Exegetical and Hermeneutical Commentary of Psalms 57:8
Awake up, my glory; awake, psaltery and harp: I [myself] will awake early.
8. Awake up ] A common summons to action. Cp. Jdg 5:12; Isa 51:9; Isa 51:17; Isa 52:1.
my glory ] So the soul is designated, either as the noblest part of man, or as the image of the divine glory. Cp. Psa 7:5; Psa 16:9; Psa 30:12.
psaltery and harp ] Stringed instruments, often coupled together (Psa 33:2; 1Sa 10:5 ; 2Sa 6:5; 1Ki 10:12; Isa 5:12).
I myself will awake early ] Better, as R.V. marg., I will awake the dawn. A bold and beautiful poetical figure. The dawn is often personified (Job 41:18; Psa 139:9). Usually it is the dawn that awakes men: he will awake the dawn by his praises before daylight. Cp. Milton, L’Allegro, l. 53,
“Oft listening how the hounds and horn
Cheerly rouse the slumbering morn.”
and Ovid, Metam. xi.597,
“Non vigil ales ibi cristati cantibus oris
Evocat auroram.”
Fuente: The Cambridge Bible for Schools and Colleges
Awake up, my glory – By the word glory here some understand the tongue; others understand the soul itself, as the glory of man. The word properly refers to that which is weighty, or important; then, anything valuable, splendid, magnificent. Here it seems to refer to all that David regarded as glorious and honorable in himself – his noblest powers of soul – all in him that could be employed in the praise of God. The occasion was one on which it was proper to call all his powers into exercise; all that was noble in him as a man. The words awake up are equivalent to arouse; a solemn appeal to put forth all the powers of the soul.
Awake, psaltery and harp – In regard to these instruments, see the notes at Isa 5:12. The instrument denoted by the word psaltery – nebel – was a stringed instrument, usually with twelve strings, and played with the fingers. See the notes at Psa 33:2. The harp or lyre – kinnor – was also a stringed instrument, usually consisting of ten strings. Josephus says that it was struck or played with a key. From 1Sa 16:23; 1Sa 18:10; 1Sa 19:9, it appears, however, that it was sometimes played with the fingers.
I myself will awake early – That is, I will awake early in the morning to praise God; I will arouse myself from slumber to do this; I will devote the first moments – the early morning – to his worship. These words do not imply that this was an evening psalm, and that he would awake on the morrow – the next day – to praise God; but they refer to what he intended should be his general habit – that he would devote the early morning (arousing himself for that purpose) to the praise of God. No time in the day is more appropriate for worship than the early morning; no object is more worthy to rouse us from our slumbers than a desire to praise God; in no way can the day be more appropriately begun than by prayer and praise; and nothing will conduce more to keep up the flame of piety – the life of religion in the soul – than the habit of devoting the early morning to the worship of God; to prayer; to meditation; to praise.
Fuente: Albert Barnes’ Notes on the Bible
Psa 57:8
Awake, psaltery and harp: I myself will awake early.
Art and worship
Art and Worship–these stand in our day like two rival spirits, contending for the mastery in the religious life of this country. In all our churches, alike in country parishes as in our great cities, where popular concerts and music for the million has done so much to raise the standard of taste, there is everywhere the same sense of unquiet. To some, music is the heavenly maid, and the more elaborate and artistic the more their soul is dissolved, as Milton describes his in ecstasies under Church music–
There let the pealing organ blow
To the full-voiced choir below,
In service high, and anthems clear,
So may with sweetness through mine ear
Dissolve me into ecstasies,
And bring all heaven before mine eyes.
