Charles H. Spurgeon

TITLE. The title informs us that this sacred march was composed by king David; and we learn very clearly from the subject, that the progression referred to was the triumphant return of the king and his loyal army to Jerusalem, upon the overthrow of the dangerous rebellion to which the great mass of the people had been excited by Absalom and his powerful band of confederates.—John Mason Good.

Whole Psalm. This psalm is ascribed to David. No reference is made to any specific danger and deliverance. There is a delightful universality in the language, which suits it admirably for an anthem of the redeemed, in every age and in every clime. The people of God still live in a hostile territory. Traitors are in the camp, and there are numerous foes without. And the church would soon be exterminated, if the malice and might of her adversaries were not restrained and defeated by a higher power. Hence this ode of praise has never become obsolete. How frequently have its strains of adoring gratitude floated on the breeze! What land is there, in which its outbursting gladness has not been heard! It has been sung upon the banks of the Jordan and the Nile, the Euphrates and the Tigris. It has been sung upon the banks of the Tiber and the Rhine, the Thames and the Forth. It has been sung upon the banks of the Ganges and the Indus, the Mississippi and the Irrawady. And we anticipate a period when the church, surmounting all her difficulties, and victory waving over her banners, shall sing this psalm of praise in every island and continent of our globe. The year of God's redeemed must come. The salvation of Christ shall extend to the utmost extremities of earth. And when this final emancipation takes place, the nations will shout for joy, and praise their Deliverer in psalms, and hymns, and spiritual songs.—N. McMichael.

Whole Psalm. In the year 1582, this psalm was sung on a remarkable occasion in Edinburgh. An imprisoned minister, John Durie, had been set free, and was met and welcomed on entering the town by two hundred of his friends. The number increased till he found himself in the midst of a company of two thousand, who began to sing as they moved up the long High Street, "Now Israel may say, "etc. They sang in four parts with deep solemnity, all joining in the well known tune and psalm. They were much moved themselves, and so were all who heard; and one of the chief persecutors is said to have been more alarmed at this sight and song than at anything he had seen in Scotland.—Andrew A. Bonar, in "Christ and His Church in the Book of Psalms," 1859.

Verse 1. The Lord...on our side. Jehovah is on the side of his people in a spiritual sense, or otherwise it would be bad for them. God the Father is on their side; his love and relation to them engage him to be so; hence all those good things that are provided for them and bestowed on them; nor will he suffer any to do them hurt, they being as dear to him as the apple of his eye; hence he grants them his gracious presence, supports them under all their trials and exercises, supplies all their wants, and keeps them by his power, and preserves them from all their enemies; so that they have nothing to fear from any quarter. Christ is on their side; he is the Surety for them, the Saviour of them; has taken their part against all their spiritual enemies, sin, Satan, the world, and death; has engaged with them and conquered them: he is the Captain of their salvation, their King at the head of them, that protects and defends them here, and is their friend in the court of heaven; their Advocate and interceding High priest there, who pleads their cause against Satan, and obtains every blessing for them. The Spirit of Jehovah is on their side, to carry on his work in them; to assist them in their prayers and supplications; to secure them from Satan's temptations; to set up a standard for them when the enemy comes in like a flood upon them; and to comfort them in all their castings down; and to work them up for, and bring them safe to heaven: but were this not the case, what would become of them!—John Gill.

Verse 1. Israel. The "Israel" spoken of in this psalm may be Israel in the house of Laban, in whose person the Midrash Tehillim imagines the Psalm to be said. There are certainly some of its phrases which acquire an appropriate meaning from being interpreted in this connection.—H.T. Armfield.

Verses 1-4. Such abrupt and unfinished expressions in the beginning of the psalm indicate the great joy and exultation that will not suffer the speaker to finish his sentences.—Robert Bellarmine.

