogous phrase (Psa. 57:2), will complete for mei.e., either all my undertakings, or, as in Php. 1:6, what he has begun in and for me.
Forsake not.Better, the works of Thine hands; do not leave them unfinished. (See for the same verb Neh. 6:3; Pro. 4:13 : let her not go.)
The special intention of the prayer depends on the origin of the psalm. If it arose out of the troubles of rebuilding Jerusalem and reconstituting the state, it is intelligible and expressive. Or the reference may be to all Jehovahs gracious intentions for Israel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Perfect that which concerneth me He will finish, accomplish, all that relates to my welfare. Nothing shall fall to the ground. All shall work for good, tending to one complete result. See Psa 57:2, and compare Php 1:6.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 733
GODS CARE OF HIS PEOPLE
Psa 138:8. The Lord will perfect that which concerneth me.
THE deeper doctrines of our holy religion, if made a matter of controversy and disputation, are very unprofitable; but, as experienced in the soul, they are a source of the richest consolation. David, under the persecutions of Saul, stood in need of consolation; and he found it in the consideration of Gods power and faithfulness. He was at this time in great trouble. But, in the full confidence that God would take care of him, he said, Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. The Lord will perfect that which concerneth me.
Let us, for our own improvement of these words, consider,
I.
The confidence here expressed
Let us notice it,
1.
In reference to David
[In their primary sense, the words refer to Davids final establishment on the throne of Israel. But the whole psalm shews that he had a further view to his spiritual and eternal interests. In reference to his temporal advancement, his confidence was well-founded. God had promised to him the throne of Israel. The only question, therefore, for him to settle in his own mind, was, whether God was able to effect his promised mercy. But here he could have no doubt. True it was, that Saul laboured with all his might for his destruction: but it was not possible for man to thwart the purposes of the Almighty; and therefore, relying on the power and faithfulness of Jehovah, he dismissed all fear, and assured himself of a happy and successful issue to his afflictions. In reference to his eternal welfare, it was equally just. God had made with him an everlasting covenant, ordered in all things, and sure [Note: 2Sa 23:5.]. This covenant comprehended every thing for body and for soul, for time and for eternity. Could it be supposed that God should ever violate his own engagements, or be incapacitated through the power or subtlety of men or devils for the fulfilment of them? In spite of all the efforts of Saul, and all the devices of the wicked one, they had been accomplished hitherto; and there was no reason to fear that one jot or tittle of his word should ever fail.]
2.
In reference to ourselves
[We have the same difficulties to contend with as he. We have not indeed a human enemy, pursuing us unto death: but we have a more formidable enemy, even Satan, who, as a roaring lion, goeth about, seeking, by every means within his power, to devour us [Note: 1Pe 5:8.]. Thousands are in league with him on every side; and within our own bosoms are there enemies innumerable, who are ready to betray us. According to human appearances, our escape is impossible. But we may, notwithstanding all, possess the fullest confidence of a triumphant issue. Our grounds of confidence, also, are the same as his. The covenant of grace is made with us, and with the Lord Jesus Christ in our behalf. In that covenant, God undertakes for us, as well as for himself: he engages that he will not depart from us to do us good; and that he will put his fear in our hearts, that we may not depart from him [Note: Jer 32:40.]. Now we may well say, If God be for us, who can be against us? That he should change, is impossible; for He is a God that changeth not [Note: Mal 3:6.]. And, because we are apt to doubt his veracity, he has confirmed his promise with an oath, that by two immutable things, in which it is impossible for God to lie, we may have strong consolation, who have fled for refuge, to lay hold on the hope set before us [Note: Heb 6:18.]. On these grounds, therefore, we may with the holy Apostle, be confident of this very thing, that He who hath begun a good work in us will perform it till the day of Christ [Note: Php 1:6.].]
But let us further mark,
II.
The conduct to which it should lead us
It should lead us to precisely the same spirit as he manifested: with a view to which, I would say,
1.
Look for progress in the Divine life
[David looked to God to perfect all that concerned him. So should we, also, go on unto perfection. We should never count ourselves to have attained, as long as any thing remains to be attained. Whatever progress we may have already made, we should forget the things which are behind, and reach forth unto that which is before, and press toward the mark for the prize of the high calling of God in Christ Jesus [Note: Php 3:12-14.].]
2.
Let your dependence be on God alone
[It was to God alone that David looked for the perfecting of all his concerns. And to God alone must you look. No dependence whatever must be placed on your own wisdom or strength. It is God who has wrought all your works in you hitherto [Note: Isa 26:12.]: and he who has been the Author, must also be the Finisher [Note: Heb 12:2.]. The same hand as laid the foundation of the good work, must bring forth the top-stone, that Grace, grace, may be ascribed to it, for ever and ever [Note: Zec 4:9.].]
3.