But all men have not this sensibility to sound. The inner spirit is not reached in this way by concord of sweet sounds. There are some to whom music is only the least disagreeable of noises. But putting aside the two extremes of the highly-trained ear, delicately strung to vibrate within at the least note of music, and the ear dull, if not deaf, to its sweet influences, the vast majority of mankind are in the middle state on the subject. They think of music very much as the lady who, when asked how she liked the art, made answer that music was good when it was good. Now, though that sounds very much like a truism, it conveys an important thought, which is this–that music only answers the end it was intended for when it stirs the soul by quickening the sensibilities. What I mean is, that through the sense of hearing a quiver of emotion is borne in on the soul, nameless and undefined, and that this taken up into the soul is there translated into thought and clothed in some intelligible form. I pity the car which is unable to be the channel through which impressions of this kind pass which enter the soul as sound, and are there transmuted into spiritual impressions. But I know that many are not impressionable enough to be set thinking in this way on high and heavenly themes. On the contrary, elaborate music acts on them almost as a disturbing element in devotion, and they are set thinking not so much of the words of the Te Deum, as of the execution of the choir. To the choir let me say that the higher the class of the music the more carefully it should be executed. It is an infliction to a trained ear to hear high symphonies and sonatas where tune is secondary, and the stress depends on time and tone, rendered amiss by a careless and half-trained choir. Now let me say a word to the congregation, and particularly to the least musical portion, as I assume the majority to be. Ought there not, in the first place, to be some give and take on your part? A service has three parts–the prayers, which are for all, without exception; the praise, which is also for all who can follow to take part in; and the sermon, in which the preacher alone speaks, and all listen with as much attention and interest as he can draw out. Awake up, lute and harp; I myself will awake right early. The psalmist first calls up sounds of praise from wood and wire–the mere mechanical instruments of music. But does he stop there? If so, we should never rise above the mere externals of worship. Our churches would be no better than concert halls, and our services only oratorios. But not to end thus, he goes on to say, I myself will awake right early. He means that the praise which began with mechanical effort, as of lute and harp, shall go on and rise into the higher region of spiritual service. I myself will awake, and that, too, right early–i.e. with all my soul and strength. If music does not go on to this it fails of its object, and does harm instead of good. Our aim, then, should be to spiritualize our services. The senses are to buoy up the spirit, as a Santa Philomela, borne aloft on a network of the expanded wings of swans. This may be a fancy, but it symbolizes a great thought of the relation of art to worship. We shall never fully reach it on this side of eternity. But in heaven the hallelujah of the long thanksgiving psalm will be the perfect marriage and union of art and worship. (J. B. Heard, M. A.)
I myself will awake early.
The Alarum
The proper subject of such a text as this would be the excellence of early rising, especially when we would serve God. The dew of dawn should be consecrated to devotion. In the original it is, I will awaken the morning. Early rising is an economy of time, an aid to health, and thus it doubly lengthens life. Our first hours are our best. But we wish to speak now rather of the awakening than to plead for the early. It is bad to awake late, but what shall be said of those who never awake at all? Better late than never, but with some, it is to be feared, it will be never. Therefore I would ring the alarm-bell till the sluggard cries, with new-born determination, I myself will awake. In the world people are, and must be, awake; let it be likewise in the Church.
I. When we would praise God. Our text is connected with the duty of praise. Let us be awake in such praise, both in private and in public. How often do we hear half-awake singing! We shall not praise at all if our souls be not awake. Sleeping birds sing not. When the three holy children sung in the fire their song was sweet indeed; yet had they not been thoroughly in earnest, they had poured forth no holy hymn.
II. Wakefulness is a great need in the entire spiritual life. It is a great want of the Church now. Slumber is so natural to us. Our talk about the things of God is very much like the talk of sleepers. Yet, says one, I hope we act consistently. I trust you do, but there are many people who walk in their sleep, and, alas! I know some Christian professors who appear to he trying very hazardous feats of sleep-walking just now. Some somnambulists have been able to walk in places where, had they been awake, they never would have been able to endure the dizzy height; and I see some Christians running awful risks, which I think they would never venture upon unless Shay had fallen into the deep sleep of carnal security. Dissenting Churches I know best about, and there are many where the minister preaches in his sleep, where prayer is offered in sleep, and even the communion is celebrated amid a profound spiritual slumber. Adam slept soundly when the taking away of his rib did not awaken him, but what shall we say of those who startle not though they are losing all the strength and glory of their souls? But we must wake up, for we are in an enemys country. Did not the Master say, Watch?
III. Certain ways of keeping yourselves awake. Make it a matter of prayer. Use means; set the alarum of a good conscience, and mind you never tamper with it: attend an earnest ministry; let in the sunlight upon your souls, the light of the Sun of Righteousness; take example from the activity of the world. I cannot sleep after such an hour, says one, for I hear the tramp of those who are going into the city, and the grind of the street traffic. Read the biographies of eminent servants of Christ who have been full of zeal for Him. They will shame us out of our sloth. Above all, hear the trumpet of the second coming, Behold, the bridegroom cometh, go ye out to meet him. Let that awaken and keep us awake.