Verses 1-2. The somewhat paraphrastic rendering of these verses (with the unnecessary interpolation of the words in italics in the Authorised Version) greatly weaken their force and obscure their meaning. There is far more meant and expressed than simply that God gave the Israelites the victory over their enemies. The psalm is typico prophetic. It sets forth the condition of the church in this world, surrounded by enemies, implacable in their hatred, maddened by rage, and bent on her destruction. It gives assurance of her preservation, and continuous triumph, because Jehovah is her God. It foretells the future, full, and final destruction of all her enemies. It reechoes the song sung on the shores of the Red Sea. In it are heard the notes of the New Song before the great white throne. The praise and thanksgiving are to hwhy, the revealed oyhla, whose "eternal power and Godhead are understood by the things that are made:"—to, hwhy, the revealed ydvla, whom the fathers knew as the Almighty, from the great things which he did for them:—to hwhy, the God who has made a covenant with his people, the Redeemer. It is ladvy, the chosen people of God, the holy nation, the peculiar treasure to him above all peoples, and thus become, as the Rabbins say, "Odium generis gumant, "against whom oda (not men, but man collectively) rose up and sought to destroy. It is ladvy, God's chosen, the people of the covenant, that with the full delight of a personal "my, "joy in God and sings, "But that Jehovah, was zgl, ours!" Tame and frigid is the rendering—"was on our side." Jehovah was theirs; that, their safety: that, their blessedness: that, their joy.—Edward Thomas Gibson, 1818-1880.

Verses 1,2. 

1. God was on our side; he took our part, espoused our cause, and appeared for us. He was our helper, and a very present help, a help on our side, nigh at hand. He was with us; not only for us, but among us, and commander-in-chief of our forces.

2. That God was Jehovah; there the emphasis lies. If it had not been Jehovah himself, a God of infinite power and perfection, that had undertaken our deliverance, our enemies would have overpowered us. Happy the people therefore whose God is Jehovah, a God all sufficient. Let Israel say this to his honour, and resolve never to forsake him.—Matthew Henry.

Verses 1, 2, 8. These three things will I bear on my heart, O Lord: "The Lord was on our side, "this for the past: "The snare is broken, " for the present; "Our help is in the name of the Lord, "this for the future. I will not and I cannot be fainthearted, whether in my contest with Satan, in my intercourse with the world, or in the upheavings of my wicked heart, so long as I hold this "threefold cord" in my hand, or rather, am held by it.—Alfred Edersheim.

Verse 2. If it had not been the LORD, etc. This repetition is not in vain. For whilst we are in danger, our fear is without measure; but when it is once past, we imagine it to have been less than it was indeed. And this is the delusion of Satan to diminish and obscure the grace of God. David therefore with this repetition stirreth up the people to more thankfulness unto God for his gracious deliverance, and amplifies the dangers which they had passed. Whereby we are taught how to think of our troubles and afflictions past, lest the sense and feeling of God's grace vanish out of our minds.—Martin Luther.

Verse 2. Men rose up against us. It may seem strange that these wicked and wretched enemies, monsters rather than men, should be thus moderately spoken of, and have no other name than this of men given them, which of all others they least deserved, as having in them nothing of man but outward show and shape, being rather beasts, yea, devils in the form and fashion of men, than right men. But hereby the church would show that she did leave the further censuring of them unto God their righteous Judge; and would also further amplify their wickedness, who being men, did yet in their desires and dispositions bewray a more than beastly immanity and inhumanity.—Daniel Dyke (—1614?) in "Comfortable Sermons upon the 124th Psalme," 1617.

Verse 3. Then they had swallowed us up quick. The metaphor may be taken from famished wild beasts attacking and devouring men (comp. v. 5); or the reference may be to the case of a man shut up alive in a sepulchre (Pr 1:12) and left there to perish, or (Nu 16:80) swallowed up by an earthquake.—Daniel Cresswell.

Verse 3. Then they had swallowed us up. The word implies eating with insatiable appetite; every man that eateth must also swallow; but a glutton is rather a swallower than an eater. He throws his meat whole down his throat, and eats (as we may say) without chewing. The rod of Moses, turned into a serpent, "swallowed up" the rods of the Egyptian sorcerers. The word is often applied to express oppression (Ps 35:25): "Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up": that is, we have made clear riddance of him; he is now a gone man for ever. The ravenous rage of the adversary is described in this language.—Joseph Caryl.

Verse 3. Quick. Not an adverb, "quickly, "but an adjective, alive. As greedy monsters, both of the land and of the deep, sometimes swallow their food before the life is out of it, so would the enemies of the Church have destroyed her as in a moment, but for divine interposition.—William S. Plumer.