Blend your confidence with fear
[The confidence which David expressed did not supersede the necessity of holy fear. On the contrary, at the very moment that he so expressed it, he cried, Forsake not the work of thine own hands [Note: ver. 8.]! It was thus with the Apostle Paul. No man ever had stronger confidence in God than he: yet he kept under his body, and brought it into subjection, lest by any means, after having preached to others, he himself should become a cast-away [Note: 1Co 9:27.]. Extremely important do I consider this suggestion. For, amongst those who express this confidence in God, many think themselves at liberty to relax their vigilance; taking for granted, that God will keep them, whether they labour to keep themselves [Note: Jude, ver. 21.] or not. But this is an abuse, and a very fatal abuse, of the doctrines of grace. The assistance promised us by God, is intended to encourage, not to supersede, our own endeavours: as it is said, Work out your own salvation with fear and trembling; for it is God who worketh in you, to will and to do of his good pleasure [Note: Php 2:12-13.]. To every one amongst you, then, whatever his attainments be, I say, Be not high-minded, but fear [Note: Rom 11:20.]: for blessed is the man that feareth alway [Note: Pro 28:14.]. Whilst you say with David, The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me; be sure to add, My prayer shall be unto the God of my life [Note: Psa 42:8.].]
4.
Unite with fear, a firm unshaken confidence
[Arduous as Davids circumstances were, he entertained no doubt respecting their final issue. He looked to God, as performing all things for him [Note: Psa 57:2.], and was satisfied. Now, in like manner, I would have you encourage yourselves in the Lord your God. Treasure up in your minds his exceeding great and precious promises, and expect the accomplishment of them all to your souls. He has said, that he will never leave you; never, never forsake you [Note: Heb 13:5.]: and you may rest assured that he will fulfil his word; for He is faithful who hath promised [Note: Heb 10:23.]. Cast, then, your care altogether upon him [Note: 1Pe 5:7.]; and commit the keeping of your souls to him in well-doing, as unto a faithful Creator [Note: 1Pe 4:19.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
REFLECTIONS
MY soul! learn a lesson this day from David; and looking up to God the Spirit to enable thee to carry what thou hast learned into continual practice, determine from henceforth to praise thy God and Saviour in the presence of all men. Make it thy uniform practice to know nothing among men, save Jesus Christ, and him crucified. Let all the world know whose thou art, and to whom thou dust belong. Be not ashamed to have it said, Jesus hath bought thee with his blood; but glorify him in thy body, and in thy spirit, which are his. And oh thou blessed Saviour, give me the same confidence as thy servant David had. Wherefore should Old Testament saints, who saw thy day but afar off, have lived more by faith upon thee, than New Testament believers, who have seen thy redemption-work completed? Let it make me blush, if their faith exceeds mine. And! thou holy Father! hath it pleased thee to magnify thy Word above all thy name! cause me then, by the sweet influences of thy Holy Spirit, to glorify thee in Jesus above all. Oh! for grace to have such views of Jesus as the Father hath set forth in his holy word; and so to live upon Jesus, and trust in Jesus, that with the apostle I may daily sing the song of holy confidence and joy; crying out, Now thanks be unto God, who always causeth us to triumph in Christ.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 138:8 The LORD will perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands.
Ver. 8. The Lord will perfect that which concerneth me ] He will not do his business to the halves, leave it in the midst, but carry it on to a consummation, and lay the top stone of grace; this I am well assured of. See Phi 1:6 . Only I must pray, and do my part; having an eye still to God’s everlasting mercy in Christ.
Forsake not the works of thine own hands
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
perfect: Psa 57:2, Isa 26:12, Jer 32:39, Jer 32:40, Joh 15:2, Rom 5:10, Rom 8:28-30, Phi 1:6, 1Th 5:24
thy mercy: Psa 100:5, Psa 103:17
forsake: Psa 71:6-9, Psa 71:17, Psa 71:18, Job 10:3, Job 10:8, Job 14:15, Isa 42:16, Isa 43:21, 1Pe 1:3-5, 1Pe 4:19, Jud 1:1
Reciprocal: Deu 32:4 – his work 1Sa 17:37 – The Lord 2Ch 7:6 – because his mercy Psa 68:28 – strengthen Psa 119:73 – Thy hands Isa 19:25 – Blessed Isa 40:28 – fainteth Isa 64:8 – all are Hab 3:2 – O Lord Eph 2:10 – we are Phi 3:12 – already perfect 2Th 1:11 – fulfil Heb 12:2 – finisher Heb 13:21 – Make
Fuente: The Treasury of Scripture Knowledge
138:8 The LORD will {f} perfect [that which] concerneth me: thy mercy, O LORD, [endureth] for ever: forsake not the works of thine own hands.
(f) Though my enemies rage, yet the Lord, who has begun his work in me, will continue his grace to the end.