IV. The great and urgent need that the unconverted sinner should awake. A deep and horrible sleep holds you fast. If it were not so, you would perceive your danger and be alarmed. God has many ways of waking His elect ones. See Paul. The garden at Philippi. Augustine. Have a care lest you awake too late. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Awake up, my glory] Instead of kebodi, “my glory,” one MS., and the Syriac, have kinnori, “my harp.” Dr. Kennicott reads kebori, which he supposes to be some instrument of music; and adds that the instrument used in church-music by the Ethiopians is now called kaber. I think the Syriac likely to be the true reading: “Awake up, my harp; awake, psaltery and harp: I will awake early.” Such repetitions are frequent in the Hebrew poets. If we read my glory, it may refer either to his tongue; or, which is more likely, to his skill in composition, and in playing on different instruments. The five last verses of this Psalm are nearly the same with the five first verses of Ps 108:1-5. The reason of this may be, the notes or memoranda from the psalmist’s diary were probably, through mistake, twice copied. The insertion at the beginning of the 108th Psalm seems to bear no relation to the rest of that ode.
Rabbi Solomon Jarchi tells us that David had a harp at his bed’s head, which played of itself when the north wind blew on it; and then David arose to give praise to God. This account has been treated as a ridiculous fable by grave Christian writers. I would however hesitate, and ask one question: Does not the account itself point out an instrument then well known, similar to the comparatively lately discovered AEolian harp? Was not this the instrument hung at David’s bed’s head, which, when the night breeze (which probably blew at a certain time) began to act upon the cords, sent forth those dulcet, those heavenly sounds, for which the AEolian harp is remarkable? “Awake, my harp, at the due time: I will not wait for thee now, I have the strongest cause for gratitude; I will awake earlier than usual to sing the praises of my God.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
My glory; either,
1. My soul; or rather,
2. My tongue, the instrument of singing, which he was now about to do, Psa 57:7,9.
I myself will awake early; I will rouse up and employ all the powers of my soul and body to set forth Gods praises.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Hencehe addresses hisglory, or tongue (Psa 16:9;Psa 30:12), and his psaltery, orlute, and harp.
I myself . . .earlyliterally, “I will awaken dawn,” poeticallyexpressing his zeal and diligence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Awake up, my glory,…. Meaning his soul, whom Jacob calls his honour, Ge 49:6; it being the most honourable, glorious, and excellent part of man; is the breath of God, of his immediate production; is a spirit incorporeal and immortal; is possessed of glorious powers and faculties; had the image of God stamped upon it, which made man the glory of God, 1Co 11:7; and has the image of Christ on it in regenerated persons; and is that with which God and Christ are glorified; and is, upon all accounts, of great worth and value, even of more worth than the whole world: and this sometimes in the saints is as it were asleep, and needs awaking; not in a literal sense; for it is incapable of natural sleep, being incorporeal; but in a figurative and spiritual sense, as when grace is dormant, and not in exercise; when the soul is backward to and slothful in duty, unconcerned about divine things, and lukewarm and indifferent to them; which is occasioned by prevailing corruptions and worldly cares; and sometimes it becomes dull, and heavy, and inactive, through an over pressure by sorrows and troubles, as the disciples of Christ were found sleeping for sorrow,
Lu 22:45; which seems to have been the case of the psalmist here; he had been in great distress, his soul was bowed down, Ps 57:6; he had hung his harp upon the willow, and could not sing one of the Lord’s songs in the place and circumstances be was in; but now he calls upon his soul, and arouses all the powers and faculties of it, and stirs up himself to the work of praise, just as Deborah did, Jud 5:12; some by his glory understand his tongue, as in Ps 16:9 compared with Ac 2:26; and so may design vocal singing here, as instrumental music in the next clause:
awake, psaltery and harp; which, by a prosopopoeia, are represented as persons; as if they were animate, sensible, and living: these had been laid aside for some time as useless; but now the psalmist determines to take them up and employ them in the service of praising God: these are fitly put together, because psalms were sung to harps; and so with the Greeks a psalm is said to be properly the sound of the harp s;
I [myself] will awake early; in the morning, when salvation and joy come; and so soon cause his voice to be heard, as in prayer, so in praise; or “I will awaken the morning”: so Jarchi; be up before the sun rises, the morning appears, or day dawns: this is taking the wings of the morning, and even preventing that. The Targum is,
“I will awake to the morning prayer.”
s Scholia in Aristoph. Aves, p. 551.