Verse 3. Objection. But what may the reason thereof be? May a man say, that thus the godly shall always prevail and be never overthrown by their enemies, but overcome them rather? Experience doth teach us that they are fewer in number than the wicked are, that they are weaker for power and strength, that they are more simple for wit and policy, and that they are more careless for, diligence and watchfulness than their adversaries be: how, then, comes it to pass that they have the upper hand? Answer. The Prophet Ezra doth declare it unto us in the 8th chapter of his prophecy, and the 10th verse thereof, it is in few words "because the Lord is with them and for them."

For, first, he is stronger than all, being able to resist all power that is devised against him and his, and to do whatsoever he will both in heaven and earth.

2. He is wiser than all, knowing how to prevent them in all their ways, and also how to bring matters to pass for the good of his people.

3. He is more diligent than all, to stand, as it were, upon the watch, and to take his advantage when it is offered him, for "He that keepeth Israel doth neither slumber nor sleep."

4. Lastly, he is happier then all to have good success in all his enterprises, for he doth prosper still in all things which he doth take in hand and none can resist a thought of his; yea, the very "word which goeth out of his mouth doth accomplish that which he wills, and prosper in the thing where unto he doth send it." In war, all these four things are respected in a captain that will still overcome: first, that he be strong; secondly, that he be wise; thirdly, that he be diligent; and, lastly, that he be fortunate; for the victory goeth not always with the strong, nor always with the wise, nor always with the diligent, nor always with the fortunate; but sometimes with the one of them, and sometimes with the other: Out look, where all four do concur together there is always the victory, and therefore seeing all of them are in God, it is no marvel though those whose battles he doth fight, do always overcome and get the victory.—Thomas Stint, 1621.

Verses 4, 5. A familiar, but exceedingly apt and most significant figure. Horrible is the sight of a raging conflagration; but far more destructive is a river overflowing its banks and rushing violently on: for it is not possible to restrain it by any strength or power. As, then, he says, a river is carried along with great impetuosity, and carries away and destroys whatever it meets with in its course; thus also is the rage of the enemies of the church, not to be withstood by human strength. Hence, we should learn to avail ourselves of the protection and help of God. For what else is the church but a little boat fastened to the bank, which is carried away by the force of the waters? or a shrub growing on the bank, which without effort the flood roots up? Such was the people of Israel in the days of David compared with the surrounding nations. Such in the present day is the church compared with her enemies. Such is each one of us compared with the power of the malignant spirit. We are as a little shrub, of recent growth and having no firm hold: but he is like the Elbe, overflowing, and with great force overthrowing all things far and wide. We are like a withered leaf, lightly holding to the tree; he is like the north wind, with great force rooting up and throwing down the trees. How, then, can we withstand or defend ourselves by out' own power?—Martin Luther.

Verses 4, 5. First the "waters"; then "the stream" or torrent; then "the proud waters, "lifting up their heads on high. First the waters overwhelm us; then the torrent goes over our soul; and then the proud waters go over our soul. What power can resist the rapid floods of waters, when they overspread their boundaries, and rush over a country? Onward they sweep with resistless force, and men and cattle, and crops and houses, are destroyed. Let the impetuous waters break loose, and, in a few minutes, the scene of life, and industry, and happiness, is made a scene of desolation and woe. Perhaps there is an allusion here to the destruction of the Egyptians in the Red Sea. The floods fell upon them, the depths covered them: they sank into the bottom as a stone. Had God not stretched forth his hand to rescue the Israelites, their enemies would have overwhelmed them. Happy they who, in seasons of danger, have Jehovah for a hiding place.—N. McMichael.

Verse 5. Then the proud waters had gone over our soul. The same again, to note the greatness both of the danger and of the deliverance. And it may teach us not lightly to pass over God's great blessings, but to make the most of them.—John Trapp.

Verse 5. 

"When winds and seas do rage,
And threaten to undo? me,
Thou dost their wrath assuage,
If I but call unto thee.

A mighty storm last night
Did seek my soul to swallow;
But by the peep of light
A gentle calm did follow.

What need I then despair
Though ills stand round about me;
Since mischiefs neither dare
To bark or bite without thee?"
—Robert Herrick, 1591-1674.

Verses 6, 7. Two figures are again employed, in order to show how imminent was the destruction, had there been no divine interposition. The first is that of a savage beast which was formerly used. But an addition is made, to describe the urgency of the danger. The wild beast was not only lying in wait for them; he was not merely ready to spring upon his prey; he had already leaped upon it: he had actually seized it: it was even now between his teeth. What a graphic description! A moment's delay, and all help would have been in vain. But Jehovah appears on the ground. He goes up to the ferocious beast, and takes out the trembling prey from between his bloody jaws. The danger is imminent; but nothing is too hard for the Lord. "My soul is among lions." "What time I am afraid I will trust in thee." "He shall send from heaven, and save me from the reproach of him that would swallow me up." The second figure is that of a fowler. The fowler has prepared his snare in a skilful manner. The bird enters it, unconscious of danger: the net is thrown over it; and in an instant its liberty is lost. There it lies, the poor bird, its little heart throbbing wildly, and its little wings beating vainly against the net. It is completely at the mercy of the fowler, and escape is impossible. But again the Lord appears, and his presence is safety He goes up to the net, lifts it from the ground; the bird flies out, lights on a neighbouring tree, and sings among the branches. "Surely he shall deliver thee from the snare of the fowler." God rescues his people from the craft and subtlety of their enemies, as he does from their open violence.—N. McMichael.

Verses 6, 7. We were delivered,

1. Like a lamb out of the very jaws of a beast of prey: God "hath not given us as a prey to their teeth"; intimating that they had no power against God's people, but what was given them from above. They could not be a prey to their teeth unless God gave them up, and therefore they were rescued, because God would not suffer them to be ruined.

2. Like "a bird, "a little bird, the word signifies a sparrow, "out of the snare of the fowler." The enemies are very subtle and spiteful, they lay snares for God's people, to bring them into sin and trouble, and to hold them there. Sometimes they seem to have prevailed so far as to gain their point, the children of God are taken in the snare, and are as unable to help themselves out as any weak and silly bird is; and then is God's time to appear for their relief; when all other friends fail, then God breaks the snare, and turns the counsel of the enemies into foolishness: "The snare is broken, and so we are delivered."—Matthew Henry.

Verse 7. Our soul is escaped as a bird out of the snare of the fowlers, etc. Various snares are placed for birds, by traps, birdlime, guns, etc.: who can enumerate all the dangers of the godly, threatening them from Satan, and from the world? Ps 91:3: Ho 5:1.—"We are delivered, "not by our own skill or cunning, but by the grace and power of God only: so that every device is made vain, and freedom is preserved.—Martin Geier.

Verse 7. Our soul is escaped as a bird out of the snare of the fowlers, etc. I am quite sure that there is not a day of our lives in which Satan does not lay some snare for our souls, the more perilous because unseen; and if seen, because perhaps unheeded and despised. And of this, too, I am equally sure, that if any one brings home with him at night a conscience void of offence towards God and man, it is in no might nor strength of his own, and that if the Lord had not been his guide and preserver he would have been given over, nay, he would have given himself over, as a prey to the devourer's teeth. I believe there are few even of God's saints who have not had occasion, in some season of sore temptation, when Satan has let loose all his malice and might, and poured in suggestion upon suggestion and trial upon trial, as he did on Job, and they have been ready to faint, if not to fall by the ways then, perhaps, in a moment when they looked not for it, Satan has departed, foiled and discomfited, and with his prey snatched out of his hands, and they, too, have had gratefully to own, "Our soul is escaped as a bird out of the snare of the fowlers; tie snare is broken, and we are escaped." Yes! depend upon it, our best and only hope, "is in the name of the Lord, who made heaven and earth."—Barton Bouchier.

Verse 7. Our soul is escaped as a bird. The snare of the fowler was the lime-twigs of this world; our soul was caught in them by the feathers, our affections: now, indeed, we are escaped; but the Lord delivered us.—Thomas Adams.

Verse 7. As a bird out of the snare of the fowlers. The soul is surrounded by many dangers.

1. It is ensnared by worldliness. One of the most gigantic dangers against which God's people have specially to guard—an enemy to all spirituality of thought and feeling.

2. It is ensnared by selfishness—a foe to all simple-hearted charity, to all expansive generosity and Christian philanthropy.

3. It is ensnared by unbelief—the enemy of prayer, of ingenuous confidence, of all personal Christian effort. These are not imaginary dangers. We meet them in everyday life. They threaten us at every point, and often have we to lament over the havoc they make in our hearts.—George Barlow, in a "Homiletic Commentary on the Book of Psalms," 1879.

Verse 7. The snare is broken. It is as easy for God to deliver his people out of their enemies' hands, even when they have the godly in their power, as to break a net made of thread or yarn, wherewith birds are taken.—David Dickson.

Verse 7. The snare is broken, and we are escaped. Our life lieth open always to the snares of Satan, and we as silly birds are like at every moment to be carried away, notwithstanding the Lord maketh a way for us to escape; yea, when Satan seemeth to be most sure of us, by the mighty power of God the snares are broken and we are delivered. Experience we have hereof in those who are inwardly afflicted and with heaviness of spirit grievously oppressed, that when they seem to be in utter despair, and ready now, as you would say, to perish, yet even at the last pinch, and in the uttermost extremity cometh the sweet comfort of God's Holy Spirit and raiseth them up again. When we are most ready to perish, then is God most ready to help. "Except the Lord had holpen me, "saith David, "my soul had almost dwelt in silence." And this again do we mark for the comfort of the weak conscience. It is Satan's subtlety whereby commonly he disquiets many, that because carnal corruption is in them he would therefore bear them in hand that they are none of Christ's. In this he plays the deceiver; he tries us by the wrong rule of perfect sanctification; this is the square that ought to be laid to Christ's members triumphant in heaven, and not to those who are militant on earth. Sin remaining in me will not prove that therefore I am not in Christ, otherwise Christ should have no members upon earth; but grace working that new disposition which nature could never effect proves undoubtedly that we are in Christ Jesus.—Thomas Stint.

Verse 8. Our help is in the name of the LORD, who made heaven and earth. He hath made the earth where the snare lies, so that he can rightfully destroy the snare as laid unlawfully in his domain; he hath made the heaven, the true sphere of the soaring wings of those souls which he has delivered, so that they may fly upwards from their late prison, rejoicing. He came down to earth himself, the Lord Jesus in whose name is our help, that lie might break the snare; be returned to heaven, that we might fly "as the doves to their windows" (Isa 60:8), following where lie showed the way.—Richard Rolle, of Hampole (1340), in "Neale and Littledale."

Verse 8. Our help is in the name of the Lord. The fairest fruits of our by past experience is to glorify God by confidence in him for time to come, as here.—David Dickson.

Verse 8. The Lord who made heaven and earth. As if the Psalmist had said, As long as I see heaven and earth I will never distrust. I hope in that God which made all these things out of nothing; and therefore as long as I see those two great standing monuments of his power before me, heaven and earth, I will never be discouraged. So the apostle: 1Pe 4:19, "Commit the keeping of your souls to him in well doing, as unto a faithful Creator." O Christian! remember when you trust God you trust an almighty Creator, who is able to help, let your case be never so desperate. God could create when he had nothing to work upon, which made one wonder; aud he could create when he had nothing to work with, which is another wonder. What is become of the tools wherewith he made the world? Where is the trowel wherewith he arched the heaven? and the spade wherewith he digged the sea? What had God to work upon, or work withal when he made the world? He made it out of nothing. Now you commit your souls to the same faithful Creator.—Thomas Manton.

Verse 8. The Romans in a great distress were put so hard to it, that they were fain to take the weapons out of the temples of their gods to fight with them; and so they overcame. And this ought to be the course of every good Christian, in times of public distress, to fly to the weapons of the church, prayers and tears. The Spartans' walls were their spears, the Christian's walls are his prayers. His help standeth in the name of the Lord who hath made both heaven and earth.—Edmund Calamy.

Verse 8. The French Protestants always begin their public worship with the last verse of this Psalm, and there is no thought more encouraging and comfortable.—Job Orton, 1717-1783.

Verse 8. Our help is in the name of the Lord, etc. These are the words of a triumphing and victorious faith, "Our help standeth in the name of the Lord, which made heaven and earth": as if he said, the Maker of heaven and earth is my God, and my helper. We see whither he flieth in his great distress. He despairs not, but cries unto the Lord, as one yet hoping assuredly to find relief and comfort. Rest thou also in this hope, and do as he did. David was not tempted to the end he Should despair; think not thou, therefore, that thy temptations are sent unto thee that thou shouldest be swallowed up with sorrow and desperation: if thou be brought down to the very gates of hell, believe that the Lord will surely raise thee up again. If so thou be bruised and broken, know it is the Lord that will help thee again. If thy heart be full of sorrow and heaviness, look for comfort from him, who said, that a troubled spirit is a sacrifice unto him: (Ps 51:17) Thus he setteth the eternal God, the Maker of heaven and earth, against all troubles and dangers, against the floods and overflowings of all temptations, and swalloweth up, as it were with one breath all the raging furies of the whole world, and of hell itself, even as a little drop of water is swallowed up by a mighty flaming fire: and what is the world with all its force and power, in respect of him that made heaven and earth!—Thomas Stint.

Verse 1. The LORD who was on our side. Who is he? Why on our side? How does he prove it? What are we bound to do?

Verses 1-3. Regard the text,

1. From the life of Jacob or Israel.
2. From the history of the nation.
3. From the annals of the church.
4. From our personal biography.

Verses 1-5.

1. What might have been.

2. Why it has not been.

Verses 1-5.

1. What the people of God would have been if the Lord had not been on their side.

(a) What if left to their enemies? Ps 124:2,3. Israel left to Pharaoh and his host in the time of Moses: left to the Caananites in the time of Joshua: to the Midianites in the time of Gideon: Judah to the Assyrians in the time of Hezekiah: "Then they had swallowed us up," etc.

(b) What if left to themselves? "The stream had gone over our soul": Ps 124:4, 5.

2. What the people of God are with the Lord on their side.

(a) All the designs of their enemies against them are frustrated.

(b) Their inward sorrow is turned into joy.

(c) Both their inward and then outward troubles work together for their good.—G. R.

Verse 2, 3.

1. To swallow us alive—the desire of our wrathful enemies.
2. To save us alive—the work of our faithful God.

Verse 6.

1. The Lamb.
2. The Lion.
3. The Lord.

Verse 6.

1. They would gladly devour us.
2. They cannot devour unless the Lord will.
3. God is to be praised since he does not permit them to injure us.

Verse 6.

1. The ill will of men against the righteous.

(a) For their spoliation.
(b) For their destruction: "As a prey to their teeth."

2. The goodwill of God. "Blessed be the Lord, "etc.

(a) What it supposes—that good men, in a measure and for a time, may be given into the hands of the wicked.

(b) What it affirms—that they are not given entirely into their hands:—G.R.

Verse 7.

1. The soul ensnared.

(a) By whom? Wicked men are fowlers. By Satan. "Satan, the fowler, who betrays Unguarded souls a thousand ways."

(b) How? By temptations—to pride, worldliness, drunkenness, error, or lust, according to the tastes and habits of the individual.

2. The soul escaped: "Our soul is escaped, "etc. "The snare is broken, "not by ourselves, but by the hand of God.—G.R.

Verse 7.

1. A bird.
2. A snare.
3. A capture.
4. An escape.

Verse 8. Our Creator, our Helper. Special comfort to be drawn from creation in this matter.

Verse 8.

1. The Helper: "The Lord, who made heaven and earth, "who in his works has given ample proofs of what he can do.

2. The helped. "Our help" is,

(a) Promise in his name.
(b) Sought in his name: these make it ours.—G.R.

Verse 8.

1. We have help. As troubled sinners, as dull scholars, as trembling professors, as inexperienced travellers, as feeble workers.

2. We have help in God's name. In his perfections—"They shall put my name upon the children of Israel." In his Gospel—"A chosen vessel to bear my name." In his authority—"In the name of Jesus Christ rise up, "etc.

3. Therefore we exert ourselves.—W.J.

Comfortable sermons upon the 124 psalme. Being thankfull Remembrances for God's wonderfull deliverance of us from the late gunpowder treason. Preached before the Lady Elizabeth Her Grace, at Combe. By Daniel, Dike, Bachelor in Divinity... London; ...1635 also 1617. Quarto. Of no value whatever.

An Exposition on the 124, 125, 126. Psalmes called the Psalmes of Degrees, or The Churches Deliverance. Plainly set forth for the benefit of God's Church. By Thomas Stint.... London: 1621. 8vo. Excessively rare.