Fuente: John Gill’s Exposition of the Entire Bible
8. Awake up, my tongue David here expresses, in poetical terms, the ardor with which his soul was inspired. He calls upon tongue, psaltery, and harp, to prepare for the celebration of the name of God. The word כבוד, cabod, which I have translated tongue, some have rendered glory; but although this is its more common signification, it bears the other in the sixteenth psalm, and in numerous places of Scripture. The context proves this to be its signification here, David intimating that he would celebrate the praises of God both with the voice and with instrumental music. He assigns the first place to the heart, the second to declaration with the mouth, the third to such accompaniments as stimulate to greater ardor in the service. It matters little whether we render the verb אעירה, airah, I will be awaked, or transitively, I will awake myself by dawn of day. (345) But one who is really awaked to the exercise of praising God, we are here taught will be unremitting in every part of the duty.
(345) Hammond reads, “I will awaken the morning.” Dr Geddes, Archbishop Secker, Street, and Fry, give a similar version. “The verb אעירח,” says Street, “is in the Hiphil conjugation; and therefore transitive; and the word השחר is the objective case after it.” As to translating שחר, early, Archbishop Secker says, “ שחר is not elsewhere used adverbially, nor, I believe, with an ellipsis of כ;” and he observes, that “‘I will awaken the morning’ is more grammatical and poetical.” A similar thought frequently occurs in poetry. Thus Ovid says, “ Non vigil ales ibi cristati cantibus oris evocat auroram.” “The cock by crowing calls not up the morning there.” And in Milton’s Allegro we meet with the following couplet: —
“
Oft listening how the hound and horn Cheerly rouse the slumbering morn.”
Fuente: Calvin’s Complete Commentary
(8) My glory.See Note, Psa. 7:5.
I myself will awake early.Perhaps, rather, I will rouse the dawn. Comp Ovid. Met. xi. 597, where the cock is said evocare Auroram; and Milton, still more nearly:
Oft listening how the hounds and horn,
Cheerily rouse the slumbering mornLAllegro.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Awake up, my glory Arouse, my soul. , ( kebodee,) here rendered glory, is sometimes used for the soul as the most honourable and excellent part of man. It is used synonymously with , ( nephesh,) soul, by the law of parallelism, (Gen 49:6; Psa 7:5,) and in the text it answers to I, myself. In Psa 57:6 his soul is “bowed down,” now he calls upon himself to “awake,” arouse. See notes on Psa 16:9; Psa 30:12.
Awake early Literally, I will awake the dawn. See on Psa 63:1, where this is fulfilled while David was in the same region. This preceding the literal daybreak was not only helpful to praise and worship, but evidence of a willing and joyful heart.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 57:8. Awake up, my glory, &c. My tongue, Psa 16:9; Psa 30:12. The Psalmist, in the next clause, by an elegant figure, calls upon his psaltery, or harp, as if they were endued with life, to awake with him; and, as it were, of themselves to join with him in making melody to God, and resounding his praise.So Horace applies to his lyre:
Age, dic Latinum, Barbite, carmen. Od. b. i. 32.
Come, and to Latian song, my lyre, adapt thy sound.
The reader will observe how suitable this psalm is to the circumstances of David which gave occasion to it. When he represents himself as encompassed with lions, or merciless men inflamed with rage, seeking his destruction, and laying snares for his ruin; in such a situation we cannot fail to admire the firmness of his hope in God, and full assurance of his deliverance, and can scarcely refrain from joining with him in the triumph of his gratitude, when his distresses were overpast; My heart is ready, O God, my heart is ready; I will sing and give praise. Nor can we avoid being pleased with the images of taking refuge under the shadow of God’s wings; of God’s making truth and mercy the ministers of salvation to his people; of his address to his psaltery and harp; and his representation of God’s dominion, extending to the heavens and the earth. See Chandler. The last clause of the verse may be rendered, I will awake the morning.
REFLECTIONS.1st, We might have thought that David, when hunted as a partridge in the mountain, would have little time for prayer and praise, and that his harp would be hung on the willows; but when forced to fly to a cave for shelter, his soul more ardently fled to God for help and hope.
1. He describes his enemies as lions, such were Saul and his forces, furious and raging to swallow him up. Note; (1.) The tongue of secret slander is more hurtful than the sword of an open enemy. (2.) They who now in raging lusts and passions are set on fire of hell, must shortly burn there. (3.) The blessed Jesus was thus beset when seized by his bloody persecutors; and his people still, in many circumstances of opposition and temptation, can often with feeling propriety adopt these words, My soul is among lions.
2. His recourse is ever to God under his wants, and to him he never seeks in vain; he was bowed down, his calamities great; therefore he pleads that God would shew him mercy, and manifest his own glory in his protection, and the disappointment of his enemies; and, as he resolved to persevere in his supplications, he expected continually an answer of peace. Note; (1.) While we are praying for the mercies that we need, it becomes us to have an eye ever to God’s glory, as what should be dearer to us than our own safety. (2.) Ceaseless prayer on earth is our duty; in heaven it will be exchanged for everlasting praise.
3. He cheerfully in faith commits his body and soul to God’s sure keeping. The shadow of his wings was his refuge; under them he trusted he should be hid, till every storm was overpast. The Most High was able to preserve him, he had committed himself to his care, and expected the performance of his promises; while his enemies, exposed to deserved wrath, would fall into the pit which they had digged, and God would be magnified in the just judgments executed upon them. Note; (1.) The promise of God is a surer defence than a shield of adamant. (2.) They who have a heart to trust God, will ever find him faithful that hath promised. (3.) Whatever reproach lights on us upon earth, if we have the favour of God, we need not fear the revilings of men. (4.) The wicked, through God’s just judgment, often perish in the snare which they laid for others.
2nd, Rising as it were from his knees, the Psalmist’s believing heart, enraptured, bursts into a song of praise. My heart is fixed, O God, my heart it fixed, or prepared, fixed in confident dependance, prepared for every danger; my troubles vanish, and songs of gratitude and love flow from my heart. I will sing and give praise; awake up my glory, arise my soul, shake off dull sloth, and leave thy sorrows far behind; awake psaltery and harp, no longer mute, your swelling notes shall join my joyful song. I myself will awake early, prevent the dawn of day, eager to proclaim the praises of my God. I will praise thee, O Lord, among the people, among the first of thy congregation my grateful voice shall be heard; I will sing unto thee among the nations, though driven to heathen lands, will never be silent or ashamed to tell the glories of Jehovah; for thy mercy, which I have experienced, is great into the heavens, beyond expression or conception, and thy truth unto the clouds, thy faithfulness inviolable in every promise, extending to the faithful not only through time but to eternity. Be thou exalted, therefore, O God, above the heavens; let thy glory be above all the earth; let the manifestations of it appear to the admiration of men and angels, and all the hosts above join to adore thy great name, exalted above all blessing and praise. Note; (1.) In God’s worship our whole soul should be engaged, fixed attention should keep our wandering thoughts, enlivened devotion drive away all stupor and heaviness, and heart and voice unite in the blessed service. (2.) They who rejoice in God themselves, desire to diffuse their joys around, and induce others to come and taste their mercies, and join their songs. (3.) How feeble now are our warmer efforts, and how little a while can our affections fix intensely on the divine subject! Blessed be God, the faithful have a hope above the heavens, where their souls shall be seraphic as the song, and never faulter or be weary in the work of everlasting praise.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 57:8 Awake up, my glory; awake, psaltery and harp: I [myself] will awake early.
Ver. 8. Awake up, my glory ] He rouseth himself out of his natural drowsiness, as Samson once went forth and shook himself.
I myself will awake early
Non vigil ales ibi cristati cantibus oris
Evocat auroram – (Ovid. Metam. lib. 11).
Awake. Figure of speech Poeanismos. App-6.
glory. Figure of speech Metonymy (of Effect), put for the tongue or the heart which gives the glory.
will awake early = will awake the dawn.
Awake: Jdg 5:12, Isa 52:1, Isa 52:9
my glory: Psa 16:9, Psa 30:12, Psa 108:1-3, Act 2:26
I myself will awake early: Literally,”I will awaken the morning,” or dawn; a highly poetical expression, which Milton and others have borrowed: – Cheerly rouse the slumbering morn.
Reciprocal: Gen 49:6 – honour 2Ch 20:28 – with psalteries Psa 43:4 – upon Psa 92:3 – instrument Psa 108:2 – I myself Jam 3:9 – Therewith Rev 14:2 – harpers
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge