■»• ~3BS\430 BZ6Z v.i NOTES, CRITICAL, EXPLANATORY, AXD PRACTICAL, ON THE BOOK OF PSALMS. By ALBERT BARNES, AUTHOR OF " NOTES ON THE NEW TESTAMENT," " LECTURES ON THE EVIDENCES OF CHRISTIANITY," ETC., ETC. IN THREE VOLUMES. VOL^X it \ / • n y NEW YORK: HARPER & BROTHERS, PUBLISHERS, FRANKLIN SQUARE. 1869. Entered, according to Act of Congress, in the year 1S67, by ALBERT BARNES, In the Clerk's Office of the District Court of the United States for the Eastern District of Pennsylvania. PEEFACE. These Notes on the Book of Psalms complete my labours in endeavouring to explain and illustrate the sacred Scriptures. At my timp of life, — with the partial failure of vision with which I have been afflicted for more than twelve years, — with the other cares and burdens resting on me, — and with the moral certainty that the infirmities of age, if I am spared, must soon come upon me, I could hope to accomplish no more ; — and I shall attempt no more. These Notes were commenced more than twelve years ago, and were undertaken in pursuance of a desire long cherished. For this work I had been making preparation for several years previous by the collection of such Commentaries on the Psalms as I could obtain, that might assist me in preparing something on this portion of the Sacred Volume that might at once be useful to others, and might make it my duty and privilege, in this the closing labour of my life, in this department, to contemplate the beauties of this book by a close study, — an employment than which none could be more appropriate for one who looks at the end of all his earthly labours as rapidly approaching. The work has been prosecuted with such leisure as I could command, — the whole of it having been written, as all my other Commentaries have been, in the early hours of the morning, uniformly closing my daily task in this respect as the hour of nine was reached. By this arrangement I have secured the time iv PREFACE. ft which I have employed in preparing the Notes on the New' Testament, on Job, on Isaiah, on Daniel, and now on the Psalms, without entrenching on what I felt might properly be required of I me in my pastoral labours ; and, at the same time, I have secured to myself personally the inestimable benefit of commencing each day with the contemplation of a portion of the Word of God. In the long period which has elapsed since these Notes on the Psalms were commenced, I have been frequently compelled to interrupt my studies by the condition of my eyes ; and, in more than one instance, the work has been wholly suspended for more than a year at a time, with little hope that it would be resumed again. Some apology, I trust, may be found in these facts for the manifold defects which I have too much reason to suppose will be observed bv all who consult these volumes. I have performed my work as well as I could ; but I have not accom- plished my own cherished hopes in regard to it. It is not what I fondly trusted it might be ; it is not what a work on the Psalms should be. Some of the reasons for the failure I have stated at length in the Introduction, § 8. It is of more interest to me than it can be to the public to say that I cannot close these labours, continued through so many years of my life, without deep emotion. The very fact that any work of life is ended, however humble or unimportant it may be in itself, is fitted to suggest solemn reflections to a man's own mind. The nature of the work in which I have thus been engaged is such as to give great additional solemnity to these reflections. He undertakes a work of great responsibility, who engages in the task of endeavouring to explain the Word of God, and who may thus give direction to the views, perhaps, of thou- sands, on subjects that may affect their destiny for ever. In looking, now, at a labour of this kind continued for nearly forty years, and entered on with no expectation of the results PREFACE. v which have been reached, while I am grateful for the patronage extended to my efforts in this country and abroad, I cannot be insensible to the responsibility of having in that time sent forth to influence my fellow-men more than half a million of volumes of Commentary on the Scriptures in my native land, and perhaps more than this number in England, Scotland, and Ireland ; and of having been permitted, to a limited extent at least, thus to speak in the Erench and "Welsh languages, in the languages of India, and in the language spoken by the millions of China. With such feelings of gratitude, and with, I trust, some proper sense of my responsibility, I now close this part of the labour of my life, and commend these volumes, as I have endeavoured to do those which have gone before them, to the blessing of God. ALBERT BARNES. Philadelphia, Feb., 4, 1868. INTRODUCTION. § 1. The title to the Book of Psalms.— The general title to the Book of Psalms in Hebrew is trkrn — Tehillim, Psalms, or more fully, E s ^nn ~>Dp — Sepher Tehillim, " Book of Psalms." Sometimes a shorter title is used — tphft—Tillim. Other terms are used as appropriate to particular psalms, as tTitt 173— mizmorim, or D S "]125, shirim, songs ; or in the singular, i?0T?2, mizmor, and TIE), shir, a song. These latter titles, however, are not given to the entire collection, but to particular psalms. The former title — mizmor — is given to Ps. iii., iv., v., vi., viii., ix., xii., xiii., xv., xix., xx., xxi., xxii., xxiii., and to thirty-nine others, the last being Ps. cxliii., rendered uniformly a psalm. The latter title, shir, occurs in Ps. xxx., xlv., xlvi., and in twenty-seven other psalms, the last being Ps. cxxxiv., and is uniformly rendered song, though it is sometimes connected with the word mizmor, psalm, and rendered " A song and psalm," as in Ps. xlviii., lxv., lxvi., lxvii., lxviii., lxxv., lxxxiii., lxxxvii., lxxxviii. ; and in Ps. cxxii., cxxiii., cxxiv. it is connected with the word degrees : "A song of degrees." The word Tehillim is derived from the verb — p^n — halal, to praise, as in the word Hallelujah, Praise Jehovah. The name is given to the general collection, because praise, more than any one thing else, is the characteristic of the book, and because the collection seems to have been designed to he used in the public praise or worship of God. Probably they were all thus used in Hebrew worship. The word Psalms, as applied to the collection, we have derived from the Greek translation, the word \pa\ixbg, in the plural xpaXfxol—psalmos, and psalmoi. This word is derived from ipd\\u>, psallo, to touch, to twitch, to pluck — as the hair or beard ; and then, to touch or twitch a string, to twang, that is, to cause it to vibrate by touching or twitch- ing it with the finger or with a plectrum {r:\r\KTpov) — an instrument for striking the strings of a lyre, as a quill. Cic. 1ST. D., 2. 59. Hence the word is applied to instruments of music employed in praise, and then to acts of praise in general. The noun— ^ iXfio^^^salmos— psalm, 1* viii INTRODUCTION. means properly a touching, twang, as of a bowstring, or of stringed instruments ; then a song, as accompanying stringed instruments ; and then specifically a psalm or song of praise to God. Thus the verb — i|/a\\w, psallo — is used in the New Testament as denoting praise in the following places : — Rom. xv. 9, " I will confess — and sing unto Thy name ;" 1 Cor. xiv. 15, " I will sing with the spirit, and I will sing with the understanding ;" Eph. v. 19, " Singing and malting melody in your heart to the Lord;" James v. 13, " Is any merry ? let him sing psalms." The verb does not elsewhere occur in the New Testa- ment. The noun — ipa\[x6g, psalmos — is used in the New Testament in the following places as denoting psalms in general : — 1 Cor. xiv. 26, "Every one of you hath & psalm •" Eph. v. 19, "Speaking to yourselves in psalms ;" Col. iii. 16, " Admonishing one another in psalms" In the following places it is applied in the New Testa- ment to the Book of Psalms, considered as a collection of songs of praise ; — Luke xx. 42, " David himself saith in the Book of Psalms ;" — Luke xxiv. 44, " All things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me :" see Notes on that passage ; — Acts i. 20, " It is written in the Book of Psalms;" — Acts xiii. 33, "It is also written in the second psalm." The word does not elsewhere occur in the New Testament. § 2. The authors of the psalms. — The Psalms thus collected into a book are by no means the production of one poet or one age. They stretch through a long period of Jewish history, certainly from the time of Moses to the time of the return from the captivity of Baby- lon, and probably later, and they are modified by all the varieties incident to the peculiarities of their respective authors ; to individual and national history ; to the times in which they were composed. So many of them, however, are the composition of David, that it is customary to speak of them as " The Psalms of David," though it is probable that not much more than half of the psalms in the collection * were written by him. Of the one hundred and fifty comprising the collection, according to the enumeration in the Hebrew manuscripts, not quite one half are usually ascribed to him. According to De Wette, seventy-four ; to Kennicott, sixty-six ; to De Rossi, sixty- seven ; to Rosenmiiller and Eichhorn, seventy-one ; and to Hengsten- berg, eighty. It is probable, however, that a portion of the psalms to which no name is prefixed in the title — but how great a portion it is impossible now to determine— is the production of David. Still, so many are known to have been composed by him, and he was so eminent as a poet, as to justify the language which is so frequently employed when they are called familiarly " The Psalms of David." INTRODUCTION. ix The following persons are mentioned in the titles as authors of psalms : (1.) One psalm (xc.) is ascribed to Moses. In regard to the question whether this is to be regarded as a composition of Moses, see Notes on the psalm. No other psalm in the collection is ascribed to him, though not a few specimens of his poetry are preserved in the Pentateuch. Why this was not incorporated with his other writings, or how it was preserved until it obtained a permanent place in the Book of Psalms, cannot now be determined. (2.) David occupies a prominent position as the author of many of the psalms in the collection, but, as has been remarked above, critics are divided in opinion as to the exact number that should be ascribed to him. In the Hebrew inscriptions of the Psalms, sixty- eight are attributed to him. The difference between this number and that noted above in regard to the opinions of De Wette, Kennicott, De Rossi, Rosenm idler, Eichhorn, Hengstenberg, and others, arises from the variations in the manuscripts in respect to these inscriptions ; the different value attached to these inscriptions by various critics ; the fact that some psalms, though without a title in the Hebrew, are supposed to be so certainly the production of David as to make it proper to ascribe them to him ; and the fact that some of the psalms ascribed to him are supposed by different writers to belong to a later period of the Jewish history than his time, and that consequently the title by which they are attributed to David is an error. There is every reason to suppose that some of the psalms now without a title are the composition of David, though it is not known, and cannot now be known, why they are not ascribed to him in the titles of the psalms themselves. In consequence of these facts, it is impossible now to determine with exact precision how many of the psalms are to be ascribed to David ; though the number is undoubtedly so great that he is to be regarded as the principal author of the collection. (3.) Twelve of the psalms, Ps. 1., lxxiii., lxxiv., lxxv., lxxvi., lxxvii., lxxviii., lxxix., lxxx., lxxxi., lxxxii., lxxxiii., are ascribed to Asaph. These, it will be seen, occupy a place together in the collection, (Ps. lxiii. — lxxxiii..) with the exception of Ps. 1. The reason for this arrangement cannot now be known. De Wette (Einleitung, III. iii.) supposes that, with the exception of Ps. 1. and lxxiii., these are improperly ascribed to Asaph, as, in his view, they pertain to later times of the Jewish history, Ps. lxxiv. and lxxix. to the destruction of the temple and the city ; Ps. lxxx. to the Exile, etc. Comp. the Notes on the introduction to those psalms. (4.) Eleven of the psalms, xlii., xliv., xlv., xlvi., xlvii., xlviii., xlix., lxxxiv., lxxxv., lxxxvii., lxxxviii., are ascribed to "the sons of Korah," as x INTRODUCTION. the authors, or are "for the sons of Korah." See Notes to the introduc- tion of Ps. xlii. It is not certain whether these were composed by " the sons of Korah," or were composed for " the sons of Korah ;" that is, for the company of musicians to whom the direction of the music in the teniple was confided. It is obvious, however, that if the meaning is that they were composed by " the sons of Korah," this furnishes no information as to the individual authorship of the psalms. By which one of them they were composed, or whether by more than one, of course is not indicated by a title so general. De Wette supposes that most of these psalms pertain to the times of the Exile, or to a later period. There is nothing very peculiar in the character of these psalnis ; nothing which in themselves could lead us to conclude that they were composed by those to whom they are ascribed, rather than by David or Asaph. (5.) Two psalms, lxxxviii., lxxxix., are ascribed to a person called " The Ezrahite." One of these, Ps. lxxxviii., is ascribed to " Heman the Ezrahite," and the other, Ps. lxxxix., to Ethan the Ezrahite." The former of these is also reckoned among those which pertain to the " sons of Korah." Ethan and Heman were probably, however, different persons, to each of whom the name Ezrahite might for some reason be applied. In 1 Kings iv. 31, they are mentioned among others as remarkable for their wisdom : " For he [Solomon] was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol." In 1 Chron. ii. 6, they are mentioned as " sons of Zerah :" " Zimri, and Ethan, and Heman, and Calcol, and Dara." In 1 Chron. vi. 33, a Heman is mentioned as one of the " sons of the Kohathites :" " Heman, a singer, the son of Joel." So, in 1 Chron. xv. 17, he is mentioned in connexion with Ethan, who is there said to be the son of Kushaiah ; and in 1 Chron. xv. 19, he is mentioned as associated with Asaph and Ethan : " So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brass." In 1 Chron. xxv. 1, Heman is men- tioned with Jeduthun, as one of those whose sons " should prophesy with harps, with psalteries, and with cymbals." He is there referred to as associated with Asaph. Comp. 2 Chron. v. 12; xxix. 13, 14; xxxv. 15. Ethan is twice mentioned — 1 Kings iv. 31 as above, as a wise man, and 1 Chron. ii. 6, as above. Compare Notes on the introduction to Ps. lxxxviii., lxxxix. (6.) Two of the psalms, Ps. lxxii. and Ps. cxxvii., are ascribed to Solomon, or are "for Solomon." See the Notes on the titles to those psalms. It cannot be positively determined whether those psalms , are his composition, or whether they were composed with reference to him or "for " him. The latter would seem to be the more probable opinion in regard to Ps. lxxii., so far as can be determined from the INTRODUCTION. xi contents of th£ psalm; but still there is nothing which absolutely prevents us from ascribing the two to him as the author. (7.) Fifteen of the psalms, Ps. cxx. — cxxxiv., are entitled " Songs of Decrees." Of these, four are ascribed to David and one to Solomon. The names of the authors of the others are not mentioned. Comp. the introduction to the Notes on Ps. cxx. They are grouped together because they appear to have been used on certain special occasions, rather than from anything peculiar in the psalms themselves. (8.) Some of the psalms are ascribed in the Septuagint translation to Jeremiah, to Ezekiel, to Haggai, and to Zechariah. As there is nothing corresponding to this in the Hebrew titles, this must have been, of course, mere conjecture or tradition. (9.) There remains a pretty large number of the collection the names of whose authors are not mentioned ; and, of course, there are now no means of determining the question in regard to the author- ship. Such are Ps. i., ii., x., xxxiii., xliii., lxxi., xcii., xciii., xciv., xcv., xcvi., xcvii., xcviii., xcix., c, civ., cv., cvi., cvii., cxi., cxii., cxiii., cxiv., cxv., cxvi., cxvii., cxviii., cxix., cxxxv., cxxxvi., cxxxvii., cxlvi., cxlvii., cxlviii., cxlix., cl. These, it will be seen, are irregularly scattered through the book, though they are, for the most part, near its close. In regard to the origin and authority of the titles to the several psalms, see § 4. § 3. The formation of the collection and arrangement of the Booh of Psalms. — The Jewish Talmud (Cod. Berachot, 1, 9) ascribes the formation of the Psalter, or the assembling of the Book of Psalms, to David. It is unnecessary to remark that this cannot be a correct opinion, as many of the psalms are indubitably of a later date than the time of Davij^. Most of the Christian fathers, and many critics of modern times, ascribe the collection and arrangement of the book to Ezra, and this is now regarded as the most probable opinion ; and if so the collection must have been formed about 450 years before Christ. But though this may be regarded as the correct opinion in regard to the completion of the whole as it now stands, yet there is evidence in the psalms themselves of the existence of smaller collections made before from which the general one was ultimately formed. By whom those smaller collections were made is not now known, nor can it be ascertained what changes may have been made in them when the general collection was formed. The book is divided in the Hebrew into five minor books or collec- tions, sufficiently marked in their character, aud so indicated at the close of each as to make it every way probable that these may have been published, so to speak, in the form of different books, or that xii INTRODUCTION. the later were additions to the first collection or 'volume. This division is found also in the Septuagint version — a fact which proves that it existed as early as the year 200 before Christ. These portions bear marks of being not arbitrary divisions made at the time when the general collection was formed, but distinct and independent collections by different persons. The grouping is not precisely accurate, that is, in the first part, the " Psalms of David " (Ps. i. — xli.), not all the psalms of David are included ; and there are a few that are not ascribed to him in the title ; but still it was so complete at the time, probably, as to make it proper to regard it as a collection of his psalms in respect to the purpose for which that collection was made. The first book embraces the first forty-one psalms, and was, pro- bably, a collection of David's psalms as such, although it does not embrace by any means all that he wrote, probably not all that were extant at the time when the collection was made. The close of this " book " is indicated by the words " Amen, and Amen," Ps. xli. 13. All the psalms in this collection, except Ps. i., ii., x., and xxxiii., are expressly ascribed to David, and it is every way probable that all were composed by him. In many manuscripts, in the Septuagint, and in the Latin Vulgate, the first psalm is united with the second (as are, also, in other parts of the general collection, Ps. xlii. and Ps. xliii., and Ps. cxvi. and cxvii.). It is probable that this collection was early made, though De "Wette has endeavoured to show that it could not have been until after the Exile, as he supposes that Ps. xiv. and xliv. were composed after that event. Of this, however, there is no evidence. Of course it is impossible to determine by whom this collection was made. It has been supposed by some that it was as early as the time of Hezekiah, and that it was prepared under his direction, as he is known to have ordergl a collection of the proverbs of Solomon to be made and written out (Pro v. xxv. 1); and as (2 Chron. xxix. 30) he " commanded the Levites to sing praise unto the Lord with the words of David." (Kitto, Ency.) The second book in the general collection comprises Ps. xlii. — lxxii. This collection is made up of the psalms of " the sons of Korah," Ps. xlii. — xlix. ; of one of the psalms of Asaph, Ps. 1. ; of nineteen psalms of David ; of two whose authors are not named ; and of one inscribed " to Solomon," or "for Solomon," Ps. lxxii. At the end of this collection (Ps. lxxii. 20) the following notice is given : " The prayers of David, the son of Jesse, are ended ; " and some have supposed that this was the close of the entire psalms preceding it, as one book or collection, Ps. i. — lxxii. Carpzov. Introd. ii. 107. But that this was a different collection, or that there were two collections made by different persons, seems evident from the fact that Ps. liii. INTRODUCTION. xiii is the same as Ps. xiv., with only slight variations — the variations consisting mainly in the fact that the word Elohim is used as the name of God in the latter, in the place of Jehovah in the former. It cannot be supposed that a collector would have used the same psalm with such a variation in the same collection. So also Ps. lxx. is but a repetition of Ps. xl. 13 — 17, with only a similar change. It may be suggested that these two collections may have been subsequently united, and may have constituted one before the more general collection was made. Thus, the natural close of this collec- tion, as of the first collection (Ps. xli. 13), would be with the words " Amen, and Amen," Ps. lxxii. 19. To the entire collection — the two combined — these words may have been added (Ps. lxxii. 20), " The prayers of David, the son of Jesse, are ended," meaning that now an entire and complete collection of the Psalms of David had been made in the two combined ; or, that as many had been combined for public worship as were then intended to be used in that service. This idea would not present the supposition that there may have been at that time, in fact, other psalms of David in existence ; or that they might have been subsequently introduced into the worship of God in other collections. The third book (Ps. lxxiii. — lxxxix.) consists in part (Ps. lxxiii. — lxxxiii.) of psalms of Asaph, and in part (Ps. Ixxxiv. — lxxxix.) of the psalms of the sons of Korah, including one of David (Ps. lxxxvi.). The book contains none of the psalms of David, with the exception of Ps. lxxxvi., and therefore the notice is given at the end of the second book (Ps. lxxii. 20), that " the prayers of David, the son of Jesse, are ended." It was evidently the design of the author of the compilation at the close of that book not to admit in the following book any of the psalms of David ; perhaps it was the intention not to collect any more of the psalms of David for the purpose of public worship. Possibly, as De Wette (Einleitung, p. 21) suggests, the author of the collection in the third book put the notice at the end of the second book that David's psalms ended there, it being his intention to make a collection of another kind. When this collection was made is unknown. From Ps. lxxxv. it would seem probable that it was made as late as the return from the captivity at Babylon. That psalm may have been written by one of the company called " the sons of Korah ;" or it may have been composed for their use in the sanctuary. This collection closes, like the two former, with the expressive " Amen, and Amen," Ps. lxxxix. 52. The fourth collection (Ps. xc. — cvi.) is made up wholly of anony- mous psalms, with the exception of Ps. xc, which is ascribed to Moses, and Ps. ci. and ciii., which are ascribed to David. They are psalms which have almost no local references or allusions, which xiv INTRODUCTION. might, for the most part, have been composed in any country or at any period of the world ; and which, in their structure and allusions, give no indication of then authors or of the circumstances which led to their composition. Their authorship, except in the three instances above mentioned, cannot now be ascertained ; nor is it necessary to determine that question in order fully to understand and appre- ciate them. They were manifestly designed for public worship, and probably written with the intention of being so used. This book closes (Ps. cvi. 48) with the expression " Amen, Hallelujah." The fifth and last book (Ps. cvii. — cl.), is miscellaneous in its character, and seems to have been intended to be a collection of all the scattered psalms which would be proper for public worship, which had not found a place in the other collections. Part ^Psalms cviii., cix., ex., exxii., exxiv., exxxi.. exxxiii., the four last being among the " Songs of Degrees," exxxviii., exxxix., cxl., cxli., cxlii., cxliii., cxliv., cxlv.,) are ascribed to David. Part (Psalms cxx. — exxxiv.) consist of the " Songs of Degrees." The rest (Psalms cvii., cxi., cxii., cxiii., cxiv., cxv., cxvi., cxvii., cxviii., cxix., exxxv., exxxvi., exxxvii., cxlvi., cxlvii., cxlviii., cxlix., cl.) are anonymous. By whom, and when this last collection was made is unknown. It may without improbability, however, be supposed that it was made by the person — Ezra, perhaps — who undertook to collect into one the entire " books" already existing, and who found many psalms that had not been included by the collectors of the previous books, and who, therefore, grouped all these together in a single book, to be added in the general collection to those which had been already classified and arranged. § 4. The titles to the several psalms. — All the psalms, except thirty- four, have now in the Hebrew titles or superscriptions. Some, how- ever, reckon but twenty-five exceptions, as, according to their view, the phrase, Hallelujah, " Praise ye the Lord," occurring at the commencement of several of the psalms, is regarded by them as a title or superscription. The more correct supposition, however, undoubtedly is to regard that phrase as a part of the psalm. To each one of these exceptions the Talmud gives the name of Orphan Psalms. (a) The authorship of these titles is unknown, and cannot now be ascertained. They are found in the Hebrew; but it is not to be supposed that, so far as the name of the author of the psalm is concerned, or so far as they are intended to indicate the author, they were prefixed to the psalm by the authors themselves. The Psalms are not of the nature of epistles or histories, and it cannot be supposed that the author would prefix his name to a mere poem INTRODUCTION. xv or hymn. The probability, therefore, is, that they were prefixed to the psalms as they came into common use, or by the collectors of the several books, or the collector of the entire book, either as in- dicating what was the common opinion on the subject of the author- ship, and the occasion on which they were composed, or as an inspired record in regard to that authorship and design. The question by whom they were prefixed is, however, a point which cannot now be determined. If it were possible to ascertain that, it would do much to determine their authority and worth, but the estimate of their value must now be settled by some other method than this. (b) These titles are of great antiquity. The fact that they are found in the Hebrew manuscripts proves this, for there are no Hebrew manuscripts, however ancient, without them. They are found, with some variations, in the Septuagint ; and it is thus certain that they existed before that translation was made. This point is also confirmed by the fact that the translators of the Septua- gint have, in some instances, copied the Hebrew words in Greek letters, without attempting to translate them; and that, in other instances, the titles which they use are translations of the Hebrew words, and show that they must have been made from a Hebrew original. These facts, however, would not make it necessary to suppose that they had been prefixed by the writers themselves, nor would it be necessary to suppose that they were prefixed before the time when the psalms were collected, — either the separate books, or the general collection. (c) The design of these titles is either to designate the author of the psalm, or the occasion on which it was composed, or the chief singer to whom it was dedicated, and to whom it seems to have been committed to set it to appropriate music — that is, to arrange the music for a public use of the psalm ; or the style of the poetry ; or the instrument which was to be used ; or the tune which was to be sung. Some of the titles simply designate the author, as in many of those ascribed to David ; some describe at length the occasion on which they were written, as Ps. xviii., xxx., li., lii., lvi., etc. etc. Some combine several of these things together, the author, the occa- sion, the style of the poetry, the music to be used, etc., as Ps. lii., liii., liv., lv., lvi. The longest and fullest of these titles is that pre- fixed to Ps. lx., where we have the dedication to the chief musician, the name of the author, the style of the poetry, the design of the psalm, the instrument of music to be employed, and the historical occasion on which the psalm was composed. (d) It is very difficult at this distance of time to explain the meaning of many of these titles, and critics have differed very xvi INTRODUCTION. materially in their conjectures on this subject. The difficulty arises in a considerable degree from our ignorance in regard to the Temple- music, and to the instruments which were employed. The difficulty is the same which would exist two or three thousand years from the present time in explaining a booh, now familiar, containing " tunes" of music, and a reference to the instruments of music which are now employed in the public service of God. It might be difficult, if not impossible, so to describe the exact instrument of music used as to be intelligible to a future age ; and it would be obviously impossible to explain satisfactorily the names of many of the tunes which are now in common use — as " Mear," " St. Martin's," '*' Russia/ " Windham," "Lenox." The difficulty, as has been remarked above, was felt even at the time when the Septuagint version was made, as in several instances the authors of that version have not attempted even to translate the title, but have expressed it in Greek letters answering to the Hebrew. Coverdale, who translated the Bible in 1535, felt the difficulty to be so great that he has omitted nearly all the titles except the names of the authors. In these Notes, as far as an ex- planation can now be given that is satisfactory or probable, it will be offered in the exposition of the particular psalms. (e) There has been a wide difference of opinion respecting the authority of these titles. Not a few modern critics, especially German critics, regard them as of no authority, and argue in respect to the authorship of the psalms, and the time and occasion on which they were composed, as if no such titles were found in the Hebrew. By most of the ancient critics they were considered as genuine, and as having equal authority with the psalms themselves. They were wholly rejected at the close of the fourth century by Theodore of Mopsuestia, one of the ablest and most judicious of the ancient in- terpreters. Rosenmiiller, Hist. Interp. Librorum Sacromm, P. III., p. 256. Tholuck and Hengstenberg admit their authority. The objections to the authority of the title are such as these : — (1.) That the subscriptions at the close of the epistles in the New Testament are now regarded as of no historical value, and it is asked why may not the same conclusion be adopted in regard to the titles prefixed to the psalms ? (2.) That the ancient versions, the Syriac and the Greek especially, exhibit them with great variations, often altering the Hebrew, and sometimes giving a heading where the Hebrew has none. It is asked whether these ancient translators would have taken such liberties if the titles had been considered sacred like the psalms themselves ? (Kitto). — It is added on this point, that " if ever Ezra settled them, the variations in versions and manuscripts have tended since to make them doubtful." Eichhorn, Einleitung. III., p. 490. (3.) It is argued that the titles are at variance with the INTRODUCTION. xvii contents of the psalms. Thus, it is alleged that sometimes the name of the author is incorrectly given, " as when David is named over the psalms referring to the captivity," as in Ps. xiv., xxv., li., lxix. It is also alleged that Ps. cxxxix. cannot be David's, as it is not free from Chaldaisms. It is also said that the occasion on which a psalm was composed is not always correctly specified, as in Ps. XXX. It is to be observed, however, that these writers sometimes assume that a psalm refers to the time of the exile when it would be possible to explain it on the supposition that it was composed at an earlier date ; and that it is not always safe to argue from the in- ternal evidence of a psalm against the inscription. A critic affixes his own interpretation to a psalm, and then adopts that as a basis of argument in regard to its origin ; whereas often, possibly in all cases, if the inscription were assumed to be correct, it would not be difficult to explain the psalm, by fair rules of interpretation, in accordance with that supposition. % On the whole, it seems to me that these inscriptions are to be regarded as a part of the inspired record, and as having the authority of inspiration. The fact that they are found in the Hebrew, — that they can be traced back to the earliest periods when we have any knowledge of the Hebrew text, — that they have come down to us with that text, — furnishes proof which it seems we cannot now set aside ; that they are to be regarded as a part of the text, and that they should not be rejected, except .as any other portion of the Hebrew text should be rejected, i. e., only when it can be demon- strated that an error has crept into the text by the fault of transcribers. , § 5. The general character of the Boo~k of Psalms. — The Psalms are mostly lyrical poetry, that is, poetry adapted to the harp or lyre ; to be used in connexion with instrumental music ; to be sung, not read. Such poetry was common among the ancients, as it is among the moderns. Anacreon, Alcseus, Stesichorus, Sappho, and Horace were eminent among the ancients as lyric poets ; and the numerous writers of songs, sacred and secular, among the moderns, are to be ranked in the same class. The phrase lyric poetry now, however, is frequently applied to that species of poetry which " directly expresses the individual emotions of the poet" (Webster, Die). • Lyric poetry is, for the most part, an expression of deep feeling, and has its foundation in feeling or emotion. It is not so much the fruit of the understanding as of the heart ; not so much the creation of the imagination as the utterance of deep personal emotion. It embraces in its design and nature all kinds of feeling, and may be joyous, pensive, desponding, triumphant, according to the feelings of xviii INTRODUCTION. the author, or to the occasion , for all these utterances may be sung, or may be set to music, the varying tones of music being adapted to express them all. Hence, in the Psalms, one hundred and fifty in number, and composed by a considerable variety of individuals, and on many different occasions, we have the varied feelings of trouble, anguish, fear, hope, joy, trust, thankfulness, devotion to God, peni- tence for sin, and the exultation of forgiveness, — the heart moved, and finding vent for its feelings in words adapted to the melody of the lyre, or the musical tones of the voice. These feelings are expressed in a great variety of modes or forms, and the music was intended, doubtless, to be in accordance with these varied feelings. The Psalms, therefore, comprise compositions of the following classes or orders : — (1.) Hymns in which the praise of God is the principal and leading object, as (a) in general, God is praised as the God of nature and of men, Ps. viii., civ., cxlv. ; (6) as the God of nature and of the Hebrew people, Ps. xix., xxix., xxxiii., lxv., xciii., cxxxv., cxxxvi., cxlvii. ; (c) as peculiarly the God of the Hebrew people, Ps. xlvii., lxvi., lxvii., lxxv. ; (d) as the helper and deliverer of his people, Ps. xlvi., xlviii., lxxv., lxxvi., xviii., xxx., cxxxviii. (2.) Psalms pertaining to the Hebrew nation ; to its history ; to the Divine interposition in its behalf; and to its relation to Jehovah. Ps. lxxviii., cv., cvi., cxiv. (3.) Temple psalms, or songs of Zion. Ps. ii., xv.. xxiv., lxxxvii., cxxxii. (4.) Psalms in relation to trial, calamity, distress, whether of individuals or of the nation. These abound, as Ps. vii., xxii., lv., lvi., cix., xliv., lxxiv., lxxix., lxxx., cxxxvii., lxix., lxxvii., eii., x., xii., xiv., xxxvi., and many others. (5.) Religious and moral psalms, Ps. xc, cxxxix., xxiii., xci., cxxi., cxxvii., cxxviii., xlii., xliii., ci., cxxxi., i., cxxxiii., cxix. The pecidiarity of the Hebrew lyrical poetry as distinguished from the lyrical poetry of other ancient people, and from most of the lyrical poetry in modern times, is its religion. It is lyrical poetry on subjects pertaining to religion, or to be employed in religion : as expressing religious feeling, and as designed to awaken and foster such feeling. It is intended to raise the heart and the affections towards God ; to lift up the thoughts of men from the earth ; to inspire confidence in God ; to produce consolation as derived from God in times of trouble ; to cheer and comfort man in his pilgrimage along a path of sorrow and trouble to a better abode. Much of it can be best characterised by an expression derived from the Bible itself — an expression no less remarkable for its beauty than its truthfulness — as " Songs in the night " (Job xxxv. 10) ; songs indicating the joy that may spring up INTRODUCTION. xix in the soul of man in times of distress and sorrow ; songs that show that there is joy in the darkness of this world ; songs which illustrate i the power and the value of religion ; songs with which men cheer themselves and each other in their journey towards the grave; songs which even the guilty may pour forth from hearts softened into penitence, and filled with thankfulness in the assurance of pardon. It is most remarkable that this rich poetry should have sprung up in Palestine, and that it should have been confined to that land. It was not that the land was better adapted to lyric poetry than other lands — for in this respect it could not compare favourably with many other countries, and particularly with Greece. It was not that the events of their history had been such as peculiarly to suggest this kind of composition — for poetry adapted to the lyre or to music abounded elsewhere, and especially in Greece. It was not that the Hebrews had a more poetic imagination than other people — for theirs did not, in this respect, surpass the Greek genius, and whatever there was of poetic imagination in the character of their minds was found with equal richness in Arabia and Persia. Nor was it that their language was peculiarly favourable for this kind of poetry — for in very many respects it was far inferior in this point to the Greek, and had no superiority certainly over the Arabian and Persian. The fact that their poetry took this turn ; the fact that all which they had was religious ; the fact that there was literally no poetry in their language that was designed and adapted to the dance, to festive amusements, to Bacchanalian orgies, to scenes of gaiety, frivolity, and vanity ; the fact that in all the lyric poetry of the Hebrews there is literally nothing in this respect that can be placed by the side of much in the Greek lyric poetry — much in Horace — much in Burns ; by the side of the lyric poetry of all lands except Palestine, can be traced only to the idea that the new religion prevailed there, and can be best explained on the supposition that the authors of that poetry were inspired to prepare and transmit to future times that which, in all ages, would express the feelings of true devotion, and which might be permanently employed in the praises of God. He will fail to explain the fact that such poetry is found in Palestine alone, and will fail to appreciate its true nature, who does not admit that these " sweet singers" were inspired by the Holy Ghost. On the general character of Hebrew poetry, see Introduction to the Notes on the Book of Job, sect. v. On "the origin and culture of lyric poetry among the Hebrews," it may be proper to introduce here the following remarks from De Wette's " Commentar ueber die Psalmen," Einleitung, II., pp. 6-12. I copy from the elegant trans- lation of the introduction of De Wette, by Prof. J. Torrey, in the Biblical Repository, Yol. III., pp. 450-456 : — xx INTRODUCTION. "If we follow the titles of the Psalms and the common opinion, we must suppose the lyric poetry of the Hebrews, as well as the largest portion of the Psalms themselves, a production of David and his contemporaries. The few specimens of lyric composition which we find before David scarcely enter into consideration, compared with the fertility of his own period. In the earlier history it is hut occasionally that the voice of poetry is heard, as in the songs of Moses at the Red Sea, of Deborah, and of Hannah. We are surprised, after so few attempts in lyric poetry, to see so accomplished and fruitful a poet rise up all at once, with several others in his company. So rapid a progress supposes some adequate occasion, some preparatory steps. Now, if we cast our eye over the history of the times immediately preceding the age of David, we are presented with a phenomenon which seems to explain the difficulty. It is Samuel's school of the prophets. Many, as Herder, Eichhorn, Nachtigall, and Rosenmuller, suppose that the composition of psalms was cultivated and brought to perfection in this seminary. Specious as this conjecture appears, it is hardly reconcilable with the facts of the history. It is not intimated that David, before his unction, had any connexion with Samuel. The former tends his father's flock. Indeed Samuel appears to have had no acquaintance with David when he comes to anoint him, 1 Sam. xvi. 6, seq. Yet David is already a skilful minstrel, and famed for his art, ib. ve*r. 18; he was not, there- fore, a disciple of Samuel, at least in minstrelsy. But it is well known that music and song at this period were not separated ; we must therefore suppose that David was already a poet, and, as such, known and celebrated. Some time afterwards, it is true, we find David in Samuel's school of the prophets, but it is only on the occasion of his flight from Saul, 1 Sam. xix. 18, seq. It may be possible that Samuel had some acquaintance with David prior to his unction, though no mention is made of it in the account of that transaction, 1 Sam. xvi. But he might have been an object of attention to the prophet without being properly his disciple ; or perhaps the youth was his own instructor. Natural capacity, in connexion with frequent practice, might produce the same degree of talent, to say the least, as an artificial system of instruction, like that which we may suppose to have prevailed in the prophetic school. At the same time, it would be an error to imagine that lyric poetry arose amongst the Hebrews all at once, as if it sprung out of the ground. David's contemporaries, the women who celebrated with song and joy his victory over Goliath, practised a species of poetry which, though rude and uncultivated, was truly lyric in its kind ; their short poem, Saul smote his thousands, But David his ten thousands, has already the form of the poetic parallelism, and an original and superior mind might easily advance from such a beginning to the highest degree of excellence. We find also, still earlier, in addition to the examples of Moses, Deborah, and Hannah, the practice, particularly among the women, of music and the dance, from which song certainly was not excluded. Jephthah's daughter comes out to meet her father with timbrels and dances, Judges xi. 31. At Shiloh the maidens held a yearly feast with dances, Judges xxi. 21. INTRODUCTION. xxi It may be questioned whether Samson was not a minstrel, for he is called out to play before the Philistines, Judges xvi. 25, which is commonly understood to refer to the dance, but excludes not the accompaniments of song and instrumental music. But even if he was not, strictly speaking, a musician and singer, yet we meet in him with the first Mashal poet, as we have also from the same period the masterly apologue of Jotham. Such facts, though insulated, pre-suppose among a people a considerably high degree of cultiva- tion, or at least of poetical capacity. Indeed, the song of Deborah alone proves that the poetic art was already arrived at a stage of improvement suffi- cient to account for the origin of the Davidian poetry. Whether a period produces one admirable poem or more is a matter of chance rather than the result of the state of culture. Besides, the times of the Judges and of Samuel constituted the heroic age of the Hebrews, a period peculiarly favourable to the first beginnings and gradual improvement of poetry. ' Such times,' says Eichhorn, ' are poetical under every climate ;' but I cannot add with him, ' that poetry, in this case, is like the nation, wild and heroic, breathes only in the warlike trump, and knows no field for practice but that of valour and victory with their attendant train.' The occasions which first called forth the Hebrew poets were, probably enough, connected with war ; but when poetry has once sprung into life, she confines herself to no such narrow limits, and draws still other objects within her circle. With feasts of victory, sacrifices, dances, and other rites were united, which might easily have tempered the song to a tone of somewhat softer character. Even warlike songs admit of the gentler emotions, and the song of Deborah is rich in touches of amiable feeling. When it is said they sung to the trumpet, we are certainly not to understand it in the literal sense ; the music of the harp, of the flute, and of the timbrel, was the accompaniment even of the songs of war, and these instruments are adapted to the softest tones. We are not then obliged to trace the origin of the sweet and amiable poetry of David's psalms exclusively to Samuel's school of the prophets. # " Unfortunately we know far too little about the prophetic school of Samuel to determine what influence it had on the cultivation of poetry. The passages relating to it are 1 Sam. x. 5 and xix. 19, 20. In the first of these it is undoubtedly implied that the disciples of the prophets had music among them, and their 'prophesying' (K$3nn) has been understood, not without grounds, in the sense of song ; for the word X s 23 sometimes signifies poet, Ex. xv. 20, and N23, to sing, 1 Chr. xxv. 1, seq. We may suppose, however, that this music was employed simply as a support and accompaniment of the prophetic delivery. The prophets probably delivered their messages, in the earlier times at least, in connexion with music and a vehement action and declamation approaching to a dance. The passage in 2 Kings iii. 15, seq. is remarkable. The prophet Elisha is about to pronounce the answer of the Lord to certain inquiries of Jehoshaphat ; but before he does it, he asks for a minstrel; and as the latter strikes the harp, 'the hand of Jehovah comes upon him,' and he utters his reply. The case here, it is true, is different ; the prophet does not play and sing himself, but submits to the performance of xxii INTRODUCTION. another ; still it shows the constant connexion of music with the prophetic office. Neither is it distinctly asserted in the passages above that the ' company of the prophets sung themselves. The word NUinn, which is there employed, may not perhaps signify to sing, for Saul and Saul's messengers prophecy — ^K231in — as soon as they hear the music, without preparation or practice. Their prophesying was perhaps nothing more than a vehement action, dancing, and gesticulation, as we see from the circumstance of Saul's falling down naked. At farthest, they might have joined in the choral song with the company of prophets. Such choral chants were perhaps sung in the school of Samuel, but only for the purposes of devotion and inspiration ; and the proper design of this school was to educate youth for the prophetic office, that is, to give counsel from the Lord to a people under a theocratic govern- ment. Samuel was a prophet, and history has preserved no remains of any poetical works of his. Is it not most probable that he was aiming to educate his disciples likewise for the prophetic office ? Now, it is true that the Hebrews drew no accurate line of distinction between lyric poetry and prophetic eloquence ; yet these two always differ, particularly in the mode of delivery ; for the lyric poem was probably sung, while the prophetic message was only recited. Supposing, then, Samuel was employed in forming his disciples to be prophetic poets or speakers, what is more natural than to imagine that some of them might feel drawn by genius and inclination to lyric poetry, and succeed in perfecting themselves in this ? Yet it lay out of the plan of the prophetic school, and was a thing quite accidental. It is hardly correct, therefore, to consider the prophetic school of Samuel simply as an institution for the culti- vation of singing and poetry. " There were other institutions which may have had an influence still more important and decided than this school of the prophets in promoting the culture of lyric poetry, especially of the religious kind. I refer particularly to those musical schools which, according to the account, 1 Chron. xv. 16, seq., were founded by David in aid of the public worship. Yet I cannot retract the unfavourable opinion I once pronounced * upon these and similar narratives in the Chronicles ; I must rather confirm it. Besides the reasons there alleged, which I may not repeat, it seems to me to be a circumstance particularly calculated to excite suspicion, that the psalms and fragments of psalms repre- sented by the Chronicles to have been sung at the dedication of the tabernacle and on similar occasions can hardly have been penned by David, but belong rather to the later and less pure style of the temple poetry. The psalm which is sung, 1 Chron. xvi. 8, seq., is composed of Ps. cv. and xcvi. ; but both are pro- ductions of a later style. If the Chronicles had presented us on this occasion with a genuine song of David, such as the elegy for which we are indebted to 2 Sam. i., this circumstance would havo contributed not a little to add weight to its authority, but the insertion of these fragments throws suspicion over the whole of the accompanying narrative. The phrase also, quoted 1 Chron xvi. 41, and elsewhere, respecting the Levites who were appointed to give thanks to the * Beytrage zur Einleit. ins A. T., vol. i., p. 85, sq. INTRODUCTION. xxiii Lord, 'because his mercy endurcth for ever,' betrays the later poetry of the temple, an example of which we have in Ps. cxxxvi, where this phrase forms a regular refrain ; also Psalms cvi., cvii., and cxviii., in which this phrase occurs, appear to belong to a later style of poetry. " We may imagine that a master like David would not be without com- panions and assistants in the poetic art ; and, in fact, several of David's con- temporaries are named in the titles as composers of psalms : but these notices are not always good authority. Solomon, according to the testimony of history, united in himself such richness of lyric invention with the sententious style peculiar to him, that in his time lyric poetry must have attained to a very high degree of perfection. ' Solomon spake three thousand proverbs, and his songs were a thou- sand and five,' 1 Kings iv. 32. It is singular, however, that with the exception of two which are quite uncertain, no psalms of Solomon are preserved in our present collection ; nor do we find any psalm with the author's name belonging to the pei'iod after Solomon, not even one which admits of being referred with certainty and of necessity to any particular event in the history of those times ; and yet such lyric poems as those of Hezekiah and of Habakkuk clearly evince, that during this period the culture of lyric composition had by no means fallen into neglect. On the contrary, we have many psalms which, according to the results of a sound critical exegesis almost universally acknowledged, must be placed in the times of the captivity, and after the captivity ; and these psalms rank, for purity of language, and for sublimity, beauty, and freshness of conception, in the highest class, and are, in no respect, inferior to the poems of David and his contemporaries, e. g., Ps. xlv., lxxiv, Ixxix., cvii., and many, if not all, of the Psalms of Degrees. We are here presented, then, with a singular phenomenon. The lyric poetry of the Hebrews, which was cultivated and brought to perfection in the times of David, after producing abundance of fruit, sank into a repose of nearly five hundred years, and then all at once, in the most calamitous period of the state, arose again, survived another golden age, and yielded a second harvest — a phenomenon hardly corresponding with the common course of events. The singularity, however, disappears as soon as we suppose that the collection of Psalms contains several pieces, either anonymous or incorrectly named, which belong to the period extending from David to the captivity. Indeed, it is in the highest degree probable that lyric composition flourished side by side with the prophetic poetry, and that many of the pro- phets themselves contributed to our present collection, and might reclaim their own productions from David and others. Some of the prophets, too, are actually named by the Septuagiut as authors of psalms." § 6. TJie imprecations in the Psalms. — Much, has been written on the subject of the imprecations in the Psalms, or, as they are called, " The imprecatory psalms ;" and perhaps there is no part of the Bible that gives more perplexity and pain to its* readers than this ; perhaps nothing that constitutes a more plausible objection to the belief that the psalms are the productions of inspired men than the spirit of revenge which they sometimes seem to breathe, and the spirit of 2 xxiv INTRODUCTION. cherished malice and irnplacableness which the -writers seem to mani- fest. There has been probably no explanation offered which has relieved the minds of those who are thus perplexed, or which has furnished a solution wholly satisfactory on the question how this spirit can be reconciled with the precepts of the New Testament and Avith the requirements of true religion. It is useless to attempt to disguise or to conceal the difficulty, and it may be admitted that most of the explanations which have been suggested leave the difficulty just where it was. Perhaps it is not possible for us to remove all such difficulty, or so to present the subject that questions may not be asked which it would be impossible to answer; and, indeed, what subject is there in mental philosophy, in natural science, in morals, or in theology, on which questions may not be asked which the human powers are not yet competent to answer ? In regard to the growth of a blade of grass, questions may be asked which no chemist — no man — can answer. In reference to the imprecations in the Psalms, it will be proper, first, to refer to some specimens of such psalms, that we may know where the difficulty lies ; and then to consider in what way, if any, this difficulty may be solved. The following are among the passages which would be referred to as belonging to that class of psalms. They are not, indeed, all that could be selected, but they are fair specimens, and there are no others that would involve any difficulty which are not found in these. Ps. v. 10 : " Destroy tliou them, God; let them fall by their own counsels; cast them out in the multitude of their transgressions ; for they have rebelled against thee." Ps. x. 15 : " Break thou the arm of the wicked and the evil man : seek out his wickedness till thou find none." Ps. xviii. 40 — 42 : " Thou hast also.given me the necks of mine enemies; that I might destroy them that hate me. They cried, hut there was none to save them : even unto the Lord, but he answered them not. Then did I beat them small as the dust before the wind : I did cast them out as the dirt in the streets." Ps. xxviii. 4 : '* Give them according to their deeds, and according to the wickedness of their endeavours : give them after the work of their hands ; render to them their desert." Ps. xxxi. 17 : " Let me not be ashamed, Lord ; for I have called upon thee : let the wicked be ashamed, and let them be silent in the grave." Ps. xxxv. 3 — 8 : " Draw out also the spear, and stop the way against them that persecute me : say unto my^oul, I am thy salvation. Let them be con- founded and put to shame that seek after my soul : let them be turned back and brought to confusion that devise my hurt. Let them be as chaff before the wind : and let the angel of the Lord chase them. Let their way be daik INTRODUCTION. xxv and slippery : and let tlic angel of the Lord persecute thein. For without cause have they hid for me their net in a pit, which without cause they have digged for my soul. Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall." Ps. xl. 14: " Let them be ashamed and confounded together that seek after my soul to destroy it ; let them be driven backward and put to shame that wish me evil." Ps. lv. 9 : " Destroy, Lord, and divide their tongues : for I have seen violence and strife in the city." 15 : " Let death seize upon them, and let them go down quick [_alive, living'] into hell : for wickedness is in their dwellings, and among them." Ps. lviii. 6 — 10 : " Break their teeth, God, in their mouth : break out the great teeth of the young lions, Lord. Let them melt away as waters which run continually : when he bendeth his bow to shoot his arrows, let them be as cut in pieces. As a snail which melteth, let every one of them pass away : like the untimely birth of a woman, that they may not see the sun. Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath. The righteous shall rejoice when he seeth the vengeance : he shall wash his feet in the blood of the wicked." Ps. lix. 12 — 15 : " For the sin of their mouth and the words of their lips let them even be taken in their pride : and for cursing and lying which they speak. Consume them in wrath, consume them, that they may not be : and let them know that God ruleth in Jacob unto the ends of the earth. And at evening let them return ; and let them make a noise like a dog, and go round about the city. Let them wander up and down for meat, and grudge if they be not satisfied." Ps. lxviii. 2 : "As smoke is driven away, so drive them away : as wax melteth before the fire, so let the wicked perish at the presence of God." Ps. lxix. 22 — 25 : " Let their table become a snare before- them : and that which should have been for their welfare, let it become a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake. Pour out thine indignation upon them, and let thy wrathful anger take hold of them. Let their habitation be desolate ; and let none dwell in their tents." Ps. lxxix. 12 : " And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord." Ps. lxxxiii. 9 — 17 : " Do unto them as unto the Midianites ; as to Sisera, as to Jabin, at the brook of Kison : which perished at Endor : they became as dung for the earth. Make their nobles like Oreb, and like Zeeb; yea, all their princes as Zebah, and as Zalmunna. . . . O my God, make them like a wheel ; as the stubble before the w r ind. As the fire burnetii a wood, and as the flame setteth the mountains on fire ; so persecute them with thy tempest, and make them afraid with thy storm. Fill their faces with shame; that they may seek thy name, O Lord. Let them be confounded and troubled for ever ; yea, let them be put to shame, and perish." Ps. cix. G — 15 : " Set thou a wicked uiau over him : and let Satan stand at xxvi INTRODUCTION. his right hand. "When he shall be judged, let him be condemned : and let his prayer become sin. Let his days be few ; and let another take his office. Let his children be fatherless, and his wife a widow. Let his children be con- tinually vagabonds, and beg : let them seek their bread also out of their desolate places. Let the extortioner catch all that he hath; and let the strangers spoil his labour. Let there be none to extend mercy unto him : neither let there be any to favour his fatherless children. Let his posterity be cut off; and in the generation following let their name be blotted out. Let the iniquity of his fathers be remembered with the Lord ; and let not the sin of his mother be blotted out. Let them be before the Lord continually, that he may cut off the memory of them from the earth.'' Ps. cxxxvii. 7 — 9 : " Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof. O daughter of Babylon, who art to be destroyed ; happy shall he be, that re- wardeth thee as thou hast served us. Happy shall he be, that taketb and dasheth thy little ones against the stones." These are specimens of the class of psalms now under considera- tion, and though the number might be somewhat increased, yet these examples embrace those which are most difficult to be explained, and involve all the difficulties to be found in this class of the psalms. None could be adduced which seem to breathe a more vindictive spirit than these do ; none seem to be more opposed to the spirit of the New Testament. If, therefore, a solution can be suggested that would be satisfactory in regard to these passages, it would be easy to apply the principles of such a solution to all the similar passages in the Psalms. The inquiry then occurs in what way, if in any way, the difficulty is to be solved, "or what explanations can be suggested. On this subject the following remarks may be made : — (1.) What- ever difficulty there exists, is created by the Bible itself. The record is one which the sacred writers have themselves made. This fact is proof at least of candour, and of a consciousness on their part that there was nothing in this record which was not founded in truth, which did not really occur ; that is, that these feelings actually existed in their minds. It cannot be pretended that the writers indulged in feelings which they were unwilling to record ; which they were ashamed to make known. In fact, they took all the methods in their power to make them known, and to have the record perpe- tuated. They not only recorded them — put them in a permanent form — but they embodied them in poetry, which was to be employed in the public worship of God ; which was to go down to future ages, to direct the devotions of the people of far-distant times. More- over, if there is any condemnation of this spirit in the Bible — if there was anything wrong in this spirit — we are to remember that the INTRODUCTION. XXVU condemnation is found in the very book where these expressions occur — for it is to be assumed here that, so far as the objection lies against these expressions as a part of the Bible — as a part of a pretended revelation — the Bible is one booh ; the Old Testament and the New are parts of the same revelation from God. The Bible, thus in making the record, should be allowed at least to be a book of candour — a book in which there is no attempt to conceal what was actually passing in the minds of the writers. There was, it may be presumed, some reason for making the record which was regarded as not incon- sistent with the purpose of a revelation ; and it was assumed also that these things would be susceptible of an explanation, which would be consistent with the claim that the Bible was a revelation from God. (2.) It may be a fair subject of inquiry how much of what is charged as wrong, harsh, and vindictive, maybe referred to the spirit of the age in which the BibJe was compose d, and in which these men lived. This remark is not made on the supposition that the princi- ples of morals and religion change from one age to another ; or that they are modified by the circumstances of men ; or that the same thing is morally right in one age or country, and morally wrong in another. Truth and holiness, right and wrong, do not change, nor are they dependent on the caprices or the customs of mankind. Still, in order to know exactly what was meant ; how much words express ; what was the precise idea intended to be conveyed by lan- guage that was used, — it is necessary for us to place ourselves in the circumstances, and to understand the prevailing customs and habits of the people who used the language. "We constantly apply these principles, insensibly it may be, when we read Homer, or when we read the records of knight-errantry, or when we endeavour to under- stand the poetry of any people in the earlier periods of history. The language which a Covenanter or a Puritan used may possibly have expressed no other internal emotion than would be expressed by the milder language which we should use ; the rough words which the uneducated and the vulgar use may express no different feelings than would be found to exist when the thoughts are conveyed in the smooth tones, and the courtly phrases of those in the higher walks of life. There may be as much bitter feeling beneath silk and satin as beneath a dress made of the skins of wild beasts ; in the palace as in the wigwam. It may be possible that those who lived in the earlier ages of the world really meant no more by the language which they often used, and which seems to us to be so harsh, so revengeful, and so savage, than we do in the milder tones which we employ, and which we now suppose to be demanded by civilization and Chris- tianity. It is, at least, a supposable case that the people of future times may have had conveyed to them as much in the records of our xxviii INTRODUCTION. literature, and of our customs, which they will find it difficult to explain consistently with their notions of refinement, civilization, and the spirit of pure religion, as we recognise in the language of the Covenanters and the Puritans of Scotland and England, or in the poetic effusions of the days of David. Let us be sure that we under- stand precisely what they meant, and exactly how our own spirit is better than theirs, before we condemn them. (3.) Part of these passages may undoubtedly be regarded as pro- phetic ; expressing what would be, rather than indicating any wish on the part of the author of the psalms that such things should be. In some instances, the passages might have been rendered in the future instead of the imperative mood, with no violation of the laws of the Hebrew language, or the proper principles of interpretation. Several of the passages of this kind which may properly be apj>lied to the Messiah, are undoubtedly of this nature, and those passages are to be interpreted, when the laws of language will admit of such an interpretation, as expressive of what sinners deserve, and of what will come upon them, and not as indicating any desire on the part of the author that it should be so. It must be admitted, however, that this consideration does by no means remove all the difficulty, nor does it in fact even diminish it. It cannot be affirmed by any one acquainted with the Hebrew lan- guage that this solution could be applied to all the cases in reference to which the difficulty exists, and there is still an explanation needed to meet the cases which cannot be brought under this rule. In a book claiming to be inspired the objection is, in effect, as great if there is only one such passage as if there are many. The essential difficulty is to explain it consistently with the claim to inspiration at all. It should be conceded, further, that this explanation is one which cannot be admitted in regard to the most difficult of the passages. No man can show that they are all mere predictions of the future ; no one can prove that all that is implied in these passages is a mere expression of what sin deserves, or what ought to be inflicted on transgressors. Beyond all question there is, in many cases, an expression of feeling — or desire — or wish; there is language used which implies that there would be gratification — satisfaction — pleasure — if the calamity in- voked should come upon the enemies of the writer, or if the punish- ment should be inflicted on the wicked ; there is what is of the nature of prayer, that these calamities might come, and that the wicked might be detected, arrested, punished. We cannot on any honest principles interpret these psalms without admitting this ; and the objector has a right to ask how this feeling can be vindicated ; how it can be reconciled with the spirit of Christianity ; how it can be shown INTRODUCTION. xxix to be consistent with the belief that the psalms were inspired by the Holy Ghost. This is a fair question to ask, and it is one which a believer in the inspiration of the Bible should be held to answer. (4.) Some of the expressions referred to are a mere record of the feelings of others ; of the gratification which they would feel in seeing vengeance inflicted on the guilty, even when revenge should be taken in the most barbarous and savage manner. In such a case all that the inspired writer, or the Spirit of inspiration, is responsible for, is the fairness of the record ; or that he has given an exact statement of the feelings which would be cherished and expressed by those who should inflict the vengeance, or who should experience gratification in seeing it. A man may describe the acts of the American savage, scalping, torturing, murdering by slow degrees women and children, or the acts of cannibals, without being responsible for any of the feelings of the savages in doing this ; and the writer of history cannot assuredly be responsible for all or any of the feelings of barbarous delight which a tyrant may have in oppressing his subjects, or for the fury and hatred which leads men to pursue with vengeance their flying victims. The inspired writers who made a record of the cruelty of the sons of Jacob (Gen. xxxiv. 25 — 29, xlix. 6, 7), or of the act of David in bringing forth the people of Rabbah, and " putting them under saws, and under harrows of iron, and under axes of iron, and making them pass through the brick-kiln " (2 Sam. xii. 31), or the acts of Joab, Ahithophel, Absalom, Nebuchadnezzar, Ahab or Jezebel, cannot be held to be answerable for the feelings which they manifested, or the deeds which they performed, nor is it fair to infer that in making the record they approved of what was done. All that the writers can be held to be responsible for is the correctness of the record. An instance of this kind occurs in Ps. cxxxvii. 8, 9, " O daughter of Babylon, who art to be destroyed ; happy shall he be that reward- eth thee as thou hast served us. Sappy shall he he that taketh and dasheth thy little ones against the stones." There is nothing to prevent our regarding this as a statement of the actual feelings — the pleasure — the satisfaction — which they would actually feel who should wreak vengeance on Babylon. The idea may be, and from anything that appears actually is, that such had been the pride and arrogance of Babylon, such the wrongs which she had done to other people ; such her acts of cruelty and oppression, — that they who should overcome, subdue, and destroy her, would have conscious satisfaction and plea- sure in bringing deserved punishment on her, even in those forms which men usually regard as savage and barbarous. In this there is nothing which necessarily implies that the author of the psalms would approve of it, or that he would have done it himself. If the case is xxx INTRODUCTION". supposed even to indicate the common feelings of the Hebrew people, in view of the destruction of an enemy under which the nation had suffered so much and so long, still it may be a mere record of that feeling as a matter of fact, and the Spirit of inspiration is responsible only for a fair account of the feelings which would actually exist. In one of the methods which have thus been indicated the difficul- ties in regard to a portion of what are called the imprecatory psalms may be removed altogether. These are solutions, however, which cannot be applied to all of them ; and if there is any number, however small, — if there is a single one remaining, — to which these solutions cannot be applied, it must be admitted that the actual difficulty still remains ; for the Psalms are to be regarded as forming one book ; they have, as is fairly implied in the idea that they are inspired, one author — the Holy Spirit ; and as it is a principle which, must be held by all who regard the Bible as an inspired book, that one text of Scripture fairly interpreted is sufficient to establish the truth of any doctrine, so it must be admitted that a well-founded objection to a single text, fairly interpreted, as really affects the question of inspira- tion as though there were many passages of that character. Some other solution, therefore, must be found in order to remove the real difficulty in the case. (5.) A fifth remark, therefore, in regard to the prayers in these passages considered as invocations of vengeance or of punishment on the wicked may be suggested. The real question is, whether under any circumstance such prayers — such imprecations— can be right ; and whether, if ever right, the circumstances in the Psalms were such as to make them proper. To obtain a just view of this, several remarks are to be made. (a) David was a magistrate ; a king. He was, by the appointment of God, the civil and military ruler of the nation. His authority was not an usurped authority ; nor were his acts those merely of a private man, a man individually wronged. As a king — a magistrate — he was appointed to preserve order; to maintain law ; to dispense justice ; to detect, arraign, and punish the guilty. As a magistrate, he re- presented the state ; the majesty of the law ; the interests of justice. As a magistrate, an act done — an offence committed — a crime in the community, did not respect him as a man — an individual — but as appointed to administer the government and to defend the state. No one can deny that David sustained this relation to the state, and that the duty of maintaining and administering law rested supremely with him. From anything that appears, also, the remark here made is applicable to each of the cases where "imprecations" are found in the Psalms. The question, then, is, whether there is any- thing in the office and functions of one appointed to make and INTRODUCTION xxxi execute the laws of a land which would render such imprecations justifiable. (b) Punishment is right. It is not wrong that a penalty should be affixed to law ; it is not wrong that the penalty of a law should be inflicted; it is not wrong that pain, privation of office, imprison- ment, and the loss of life itself, should follow the commission of crime. So all laws determine ; so all nations have judged. It is material here to remark that this is not an arbitrary thing ; that it is not a matter of individual or local feeling. It is laid in our very nature. It is found in all nations. It is acted on among all people. There is something in our very nature, account for it as ive may, which approves of punishment when properly inflicted ; which approves of the appointment of a penalty for crime. If this is wrong, it is a wrong in our very nature ; it is a universal wrong ; it is a wrong which has gone into the enactment of all laws — for all law has a penalty. A law without a penalty would be a mockery and a farce. When a man, in accordance with a just sentence of law, is fined, imprisoned, executed, we approve of it. We feel that it is what ought to be done, and in this feeling we are conscious of no wrong. We are conscious that we are not to be blamed for approving the sentence which condemns the guilty any more than we are for approving the sentence which acquits the innocent. The foundation of this feeling is laid in the very nature of man, and, therefore, it cannot be evil. No man feels that he is blameworthy when he thus finds himself approving of a just sentence of law; no man feels that this principle of his nature ought to be resisted or reversed, so that he would be a better man if he were conscious of the opposite feeling. (c) In accordance with this principle, there are arrangements in every community for detecting and punishing crime. There are laws made which define crime, and designate its just penalty ; there are arrangements made for arresting the guilty, and bringing them to trial ; there are prisons built in anticipation that there will be men to be punished. There are courts organized for the express purpose of trying offenders ; there are penalties affixed by law to different classes of crimes ; there are processes prescribed in the law books for arresting, indicting, committing, arraigning, and judging those charged with a violation of law. There is a class of men whose busi- ness it is to detect and arrest offenders; there is a class whose busi- ness it is to try them ; there is a class whose business it is to inflict punishment on them. Hence we have a detective police — men whose calling it is to find out offenders ; we have an array of constables, jury- men, and judges; we have sheriffs, keepers of prisons, and execu- tioners. These arrangements are necessary in our world. Society could not do without them. No community would be safe without 2* xxxii INTRODUCTION. them. No man would feel that his life, his property, his family were secure without them. They euter into the very structure of society as it exists on earth j and if these were abolished, the world would soon be filled with anarchy, bloodshed, and crime. (d) These are lawful, proper, and honourable employments. The business of a detective officer, of a constable, of a sheriff", of a jury- man, of a judge, is as lawful as that of a farmer, a blacksmith, a school-teacher, a physician, a clergyman. No man occupies a more honourable position than the judge of a court, though it be a crimi- "nal court ; no man is rendering more valuable service to his country than he whose daily business it is to detect offenders, to prosecute for crime, or to administer the laws of a nation. The constable and the judge may go to their work with as conscious a feeling that they are engaged in an honourable work as the farmer or the merchant ; and the foreman of a jury who declares that a man arraigned for crime has been found " guilty," and the judge who pronounces the sentence of the law, and the man who executes the sentence, may each one lie down on his bed at night as calmly as the man who during the day has been engaged in sowing seed in his field, or gathering in his harvest, or administering medicine to the sick, or preaching the Gospel. Through all that day the one may be as conscious that he has had no malice towards his fellow-men, no desire of revenge, as the other. In the bosom of each one there may have been only the consciousness of a simple desire to do his duty. (e) It is lawful and proper for such a man to pray ; — a detective officer, a constable, a juryman, a judge, a keeper of a prison, a hang- man. It is as proper for such a man to pray as any other man. He may pray in his closet and in his family ; he may breathe forth a mental prayer when searching for a man charged with an offence, or when bearing a testimony against him, or when sitting in judgment on him, or when inflicting the penalty of the law. He may pray, as other men do, that he may be "diligent in business ;*' that he may be " fervent in spirit ;" that he may " serve the Lord " in that calling. He may pray that he may have grace to be faithful to his trust ; firm in his conduct ; successful in what he is appointed to do. But what is this ? It is that the wicked — the guilty — may be brought to punishment ; that they may be punished ; that they may receive the due reward for their deeds. It is net malice against an individual ; it is not a desire of revenge ; it is not the indulgence of any private feeling ; it is not conduct inconsistent with the widest benevo- lence. The officers of justice are engaged in the very work of bring- ing men to punishment ; and why may they not pray for success in the work in which they are engaged ? Why may not any man who loves the cause of justice, and who desires the security and good INTRODUCTION. xxxiii order of a community, pray that the wicked may be checked in their career — arrested — confined — punished ? Since men lawfully engage in doing the thing, why may they not lawfully pray for the Divine blessing to aid them in doing it ? It is further to be remarked that a magistrate offering such a prayer would have a very different feeling from one who was en- gaged in an unlawful employment. How can a man engaged in the manufacture and sale of intoxicating drinks pray ? How can he ask for success in his work ? To do this would be to pray that his neigh- bour, his fellow-men, near or far off, might spend their property for that which would not profit them ; might waste their time, ruin their health, cut short their lives, and destroy their souls ; that they might be profane, gross, offensive, beastly ; that they might be a pest in the community, be led into crime, and find their home in an almshouse, a penitentiary, or an insane asylum ; that their families might be beggared, and that a once peaceful home might become a hell ; and that the young, the vigorous, the hopeful, the beautiful, the sons of the virtuous and the pious — might go down early to the drunkard's grave ; that the hearts of wives, mothers, sisters, and daughters might be crushed and broken, because a husband, a father, a brother, had been made a drunkard. But what fiendish malignity would there be in such a prayer as this ! Hence such men do not ask the Divine blessing on their work. But a magistrate may pray, and should pray. He may pray that he may be successful in discharging the duties of his office ; in administering justice ; in prosecuting for crime ; and in pronouncing the sentence of the law. His prayer, in fact, is simply that justice may be done to all ; that punishment may be inflicted when it is deserved ; and that he may be made an instrument in the hands of God in detecting and punishing crime. At the same time this may be so far from being a vindictive and revengeful spirit, that he himself may be among the most kind and humane men in a com- munity, and when he pronounces the sentence of the law, he may be the only one in the court room that shall weep. Tears may flow fast from his eyes as he pronounces the sentence of the law, while the hardened wretch sentenced to the gallows may be wholly unmoved. It indicated no want of feeling and no malevolent spirit when Washington signed the death-warrant of the accomplished Andre, for he did it with tears. In the same way, and with the same spirit, a man may go forth to the defence of his country when invaded, or when one portion of it has risen up in rebellion against a lawful government. A soldier called forth to defend his country may pray ; the commander of an army may pray — should pray. But the prayer of such an one may be, and should be, in the line of his duty ; for success in that which xxxiv INTRODUCTION. lie lias undertaken. It will be a prayer that the enemies of his country may be overcome and subdued. It indicates no malice, no personal feeling, no spirit of revenge, when he prays that the enemies of his country may be scattered as chaff before the wind ; or that their counsels may be turned to foolishness ; or that he may be suc- cessful in subduing them. It is a prayer for the triumph of a righteous cause ; and as all his acts as a soldier tend to the destruc- tion of the enemies of his country ; as he is actually engaged in endeavouring to subdue them ; as all his plans contemplate that ; as he cannot be successful without that, — if the employment itself is right, it cannot be wrong that he should pray for success in it ; that is, that his enemies may be delivered into his hands, and that God would enable him to overcome, to scatter, to subdue them. In this view of the matter there is necessarily no feeling inconsistent with the purest benevolence when the defenders of liberty and law and right apply to themselves the language of Psalm cxlix. : — " Let the high praises of God be in their mouth, and a two-edged sword in their hand ; to execute vengeance upon the heathen, and punishments upon the people ; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written," vers. 6-9. (/) It only remains to be added, as bearing on the point here sug- gested, that it cannot be demonstrated that there is in the psalms that are called " Imprecatory Psalms " any more of malice, or of a spirit of revenge, than there is in the heart of a detective officer, a con- stable, a sheriff,'; a juryman, a crown lawyer, a prosecuting attorney, a judge, the keeper of a penitentiary, or an executioner, when he goes to the daily discharge of the duties of his office, and when, in his closet, or in his family, in his morning devotions, he prays that he may be faithful and successful in the discharge of his official duties through the day : — for success in any of these duties will be in the line of prayer, and may be in answer to prayer. If the detective officer is successful in ferreting out a burglar or a counterfeiter ; if a magistrate is successful in bringing him to justice ; if a juryman pronounces an honest verdict finding him guilty ; if an attorney is successful in prosecuting the guilty to conviction ; if a judge delivers a just sentence ; and if the keeper of a prison closes the massive bars and bolts on the guilty, — at night, when they reflect on their work, they may regard their success in the lawful duties of the day as being as real an answer to prayer in the proper business of human life as the waving golden harvest is an answer to the prayers of the pious farmer, or the ship laden with the rich productions of the East, as she glides gallantly into port, should be regarded as an answer to the prayers of the pious merchant ; — and until it is proved that this may INTRODUCTION. xxxv not have been all that was implied in the language of the psalmist, it should not be assumed that the imprecatory psalms breathe a vindic- tive spirit, or are contrary to the purest and most benevolent feel- ings of the human heart. (6.) There is still another solution of the difficulty which has been suggested. It is, substantially, that these expressions are a mere record of what actually occurred in the mind of the psalmist, and are preserved to us as an illustration of human nature when partially sanctified. According to this explanation we are not required by any just view of inspiration to vindicate those feelings, or to maintain that such feelings could not occur in the case of an inspired man. One of the main objects of the Psalms is to illustrate religion as it actually exists in the minds of good men in this world ; men who are not absolutely perfect, but whose best religious emotions are mingled with many imperfections. According to this view the Spirit of inspi- ration is no more responsible for these feelings on the part of the psalmist than it is for the acts of David, Abraham, Jacob, or Peter. The feelings — the acts — are what they are; the Spirit of inspiration is responsible for a correct record or statement in regard to these acts and feelings : — a record that shall be historically and exactly true. A few remarks may explain this further. (a) It is, then, an admitted fact that David was not a perfect man ; and the same was undoubtedly true of all the writers of the Psalms. The Bible never claims that they were perfect ; it makes a fair record of their faults ; it lays down the general principle that none are absolutely free from sin : 1 Kings viii. 46 ; Eccles. vii. 20 ; James iii. 2 ; 1 John i. 8 ; Job ix. 20. As it is everywhere declared in the Bible that no one is absolutely perfect, and as it is admitted that David, for example, was guilty of wrong acts, as in the case of Uriah, — so, for the same reason, it is to be admitted that men, even the best of men, are liable to sin in thoughts and in words as well as in deeds. (&) The proper notion of inspiration does not require us to hold that the men who were inspired were absolutely sinless. There is and must be a manifest and palpable difference between being inspired, and being personally perfect. Inspiration, in its true nature, secures a truthful record ; it does not necessarily secure absolute sanctification. Indeed, inspiration has no necessary connexion with sanctification ; — as it is conceivable, certainly, in accordance with the common belief, that Balaam uttered true prophecies respecting the Messiah, yet no one from that fact feels bound to maintain that he was otherwise than a bad man. Livy, Gibbon, Hume, Robertson, were not perfect men, and yet it may be true that they have given a correct account of the events which they profess to record ; nor do we argue that because they were faithful historians that, therefore, xxxvi INTRODUCTION. they were perfect men, or that they never did or said anything, which, if it were recorded exactly as it occurred, would not be incon- sistent with the idea of absolute perfection of character. It is, there- fore, a very important principle that inspiration secures a correct record, not that it implies or secures personal sanctification ; and that if it does secure a correct record the limit of responsibility in regard to it is reached. Assuredly the fact that David in Psalm li. has made a true record in regard to his guiltiness in the case of Uriah, does not prove that he was right or innocent in the fact which is the subject of that record ; nor if a record is a record of feelings instead of deeds does its correctness any more justify or sanction such feelings. (c) It was important and necessary in a revelation from God, in order to meet the wants of the world, that there should be a true representation of religion as it comes in contact with the human heart ; as it is in fact illustrated and manifested in the life of man, not as it might be in the life of a spotless angel. Assuming, as the Bible does everywhere, that man is depraved ; that he has corrupt and evil propensities; that he has passions which by nature are uncontrollable, and that it is the design of religion to teach him how to control and govern them, — what we want is an illustration of religion as it comes in contact with such a heart. If the Bible had described only the feelings and conduct of a perfect being, it would be obviously unfit for man, for it would not be adapted to his condition. As man is imperfect and sinful, a representation of religion which would leave the impression that there is no true piety except where there is absolute perfection, would be adapted only to discourage and dishearten, for it would hold up that before his mind which he would feel to be unattainable, and his own consciousness of imperfection would lead him to the painful conclusion that he had no true religion. Hence in the Bible, except in the solitary instance of the Saviour, we have no record of the life of a perfect saint. We have a description of piety as it must always be found in the life of man : — as feeble, and struggling, and doubting, and contending with evil passions ; as a life of conflict, of mingled light and darkness, good and evil, happi- ness and sadness, cheerfulness and despondency ; as a life where evil often breaks out, where there is a constant effort required to subdue it, and where there is, amidst much that seems to be otherwise, yet truly a constant progress in the soul towards perfection — a perfection not to be obtained in this life, but which is to be consummated in heaven alone. Such a record only is fitted for man ; such a record only would properly represent and describe man in his present con- dition. In another world — in heaven — a true record of man redeemed would be a record of religion without imperfection — as it would now be of the angels. As it is,, we have now in the Bible everywhere INTRODUCTION. xxxvii recorded the lives of imperfect men : — imperfect in their conduct ; imperfect in their feelings ; imperfect in their words. "We have the biographies of Abraham, Isaac, Jacob, of Eli, David, Hezekiah, Moses, Aaron, Josiah, James, John, Peter, — all imperfect but good men; men in whose bosoms there were the stragglings between good and evil principles ; in whose lives the evil principle was constantly breaking out, and over whom for the time it seemed to triumph. Hence the painful but honest records which we have of piety in the Bible. In like manner, in order to see and understand what true piety is as it is found in connexion with human nature, it might be important that there should be such an illustration of it as we actually find in the Psalms: the honest record of what passed through the mind of a good man ; of what imperfect man actually feels often, even when it is proper to characterise him as a man of God. Probably there have been few men, very few, even under the influence of the highest forms of piety, who, if they had made an honest record of what was passing in their minds at all times — of their wishes, desires, emotions; of their feelings towards their enemies, persecu- tors, and slanderers — would not have found that the language of the Psalms would better express their feelings in this respect than any language which they could find elsewhere ; — and is it a forced or an unauthorized thought that even such men as Augustine, Luther, Calvin, Knox, and Edwards, at times when unchristian feelings seemed to have got the ascendancy in their hearts ; when they were strongly tempted to give way to passion, or actually gave way to it ; when they might have been led to doubt whether men with such feelings could have any true religion — may have found consolation in the fact that feelings precisely like theirs sprang up in the hearts of the inspired men who composed the Psalms, and who there made an honest record of what was actually passing in the soul, almost an actual transcript of what they themselves experienced ? It need be hardly remarked that if this is a true view of the matter, we are not bound to attempt to vindicate these expressions of passion — any more than we are the con- duct of David in the matter of Uriah, or of Peter in denying his Lord. (d) According to this view, the expressions which are used in this record are not presented for our imitation. The mere fact that they are recorded as having occurred in the lives of good men is no evi- dence that they are right, or are to be followed by us. All that occurred in the life of the Redeemer was right, and was recorded that, so far as it might be applicable to us in our circumstances, we might imitate it. If the above remarks are correct, then the record was made for far other purposes than that we should imitate the conduct of those who gave expression to these feelings. Nor should the fact that such feelings actually existed in the minds of good men, xxxviii INTRODUCTION. 4. or that these "imprecations " -are found in their writings, be charged on religion, as if it tended to produce them, any more than the act of adultery and murder on the part of David, or the profaneness of Peter, should be referred to as an illustration of what religion is adapted to produce in the hearts and lives of men. Religion is not responsible for these things. The responsibility is in our corrupt nature. (e) If such is a just view of the matter, then all that inspiration is responsible for is, the correctness of the record in regard to the exist- ence of these feelings : — that is, the authors of the Psalms actually recorded what was passing in their own minds. They gave vent to their internal emotions. They state real feelings which they them- selves had ; feelings which, while human nature remains the same, may spring up in the mind of imperfect man, anywhere, and at any time. They record what other men actually feel ; and in making the record, they simply give utterance to what passed through their own hearts. They do not apologize for it ; they do not pause to vindicate it ; they offer no word in extenuation of it — any more than other sacred writers did when they recorded the facts about the errors in the lives of the patriarchs, of David, and of Peter. In some of these ways it is probable that all the difficulties in re- gard to the " imprecations " in the Psalms may be met. They who deny the inspiration of the Psalms should be able to show that these are not proper explanations of the difficulty ; or that they are not consistent with any just notions of inspiration. ' § 7. The practical value of the 'Booh of Psalms. — It is not a little remarkable that the Psalms, in the estimation of religious persons, hold substantially the same place under the clearer light of the Christian dispensation which they did under the comparatively obscure Hebrew economy, and that with all the additional light which has been imparted under the Christian revelation, the Psalms have not been superseded. The Christian looks to the Psalms with an interest as intense as did the ancient Jew ; and, as expressive of personal religious experience, as well as for the purpose of a manual for worship, the Psalms are selected by the Christian, from the whole Bible, as they were by the Jew from the books in his possession — the Old Testament. As such, they will retain their value in all times to come, nor will there ever be in our world such an advance in religious light, experience, and knowledge, that they will lose their relative » place as connected with the exercises of practical piety. How far this fact is to be regarded as a proof that the authors of the Psalms were inspired ; that there was communicated to them a knowledge of the principles and workings of true piety, so in advance of their own age ■ INTRODUCTION*. xxxix as to be on a level with what will be possessed in the most advanced periods of religious culture ; that there must have been an influence on their minds, in composing the Psalms, beyond anything derived from mere poetic genius, is a question which must occur to all reflect- ing minds. It is a fair question to propose to one who doubts the inspiration of the Psalms, how he will account for this fact, consistently with his idea that the authors of the Psalms were men endowed only as other men of genius are, and with the acknowledged fact that they lived in an age when the views of truth in the world were compara- tively obscure. How did it happen that a Hebrew bard, in the matter of deep religious experience and knowledge, placed himself so high as to be a guide to mankind in all coming times, after a new revelation should have been introduced to the world, and after all the attainments which men would have made in the knowledge of religion and of the human heart ? The special value of the Psalms arises (a) from the fact that they are adapted to the worship of God ; (b) from the fact that they are records of deep religious experience. (a) As adapted to the worship of God. For this many of them were originally designed in their very composition ; to this the entire book seems to have been intentionally adapted by those who made the collection. It is not necessary to suppose that these sacred songs comprise the whole of the Hebrew lyrical poetry, for as we know that some of the books mentioned in the Old Testament, though inspired, accomplished their purpose and have been lost, so it may have been in regard to a portion of the lyrical poetry of the Hebrews. Many of the words of the Saviour, though all that he spoke was pure truth — truth such as no other man ever spoke — truth such as the Spirit of God imparts — were lost from not having been recorded (John xxi, 25), and in like manner it may have been that truths which were written may have accomplished their purpose, and have passed away. But, if there were such productions which have not come down to us, we have no reason to doubt that they were of the same general character as those which have survived, and which now constitute the Book of Psalms. Now, it. is remarkable that the poetry of the Hebrews is so adapted to public worship above all other poetry, and that the poetic genius of the nation took so exclusively a religious turn. In this respect the Hebrew lyric poetry stands by itself, and is unlike that of every other nation. Among the Greeks there are, indeed, hymns to the gods — hymns designed to be used in the worship of the gods ; but this is by no means the general character of their lyric poetry. Among the Persians, the Arabs, the Romans, the Babylonians, there were doubtless such hymns ; \>ut this is not xl INTRODUCTION". the prevailing character of their lyric poetry. In the early Scotch, French, Spanish, Italian, and English poetry there are such hymns, but this is by no means the exclusive or the predominant character of the early lyric poetry of those nations. Few of all their lyric compositions can be used in the worship of the true God ; nor is that which can be thus used always of the most exalted character as poetry. The composition of psalms and hymns is a separate poetic art ; and though there are specimens, in the hymns in these lan- guages, of the highest kind of lyric excellence, yet it is to be ad- mitted that a large portion of that species of literature would scarcely be regarded as even respectable, if it related to other subjects than religion. Of the Hebrews, however, this is their all. They have no other poetry whatever. They have none merely amatory or pastoral which will compare with the Bucolics of Virgil, or with much of the poetry of Burns. Their poetry of the religious kind, also, is all of a high order. There is none that can be placed on the same low level with much that is found in the hymn books of most denominations of Christians — very good ; very pious ; very sentimental ; very much adapted, as is supposed, to excite the feelings of devotion — but withal so flat,, so weak, so unpoetic, that it would not, in a volume of mere poetry, be admitted to a third or fourth rank, if, indeed, it would find a place at all. It is for him who rejects the idea of inspiration, as applied to the Book of Psalms, to account for this fact. (b) The Book of Psalms is a record of deep religious experience. It is this which, in the estimation of religious persons in general, gives it its chief value. It is the guide of young believers ; and it becomes more and more the companion, the comforter, and the counsellor, as the believer moves along through the varied scenes of life, and as grey hairs come upon him, and as the infirmities, which pre-intimate the approaching close of all things, press him down. A religious man is rarely, if ever, placed in circumstances where he will not find something in the PsaJms appropriate to his circum- stances ; where he will not find that the Hebrew sacred bard has not gone before him in the depths of religious experience. Hence, in sickness, in bereavement, in persecution, in old age, on the bed of death, the Book of Psalms becomes so invariable and so valuable a companion; and hence, not as a matter of convenience, but as supplying a want in the minds of men, and as significant of their value, the Psalms and the New Testament are so often bound to- gether in a single volume. Hence, also, for the aged, for the sick, for those whose powers of vision fail by disease or by years, the Psalms and the New Testament are printed in large type, and bound INTRODUCTION. xli in convenient forms, that the truths contained in these volumes may be still accessible to the saint ripening for heaven, as the light fails, and as life ebbs away. To the end of the world the Psalms in religious experience will occupy the same place which they now occupy ; to the end of the world they will impart comfort to the troubled, and peace to the dying, as they have done in the ages that are past. § 8. The qualifications for preparing a Commentary on the Psalms. It is an undoubted fact that there have been more failures in the Commentaries on the Book of Psalms than on any other of the books of the Bible. As yet there has been no Commentary that has met the wants of the Christian world ; there are none, whatever anticipa- tions may have been raised, which can be read without feelings of disappointment. For this fact there must be a cause ; and that cause is probably to be found in the very peculiar qualifications needed to produce a Commentary on the Psalms : — qualifications which are rarely to be found united in the same person. A few remarks on the qualifications necessary for preparing such a Commentary may explain the cause of the failures which have occurred; and may, perhaps, also explain the reason why the one now submitted to the public may be found to be an addition to the failures already existing. Every man who prepares a Commentary on the Psalms will probably, at the close of his work, be sensible of a feeling of disappointment in what he had hoped, perhaps what he had expected to do, and will share fully in the feelings of his readers that what is thus submitted to the world is very far from being what a Commentary on this portion of the sacred Scriptures ought to be. The peculiar qualifications for preparing a Commentary on the Psalms are such as the following : — (1.) A knowledge of the Hebrew language, particularly as it is affected by the laws of poetry which prevailed among the Hebrews. In all languages there are peculiar rules of poetry ; rules by which the sense of the words used is affected, and by which peculiar shades of thought are expressed. In most languages, words have a poetic and a prosaic sense ; and the application of the meaning of a word as used in prose to a passage in poetry might by no means express the idea which was in the mind of the poet. We learn almost insensibly, in reading a language familiar to us, to make this distinction ac- curately, even when we could not explain it; and we read a psalm, a hymn, a lyric song, without mistaking the meaning. But it is another thing when one undertakes to read a book of poetry in a language different from his native tongue. What is obvious to an Italian, a Frenchman, or a German, in reading poetry in his native xlii INTRODUCTION. language, becomes a matter of difficult acquisition when an English- man attempts to read the poem. The same thing is true in studying a dead language. It need not be said that there is a peculiar litera- ture in respect to the Greek and Latin poets ; and he who can read Herodotus or Livy cannot assume that he has such a full knowledge of the Greek and Latin languages as to qualify him to understand the poetry in those languages. So much depends often on rhythm, on the poetic forms of words, or on the images peculiar to poetry, that a classical education is not complete, nor is the student qualified to apprehend the meaning of the language of a poem, or to appre- ciate the beauties of its thought and imagery until he has mastered this most difficult part of the rules of language. That the Hebrews, like other people, had such rules and usages, there can be no doubt ; for they are to be found in all languages, and there is abundant evi- dence in the Hebrew poetry itself that they existed among the Jewish people. Yet it may be doubted whether it is possible now so fully to recover the knowledge of those rules and usages as to apply them perfectly in the explanation of the poetic portions of the sacred writings. Much pertaining to the rhythm of the language, much relating to the accents, much connected with the peculiar use of words, it may be impossible now to recover. To show the difficulty of this subject in its bearing on the interpretation of the Psalms, as well as to illustrate the subject of Hebrew poetry, I may refer to the remarks of De Wette, Einleitung, vii. pp. 37 — 76. An elegant trans- lation of this may be found in the Biblical Repository, vol. iii., pp. 478—514. (2.) True piety is essential to qualify one to be an interpreter of the Psalms. This is true, in fact, in regard to the interpretation of any portion of the Sacred Volume. As the Bible is a book of religion, employed in describing the nature, the power, and the influence of religion, it is obvious that correct religious feeling, or a practical acquaintance with religion, is necessary in an interpreter. The principle is substantially the same which is required in the inter- pretation of books on any subject. In a treatise on painting, poetry, sculpture, architecture, there will be things which could not be so well explained as by one who had a practical knowledge of these arts ; and in order to the possession of a complete qualification for the interpretation of such a book, an ability to appreciate what is said on those arts must be regarded as indispensable. It is obvious that the mere knowledge of words — of philology — would not be ail that would be demanded ; nor would any power of explaining local allusions, laws, customs, manners, or geographical or historical re- ferences, be all that would be required. Beyond all this, there was in the mind of the writer or author that which he intended to express, INTRODUCTION. xliii and which no mere knowledge of language or of customs would be sufficient to explain. To show what the writer meant it would be obviously necessary to be able to understand him, — to appreciate what he intended to say ; to bring out what was in his mind ; what he thought of — what he felt — what he designed to express. Hence, however valuable a work may be on the Psalms as a philological work, or as illustrating the authorship of a psalm, and the circum- stances of the author in its composition, it is plain that we have not reached the main thing unless we have entered into the spirit of the author, and are qualified to understand and appreciate his own feelings in the composition. (3.) For the reason above stated, there should be in an exposition of the Psalms more than the mere possession of piety. There should he deep religious experience. There should be an acquaintance with piety in its highest forms of rapture, and in the lowest depths of de- spondency, darkness, and sorrow. There is no book in the world in which there are such varied expressions of piety, in which there are such diversified forms of religious experience, as in the Book of Psalms. As the Psalms were designed for every age of the world; for persons found in every rank and condition of life ; for seasons of joy and of sorrow; for childhood, youth, middle age, old age; for the ignorant and the learned ; for times of sickness and of health ; for private, social, domestic, and public life ; for magistrates and private citizens ; for war and peace ; for acts of business and acts of* charity ; for the living and for the dying, and for those that mourn, — so they were designed to form a manual that would illustrate religion in all these forms and relations ; to be a book in which any one, in all the varied conditions of human existence, might be sure that he would find something that would be applicable to himself. If this is so, then it is clear that in order to a good Commentary on the Psalms, — in order that the expositor may be able to enter into the real spirit of the work which he undertakes to explain, — piety of no common order is demanded ; a rich and varied religious experience is required that falls to the lot of very few of mankind. Looking simply at this qualification of a commentator on the Psalms, we may cease to be surprised that no such Commentary has ever appeared as to leave nothing yet to be desired. (4.) Poetic taste is an important requisite in a commentator on the Psalms. The Psalms are poetry, and poetry of the most delicate kind. Much of the beauty of the Psalms, and much of their adapt- edness to the wants of man, depends on the fact that they are poetry. This was a reason why the Spirit of God, in breathing his influence on the men who composed the Psalms, preferred that the sentiments xliv INTRODUCTION. found in them should he expressed in poetry rather than in prose, and hence this medium was selected. Among the original endowments of the human mind, that which contemplates poetry as among the means of happiness ; as adapted to impress truth on the mind ; as fitted to arouse the soul to great efforts ; as designed to fill the mind with calm, peaceful, pure, patriotic, pious emotions, is one. Possessed by men, indeed (either in the power of producing poetry or of ap- preciating it) in very different degrees, yet it is an endowment of man ; and, being such, religion makes use of it to promote its own ends. There are those who will be moved by little besides calm argument, stern logic, severe demonstration ; there are those who will be aroused only by the lofty appeals of eloquence; there are those who will be most influenced by the voice of persuasion ; there are those who will be awakened from dangerous slumbers only by the denunciations of wrath ; there are those in whose minds pure and joyful and holy emotions will be best excited by poetry. It is the province of song, as such, to awaken many of the most pure and devoted feelings of piety in the human soul ; and the Book of Psalms is the portion of the Sacred Yolume by which it is designed and expected that this object will be accomplished as a permanent arrangement. It is clear, therefore, that he cannot be completely qualified to be a commentator on the Psalms who has not himself such endowments as to appreciate the beauties of poetry ; who cannot, in this respect, enter into the feelings of the sacred writer on the one hand, and into the hearts of those who are so made as to be affected by poetry on the other. One of the causes of the failure to produce a good Com- mentary on the Psalms may be traced to this source. A mere philo- logist ; a man who regards nothing as valuable" but exact demonstra- tion ; a man of prosaic temperament, though he may have piety that is exalted and pure, may lack still an important qualification for entering into the true spirit of the Psalms, and for meeting the wants of those who seek for edification and comfort in this portion of the Bible. (5.) A knowledge of the human heart — of human nature — is an indispensable condition for a good commentator on the Psalms. The Psalms comprise, more than any other book in the Bible, a record of the workings of the heart. Indeed, they pertain mostly to the heart. They are not addressed, as the Epistle to the Romans is, to the loftier powers of the understanding, nor do they make such appeals to the imagination as the visions of Isaiah, or the visions of John in Patmos. It is the heart which, in the Psalms, is eminently the medium of communication between the Divine Spirit and the soul. INTRODUCTION. xlv Of all parts of the Bible there is most to illustrate the human heart in the Psalms. All that there is in the heart of man is there in one way or another illustrated, and in an almost endless variety of circumstances. Joy, sorrow, penitence, gratitude, praise, despon- dency, sadness; love — love to God — love to man;— the feelings experienced in sickness, and on a recovery from sickness;— the anguish, the bitterness of soul, arising from the ingratitude of others ; terror at the wrath of God ; the dread of death ; the peace which religion gives in the prospect of death ; the joy of prayer ; the light which comes into the soul in answer to earnest supplication ; the calmness which springs from devout meditation on the character of God and his law; the light which beams upon the soul after long darkness ; the effects of remembered guilt (as in Ps. li.) ; the feeling of despair when God seems to have forsaken us ; the feelings which spring up in the heart on the reception of injuries ; — these are a few among the many topics which are found illustrated in the Psalms in the personal experience of the writers, and it is obvious that no one is qualified to comment on these subjects unless he has himself a know- ledge of the workings of the human heart. To be able to explain the words used ; to state the origin and authorship of the Psalms, and the occasion on which they were composed ; to investigate the genuineness and accuracy of the text, and to determine the value of the varied readings ; to understand and explain the parallelisms, the rhythm, and the accents employed in the Psalms ; to comprehend and appreciate the poetry of the Psalms; or to gather together what Jewish Rabbies and the Christian Fathers have written, or to trans- plant from Germany what has been produced under Rationalistic views of the Bible, or even what the German mind in its best work- ings and under the influence of true religion has produced, is not all or mainly what is demanded in a Commentary on the Psalms that will meet the wants of those in our own land, or that will illustrate the Psalms in the manner that will be of most value to the great masses of the young, the sick, the bereaved, the tempted, the aged, and the desponding. A man who cannot in this varied manner enter into sympathy with the writers of the Psalms in the workings of the human heart as there illustrated, is not a man who is fully qualified to prepare a Commentary on this book. For some purposes he may, indeed, make a book that will be valuable, but not a book that will be valuable in relation to the real purpose designed to be accom- plished by the Psalms — to be a guide and a comfort to believers of every station and condition, in all the varied circumstances of human life, and in all the varied and complicated workings of the human heart. xlvi INTRODUCTION. (6) It may be added that the Book of Psalms, in the main, is so plain, so easy to be understood by the great mass of readers ; so expressive of the internal feelings and emotions, as to increase the difficulty in the preparation of a Commentary. The Psalms are so rich ; so full of meaning ; so adapted to the wants of believers ; — they so meet the varied experiences of the people of God, and are so replete with the illustratioms of piety ; they so touch the deepest fountains of emotion in the soul, that, so far as most of these points are con- cerned, a Commentary, considered as an additional source of light, does not differ materially from a candle considered as affording additional splendour to the sun. What a man finds in the ordinary perusal of the Psalms as a book of devotion, on the subject of deep experimental piety, is so much in advance of what he will usually find in the Commentary, that he turns from the attempt to explain them with a feeling of deep disappointment, and comes back to the Book itself as better expressing' his emotions, meeting his necessities, and imparting consolation in trial, than anything which the com- mentator cai* add. He welcomes the Book of Psalms itself as a comforter and a guide ; and in the little volume sold now at so cheap a rate, or appended to his pocket Testament, the common reader of the Bible finds more that is suited to his need than he would in the voluminous commentary of Yenema ; in all the collections in the Critici Sacri ; in the Synopsis of Poole ; in the Annotations of Grotius ; or in the learned expositions of De Wette — elegant as the work of De Wette is, — or of Tholuck, or Hengstenberg. When these difficulties in composing a Commentary on the Psalms are considered; — when a man who sits down to write one reflects on the qualifications necessary for the task; — and when under the influ- ence of these thoughts, constantly increasing in magnitude, and pressing upon him more and more as he labours for a dozen years, though at intervals, as I have done, in preparing a Commentary on this portion of Scripture, — whatever ardour of desire or confidence of success he may have had at the commencement of his enterprise, he will cease to wonder, as he progresses in his work, that the efforts of others to prepare a Commentary heretofore have been a failure, and he will not be surprised, should his life be lengthened out to see the result of his own labours, if he finds that the world regards that at which he has toiled so long, and which he hoped might be, in some measure, worthy of the Volume he has undertaken to explain, as but adding another to the long list of unsuccessful attempts to prepare a proper exposition of the Book of Psalms. THE BOOK OF PSALMS. PSALM I. The first psalm has no title prefixed to it, which is the case, also, with many others, Ps. x., cxvi., cxvii., etc. It is now in vain to attempt to search for the cause of this omission. On the origin and authority of the titles prefixed to the Psalms, see Introduct., § 4. Some have supposed that the reason why no title was affixed to this psalm was that the general title, "The Psalms of David," was pre- fixed to the whole book, and that that was a sufficient indication of the author ' of this the first in the series. But this is mere conjecture, and this reason would no more make proper the omission of the title to the first psalm than of any other that came under that general title. In some manuscripts (2 Codd.De Rossi) this psalm is not numbered ; in some others (4 Codd. Kennic, and 3 De Rossi) it is united with the second psalm, and the two are reckoned as one. It is, how- ever, manifestly a distinct composition from the second psalm. It has a unity of its own, as the second has also ; and there are almost no two psalms in the whole collection which might not be united with as much propriety as these. " It is impossible now to ascertain the 1 authorship of the psalm, though the com- mon opinion is probably the correct one, that it was composed by David. But on what occasion it was written it is now equally impossible to discover. There are no historical allusions in it which would enable us to determine the occasion on which it was written, as there is nothing in it which certainly determines its authorship. The terms employed are of the most general character, and the sentiments are applicable to all times ) and all lands. It has all the marks of being a general introduction to the Book of Psalms, and of having been de- signed to express in a few sentences the substance of the entire collection, or to state the great principle which would be found to run through the whole of it — that a righteous life trill be attended wit/: prosperity and happiness, and that Jhe life of the wicked will be followed by VOL. I. sorrow and ruin. This was the great principle of the Jewish Theocracy ; and was of sufficient importance to be stated clearly in the commencement of a book that was designed to illustrate so fully the nature and the value of true religion. Comp. Deut. xxvii., xxviii. The psalm is designed to describe the blessedness or the happiness of the righ- teous man. This is done "literally and figuratively, positively and negatively, directly and by contrast, with respect both to his character and his condition here and hereafter." — Professor Alex- ander. It is not, however, as Professor Alexander supposes, a " picture of the truly happy man ;" it is a description of the blessedness of the righteous man, in contrast with the condition of the unrighteous. The righteous man is in- deed prosperous and happy ; and it is one design of the psalm to show this. But it is not the happy man, as such, that is in the eye of the psalmist ; it is the righteous man, and the blessedness of being righteous. The psalm is properly made up of two parts— the blessedness of the righteous man, and the unblessedness, Tlngluck {De Wette), of the wicked or ungodly man. I. The blessedness of the righteous man, vers. 1—3. This consists also of two minor parts : — (1.) His character (vers. 1, 2), and this is described also in two forms— negatively and positively. \a) Negatively. — He does not walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scorn- ful, ver. 1. (b) Positively. — He delights in the law of the Lord, and he has pleasure in meditating con- tinually on his truth, ver. 2. (2) His prosperity, as the result of being righteous, ver. 3. His condition is compared with that of a tree planted in a well-watered place, whose leaves are always green, and whose fruit never fails ; so'whatever he does shall prosper. II. The condition of the unrighteous, or the strong contrast between the un- TSALM I. PSALM I. "DLESSED is the man a Prov. iv. 14, 15. that righteous and the righteous, vers. 4—6. Their condition and destiny are expressed in three forms : — (1) They are like chaff which the ■wind drives away, ver. 4. (2) They shall not be acquitted in the judgment, nor have a place among "the righteous, ver. 5. (3) They shall not he approved by God, but shall perish, ver. 6. 1. Blessed is the man. That is, his condition is a happy or a desirable one. The word here used,*"|^T'S, aishair, means properly happiness or blessed- ness. It is found, however, only in the plural form and in the construct state, and takes the nature and force of an interjection — " the happiness of the man !" or " O happy man !" Deut. xxxiii. 29: "Happy art thou,0 Israel!" 1 Kings x. 8 : "Sappy are thy men, liappy are these thy servants I" Job v. 17 : " Happy is the man whom Godcorrecteth!" Ps.ii. 12: "Blessed are all they that put their trust in him \" See also Ps. xxxii. 1, 2 j xxxiii. 12; xxxiv. 8; xl. 4 ; xli. lj lxv. 4; lxxxiv. 4, 5, 12, et ah, where it is rendered blessed. The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness. The par- ticular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact t.ba^jjp.flvrmhjjtligj^^^ of the wicked ; that he has pleasure in the law of the Lord; tha t_he wil l be prospered in this world; and that h'e wuT-riTTt perish at last. The word " man" here, also, is of the most general character, and is designed to inc lude all men , of all times and of all conditions, who possess the character referred to. The term is applicable to the poor as well as to the rich ; to the low as well as to the exalted ; to the servant as well as to the master ; alike to the aged, the middle-aged, and the young. All who have the character here described come under walketh not a in the connsel of the 1 ungodly, nor standeth in the way 1 Or, tricked. the general description of the happy man — the man whose condition is a happy and a desirable one. % That walketh not. Whose character is that he does not walk in the manner speci- fied. Professor Alexander renders this, " Who has not walked." Put it implies more than this; it refers to more than the past. It is the cha- racteristic of the man, always and h abitually, t hat he does not thus walk; it has not only been true in the past, but it is true in the present, and will be true in the future. It is that which distinguishes the man. The word tcalk is often used in the Scrip- tures to denote a way of life or co n-__ jluct— s ince life is represented as a journey, and man as a traveller. Ps. xv. 2: "Who walketh uprightly/' Compare 1 Kings ix. 4; Deut. xix. 9; xxviii. 9 ; Ps. lxxxi. 12, 13 ; Isa. xxxiii. 15. % In the counsel. After the man- ner, the principles,theplansof this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, ver. 2. This would include such things as these : — he^does not follow the advice of sinners, 2 Sam. xvi. 20; 1 Kings i. 12; he does not execute the purposes or plans of sin- ners, Isa. xix. 3; he does not frame his life according to their views and suggestions. In his plans and pur- poses of life he is independent of them, and looks to some other source for the rules to guide him. ^ Of the ungodly. The wicked. The word here used is general, and would em- brace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as defi- nite, or as aggravated depravity, as the terms which follow. The general sentiment here is, that the man re- ferred to is not the companion of wicked men. ^[ Nor standeth. This indicates more deliberation; a cha- racter more fixed and decided. ^[ In the way. The path where they am -A u... >^4&' . PSALM 1.9 3 of sinners, nor sitteth & in the seat I of the scornful : "or. xv. 3 _ ■£*.* «~ - ■&«/. 4 found, or where they usually go. His stand ing there would be as if he 'waited for them, or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go, and lingers and loiters there. Thus he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along, or where they may be met with at the corners of the streets in a great city. % Of sinners, Q S N 131*7, hattayim. This word means literally, those tvho miss the mark ; then, those who err from the path of duty or rectitude. It is often used to denote any kind or de- gree of sin. It is more specific than the former word rendered ungodly, as denoting those who depart from the path of duty ; who fail in regard to the great end of life ; who vio- late positive and known obligations. % Nor sitteth. This implies still greater deliberation and determina- tion of character than either of the other words employed. The man here referred to does not casually and accidentally walk along with them, nor put himself in their way by standing where they are ordinarily to be found; but he has become one of them by occupying a seat with them; thus deliberately associating with them. He has _an_established reshlejice among the wicked; he is permanently one of their number. ' % In the seat. The seat which the scornful usually occupy; the place where such men converse and sit toge- ther — as in a ball-room, or in a " club," wdiere wicked men hold their meet- ings, or where infidels and scoffers are accustomed to assemble. % Of the scornful, E"'??, laitzim. This word properly means those who mock, de- ride, scoff; those who treat virtue and religio n with, contempt and seorp. Pro _' ; iii. 31; ix. 7, S; xiii. 1; xv. 12, et scepe. It denotes a higher and more determined grade of' wickedness than either of the other wards employed, and refers to the consummation of a depraved charac- ter, the last stage of wickedness^ when God and sacred things are treated with contempt and derision. There is hope of a man as long as he will treat virtue and religion with" some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have here, then, a beau- tiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of cha^ racter. There is, first, casual walking with the wicked, or accidentally fall- ing into their company ; there is then a more deliberate inclination for their society, indicated by a volun- tary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled pur- pose of associating with them, or of becoming permanently one of them, by regularly sitting among them. So also it is in regard to the persons^. with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravit y _ as to disregard known duty, and to violate known obliga- tions; and then, those who become confirmed in infidelity, and who openly mock at virtue, and scoff at the claims of religion. It is unneces- sarv to sav that, in both these re- spects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks wuth the wicked, listening to their counsel, will soon learn to place himself in their way, and to wait for them, desiring their society, and will ultimately be likely to be found iden- tified witli open scoffers; and he who indulges in one form of depravity, or > 4 PSALM I. 2 But Lis delight c is in the law of the Lord ; and in his law d doth c Job xxiii. 12. he meditate day and night. d Ps. cxix. 97. in the neglect of religion in any way, will, unless restrained and converted, he likely to run through every grade of wickedness, until he becomes a confirmed scoffer at all religion. The sentiment in this verse is, that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse. 2. But Ms delight. His pleasure; his happiness. Instead of finding his .happiness in the society and the occupations of the wicked, he finds it in the"Truth of God. The law or truth of God is not distasteful to him, but he so delights in it as to desire to become more and more acquainte d with it, and to have its truths im- pressed more and more on his heart. ^T In the law of the Lord. The law of Jehovah — the small capitals in the translation indicating here as elsewhere that the original word is Jehovah. The word laio in the Scriptures is used in a considerable variety of significations. The Hebrew word rnin, torah, properly means instruction, precept ; and then, an in- junction, command, law, in the usual sense of the word. It was applied particularly to the Pentateuch, or law of Moses (comp. Notes on Luke xxiv. 44), as containing the first writ- ten and recorded laws of God; and then the word came, in a more general sense, to be applied to all the books of the Old Testament, as being an expo- sition and application of the law. Here the word undoubtedly refers to the written revelation of the will of God as far as it w r as then made known. On the same principle, however, the declaration here made would apply to any part of a Divine rev elation ; and hence the' sentiment is, that a truly pious man findshis highest de- \hght_in the reveale T|lf tllfis oi'TTocT. is oTEen^elferrecl to"a3 charac- true pietx . Comp. Ps. ns is teristic of xix. 10; cxix. 97, 99. % And in his laxv. On his law, or his truth. % He doth meditate. The word here used, nMl, hag ah, means properly to murmur, to mutter; then, to speak ; then, to utter in a low murmuring voice, as is often done by a person in deep meditation ; hence, in the usual sense, to meditate on anything ; to think of it. So Joshua i. 8 : " Thou shalt meditate therein [the law] day and night." Ps. lxxvii. 12 : "I me- ditate on all thy work/' Pro v. xv. 28: "The heart of the righteous meditateth what to answer." The meaning here is, he thinks of it ; he endeavours to understand its mean- ing; he has pleasure in reflecting on it. It is not a subject which he puts away from him, or in respect to which he is indifferent, but he keeps it before his mind, and has satisfaction in doing it. % Day and night. That is, continually — as day and night con- stitute the whole of time. The mean- ing is — (a) he does this habitually, or he intentionally forms the habit of meditating on Divine truth, by dis- ciplining his mind in order that he may do it ; (b) he takes time to do it — designedly setting apart suitable portions of each day, that, withdrawn from the cares of life, he may refresh his spirit by contemplating Divine truth, or maybecomebetter acquainted with God, and with his duty to him, and may bring to bear upon his own soul more directly the truths per- taining to eternal realities ; (c) he does this in the intervals of business, the moments of leisure which he may have during the day — having thus an unfailing subject of reflection to which his mind readily reverts, and in which, amid the cares and toils of life, he finds relaxation and comfort; and (d) he does it in the wakeful hours of night, when sick and tossed upon his bed, or when, for any other reason, his " eyes are held waking." Ps. lxiii. 5, G: "My soul shall be PSALM I. 3 And lie shall "be like a tree planted by the rivers of water, e Jer. xvii. 8. that bringeth forth his fruit in his season; his leaf also shall satisfied as with marrow and fatness ; and my month shall praise thee with joyful lips; when I remember thee upon my bed, and meditate on thee in the night-watches." Ps. cxix. 54: "Thy statutes have been my songs in the house of my pilgrimage." Comp. vers. 23, 48 j Ps. cxliii. 5. It is pro- bable that the psalmist had the in- junction in his mind which is con- tained in Josh. i. 8. 3. And he shall be like a tree. A description of the happiness or pros- perity of the man who thus avoids the way of sinners, and who delights in the law of God, now follows. This is presented in the form of a very beau- tiful image — a tree planted where its roots would have abundance of water. ^f Planted by the rivers of water. It is not a tree that springs up spon- taneously, but one that is set out hi a favorable place, and that is culti- vated with care. The word " rivers " does not here quite express the" sense y, — of the original. The Hebrew word ( j2p peleg, from y2*£palag, to cleave, to split, to divide), properly means di- visions : and then, channels, canals, trenches, branching-cuts, brooks. The allusion is to the Oriental method of irrigating their lands by making arti- ficial rivulets to convey the water from a larger stream, or from a lake. In this way the water was distributed in, all directions. The whole land of """"Egypt was anciently sluiced in this manner, and it was in this way that its extraordinary fertility was se- cured. An illustration of the passage may be derived from the account by Maiindrell of the method of watering the gardens and orchards in the vici- nity of Damascus. " The gardens are thick set with fruit trees of all kinds, kept fresh and verdant by the waters of the Barady This river, as soon as it issues out of the cleft of the moun- tain before mentioned, into the plain, is immediately divided into three streams, of which the middlemost and largest runs directly to Damascus, and is distributed to all the cisterns and fountains of the city. The other two, which I take to be the work ot art, are drawn round, the one to the right, and the other to the left, on the borders of the gardens, into which they are let out, as they pass, by little rivulets, and so dispersed over all the vast wood, insomuch that there is not a garden but has a fine, quick stream running through it." Trav., p. 122. A striking allusion to trees cultivated in this manner occurs in Ezek. xxxi. 3, 4: "Behold, the Assyrian was a cedar in Lebanon, with fair branches, and with a shadowing shroud, and of a high stature, and his top was among the thick boughs. The waters made him great, the deep set him up on high, with his rivers running round ahout his plants, and sent out his little rivers unto all the trees of the field." So Eccles.ii. 4: "I made me pools of water, to water therewith the wood that bringeth forth trees." No particular kind of tree is referred to in the passage before us, but there are abundant illustrations of the passage in the rows of willow, oranges, &c, that stand on the banks of these arti- ficial streams in the East. The image is that of a tree abundantly watered, and that was flourishing. ^f That bringeth forth his fruit in his season. Whose fruit does not fall by the want of nutriment. The idea is that of a tree which, at the proper season of the year, is loaded with fruit. Comp. Ps. xcii. 14. The image is one ot great beauty. The fruit is not un- timely. It does not ripen and fall too soon, or fall before it is mature ; and the crop is abundant. ^[ His leaj also shall not wither. By drought and heat. Comp. Notes on Job viii. 16 ; xv. 32. It is green and flourish- ing — a striking image of a happy and a prosperous man. ^[ And ivhat- soever he doeih shall prosper. This is a literal statement of what had PSALM I. not l wither ; and whatsoever he doeth shall prosper. i Or, fade. 4 The ungodly arc not so : but are like the chaff f which the wind driveth away. /Matt. iii. 12. just been put in a figurative or poetic form. It contains a general truth, or contains an affirmation as to the natural and proper effect of religion, or of a life of piety, and is similar to that . which occurs in 1 Tim. iv. 8 : " God- / liness is profitable unto all things, | having promise of the life that now is, . and of that which is to come." This idea of the effect of a life of piety is one that is common in the Scriptures, and is sustained by the regular course of events. If a man desires perma- nent prosperity and happiness, it is to be found only in the ways of virtue and religion. The word " whatsoever" here is to be taken in a general sense, and the proper laws of interpretation do not require that we should explain it VLS^iiJiigersalli/ true. It is con- ceivable that a righteous man — a man profoundly and sincerely fearing God — may sometimes form plans that will not be wise ; it is conceivable that he may lose his wealth, or that he may be involved in the calamities that come upon a people in times of com- mercial distress, in seasons of war, of famine, and pestilence ; it is con- ceivable that he may be made to suffer loss by the fraud and dishonesty of other men ; but still as a general and as a most important truth, a life of piety will be followed by prosperity, and will constantly impart happiness. It is this great and important truth which it is the main design of the Book of Psalms to illustrate. 4. The ungodly are not so. Literally, " Xot thus the wicked." For the word ungodly, see Xotes on ver. 1. The statement that the ■' wicked are not so," is a general statement appli- cable alike to their character and destiny, though the mind of the author of the psalm is fixed immedi- ately and particularly on the differ- ence in their destiny, without spe- cifying anything particularly respect- ing their character. It is as true, however, that the ungodly do walk in the counsel of the wicked, and stand in the way of sinners, and sit in the seat of the scornful, as it is that the righteous do not ; as true that they do not delight in the law of the Lord, as it is that the righteous do ; as true that the wicked are not like a tree planted by the channels of water, as it is that the righteous are. This passage, therefore, may be employed to show what is the character of the ungodly, and in so applying it, what was before negative in regard to the righteous, becomes positive in regard to the wicked ; what was positive, becomes negative. Thus it is true (a) that the wicked do walk in the counsel of the ungodly ; do stand in the way of sinners ; do sit in the seat of the scornful ; (b) that they do not delight in the law of the Lord, or meditate on his word ; and (c) that they are not like a tree planted by the waters, that is green and beautiful and fruit- ful. Both in character and in destiny the ungodly differ from the righteous. The subsequent part of the verse shows that, while the general truth was in the mind of the writer, the particular thing on which his atten- tion was fixed was, his condition in fife — his destiny — as that which could not be compared with a green and fruitful tree, but which suggested quite another image. ^[ JBut are like the chaff v:h ich the wind driveth away. When the wheat waa winnowed. This, in Oriental countries, was com- monly performed in the open field, and usually on .an eminence, and where there was a strong wind. The operation was performed, as it is now in our country, when a fan or fan- ning-mill cannot be procured, by throwing up the grain as it is threshed with a shovel, and the wind scatters the chaff, while the grain falls to the ground. See Xotes on Matt. iii. 12. The following cut will furnish an • Or*- PSALM I. 7 5 Therefore the ungodly shall not stand g in the judgment, nor g Matt. xxv. 41, 46. sinners in the congregation of the righteous. illustration of this as practised in Oriental countries : AN ANCIENT MODE OF WINNOWING. This very naturally and appropriately furnished an illustration of the destiny of the wicked. Compared with the righteous, they were like the worth- less chaff driven away by the~w irid~. "The image is often found i5~"The Scriptures. See Notes on Job xxi. 18; Isa. xvii. 13. Comp. also Ps. xxxv. 5 ; Tsa. xxix. 5 ; xli. 15 ; Dan. ii. 35 ; Hos. xiii. 3. The idea here is, that the wicked are in no respect like the green and fruitful tree re- ferred to in ver. 3. They are not like a tree in any respect. They are not even like a decaying tree,, a barren tree, a deacTt ree/7or either of these would suggest some idea of stability or permanency. They are like dry and worthless chaff driven off" by the windraiToT no value to the farmer — a substance which he is anxious only to separate wholly from his grain, and to get out of his way. The idea thus suggested, therefore, is that of_ju. trinsic worthlessne ss. It will be, among other things, on this account that the wicked will be driven away — that they are worthless in the uni- verse of God — worthless to all the purposes for which man was made. At the same time, however, there may be an implied contrast between that chaff and the useful grain which it is the object of the farmer to secure. ^ 5. Therefore. Because they are thus worthless. 11 The ungodly. See .Notes on ver. 1. The wicked in general; the wicked of any kind or degree. % Shall not stand. Comp. Notes on ver. 1. The idea is, that they will not be found among those who are acquitted by the Judge, and approved by him. The idea seems to be derived from the act of standing up to be tried, or to receive a sentence. % In the judgment. The Chaldee Paraphrase renders this, " in the great day" — un- derstanding it of the day of judgment. The Septuagint and Vulgate render it, " the wicked shall not rise — dvaar - (tovtcu — resurgent — in judgment." Most of the Jewish interpreters, fol- lowing the Chaldee Paraphrase, un- derstand this as referring to the last judgment. Rosenmuller,inloe. The truth stated, however, seems to be more general than that, though that is probably included. The meaning is, that they would not share the lot of the righteous : in all places, and at all times, where character is deter- mined, and where the Divine estimate of human character is manifested, it would be found that they could not stand the trial, or abide the result, so as to have a place with the righteous. Their true character w r ould in all such cases be shown, and they would be treated. like the chaff that is driven away. This would be true alike in those situations of trial in the present life when character is determined, and at the last judgment, when the sentence will be pronounced which will determine the final doom of man- kind. % Nor sinners. See Notes on ver. 1. % In the congregation of the righteous. Be reckoned or regarded as belonging to the righteous. That is, in all the places where the righteous, 8 PSALM I. 6 For the Lord knoweth h the h Job xxiii. 10. as such, are assembled, they will have no place : where they assemble to wor- ship God; where they meet as his friends ; where they unitedly partici- pate in his favour ; when, iu the last day, they shall be gathered together to receive their reward, and when they shall be assembled together in heaven. The sinner has no place in the congregations of the people of God. " * 6. For the Lord 7cnov:et7i the way of the righteous. This is given as a reason why the wicked would not stand in the judgment with the righteous. The reason is, that the Lord, the great Judge, fully under- stands the character of those who are his friends, and can discriminate be- tween them and all others, whatever pretences others may make to that character. Only those whom God approves, and loves, as his friends, will be able to stand in the day when the great decision shall be made. No one can impose on him by any mere pretensions to piety; no one can force his way to his favour, or to the rewards of the just, by power ; no one can claim this in virtue of rank and station. No one can be admitted to the favour of God, and to the rewards of heaven, whose character is not such that it will bear the scrutiny of the Omniscient eye. Comp. Notes on 2 Tim. ii. 19. Man may be deceived in judging character, but God is not. When it is said that " the Lordknow- eth the way of the righteous/' the word way seems to be used to denote the whole of life — the manner of living (Notes, ver. 1), and hence the whole character. Perhaps there is included also the idea that the Lord knows the result of their manner of life — the issue to which it leads — and that, therefore, he can properly judge the righteous and assign them to that place in the future world, to wit, heaven, to which their actions tend. ^[ But the icay of the ungodly shall way of the righteous : but the way ' of the ungodly shall perish. i Prov. xv. 9. perish. The way or manner in which the ungodly live shall tend to ruin ; their plans, and purposes, and hopes, shall come to nought. Their course, in fact, tends to destruction. None of their plans shall prosper in regard to religion; none of their hopes shall be fulfilled. In this, as in all other respects, they stand in strong contrast with the righteous, alike in this world and the world to come. PSALM II. § 1. The author. — This psalm, like the one preceding, is without any title pre- fixed to it, and, like that, is without any- thing in the psalm itself to indicate its authorship. Its authorship must be learned, therefore, elsewhere, if it can be ascertained at all. There is, how- ever, every reason to suppose that David was the author ; and by those who admit the authority of the New Testament this will not be doubted. The reasons for supposing that its authorship is to be traced to David are the following: — (a) It is expressly ascribed to him in Acts iv. 25, 26 : "Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain tilings :' ' etc . There can be no doubt that this psalm is here referred to, and the quotation in this manner proves that this was the common understanding among the Jews. It may be presumed that in a matter of this kind the general tradition Avould be likely to be correct ; and to those who admit the inspiration of the apostles as bearing on points like this, the fact of its being quoted as the production of David is decisive, (b) This is the common opinion respecting its origin among Hebrew writers. Kimchi and Aben Ezra expressly ascribe it to David, and they are supposed in this to express the prevailing opinion of the Hebrew people, (c) Its place among the Psalms of David may, perhaps, be re- garded as a circumstance indicating the same thing. Thus, to the seventy- second psalm there are none which are ascribed expressly to any other author than David (except the fiftieth psalm, which is ascribed to Asaph, or 'for Asaph,' as it is in the margin), though there are PSALM II. 9 several whose authors are not mentioned ; and the common impression has been that this portion of the Book of Psalms was arranged in tins manner because they were understood by the collector of the Psalms to have been composed by him. (d) The character of the composition accords well with this supposition. It is true, indeed, that nothing can be cer- tainly inferred from this consideration respecting its authorship ; and that it must be admitted that there are no such peculiarities in the style as to prove that David is the author. But the remark now made is, that there is nothing incon- sistent with this supposition, and that there is nothing in the sentiment, the style, or the allusions, which might not have flowed from his pen, or which would not be appropriate on the suppo- sition that he was the author. The only objection that could be urged to this would be derived from ver. 6, " I have set my King upon my holy hill of Zion." But this will be considered in another place. § 2. The time when written. — As Ave cannot with absolute certainty determine who was the author, it is, of course, not possible to ascertain the exact time when it was composed ; nor, if it be admitted that David was the author, can we now ascertain what was the occasion on which it was written. There are no names of the kings and people who are represented as conspiring against the Anointed One who is the chief subject of the psalm ; and there is no local allusion whatever except in the single phrase the "hill of Zion," in ver. G. The probability would seem to be that the psalm was not de- signed to refer to anything which had occurred in the time of the author him- self, but, as will be seen in another part of these introduetoiy remarks ($ 4), that the writer intended to refer mainly to the Messiah, who was to come in ■ a distant age, although tins may have been suggested by something which took place in the time of the wi-iter. The opposition made to David himself by sur- rounding nations, their attempts to over- whelm the Hebrew people and himself as their king, the fact that God gave him the victory over his foes, and established him as the king of his people, and the prosperity and triumph which he had experienced, may have given rise to the ideas and imagery of the psalm, and may have led him to compose it with reference to the Messiah, between whose treatment and his own there would be so strong a resemblance, that the one might suggest the other. If conjecture ma}- be allowed where it is impossible to be cer- tain, it may be supposed that the psalm was composed by David after the termi- nation of the wars in which he had been engaged with surrounding nations, and in which he had struggled for the estab- lishment of his throne and kingdom ; and after he had been peacefully and triumphantly established as ruler over the people of God. Then it Avould be natural to compare his own fortunes with those of the Son of God, the future Messiah, who was to be, in his human nature, his descendant ; against whom • the rulers of the earth would also "rage," as they had against himself ; whom it was the purpose of God to establish on a permanent throne in spite of all opposi- tion, as he had established him on his throne ; and who was to sway a sceptre over the nations of the earth, of which the sceptre that he swayed might be re- garded as an emblem. Thus understood, it had, in its original composition, no particular reference to David himself, or to Solomon, as Paulus supposed, or to any other of the kings of Israel ; but it is to be regarded as having sole reference to the Messiah, in language suggested by events which had occurred in the history of David, the author. It is made up of I the peaceful and happy reflections of one who had been engaged, in the face of much opposition, in establishing his own L throne, now looking forward to the simi- lar scenes of conliict and of triumph through which the Anointed One would pass. § 3. The structure and contents of the psalm. — The psalm is exceedingly regu- lar in its composition, and has in its structure much of a dramatic character. It naturally falls into four parts, of three verses each. I. In the first (vers. 1 — 3) the con- duct and purposes of the raging nations are described. They are in the deepest agitation, forming plans against Jehovah and his Anointed One, and uniting then' counsels to break their bands asunder, and to cast off their authority, that is, as ver. 6 shows, to prevent the establish- ment of the Anointed One as King on the holy hill of Zion. The opening of the psalm is bold and abrupt. The psalmist looks out suddenly on the nations, and sees them in violent commotion. II. In the second part (vers. 4—6) the feelings and purposes of God are de- scribed. It is implied that he had formed B 2 10 PSALM II. the purpose, by a fixed decree (comp. ver. 7), to establish his Anointed One as king, and he now calmly sits in the heavens and looks with derision on the vain designs of those who are opposed to it. He smiles upon their impotent rage, and goes steadily forward to the accom- plishment of his plan. He solemnly declares that he had established his King on his holy hill of Zion, and conse- quently, that all theh efforts must be vain. III. In the third part (vers. 7—9) the King himself, the Anointed One, speaks, and states the decree which had been formed in reference to himself, and the promise which had been made to him. That decree was, that he should be declared to be the Son of Jehovah himself ; the promise was that he should, at his own request, have the nations of. the earth for a possession, and rule over them with an absolute sceptre. IV. In the fourth part (vers. 10—12) the psalmist exhorts the rulers of the nations to yield to the claims of the Anointed One, threatening Divine wrath on those who should reject him, and promising a blessing on those who should put then - trust in him. The psalm is, therefore, regularly constructed, and the main thought is pursued through the whole of it — the exalted claims and ultimate triumph of him who is here called " the Anointed ;" the vanity of opposition to his decrees; and the dutv and advantage of yielding to his authority. "The several sentences are also very regular in form, exhibiting parallelisms of great uniformity." — Pro- fessor Alexa)tder. The psalm, in its construction, is one of the most perfect in the book, according to the peculiar ideal of Hebrew poetrv. $ 4. The question to whom the psalm refers. — There can be but three opinions as to the question to whom the psalm was designed to refer: (a) That in which it is supposed that it refers exclusively to David, or to some other one of the anointed kings of Israel; (b) that in which it is supposed that it had this original reference, but has also a second- ary reference to the Messiah ; and (c) that in which it is supposed that it has exclusive and sole reference to the Mes- siah. There arc* few who maintain the first of these opinions. Even Grotius, in re- spect to whom it was said, in comparison with Cocceius, that " Cocceius found Christ everywhere, and Grotius no- where," admits that while, in his view, the psalm had a primary reference to David, and to the Philistines, Moabites, Ammonites, Idumeans, &c, as his ene- mies, yet, in a more "mystical and ab- struse sense, it pertained to the Mes- siah." The reasons why the psalm should not be regarded as referring ex- clusively to any Hebrew king are con- clusive. They are summed up in this one : that the expressions in the psalm are such as cannot be applied exclusively to any Hebrew monarch. This will ap- pear in the exposition of this psalm. For like reasons, the psalm cannot be regarded as designed to refer primarily to David, and hi a secondary and higher sense to the Messiah. There are no in- dications in the psalm of any such double sense ; and if it cannot be applied ex- clusively to David, cannot be applied to him at all. The psalm, I suppose, like Isa. liii., had an original and exclusive reference to the Messiah. This may be shown by the following considerations : — (1) It is so applied in the New Testa- ment, and is referred to in no other way. Thus, in Acts iv. 24 — 27, the whole company of the apostles is represented as quoting the first verses of the psalm, and referring them to Christ : " They lifted up then* voice to God with one accord, and said, Lord, thou art God . . . who by the mouth of thy servant David hast said, "Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Loi'd, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together." If the authority of the apostles, therefore, is to be admitted in the case, there can be no doubt that the psalm was intended to refer to the Mes- siah. This statement of the apostles may also be adduced as proof that this was, probably, the prevailing mode of inter- pretation in their age. Again, the psalm is quoted by Paul (Acts xiii. 32, 33) as applicable to Christ, and with reference to the fact that it was a doctrine of the Old Testament that the Messiah was to rise from the dead : " And Ave declare unto you glad tidings, how that the pro- mise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again ; as it is also written in the second PSALM II. 11 psalm, Thou art my Son, this day have 1 begotten thee." And again, in Heb. i. 5, the same passage is quoted by Raul to establish the exalted rank of the Mes- siah as being above the angels : " For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee ?" These quotations prove that in the estimation of the writers of the New Testament the psalm had an original reference to the Messiah; and the manner in which they make the quotation piwes that this was the cur- rent belief of the Jews in their day, as they appear to have been under no ap- prehension that the propriety of the ap- plication which they made would be called hi question. (2) But, besides this, there is other evidence that such was the prevailing interpretation among the ancient He- brews : " In the older Jewish writings, as the Sohar, the Talmud, &c, there is a variety of passages in which the Mes- sianic interpretation is given to the psalm. See the collections by Eaym. Martini, Pug. Fid. ed. Carpzov., in several places, and by Schottgen, de Messia, pp. 227 seq. Even Kimchi and Jarchi confess that it "was the prevailing interpretation among their forefathers; and the latter very honestly gives his reasons for departing from it, when he says he prefers to explain it of David, for the refutation of the heretics; that is, in order to destroy the force of the arguments drawn from it by the Chris- tians." (Hengstenberg, Christ., i. 77.) (3) That it refers to the Messiah is manifest from the psalm itself. This will be apparent from a few subordinate considerations, (a) It cannot be applied to David, or to any other earthly king ; that is, there are expressions in it which cannot be applied with any degree of propriety to any earthly monarch what- ever. This remark is founded particu- larly on the remarkable use of the word "Son" in the psalm, and the promise that "the uttermost parts of the earth" should be placed under the control of him to whom that word is applied. The word son is, indeed, of large significa- tion, and is, in a certain sense, applied to the righteous in the plural number, as being the sons or the children of God by adoption ; but it is not so applied in the singular number, and there is a pe- culiarity in its use here which shows that it was not intended to be applied to an earthly monarch, or to any pious man considered as a child of God. • That ap- pellation — the Son of God — properly de- notes a nearer relation to God than can be applied «to a mere mortal of any rank (comp. Notes on John v. 18), and was so understood by the Jews themselves. It is not used in the Old Testament, as ap- plied to an earthly monarch, in the manner in which it is employed here. The remark here made is entirely irre- spective of the doctrine which is some- times supposed to be taught in this pas- sage, of " the eternal generation " of the Son of God, since what is here said is equally true, whether that doctrine is well-founded or not. (b) There is an extent of dominion and a perpetuity of empire promised here which could not be applied to David or to any other earthly monarch, but which is entirely applicable to the Messiah (see vers. 8, 10). • (c) Such, too, is the nature of the promise to those who put then- trust in him, and the threatening on those who do not obey him (ver. 12). This is lan- guage which will be seen at once to be entirely applicable to the Messiah, but which cannot be so regarded in respect of any earthly monarch, (d) There is a strong probability that the psalm is de- signed to refer to the Messiah, from the fact that they who deny this have not been able to propose any other plausible interpretation, or to show with any de- gree of probability to Avhom it does refer. There were no Israelitish kings or princes to whom it could be regarded with any show of probability as applicable, unless it were David or Solomon ; and yet there are no recorded circumstances in their lives to which it can be regarded as adapted, and there is no substantial agreement among those who maintain that it does refer to either of them. It is maintained by both Kosenmuller and De "VVette that it cannot relate to David or Solomon. Some of the modern Jews maintain that it was composed by David respecting himself when the Philistines came up against him (2 Sam. v. 17) ; but this is manifestly an erroneous opi- nion, for not only was there nothing in tne occurrence there to correspond with the language of the psalm, but there was at that time no particular consecration of the hill of Zion (ver. 6), nor was that mount regarded as holy or sacred until after the tabernacle was erected on it, which was after the Philistine war. The same remark may be made substantially of the supposition that it refers to the rebellion of Absalom, or to any of the cir- cumstances in which David was placed. 12 PSALM II. PSALM II. TyHT *do the heathen 1 rage, A- Acts iv. 25, 26. *• Or, tumnltuonshj assemble. And there is still less reason for sup- posing that it refers to Solomon, for there is no mention of any rebellion against him ; of any general attempt to throw oft' his yoke ; of any solemn consecration of him as king in consequence of, or in spite of such an attempt, (e) The psalm agrees with the account of the Messiah, or is in its general structure and details applicable to him. This will be shown in the exposition, and indeed is manifest on the face of it. The only plausible objection to this view is, as stated by De Wette, "According to the doctrine of Christianity, the Messiah is no con- queror of nations, bearing an iron scep- tre ; his kingdom is not of this world." But to this it may be replied, that all that is meant in ver. 9 may be, that he will set up a kingdom over the nations of the earth; that all his enemies will be subdued under him ; and that the sceptre which he will sway will be firm and irresistible. See, for the applicability of tins to the Messiah, the Xotes on ver. 9. (1) It may be added that the psalm is such as one might expect to find in the poetic writings of the Hebrews, with the views which they entertained of the Messiah. The promised Messiah was the object of deepest interest to their minds. All their hopes centered in him. To him they looked forward as the Great Deliverer ; and all their anticipations of what the people of God were to be clus- tered around him. He was to be a Prince, a Conqueror, a Deliverer, a Saviour. To him the eyes of the nation were directed ; he was shadowed forth by their pompous religious rites, and their sacred bards sang his advent. That we should find an entire psalm composed with reference to him, designed to set forth his character and the glory of his reign, is no more than what we should expect to find among a people where poetry is culti- vated at all, and where these high hopes were cherished in reference to his ad- vent ; and especially if to this view of their national poetry, in itself considered, there be added the idea that the sacred bards wrote under the influence of in- spiration, nothing is more natural than that we should expect to find a poetic composition having such a sole and ex- clusive reference. Nothing would have 1 and the people 2 imagine a vain thing ? I Ps. xhi. 6. 2 meditate. been more unnatural than that, with these prevailing views and hopes, and with the fact before us that so much of the Old Testament is sacred poetry, we should have found no such production as the second psalm, on the supposition that it had an original and exclusive re- ference to the Messiah. 1. Why do the heathen rage. "Why do nations make a noise?" Prof. Alex- ander. The word heathen here — Q*i 3 goim — means properly nations, with- out respect, so far as the viord is con- cerned, to the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own ; and as those nations were in fact heathens, or ido- lators, the word came to have this signification. Xeh. v. 8; Jer. xxxi. 10; Ezek. xxiii. 30; xxx. 11; com- pare DIN, Jer. xxxii. 20. The word T T Gentile among the Hebrews (Gr., 'itivoQ) expressed the same thing. Matt. iv. 15 ; vi. 32; x. 5, 18; xii. 21, et scepe. The word rendered rage — ^7") — ragash — means to make a noise or tumult, and would be ex- pressive of violent commotion or agi- tation. It occurs in the Hebrew Scriptures only in this place, though the corresponding Chaldee word — liDD"! — regash — is found in Daniel vi. 6, 11, 15 — rendered in ver. 6, " assembled together," in the margin " cametumultuously,'* — and in ver. 11, 15, rendered assembled. The psalmist here sees the nations in violent agita- tion or commotion, as if under high excitement, engaged in accomplishing some purpose — rushing on to secure something, or to prevent something. The image of a mob, or of a tumultu- ous unregulated assemblage, would probably convey the idea of the psalmist. The word itself does not enable us to determine how extensive this agitation would be, but it is evi- dently implied that it would be a somewhat general movement; a move- PSALM II. 13 2 Tlie kings of the earth set I themselves, and the rulers take ment in which more than one nation or people would participate. The matter in hand was something that affected the nations generally, and which would produce violent agitation among them. ^[ And the people. O^Tpsb Leummim. A word express- ing substantially the same idea, that of people, or nations, and referring here to the same thing as the word rendered heathen — according to the laws of Hebrew parallelism in poetry. It is the people here that are seen in violent agitation : the conduct of the rulers, as associated with them, is re- ferred to in the next verse. % Imagine. Our word imagine does not precisely express the idea here. We mean by it, " to form a notion or idea in the mind ; to fancy." Webster. The He- brew word — '"^'7 — Hag ah, is the same, which in Ps. i. 2, is rendered meditate. See Notes on that verse. It means here that the mind is engaged in deliberating on it; that it plans, devises, or forms a purpose ; — in other words, the persons referred to are thinking about some purpose which is here called a vain purpose ; they are meditating some project which excites deep thought, but which cannot be effectual, ^f A vain- thing. That is, which will prove to be a vain thing, or a thing which they cannot accom- plish. It cannot mean that they were engaged in forming plans which they supposed would be vain — for no per- sons would form such plans ; but that they were engaged in designs which the result would show to be unsuccessful. The reference here is to the agitation among the nations in respect to the Divine purpose to set up the Messiah as king over the world, and to the opposition which this would create among the nations of the earth. See Notes on ver. 2. An ample fulfilment of this occurred in the opposition to him when he came in the flesh, and in the resistance everywhere made since his death to his reign upon the earth. Nothing has produced more agitation in the world (comp. Acts xvii. 6), and nothing still excites more determined resistance. The truths taught in this verse are(l) that sinners are opposed — even so much as to produce violent agitation of mind, and a fixed and determined purpose — to the plans and decrees of God, especially with respect to the reign of the Messiah ; and (2) that their plans to resist this will be vain and ineffectual ; wisely as their schemes may seem to be laid, and de- termined as they themselves are in regard to their execution, yet they must find them vain. What is implied here of the particular plans against the Messiah, is true of all the purposes of sinners, when thev arrav themselves against the government of God. 2. The kings of the earth. This verse is designed to give a more specific form to the general statement in ver. 1. In the first verse the psalm- ist sees a general commotion among the nations as engaged in some plan that he sees must be a vain one; here he describes more particularly the cause of the excitement, and gives a nearer view of what is occurring. He now sees kings and rulers engaged in a specific and definite plot against Jehovah and against his Anointed. The word kings here is a general term, which would be applicable to all rulers, — as the kingly government was the only one then known, and the nations were under the control of absolute monarchs. A sufficient fulfil- ment would be found, however, if any rulers were engaged in doing what is here described. *j[ Set themselves. Or, take their stand. The latter expres- sion would perhaps better convey the sense of the original. It is the idea of taking a stand, or of setting them- selves in array, which is denoted by the expression ; — they combine ; they resolve ; they are fixed in their pur- pose. Comp. Exod. ii. 4; xix. 17; xxxiv. 5. The attitude here is that of firm or determined resistance. % And the rulers. A slight addition to the word kings. The sense is, that there was a general combination 14 PSALM II. counsel together, against the Lord, and against his m anointed, m Vs. xlv. 7- saying, 3 "Let us break their bands n Luke xix. 14. among all classes of rulers to accom- plish what is here specified. It was not confined to any one class. % Take counsel together. Consult together. Comp. Ps. xxxi. 13; " While they took counsel together against me." The word here used — "TD^, yasad — means properly to found, to lay the founda- tion of, to establish; then, to be founded (Niph.); to support one's self; to lean upon — as, for example, to lean upon the elbow. Thus used, it is employed with reference to per- sons reclining or leaning upon a couch or cushion, especially as deliberating together, as the Orientals do in the divan or council. Comp. Notes on Ps. lxxxiii. 3. The idea here is that of persons assembled to deliberate on an important matter. % Against the Loed. Against Jefiovah — the small capitals in our common version indi- cating that the original word is Jehovah. The meaning is, that they were engaged in deliberating against Jehovah in respect to the matter here referred to — to wit, his purpose to place the "Anointed One," his King (ver. 6), on the hill of Zion. It is not the design that they were in other respects arrayed against him, though it is true in fact that opposition to God in one respect may imply that there is an aversion to him in all re- spects, and that the same spirit which would lead men to oppose him in anj 7 one of his purposes would, if carried out, lead them to oppose him in all things. % And against his Anointed — in s lT72 — his Messiah : hence our word Messiah, or Christ. The word means Anointed, and the allusion is to the custom of anointing kings and priests with holy oil when setting them apart to office, or consecrating them to their work. Comp. Notes on Matt. i. 1; Dan. ix. 26. The word Messiah, or Anointed, is therefore of so general a character in its signifi- cation that its mere use would not determine to whom it was to be ap- plied — whether to a king, to a priest, or to the Messiah properly so called. The reference is to be determined by something in the connexion. All that the word here necessarily implies is, that therewas some one whom Jehovah regarded as his Anointed one, whether king or priest, against whom the rulers of the earth had arrayed themselves. The subsequent part of the psalm (vers. 6, 7) enables us to . ascertain that the reference here is to one who was a King, and that he sustained to Jehovah the relation of a Son. The New Testament, and the considerations suggested in the intro- duction to the psalm (§ 4), enable us to understand that the reference is to the Messiah properly so called — Jesus of Nazareth. This is expressly de- clared (Acts iv. 25-27) to have had its fulfilment in the purposes of Herod, Pontius Pilate, the Gentiles, and the people of Israel, in rejecting the Saviour and putting him to death. No one can doubt that all that is here stated in the psalm had a complete fulfilment in their combining to reject him and to put him to death ; and we are, therefore, to regard the psalm as particularly referring to this transac- I tion. Their conduct was, however, j an illustration of the common feelings ' of rulers and people concerning him, and it was proper to represent the nations in general as in commotion in regard to him. 3. Let us break their bands asunder. i The bands of Jehovah and of his Anointed. They who are engaged in this combination or conspiracy regard Jehovah and his Anointed as one, and as having one object — to set up a dominion over the world. Hence they take counsel against both ; and, with the same purpose and design, en- deavour to cast off the authority of each. The word bands here refers to the restraints imposed by their autho- rity. The figure is probably taken from fastening a yoke on oxen, or the asunder, and cast away their cords from us. PSALM II. 15 4 He that sitteth in the hea- bands or cords which were used in ploughing — the hands of the yoke being significant of their subjection to the authority or will of another. The same figure is used by the Saviour in Matt. xi. 29 : "Take my yoke upon you." The idea here is, that it was the purpose of Jehovah and his Anointed to establish a dominion over men, and that it was equally the pur- pose of the kings and rulers here re- ferred to that it should not be done. % And cast away their cords from us. The same idea under another form — the cords referring not to that which would bind them as prisoners, but to the ropes or thongs which bound oxen to the plough; and, hence, to that which would bind men to the service of God. The word translated cords is a stronger word than that which is rendered bands. It means properly what is twisted or interlaced, and re- fers to the usual manner in which ropes are made. Perhaps, also, in the words " let us cast away " there is the expression of an idea that it could be easily done : that they had only to will it, and it would be done. To- gether, the expressions refer to the purpose among men to cast off the government of God, and especially that part of his administration which refers to his purpose to establish a kingdom under the Messiah. It thus indicates a prevalent state of the human mind as being impatient of the restraints and authority of God, and especially of the dominion of his Son, anointed as King. The passage (vers. 1 — 3) proves — (1) that the government of Jehovah, the true God, and the Messiah or Christ, is the same; (2) that opposi- tion to the Messiah, or to Christ, is in fact opposition to the purposes of the true God ; (3) that it may be expected that men will oppose that government, and there will be agitation and com- motion in endeavouring to throw it off. The passage, considered as re- ferring to the Messiah, had an ample fulfilment (a) in the purposes of the high priests, of Herod, and of Pilate, to put him to death, and in the general rejection of him by his own country- men; (h) in the general conduct of mankind — in their impatience of the restraints of the law of God, and especially of that law as promulgated by the Saviour, demanding submission and obedience to him ; and (c) in the conduct of individual sinners — in the opposition of the human heart to the authority of the Lord Jesus. The passage before us is just as applicable to the world now as it was to the time when the Saviour personally ap- peared on the earth. 4. He that sitteth in the heavens. God, represented as having his home, his seat, his throne in heaven, and thence administering the affairs of the world. This verse commences the second strophe or stanza of the psalm; and this strophe (vers. 4 — 6) corre- sponds with the first (vers. 1 — 3) in its structure. The former describes the feelings and purposes of those who would cast off the government of God; this describes the feelings and pur- poses of God in the same order, for in each case the psalmist describes what is done, and then what is said : the nations rage tumultously (vers. 1, 2), and then say (ver. 3), " Let us break their bands." God sits calmly in the heavens, smiling on their vain at- tempts (ver. 4), and then solemnly declares (vers. 5, 6) that, in spite of all their opposition, he " has set his King upon his holy hill of Zion." There is much sublimity in this description. While men rage and are tumultuous in opposing his plans, he sits calm and undisturbed in his own heaven. Compare the Notes on the similar place in Isa. xviii. 4. % Shall laugh. Will smile at their vain attempts; will not be disturbed or agitated by their efforts ; Avill go calmly on in the execution of his purposes. Comp. as above Isa. xviii. 4. See also Prov. i. 26 ; Ps. xxxvii. 13 ; lix. 8. This is, 16 PSALM II. vens shall langh : the Lord shall have them in o derision. o Prov. i. 2G. 1 Or, trouble. 5 Then shall he speak nnto them in his wrath, and l vex them in his sore displeasure. of course, to be regarded as spoken after the manner of men, and it means that God will go steadily forward in the accomplishment of his purposes. There is included also the idea that he will look with contempt on their vain and futile efforts. % The Lord shall have them in derision. The same idea is expressed here in a varied form, as is the custom in parallelism in Hebrew poetry. The Hebrew word *!^y, laag, means properly to stam- mer ; then to speak in a barbarous or foreign tongue ; then to mock or de- ride, by imitating the stammering voice of any one. Gesenius, Lex. Here it is spoken of God, and, of course, is not to be understood literally, any more than when eyes, and hands, and feet are spoken of as appertaining to him. The meaning is, that there is a result in the case, in the Divine mind, as if he mocked or derided the vain attempts of men; that is, he goes calmly forward in the execution of his own purposes, and he looks upon and regards their efforts as vain, as we do the efforts of others when we mock or deride them. The truth taught in this verse is, that God will carry forward his own plans in spite of all the attempts of men to thwart them. This general truth may be stated in two forms : (1) He sits un- disturbed and unmoved in heaven while men rage against him, and while they combine to cast off his authority. (2) He carries forward his own plans in spite of them. This he does (a) directly, accomplishing his schemes without regard to their attempts; and (b) by making their purposes tributary to his own, so mak- ing them the instruments in carrying out his own plans. Comp. Acts iv. 28. 5. Then shall he speak unto them. That is, this seeming indifference and unconcern will not last for ever. He will not always look calmly on, nor will he suffer them to accomplish their purposes without interposing. When he has shown how he regards their schemes — how impotent they are — how much they are really the objects of derision, considered as an attempt to cast off his authority — he will in- terpose and declare his own purposes — his determination to establish his king on the hill of Zion. This is im- plied in the word " then." % In Jiis wrath. In anger. His contempt for their plans will be followed by indig- nation against themselves for forming such plans, and for their efforts to exe- cute them. One of these things is not inconsistent with the other; for the purpose of the rebels may be very weak and futile, and yet their wicked- ness in forming the plan may be very great. The weakness of the scheme, and the fact that it will be vain, does not change the character of him who has made it; the fact that he is fool- ish does not prove that he is not wicked. God will treat the scheme and those who form it as they de- serve — the one with contempt, the other with his wrath. The word wrath here, it is hardly necessary to say, should be interpreted in the same manner as the word " laugh" in ver. 4, not as denoting a feeling precisely like that which exists in the human mind, subject as man is to unreason- able passion, but as it is proper to apply it to God — the strong convic- tion (without passion or personal feeling) of the evil of sin, and the ex- pression of his purpose in a manner adapted to show that evil, and to re- strain others from its commission. It means that he will speak to them as if he were angry; or that his treat- ment of them will be such as men ex- perience from others when they are angry. ^[ And vex them. The word here rendered vex — 'Hr> Bahal — means in the original or Kal form, to tremble; and then, in the form here used, the Piel, to cause to tremble, to terrify, to strike with consternation. This might be done either by a threat PSALM II. 17 6 Tet have 1 anointed. I ' set my king p jj Acts v. 31. upon 2 my holy hill of Zion. 2 Zion, the hill of my holiness. or by some judgment indicative of displeasure or anger. Ps. lxxxiii. 15 ; Dan. xi. 44; Job xxii. 10. The idea here is that he would alarm them, or make them quake with fear, by what is specified ot his purpose ; to wit, by his determination to set his King on his holy hill, and by placing the scep- tre of the earth in his hands. Their designs, therefore, would be frustrated, and if they did not submit to him they must perish (see vers. 9 — 12). ^[ In his sore displeasure. Literally, in his heat or burning, that is, in his anger; as we speak of one that is inflamed with anger, or that burns with indignation ; or, as we speak of the passions, kindling into aflame. The meaning here is, that God would be displeased with their purposes, and that the expression of his design would be adapted to fill them with the deep- est alarm. Of course, all such words are to be interpreted in accordance with what we know to be the nature of God, and not in accordance with the same passions in men. God is opposed to sin, and will express his opposition as if he felt angry, but it will be in the most calm manner, and not as the result of passion. It will be simply because it ought to be so. 6. Yet have I set my king. The word get is merely the translation of the conjunction and. It is rendered in the Vulgate but — autem ; and so in the LXX., ce. It would be better rendered perhaps by the usual word and: "And I have set or constituted my king," &c. This is properly to be regarded as the expression of God himself; as what he sags in reply to their declared purposes (ver. 3), and as what is referred to in ver. 5. The meaning is, he would speak to them in his anger, and say, " In spite of all your purposes and all your opposition, I have set my king on the hill of Zion." That is, they had their plans and God had his; they meant to cast off his authority, and to prevent his purpose to set up the Messiah as king; he resolved, on the contrary, to carry out his purposes, and he would do it. The word rendered set — "^C^ na- sach — means, literally, to pour, to pour out, as in making a libation to the Deity, Ex. xxx. 9; Hos. ix. 4; Isa. xxx. 1; then, to pour out oil in anointing a king or priest, and hence to consecrate, to inaugurate, &c. See Josh. xiii. 21; Ps. lxxxiii. 11; Mic. v. 5. The idea here is, that he had solemnly inaugurated or constituted the Messiah as king ; that is, that he had formed the purpose to do it, and he therefore speaks as if it were already done. The words my King refer, of course, to the anointed One, the Messiah, ver. 2. It is not simply a king, or the king, but " my king," meaning that he derived his appoint- ment from God, and that he was placed there to execute his purposes. This indicates the very near relation which the anointed One sustains to him who had appointed him, and pre- pares us for what is said in the sub- sequent verse, where he is called his Son. % Upon my holy hill of Zion, Zion was the southern hill in the city of Jei-usalem. See Notes on Isa. i. 8. It was the highest of the hills on which the city was built. It was made by David the capital of his kingdom, and was hence called the city of David, 2 Chron. v. 2. By the poets and prophets it is often put for Jerusalem itself, Isa. ii. 3; viii. 18; x. 24; xxxiii. 14, et al. It did not obtain this distinction until it was taken by David from the Jebusites, 2 Sam. v. 5 — 9; 1 Chron. xi. 4 — 8. To that place David removed the ark of the covenant, and there he built an altar to the Lord in the threshing- floor of Araunah the Jebusite, 2 Sam. xxiv. 15 — 25. Zion became thence- forward the metropolis of the king- dom, and the name was transferred to the entire city. It is to this that the passage here refers; and the meaning is, that in that metropolis or capital God had constituted his Messiah king, 18 PSALM II. 7 I will declare l the decree : the Lord hath said unto me, 1 Or, for a. Thou « art my Son ; this day have I begotten thee. q Matt. hi. 17; xvii. 5 ; Acts xiii. 33. or had appointed him to reign over his people. This cannot refer to David himself, for in no proper sense was he constituted or inaugurated king in Jerusalem ; that is, there was no such ceremony of inauguration as is re- ferred to here. Zion was called the " holy hill," or " the hill of my holi- ness" (Heb.), "because it was set apart as the seat of the Theocracy, or the residence of God, from the time that David removed the ark there. That became the place where God reigned, and where his worship was celebrated. This must refer to the Messiah, and to the fact that God had set him apart to reign over his people, and thence over all the earth. The truth taught in this passage is, that God will carry forward his own purposes in spite of all the opposition which men can make, and that it is his deliberate design to make his anointed One — the Messiah — King over all. 7. I will declare the decree. We have here another change in the speaker. The Anointed One is him- self introduced as declaring the great purpose which was formed in regard to him, and referring to the promise which was madeto him, as the founda- tion of the purpose of Jehovah (ver. 6) to set him on the hill of Zion. The first strophe or stanza (vers. 1-3) is closed with a statement made by the rebels of their intention or design; the second (vers. 4-6) with a state- ment of the purpose of Jehovah ; the third is introduced by this declara- tion of the Messiah himself. The change of the persons speaking gives a dramatic interest to the whole psalm. There can he no doubt that the word "J" here refers to the Messiah. The word decree — pn hhohk — means properly something decreed, prescribed, appointed. See j Job xxiii. 14. Comp. Gen. xlvii. 26 ; | Exod. xii. 24. Thus it is equivalent to j law, statute, ordinance. Here it re- ! fers not to a law which he was to I obey, but to an ordinance or statute respecting his reign : the solemn pur- pose of Jehovah in regard to the king-- dom which the Messiah was to set up ; the constitution of his kingdom. This, as the explanation shows, implied two things— (a) that he was to be regarded and acknowledged as his Son, or to have that rank and dignity (ver. 7) ; and (b) that the heathen and the utter- most parts of the earth were to be 1 given him for a possession, or that his reign was to extend over all the world (ver. 8). The word "declare" here means that he would give utterance to, or that he would now himself make a statement in explanation of the reason why Jehovah had deter- mined to establish him as King on his holy hill of Zion. There is great beauty in thus introducing the Messiah himself as making this de- claration, presenting it now in the form of a solemn covenant or pledge. The determination of Jehovah (ver. 6) to establish him as King on his holy hill is thus seen not to be arbitrary, hut to be in fulfilment of a solemn promise made long before, and is therefore an illustration of his cove- nant faithfulness and truth. ^ The Loed hath said unto me. Jehovah hath said. See vers. 2, 4. He does not intimate tchen it was that he had said this, but the fair interpretation is, that it was before the purpose was to be carried into execution to place him as King in Zion ; that is, as ap- plicable to the Messiah, before he became incarnate or was manifested to execute his purpose on earth. It is implied, therefore, that it was in some previous state, and that he had come forth in virtue of the pledge that he would be recognised as tbe Son of God. The passage cannot be understood as referring to Christ without admitting his existence pre- vious to the incarnation, for all that follows is manifestly the result of the exalted rank which God purposed to PSALM II. 19 give him as his Son, or as the result of the promise made to him then. % Thou art my Son. That is, Jeho- vah had declared him to he his Son ; he bad conferred on him the rank and dignity fairly involved in the title the Son of God. In regard to the general meaning of tbis, and what is implied in it, see notes on Matt. i. 1; Heb. i. 2, 5; Rom. i. 4; and John v. 18. The phrase " sons of God" is elsewhere used frequently to denote the saints, the children of God, or men eminent for rank and power (comp. Gen. vi. 2, 4; Job i. 6; Hos. i. 10 ; John i. 12 ; Rom. viii. 14, 19 ; Phil. ii. 15; 1 John iii. 1); and once to denote angels (Job xxxviii. 7); but the appellation " the Son of God" is not appropriated in the Scriptures to any one but the Messiah. It does not occur before this in the Old Tes- tament, and it occurs but once after this, Dan. iii. 25. See Notes on that passage. This makes its use in the case before us the more remarkable, and justifies the reasoning of the au- thor of the epistle to the Hebrews (i. 5) as to its meaning. The true sense, therefore, according to the Hebrew usage, and according to the proper meaning of the term, is, that he sustained a relation to God which could be compared only with that which a son among men sustains to his father; and that the term, as thus used, fairly implies an equality in nature with God himself. It is such a term as would not be applied to a mere man ; it is such as is not applied to the angels (Heb. i. 5) ; and there- fore it must imply a nature superior to either. ^[ This day. On the ap- plication of this in the New Testa- ment, see Notes on Acts xiii. 33 and Heb. i. 5. The whole passage has been often appealed to in support of the doctrine of the " eternal genera- tion " of Christ, meaning that he was "begotten" from eternity; that is, that his Divine nature was in some sense an emanation from the Father, and that this is from eternity. What- ever may be thought of that doctrine, however, either as to its intelligibility or its truth, there is nothing in the use of the phrase '* this day/' or in the application of the passage in the New Testament (Acts xiii. 33 ; Heb. i. 5), to sustain it. The language, indeed, in the connexion in which it is found, does, as remarked above, demonstrate that he had a pre- exist- ence, since it is addressed to him as the result of a decree or covenant made with him by Jehovah, and as the foundation of the purpose to set him as King on the hill of Zion. The words " this day " would naturally refer to that time when this "decree " was made, or this covenant formed; and as that was before the creation of the world, it must imply that he had an existence then. The time referred to by the meaning of the word is, that when it was determined to crown him as the Messiah. This is founded on the relation subsisting between him and Jehovah, and implied when iii that relation he is called his " Son ;" but it determines nothing as to the time ivhen this relation commenced. Jehovah, in the passage, is regarded as declaring his purpose to make him King in Zion, and the language is that of a solemn consecration to the kingly office. He is speaking of this as a purpose before he came into the world; it was executed, or carried into efiect, by his resurrection from the dead, and by the exaltation con- sequent on that. Comp. Acts xiii. 33 and Eph. i. 20—22. Considered, then, as a promise or purpose, this refers to the period before the incar- nation; considered as pertaining to the execution of that purpose, it refers to the time when he was raised from the dead and exalted over all things as King in Zion. In neither case can the words "this day" be construed as meaning the same as eternity, or from eternity ; and therefore they can de- termine nothing respecting the doc- trine of "eternal generation." ^f Have I begotten thee. That is, in the matter referred to, so that it would be proper to apply to him the phrase "my Son," and to constitute him "King" in Zion. The meaning is, that he had 20 PSALM II. so constituted the relationship of Father and Son in the case, that it was proper that the appellation Son should he given him, and that he should be regarded and addressed as such. So Prof. Alexander : " The essential meaning of the phrase I have begotten thee is simply this, I am thy Father." This is, of course, to be understood in accordance with the nature of God, and we are not to bring to the inter- pretation the ideas which enter into that human relationship. It means fcbat in some proper sense — some sense appropriate to the Deity — such a relation was constituted as would justify this reference to the most tender and important of all human relationships. In what sense that is, is a fair subject of inquiry, but it is not proper to assume that it is in any- thing like a literal sense, or that there can be no other sense of the passage than that which is implied in the above-named doctrine; for it can- not be literal, and there are other ideas that may be conveyed by the phrase than that of "eternal genera- tion." The word rendered "begotten" (l^" 1 — Yalad) determines nothing certainly as to the mode in which this relationship was formed. It means properly — (1) to bear, to bring forth as a mother, Gen. iv. 1 ; (2) to beget, as a father, Gen. iv. 18 ; and then (3) as applied to God it is used in the sense of creating — or of so creating or forming as that the result would be that a relation would exist which might be compared with that of a father and a son. Deut. xxxii. 18 : " Of the Eock that begat thee thou art unmindful." Comp. Jer. ii. 27 : "Saying to a block [idol], Thou art my father, thou hast begotten me." So Paul says, 1 Cor. iv. 15 : " In Christ Jesus I have begotten you through the Gospel." The full mean- ing, therefore, of this word would be met if it be supposed that Jehovah had given the Messiah this place and rank in such a sense that it was proper to speak of himself as the Father and the Anointed One as the Son. And was there not enough in designating him to this high office; in sending him into the world; in raising him from the dead ; in placing him at his own right hand — appoint- ing him as King and Lord — to justify this language ? Is not this the very thing under consideration ? Is it proper, then, in connexion with this passage, .to start the question about his eternal generation ? Comp. Notes on Rom. i. 4. On this passage Calvin says (mb loc), " I know that this pas- , sage is explained by many as referring ' to the eternal generation of Christ, who maintain that in the adverb to- day there is, as it were, a perpetual act beyond the limits of time, denoted. But the Apostle Paul is a more faith- ful and competent interpreter of this prophecy, who in Acts xiii. 33 recalls us to that which I have called a glorious demonstration of Christ. He was said to be begotten, therefore, not that he might be the Son of God, by which he might begin to be such, but that he might be manifested to the world as such. Finally, this be- getting ought to be understood not of the mutual relation of the Father and the Son, but it signifies merely that he who was from the beginning hidden in the bosom of the Father, [.and who was obscurely shadowed forth under the law, from the time when he was manifested with clear intimation of his rank, was acknow- ledged as the Son of God, as it is said in John i. 14." So Prof. Alexander, though supposing that this is founded on an eternal relation between the Father and the Son, says, " This day have I begotten thee may be considered as referring only to the coronation of Messiah, which is an ideal one," vol. i., p. 15. The result of the exposition of this passage may therefore be thus stated: (a) The term Son, as here used, is a peculiar appellation of the Messiah — a term applicable to him in a sense in which it can be given to no other being, (b) As here used, and as elsewhere used, it supposes his existence before the incarnation, (c) Its use here, and the purpose formed, imply that he had an existence before PSALM II. 21 8 Ask of me, and I shall give | ance, and the uttermost parts of Seethe heathen for thine inherit- 'the earth for thy possession. this purpose was formed, so that he could be personally addressed, and so that a promise could be made to him. (d) The term Son is not here used in reference to that anterior relation, and determines nothing as to the mode of his previous being — whether from eternity essentially in the nature of God; or whether in some myste- rious sense begotten ; or whether as an emanation of the Deity ; or whether created. (e) The term, as Calvin suggests, and as maintained by Prof. Alexander, refers here only to his being constituted King — to the act of coronation — whenever that oc- curred, (f) This, in fact, occurred when he was raised from the dead, ami when he was exalted to the right hand of God in heaven (Acts xiii. 33), so that the application of the passage by Paul in the Acts accords with the result to which we are led by the fair interpretation of the passage, (g) The passage, therefore, determines nothing, one way or the other, re- specting the doctrine of eternal gene- ration, and cannot, therefore, be used in proof of that doctrine. 8. Ask of me. That is, of God. This is a part of the " decree" or pur- pose, as mentioned in ver. 7. That decree embraced not only the design to constitute him as his Son, in the sense that he was to be king in Zion, but also the purpose to give him a dominion embracing " the heathen" and " the uttermost parts of the earth." This wide dominion was to be given him on condition that he would " ask" for it, thus keeping up the idea that Jehovah, as such, is the great source of authority and empire, and that the Messiah, as such, occu- pies a rank subordinate to him. This relation of the Father and Son is everywhere recognised in the New Testament. As we may be sure that the Messiah will ask for this, it fol- lows that the world will yet be brought under his sceptre. It may be added that as this wide dominion is promised to the Messiah only on condition that he " asks" for it or prays for it, much more is it true that we can hope for this and for no favour from God, unless we seek it by earn- est prayer. ^ And I shall give thee. I will give thee. That is, he would ultimately give him this possession. No time is specified when it would be done, and the prophecy will be ful- filled if it shall be accomplished in any period of the history of the world. ^[ The heathen. The nations (Notes, ver. 1); that is, the world. In the time of the writer of the psalm, the world would be spoken of as divided into Hebrews and other nations ; the people of God and foreigners. The same division is often referred to in the New Testament under the terms Jew and Gentile, as the Greeks di- vided all the world into Greeks and barbarians. The word would now embrace all the nations which are not under the influence of the true reli- gion. ^[ For thine inheritance. Thy heritage; thy portion as my Son. There is an allusion here to the fact that he had constituted him as his Son, and hence it was proper to speak of him as the heir of all things. See Notes on Heb. i. 4. % And the utter- most parts of the earth. The farthest regions of the world. This promise would properly embrace all the world as then known, as it is now known, as it shall be hereafter known, ^f For thy possession. That is, as king. This, on the earth, was be to his possession as the Son of Jehovah, constituted as king. It may be remarked here, (a) that this can have its fulfilment only in the Lord Jesus Christ. It was not true of David nor of any other Hebrew monarch that he had conceded to him, in fact, any such possession. Their dominions extended, at any time, but little beyond the bounds of Palestine, and embraced a very limited part of the earth — but a small territory, even as compared with many then existing kingdoms. The phrase here used could 22 PSALM II 9 Thou shalt break them with a rod of iron ; thou shalt dash r Rev. ii. 27. never have been applied to the limited and narrow country of Palestine, (b) The promise is to be understood as still in full force. It has never been cancelled or recalled, and though its fulfilment has seemed to be long de- layed, yet as no time was specified, its spirit and meaning have not been dis- regarded. Events have shown that it was not intended that it should be speedily accomplished; and events, when no time is specified, should be allowed to be interpreters of the ori- ginal meaning of the prophecy, (e) The promise will yet be fulfilled. It is evidently supposed in the promise that the Messiah would ask for this; and it is solemnly affirmed that if he did, this wide inheritance would be granted to him. The world, then, is to be regarded as given by covenant to the Son of God, and in due time he will set up his dominion over the earth, and rule over mankind. The period is coining -when the actual sceptre swayed over the nations of the earth will be that of the Son of God, and when his right to give laws and to reign will be acknowledged from the rising to the setting sun. This is the only thing in the future that is certainly known to us, and this is enough to make everything in that future bright. 9. Thou shalt break them with a rod of iron. That is, evidently, thine enemies ; for it cannot be supposed to be meant that he would sway such a sceptre over his own people. The idea is that he would crush and sub- due all his foes. He would have ab- solute power, and the grant which had been made to him would be ac- companied with authority sufficient to hold it. That dominion which was to be conceded to him would be not only one of protection to his friends, but also of punishment on his ene- mies ; and the statement here is made prominent because the former part of the psalm had respect to rebels, and the Messiah is hero represented as being invested with power sufficient to punish and restrain them. The Vulgate renders this " thou shalt rule;" the Septuagint, "thou shalt feed " — TroijxavCLQ ; that is, thou shalt feed them as a shepherd does his flock; thou shalt exercise over them the care and protection of a shepherd. This rendering occurs by a slight change in the pointing of the Hebrew word, though the most approved mode of pointing the word is that which is followed in our common translation. De Wette, Hengstenberg, Alexander, Horsley, adopt the common reading. What is said in this verse has been urged as an objection to referring it to the Messiah. The remark of De Wette on this matter has been quoted in the introduction to this psalm, § 4 (3). But it may be ob- served, while it is everywhere repre- sented that the sceptre of the Messiah over the earth will be a mild sceptre, it is also everywhere stated that he will ultimately crush and overthrow all his foes. Thus in Isa. xi. 4 : " Ho shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." So Ps. ex. 6 : " He shall judge among the heathen; he shall fill the places with the dead bodies." So, likewise, Eev. xix. 15 : "And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God." So also in Matt, xxv., and elsewhere, it is said that he will come to judgment, and will consign all his foes to appropriate punishment. AVhile it is said that the reign of the Messiah would be a mild reign, and that his kingdom would not be of this world, and while he is represented as the Prince of peace, it is also said that he would be invested with all the autho- rity of a sovereign. While he would have power to protect his friends, he would also have power to humble and PSALM ir. 23 them in vessel. pieces like a potter's 10 Be wise now therefore, O ye kings : be instructed, ye judges of the earth. crush his foes. The expression with a rod of iron refers to the sceptre which he would bear. A sceptre was some- times made of wood, sometimes of gold, sometimes of ivory, and some- times of iron. The idea, when the last was the case, was, that the do- minion was absolute, and that there was nothing that could resist it. Perhaps the idea of justice or severity would be that which would be most naturally suggested by this. As ap- plicable to the Messiah, it can only mean that his enemies would be crushed and subdued before him. % Thou shalt dash them in pieces. The same idea is here expressed in another form, but indicating more particularly the ease with which it would be done. The word rendered "dash them in pieces" means to break in pieces as an earthen vessel, Judges vii. 20; Jer. xxii. 28. It is used to denote the crushing of infants on stones, Ps. cxxxvii. 9. The word shiver would well express the idea here — " thou shalt shiver them." If Like a 'potter's vessel. A vessel or instrument made by a potter; a vessel made of clay. This is easily broken, and especially with a rod of iron, and the idea here is that he would crush and subdue his enemies as easily as this could be done. No image could more happily express the ease with which he would subdue his foes; and this accords with all the representa- tions of the New Testament — that with infinite ease — with a ivord — Christ can subdue his enemies, and consign them to ruin. Comp. Matt. xxv. 41, 46; Luke xix. 27. The sense here is, simply, that the Messiah would be absolute; that he would have power to quell all rebellion against God, and to punish all those that rise up against him ; and that on those who are incorrigibly rebellious he would exercise that power, and take effectual means to subdue them. This is merely what is done by all just governments, and is by no means inconsistent with the idea that such a government would be mild and gentle towards those who are obedient. The protection of the righteous makes the punishment of the wicked necessary in all governments, and the one can- not be secured without the other. This verse is applied to the Messiah in the Book of Revelation, ch. ii. 27 ; xix. 15; comp. xii. 5. See Notes on these passages. 10. Be wise noto, therefore, ye kings. This is to be understood as the language of the psalmist. See introduction to the psalm, § 3. It is an exhortation addressed to the rulers and princes whom the psalmist saw engaged in opposition to the purpose of Jehovah (vers. 1 — 3) — and hence to all rulers and princes — to act the part of wisdom, by not attempting to resist the plans of God, but to submit to him, and secure his friendship. The psalmist cautions them to take warning, in view of what must cer- tainly come upon the enemies of the Messiah ; to cease their vain attempts to oppose his reign, and, by a timely submission to him, to ensure his friend- ship, and to -escape the doom that must come upon his foes. The way of wisdom, then, was not to engage in an attempt in which they must cer- tainly be crushed, but to secure at once the friendship of one appointed by God to reign over the earth. ^ Be instructed. In your duty to Jehovah and his Anointed One ; that is, in the duty of submitting to this arrange- ment, and lending your influence to promote it. The word here used, and rendered he instructed, means pro- perly to chastise, chasten, correct; and it here means, be admonished, exhorted, or warned. Comp. Prov. ix. 7; Job iv. 3; Ps. xvi. 7. ^ Ye judges of the earth. Ye who administer jus- tice; that is, ye rulers. This was formerly done by kings themselves, as it is now supposed to be in monarchical 24 PSALM II. 11 Serve the Lord with fear, and rejoice with trembling. 12 'Kiss the Son, lest he be angry, and ye way. when his s IIeb.xii.28. perish from the wrath is kindled t Johu v. 23. governments, where the judges act in the name of the king. In Republics, justice is supposed to be administered by the people through those whom they have appointed to execute it. The word here is equivalent to rulers, and the call is on those who occupy posts of office and honour not to op- pose the purposes of Jehovah, but to bring their influence to the promotion of his designs. At the same time, it cannot be doubted that it is implied that they should seek to be interested personally in his reign. 11. Serve the Lord icithfear. With reverence, and with deep apprehen- sions of the consequences of not serving and obeying him. That is, serve him in not opposing, but in promoting his purpose of establishing a kingdom under the Messiah, with the deep ap- prehension that if you do not do it, he will arise and crush you in his wrath. Tf And rejoice. Prof. Alex- ander renders this shout, and supposes that it refers J;o the customary recog- nition of a present sovereign. The word used — 5 S 3, gil — means properly to move in a circle, to revolve; and then to dance in a circle, to exult, to rejoice. Then, according to Gesenius, it means to tremble, to fear, from the leaping or palpitation of the heart (Job xxxvii. 1 j Hos. x. 5 ; Ps. xxix. 6). Gesenius renders it here "fear with trembling." The common trans- lation, however, better expresses the sense. It means that they should welcome the purposes of Jehovah, and exult in his reign, but that it should be done with a suitable apprehension of his majesty and power, and with the reverence which becomes the pub- lic acknowledgment of God. % With trembling. With reverence and awe, feeling that he has almighty power, and that the consequences of being found opposed to him must be over- whelming and awful. The duty here enjoined on kings and rulers is that of welcoming the purposes of God, and of bringing their influence — de- rived from the station which they occupy — to bear in promoting the reign of truth upon the earth — a duty binding on kings and princes as well as on other men. The feelings with which this is to be done are those which belong to transactions in which the honour and the reign of God are concerned. They are mingled feelings, derived from the mercy of God on the one hand, and from his wrath on the other; from the hope which his promise and purpose inspires, and from the apprehension derived from his warnings and threatenings. 12. Kiss the Son. Him whom God hath declared to be his Son (ver. 7), and whom, as such, he has resolved to set as King on his holy hill (ver. 6). The word kiss here is used in accord- ance with Oriental usages, for it was in this way that respect was indicated for one of superior rank. This was the ancient mode of doing homage or allegiance to a king, 1 Sam. x. 1. It was also the modeof rendering homage to an idol, 1 Kings xix. 18; Hos. xiii. 2; Job xxxi. 27. The mode of render- ing homage to a king by a kiss was sometimes to kiss his hand, or his dress, or his feet, as among the Per- sians. De Wette. The practice or kissing the hand of a monarch is not uncommon in European courts as a token of allegiance. The meaning here is that they should express their allegiance to the Son of God, or re- cognise him as the authorized King, with suitable expressions of submission and allegiance ; that they should re- ceive him as King, and submit to his reign. Applied to others, it means that they should embrace him as their Saviour. % Lest he be angry. If you do not acknowledge his claims, and receive him as the Messiah. % And ye perish from the way. The word from in this place is supplied by the translators. It is literally, "And ye pcribh the way." See Notes on but a little. Blessed M are all they m Psa. lxxxiv. 12. PSALM III. 25 that put their trust in him. ' % Ps. i. 6. The meaning here seems to be either " lest ye are lost in respect to the way," that is, the way to happiness and salvation; or "lest ye fail to find the way " to life ; or " lest ye perish by the way," to wit, before you reach your destination, and ac- complish the object you have in view. The design seems to be to represent them as pursuing a certain journey or path — as life is often represented (comp. Ps. i. 1) — and as being cut down before they reached the end of their journey, if When his ivrath is kindled. When/ his wrath burns. Applying to anger or wrath a term which is common now, as when we speak of one whose anger is heated, or who is hot with wrath. % But a little. Prof. Alexander renders this, "For his wrath will soon burn." This, it seems to me, is in accordance with the original ; the word " little " pro- bably referring to time, and not to the intensity of his anger. This ac- cords better also with the connection, for the design is not to state that there will be degrees in the manifest- ation of his anger, but that his anger would not long be delayed. In due time he would execute judgment on his enemies ; and whenever his anger began to burn, his enemies must perish. ^[ Blessed are all they that put their trust in him. Kings, princes, people ; — all, of every age and every land; the poor, the rich, the bond, the free ; white, black, copper - coloured, or mixed; all in sickness or health, in prosperity or adversity, in life or in death; all, of every condition, and in all conceivable circumstances, — are blessed who put their trust in him. All need him as a Saviour; all will find him to be a Saviour adapted to their wants. All who do this are happy (comp. Notes on Ps. i. 1) ; all are safe in time and in eternity. This great truth is stated everywhere in the Bible ; and to induce the children of men — weak, and guilty, and help- YOL. I. less — to put their trust in the Son of God, is the great design of all the communications which God has made to mankind. PSALM III. § 1. The author. — This psalm pur- ports in the title to be "A Psalm of David," and is the first one to which a title indicating authorship, or the occa- sion on which a psalm was composed, is prefixed. The title is found in the Chaldee Paraphrase, the Latin Vulgate, the Septuagint, the Syriac, the Arabic, and the Ethiopic versions. It is not, indeed, certain by whom the title was prefixed, but there is no reason to doubt its correctness. The sentiments in the psalm accord with the circumstances in which David was more than once placed, and are such as we may suppose he would express in those circumstances. § 2. The occasion on which the psalm was composed. — The psalm, according to the title, purports to have been written by David, "when he fled from Absalom his son." That is, it was composed at the time when he fled from Absalom — or in view of that event, and as expressive of his feelings on that occasion, though it might have been penned afterwards. Neither of these suppositions has any in- trinsic improbability in it ; for though at the time when he fled there was, of course, much tumult, agitation, and anxiety, yet there is no improbability in supposing that these thoughts passed through his mind, and that while these events were going forward, during some moments taken for rest, or in the night- watches, he may have given vent to these deep feelings in this poetic form. Kimchi says that it was the opinion of the ancient Eabbins that the psalm was actually composed when David with naked feet, and with his head covered, ascended the Mount of Olives, as he fled from Jerusalem, 2 Sam. xv. 30. It is not necessary, however, to suppose that in these circumstances he would actually give himself to the task of a poetic com- position ; yet nothing is more probable than that such thoughts passed through his mind, and nothing would be more natural than that he should seize the first moment of peace and calmness — when the agitation of the scene should C 26 PSALM III. be in some measure over — to embody these thoughts in verse. Indeed, there is evidence in the psalm itself that it was actually penned on some such occasion. There is (vers. 1, 2) an allusion to the great number of his foes, and to those who had risen up against him, and an expression of his agitation and anxiety in view of that ; and there is then a statement that he had, in these circum- stances, cried unto the Lord, and that God had heard Mm out of his holy hill, and that, notwithstanding these alarms, he had been permitted to lie down and sleep, for the Lord had sustained him (vers. 4, 5). In these circumstances — after preservation and peace during what he had apprehended would be a dreadful night— what was more proper, or more natural, than the composition of such a psalm as the one before us ? If the psalm was composed by David, it was most probably at the time sup- posed in the title — the time when he tied from Absalom his son. There is no other period of his life to which it could be regarded as fitted, unless it were the time of Saul, and the persecutions which he waged against him. Ilitzig indeed supposes that the latter was the occasion on which it was written ; but to this it may be replied — (a) That there is no direct evidence of this, (b) That the title should be regarded as good evidence, unless it can be set aside by some clear proofs, (c) That the contents of the psalm are no more applicable to the time of Saul than to the time of Absalom. (d) That in the time of the persecutions of Saul, David had not been in such cir- cumstances as are implied in ver. 4, "he heard me out of his holy hill." This, according to the fair construction of the language, must be understood as referring to Mount Zion (comp. Xotes, Ps. ii. 6), and implies that David at the time referred to was the established king, and had made that the seat of his autho- rity. This had not occurred in the time of Saul ; and there can be no reason for supposing, as Hitzig does, that Mount Horeb is intended. The flight of David, which is supposed to be referred to hei-e, is described in 2 Sam. xv — xviii. Absalom rebelled against his father ; gathered together a great number of the disaffected in the kingdom ; and under pretence of per- forming a vow which he had made, ob- tained permission to go to Hebron, having given instructions to his followers to meet him, and having made arrange- ments to be proclaimed king there. So artful had he been, so numerous were his followers, so extensive seemed to be the defection, and so little prepared was David to meet it, that the only prospect of safety seemed to be in flight. With a few attendants David left Jerusalem, and passed over the Mount of Olives, design- ing to seek a place of refuge. This was to him the great trial of his life ; for there is no greater trial than the in- gratitude of a son when he seeks the life | of his father. All the circumstane this case are such that we should sup- pose that David icould cry to God in some such language as is found in this psalm. It is indeed objected by Horsley that there is " nothing in the psalm that had any particular reference to this event," and hence he supposes that the title should be, "-Prayer of a Believer for Deliverance from the Atheistical Con- spiracy." But there is nothing in the original title that corresponds with this ; and there is no need for departing from the common supposition. It is true that there is in the psalm no express mention of Absalom ; but the same remark may be made of nearly all the psalms. A considerable portion of David's psalms were doubtless composed in view of the circumstances in which the writer was placed, and were designed to be expres- sive of his own feelings on the occasion, but they were also designed for the Church at large, and were intended to be used in the Church in all times to come, and hence a general form is given to the sentiments, and the local allusion is barely referred to, or omitted alto- gether. It is, perhaps, also an indication of the nature of true devotion, that it will turn away from, or forget, for the time, the personal and local circum- stances of distress, and give utterance to sentiments of piety that will express the feelings of the children of God in all ages and in all circumstances. The psalm thus becomes one of general use ; : and the language is such as is adapted to the use of the Church in all generations. It is also objected by De Wette that the psalm is devoid of all the tender feelings which we should suppose the heart of a father would pour out on such an occasion. But to this it may be re- plied, that this was not the occasion to pour out such feelings. The thoughts are fixed on his own danger; on the number of his enemies ; on the sudden- ness of the peril ; on the great ingrati- PSALM III. 27 PSALM III. A. Psulni of David, when lie fled r from Absalom Ins son. I" ORD, how are tliey increased that trouble me ? many are they that rise up against me. 2 Many there be which say of 2 Sam. xv., xviii. tude and crime of those who had risen up against him. It is a time to look to God for help ; not a time to express affection for an ungrateful and rebellious son. When this sun died — when he was put to death in violation of the com- mands and entreaties of himself as a king and a father (2 Sam. xviii. o, 12, 14) — he poured forth all his heart in language such as had never been used before, and has never been equalled since, 2 Sam. xviii. 33. £ 3. Analysis of the psalm. — The psalm is naturally and regularly divided into four strophes or parts, each one em- bracing two verses ; and in three of them closed by the word ISelah, indicating a pause either in the sense, in the melody, or in both. See Xotes on ver 2. I. The first is expressive of the anxiety of the psalmist from the fact that many enemies had risen up against him, vers. 1,2. II. The second expresses Ms confi- dence in God hi the midst of his troubles, vers. 3, I. He was his shield and his helper, and he heard his prayer out of his holy hill. III. The third refers to the fact that in his troubles he had, contrary to what there had been reason to apprehend, been permitted to he down calmly and to sleep, and to arise again in the morning. In view of this, refreshed and invigor- ated by rest, and having this new proof of the' Divine favour and protection, he says that he would not be afraid though ten thousands of people should set them- selves against him round about, vers. 5, 6. IV. In the fourth part, the psalmist calls upon God to arise and save Mm ; for in other times he had smitten his enemies upon their cheek bone, and had broken the teeth of the ungodly, and salvation belonged only unto Mm, vers. 7,8. \ A Psalm of David. Literally, belonging to David ; that is, belong- ing to him as the author. This is marked in the Hebrew as the first verse, and so in the Syriac version, the Latin Vulgate, and the Septuagiut, making in the Hebrew, and in each of these versions, nine verses in the psalm instead of eight* as in our translation. This may have been prefixed to the psalm by the author himself, for it was not uncommon in ancient times for an author to prefix his name to his own composition, as is commonly done by the apostle Paul in his epistles. It is not absolutely certain, however, that this Mas done in the Psalms by the authors them- selves, but it may liave been done by him who collected and arranged the Psalms, indicating the prevalent belief in regard to the authorship, and under the Spirit of inspiration. % When he fled. On the occasion of his fleeing. That is, it was composed at that time, or was subsequently composed in remembrance of it. See Introd., § 2. % From Absalom his son. See Introd., § 2. 1. LoiiD, hoiv are they increased. How are they multiplied; or, how numerous they are. Perhaps the idea is, that at first they seemed to be comparatively few in number, but had now so multiplied as to endanger his crown and life. This is an appropriate expression on the supposition that it refers to Absalom. At first the num- ber of these who adhered to Absalom was not so great as to excite much alarm ; but by the arts of a dema- gogue, by complaining of the govern- ment, by saying that if he were made a judge in the land, every man would have justice done him (2 Sam. xv. 4, 5), he won the hearts of the people, and gathered so many under his stan- dard as to make it necessary that the king should flee from Jerusalem to a place of safety. ^ That trouble me. Literally, my enemies. The allusion is to those who were now enlisted under Absalom, and who were engaged in endeavouring to overthrow the govern- 28 my soul, There » is no help for w Psa. lxxi. 11. ment. ^[ Maui/ are ^ ne- phesh — frequently means (Lev. xvii. 11; Deut. xii. 23; Gen. ix. 4; xxxv. IS; 1 Kings xvii. 21). The object of their persecution, as here stated, was not his soid, as such, in the sense in which we now understand the word, but his life ; and they now said that they were secure of that, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare 2 Sam. xvii. 1 — 1. % There is no help for Aim in God. He is entirely for- saken. He has no power of defending himself, and no hope of escaping from us now, and all the indications are, that God does not intend to interpose and deliver him. Circumstances, in the rebellion of Absalom (2 Sam. xvi. seq.), were such as to seem to justify this taunt. David had been driven away from his throne and his capital. God had not protected him when he had his armed men and his friends around him, and wheti he was en- trenched in a stronsr city: and now he was a forsaken fugitive, fleeing almost alone, and seeking a place of safety. If God had not defended him on bis throne and in his capital ; if he had suffered him to be driven away without interposing to save him, much less was there reason to suppose that he would now interpose in his behalf; and hence they exultingly said that there was no hope for his life, even in that God in whom he had trusted. It is no uncommon thing in this world for good men to be in similar circum- stances of trial, when they seem to be so utterly forsaken by God as well as men, that their foes exultingly say they are entirely abandoned. \ Selah. 1% D. Much has been written on this word, and still its meaning does not PSALM III. him in God. Selah. appear to be wholly determined. It is rendered in the Targum, or Chaldee Paraphrase, ") s ?p5^!?, lealmin,for ever, or to eternity. In the Latin Vulgate it is omitted, as if it were no part of the text. In the Septuagint it is ren- dered Aia^aXpa, supposed to refer to some variation or modulation of the voice in singing. Schleusuer, Lex. The word occurs seventy-one times in the Psalms, and three times in the book of Habakkuk, iii. 3, 9, 13. It is never translated in our- version, but in all these places the original word Selah is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or can- tillation of the poetry, and to be pro- bably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius {Lex.) supposes that the most probable meaning of this mu- sical term or note is .silence, or pause, and that its use was, in chanting the words of the psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony. Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable inquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be in- serted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But any one acquainted at all with the character of musical notation will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little as- sistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is PSALM III. 29 3 But thou, O Lord, art a shield 1 for me ; my glory, and 1 Or, about. to be raised, and that it is synonymous with up, hie/her, loud, or distinct, from *p, sal, 5~Di salal, to ascend. Those who are disposed to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin., ' Thesau. Antiq. Sacr.,' torn. xxii. 3. But thou, O Loed, art a shield for me. Not only in these dangers, but in all dangers. The declaration h«re has a general form, as if he could trust in him at all times. It shows what his feelings were on the occa- sion here referred to, when dansrers stood thick around him, and what his feelings habitually were in times of peril. The shield was a well-known part of ancient armour, of use, ac- cording to the ancient modes of war- fare, when swords, and spears, and arrows were employed, but of use only then, since they would constitute no defence against a musket or cannon- ball. They were usually made of tough and thick hides, fastened to a rim, and so attached to the left arm that they could be readily thrown before the body when attacked, or so that, as they were usually held, the vital parts of the body would be pro- tected. See Xotes on Eph. vi. 14 — 16. From this use of the shield it was natural to speak of God as the shield, or the Protector of his people — an appellation which is often given to him in the Scriptures (Gen. xv. 1 ; Deut. xxxiii. 29; 2 Sam. xxii. 3; Ps. xxviii. 7; cxix. Ill; cxliv. 2; xxxiii. 20; lxxxiv. 11; Prov. xxx. 5. ^ My glory. My honour, or the source of my honour. That i3, he bestows upon me all the honour that I have, and it is my glory that I rnay put my trust in him. I regard it as an honour to be permitted, in times of danger and trouble, to rely on him — a sentiment in which every true child of God will unite. ^[ And the lifter up of my head. The head, in time of trouble and sorrow, is naturally bowed down, the lifter up of mine head. 1 I cried unto the Lord with as if overpowered with the w ight of affliction. See Ps. xxxv. 14 : " I bowed down heavily as one that mourneth for his mother ;" Ps. xxxviii. 6 : "I am bowed down greatly; I go mourning all the day." Comp. Ps. xlii. 5; xliv. 25; lvii. 6; John xix. 30. To lift up the head, therefore, or to raise one up, is to relieve his distresses, or to take awav his troubles. Such a helper, David says, he had always found God to be, and he looks to him as one who is able to help him still. That is, he feels that God can so en- tirely take away his present griefs as to reinstate him in his former happy and honourable condition. 4. I cried unto the Loed. That is, in these troubles, as he had always done in affliction. The form of the verb here is future — ** I will cry" or call unto the Lord; probably, how- ever, designed to state a general habit with him, that when troubles came he always called on the Lord. He speaks now of himself as if in the midst of the trouble; gives utterance to the feeling which he has always had in his sorrows; and says, " I trill call upon the Lord," thus declaring his purpose to make his appeal con- fidently to him. Thus, the language is not so much retrospective as it is indicative of the uniform state of his mind in the midst of afflictions. If With my voice. Xot merely mentally^ but he gave utterance to the deep anguish of his soul in words. So the Saviour did in the garden of Geth- semane (Matt. xxvi. 39) ; and so, per- haps, most persons do in deep afflic- tion. It is natural then to cry out for help; and besides the fact that we may hope that any prayer then, though mental only, would bring relief by being answered, there is a measure of relief found by the very act of giving utterance or vent to the deep and, as it were, pent-up feelings of the soul. In calmer times we are satisfied with unuttered aspirations, with gentle 30 PSALM III. my voice, and lie heard me out of Lis holy hill. Selah. 5 I laid me down and slept; ejaculations, with sweet mental com- munion with God; in overwhelming- trials we give utterance to our feel- ings in the earnest language of plead- ing, f And he heard vie. Or, " then he hears me ;" that is, when I call. The psalmist refers to what he had constantly found to be true, that God was a hearer of prayer. % Out of his holy hill. Zion. See Xotes on Ps. ii. 6. That was the place to which Da- vid had removed the ark, and which was regarded, therefore, as the pe- culiar dwelling-place of the Most High. To him, as dwelling in Zion, prayer was accustomed to be offered, and there he was accustomed to an- swer prayer. To this fact David here refers as one that had been illustrated in his former days. To that God who had thus answered him he felt that he might confidently appeal now. r Selah. Indicating another strophe or musical pause. See Xotes on ver. 2. 5. I laid medovrn and slept. Not- withstanding these troubles and dan- gers I had such confidence that God hears prayer, and such calm trust in his protection, that I laid me down gently and slept securely. The psalmist mentions this as a remarkable proof of the Divine protection and favour. He was driven from his capital, his throne, and his home. He was com- pelled to wander as a poor fugitive, accompanied by only a few friends. He was pursued by enemies, who were numbered by thousands. He was made an exile, and persecuted by his own son ; and with this son there were men of age and of experience in war. The forces of his enemies might come upon him at any moment. In these circumstances, persecuted as he was, and under all the anxiety and distress which he felt in view of the ungrateful conduct of his own son, he regarded it as a singular proof of the Divine fa- vour, and as an illustration of the peace which confidence in God gives I awaked : for the Lord sus- tained me. x Psa. cxvvii. 2. to those who pxit their trust in him, that on such a dreadful night he was permitted to lie calmly down and sleep. As such a proof and illustra- tion it may be regarded here:— a proof of the unspeakable value of the Divine favour, and an illustration of the effect of confidence in God in giv- ing calmness and peace of mind in time of trouble. Ps. cxxvii. 2. r I aivaJced. Still safe and secure. He had not been suddenly attacked by his foes, and made to sleep the sleep of death ; he had not been crushed by anguish of spirit. That we are M awaked " in the morning after a night's refreshing slumber; that we are raised up again to the enjoyments of life; that we are permitted again to greet our friends and to unite with them in the privileges of devotion, should alwavs be regarded as a new proof of the goodness of God, and should lead to acts of prabe. AVe have no power to awake ourselves; and when we remember how many are taken away from our world each night — how many there are who lie down to sleep to wake no more, we should never rise from a bed of repose without giving our first thoughts in gratitude to our Great Preserver. *~ For the Loed sustained me. He kept me from danger; he preserved me from death. And it is as true now as it was then, that God is the supporter of life when men sleep. He guards us ; he causes the action of the heart to be continued as it propels the blood through our frame; he secures the gentle heaving of the lungs, both when we slumber and when we wake. 6. 1 will not be afraid. As the result of this new proof of the Divine protec- tion, and in view of all that God has done and has promised, the psalmist now says that he would not be afraid though any number of foes should rise up against him. Perhaps this confiding and exulting spirit may be regarded PSALM III. 31 6 I v will not be afraid of ten thousands of people, that have set themselves against me round y Psa. xxvii. 1, etc. in some measure as the result of the calm and refreshing slumher which he had enjoyed. The mind as well as the body had been refreshed and invi- gorated. With the bright light of a new morning he looked with more cheerful views and hopes on the things around him, and felt new strength to meet the dangers to which he was exposed. Who in trouble and sorrow has not felt this ? Who has not experienced the influence of the slumbers of a night and of the light of the morning, in giving new vigour and inspiring new hopes, as if the returning day was an emblem of brighter scenes in life, and the passing away of the shades of night a token that all trouble and sorrow would flee away? ^~ Of ten thousands of people. Myriads: — Though myriads are ar- rayed against me. He does not, of course, pretend to any exactness here ; but he felt that the number of his enemies was very great. This was the case in the rebellion of Absa- lom. Ahithophel proposed to Absa- lom to "choose out twelve thousand men " with whom he might pursue after David, implying that the num- ber with him was actually much greater than that, (2 Sam. xvii. 1.) % That have set themselves against me. That have arrayed themselves against me ; or that have risen up in rebellion against me. ^ Round about. Intending to hem me in on every side. Of course this was to be ap- prehended in such a rebellion ; yet David says that he could now look with calmness on all this, for he had confi- dence in God. Comp. Ps. lvi. 3. 7. Arise, O Lokd. This is a com- mon mode of calling upon God in the Scriptures, as if he had been sitting still, or had been inactive. It is, of course, language taken from human conceptions, for in the intervals of ac- tive effort, in labour or in battle, we about. 7 Arise, O Lord ; save me, O my God ; for thou hast smitten all mine enemies upon the cheek- sit or lie down, and when we engage in toil we arise from our sitting or recumbent posture. So the mind ac- customs itself to think of God. The idea is simply that David now calls upon God to interpose in his behalf and to deliver him. ^[ Save me, O my God. He was still surrounded by numerous enemies, and he, therefore, calls earnestly upon God to help him. In accordance with a common usage in the Scriptures, and with what is right for all the people of God, he calls him his God : — " O my God." That is, he was the God whom he recognised as his God in distinction from all idols, and who had manifested himself as his God by the many mer- cies which he had conferred on him. *~ For thou hast smitten all mine enemies. That is, in former exigencies, or on former occasion?. In his con- flicts with Saul, with the Philistines, and with the surrounding nations, he had done this ; and as the result of all he had established him on the throne, and placed him over the realm. In the remembrance of all this he appeals with the full confidence that what God had done for him before He would do now, and that, notwithstanding he was surrounded with numerous foes, He would again interpose. So we may derive comfort and assurance in pre- sent trouble or danger from the recol- lection of what God has done for us in former times. He who has saved us in former perils can still save us ; we may believe that he who did not forsake us in those perils will not leave us now. ■[j* Upon the cheek-bone. This lans;ua2:e seems to be taken from a comparison of his enemies with wild beasts ; and the idea is, that God had disarmed them as one would a lion or tiger by breaking out his teeth. The cheek-bone denotes the bone in which the teeth are placed ; and to smite that, is to disarm the animal. The 32 PSALM III. bone ; thou hast broken the teeth of the ungodly. 8 Salvation z belongeth unto the idea here is not that of insult, there- fore ; but the meaning is simply that he had deprived them of the power of doing him wrong. ■[[ Thou hast broken the teeth of the ungodly. The same idea is here expressed under another form, as if the teeth of wild animals were broken out, rendering them harmless. As God had thus disarmed his enemies in times past, the psalmist hoped that he would do the same thing now, and he confi- dently called on him to do it. 8. Salvation belongeth unto the Loed. That is, it appertains to God alone to save. The psalmist had no expectation of saving himself; he had no confidence in the unaided prowess of his own arm. If he was to be saved he felt that it was to be only by God, and the p" >.ise of this was to be given to Him. The particular reference here is to temporal deliverance, or deliverance from the dangers which surrounded him then; but the declaration is as true of spiritual deliverance — of the salvation of the soul — as it is of deliverance from temporal danger. In both cases it is true that God only saves, and that all the praise is due to him. % Thy blessing is upon thy people. Or perhaps, rather, " thy bless- ing be upon thy people," regarding this as a prayer rather than an affir- mation. It is true, indeed, as an affir- mation (comp. Ps. ii. 12) ; but it accords better with the connection here, and is a more appropriate con- clusion of the psalm to regard it as a petition, expressing an earnest desire that the blessing of God might ever rest upon his own people. Then the thoughts of the psalmist are turned away from his own perils to the con- dition of others ; from his individual case to that of the Church at large ; and he prays that all others may find the same favours from God which he had so richly enjoyed, and which he hoped still to enjoy. It is one of the characteristics of true piety thus to Lord : thy blessing ° is upon thy people. Selah. z Isa. xliii. II. a Ysn. cxv. 13. turn from our own condition to that of others, and to desire that what we enjoy may be partaken of by the peo- ple of God everywhere. PSALM rv. § 1. The title of the psalm. — The title of this psalm is " To the chief Musician on Neginoth. A psalm of David." This phrase in the title, " To the chief Musi- cian," occurs at the beginning of fifty- three psalms, and at the close of the hymn in Hab. iii. 19. It is uniformly rendered " to the chief Musician," and means that the psalm was intended for him, or was to be given to him, probably to regulate the manner of performing it. In no one instance does the title imply that he was the author. The Avoid rendered ''Chief Musician," rftJ!73 — menatzzaiahh y is derived from nX2 — natzahh, properly meaning to shine, but not used in kaL In the Piel form it means to be conspicu- ous ; to be over anything ; to be chief ; to be superintendent (2 Chron. ii. 2, 18 ; xxxiv. 12), and then it means to lead in music. The meaning of the form used here, and in the other places where ife occurs as a title to a psalm, is " Chief Musician," or precentor ; and the idea is, that the psalm is to be performed under his direction; or that the music is to be directed and adapted by him. In the case before us there is a particu- lar designation of the instrument that was to be employed in the music ; which occurs also in Ps. vi., liv., It., lxi., lxvii., lxxvi. ; where the same instrument is mentioned as here. In Ps. viii., lxxxi., lxxxiv., another instrument is men- tioned ; and in Ps. xlv., lx., lxxx., another instrument still. It would seem that the author of the psalm frequently adapted his poem to a particular kind of instrument, but left the further arrange- ment of the music to the precentor him- self. The wordNeginoth, plural ofXegtnah — Hip 2 3 — means jxoyerlystringedinstrth merits. It occurs in the title of the follow- ing psalms, iv., vi., liv., lv., lxvii., lxxvi. It means in these cases that the psalm was designed to be sung with the accom- paniment of some stringed instrument, or under the direction of the musician, who presided ever the department of TSALM IV. 33 stringed instruments. It designates no- thing as to the kind of stringed instru- ments which were to be employed. § 2. The author of the psalm. — This psalm, like the preceding, purports to be a psalm of David, and there is no reason to doubt the correctness of this opinion. Indeed, there is some internal proba- bility that, if the former psalm was com- posed by him, this was also ; for as that appears to be a morning psalm (Ps. iii. 5), so this seems to be its counterpart, and to be designed to bean evening psalm, vers. 4, 8. The general resemblance in the structure, and the reference in the one to the morning, and in the other to the evening, show that the two were designed, probably, to be a kind of double psalm, to be used on the same day, the one in the morning, and the other in the evening. If this is so, and if David was the author of the third psalm, then there is the same reason to suppose that he was the author also of this. It may be added there has been a general con- currence of opinion in the belief that the psalm was written by David. § 3. The occasion on which the psalm was composed — There is nothing in the psalm, or in the title, to determine this question, and it is now impossible to set- tle it with certainty. The Jewish in- terpreters generally, and most Christian expositors, suppose that it was composed on the same occasion as the preceding, in relation to the rebellion of Absalom. But there is nothing in the psalm itself which will certainly determine this, or which would make it improbable that it might have been composed at some other time in the life of David. It should be said, however,' that there is nothing in the psalm which is inconsistent with that supposition, especially as the manifest purpose of the psalm is to make the occa- sion, whatever it was. one on which to utter great thoughts that would be valu- able at all times. There is some internal evidence that this psalm was composed in reference to the same circumstances as the preceding, with this ■difference, that that was when the writer Avas in the midst of his troubles, and when he thought it a great mercy that he had been permitted to enjoy a night of quiet rest (Ps. iii. 5) ; this, when he had ob- tained deliverance from those troubles, and now felt that he could give himself to calm repose "without anxiety and fear, ver. 8. § 4. The contents of the psalm.— The psalm expresses general confidence in God, and a general sense of security. The writer is conscious, indeed, that he has enemies, and that they would " turn" his "glory into shame" if they could; that they are false men who seek his ruin by detractions (ver. 2), but still he has confidence in God that all will be well. Though he has enemies who are seeking to destroy him, yet his mind is so calm that he feels that he can commit himself confidently to God, and lie down and slumber. The general subject, therefore, of the psalm is the fact that confidence in God will make the mind calm in the midst of troubles, and that reliance on his protecting care will ena- ble us to give ourselves at night to un- disturbed repose. The following points occur in the psalm on this general subject. (a) The writer calls on God to hear him, and makes it the ground of his petition that he had formerly heard him — that he had enlarged him when he was in distress, ver. 1. {b) He addresses directly his enemies, and gives them counsel as to what they ought to do, vers. 2 — 5. He solemnly appeals to them, and asks them how long they would persevere in attempting to turn his glory into shame, ver. 2 ; he conjures them to remember that all their efforts must be in vain, since the Loi'd had set apart him that was godly for himself, and would protect him, ver. 3 ; he exhorts them to stand in awe, and to fear the consequences of the course which they were pursuing, and exhorts them to take proper time to reflect upon it — to, think on it in the night, when alone with God, and when away from the excite- ments of the day, ver. 4 ; and he entreats them to become themselves true wor- shippers of God, and to offer to him the sacrifices of righteousness, ver. 5. ( haikal — PSALM V. 45 8 Lead me, Lord, in thy righteousness because of imine enemies ; make thy way straight before my face. 9 For there is no 2 faithfulness 1 those which observe me, Fsa. xxvii. 11. in 3 their mouth ; their inward part is 4 very wickedness ; their throat is an open sepulchre ; they natter with their tongue. 3 Or, steadfastness. 3 his, i.e., in the mouth of any of them. * wickednesses. is a word of large signification, and might be applied to any place of wor- ship. It means, properly, a large and magnificent building, a palace, Prov. xxx. 28; Isa. xxxix. 7; Dan. i. 4; and then, the place where Jehovah was supposed to reside, or the place of his worship ; and might be applied to the tabernacle as well as to the temple. In fact, it is often applied to the tabernacle that was in use before the building of the temple, 1 Sam. i. 9; iii. 3; 2 Sam. xxii. 7. Comp. Gesenius, Lex. 8. Lead me, O Lord, in thy righ- teousness. That is, conduct me safely in the manifestation of the principles of justice or righteousness which be- long to thy nature. David felt assured that his was a righteous cause, and that he might make his appeal to God on the ground of the justness of that cause. Such a ground of appeal is always proper when we are in danger or in trouble from the injustice of others, for we may always ask of God to interpose, and to cause that which is right to be done. ^[ Because of mine enemies. On account of my enemies, or in respect to them ; that is, that they may not triumph, but that I may be vindicated and may be delivered from them. % Make thy ivay straight before my face. The way in which thou wouldst have me to walk. That is, mark out or make plain before me the path for me to tread — the path in which thou wilt deliver me. He was in perplexity, and knew not which way to go, and he looks up to God for guidance and direction. 9. For there is no faithfulness in their mouth. There is nothing in them which can be confided in ; no- thing in their promises and declara- tions. They are false and treacherous, and I can, therefore, only appeal to thee. It is easy to see the propriety of this statement, and of those which follow, on the supposition that this refers to the rebellion of Absalom. Absalom had gone to Hebron on a false pretence (2 Sam. xv. 7 — 10), and every act of his in this whole transac- tion had been treacherous and false. ^ Their inward part. Not only their external conduct, but their hearts, their principles, their motives. This was fairly to be inferred from their conduct. The object of the psalmist is to show that they were wholly de- praved in all that properly constitutes character or that entered into moral conduct. ^[ Their throat is an open sepulchre. That is, as the grave is open to receive its victim, so is their throat open to devour or swallow up the peace and happiness of others. The main idea is that they are false, trea- cherous, not to be confided in, slan- derous. This passage, with the fol- lowing, is employed by the apostle Paul to demonstrate the universal de- pravity of man. See Notes on Rom. iii. 13. ^[ They flatter with their tongue. He had referred to the " in- ward part/' or the heart, and to the throat as being depraved and evil; he now refers to another member of the body as being equally depraved — the tongue. Instead of being employed to utter truth, and to give expression to the real feelings of the heart, it was employed to flatter others, with a view to lead them astray, or to make use of them for base and selfish purposes. The propriety of this re- presentation as applicable to Absalom and his coadjutors no one can fail to see (comp. 2 Sam. xv. 1 — 6). It is also to an eminent degree the charac- teristic of the wicked in general. On this, also, see Notes on Rom. iii. 13, 46 PSALM V. 10 destroy thou them, O God ; let them fall -by their own coun- sels ; cast them out in the niulti- 1 Make them guilty. 2 Or, from their counsels. tnde of their transgressions ; for they have rebelled against thee. 11 e But let all those that put e Is i. Ixv. 13—16. 10. Destroy thou them, O God. The word here rendered destroy is translated by Prof. Alexander " con- demn" — li condemn them ; literally, make them guilty ; that is, recognise and treat them as such." The He- brew word ElD'X, asham, means to fail in duty, to transgress, to be guilty; in Hiph., the form used here, accord- ing to Gesenius, to " punish ; and hence to destroy," {Lex.) The idea in the mind of the psalmist seems to have been that he desired, since they were undoubtedly guilty, that God would regard and treat them as such. It is not that he wished that God would make them guilty ; or that, in itself considered, he desired that they should be found to be so, or that, in itself considered, he wished them to be punished or cut off; but it is that, as they were guilty, and as they were pursuing a course which tended to overthrow the government of the land, and as they were at war with God and with the best interests of the people, God would interpose and stay their progress, — that he would show himself to be a righteous and just God. There is no evidence of any private malignity in this prayer, or of any spirit of private revenge. It is a prayer which corresponds with all the efforts, and consequently with all the wishes of every good man, that the violators of law may be arrested and punished. In this, assuredly, there is no wrong. % Let them fall by their own counsels. So as to show that they brought this judgment upon themselves. The wish is, that their plans, which were evil, might come to nought, and tend to their own overthrow. That is, the psalmist did not wish to imbrue his hands in their blood, or to be made the agent in their destruction; but he desired that God would himself interpose, so that their own plans might be made the means of quelling the rebellion. If men are so wicked that they must perish, it is desirable that it should be seen that they perish by their own guilt and folly. % Cast them out. Expel them; drive them away ; let them not be successful in taking possession of the throne, and in overturning the govern- ment. ^| In the multitude of their transgressions. In the abundance of their sins, or as a consequence of the number and the aggravation of their offences. The design of the psalmist is to fix the attention on the great number of their sins as a reason why they should not be successful. Such a prayer is not wrong, for it would not be right to pray that sinners in the abundance of their sins, or in eon- sequence of the multitude of their sins, should be successful and pros- perous. The fact that they are such sinners is, under a righteous adminis- tration, a reason why they should not be successful, not why they should be. % For they have rebelled against thee. This is given as a reason why the psalmist prayed that they should be cut off. It was not that they had wronged him; it was because they had rebelled against God ; and it was right, therefore, to hope and to pray that he would interpose and vindicate his government and law. There is no spirit of private revenue manifested here, and nothing said that would en- courage or foster such a spirit. All that is said here is but carrying out what every magistrate must feel who executes the laws, and is what he en- deavours himself to do ; for it is de- sirable that the wicked — the violators of the law — the enemies of their coun- try — should be arrested and prose- cuted. See General Introduction, S 6. 11. But let all those that put their trust in thee rejoice. Comp. Notes on Ps. ii.12. That is, they have occasion to rejoice in thee and in thy protection. PSALM VI. ■17 their trust in tliee rejoice ; let them ever shout for joy, because thou l def endest them : let them also that love thy name be joyful in thee. The wicked have everything 1 to dread, for they must be cut off; but the righteous have every reason to be happy, for they shall partake of the favour of God. This is, at the same time, the earnest expression of a de- sire that they might rejoice, and that the dealings of God with them might be such that they would ever have occasion for joy. 1[ Let them even shout f 07' joy. Internal joy or happi- ness is often expressed by shouting, or singing, as the word here used fre- quently signifies. The meaning is, that they should give every proper expression to their feeling of joy. This may bS" done by singing, or by grate- ful ascriptions of praise and gratitude. ^[ Because thou defendest them. While the wicked are cut off (ver. 10). The psalmist, in this expression, doubtless had a primary reference to himself, and to those who adhered to him in his righteous cause; but, as is com- mon in the Psalms, he gives to the sentiment a general form, that it might be useful to all who fear and love God. *[[ Let them also that love thy name. That love thee — the name being often put for the person. This is but another form of designating the righteous, for it is one of their cha- racteristics that they love the name of God. ^[ Be joyful in thee. Rejoice' in thee — in thine existence, thy per- fections, thy government, thy law, thy dealings, thy service; — in all that thou hast revealed of thyself, and in all that thou doest^Comp. Notes on Phil. iii. 1; iv. 4. It is one of the characteris- tics of the truly pious that they do find their happiness in God. They rejoice that there is a God, and that he is just such a being as he is ; and they take delight in contemplating his perfections, in the evidences of his favour and friendship, in communion with him, in doing his will. 12 For thou, Lord, wilt bless the righteous ; with favour wilt thou compass him as with a shield. 1 coverest over, or, proteclest. 12. For thou, Lord, xoilt bless the righteous. It is one of the charac- teristics of God that, while he will punish the wicked, he will show fa- vour to the righteous ; while he brings deserved punishment upon the one, he will show his favour to the other. ^[ With favour wilt thou compass him as with a shield. That is, as a shield is thrown round or before one in the day of battle to protect him, so wilt thou throw thy protection around the righteous. For a description of a shield, see Notes on Eph. vi. 16. Comp. Notes on Ps. iii. 3. On these accounts, David felt that he might trust in God in the day of trouble and danger; and, on the same ac- count, all who are righteous may put their trust in him now. PSALM VI. § 1. Title of the psalm.— This psalm is inscribed " To the chief Musician on Neginoth upon Sheminith." On the meaning of the phrase " Chief Musician on Neginoth," see Notes on the title to Ps. iv. The phrase "upon Sheminith" occurs here for the first time, and modi- fies the meaning .of the title. The word Sheminith — IV 3"*??^? — means properly the eighth, and corresponds exactly to our word octave, the eighth. It means in modern music an interval of seven degrees, or twelve semitones. It contains fi ve full tones, and two semitones. Itis supposed by Gesenius {Lex.) here to denote " the lowest and gravest notes of the scale, sung by men, the modern bass or basso." The word occurs, in the musical use, in 1 Chron. xv. 21, in enumerating various names of musicians, " Mattithiah, and Elipheleh, etc., with harps on the Shemi- nith to excel ;" marg., " or eighth." It is also found hi the title to Ps. xii. It does not elsewhere occur in reference to music in the Scriptures. It is probably not possible now to ascertain the precise moaning of the word as applicable to ancient music, and it is not important. The phrase "upon the octave" would 48 PSALM VI. properly be the true rendering of it ; and this was doubtless quite intelligible at the time. It would be difficult to ex- plain many of the musical terms now in use, after the lapse of two or three thou- sand years. If the term, however, was used, as is supposed by Gesenius, to denote the bass, its meaning is not diffi- cult. It would then mean that the psalm was designed to be sung, accom- panied with the instruments designated by Xeginoth, and with the voices appropri- ate to this octave— the bass voices. The usual bass voice might be supposed to be adapted to the sentiment in the psalm. $ 2. The author of the psalm.— The psalm purports to have been written by David, and there is nothing in the psalm to lead us to doubt the truth of this representation. It may be assumed, therefore, to be his. $ 3. The occasion on which the psalm was written. — In the running title in the English version this psalm is called "David's complaint in his sickness." It is hardly necessary to say that these running titles were prefixed by the translators, and that there is nothing in the Hebrew that corresponds with this. Still, this has been a very prevail- ing tradition as to the occasion on which this psalm was composed. Bishop Hors- ley prefixes this title to it: — "A peni- tential prayer in the character of a sick person," and in the exposition of this psalm supposes that the suppliant is a mystical personage, and that the object is to represent the feelings of a penitent under the image of such a personage, or that "the sick person is the believer's soul labouring under «a sense of its in- firmities and anxiously expecting the promised redemption ; the sickness is the depravity and disorder occasioned by the fall of man." Luther entitles it " A penitential prayer (Bussgebct), for the health of the bod}' and the soul." De "Wette regards it as the prayer of one oppressed or in trouble, under the image of a sick person ; and in this opinion Kosenmuller concurs. Others regard it as a psalm composed in view of sickness, and suppose it was written in consequence of sickness brought upon David in consequence of the rebellion of Absalom. Indeed, there has been a pretty general concurrence ftmong expo- sitors in the sentiment that, as the two previous psalms were composed in view of that rebellion, so this was also. Cal- vin supposes that it was not composed specificall}- in view of sickness, but of some great calamity that brought David to feel that he was near the borders of the grave, and that was thus the means of bringing the sins of his past life im- pressively to his remembrance. In this uncertainty, and this want of positive testimony as to the occasion when the psalm" was composed, it is natural to look to the psalm itself, and to inquire whether there are any internal indications which will enable us to de- termine with any degree of probability the circumstances of the writer at the time of its composition. The psalm, then, has the following internal marks as to the occasion on which it was com- posed : I. The writer was in the midst of enemies, and in great peril on account of them. "Mine eye is consumed because of grief ; it waxeth old because of all mine enemies," ver. 7. "Depart from me, all ye workers of iniquity," ver. 8. " Let all mine enemies be ashamed and sore vexed," ver. 10. "We cannot be mistaken, then, in supposing that this was at some period in the life of David, when his numerous enemies pressed hard upon him and endangered his life. II. He was crushed and broken-hearted on account of these trials ; he had not strength of body to bear up under the weight of accumulated woes ; he. sank under the burden of these troubles and calamities, and was brought near to the grave. There were many and formida- ble external foes who threatened his life ; and there was, on some account, con- nected with this, deep and crushing mental anguish, and the result was actual and dangeimis sickness — so that he was led to contemplate the eternal world as near to him. It became a case, therefore, of real sickness caused by peculiar outward troubles. This is mani- fest from such expressions as the follow- ing : — " I am weak ; heal me : my bones are vexed" (ver. 2). "In death there is no remembrance of thee ; in the grave who shall give thee thanks r" (ver. 5). " I am weary with my groaning ; I water my couch with my tears^mine eye is consumed with grief," vers. 6, 7. This is such language as would be used by one who was crushed and broken-hearted with grief, and who, unable to bear up under the weighty load, was laid, as the result of it, on a bed of languishing. It is not uncommon that outward troubles become too great for the feeble human frame to bear, and that, crushed beneath them, the body is laid upon a bed of languish- PSALM VI. -19 PSALM VI. To tlic chief Musician on Neginoth upon 1 Slicminitu./ A Psalm of David. LORD, rebuke me not in thine 1 Or, the eighth. g anger, neither chasten me in thy h hot displeasure. / 1 Chion. xv. 21 ; Psa. xii., title, g Jer. x. 2-i. h Psa. ii. 5. ing, and brought to the borders of the grave, or to the grave itself. III. The psalmist expresses a feeling which is common in such cases — a deep anxiety on the subject of his own sin, as if these calamities had come upon him on account of his transgressions, and as a punishment for his sins. This is im- plied in ver. 1: — "0 Lord, rebuke me not in thine anger, neither chasten me in thy hot displeasure." He looked upon this as a rebuke from God, and construed it as an expression of hot dis- pleasure. This is the prompting of natural feeling when one is afflicted, for this inquiry spontaneously arises in the mind, whether the affliction is not on ac- count of some sin which we have com- mitted, and is not to be regarded as proof that God is angry with us. It is an in- quiry as proper as it is natural, and David, in the circumstances referred to, seems to have felt its full force. Taking all these considerations into view, it seems probable that the psalm was composed during the troubles brought upon David in the rebellion of Absalom, and when, crushed by the weight of these sorrows, his strength gave way, and lie was laid on a bed of languishing, ami brought near to the grave. § 4. The contents of the psalm. — The psalm contains tfie following points : — I. A plea of the author for mercy and compassion in trouble, under the ap- prehension that God was rebuking and punishing him for his sins, vers. 1, 2. His deep sufferings, described in the fol- lowing verses, had, as remarked above, led him to inquire whether it was not on account of his sins that he was afflicted, and whether he ought not to regard his sorrow as proof that God was displeased with him for his sins. II. A description of his sufferings, vers. 2 — 7. He had been crushed with sorrow, and had become "weak;" his very "bones" were "vexed;" he was drawing near to the grave ; he was weary with his groaning; he watered Ms couch with his tears ; his eye was consumed with grief. These sufferings were partly bodily and partly mental; or rather, as suggested above, probably his mental sorrows had been so great as to prostrate vol. r. his physical frame, and to lay him on a bed of languishing. III. The assurance that God had heard his prayer, and that he would triumph over all his enemies, and that all his troubles would pass away, vers. 8 — 10. Hope breaks in suddenly upon his afflicted soul, and, under this exult- ing feeling, he addresses his enemies, and tells them to depart from him. They could not be successful, for the Lord had heard his prayer. This sudden answer to prayer — this happy turn of thought — often occurs in the Psalms, as if, while the psalmist was pleading, an immediate answer to prayer was granted, and light broke in upon the darkened mind. 1. Lord, rebuke me not in thine anger. As if God was rebuking him by the affliction which he was bringing upon him. This is the point on which the attention of the psalmist is now fixed. He had been appa- rently contemplating his afflictions, and inquiring into their cause, and he was led to the conclusion that it might be for his sins, and that his trials were to be interpreted as proof that God was angry with him. He speaks, therefore, of God as visiting him in his anger, and in his hot dis~ pleasure, and pleads wifjh him that he would not thus rebuke and chasten him. The word rebuke here, like the word rendered chasten, properly refers to the reproof of an often der by words, but may also be used to denote the reproof which God administers by his providential dealings when he brings judgment upon any one for his •sins. This is the meaning here. The psalmist did not apprehend that God would openly reprove him for his sins ; but he regarded his dealings with him as such a reproof, and he pleads that the tokens of the reproof might be taken away. The whole language is that which indicates a connection be- tween suffering and sin ; the feeling D o > PSALM VI. '2 Have mercy upon me, O Lord; for I am weak : Lord, heal me; for my bones « are vexed. which we have when we are afflicted that it must be on account of our sins. % Either chasten me. A word de- noting substantially the same thing ; used here in the sense of punishing. "[[ In thy hot displeasure. Literally, in thy heat. "We speak of anger or wrath as on ruing , or consuming. Coinp. Gen. xxxix. 19 ; Num. xi. 33 ; Deut. xi. 17; Ps. cvi. 10 ; Job xix. 11 ; xxxii. 2,3; Ps. ii. 12. 2. Rave mercy upon me, O Lord. That is, be gracious to me ; or, show me compassion. This language may be used either in view of sin, of suf- fering, or of danger. It is a cry to God to interpose, and remove some present source of trouble, and may be employed by one who feels that he is a sinner, or by one on a bed of pain, or by one surrounded by enemies, or by one at the point of death, or by one who is looking out with appre- hension upon the eternal world. It is commonly, indeed (coin p. Ps. Ii. 1), a cry to God in view of sin, pleading for pardon and salvation ; but here it is a cry in view of trouble and danger, outward sorrow and mental anguish, that had overcome the strength of the sufferer and laid him on a bed of languishing. See introduction to the 3 My soul is also sore vexed but thou, O Lord, how long ? i Psa. )i. 8. psalm, § 3 original word For 1 am weak. The here, b^TO^, v.mlal, means properly to languish or droop, as plants do that are blighted, lsa. xxiv. 7, or as fields do in a drought, lsa. xvi. 8, and is here applied to a sick person whose strength is withered and gone. The condition of such an one is beautifully compared with a plant that withers for lack of moisture; and the word is used in this sense here, as referring to the psalmist him- self when sick, as the result of his outward and mental sorrows. Such an effect has not been uncommon in the world. There have been number- less cases where sorrow has prostrated the strength — as a plant withers, — and has brought on languishing sick- ness. *y O Loed, heal me. This is language which would be properly applied to a case of sickness, and therefore it is most natural to inter- pret it in this sense in this place. Comp. lsa. xix. 22; xxx. 26; Job v. 18; Gen. xx. 17; Ps. lx. 2 ; 2 Chron. xvi. 12; Deut. xxviii. 27. If For my bones are vexed. The word vexed we now commonly apply to mental trouble, and especially the lighter sort of mental trouble, — to irritate, to make angry by little provocations, to harass. It is used here, however, as is common in the Scriptures, in reference to torment or to anguish. The bones are the strength and framework of the body, and the psalmist means here to say that the very source of his strength was gone ; that that which supported him was prostrated ; that his disease and sorrow had penetrated the most firm parts of his body. Language is often used in the Scriptures, also, as if the bones actually suffered pain, though it is now known that the bones, as such, are incapable of pain. And in the same manner, also, lan- guage is often used, though that use * of the word is not found in the Scrip- tures, as if the marrow of the bones were peculiarly sensitive, like a nerve, in accordance with what is the com- mon and popular belief, though it is now known that the marrow of the bones is entirely insensible to suf- fering. The design of the psalmist here is to say that he was crushed and afflicted in every part of his frame. 3. My soul is also sore vexed. The word soul here is used in the sense in which it is commonly with us, as de- noting the mind. The idea is, that his sorrows were not merely those of the bodily frame. They had a deeper seat than even the bones. His mind, his soul, was full of anguish also, in view of the circumstances which sur- rounded him, and which had brought PSALM VI. 51 4 Return, O Lord, deliver my soul : oh save me for thy mercies' * sake. * Eph. ii. 7, 8. 5 ' For in death there is no re- membrance of thee : in the grave m who shall give thee thanks ? I Isa. xxxviii. 18. m Psa. lxxxviii. 11. on these bodily afflictions. % But thou, O Loed. This is a broken sen- tence, as if he had commenced an address to God, but did not complete it. It is as if he had said, " Here I suffer and languish ; my sorrows are deep and unmitigated ; as for thee, O Lord" — as if he were about to say that he had hoped God would inter- pose ; or, that his dealings were mys- terious ; or, that they seemed strange or severe ; but he ends the sentence by no language of complaint or mur- muring, but by simply asking " how long" these sorrows were to continue. % How long ? That is, how long wilt thou leave me thus to suffer ? How long shall my unmitigated anguish con- tinue ? How long will it be ere thou wilt interpose to relieve me ? The lan- guage implies that in his apprehension it loas already a long time — as time usually seems long to a sufferer (comp. Job vii. 2 — 4), and that he was con- stantly looking out for God to inter- pose and help him. This is language such as all persons may be inclined to use on beds of pain and languishing. It seems indeed long to them now ; it will, however, seem short when they look back upon it from the glories of the heavenly world. Comp. 2 Cor. iv. 17, 18. 4. Return, O Loed, deliver my soul. As if he had departed from him, and had left him to die. The word soul in this place is used, as it often is, in the sense of life, for in the next verse he speaks of the grave to which he evidently felt he was rapidly descending. % O save me. Save my life ; save me from going down to the grave. Deliver me from these troubles and dangers. % For thy mercies' sake, (a) As an act of mere mercy, for he felt that he had no claim, and could not urge it as a matter of right and justice; and (b) in order that God's mercy might be manifest, or because he was a merciful Being, and might, therefore, be appealed to on that ground. These are proper grounds, now, on which to make an appeal to God for his interposition in our be- half; and, indeed, these are the only grounds on which we can plead with him to save us. 5. For in death. In the state of the dead ; in the grave. % There is no remembrance of thee. They who are dead do not remember thee or think of thee. The ground of this appeal is, that it was regarded by the psalmist as a desirable thing to re- member God and to praise him, and that this could not be done by one who was dead. He prayed, therefore, that God would spare his life, and restore him to health, that he might praise him in the land of the living. A sentiment similar to this occurs in Ps. xxx. 9, " What profit is there in my blood, when I go down to the pit ? Shall the dust praise thee ? shall it declare thy truth ?" So also Ps. lxxxviii. 11, " Shall thy loving-kind- ness be declared in the grave ? or thy faithfulness in destruction ?" So also in Isaiah xxxviii. 18, in the lan- guage of Hezekiah, " The grave can- not praise thee ; death cannot cele- brate thee ; they that go down into the pit cannot hope for thy truth." See Notes on that passage. A similar sentiment also is found in Job x. 21, 22. See Notes on that passage. In regard to the meaning of this it may be remarked (a) that it is to be ad- mitted that there was among the ancient saints much less light on the subject of the future state than there is with us, and that they often, in giving utterance to their feelings, seemed to speak as if all were dark beyond the grave, (b) But, though they thus spoke in their sorrow and in their despondency, they also did, on other occasions, express their belief PSALM VI. 6 I am weary with my groan- ing ; l all the night » make I my 1 Or, every. n Job vii. 3. in a future state, and their expecta- tion of happiness in a coming world (comp., for example, Ps. xvi. 10, 11 ; xvii. 15.) (c) Does not their language in times of despondency and sickness express the feelings which we often have now, even with all the light which we possess, and all the hopes which we cherish ? Are there not times in the lives of the pious, even though they have a strong prevailing hope of heaven, when the thoughts are fixed on the grave as a dark, gloomy, re- pulsive prison, and so fixed on it as to lose sight of the world heyond ? And in such moments does not life seem as precious to us, and as desira- ble, as it did to David, to Hezekiah, or to Job ? % In the grave. Heb., ^iNEQ> in Sheol. For the meaning of the word, see Notes on Isa. v. 14 ; xiv. 9 ; Job vii. 9. Its meaning here does not differ materially from the word grave. % Who shall give thee thanks ? Who shall praise thee ? The idea is that none would then praise God. It was the land of silence. See Isa. xxxviii. 18, 19. This language implies that David desired to praise God, but that he could not hope to do it in the grave. 6. I am weary with my groaning. I am exhausted or worn out with it. That is, his sorrows were so deep, and his groaning w T as so constant, that his strength failed. He became faint under the weight of his sorrows. All persons in trouble have experienced this effect — the sense of weariness or exhaustion from sorrow, ^f All the night make I my bed to swim. That is, he wept so much that his bed seemed to he immersed in tears. This is, of course, hyperbolical language, expressing in a strong and emphatic manner the depth of his sorrows. ^f 1 water my coach with my tears. The word here rendered water means to melt, to flow down; then, in Hiph., to cause to flow, to dissolve. The sense bed to swim ; 1 water my couch with my tears. 7 Mine eye is consumed be- here is, that he caused his couch to flow or overflow with his tears. We would say, he flooded his bed with tears. This verse discloses the true source of the trials referred to in the psalm. It was some deep mental anguish — some source of grief — that exhausted his strength, and that laid him on a bed of languishing. No circumstances in the life of David | better accord with this than the trou- | bles which existed on account of the ungrateful and rebellious conduct of Absalom, and it is most natural to refer it to this. Many a parent since the time of David has experienced all, both mental and bodily, which is here described as a consequence of the in- gratitude and evil conduct of his chil- dren. The tragedy of " Lear" turns entirely on this. 7. Mine eye is consumed. The word here rendered consumed — l£hp'y, a- shash — means properly to fall in, to fall away, and is applied here to the eye as pining or wasting away from care, anxiety, and sorrow. Tears were poured forth from the eye, and it seemed to be exhausting itself in this manner. The meaning is, that it had grown dim, or that its sight began to fail, like that of an old man, on ac- count of his troubles. Many have understood the word here rendered eye as referring to the countenance; but it is doubtful whether the word ever has this signification; and at any rate the common signification, referring it to the eye, best suits this connection. \ It waxeth old. It seems to grow old ; it experiences the effects commonly produced by age in blunting the power of vision. This is not an uncommon effect of grief and sadness. Even while I am writing this I am called in my pastoral visita- tions to attend on a young lady lying on a bed of languishing, and probably of death, one of whose symptoms is a quite diminished, and indeed almost 53 cause of grief; it waxeth old be- cause of all mine enemies. 8 ° Depart from me, all ye workers of iniquity : for the o Psa. cxix. 115 : cxxxix. 19. PSALM VI. Lord hath heard p the voice of my weeping. 9 The Lord hath heard my supplication ; the Lord will re- ceive my prayer. p Psa. cxlv. 18. total loss of vision, as the effect of trouble and disease. ^[ Because of all mine enemies. From the trouble which they have brought upon me. The reference here, according to the interpretation proposed of the psalm, is to Absalom and those who were as- sociated with him. Their conduct had been such as to bring upon David this overwhelming tide of sorrows. 8. Depart from me, all ye workers of iniquity. Referring, by the "work- ers of iniquity," to his enemies, as if they now surrounded him, and calling on them noxo to leave him, since God had heard his prayer, and they could not be successful in their purposes. This is an indirect but most emphatic way of saying that God had heard his prayer; and the sentiment in this verse is strongly in contrast with the desponding state of feeling — the deep and dreadful sorrow — indicated in the previous verses. Light broke in sud- denly upon him ; his prayer had come up before God, and, in some way, he was assured that it would be answered. Already he sees his enemies scattered, and his own cause triumphant; and in this exulting feeling he addresses his foes, and commands them to leave him. This is, therefore, a remarkable and striking proof that prayer may be heard, even while we are speaking to God (comp. Isa. lxv. 24) ; that the assurance may be conveyed suddenly to the mind that God will hear and answer the prayer which is addressed to him ; and also a beautiful illustra- tion of tBe effect of this on a mind overwhelmed with trouble and sorrow, in giving it calmness and peace. \ For the Loed hath heard. That is, my prayer has ascended before him, and I am certain that he regards it favourably, and will answer it. In what ivay he had this assurance he does not inform us. As he was an inspired man, we may suppose that the assurance was given to him di- rectly by the Holy Spirit. We are not to expect the same kind of assur- ance that our prayers are heard ; we are to look for no revelation to that effect ; but there may be as real an intimation to the mind that ourprayers are heard — as real evidence — as in this case. There may be a firm confidence of the mind that God is a hearer of prayer now coming to the soul with the freshness of a new conviction of that truth; and there may be, in trouble and sorrow, a sweet calmness and peace breathed through the soul — an assur- ance that all will be right and well, as if the prayer w T ere heard, and such as there would be if we were assured by direct revelation that it is heard. The Spirit of God can produce this in our case as really as he did in the case of David. % The voice of my weeping. The voice of prayer that accompanied my weeping, or the voice of the weeping itself — the cry of an- guish and distress which was in itself of the nature of prayer. 9. The Loed hath heard my sup- plication. Repeating the sentiment in the previous verse, to express his assurance and his joy. Nothing is more natural in such circumstances than to dwell on the joyous thought, and to, repeat it to ourselves, that it may make its full impression. % The Loed toill receive my prayer. As he has done it, so he will still do it. This allays all fears of the future, and makes the mind calm. The state of mind here is this : — " The Lord has heard my prayer; I am assured that he will do it hereafter ; I have, there- fore, nothing to fear." 10. Let all mine enemies he ashamed. Be so brought to see their folly that 54 PSALM VI. 10 Let all mine enemies be ashamed and sore vexed : let them return suddenly. and be ashamed they shall be ashamed of their con- duct. The wish is that they might he brought to see their own guilt — a wish certainly which it is right to cherish in regard to all evil-doers. ^T And sore vexed. Comp. Notes on Ps. v. 10. The same Hebrew word is used here which occurs in vers. 2, 3, and rendered vexed. It is a word which denotes trouble, trembling, con- sternation ; and the meaning here is, that the psalmist prayed that they might be confounded or disconcerted in their plans — a prayer which is cer- tainly proper in regard to all the pur- poses of the wicked. No one should desire that the purposes of the wicked should prosper ; and not to desire this is to desire that they may be foiled and overcome in their schemes. This must be the wish of every good man. •" Let them return. Turn back, or be turned back; that is, let them be re- pulsed, and compelled to turn back from their present object, f And he ashamed suddenly. Heb., " In a mo- ment;" instantaneously. He desired that there might be no delay, but that their discomfiture might be accom- plished at once. As it was right to pray that this might occur, so it was right to pray that it might occur without delay, or as speedily as pos- sible. The sooner the plans of sinners are confounded, the better. PSALM vn. § 1. Author of the psalm. — This psalm, according to the title, was composed by David ; and there is nothing in it that is contrary to this supposition. Indeed, there were many circumstances in the life of David which would suggest the thoughts in this psalm ; and the senti- ments expressed are such as are frequently found in his other compositions. § 2. Occasion on which the psalm teas composed.— The psalm is said in the title to have been composed as " a song to the Lord, concerning the words (Marg., 4 or business,') of Cush the Benjamite." There is no reason to call the correctness of this title in question, but there have been very various opinions as to who this Cush was. It is manifest from the pealm that it was composed in view of some "words" of reviling, or reproach, or slander ; something that was done to wound the feelings, or to injure the re- putation, or destroy the peace of David. There have been three opinions in regard to the Gush here referred to. (1.) According to the first, Saul is the person intended ; and it has been sup- posed that the name CusJt is given to him as a reproach, and to denote the black- ness of his character, as the word Cush would denote an Ethiopian, or black man. So it was understood by the author of the Targum or Chaldee Paraphrase, in which it is rendered "an ode which David sang before the Lord on the death of Saul, the son of Kish, of the tribe of Benjamin." But this opinion has no probability. It is not certain that this term Cush would, in the time of David, denote one of black complexion ; nor is there any probability that it would be used as a term of reproach at all ; and as little probability is there that it would be applied by David to Saul if it had been. If the psalni referred to Saul, it is probable, from all that we know of the feelings of David towards the reign- ing prince, that he would not designate him, in the title of a psalm, in enigma- tical and reproachful language. Besides, the injurious treatment of Saul towards David was rather manifested hi deeds than uncords. (2.) A second opinion is, that it refei'S to Shimei, who was of the house of Said, and who reproached and cursed David as he was flying from Jeru- salem on occasion of the rebellion of Absalom, 2 Sam. xvi. .5. seq. It is sup- posed by those who maintain this opinion that the name was given to him because he was a calumniator and re viler— or, as we would say, a blackhearted man. But the same objection exists to this opinion as to that before-mentioned; and besides this, there are several things in the psalm which do not agree Vith such a supposition. In fact there is no reason for such a supposition, except that Shimei was a calumniator, and that the psalm refers to some such person. (3.) A third opinion is, that it refers to some one of the name Cush, of the tribe of Benjamin, who reproached David on some occasion that is now unkn own. PSALM VII. 55 This opinion has every degree of proba- bility, and is undoubtedly the correct opinion. David was often reproached and calumniated in his life, and it would seem that, on some occasion now to us unknown, when he was violently re- proached in this manner, he gave vent to his feelings in this impassioned ode. No other record was made of the transaction, and the occasion on which it occurred is not known. At the time when it oc- curred it would be easily understood who was referred to, and the design of the composition was accomplished by the re- cord of the feelings of the author on an occasion that greatly tried his spirit. It is thus of permanent value to the church and the world, for there are few persons that are not on some occasions bitterly reproached, and few who are not disposed to vent their feelings in expressions simi- lar to those in this psalm. One great design of the collection of poems in the Psalms was to show the workings of human nature in a great variety of situ- ations ; and hence such a psalm as this has a permanent and general value ; and so far as this general use is concerned, it matters little on what occasion, or in reference to what individual, the psalm was composed. § 3. Contents of the psalm. — The psalm embraces the following points : — I. A prayer of the psalmist for deli- verance from his enemies, and especially from this particular foe that threatened his destruction, vers. 1, 2. This is the general subject of the psalm. IT. He offers this prayer on the ground that he is innocent of the charges that are brought against him ; — relying thus on the fact that his was a righteous cause, and appealing to God on this ground, and declaring his willingness to suffer all that his enemy attempted to bring upon him if he was guilty, vers. 3—o. III. He prays for the interposition of Divine justice on his enemies, on the ground of the general justice of God, and as a part of his general administra- .tion over men, vers. 6 — 9. IV. In his own hopes, he trusts in the Divine discrimination between inno- cence and guilt, assured that God would interpose on behalf of the righteous, and that the principles of the Divine adminis- tration were opposed to the wicked, vers. 10, 11. V. He speaks confidently of the ulti- mate destruction of the ungodly and of the manner in which it would be" brought about, vers. 12 — 16. If they did not turn, they must be certainly destroyed, for God was preparing the instruments of their destruction ; and the means which he would use would be the very plans of the wicked themselves. VI. The psalmist says that, as for himself, he would praise the Lord according to his righteousness ; that is, would adore and praise him as a righ- teous God, ver. 17. The general subject of the psalm, therefore, pertains to the feelings which are to be entertained towards revilers and calumniators — towards those who re- proach us when we are conscious of innocence of the charges that are alleged against us ; and as all good men are liable to be placed in these circumstances, the psalm has a practical and general value. § 4. The title to the psalm. -The psalm is entitled " Shiggaion of David." The word Shiggaion — "jV^— occurs only in this place in the singular num- ber, and in Hab. iii. 1 in the plural. '•A prayer of Habakkuk upon Shigion- oth" It properly means a song, psalm, hymn (Gesenius). Prof. Alexander ren- ders it " wandering, error," as if the word were derived from HDID", shagah, to walk, to go astray ; and he supposes that it refers to the fact that David was wondering or unsettled at the time when the psalm was composed. This reason, however, will not apply to the use of the word in Habakkuk. Solomon Van Til. (Ugolin, Thesau. Sac. Ant., vol. xxxii. pp. 294, 295), supposes that it refers to " a certain inadvertence or obli- vion of himself on the part of the authoi", or powerful seizure of the niind," — anitni abreptio. He says that it is commonly supposed to indicate a poem, in which the poet is impelled by his feelings, and drawn along with "little regard to the regularity of the numbers or the metre, but in which he pours out his emotions in an erratic or irregular manner from the overflowing of his soul. This seems to me to have been the pro- bable origin of this title, and to have denoted the kind of poetry to which it was applicable. Julius Bartoloccius (U- golin, xxxii. 484) supposes that it refers to a certain tone (the "fifth tone") as peculiarly sweet and soft, and that this kind of poetry was thus applicable to hymns of joy ; and that the term is used here because this psalm is peculiarly sweet and pleasant. There is nothing in 56 PSALM VII. PSALM YII. Shisrjaion q of David, which he sans unto the Lord, concerning 1 the words of r Cush the Benjannte. LORD my God, in thee do I put my trust : save me from q Hab. iii. 1. 1 Or, business. the psalm, however. which would indi- cate that this is the origin of the title ; and the former supposition hotter meets the case than either this or the opinion of Professor Alexander. I would regard it, therefore, as applicable to a psalm where there was an overflow of feeling or emotion that poured itself out without much regard to regular rhythm, or the laws of metre. It is a psalm of a v:an- tkring or irregular metre. It may not be easy, however, to determine why it is particularly applied to this psalm ; it is more easy to see why it should be applied to the hymn in Habakkuk. The Latin Vulgate and the Septuagint render it simply A psalm. LOT prd my God, in thee do I put my trust. The psalm opens with an expression of strong confidence in God. The psalmist addresses Jehovah as his God, and says that in him he trusts or confides. The word rendered trust — TiDTl, hhasa — means to flee; to flee to a place; to take shelter; and is applied to taking shelter under the shadow or protection of one (Judg. ix. 15 : La. xxx. 2; Ps. lvii. 1 ; lxi. 4). The idea here is, that in his troubles he fled to God as a refuge, and felt safe under his protection. r Sy.ve me from all them that perse- cute me. That is. protect my life; rescue me from their power. The word persecute here refers to those who sought his life, who endeavoured to deprive him of his rights. The language would apply to many occa- sions in the life of David — to the per- secutions which he endured by Saul, bv Absalom, etc. In this case the lan- guage Mas suggested by the opposition of Cush the Benjamite; and it was this that David had particularly in view. It is probable, however, that, whoever Cush was, he was not alone, but that others were associated with him in his opposition to David; and all them that persecute me, and deliver me ,• 2 Lest he tear my soul like a lion, rending it in pieces, while there is 2 none to deliver. r -2 Sam. xvi. 3 not a deliverer. it was natural also that, in circum- stances like these, David should re- member his other persecutors, and pray that he might be delivered from them all. The prayer, therefore, has a general form, and the desire ex- pressed is that which we all naturally have, that we may be delivered from all that troubles us. S, And deliver me. Rescue me. It would seem from this expression, and from the follow- ing verse, that there was more to be apprehended in the case than mere reproachful icords, aud that his life was actually in clanger. 2. Lest he. Lest Cush should do this. See the title, and the introd. to the psalm, § 2. J Tear my soul like a lion. Tear or rend my life — that is, me — like a lion. The word rendered soul here — 1£p2> nephesh — refers, as it properly does elsewhere, to the life, and not to the soul, as we use the term, denoting the thinking, immortal part. The simple idea is, that David was apprehensive of his life, and, in order to indicate his great peril, he uses language derived from the fierceness of the lion. Such imagery would be well understood in a countrv where lions abounded, and nothing could more strikingly denote the danger in which David was, or the fierceness of the wrath of the enemy that he dreaded. % Rending it in pieces. Pending me in pieces. Or rather, perhaps, breaking or crush- ing the bones; for the word used — p~I^ — parak (whence our English word break) — means to break, to crush, and would apply to the act of the lion crushing or breaking the bones of his victim as he devoured it. r While there is none to deliver. De- noting the complete destruction which he feared would come upon him. The figure is that of a solitary man seized PSALM VII. 57 3 Lord my God, if I have clone this ; if there be iniquity in my hands ; 4 If I have rewarded evil unto him that was at peace with me ; (yea, I have delivered him that without cause is mine enemy ;) by a powerful lion, with no one at hand to rescue him. So David felt that if God did not interfere, he would fall into the hands of this fierce and wrathful enemy. 3. O Loed my God. A solemn appeal to God as to the sincerity and truth of what he was ahout to say. ^ If I have done this. This thing charged upon me; for it is evident that Cush, whoever he was, had ac- cused him of some wroug thing — some wicked action. What that was can only he learned from what follows, and even this is not very specific. So far as appears, however, it would seem to be that he accused David of bring- ing evil, in some way, upon one who w r as at peace with him; that is, of wantonly and without provocation doing him wrong, and of so doing wrong that he had the avails of it in his own possession — some spoil, or plunder, or property, that he had taken from him. The charge would seem to be, that he had made a wanton and unprovoked attack on one who had not injured him, and that he had taken, and had still in his possession, something of value that properly be- longed to another. Whether the ac- cuser {Cush) in this referred to him- self or to some other person, does not appear clear from the psalm ; but as he was filled with rage, and as the life of David was endangered by him, it would seem most probable that the reference was to himself, and that he felt he had been personally wronged. The design of David, in the passage now before us, is to deny this charge altogether. This he does in the most explicit manner, by saying that this was so far from being true, that he had, on the contrary, delivered the life of him that was his enemy, and by adding that, if this were so, he would be willing that the injured man should persecute and oppose him, and even trample his life down to the earth. % If there be iniquity in my hands. That is, if there is the ini- quity referred to ; or, in other words, if he had in his possession what had been wrongfully taken from another, to wit, as appears, from this Cush who now accused him. The word iniquity here denotes an unjust pos- session — a property that had been unjustly taken from another; and, as remarked above, the slanderous charge would seem to have been, that he had taken that property from some one who was at peace with him, and that he retained it coutrary to justice. This charge David means peremptorily to deny. f 4. If I have rewarded evil unto him that tvas at peace ivith me. If I have done evil; or if I have requited him that was friendly by some unjust and evil conduct. If I have come upon him wantonly and unprovoked, and have done him wrong. This seems to have been the substance of the accu- sation ; and, as remarked above, it is most probable that the accuser ( Cush) referred to himself. % Yea, I have delivered him that without cause is mine enemy. So far is this from being true, that the very reverse is true. So far from taking advantage of another that was at peace with me, and depriving him of his just rights by fraud or force, it is a fact that I have rescued from impending danger the man that was at war with me, and that was an avowed enemy. It would seem probable that in this he refers to this very Cush, and means to say that there had been some occasion in which he, who was long hostile to him, was wholly in his power, and when he had not only declined to take advantage of him, but had actually interposed to rescue him from danger. An instance of this kind actually occurred in the life of David, in his D 2 58 TSALM VII. 5 Let the enemy persecute rny soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah. 6 Arise, O Lord, in thine lift up thyself, because s Psa. xciv. 1, 2. anger treatment of Saul (1 Sam. xxiv. 10, 11) ; and it is possible that David re- ferred to that case, and meant to say that that was an indication of his character, and of his manner of treat- ing others. Those who suppose that the whole psalm refers to Saul (see the introduct., § 2), of course regard this as the specific case referred to. There may have been other instances of the same kind in the life of David, and there is no improbability in sup- posing that on some occasion he had treated this very man, Cash, in this way, and that he refers here to that fact. 5. Let the enemy persecute my soul. Persecute my life, for so the word rendered soul, U?pj- nephesh, is .evi- dently used here. He was willing, if he had been guilty of the thing charged upon him, that the enemy here referred to should pursue or persecute him until he should destroy his life. Compare with this the expression of Paul in Acts xxv. 11. The meaning here is simply that if he were a guilty man, in the manner charged on him, he would be willing to be treated accordingly. He did not wish to screen himself from any just treatment ; and if he had been guilty he would not complain even if he were cut off from the land of the living. % And take it. Take my life; put me to death. *[ Yea, let Mm tread down my life upon the earth. The allusion here is to the man- ner in which the vanquished were often treated in battle, when they were rode over by horses, or trampled by men into the dust. The idea of David is, that if he was guilty he would be willing that his enemy should triumph over him, should sub- due him, should treat him with the utmost indignity and scorn. % And lay mine honour in the dust. All the tokens or marks of my honour or dis- tinction in life. That is, I am willing to be utterly degraded and humbled, if I have been guilty of this conduct towards him who is my enemy. The idea in all this is, that David did not wish to screen himself from the treatment which he deserved if he had done wrong. His own principles were such that he would have felt that the treatment here referred to would have been right and proper as a recompense for such base conduct j and he would not have had a word to say against it. His desire for the in- terposition of God, therefore, arose solely from the fact of his feeling that, in these respects, he was entirely innocent, and that the conduct of his enemy was unjust and cruel. % Selah. A musical pause, not affecting the sense, but introduced here, perhaps, because the sense of the psalm now demanded a change in the style of the music. See Notes on Ps. iii. 2. 6. Arise, O Lord, in thine anger. That is, to punish him who thus un- justly persecutes me. See Notes on Psalm iii. 7. \ Lift up thyself. As if he had been lying in repose and in- action. The idea is derived from a warrior who is called on to go forth and meet an enemy. % Because of the rage of mine enemies. Not only of this particular enemy, but of those who were associated with him, and perhaps of all his foes. David felt, on this occasion, that he was surrounded by enemies ; and he calls on God to interfere and save him. % And awake for me. Or, in my behalf. The word awake is a still stronger expression than those which he had before used. It implies that one had been asleep, and insensible to what had occurred, and he addresses God as if He had thus been insensible to the dangers which surrounded him. % To the judgment that thou hast commanded. To execute the judgment which thou PSALM VI r. 59 of the rage of mine enemies ; and awake < for me to the judgment that thou hast commanded. 7 So shall the congregation of t Psa. xliv. 23; lxxiit. 20; Isa. li. 9. the people compass thee about: for their sakes therefore return thou on high. 8 The Lord shall judge the people : judge me, O Lord, ac- hast appointed or ordered. That is, God had, in his law, commanded that justice should be done, and had pro- claimed himself a God of justice — re- quiring that right should be done on the earth, and declaring him- self in all cases the friend of right. David now appeals to him, and calls on him to manifest himself in that character, as executing in this case the justice which he required under the great principles of his administra- tion. He had commanded justice to be done in all cases. He had required that the wicked should be punished. He had ordered magistrates to execute justice. In accordance with these great principles, David now calls on God to manifest himself as the friend of justice, and to show, in this case, the same principles, and the same re- gard to justice which he required in others. It is an earnest petition that he would vindicate his own principles of administration. 7. So shall the congregation of the people compass thee about. That is, as the result of thy gracious interpo- sition in defending the righteous, and in bringing just judgment on the wicked. The meaning is, that such an act would inspire confidence in him as a just and holy God, and that, as the result, his people would gather round him to express their gratitude, and to render him praise. In other words, every act of justice on the part of God — all his interpositions to defend his people, and to maintain the prin- ciples of righteousness and truth- tend to inspire confidence in him, and to increase the number of his friends. The phrase ( * the congregation of the people," here, does not necessarily refer to any "congregation," or as- sembly as such, then existing ; but it means that a great congregation — a great multitude — would thus encom- pass him, or that great numbers tvoulcl worship him as the result of his in- terposition. This the psalmist urges as a motive, or as a reason why God should interpose, that in this way the number of his worshippers would be greatly increased. % For their sakes. On their account ; or to secure this result in regard to them. *J[ Hettirn thou on high. The most probable meaning of this is "ascend thy throne of justice, or thy judgment-seat ;" spoken here either as a king ascend- ing his elevated throne (compare Isa. vi. 1), or as ascending to heaven, the place where he dispensed justice. The language is as if he had come down from his throne — as if he had not been engaged in dispensing justice; and David now calls on him to re- ascend the throne, and to execute righteous judgment among men. The effect of this, he says, would be to secure the confidence of his people, and to increase the number of those who would worship him. Of course, this is not to be understood literally, but in a manner appropriate to the Divine majesty. It is language, in this respect, similar to that which is elsewhere used, when, the psalmist calls on God to awake, to arise, to lift up himself. See ver. 6. Such lan- guage is easily understood ; and lan- guage drawn from the common modes of speaking among men must be used when we speak of God. The whole idea in this passage is that God seemed to delay in the execution of his judg- ment, and the psalmist entreats him to hasten it. 8. The Lord shall judge the people. Expressing his confident belief that God ivould interpose, and that his judgment would not much longer be delayed. The proposition is a general one — that God would see that justice would be done to all people ; and on 60 PSALM VII. cording »« to ray righteousness, and according to mine integrity that is in nie. u Tsa. xviii. 20. v Rev. ii. 23. this ground the psalmist pleads that He would now interpose and defend him froui his enemies. ^ Judge me, O Loed. That is, in my present cir- cumstances. Interpose to do justice to my cause, and to vindicate me from these false acctisations. % According to my righteousness. In this particu- lar case, for to that the proper laws of interpretation require us to confine this. He does not say that he wished his own righteousness to he made the hasis of judgment in determining his eteimal welfare, or that he depended on his own righteousness for salvation — for that is not the point in question ; but he felt that his was, in this case, a righteous cause ; that he was not guilty of the charge alleged against him; that he was an injured, wronged, and calumniated man ; and he prayed that God would vindicate him from these charges, and defend him from those who were unjustly persecut- ing him. With all our sense of per- sonal unworthiness in the matter of salvation, it is not improper, when we are wronged, to pray that God would interpose and vindicate us in that particular case, according to our innocence of the charges alleged against its. % And according to mine integrity that is in me. Heb., my per- fection. That is, his perfection in this case; his entire freedom from the charges brought against him ; his absolute innocence in respect to the points under consideration. A man may be conscious of perfect innocence in respect to a particular matter, and yet have a deep sense of his general unworthiness, and of the fact that he is a sinner against God. That I am innocent of a particular act charged on me does not prove that I am guilt- less altogether; that I should allege that, and insist on that, and pray to God to vindicate me in that, does not prove that I depend on that for the 9 Oh let the wickedness of the ■wicked come to an end ; but es- tablish the just : for the righteous God trieth the hearts v and reins. salvation of my soul, or that I claim absolute perfection before him. 9. Oh let the wickedness of the wicked come to an end. Of all the wicked; — wickedness not in this particular case only, but wickedness of all forms, and in all lands. The prayer here is a natural one ; when a man becomes impressed with a sense of the evil of sin in one form, he wishes that the world may be delivered from it in all forms and altogether. ^ But esta- blish the just. The righteous. This stands in contrast with his desire in regard to the wicked. He prays that the righteous may be confirmed in their integrity, and that their plans may succeed. This prayer is as uni- versal as the former, and is, in fact, a prayer that the world may come under the dominion of the principles of truth and holiness. ^[ For the righteous God trieth the hearts and reins. That is, the hearts and reins of all men. He understands the character of all men ; he is intimately acquainted with all their thoughts, and purposes, and feelings. To search or try " the heart and the reins " is an expression fre- quently used in the Bible to denote that God is intimately acquainted with all the thoughts and feelings of men ; that is, that he thoroughly understands the character of all men. The word " heart " in the Scriptures is often used to denote the seat of the thoughts; and the word " reins " seems to be used to denote the most secret feel- ings, purposes, and devices of the soul — as if lodged deep in our nature, or covered in the most hidden and con- cealed portions of the man. The word reins, with us, denotes the kidneys. In the Scriptures the word seems to be used, in a general sense, to denote the inward parts, as the seat of the affections and passions. The Hebrew word i"P_?3, Jcilyah, means the same as the word reins with us, — the kid- PSALM VII. 61 10 1 My defence w is of God, which saveth the upright in 1 buckler is upon. to Ps. lxxxix. 18. neys, Exod. xxix. 13, 22; Job xvi. 13 ; Isa. xxxiv. 6 ; Deut. xxxii. 14. From some cause, the Hebrews seem to have regarded the reins as the seat of the affections and passions, though perhaps only in the sense that they thus spoke of the inward parts, and meant to denote the deepest purposes of the soul — as if utterly concealed from the eye. These deep thoughts and feelings, so unknown to other men, are all known intimately to God, and thus the character of every man is clearly understood by him, and he can judge every man aright. The phrase here used — of trying the hearts and reins — is one that is often em- ployed to describe the Omniscience of God. Comp. Jer. xi. 20 ; xvii. 10 ; xx. 12; Ps. xxvi. 2; cxxxix. 13 7 Rev. ii. 23. The particular idea here is, that as God searches the hearts of all men, and understands the secret purposes of the soul, he is able to judge aright, and to determine correctly in regard to their character, or to ad- minister his government on the prin- ciples of exact justice. Such is the ground of the prayer in this case, that God, who knew the character of all men, would confirm those who are truly righteous, and would bring the wickedness of the ungodly to an end. 10. My defence is of God. The meaning here is, that God was his protector, and that in his troubles he confided in him. The original word here, as in Ps. iii. 3 ; v. 12, is shield. See Notes on those verses, ^f Which saveth the upright in, heart. Whom he that searches the heart (ver. 9) sees to be upright ; or to be sincere, truthful, just. The writer says that it is a characteristic of God that he saves or protects all such ; and, con- scious of his innocence of the charges against himself, he here appeals to him on that ground, and confides in his protection because he sees that in this respect he was blameless. heart. 11 - God judgeth the righteous, 2 Or, is a righteous judge. 11. God judgeth the righteous. That is, he pronounces a just judg- ment on their behalf; he vindicates their character. It is true, in a gene- ral sense, that God judges allaccording to their character ; but the particular idea here is, that God will do justice to the righteous ; he will interpose to vindicate them, and he will treat them as they ought to be treated when assailed by their enemies, and when reproached and calumniated. The original phrase here is susceptible of two translations ; either, God is a righteous judge — or, God is judging, that is judges, the righteous. The sense is not materially varied, which- ever translation is adopted. Our common version has probably ex- pressed the true idea ; and there the design of the writer is to contrast the manner in which God regards and treats the righteous, with the manner in which he regards and treats the wicked. The one he judges, that is, he does him justice ; with the other he is angry every day. % And God is angry with the wicked. The phrase with the ivicked is supplied by our translators, but not improperly, since the writer evidently intends to speak of these in contrast with the righteous. The Avords God is angry must, of course, be understood in a manner in accordance with the Di- vine nature ; and we are not to sup- pose that precisely the same passions, or the same feelings, are referred to when this language is used of God which is implied when it is used of men. It means that his nature, his laws, his government, his feelings, are all arrayed against the wicked ; that he cannot regard the conduct of the wicked with favour ; that he will punish them. While his judgment in regard to the righteous must be in their favour, it must just as certainly be against the wicked ; while he will vindicate the one, he will cut off and 62 PSALM VII. and God is angry with the wicked every day. l'l x If lie turn not, he will whet his sword ; he hath bent his bow, and made it ready. x Matt. iii. 10. punish the other. Of the truth of this in respect to the Divine character there can be no doubt. Indeed, we could not honour a God — as we could ho- nour no other being — who would deal with the righteous and the wicked alike, or who would have no respect to character in the treatment of others, and in his feelings towards them. % Every 'day. Continually ; constantly ; always. This is designed to qualify the previous expression. It is not excitement. It is not tem- porary passion, such as we see in men. It is not sudden emotion, soon to be succeeded by a different feeling when the passion passes off. It is the steady and uniform attribute of his unchang- ing nature to be always opposed to the wicked, — to all forms of sin ; and in him, in this respect, there will be no change. The wicked will find him no more favourable to their character and course of life to-morrow than he is to-day; no more beyond the grave, than this side the tomb. What he is to-day he will be to-morrow and every day. Time will make no change in this respect, and the wicked can have no hope on the ground that the feel- ing of God towards sin and the sinner (as such) will ever be in any way dif- ferent from what it is at the present moment. This is a fearful truth in regard to the sinner; and both aspects of the truth here stated should make the sinner tremble; — (a) that God is angry with him — that all His cha- racter, and all the principles of His government and law, are and must be arrayed against him ; and (b) that in this respect there is to be no change; that if he continues to be wicked, as he is now, he will every day and al- ways — this side the grave and beyond — find all the attributes of God en- gaged against him, and pledged to punish him. God has no attribute that can take part with sin or the sinner. 12. If lie turn not. If the wicked person does not repent. In the pre- vious verse the psalmist had said that God is angry with the wicked every day ; he here states what must be the consequence to the wicked if they persevere in the course which they are pursuing; that is, if they do not repent. God, he says, cannot be in- different to the course which they pursue, but he is preparing for them the instruments of punishment, and he will certainly bring destruction upon them. It is implied here that if they would repent and turn they would avoid this, and would be saved : — a doctrine which is every- where stated in the Scriptures, ^f He will whet his sword. He will sharpen his sword preparatory to inflicting punishment. That is, God will do this. Some, however, have supposed that this refers to the wicked person — the enemy of David — meaning that if he did not turn ; if he was not arrested ; if he was suffered to go on as he intended, he would whet his sword, and bend his bow, etc. ; that is, that he would go on to execute his purposes against the righteous. See Kosenmuller in loc. But the most natural construction is to refer it to God, as meaning that if" the sinner did not repent, He would inflict on him deserved punishment. The sword is an instrument of punishment (comp. Eom. xiii. 4) ; and to whet or sharpen it, is merely a phrase denoting that he would prepare to execute punishment. See Deut. xxxii. 41. Tf He hath bent his bow. The bow, like the sword, was used in battle as a means of destroying an enemy. It is here used of God, who is repre- sented as going forth to destroy or punish his foes. The language is derived from the customs of war. Comp. Ex. xv. 3; Isa. lxiii. 1—4. The Hebrew here is, " his bow he has trodden," alluding to the ancient mode rSALM VII. G3 13 He hath also prepared for liim the instruments of death ; he ordaineth his arrows >j against the persecutors. y Dent, xxxii. 23; Psa. xlv. 5. 1-i Behold, he travaileth with iniquity, and hath conceived mis- chief, and brought forth falsehood. 15 ! He made a pit, and digged 1 hath digged a pit. of bending the large and heavy bows used in war, by treading on them in order to bend them. ^[ And made it ready. Made it ready to shoot the arrow. That is, He is ready to execute punishment on the wicked ; or, all the preparations are made for it. 13. He hath also prepared for him. Tho instruments of punishment are already prepared, and God can use them when he pleases. They are not to be made ready, and, therefore, there is no necessity for delay when he shall have occasion to use them. The idea is, that arrangements are made for the destruction of the wicked, and that the destruction must come upon them. The world is full of these arrangements, and it is impossible that the sinner should escape. ^ The in- struments of death. The means of putting them to death; that is, of punishing them. The particular means referred to here are arrows, as being what God has prepared for the wicked. Death here is designed simply to denote punishment, as death would be inflicted by arrows. ^[ He ordaineth his arrows against the per- secutors. Or rather, as the Hebrew is, " He makes his arrows for burn- ing/' that is, " for burning arrows." Horsley renders it, " He putteth his arrows in action against those who are ready for burning." Prof. Alex- ander, " His arrows to (be) burning he will make." De Wette, " His arrows he makes burning." Lat. Vulgate and Sept., " His arrows he has made for the burning :" — that is, proba- bly for those who are burning with rage ; for persecutors. This seems to have been the idea of our translators. The Hebrew word — ptn, dalak — — means to burn, to flame; and hence, also, to burn with love, with anxiety, or with zeal or wrath — as persecutors do. But here the word seems pro- perly to be connected with arrows ; and the sense is, as rendered by Gesenius, "he maketh his arrows flaming " that is, burning — alluding to the ancient custom of shooting ignited darts or arrows into besieged towns or camps, for the purpose of setting them on fire,.as well as for the purpose of inflicting greater personal injury. The sense is, that God had prepared the means of certain de- struction for the wicked. The refer- ence here is not necessarily to perse- cutors, but what is said here pertains to all the wicked unless they repent. 14. Behold, he travaileth with in- iquity. The wicked man does. The allusion here is to the pains and throes of child-birth ; and the idea is, that the wicked man labours or struggles, even with great pain, to accomplish his purposes of iniquity. All his efforts, purposes, plans, are for the promotion of evil. ^[ And hath con- ceived mischief. That is, he hath formed a scheme of mischief. The allusion here is common when speak- ing of forming a plan of evil. \ And brought forth falsehood. The birth is falsehood ; that is, self-deception, or disappointment. It does not mean that falsehood was his aim or pur? pose, or that he had merely accom- plished a lie ; but the idea is, that after all his efforts and pains, after hav- ing formed his scheme, and laboured hard (as if in the pangs of child- birth) to bring it forth, it was abor- tive. He would be disappointed, and would fail at last. This idea is ex- pressed more distinctly in the follow- ing verse, and the design of the whole is to say that any plan or purpose of wickedness must be in the end a failure, since God is a righteous Judge, and will vindicate his own cause. 15. He made a pit. The allusion here is undoubtedly to a method of 64 PSALM VII. it, and is : fallen into the ditch wh ich lie made. 16 His mischief shall return upon his own head, and his vio- 2 Esth. ix. 25; Ecc. x. 8. lent dealing shall come down up- on his own pate. 17 I will praise the Lord ac- cording to his righteousness; and hunting wild beasts which was com- mon in ancient times. It consists in digging a pit-fall, and covering it over with brush and grass so as to deceive the animals, and then enclos- ing them and driving them into it. See Notes on Isa. xxiv. 17. 1f And digged it. And hollowed it out so as to be large enough to contain his prey, and so deep that he could not escape if he fell into it. The idea is, that the enemy here referred to bad laid a secret and artful plan to de- stroy others. He meant that they should not be aware of his plan until the mischief came suddenly upon them.. He was preparing to ruin them, and supposed that he was cer- tain of his prey, ^f And is fallen into the ditch which he made. Into the pit-fall which he had constructed for others ; as if a man who had made a pit-fall for wild beasts had himself fallen into it, and could not extricate himself. That is, he had been snared in his own devices ; his cunning had recoiled on himself, and instead of bringing ruin on others he had only managed to bring it on himself. See this sentiment illustrated in the Xotes on Job v. 13. A remarkable instance of the kind may be found in Esther (chap. v. — vii.), in the case of Haman. Indeed, such things are not uncom- mon in the world, where the cunning and the crafty are involved in the consequences of their own plans, and are taken in meshes from which they cannot free themselves. A straightfor- ward course is easy, and men are safe in it ; but it requires more skill than most men are endowed with to manage a crooked and crafty policy safely, or so as to be safe themselves in pursuing such a course. A spider will weave a web for flies with no danger to him- self, for he is made for that, and acts as if he understood all the intricacies of his own web, and may move safely over it in every direction; but man was made to accomplish his purposes in an open and upright way, not by fraud and deceit ; hence, when he undertakes a tortuous and crooked course — a plan of secret and schem- ing policy — in order to ruin others, it often becomes unmanageable by his own skill, or is suddenly sprung upon himself. Xo one can overvalue a straightforward course in its influence on our ultimate happiness; no one can overestimate the guilt and danger of a crooked and secret policy in de- vising plans of evil. 16. Sis mischief. The mischief which he had designed for others. % Shall return upon his own head. Shall come upon himself. The blow which he aimed at others shall recoil on himself. This is but stating in another form the sentiment which had been expressed in the two pre, vious verses. The language here used has something of a proverbial cast, and perhaps was common in the time of the writer to express this idea. ^[ And Vis violent dealing. Which he shows to others. The word rendered violent dealing means violence, in- justice, oppression, wrong, ^f Shall come down upon his own pate. The word here renderecWparfe means pro- perly vertex, top, or crown — as of the head. The idea is that it would come upon himself. He would be treated as he had designed to treat others. The sentiment here expressed is found also in Ps. ix. 15; xxxv. 8; xxxvii. 15. Comp. Eurip. Med. 409, and Lucretius v. 1151. 17. I will praise the Loed accord- ing to his righteousness. That is, par- ticularly as manifested in the treat- ment of the righteous and the.wicked, protecting the one, and bringing deserved punishment upon the other. PSALM VIII. 65 will sing praise to the name of The purpose of the psalm is to show this. Iu the course of the psalm the author had declared his full convic- tion that this was the character of God, and now, in view of this, he says that he will render to him the praise and glory which such a character de- serves. He will acknowledge him by public acts of praise as such a God ; and will at all times ascribe these at- tributes to him. ^[ And will sing praise to the name of the Loed. To the name of Jehovah ; that is, to Jehovah himself, the name being often used to designate a person, or that by which he is known ; and also, in many cases, as in this, being signifi- cant, or designating the essential na- ture of him to whom it is applied. % Most high. Exalted above all other beings'; exalted above all worlds. The purpose here declared of praising God may refer either to the act which he was then performing in the com- position of the psalm, or it may be a purpose in respect to the future, de- claring his intention to be to retain in future life the memory of those characteristics of the Divine nature now disclosed to him, and to celebrate them in all time to come. The great truth taught is, that God is to be adored for what he is, and that his holy character, manifested alike in the treatment of the righteous and the wicked, lays the foundation for exalted praise. PSALM Till. § 1. The author of the psalm. —This is another psalm purporting to have been written by David, and there is nothing in it that leads us to think otherwise. § 2. The title to the 2^alm.—The psalm is addressed " To the chief Musi- cian upon Gittith." In regard to the meaning of the phrase " chief Musician,' ' see Xotes on the introduction to Ps. iv. The word Gittith — rPPl!!— occurs but in two other places, also in the titles to the psalms, Ps. lxxxi. 1 ; lxxxiv. 1. It is supposed to refer to a musical instrument so called, either as being the Lord most high. common among the Gittites (from "H3, Gittites, or an inhabitant of Gath. See 2 Sam. vi. 10, 11 ; xv. 18), among whom David for some time resided ; or as being derived from HI?, Gath — a wine-pr as denoting an instrument that was used by those accustomed to tread the wine-vat, and intended to accompany the songs of the vintage. The former is the more probable derivation, as it is known that David dwelt for some time among that people, and it is not at all improbable that an instrument of music in use among them should have become common among the Hebrews. Nothing is known, however, as to whether it was a stringed instrument or a wind instru- ment. Compare, however, Ugolin, Thes. Sac. Ant. xxxii. 487. All that can be ascertained, with any degree of proba- bility about this instrument, is, that as each of the psalms to which this title is prefixed is of a cheerful or joyous nature, it would seem that this instrument was adapted to music of this kind, rather than to that which was pensive or serious. This idea also would agree well with the supposition that it denotes an instrument that was employed by those connected with the vintage. Comp. Isa. xvi. 10. § 3. Occasion on which the psalm teas composed. — Of this nothing is specified in the psalm itself, and it is impossible now to ascertain it. Aben Ezra, and some others, have supposed that it was written when David brought up the ark to the house of Obed-edom the Gittite, as mentioned in 1 Chron. xiii. 12 — 14. But there is nothing in the psalm adapted to such an occasion. Rudinger supposes that it was composed in the joy of taking possession of Mount Zion. Others have supposed that it was on occasion of the •victory of David over Goliath of Gath ; but there is nothing in it adapted to the celebration of such a victory. If we may judge from the psalm itself, it would seem probable that it was com- posed by night in the contemplation of the starry heavens— naturally suggesting, in -view of the vastness and beauty of the celestial luminaries, the littleness of man. This also filled the mind of the psalmist with wonder that the God who marshals all these hosts should condescend to re- gard the condition and wants of a being so feeble and frail as man, and should have exalted him as he has done over 66 PSALM VIII. PSALM VIII. To the chief Musician upon a Gittith. A Psalm of David. LORD, our Lord, how excel- a Psa. lxxxi. and lxxxiv. title. his works. That it was composed or suggested in the night seems probable, from ver. 3, where the psalmist repre- sents himself as surveying or " consider- ing" the "heavens, the work" of the Divine "fingers," and as making the "moon and the stars" the subject of Iris contemplation, but not mentioning the sun. In such contemplations, when looking on the vastness and grandeur, the beauty and order", of the heavenly hosts, it was not unnatural for the writer to think of his own comparative littleness, and then the comparative littleness of man everywhere. Xo time is more favourable for suggesting such thoughts than the still night, when the stars are shining clearly in the heavens, and when the moon is moving on in the silent majesty of its course. It would seem also, from ver. 2, to be probable that the immediate occasion of this ex- pression of admiration of the name and character of God was some act of con- descension on his part in which he had bestowed signal favour on the writer — as if he had ordained strength out of the mouth of babes and sucklings — from even the most feeble and helpless. Perhaps it was in view of some favour bestowed on David himself ; and his soul is overwhelmed with a sense of the condescension of God in noticing one so weak and feeble and helpless as he was. From the contemplation of this, the thought is naturally turned to the honour which God had everywhere be- stowed upon man. The psalm, though one part of it is applied by the apostle Paul to Christ (Heb. ii. 6, 7), does not appear originally to have had any designed reference to the Messiah, though the apostle shows that its language had a complete fulfil- ment in him, and in him alone. See Notes on that passage. The psalm is complete in itself, as applicable to man as he was originally created, and ac- cording to the purposes of his creation ; though it is true that the original design will be carried out and completed only in the dominion which will be granted to the Messiah, who, as a man, has illus* trated in the highest manner the original purpose of the creation of the race, and lent h is thy name in all the earth ! who hast set thy glory above the heavens. b Psa. cxlviii. 13. in whom alone the original design will be fully carried out. § 4. Contents of the psalm. — The psalm embraces the following points : — I. An admiring recognition of the ex- cellence of the name of God (that is, of God himself) ;— of that excellence as ma- nifested in all the earth, ver. 1. The ex- cellency referred to, as the subsequent part of the psalm shows, is in his great condescension, and in his conferring such honour on man — a being so feeble as com- pared with himself, and so unworthy as compared with the glory of the heavens. II. The immediate occasion of this reflection, or the cause which suggested it, ver. 2. This seems to have been some remarkable manifestation to one who was feeble and helpless, as if God had ordained strength out of the mouth of babes and sucklings. It is not improba- ble, as remarked above, that in this the psalmist refers to himself as having been, though conscious of Aveakness and help- lessness, the means of overcoming the enemies of God, as if God had ordained strength through him, or had endowed him with strength not his own. III. The psalmist is led into admira- tion of the condescension of God in bestowing such dignity and honour on man, vers. 3 — 8. Tlvis admiration is founded on two things : — (1) That the God who had made the heavens, the moon and the stars, should condescend to notice man or creatures so insignificant and unworthy of notice, vera. 3, 4. (2) The actual honour conferred on man, in the rank which God had given him in the dominion over his works here below ; and in the wide extent of that dominion over the beasts of the field, the fowls of the air, and the inhabitants of the seas. vers. 5 — 8. IV. The psalm concludes with a repetition of the sentiment in the first verse — the reflection on the excellency of the Divine name and majesty, ver. 9. 1. O Lord. Heb., Jehovah. It is an address to God by his chosen and peculiar title, Ex. in. 14. Compare Notes on Isa. i. 2. % Our Lord. The word here used — S 21S, Adonai — PSALM VIII. 67 2 Out of the mouth of c babes c Matt, xi. 25 j xxi. 16 ; 1 Cor. i. 27. means properly master, lord, ruler, owner, and is such a title as is given to an owner of land or of slaves, to kings, or to rulers, and is applied to God as being the ruler or governor of the universe. The mean- ing here is, that the psalmist acknow- ledged Jehoyah to be the rightful ruler, Icing, or master of himself and of all others. He conies before him with the feeling that Jehovah is the universal ruler — the king and pro- prietor of all things. \ How excel- lent is thy name. How excellent or exalted art thou — the name being often used to denote the person. The idea is, " How glorious art thou in thy manifested excellence or character." ■[[ In all the earth. In all parts of the world. That is, the manifestation of his perfect character was not confined to any one country, but was seen in all lands, and among all people. In every place his true character was made known through his works; in every land there were evidences of his wisdom, his greatness, his good- ness, his condescension. % Who hast set thy glory above the heavens. The word here used, and rendered " hast set," is in the imperative mood — T\IT\, tenah — give ; and it should pro- bably have been so rendered here, " which thy glory give thou •" that is, " which glory of thine, or implied in thy name, give or place above the heavens." In other words, let it be exalted in the highest degree, and to the highest place, even above the heavens on which he was gazing, and which were in themselves so grand, ver. 3. It expresses the wish or prayer of the writer that the name or praise of God, so manifest in the earth, might be exalted in the highest possible degree — be more elevated than the moon and the stars — ex- alted and adored in all worlds. In His name there was such intrinsic grandeur that he desired that it might be regarded as the highest object in the universe, and might blaze forth and sucklings hast thou l ordain- 1 founded. above all worlds, cal construction — see an article the Bibliotheca On the grammati- of this word — nDH by Prof. Stuart, in Sacra, vol. ix. pp. 73 — 77. Prof. Stuart supposes that the word is not formed from "jrg, nathan — to give, as is the common explanation, but from n2H tanah — to give presents, to distribute gifts, Hos. viii. 9, 10, and that it should be rendered, Thou tvho diffusest abroad thy glory over the heavens. 2. Out of the mouth. This passage is quoted by the Saviour in Matt. xxi. 16, to vindicate the conduct of the children in the temple crying, " Ho- sanna to the Son of David," against the objections of the Pharisees and Scribes, and is perhaps alluded to by him in Matt. xi. 25. It is not affirmed, however, in either place, that it had an original reference to the times of the Messiah, or that it was meant, as used by the psalmist, to denote that children would be employed in the praise of God. The language suffi- ciently expressed the idea which the Saviour meant to convey; and the principle or great truth involved in the psalm was applicable to the use which he made of it. The language would, perhaps, most naturally denote that infant children ivould give utter- ance to the praises of God, as the word mouth is used ; but still it is not quite certain that the psalmist meant to convey that idea. It is probable, as we shall see, that he meant to say, God had conferred great honour on men — men so humble and weak that they might be compared to infants — by making them the means of over- throwing his enemies, thus showing the greatness of the Divine condescen- sion. % Babes. The word here used — ^r?i^> olail — means properly a boy or child, and is usually connected with the word rendered sucklings, Jer. xliv. 7; Lam. ii. 11. It is ap- plied to a boy playing in the streets, Jer. vi. 11 ; ix. 21 ; asking for bread, 68 PSALM VIII. ed strength, because of thine enemies; that thou migh test still the enemy (l and the avenger. d Psa. xliv. 16. Lam. iv. 4 ; carried away captive, Lam. i. 5 ; borne in the arms, Lam. ii. 20 ; and once to an unborn infant, Job iii. 16. It refers here to a child, or to one who is like a child; and the idea is that those to whom it is ap- plied were naturally unable to accom- plish what was done by them, and that God had honoured them, and had shown his own condescension, by making them the instruments of doing what they had done. ^[ And suck- lings. The word here used — p3V, yonailc — means a suckling, or a suck- ing child, a babe, Deut. xxxii. 25. It may be used literally, or employed to denote one who, in respect to strength, may be compared with a babe. The latter is probably the use made of it here. \ Hast thou ordained strength. The word rendered ordained — "TD\ yasad — means to found, to lay the foundation of, as of a building, Ezra iii. 12 ; Isa. liv. 11. Then it means to establish, appoint, ordain, consti- tute, etc. The meaning here is, that in what is referred to, there was, as it were, some basis or foundation for what is called " strength ;" i. e., that what is here meant by " strength" rested on that as a foundation — to wit, on what was done by babes and sucklings. The word strength is ren- dered by the Septuagint praise — cuvov — and this is followed in the quotation in Matt. xxi. 16. The same rendering is adopted in the Latin Vulgate and in the Syriac. The Hebrew word — f y, oz — properly • means strength, might ; and the idea here would seem to be, that even from babes and sucklings — from those who were in themselves so feeble — God had taken occasion to accomplish a work requiring great poiver — to wit, in " stilling the enemy and the avenger;" that is, he had made those who were so feeble the instruments of accomplishing so great a work. TI Because of thine enemies. In re- spect to thine enemies, or in order to accomplish something in regard to them, viz., in " stilling" them, as is immediately specified. The idea is, that there were those who rose up against God, and opposed his govern- ment and plans, and that God, in overcoming them, instead of putting forth his own power directly, had con- descended to employ those who were weak and feeble like little children. Who these enemies were is not speci- fied, but it is most natural to suppose that the reference is to some of the foes of the author of the psalm, who had been subdued by the prowess of his arm, — by strength imparted to him, though in himself feeble as an infant. % That thou mightest still. Mightest cause to rest, or to cease. The original word — rOti)', Shabath — o _ T from which our word Sabbath is de- rived, means to rest : to lie by ; to sit down; to sit still; and in Hiphil, to cause to rest, or to cause to desist; to put an end to, Ezek. xxxiv. 10; Josh. xxii. 25 ; Psa. xlvi. 9 ; Prov. xvih. 18. Here it means to bring to an end the purposes of the enemy and the avenger ; or, to cause him to desist from his designs, % The enemy. The enemy of the writer, regarded also as the enemy of God. ^ And the avenger. One w r ho was endeavouring to take revenge, or who was acting as if determined to avenge some imaginary or real wrong. This, too, may refer either to some one who was seeking to revenge himself on the author of the psalm, or who, with the spirit of revenge, stood up against God, and had set himself against him. In regard to the meaning of this verse, which I apprehend is the key to the whole psalm, and which con- tains the original germ of the psalm, or the thought which suggested the train of reflection in it, the following remarks may be made : — (a) There is no evidence that it was designed to refer originally to infants, or to chil- dren of any age, as stating anything PSALM VIII. 69 which they would do in contributing to the praise of God, or as discomfit- ing sceptics and cavillers by "their instinctive recognition of God's being and glory/' as is supposed by Calvin, De Wette, Prof. Alexander, and others. What is said here to be done by " babes and sucklings" has reference to some mighty enemy that had been overcome, not to anything which had been effected by the influence of the recognition of God by little children. It may be doubted, also, whether there is any such " instinctive admiration of his works, even by the youngest children/' as would be " a strong de- fence against those who would ques- tion the being and glory" of God, as is supposed by Prof. Alexander and others j and, at all events, that is not the manifest thought in the passage. (b) Nor does it refer merely to praise as proceeding from children, as being that by which the effect referred to is accomplished. It is true that this idea is in the translation by the LXX., and true that it is so quoted in Matt, xxi. 16, and true, also, that, as quoted by the Saviour, and as originally ap- plied, it was adapted to the end which the Saviour had in view — to silence the chief priests and Scribes, who ob- jected to the praises and hosannas of the children in the temple; for the psalm, on any interpretation, origi- nally meant that God would accom- plish good effects by those who were feeble and weak as children, and this principle was applicable to the praises of the children in the temple. But it does not appear that it originally referred to praise, either of children or others. It was to some manifested strength or protvess, by which some enemy, or some one who was seeking revenge, was overcome by the instru- mentality of those who might be compared with children on account of their feebleness. From this the psalmist takes occasion to make his reflections on the exalted honour con- ferred in general on a creature so weak and feeble as man, especially in the wide dominion granted him over the inferior creation, (c) This was, not improbably, some enemy of the author of the psalm ; but icho it was is not mentioned. David was often, how- ever, in the course of his life, in such circumstances as are here supposed. Might it not refer to Goliath of Gath — a mighty giant, and a formidable enemy of the people of God, overcome by David, quite a stripling — a child ? Would not the language of the psalm agree with that ? Was it not true that he was an "enemy" and an " avenger," or one seeking revenge ? and was it not true that God had, from one who was a mere child, " or- dained strength " to subdue him ? (d) God had, then, condescended to honour one who was in himself weak and feeble as a child — who had no power of himself to accomplish what had been done, (e) This was great condescension on the part of God; and especially was it to be so regarded when the eye looked out — as the au- thor of the psalm appears to have done at the time of its composition — on the starry heavens, and contem- plated their greatness and grandeur. What astonishing condescension was it that he who marshalled all those hosts should bestow such honour on man ! (f) It was not, therefore, unnatural to reflect on the greatness of the hon- our which God had actually bestowed on man, and the dignity to which God had exalted him ; and the psalmist is thus, from a particular act of his con- descension, led into the beautiful train of reflections on the exalted dominion of man with which the psalm con- cludes. Thus understood, the psalm has no original reference to the Mes- siah, but still it contains the principle on which the apostle reasons in Heb. ii. ; for the dignity of man is most seen in the Redeemer, and the actual conferring of all the dignity and honour referred to in the psalm — the actual and entire subjugation of the earth to man — will be found only in the universal dominion conceded to Him. At the same time, however, there is a foundation for all that the psalmist says in respect to the honour originally conferred on man, and in 70 PSALM VIII. 3 When I consider thy heavens, the work of thy fingers ; the moon and the stars, which thou hast ordained ; his actual dominion over the inferior creation. 3. When I consider thy heavens. When I contemplate or look upon. They are called his heavens because he made them — because he is the pro- prietor of them — perhaps because they are his abode. ^[ The tvor/c of thy fingers. Which thy fingers have made. The fingers are the instruments by which we construct a piece of work — perhaps indicating sJcill rather than strength ; and hence so used in respect to God, as it is by his skill that the heavens have been made. ^[ The moon and the stars. Showing, as remarked above, that probably this psalm was composed at night, or that the train of thought was suggested by the con- templation of the starry worlds. It is not improbable that the thoughts occurred to the psalmist when medi- tating on the signal honour which God had conferred on him, a feeble man (Notes on ver. 2), and when his thoughts were at the same time di- rected to the goodness of God as the heavens were contemplated in their silent grandeur. *|[ Which thou hast ordained. Prepared, fitted up, consti- tuted, appointed. He had fixed them in their appropriate spheres, and they now silently showed forth his glory. 4. What is man. What claim has one so weak, and frail, and short-lived, to be remembered by thee ? What is there in man that entitles him to so much notice ? Why has God conferred on him so signal honour ? Why has he placed him over the works of his hands ? Why has he made so many arrangements for his comfort ? Why has he done so much to save him ? He is so in- significant, his life is so much like a vapour, he so soon disappears, he is so sinful and polluted, that the question may well be asked, why such honour has been conferred on him, and why 4 c What is man, that thon art mindful of him ? and the son of man, that thou visitest him ? e Psa. cxliv. 3 ; Heb. ii. C— 9. such a dominion over the world has been given him. See these thoughts-, more fully expanded in the Notes on Heb. ii. 6. ^[ That thou art mindful oj him. That thou dost remember him ; that is, think of him, attend to him, — that he does not pass away wholly from thy thoughts. Why should a God who is so vast and glorious, and who has all the starry worlds, so beau- tiful and grand, to claim his attention — why should he turn his thoughts on man ? And especially why should he honour him as he lias done by giv- ing him dominion over the works of his hands ? ^f And the son of man. Any descendant of man — any one of the race. What was man, as he was origi- nally made, that such exalted honour should have been conferred on him ; and what has any one of his descend- ants become*, in virtue of his native faculties or acquired endowments, that he should be thus honoured ? The design is the same as in the former part cf the verse, to express the idea that there was nothing in man, con- sidered in any respect, that entitled him to this exalted honour. Nothing that man has done since the time when the question was asked by the psalmist has contributed to diminish the force of the inquiry. ^[ That thou visitest him. As thou dost ; that is, with the attention and care which thou dost bestow upon him ; not for- getting him ; not leaving him ; not passing him by. The word here used — "Tj/iD> pakacl — would properly ex- press a visitation for any purpose — for inspection ; for mercy ; for friend- ship; for judgment, etc. Here it re- fers to the attention bestowed by God on man in conferring on him such marks of favour and honour as he had done — such attention that he never seemed to forget him, but was con- stantly coining to him with some new proof of favour. What God has done PSALM VIII. 71 5 For tliou hast made him a little lower than the angels, and hast crowned him with glory and honour. for man since the psalmist wrote this, has done nothing to weaken the force of this inquiry. 5. For thou hast made him. Thou hast made man as such ; that is, he was such in the original design of his creation, in the rank given him, and in the dominion conceded to him. The object here is to show the honour conferred on man, or to show how God has regarded and honoured him ; and the thought is, that in his origi- nal creation, though so insignificant as compared with the vast worlds over which God presides, he had given him a rank but little inferior to that of the angels. See Notes on Heb. ii. 7. 1i A little lower. The He- brew word used here — IDTI, hhasar, means to want, to lack — and then, to be in want, to be diminished. The meaning is, " Thou hast caused him to want but little;'" that is, he was but little inferior. % Than the angels. So this is rendered by the Chaldee Paraphrase : by the Septua- gint; by the Latin Vulgate; by the Syriac and Arabic; and by the au- thor of the Epistle to the Hebrews (ch. ii. 7), who has literally quoted the fourth, fifth, and sixth verses from the Septuagint. The Hebrew, however, is — *£TpN73 — than God. So Gesenius renders it, "Thou hast caused him to want but little of God; that is, thou hast made him but little lower than God." So De Wette, nur wenig unter Gott. So Tholuck ren- ders it, nur um wenig unter Gott. This is the more natural construction, and this would convey an idea con- formable to the course of thought in the psalm, though it has been usually supposed that the word here used — Q^TpN, Elohim — may be applied to angels, or even men, as in Ps. lxxxii. 1; xcvii. 7; cxxxviii. 1; Ex. xxi. 6 ; xxii. 8, 9. Gesenius (Thesau. 6 Thou madest him to have dominion over the works of thy hands : thou f hast put all things under his feet : / 1 Cor. xv. 27. Ling. Heb., p. 95) maintains that the word never has this signification. The authority, however, of the Chal- dee, the Septuagint, the Syriac, and the author of the Epistle to the He- brews, w r ould seem sufficient to show that that meaning may be attached to the word here with propriety, and that somehow that idea was naturally suggested in the passage itself. Still, if it were not for these versions, the most natural interpretation would be that which takes the word in its usual sense, as referring to God, and as meaning that, in respect to his do- minion over the earth, man had been placed in a condition comparatively but little inferior to God himself; he had made him almost equal to himself. ^[ And hast croivned him with glory and honour. With exalted honour. See Notes on Heb. ii. 7. 6. Thou madest him to have domi- nion. Thou didst cause him to have, or didst give him this dominion. It does not mean that God made or created him for that end, but that he had conceded to him that dominion, thus conferring on him exalted ho- nour. The allusion is to Gen. i. 26, 28. ^[ Over the works of thy hands. His works upon the earth, for the do- minion extends no further. % Thou hast put all things under his feet. Hast placed all things in subjection to him. Compare Psa. xlvii. 3 ; xci. 13; Lam. hi. 34; Rom. xvi. 20; 1 Cor. xv. 25. The language is taken from the act of treading down ene- mies in battle; from putting the feet on the necks of captives, etc. The idea is that of complete and entire subjection. This dominion was origi- nally given to man at his creation, and it still remains (though not so absolute and entire as this), for no- thing is in itself more remarkable than the dominion which man, by 72 PSALM VIII. yea, 7 1 All sheep and oxen, and the beasts of the field ; 8 The fowl of the air, and the 1 Flocks and oxen, all of them. fish of the sea, and whatsocvei- passeth through the paths of the seas. nature so feeble, exercises over the in- ferior creation. It is impossible to account for tins in any other way than as it is accounted for in the Bible, by the supposition that it was originally conceded to man by his Creator. On the question of the ap- plicability of this to Christ, see Notes on Heb. ii. 6—9. 7. All sheep and oxen. Flocks and herds. Gen. i. 26, " over the cattle." Nothing is more manifest than the control which man exercises over flocks and herds — making them sub- servient to his use, and obedient to his will. ^[ And the beasts of the field. Those not included in the general phrase " sheep and oxen." The word rendered field, niU), sadeh — or the poetic form, as here — — "Hto — Sadai, means properly a plain ; a level tract of country ; then, a field, or a tilled farm, Gen. xxiii. 17 ; xlvii. 20, 24 ; and then the fields, the open country, as opposed to a city, a village, a camp, Gen. xxv. 27 ; and hence in this place the expres- sion means the beasts that roam at large — wild beasts, Gen. ii. 20; iii. 14. Here the allusion is to the power which man has of subduing the wild beasts; of capturing them, and making them subservient to his purposes ; of preventing their increase and their depredations ; and of taming them so that they shall obey his will, and be- come his servants. Nothing is more remarkable than this, and nothing furnishes a better illustration of Scrip- ture than the conformity of this with the declaration (Gen. ix. 2), " And the fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air," etc. Comp. Notes on James iii. 7. It is to be remembered that no small num- ber of what are now domestic animals were originally wild, and that they have been subdued and tamed by the power and skill of man. No animal has shown himself superior to this power and skill. 8. The fowl of the air. Gen. i. 26, " Over the fowl of the air." Gen. ix. 2, " Upon every fowl of the air." This dominion is the more remarkable because the birds of the air seem to be beyond the reach of man ; and yet, equally with the beasts of the field, they are subject to his control. Man captures and destroys them ; he pre- vents their multiplication and their ravages. Numerous as they are, and rapid as is their flight, and strong as many of them are, they have never succeeded in making man subject to them, or in disturbing the pur- poses of man. See Notes on James iii. 7. % And the fish of the sea. Gen. i. 26, " Over the fish of the sea/' Gen. ix. 2, " Upon all the fishes of the sea." This must be understood in a general sense, and this is perhaps still more remarkable than the dominion over the beasts of the field and the fowls of the air, for the fishes that swim in the ocean seem to be placed still farther from the control of man. Yet, so far as is necessary for his use and for safety, they are, in fact, put under the control of man, and he makes them minister to his profit. Not a little of that which contributes to the- support, the comfort, and the luxury of man, comes from the ocean. From the mighty whale to the shell- fish that furnished the Tyi ian dye, or to that which furnishes the beautiful pearl, man has shown his power to make the dwellers in the deep sub- servient to his will, % And whatso- ever passeth through the paths of the seas. Everything, in general, that passes through the paths of the sea, as if the ocean was formed with paths or highways for them to pass over. Some have referred this to man, as passing over the sea and subduing its PSALM IX. 73 9 Lord, our Lord, how excel- inhabitants ; some, to the fislies before spoken of; but the most natural con- struction is that which is adopted in our received version, as referring to everything which moves in the waters. The idea is that man has a wide and universal dominion — a dominion so wide as to excite amazement, won- der, and gratitude, that it has been conceded to one so feeble as he is. 9. Lokd, our Lord, how excel- lent, etc. Repeating the sentiment with which the psalm opens, as now fully illustrated, or as its propriety is now seen. The intermediate thoughts are simply an illustration of this ; and now we see what occupied the attention of the psalmist when, in ver. 1, he gave utterance to what seems there to be a somewhat abrupt sentiment. We now, at the close of the psalm, see clearly its beauty and truthfulness. PSALM IX. $ 1. Author of the psalm. — This psalm is ascribed to David, not only in the title, but in all the versions, and there is no reason to doubt the correctness of this. It would not be difficult to show from its contents that the sentiments and style of composition are such as accord with the other compositions of David. § 2. Occasion on which the psalm was composed. — On this point nothing is intimated expressly in the psalm, unless it be in the title, " To the chief Musician upon Muth-labben." The meaning of this will be considered in another part of the introduction to the psalm ($ 4). It will be seen there that nothing is de- termined by that title in regard to the origin of the psalm, or the time when it was composed. Neither is there any certain tradition which will determine this, and most that has been written on this point has been mere conjecture, or has arisen out of some interpretation of the enigmatical title " upon Muth- labben." Some have supposed that the word labben refers to some foreign king or prince slam by David, and that the Ssalm was composed on his death, 'thers, following the Targum, or Chaldee Paraphrase (see $ 4), suppose that the person referred to was Goliath of Gath, VOL. I. lent is thy name in all the earth ! and that it was composed on his death. Others, as Eudinger, suppose that it is a psalm of thanksgiving on occasion of the victory over Absalom, and the suppression of his rebellion by his death : a harsh and unnatural supposition, as if any father, in any circumstances, could com- pose a psalm of praise on occasion of the death of a son. Moeller supposes that it was composed on occasion of a victory over the Philistines by David ; Ferrand, who unites this psalm with the following, supposes that the whole refers to the times of the captivity in Babylon, and is a triumphal song of the people over their enemies; and Venema, who also thinks that these two psahns should be united, supposes that Ps. ix. 1-18 re- fers to David, and to his deliverance from all his enemies, and the remainder to the times of the Maccabees, and the deliver- ance from the persecutions under An- tiochus Epiphanes. Bishop Horsley styles the psalm " Thanksgiving for the extirpation of the Atheistical faction, promised in Psalm x," and supposes that the order should be reversed, and that the whole refers to some great deliverance — either the "overthrow of the Baby- lonian empire by Cyrus, or the defeat of Raman's plot." The Jewish writers, Jarchi and Aben Ezra, suppose that it was composed on occasion of the defeat and death of some foreign prince. From this variety of views, none of which seem to rest on certain historical grounds, it appears probable that the exact occasion on which the psalm was composed cannot now be ascertained in such a way as to leave no ground for doubt. The only indications of the occasion on which it was written must be found, if at all, in the psalm itself. In the psalm we find the following things, which may, per- haps, be all that is necessary to enable us to understand it. (a) It was composed in view of enem ies of the writer, or foes with whom he had been engaged, ver. 3 : " When mine enemies are turned back, they shall fall and pei'ish at thy presence." Comp. vers. 6, 13, 19, 20. (b) These were foreign enemies, or those who are called heathen, that is, belonging to idolatrous nations, ver. 5 : "Thou hast rebuked the heathen." Comp. vers. 15, 19. (c) They were desolating foes — invad- ing foes— those who laid a land waste in E 71 PSALM IX. their marches, ver. 6: "Thou hast de- stroyed cities : their memorial is perished ■with them." (d) The writer had achieved a victory over them, and for this he celebrated the praises of God for his interposition, vers. 1, 2, 10, 11, 15. This victory thus achieved was such as to make him cer- tain of ultimate complete triumph. (e) Yet he was still surrounded by enemies, and he still asks God's merciful interposition in his behalf, ver. 13 : " Have mercy upon me, Lord ; con- sider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death.'' Comp. vers. 18-20. _ David was not unfrequently in his life in circumstances such as are here supposed, and it is not possible now to determine the exact occasion to which the psalm alludes. § 3. The contents of the psalm. — The psalm embraces two leading subjects- one pertaining to the past and the other to the future, both illustrating the charac- ter of God, and both giving occasion to the writer to express his confidence in God. The one relates to deliverance already granted ; the other to deliver- ance still hoped for in Iris troubles. I. The first relates to deliverance from trouble, or conquest over foes, already granted, r and to the occasion which that furnished for praising God, and for pious reflections on his character. (1) The psalmist expresses hisMhanks to God, or pours out the language of praise for mercies that have been re- ceived, vers. 1, 2. (2) The particular reason for this is stated ; that God had enabled him to overcome many of his enemies,— the heathen that had risen up against him, who had now been subdued, vers. 3—6. (3) This gives occasion for pious reflections on the character of God, as one who would endure for ever ; as one who had set up his throne to do judg- ment or right ; as one who would be a refuge for the oppressed; as one who might be confided in by all who knew him ; as one who would remember the foes of the righteous, and who would not foi'get the cry of the humble, vers. 7-12. The principal truth taught in this part of the psalm is, that God is a refuge and help for those who are in trouble and danger ; that all such may put their trust in Him ; and that He will inter- pose to save them. II. The second part, constructed in a manner similar to the former, relates to the future, and to what the psalmist hoped still from God, in view of the character which He had evinced in his former troubles, vers. 13 — 20. (1) The psalmist still needs help, vers. 13, 14. He still has trouble from them that hate him, and he calls upon God still to interpose and lift him up from the gates of death, that he may praise him. (2) He refers to the fact that the heathen, who surrounded him as his foes, had sunk down into the pit which they had made for others ; and that their foot was taken in the net which they had hid : referring either to what had oc- curred in the past as the foundation of his present hope, or being so certain that this tvould be done that he could speak of it as if it were now actually accomplish- ed, ver. 15. (3) This also, as in the former case, gives occasion for pious reflections on the character of God, and on the fact that he would interpose to destroy the wicked, and to protect the righteous, vers. 16 — 18. (4) In view of all this, the psalmist calls on God still to interpose — to mani- fest the same character which He had formerly done, by protecting him, and by overcoming Iris foes, vers. 19, 20. The principal truth taught in this part of the psalm is, that the wicked will be de- stroyed ; that they, as contradistinguish- ed from the righteous, can hope for no protection from God, but will be cut down and punished. The condition of the author of the psalm then was, that he had been sur- rounded by foes, and that God had in- terposed in his behalf, giving him occa- sion for praise and thanksgiving ; that he was still surrounded by fornridable enemies, yet he felt assured that God would manifest the same character which He had done formerly, and that he might, therefore, call upon Him to interpose and give him occasion for future praise. § 4. The title of the psalm. — The psalm is directed to " the chief Musician upon Muili-labboi.'" In regard to the phrase "chief Musician," see Notes on the title to Ps. iv. The phrase, " upon Muth- labben," occurs nowhere else, and very different explanations have been given of its meaning. The Targum, or Chaldee Paraphrase, renders it " To be sung over the man that went out between the camps;" that is, Goliath of Gath; and the author of the Chaldee Paraphrase, evidently supposed it was written on the PSALM IX. 75 I PSALM IX. To the chief Musician upou Muth-labben. A Psalm of David. "WILL praise thee, O Lord, occasion of his death. The Latin Vul- gate renders it, "Prooccultisfilii," and SO the Septuagint, vnep ritiv Kpviiov tov viov — "for the secret things (mysteries) of the Son:" but what idea was attached to those words it is impossible now to determine. The Syriac has this title : " Concerning the Messiah taking his throne and kingdom, and prostrating his foe." Luther renders it, "A Psalm of David concerning a beautiful youth" — Yonder sehonen Jugend. Substantially so also De ^Vette ; jSaeh der Jungfern- weise, den Beniten. Tholuck renders it, " To the chief Musician, after the melody ' Death to the Son ' (Tod deni Sonne), a Psalm of David." After this variety in the explanation of the title, it is certainly not easy to determine the meaning. The most pro- bable opinions may be regarded as two. (1) That which supposes that it was a melody designed to be sung by females, or with female voices : literally, accord- ing to this interpretation, after the manner of virgins ; that is, with the female voice treble, soprano, in opposi- tion to the deeper voice of men. Comp. 1 Chron. xv. 20. Forkel, in Ms History of Musick (Gesch. der Musik, 1, 142), understands it as meaning virgin mea- sures, like the German Jungj'rauiveis. Gesenius, who supposes that it refers to the female voice or treble, regards the title— TWEny—" upon Muth," as being the same as HI "D^J 3JJ, in Ps. xlvi., "Upon Alamoth," and supposes that it is derived from tTO-D?, almah—a virgin. (2) The other opinion is that which supposes that the title is the beginning of some old and well-known melody in common use, and that the idea is, that this psalm was to be sung to that melody. That melody was, as expressed by Tholuck and others, a melody on the death of a son, and was set to some hymn that had been composed with reference to such an event. This is founded on the supposition that the national melodies had become in some degree fixed and unchangeable, or that certain melodies or tunes originally com- posed for a particular occasion had become popular, and that the melody with my whole heart; I will show forth all thy ? marvellous works. g Psa. exxxix. 14. would be affixed to new pieces of music. This is common in the East ; and, in- deed, it is common in all countries. See this idea illustrated in Rosenmuller (Morgenland, No. 800). The meaning, as thus expressed, is, " According to the manner (or, to the air) of the song (or poem) called Death to the Son." Thus understood, it does not refer to the death of Absalom (as some have supposed), since there is nothing in the psalm that would correspond with such a supposi- tion ; nor to the death of Goliath, as the Targum supposes ; but the composi- tion was to be sung to the well-known air, or tune, entitled "Death to the Son." But when that air was composed, or on what occasion, there is of course no possibility now of ascertaining ; and equally impossible is it to recover the air, or tune. The literal meaning of the title is by, al, on, or according to — ffla, ninth, death— "j 22, labbain, to the son. 1. I 'will praise thee, O Lord. That is, in view of the merciful inter- positions referred to in the psalm (vers. 3 — 5), and in view of the attri- butes of God's character which had been displayed on tbat occasion (vers. 7 — 12). % With my whole heart. Xot with divided affection, or with partial gratitude. He meant that all his powers should be employed in this service ; that he would give utter- ance to his feelings of gratitude and adoration in the loftiest and purest manner possible. ^[ I will show forth. I will recount or narrate — to wit, in this song of praise. \ All thy mar- vellous works. All his works or doings fitted to excite admiration or wonder. The reference here is par- ticularly to what God had done which had given occasion to this psalm, but still the psalmist designs undoubtedly to connect with this the purpose to give a general expression of praise in view of all that God had done that was fitted to excite such feelings. 2. I will be glad. I will rejoice, 76 PSALM IX. 2 I will be glad and rejoice in thee : I -will sing praise to thy name, thou h most high. 3 When mine enemies are h Psa. Ixxxiii. 18. turned baek, they shall fall and perish at thy presence. 4 For thou hast l maintained my right and my cause ; thou 1 'made my judgment. and will express my joy. ^[ And re- joice in thee. I will exult ; I will tri- umph. That is, he would express his joy in God — in knowing that there was such a Being ; in all that he had done for him ; in all the evidences of his favour and friendship. % Will sing praise to thy name. To thee ; the name often being put for the per- son. ^[ O thou Most Sigh. Thou who art supreme — the God over all. See Notes on Ps. vii. 17. 3. When mine enemies are turned back. Who these enemies were, the psalmist does not say. It is clear, however, as was remarked in the in- troduction, that the psalm was com- posed (a) in view of a victory which had been achieved over some formida- ble enemies; and (b) in view of some dangers .still impending from a simi- lar source. The literal meaning of the passage here is, " In the turning of my enemies back;" that is, in their retreat, discomfiture, overthrow. So far as the Hebrew form of expres- sion is concerned, this may either refer to what had been done, or to what v:ould be ; and may imply either that they had been turned back, or that the psalmist hoped and believed that they would be; for in either case the fact would show the Divine perfections, and give occasion for gra- titude and praise. The verbs with which this is connected — "they shall fall and perish" — are indeed in the Hebrew, as in our version, in the future tense ; but this does not neces- sarily determine the question whether the psalmist refers to what had oc- curred or what would occur. His attitude is this : he contemplates his enemies as mighty and formidable ; he sees the danger which exists when such enemies surround one ; he looks at the interposition of God, and he sees that whenever it occurs it would be followed by this consequence, that they would stumble and fall before him. But while this verse does not determine the question whether he refers to what has been, or to what would be, the subsequent verses (4 — 6) seem to settle it, where he speaks as if this were already done, and as if God had interposed in a remarkable manner in discomfiting his foes. I regard this, therefore, as a reflection on what had occurred, and as ex- pressing what was then actually a ground of praise and thanksgiving. ^[ They shall fall and perish. A general statement in view of what had occurred, meaning that this would always be the case. % At thy pre- sence. Before thee; that is, when thou dost manifest thyself. This was the reason why they would stumble and fall, and is equivalent, to saying, that " whenever mine enemies are turned back, the reason why they stumble and fall is thy 'presence. It is the interposition of thy power. It is not to be traced to the prowess of man that they thus turn back, and that they fall and perish ; it is to be traced to the fact that thou art pre- sent, — that thou dost interpose." It is thus an acknowledgment of God as the author of the victory in all cases. 4. For thou hast maintained my right and my cause. My righteous cause ; that is, when he was unequally attacked. When his enemies came upon him in an unprovoked and cruel manner, God had interposed and had defended his cause. This shows that the psalmist refers to something that had occurred in the past ; also that he regarded his cause as right, — for the interposition of God in his behalf had confirmed him irwthis belief. % Thou satest in the throne judging right. As if he had been seated on a bench PSALM IX. 77 satesfc in the throne 1 judging right. 5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their 1 in r'ujhteousness. name • for ever and ever. 6 2 O thou enemy ! destructions are come to a perpetual end ; and i Prow x. 7. 2 Or, the destructions of the enemy are come to a perpetual end ; and llieir cities hast thou destroyed. of justice, and had decided on the merits of his cause before he inter- fered in his behalf. It was not the result of impulse, folly, partiality, or favouritism ; it was because he had, as a judge, considered the matter, and had decided that the right was with the author of the psalm, and not with his enemies. As the result of that determination of the case, he had in- terposed to vindicate him, and to overthrow his adversaries. Compare Ps. viii. 3—8. 5. Thou Tiast rebuked the heathen. Not the heathen in general, or the nations at large, but those who are particularly referred to in this psalm — those who are described as the enemies of the writer and of God. On the word rendered heathen here — tPin, goim — see Notes on Ps. ii. 1. The word re- buke here does not mean, as it does usually with us, to chide with words, but it means that he had done this by deeds ; that is, b} r overcoming or vanquishing them. The reference is, undoubtedly, to some of those nations with whom the writer had been at war, and who were the enemies of himself and of God, and to some signal act of the Divine interposition by which they had been overcome, or in which the author of the psalm had gained a victory. De Wette under- stands this as referring to "barbarians, foreigners, heathen." David, in the course of his life, was often in such circumstances as are here supposed, though to what particular event he refers it would not be possible now to decide. % Thou hast destroyed the wicked. The Hebrew here is in the singular number — y^h — though it may be used collectively, and as synonymous with the word heathen. Comp. Isa. xiv. 5; Ps. lxxxiv. 10 j cxxv. 3. The Chaldee Paraphrase renders this, " Thou hast destroyed the impious Goliath." The reference is undoubtedly to the enemies meant by the word heathen, and the writer speaks of them not only as heathen or foreigners, but as characterized by icickedness, which was doubtless a correct description of their general character. *fl" Thou hast put out their name for ever and ever. As when a nation is conquered, and subdued ; when it is myde a province of the conquei'ing nation, and loses its own government, and its distinct existence as a people, and its name is no more recorded among the kingdoms of the earth. This is such language as would denote entire subjugation, and it is probably to some such event that the psalmist refers. Nations have often by conquest thus lost their indepen- dence and their distinct existence, by becoming incorporated into others. To some such entire subjugation by conquest the psalmist undoubtedly here refers. 6. O thou enemy ! This verse has been very variously rendered and ex- plained. For an examination of the particular views entertained of it, see particularly Rosenmuller, in loc. The reference is doubtless to the ene- mies mentioned in the previous verses; and the idea is substantially the same — that they were completely over- come and subdued. The phrase, " O thou enemy," is probably to be re- garded as the nominative absolute. " The enemy — his destructions or desolations are finished for ever. He will now no more engage in that work." The attention of the writer is fixed on them, and on the fact that they will no more engage in the work of desolation. It is not, therefore, properly to be regarded, as it is ren- dered in the common translation, as 78 PSALM IX. thou liast destroyed cities ; Hheir memorial is perished with them. 7 ' But the Lord shall endure Jc 2 Kings xix. 25, etc. I Psa. cii. 26. for ever: he hath prepared his throne for judgment : 8 »»And he shall judge the world m Rev. xx. 12, 13. an apostrophe to the enemy, but rather as indicating a state of mind in which the writer is meditating on his foes, and on the fact that they would no more engage in the work in which they had been occupied — of laying cities and towns in ruins. % Destructions are come to a perpe- tual end. That is, thy destructions are finished, completed, accomplished. There are to be no more of them. This may either refer to their acts causing destruction, or laying waste cities and towns, meaning that they would no more accomplish this work; or to the destruction or ruins which they had caused in laying waste cities — the ruins which marked their career — meaning that the number of such ruins was now complete, and that no more would be added, for they them- selves were overthrown. The word rendered destructions means properly desolations, waste places, ruins, and seem here to refer to the wastes or ruins which the enemy had made; and the true idea is, that such deso- lations were now complete, or that they would not be suffered to devas- tate any more cities and fields. Prof. Alexander renders this, "finished, completed are (his) ruins, desolations, for ever ; i. e., he is ruined or made desolate for ever." % And thou hast destroyed cities. That is, in thy de- solating career. This, considered as an address to the enemy, would seem to refer to the career of some victor who had carried fire and sword through the land, and whose course had been marked by smoking ruins. This was, however, now at an end, for God had interposed, and had given the author of the psalm a victory over his foe. Prof. Alexander re- gards this, less properly, as an address to God, meaning that he had de- stroyed the cities of the enemy. The idea is, rather, that this enemy had been distinguished for spreading de- solation and ruin, and that this career was now closed for ever. % Their memorial is perished with them. The names of the cities, referring to their utter destruction, and to the character of the warfare which had been waged. It had been utterly barbarous and vicious ; the enemy had left nothing to testify even what the city had been, and its name had ceased to be mentioned. See Notes on ver. 5. This seems to be men- tioned as a justification of the war- fare which the author of the psalm had waged against this enemy, and as showing why God had interposed and had given him the victory. 7. But the Lord shall endure for ever. Jehovah is eternal — always the same. Though these cities have be- come desolate, and the enemy has been permitted to triumph, and na- tions and people have passed away, yet God is ever the same, unaffected by these changes and desolations, and in due time he will always interfere and vindicate his own character, and defend the oppressed and the wronged. If He hath prepared his throne for judgment. See ver. 4. He sits as a just judge among the nations, and he will see that right is done. The wicked, though temporarily pros- perous, cannot always triumph ; and the righteous, though cast down and oppressed, cannot always remain thus, for God, the just Judge, will rise in their defence and for their deliver- ance. The unchangeableness of God, therefore, is at the same time the ground of confidence for the righteous, and the ground of dread for the wicked. The eternal principles of right will ultimately triumph. 8. And he shall judge the world in righteousness. The word here ren- dered world means properly the ha- bitable earth; and then it denotes the inhabitants that dwell upon the earth. The statement here is general, PSALM IX. 79 in righteousness, he shall min- ister judgment to the people in uprightness. 9 The Lord also will be 1 a 1 an high place. and is suggested by what is referred to in the previous verses. In the par- ticular case on which the psalm turns, God had manifested himself as a just Judge. He had overthrown the ene- mies of himself and of truth ; he had interposed in behalf of the righteous : and from this fact the psalmist makes the natural and proper inference that this would be found to be his charac- ter in regard to all the world ; this indicated what, in all his dealings with men, he would always be found to be ; this showed what he would be when- ever he in any way pronounced a judgment on mankind. It may be added here that this will be found to be true in the great final judgment ; that it will be in accordance with the principles of eternal justice. ^[ He shall minister judgment. He will declare or pronounce judgment ; he will execute the office of judge. % To the people. To all people ; to the na- tions of the earth. This corresponds with what, in the former part of the verse, is called the tvo?'ld ; and the declaration is, that in his dealings with the dwellers on the earth he will be guided by the strictest principles of justice. % In uprightness. In rectitude. He will not be influenced by partiality ; he will show no favour- itism ; he will not be bribed. He will do exact justice to all. 9. The Loed also ivill he a re- fuge. Margin, an high place. The margin expresses the more exact sense of the Hebrew word — 3^Q5?3. t * 7 misgoh. It means properly height, altitude ; then a height, rock, crag ; and then, as such localities, being in- accessible to an enemy, were sought in times of danger as places of secure retreat, it comes to denote a place of security and refuge, Ps. xviii. 2 ; xlvi. 7, 11; xlviii. 3; fix. 9, 17; xciv. 22. The declaration here is equiva- refuge for the oppressed, a refuge in times of trouble. 10 And they that know thy name « will put their trust in n Prov. xviii. 10. lent to what is so often said, that God is a refuge, a rock, a high tower, a defence ; meaning, that those referred to might find safety in him. See Notes on Ps. xviii. 2. % For the oppressed. Literally, for those who are crushed, broken ; hence, the de- jected, afflicted, unhappy, — *T^\, dak — from TTlDl? dakak — to beat small; to break in pieces; to crush. The allusion here is to those who are wronged or down-trodden ; to the victims of tyranny and injustice. Such may look to God to vindicate them and their cause, and they will not look in vain. Sooner or later he will manifest himself as their pro- tector and their helper. See ver. 12. % A refuge in times of trouble. Not only for the oppressed, but for all those who are in trouble. Comp. Ps. xlvi. 1. That is, all such may come to him with the assurance that he will be ready to pity them in their sorrows, and to deliver them. The psalmist had found it so in his own case ; and he infers that it would be so in all cases, and that this might be regarded as the general character of God. 10. And they that know thy name. All who are acquainted with thee ; all those who have been made ac- quainted with the manifestations of thy goodness, and with the truth respecting thy character. \ Will put their trust in thee. That is, all Avho have any just views of God, or who understand his real character, will confide in him. This is as much as to say, that he has a character which is worthy of confidence, — since they who know him best most unreservedly rely on him. It is the same as saying that all the revelations of his cha- racter in his word and works are such as to make it proper to confide in him. The more intimate our knowledge of 80 PSALM IX. tliee: for thou, Loed, hast not forsaken them that seek thee. 11 Sing praises to the Loud, which dwelleth in Zion : declare among the people his doings. God, the more entirely shall we tfrust in him ; the more we learn of his real character, the more shall we see that he is worth}- of universal love. It is much to say of any one that the more he is known the more he will be loved ; and in saying this of God, it is hut saying that one reason why men do not confide in him is that they do not understand his real character. \ For thou, Loed, hast not forsaken them that seek thee. Thou hast never left them when they have come to thee with a confiding heart. David means, doubtless, to refer here particularly to his own case, to derive a con- clusion from his particular case in re- gard to tbe general character of God. But what ig here affirmed is still true, and always has been true, and always will be true, that God does not forsake those who put their trust in him. Men forsake him ; he does not forsake them. 11. Sing praises to the Lord. As the result of these views of his cha- racter, and at the remembrance of his doings. The heart of the psalmist is full of exultation and joy at the re- membrance of the Divine interpose tion, and he naturally breaks out into these strong expressions, calling on others to rejoice also. % Which dwelleth in Zion. On the word Zion, see Notes on Psalm ii. 6. Cump. Ps. iii. 4; v. 7. As Zion was the place where at this time the tabernacle was set up, and the worship of God was celebrated, it is spoken of as his dwelling-place. * Declare among the people his doings. Make general and wide proclamation of what he has done ; that is, make him known abroad, in his true character, that others may be brought also to put their trust in him, and to praise him. 12. When he malceth inquisition for 12 When he maketh inquisition for blood, he remembereth them : he forgetteth not the cry of the 1 humble. 1 Or, afflicted. Hood. "When he inquires after blood; that is, when he comes forth with this view, to wit, for purposes of punishment. There is allusion here to such passages as that in Gen. ix. 5, "And surelv vour blood of vour lives will I require; at the hand of every beast will I require it, and at the hand of man." The idea is, that when blood was shed in murder, God would seek out the murderer ; he would require satisfaction of him who had shed the blood ; he would punish the offender. The language, there, becomes equivalent to that of seeking punishment for murder, and then for sin in general; and the representation here is that of God as going forth in the capacity of an executioner of his own laws to inflict punishment on the guilty. % He remembereth them. " He remembereth," says Prof. Alex- ander, " the bloods or murders," since the word blood, as in Ps. v. 6, is in the plural — bloods. The better interpretation, however, is, that the word " them " here refers to the oppressed and the afflicted — for that is the main idea in the passage. See vers. 8, 9. When he goes forth in the earth to execute judgment on the wicked ; when he cuts them down in his wrath ; when he sweeps them away as with a flood, — the punishment will not be indiscriminate. He will then mark the oppressed, the afflicted, the persecuted, the troubled, and the sad, and will interpose to save them, — delivering them from the storms of wrath. The idea, then, is, that the righteous will not be forgotten; that even in the most fierce and awful of his dispensations he will still regard them, and interpose to save them. \ He forgetteth not the erg of the humble. Marg., afflicted. The mar- gin expresses the true idea. The reference is not to the humble in the PSALM IX. 81 18 Have mercy upon me, O Loud ; consider my trouble which I suffer of tliein that hate me, thou that liftest me up from the common sense of that term, hut to the afflicted; the oppressed; to those who are in trouble, ver. 9. He will then remember the cry which in their afflictions they have been long sending up to him. 13. Save mercy upon me, O Loed. The cry for mercy implies that though God had interposed and granted them surprising deliverances, yet he was still surrounded by enemies, and was still in trouble. See introcl. to the psalm, §§ 2, 3. He had been de- livered from many troubles, but there were many still pressing upon him, and he now calls on God to interpose further in his behalf, and to grant him entire deliverance from all his sorrows and dangers. The trouble to which he here refers was of the same kind as that adverted to in the former part of the psalm — that arising from the efforts of formidable enemies. *[[ Consider my trouble. Do not for- get this trouble ; bear it in remem- brance ; look upon its character and its depth, and mercifully interpose to deliver me. % Which I suffer of them that hate me. Or, " see my suffering arising from those that hate me ; or, which is produced by those who hate me." The design is to fix the atten- tion on the greatness of that suffering as caused by his " haters " or by his enemies, — the foes that were still un- subdued. % Thou that liftest me up from the gates of death. Thou on whom I rely to do this ; or, who hast done it in times past. The idea is, that he was apparently near to the gates of death, and that the only one who could raise him up was God, and he now invoked His interposition that it might be done. The phrase "gates of death " relates to the prevalent views about the unseen world, — the world where the dead abide. That world was represented as beneath ; as a dark and gloomy abode; as enclosed gates of death : 14 That 1 may show forth all thy praise in the gates of the by bars and walls ; as entered by gates, — the grave leading to it. See Introd. to Job, § 7 (10), and Notes on Job x. 21, 22. The psalmist felt that he had come near to that dark and gloomy abode, and that God only could rescue him from it ; therefore, in the trouble which now threatened his life, he looks to him. to interfere and save him. 14. That I may show forth all thy praise. That I may praise thee in the land of the living; that I may finish the work of praise by render- ing to thee all that is due. The idea is, that the dead could not praise God, or that his praise could be ut- tered only by the living ; and he calls on God, therefore, to interpose and save him, that he might yet worship and praise him on the earth. In this sentiment the psalmist utters only what man naturally feels when he looks upon the grave ; that it is an end of human plans and pursuits; that it is a land of silence; that the worship of God is not there celebrated. Such language must be regarded as uttered under the impulse of natural feeling, and not as uttered by the de- liberate judgment of the mind when calmly contemplating the whole sub- ject. All pious persons have these feelings at times, and it was proper that these feelings should be ex- pressed in the sacred writings, as illustrating human nature even under the influence of religion. The same sentiment occurs in several places, as Ps. cxv. 17, " The dead praise not the Lord, neither any that go down into silence." See Notes on Ps. vi. 5. It is not necessary to say that the sacred writers had brighter views at times than these. But who can keep the mind always from despond- ing when it looks at the grave ? Who can always help feeling that it is a place of darkness and gloom ? E2 82 PSALM IX. daughter of Zion : I will rejoice in thy salvation. 15 The heathen are sunk down in the pit that they made : in the % In the gates of the daughter of Zion. As contradistinguished from the " gates of death." Gates in an- cient cities were places of concourse, where important transactions were performed; and the "gates" of Jeru- salem were regarded as attractive and sacred, because it was through them that the people passed on their way to worship God at the tabernacle or in the temple. Hence it is said, Ps. lxxxvii. 2, "The Lord loveth the gates of Zion more than all the dwellings of Jacob." Ps. c. 4, "Enter into his gates with thanksgiving." Comp. Ps. cxviii. 19. The phrase, " daugh- ter of Zion," means Jerusalem. For the reason of this appellation see Notes on Isa. i. 8. The language here used proves that the psalm was com- posed after Zion or Jerusalem was made the capital of the kingdom and the seat of public worship, and, there- fore, that it cannot refer, as is sup- posed in the Chaldee Paraphrase, to the death of Goliath. ^[ I will rejoice in thy salvation. In the salvation which thou wilt bestow on me; here particularly, in delivering him from his dangers. The language, however, is general, and may be employed with reference to salvation of any kind. 15. The heathen. Heb., " The na- tions;" that is, the idolatrous people that were arrayed against him. See Notes on ver. 5. ^[ Are sunlc down. That is, referring to those who had been overcome, as mentioned in ver. 5 ; or to those who still encompassed him, in respect to whom he was so certain that they ivonld be overcome that he could speak of it as a thing already accomplished. According to the former view, it would be an en- couragement derived from the past; according to the latter, it would indi- cate unwavering confidence in God, and the certain assurance of ultimate victory. It is not easy to determine net which they hid is their own foot taken. 16 The Lord is known by the judgment which he executeth : which is the true interpretation. The Hebrew is, " Sunk are the nations in the pit which they have made;" that is, he sees them sinking down to de- struction. % In the pit that they made. In which they designed that others should fall. See Notes on Ps. vii. 15. ^T In the net tvhich they hid. Which they laid for others. The allusion here is to a spring-net made to capture birds or wild beasts. % Is their own foot taken. The net here referred to seems to have been par- ticularly a net to take wild beasts by securing one of their feet, like a mo- dern trap. The idea is, that they had been brought into the destruction which they had designed for others. See Notes on Ps. vii. 15, 16. 16. The Lord is known by the judgment which he executeth. By what he does in his dealings with men, in dispensing rewards and pun- ishments, bestowing blessings upon the righteous, and sending punish- ments upon the ungodly. That is, his character can be learned from his dealings with mankind ; or, by study- ing the dispensation of his Provi- dence, we may learn what he is. This is always a fair and proper way of es- timating character, alike iD regard to God and man ; and it is proper, at all times, to study what God does, to learn what he is, % The tcicked is snared in the ivork of his own hands. The same sentiment which is ex- pressed here occurs in Ps. vii. 16. The idea is that the wicked are the cause of their own destruction ; their own devices and designs are the means of their ruin, and they are made their own executioners. It is this to which the writer seems particularly to refer in the former part of the verse, when he says that "the Lord is known by the judgment which he executeth." This great principle is brought out in his dealings with men, that the PSALM IX. 83 the wicked is snared in the work of his own hands Selah. 1 i.e., meditation, o Psa. xix. 14; xcii. 3 1 Higgaion. ° course which wicked men pursue is the cause of their own ruin. The laws of God in a great measure exe- cute themselves, and men hring upon themselves their own destruction. It is the highest perfection of govern- ment to make the laws execute them- selves. % Higgaion. Marg., Medita- tion. This word occurs elsewhere only in the following places, Ps. xix. 14, rendered meditation ; Ps. xcii. 3, rendered solemn sound ; Lam. iii. 62, rendered device. Its proper meaning is, murmur ; muttering ; the utterance of a loio sound, as the low sound of a harp ; or the murmuring or mutter- ing of one who talks to himself; and then meditation. Comp. Notes on Ps. ii. 1, on the word "imagine," — Marg., meditate, — the verb from which this is derived. Gesenius supposes that it is here a musical sound. So it is un- derstood by the LXX., — yd)) dta\pa\- fia.TOQ. It is not known why it is introduced here. There seems to be nothing in the sense which demands it, as there is no particular reason why the reader should pause and meditate here rather than in any other place in the psalm. It is doubtless a mere musical pause, though perhaps indi- cating the kind of pause in the music, as some peculiar sound or interlude on the musical instrument that was employed. ^[ Selah. Another mu- sical term, see Notes on Ps. iii. 2. This indicates a general pause; the word Higgaion denotes the particular kind of pause. 17. The ivicked. All the wicked; all who come properly under the de- nomination of wicked persons. Doubt- less the writer had particularly in his eye the enemies with whom he was contending, and in reference to whom the psalm was composed ; and he meant to say that they would be cer- tainly punished. But what was true in regard to them, was true of all 17 The wicked shall be turned into hell, and all the nations that forget p God. p Psa. 1. 22. others of similar character, and the statement is therefore made in a uni- versal form — all the wicked. % Shall be turned. Shall turn back, or be turned from their present course. The idea is, that they were now pursuing * a certain course, but that they would be turned back from that, or would fail and retreat; and instead of going on to victory, would be defeated, and would sink into hell. The idea is essentially the same as that which is expressed in ver. 3. above: — "When mine enemies are turned back." If Into hell — n^ihsll)^ — to Sheol, Hades, the grave, the ivorld of departed spirits. This is the usual meaning ot this word. See Notes on Luke xvi. 23; Isa. xiv. 9; Job x. 21, 22. Though the word, however, origin- ally denoted the grave, the region of the dead, the world of departed spirits, yet it was also supposed that there was a distinction in the condi- tion of the dead ; and the word gra- dually came to denote the abode of the ivicked portion of the dead, and hence the place of future punishment. So it is undoubtedly used in Luke xvi. 23. It is clear (a) that this can- not be understood here as referring to the grave in its ordinary sense, for the righteous will be as certainlv con- signed to the grave, or will as cer- tainly die, as the wicked ; (b) that it cannot refer to the invisible world, the abodes of the dead, in the ordinary sense of the term — for it is as true that the righteous will enter that world as that sinners will. There must be some sense, in which the word is used here, different from that of the grave, or different merely from death as such. This sense can be only one of two — either (1) that the author means that they will be cut off by a sudden and violent death, considered as a calamity or as a punishment ; or (2) that he regarded the Sheol men- S-i PSALM IX. For the needy q Isa. xli. 17. g shall not alway be forgotten : the expecta- tioned here as a place of punishment. Calvin thinks it is not improbable that the former of these is intended ; but it y be observed in regard to this, (a) that this is not the language usually em ployed to denote that idea — the phrase, to be cut off', or cut down, o. being that which a writer intending - - that idea, would most natu- rally use — since the phrase, to be sent to Sheol, considered as the grave or the region of the dead, would express nothing peculiar in regard to the wicked ; and (l>) the spirit of the pas- sage seems to demand the idea that the wicked referred to here would be con- sumed to a place of punishment, that they would be cut off as wicked per- sons, and treated accordingly. This interpretation is strengthened by the other member of the parallelism, where - said, "and all the nations that forget God;" since it is no more true that the nations "that forget God'"' will be "turned into the grave, or the world of departed spirits," than it is that the nations that serve and obey him will. It seems to me, there- fore, that this is one of the passages in which it is clear that the word Sheol had connected with it the idea of punishment beyond the grave — of a region where the wicked would be treated according to their deserts, and in a manner different from the treat- ment of the righteous; that although the general idea of that under-world was that it was a dark and gloom v place, yet that there was also the idea that the abode of the wicked there was far more gloomy than that of the righteous; and that it was regarded as a punishment to be consigned to that region. It is not necessary to suppose that they had the full idea attached to the word hell which we have, any more than that they had the same full and clear idea of heaven that we have. Light has come into our world on all these subjects gra- dually, and there is nothing which requires us to suppose that the earlier sacred writers had the same clear views which the later writers had, or that either of them knew all that is to be known. Comp. 1 Pet. i. 10, 11. ■" And alt the nations that forget God. All who are strangers to him, or who are ignorant of the true God. See Notes on Pom. ii. 12. From the character and prospective doom of those to whom the psalmist particu- larly referred in this psalm, he is led to make this general remark about all who sustain the same character which they did. Under the administration of the same God those of the same character would share alike, for " there is no respect of persons with him ;*' and it is the perfection of an impartial government to treat all of the same character in the same man- ner. If we can, therefore, ascertain how, under his administration, one sinner will be treated in the future world, we can infer how all of the same character will be treated; if we can learn how God will deal with one peo- ple, we can infer how he Will deal with all. The statement here is, that all the wicked, of whatever nation, will be consigned to punishment in the future world. The phrase here used, " that forget God," deuotes those who are not disposed or inclined to remember and honour him. The idea seems to be that though they might have known him, they did not choose to retain him in their knowledge, but gave themselves up to a life of idol- atrv and sin. Comp. Xotes on Pom. i. 19—21, 28. 18. Tor the needy. The poor; those who are dependent and helpless. \ all not alway be forgotten. That is, by God. He will interfere and save them bv destroying their enemies. He will not suffer the wicked always to persecute and oppress the righteous. In due time he will vindicate his own cause ; will deliver the oppressed and down-trodden, and will consign their oppressors to deserved punishment. This is as true now, in regard to all PSALM X. 85 tion of the poor shall not perish for ever. 19 Arise, O Lord ; let not man prevail ; let the heathen be judg- ed in thy sight. the oppressed and their oppressors, as it was in the time of the psalmist. % The expectation of the poor. Of the afflicted and the oppressed. The word expectation refers to their hope; their desire ; their earnest looking for de- liverance. In that state men natu- rally look for the Divine interposition, and the psalmist says that in that they will not always be disappointed. % Shall not perish j or ever. The word " not " is supplied here by our trans- lators, but not improperly. It is thus supplied in the Targum, and in the Svriac, the Vulgate and the Greek. Such forms of construction are not un- common. Comp. Ps. i. 5; Deut. xxxiii. 6. " The negative is repeated from the preceding member." — JSLichaelis. 19. Arise, O Loed. See Notes on Ps. iii. 7. ^[ Let not man prevail. Against thee and thy cause. The war waged against the psalmist he re- garded as waged against God, and he calls upon him, therefore, to interpose and vindicate his own cause. The word rendered prevail is be strong ; that is, let not man seem to be stronger than thou art, or let him not succeed in his efforts in opposing thy cause. ^[ Let the heathen be judged in thy sight. The nations to whom the writer had referred in the psalm, that were arrayed against him and against God. He desired that a just judgment should bepassedon them, and that God would vindicate the right- eous, and save them from the power of those who oppressed and wronged them. 20. Put . them in fear, O Loed. From this it is evident that the enemies of the psalmist were bold, daring, confident in their own strength, and in the belief that they would succeed. He prays, therefore, that these bold and daring invaders of the rights of others might be made to stand in awe, and to tremble before the great and 20 Put them in fear, * O Lord ; that the nations may know them- selves to be but men. Selah. r Psa. Ixxxiii. 15, 16. terrible majesty of God; that they might thus have just views of them- selves, and see how weak and feeble they were as compared with Him. ^[ That the nations mag know. The nations particularly referred to in this psalm as arrayed against the writer. % Themselves to be but men. That they may see themselves as they are, — poor, feeble creatures; as nothing when compared with God ; that in- stead of their pride and self-confi- dence, their belief that they can accomplish any purpose that they choose, they may see that they are not like God, but that they are frail and feeble mortals. The psalmist seems to have supposed that if they understood this, they would be hum- bled and would desist from their pur- poses ; and he therefore prays that God would interpose and show them precisely what they were. If men un- derstood this, they would not dare to array themselves against their Maker. PSALM X. § 1. Author and occasion of the psalm. — This psalm, like Ps. i., ii., and many others, has no title to indicate its authorship ; nor is there any- thing in the psalm itself which can en- able us to determine this with any cer- tainty. From the place which it occupies among the acknowledged Psalms of David, it is morally certain that it was regarded by those who arranged the Book of Psalms, as having been composed by him. There is nothing in the psalm to forbid tliis supposition. Of course nothing is known as to the occasion on which it was composed. In the Septuagint and the Latin Vulgate, the ninth and tenth Psalms are united, and reckoned as the ninth Psalm ; and thenceforward the reckoning proceeds according to this arrangement, the eleventh in the Hebrew being numbered in those versions as the tenth, etc. This arrangement continues to the hundred and thirteenth Psalm inclusive. In those 86 PSALM X. PSALM X. T\THY standest thou afar off, versions, Ps. cxiv. and cxv.of the Hebrew- form but one psalm, and the reckoning coincides. But the hundred and six- teenth Psalm in Hebrew is, in those versions, divided into two, and the hun- dred and forty- seventh Psalm in Hebrew is, in those versions, divided into two, thus completing the number of one hun- dred and fifty— making the number in the Hebrew, and the Latin Vulgate, and the Septuagint, the same. It is not now known by whom these divisions were made, or on what pretence they were made. There is no known reason for making the divisions of the Psalms that occur in the Septuagint and the Latin Vulgate. There is no evidence, therefore, that this psalm was composed at the same time, and on the same occasion, as the ninth, and there is nothing in the psalm itself that would necessarily lead to this supposition. It is as independent of that in its structure, as one psalm usually is of another. So far as appears from the psalm it- self, it was composed like the former, and like many others, when the writer was in the midst of trouble ; and when, for the time, he seemed to be forsaken by God, ver. 1. The nature of that trouble is so far indicated as to show that it ai-ose from the conduct of some formidable enemy, some one who was wicked, some one who was pursuing a secret and underhanded, a clandestine and treacherous course, to destroy the reputation or the life of the author of the psalm. In these circum- stances the writer calls upon God to in- terpose for him. Nothing is indicated, however, by which we can ascertain who this enemy was, or on what occasion, in the life of David, the psalm was com- posed. It is only necessary to add, that there were several occasions in the life of David which corresponded with what is stated in the psalm, and that it is not necessary to understand the particular occasion more clearly in order to see the meaning of the psalm. § 2. Contents of the psalm. — The psalm is properly divided into two parts. The first contains an account of the character of the enemy to whom the writer refers, vers. 1-11 ; the second is an appeal to God to interpose and deliver him from the machinations of this foe, vers. 12-18. Lord ? why hidest thou thyself in times of trouble ? I. The characteristics of the enemy, vers. 1-11. Those characteristics were the following : (a) He was proud, and on that account persecuted the poor, ver. 2. (b) He was a boaster, and especially, it would seem, was one who was disposed to boast of his wealth, ver. 3. (c) He Avas a pi-actical atheist; one too proud to seek after God, or to ac- knowledge his dependence on him, ver. 4. {d) His ways were always grievous, or adapted to produce evil, and the reason was that ne had no just views on moral subjects — that the great principles of truth and right were " far above out of his sight," ver. 5. (e) He was a man who had no appre- hensions about the future ; one who felt that his course would be one of con- tinued prosperity, and that adversity would never come upon him, ver. 6. (f) He was profane and openly fraudu- lent, ver. 7 (g) He was insidious, artful, and underhanded in his doings; a man who would stoop to any act of duplicity and treachery to accomplish his purposes, vers. 8-10. (h) And he acted as if God had " for- gotten," that is, as if God would pass over offences ; as though he did not see or regard them, ver. 11. II. An appeal to God to deliver him from the machinations of this foe, vers. 12-18. This appeal consists of the following parts : (a) A solemn address to God, beseech- ing him to remember the cry of the humble or the afflicted, ver. 12. (b) Arguments to enforce this appeal, or reasons why God should interpose, vers. 13, 14, 15. These arguments are, (1) That he had seen all this ; that the effort of the wrong-doer to conceal what he had done was vain ; and (2) that the poor and afflicted had committed himself to God with a firm confidence that he would protect those who relied on him. (c) The expression of a solemn and full conviction on the part of the writer of the psalm that God would thus inter- fere, and save those who put their trust in Him, vers. 16-18. 1. Why standest thou afar off, O Loed ? That is, What is the reason PSALM X. 87 2 l The wicked in his pride doth persecute the poor : * let them be taken in the devices that they 1 In the pride of the wicked he doth, s Pro v. v. 22. why thou doest this ? The thought on which this is based is that God might he expected to interpose in a time of trouble, and that his aid might then be looked for. Yet in this case he seemed to be an indifferent spec- tator of the sorrows and afflictions of the wronged and oppressed. This filled the mind of the writer with surprise, and he could not account for it, especially in view of the character of the person or persons who had wronged the author of the psalm. To stand afar off in such circum- stances, is an attitude of indifference and unconcern — as when others do not come near us if we are sick, or are bereaved, or are in circum- stances of poverty and want. That man should do this, would have pro- duced no surprise in the mind of the writer ; that God should do it was something that filled him with won- der. "|[ Why Mdest thou thyself? As if God concealed himself, or kept away. He did not manifest himself, but seemed to let the afflicted man suffer alone. If In times of trouble. Afflic- tion, sorrow, persecution. The par- ticular trouble referred to here was that which was produced by the machinations of the enemy or ene- mies whose character is described in the following verses. The question, however, is put in a general form, as if it were strange and unaccountable that God should ever fail to interpose in time of trouble. How often has there been occasion to ask this ques- tion in our world ! 2. The wicked in his pride. Marg., In the pride of the toic/ced he doth. The margin is a literal translation of the Hebrew ; but the sense is the same. The meaning is, that the fact that the wicked persecuted the poor, in the case referred to, was to be traced to his pride, haughtiness, am- bition \ that is, in pursuing his own have imagined. 3 For the wicked boasteth of his 2 heart's desire, and 3blesseth 2 soul's. 3 the covetous hlesselh himself, he dbhorreth the Lord. selfish and ambitious purposes, he became utterly regardless of the rights and comforts of others. He esteemed their interest and happi- ness as unworthy of regard in com- parison with his own aims and pur- poses, and trampled down all their rights in prosecuting his own ends. The term tviched here — in the original in the singular number, y^H, though perhaps used collectively — means pro- perly the tvicked one, or the ivicked man, and doubtless refers to some enemy that David had in his eye, and from whom he was at that time suffer- ing wrong. It is not possible now to as- certain with certainty who this was ; but as the whole description proceeds in the singular number (vers. 3 — 11), it is most natural to suppose that this refers to one individual, ^f Doth persecute the poor. y ty phi**- Pro- fessor Alexander renders this, " hums the sufferer." Luther, muss der Elende leiden — " must the afflicted suffer." De Wette : angstigen sich die Elenden. The Latin Vulgate : " When the impious [man] is proud, the poor [man] is burned :" incendi- tur pauper. So the Septuagint. Gese- nius {Lex.) supposes it means, to burn with anguish. Horsley renders it, " In the exaltation of the impious one the helpless is consumed." But it seems to me that our common version has expressed the true sense. The word rendered persecuteth — P^T, dalaJc — means properly to burn, to flame; then to burn with love, with anger ; then to burn after any one, to persecute. See it explained in the Notes on Ps. vii. 13. According to the most natural application of the word here, it would seem to mean, " In the pride of the wicked, he persecutes the poor or the afflicted ;" that is, he burns after him ; he is in- flamed against him ; he hotly pursues 88 PSALM X. the covetous, ichom the Loud him. The word poor in this place — !»W, ani — menus the afflicted ; the crushed ; the downtrodden ; those in circumstances of humiliation and poverty. The psalmist doubtless re- fers to himself as a poor and perse- cuted man; and the time in his life would seem to he when he was with- out a protector or friend, probably before he came to the throne, "ff Let them be taken in the devices that they have imagined. The artifice, plan, or scheme, which they have formed. That is, they have formed a scheme to take advantage of, or to destroy ethers ; and the psalmist prays that, as a jnst retribution, this very cala- mity may come upon them. Xo man could have a right to complaiu if the mischief and wrong which he had devised for others should be brought upon himself; and if it were certain that this in all cases would occur, there could be nothing that would so effectually deter men from wrong- doing. The psalmist, then, simply prays that justice might be done. Compare Xotes on Ps. v. 10 ; vii. 15, 16. The plural form of the verb is used here, but it is not certain that the psalmist had more than one enemy in view, for on expressing his feelings towards that one enemy he may have designed to use language which would be applicable to all in similar circum- stances. 3. For the wicked loasteth of his heart's desire. Marg., as in Heb., soul's. The main idea in this verse seems to be that he is a boaster — a man who makes some proclamation about himself as being superior to others, and who, in that proportion, looks with disdain or contempt on ethers. He vaunts himself, or makes an ostentatious display of something on which he prides himself, as wealth, strength, beauty, talent, prowess, etc. The particular thing here, it would seem, of which he boasted was his natural inclinations; the propensities and passions of his soul ; that is, he abliorreth. took pride in himself, in his own pas- sions, desires, lusts, tastes, and made a boastful display of them, as if he regarded them as something honour- able, or as something fitted to excite admiration in others. This is .not a very uncommon characteristic oi wicked men ; at least it is found in a certain class of wicked men. They pride themselves in whatever they have in their character that is pecu- liar, or that is their own, for the very reason that it is theirs ; and they be- come so shameless that they do not hesitate publicly to boast of that which should be regarded as a dis- grace. A certain class of young men are very apt to " boast " of passions and practices which should cover their faces with the burning blush of shame. ^~ And blesseth the covetous. Marg., the covetous blesseth himself, he abhor reth flie Lord. Prof. Alex- ander renders this, " And winning (i.e., when he wins) blesses, despises Jehovah." In other words, he hypo- critically thanks God for his success, but despises him in his heart. This probably expresses the correct idea. The word rendered the covetous — y$—> botzaia — is a participle, from the verb — V22 — bdtza, to cut in - T pieces; then, to plunder, to spoil; and then, to be greedy after gain. Here, the natural construction would seem to be to refer it not to another, as one who was covetous, but to him- self, as greedy, or as succeeding in the object of his desire ; as referring to the fact that he obtained his heart's desire, and as showing what 'his feel- ings were then. He was filled with evil desires, and was so shameless of them that he openly avowed them ; and when he obtained the object of his wishes, he did what is here de- noted by the word bless — as will be explained directly. The idea in the mind of the writer seems to be that he cherished the desire, and made no secret of it, and obtained the object of his wishes. The natural explanation PSALM X. 83 4 The wicked, through the pride of his countenance, will not 1 Or, all Iiis thoughts are. There is no God, Psa. xiv. 1. of the manner in which he did this is, that it was hy plunder, rapine, or spoil, for this would he most literally expressed hy the word used. Comp. Prov. i. 19; xv. 27; Jer. vi. 13; viii. 10; Ezek. xxii. 12. It might be, however, by unjust gains, or dishonest dealing 1 , 1 Sam. viii. 3 ; Isa. xxxiii. 15; lvii. 17. The word bless here may mean, as in the margin, blesses himself ; or, as Prof. Alexander sup- poses, may mean that he blesses the' Lord, that is, renders hypocritical thanks for his success, and professes to acknowledge that all is the gift of God, while at the same time he expresses contempt for him, and despises him in his heart. If the usual meaning of the word bless is to be retained, however, it would seem to he most in accordance with the spirit of the passage that he should bless himself, that is, his own talents, skill, power; in other words, that he should attribute all his success to himself. The idea does not seem to be that he was even professedly a religious man, but that he was a proud and vain boaster who attributed all success to himself, and despised God and his claims. It has been supposed by some, however, and with plausihility (De Wette, and others), that the word rendered bless here — 7p2, bairaich — as in Job i. 5, 11 ; ii. 9, means, not to bless, but to. curse. See Notes on Job. i. 5. De Wette renders it, Der Rauher lastert schma- hend Jehovah. This seems to me to be the true idea — that this braggart or braggadocio did not make any pretensions to religion, but was a pro- line man, and one who despised God and abhorred his cause. ^[ Whom the Loed abhorreth. Or, more correctly, despises, or abhors the Lord. That is, he makes shameless boast of his own corrupt and base passions ; when he is successful he makes no acknow- ledgment to God, but curses him and seek after God : l God is not < in all his thoughts. t Epli. ii. 12. despises or contemns him in his heart. A correct rendering then of the whole would be, "And having obtained, he curses — he despises Jehovah." Cover- dale renders this, " The covetous blesseth himself, and blasphemeth the Lord." We have thus an example of most finished and shameless depravity — but alas ! one that was not found in the time of David only. 4. The wicked, through the pride of his countenance. In consequence of his pride ; or, his pride is the reason of what is here stated. The " pride of his countenance " is a phrase that is used because pride shows itself mainly in the countenance, or in a lofty air and manner. The design is to state the influence of pride in producing the effect here specified. 1\ Will not seek after God. The phrase " after God/' is supplied by our translators. Something clearly is to be supplied, audit is plainly something relating to God — either that the wicked man will not seek after God in prayer, or that he will not inquire after the proofs ot his existence and attributes; or that he will not seek after his favour, or that he will not endeavour to know the Divine will. All this would be im- plied in seeking after God; and this is undoubtedly the state of mind that is referred to here,. The sinner is un- willing, in any appropriate way, to acknowledge God. % God is not in all his thoughts. Marg., " Or, all his thoughts are, There is no God," Ps. xiv. 1. The literal translation is, " No God [are] all his thoughts." The margin has undoubtedly ex- pressed the meaning better than the translation in the text, since the spirit of the passage is not that the sinner had no thought of God, but that he thought wrong. The fact that he would not seek God. and that he had said that God had forgotten (ver. 11), shows that he had some thoughts of God. The language here 90 PSALM X. 5 His ways are always griev- ous ; thy judgments are far above is properly expressive of belief or desire; either that all his thoughts were that there is no God, i. e., that such was the result of all his medita- tions and reasonings on the subject ; or that he wished that it might he found to be so. The language will admit of either construction, and in either sense it would express the thoughts of the wicked. Both as a matter of practical belief, and as a matter of desire, the language of the wicked is, "No God." The wicked wish that there were none; he practically believes that there is none. The entire verse, then, expresses the prevailing feelings of a sinner about God : — (a) That he w-ishes there were none, and practically believes that there is none ; and (//) that the reason or ground of these feelings is pride. Pride will prevent him from seeking God in the following ways : — (1) It makes him unwilling to recognise his dependence on any being ; (2) it makes him un- willing to confess that he is a sinner; (3) it makes him unwilling to pray ; (4) it makes him unwilling to seek aid of any one, even God, in the busi- ness of life, in the prosecution of his plans, or in sickness and affliction ; (5) it makes him unwilling to accede to the terms of reconciliation and sal- vation proposed by God, unwilling to repent, to believe, to submit to His sovereignty, to acknowledge his in- debtedness to mere grace for the hope of eternal life. Pride is at the root of all the atheism, theoretical or prac- tical, on the earth ; at the root of all the reluctance which there is to seek the favour of God ; at the root, there- fore, of the misery and wretchedness of the world. 5. Sis ways are always grievous. His paths ; his "manner of life ; his conduct towards God ; his dealings with men. The word rendered " are grievous," I^TPi ydhhiloo — has been very variously rendered. The Latin Vulgate renders it, " His ways are out of his sight : as for all enemies, he puffeth at them. his defiled." So the Septuagint. Cover- dale renders it, " His ways are always filthy." Professor Alexander, " His ways are firm." So He Wette, " Es gelingen seine Wege." Horsley, "His ways are confident." This variety in the interpretation arises from the ambiguity of the original word — 2117, hliool. The meaning of this word, as given by Genesius, is to turn round, to twist, to ivhirl ; and hence (1) to dance ; (2) to be whirled, or twisted upon anything ; (3) to twist oneself with pain, or to be in pain ; (4) to bear or bring forth; (5) to tremble, to quake ; (6) to be strong or stable, as things twisted are. Hence he translates this passage, " his ways are firm, or stable, i. e., all his affairs prosper." But it seems to me plain that this is not the idea in the mind of the psalmist. He is not dwelling on the prosperity of the wicked, or on the result of his conduct, but on his character. In the previous verses he had stated some of the traits in his character, and the subsecpuent verses continue the description ; hence it is natural that we should expect to find some peculiar feature of his character referred to here, and not that there should be an allusion to the stability of his affairs. It seems to me, there- fore, that the exact idea here is, that his ways, or his modes of feeling and conduct were always perverse aud forced, and hard; that there was always something tortuous and un- natural about him ; that he was not straightforward and honest; that he did not see things as they are, and did not act in a plain and upright man- ner. % Thy judgments. Thy laws ; or, the principles of thy government. r Are far above out of his sight. They are out of the range of his vision. He does not see them. His thoughts grovel on the earth, and he is never elevated in his views so as to see the great principles of truth. % As for all his enemies, he puffeth at them. PSALM X. 91 6 He hath, said in Iiis heart, I shall not be moved ; for I shall 1 never be in adversity. 1 unto generation and generation. 7 His mouth is full of cursing and 2 deceit and fraud ; under his tongue is mischief and 3 vanity. 2 deceits. 3 Or. iniquity. He treats them with contempt and scorn, as if he had no fear of them, or as if he were entirely confident of his own ability to overcome them. This is an illustration of his pride and self- confidence ; for it is the characteristic of the proud and self-confident to boast in this manner. The word ren- dered " pujfeth" means to breathe, to blow ; and the idea here is, that he acted as though he could sweep them away with a breath. 6. He hath said in his heart. The phrase, " he hath said/' means that this was his deliberate and settled character. What is here described was no sudden thing. It was not the freak of passion ; it was a deliberately formed purpose. The phrase, "in his heart/' means that he had purposed this ; he had said this to himself in a spirit of self-gratulation and confi- dence. % I shall not be moved. That is, lie was confident in his present con- dition, and he apprehended no changes. He had formed his plans so wisely, that he believed he had nothing to apprehend ; he feared neither sickness nor adversity ; he dreaded not the power of his enemies; he feared no- thing even from the providence of God ; he supposed that he had laid the foundation for permanent pros- perity. This feeling of self-confidence and of security is sometimes found, to an extent that cannot be justified, in the hearts of even good men (comp. Notes on Job xxix. 18) ; and it is common among the wicked. See Ps. xlix. 11 ; Job xxi. 9. f For I shall never be in adversity. Marg., unto generation and generation. The margin expresses the correct sense. The idea of the wicked, as expressed here, is that they and their families would continue to be prosperous; that a permanent foundation was laid for honour and success, and for transmitting accumulated wealth and honours down to far distant times. It is a common feeling among wicked men that they can make permanent their titles, and possessions, and rank, and that nothing will occur to reduce them to the humble condition of others. Nothing more clearly shows the pride and atheism of the heart than this ; and in nothing are the an- ticipations and plans of men more sig- nally disappointed. Comp. the case of Shebna; see Notes on Isa. xxii. 15, seq. 7. His mouth is full of cursing. Profaneness ; blasphemy against God. In the, former verse the writer had described the feelings of the heart ; he now proceeds to specify the open acts of the wicked. The meaning is, that the wicked man, as here de- scribed, was one who was full of im- precation, swearing, execration ; — a profane man ; — a man who, whatever was his belief about God, would con- stantly call upon his name, and im- precate his wrath on himself or others. An atheist, strange as it may seem, . is as likely to make a frequent use of the name of God, and to call on him, as other men ; — just as profane men, who have no belief in the Saviour, swear by Jesus Christ. This passage seems to be referred to by the apostle Paul in Rom. iii. 14, not as a direct quotation, as if the psalmist referred to the point which he was arguing, but as language which expressed the idea that the apostle wished to con- vey. See Notes on that passage. ^ And deceit. Marg., as in Heb., deceits. The meaning is, that he was false and treacherous ; and perhaps also that his treachery and fraud were accompanied with the solemn sanc- tion of an oath, or an appeal to God, as is likely to be the case among fraudu- lent and dishonest men. % And fraud. The word here used — TTfi, toch — is now commonly supposed to mean rather oppression or violence. See Gesenius, 92 PSALM X. 8 He sitteth. in the lurking- j innocent : his eyes 1 are privily places of the villages ; in the set against the poor, secret places doth he murder the 9 He lieth in wait 2 secretly, as 1 hide themselves. 2 in the secret places. Lex. "When this is attributed to his mouth, it means that what he says — ■ what he requires — what he commands, is unjust, unreasonable, and oppres- sive. r Under his tongue. Perhaps alluding to the serpent, whose poison is concealed at the root of the fang or tooth, and therefore under the tongue. The meaning is, that beneath what the wicked say, though it seems to be harmless, as the tongue of the serpent does, vet there lies mischief and ini- quity, as the poison is hidden beneath the serpent's tongue. ^ Is mischief. The word here used means properly labour, toil; then trouble, vexation, sorrow. The meaning here seems to be that there lies under the tongue that which gives or causes distress; to wit, wrong-doing; injustice to others. \ And vanity. Marg., ini- quity. This expresses the idea in the original word. Whatever he says is evil, and is fitted to produce trouble and sorrow, as the concealed poison in the mouth of the serpent causes pain and death. 8. He sitteth in the lurking-places of the villages. As robbers do, who hide themselves in the vicinity of vil- lages, that they make a sudden de- scent upon them in the silence of the night, or that thev mav seize and rob the inhabitants as they go forth in the morning to attend their flocks to the pastures, or to labour in the fields. The word rendered villages means properly an enclosure, as a court before a building; and then a village or hamlet, farm-buildings, or farm hamlets, usually erected around an open space ; and it is then used to denote the encampment of nomadic tribes, who usually pitch their tents in a circle so as to form an enclosure, Gen. xxv. 16; Isa. xlii. 11. In the neighbourhood of such places, — in the thickets, bushes, or ravines, that might be near such encamp- ments or enclosures, — robbers would naturally secrete themselves, that they might fall upon them suddenly, or that they might seize any one who left the village or encampment for any purpose. So Frazer remarks in his Travels in Chorasan, i. 437 : " When the Turkomans design to fall upon a village, they take a position near it in the rear, until in the morn- ing the unsuspecting inhabitants drive out their herds, or leave the villages for some other purpose, and then they suddenly fall upon them." De Wette, in loc. \ In the secret places doth he murder the innocent. From these retreats he suddenly falls upon those who are unsuspicious, and who have done him no wrong. The word innocent here does not mean sinless in the absolute sense, but it means that they were innocent so far as the robber was concerned. They had done him no wrong; they had given him no occasion to make war upon them. ^ His eyes are privily set. Marg., hide themselves. The Hebrew word means to hide, to con- ceal ; to lay up in private ; to hoard ; to keep back; to hold back, etc. Here it means to conceal, to lurk in ambush ; and the idea is that his eyes will secretly watch, or keep a look- out for them; that is, that his eyes, or that he himself will be concealed, that he may observe the goings of those whom he intends to make his prey. Against the poor. Or, the wretched, the afflicted, the defence- less. The meaning is, that instead of being a helper of the poor and wretched, he is disposed to take every advantage of them, and deprive them of all their rights and comforts. 9. He lieth in wait secretly. Marg., in the secret places. See Xotes on ver. 8. The object here is merely to illustrate the thought in the previous verse, by an allusion to a lion and a PSALM X. 03 a lion in his den : he lieth in wait to catch the poor : he doth catch the poor, when he draweth him into his net. hunter. tJ As a lion in his den. As a lion crouches down in his den, ready to spring upon his prey. That is, the lion is concealed, but is on the look out, and when his prey passes near his 'den, he suddenly springs upon it and secures it. So it is with the wicked man. He carefully lays his plans. He conceals his purposes. He is himself hidden, or his plans are all hidden. Suddenly he springs upon his victim, who is taken by surprise and has no power of defence or escape. The purpose here is not so much to describe the wicked man as a literal robber, as to compare the conduct of the wicked with that of a robber, — one who, like a lion or a hunter, lies concealed until his victim is seen. This will describe the conduct of a large class of men — men who secretly lay plans of seduction, villany, and fraud, and who spring suddenly upon their victims when there is no hope of escarpe. "[[ He lieth in wait to catch the poor. The helpless and defenceless. % He doth catch the poor, when he draweth him into his net. As a hunter does the wild beast. Here the same thought is presented under a new image — that of a hunter. He lays his snare, gin, or pit-fall, and when the animal is allured into it, he springs the net suddenly on him, or the animal sinks into the pit, and is secured. SeeNotesonPs.vii.15; ix.15. 10. He croucheth. Marg., breaJceth himself. Coverdale, " Then smiteth he, then oppresseth he." Prof. Alex- ander, " And bruised he will sink." Horsley, " And the overpowered man submits." Luther, " He slays, aud thrusts down, and presses to the earth the poor with power." This variety of interpretation arises from some ambiguity in regard to the meaning of the original. The word rendered croucheth — 77311? in Chetib or the text, — is in the Keri or 10 !rle croucheth, and hum- bleth himself, that the poor may fall 2 by his strong ones. 1 brcaketh himself. 2 Or, into his strong parts. r73T> " and crushed, he sinks down." There is some uncertainty about the form in which the word is used, but it is certain that it does not mean, as in our translation, he croucheth. The word T1D1, da- T T chah, properly means to be broken in pieces, to be crushed; and this idea runs through all the forms in which the word occurs. The true idea, it seems to me, is that this does not refer to the wicked man, but to his victim or victims, represented here by a word in the collective singular ; and the meaning is that such a victim, crushed and broken down, sinks under the power of the persecutor and oppressor. "And the crushed one sinks down." ^[ And humbleth him- self. The word here used — nilh, ydshoahh, — from mtD'j shuahh — means to sink down ; to settle down. Here it means to sink down as one does who is overcome or oppressed, or who is smitten to the earth. The idea is, that he is crushed or smitten by the wicked, and sinks to the ground. % That the poor may fall. llather, as in the original, " and the poor fall;" that is, they do fall. The idea is, that they do in fact fall by the arm of the persecutor and oppres- sor who treads them down, \ By his strong ones. Marg., "Or, into his strong parts." The text here best expresses the sense. The refer- ence is to the strong ones — the fol- lowers and abettors of the " wicked" here referred to — his train of fol- lowers. The allusion seems to be to this wicked man represented as the head or leader of a band of robbers or outlaws, — strong, athletic men engaged under him in committing robbery on the unprotected. See vers. 8, 9. Under these strong men the poor and the unprotected fall, and are crushed to the earth. The mean- 94 PSALM X. 11 He hath, said in his heart, God hath forgotten : " he hideth « Ecc. viii. 11. ing of the whole verse, therefore, may be thus expressed : "And the crushed one sinks down, and the poor fall under his mighty ones." The word rendered 'poor is in the plural, while the verb fall is in the singular ; but this construction is not uncommon when the verb precedes. Nordheimer, Heb. Gram, § 759, i., a. The word rendered poor means the wretched or the afflicted, and refers here to those who were unprotected, — the victims of oppression and robbery. The follow- ing account of the condition of Pales- tine at the present time will illustrate the passage here, and show how true the statements of the psalmist are to nature. It occurs in " The Land and the Book/' by W. M. Thomson, D.D., Missionary in Syria. He is speaking of the sandy beach, or the sand hills, in the neighbourhood of Mount Car- mel, and says, respecting these "sandy downs, with feathery reeds, running far inland, the chosen retreat of wild boars and wild Arabs," — " The Arab robber lurks like a wolf among these sand heaps, and often springs out suddenly upon the solitary traveller, robs him in a trice, and then plunges again into the wilderness of sand hills and reedy downs, where pursuit is fruitless. Our friends are careful not to allow us to straggle about or lag behind, and yet it seems absurd to fear a surprise here, — Khaifa before, and Acre in the rear, and travellers in sight on both sides. Eobberies, how- ever, do often occur, just where we now are. Strange country ! and it has always been so." And then quot- ing the passage before us (vers. 8 — 10), he adds, " A thousand rascals, the living originals of this picture, are this day crouching and lying in wait all over the country to catch poor helpless travellers. You observe tbat all these people we meet or pass are armed; no.r would they venture to go from Acre to Khaifa without their his face ; he will never see it. 12 Arise, O Lord ; O God, lift musket, although the cannon of the castles seem to command every foot of the way." Vol. i., pp. 487, 488. 11. He hath said in his heart, God hath forgotten. That is, this is his practical, habitual feeling. He acts as if God had forgotten, or as if God takes no knowledge of what is occur- ring in the earth. Comp. ver. 6. \ He hideth his' face. God has hid- den his face ; that is, he does not look on what is occurring. % He will never see it. That is, he will never see what is done. It cannot be sup- posed that any man would delibe- rately say either that the memory of God has failed, or that he will not see what is done upon the earth, but the meaning is, that this is the practical feeling of the wicked man ; he acts as if this were so. He is no more re- strained in his conduct than he would be if this were his deliberate convic- tion, or than if he had settled it in his mind that God is regardless of human actions. It is hardly necessary to say that this is a correct description of the conduct o'f wicked men. If they deliberately believed that God was regardless of human conduct, if they were certain that he would not behold what is done, their conduct would not be different from what it is now. They do not act as if his eye were upon them ; they are not restrained by any sense of his presence. 12. Arise, O Loed. See Notes on Ps. iii. 7. Tbis commences the second part of the psalm, in which the author calls on God to remember those who were oppressed and wronged by the wicked. By suffering the wicked thus to carry on their plans, God seemed to be indifferent to human affairs, and the psalmist, therefore, invokes him to interpose, and to rescue the afflicted from their grasp. % O God, lift up thine hand. As one does when he is about to strike, or to exert his power. The prayer is, that God would inter- PSALM X. 95 up thine hand: forget not the 1 humble. 13 Wherefore doth the wicked contemn God? he hath said in i Or, afflicted. fere to put down the wicked. % For- get not the humble. Marg., afflicted. The margin expresses the true sense. The idea is not that God would remember humble persons in the sense in which that word is now commonly used, but that he would remember those who were down -trodden, crushed, and afflicted. This is in accordance with the marginal reading in the Hebrew Bibles, which is now usually regarded as the more correct reading. 13. Wherefore doth the wicked contemn God ? That is, despise him ; or treat him with contempt and dis- regard. On what ground is this done ? How is it to be accounted for ? What is the proper explanation of so strange a fact ? It is to be observed here (a) that the psalmist assumes this to be a fact, that the wicked do thus contemn or despise God. Of this he had no doubt ; of this there can be no doubt now. They act as if this were so; they often speak of him as if this wore so. They pay no respect to his commands, to his presence, or to his character ; they violate all his laws as if they were not worth regarding ; they spurn all his counsels and entreaties; they go for- ward to meet him as if his wrath were not to be apprehended or dreaded. (b) So strange a fact, the psalinist says, ought to be accounted for. There must be some reason why it occurs ; and what that reason is, is worth an earnest inquiry. It could not be possible to believe that man — the creature of God, and a creature so weak and feeble — could do it, un- less the fact were so plain that it could not be denied. It is, then, worth inquiry to learn how so strange a fact can be accounted for ; and the solution — the thing which will explain this, and which must be assumed to be true in order to explain it — is his heart, Thou wilt not require it 14 Thou hast seen it ; for thou beholdest mischief and spite, to requite it with thy hand : the stated in the concluding part of the verse. % He hath said in his heart. This expression is here repeated for the third time in the psalm. See vers. 6, 11. The idea is, that all this is the work of the heart, and indicates the state of the heart. It cannot be regarded as the dictate of the reason or the judgment; but it is to be traced to the wishes, the feelings, the desires, and is to be regarded as indicating the real condition of the human heart. A man habitually desires this; he practically persuades himself that this is so ; he acts as if it were so. % Thou wilt not require it. Thou wilt not require an account of it ; thou wilt not inquire into it. The Hebrew is simply, "Thou wilt not seek;" and the idea is, that God would not make an investigation of the matter. This fact, the psalmist says, would account for the conduct of the wicked. This is the actual feeling of wicked men, that they are not to give account of their conduct, or that God will not be strict to mark their deeds. Men act as if they were not responsible to their Maker, and as if it were a settled point that he would never call them to account. 14. Thou hast seen it. Thou seest all. Though men act as if their con- duct was not observed, yet thou art intimately acquainted with all that they do. The workers of iniquity cannot hide themselves. The idea here is, that although God seemed not to notice the conduct of the wicked, and though the wicked acted as if he did not, yet that all this was seen by God, and that he would deal with, men according to justice and to truth. % For thou beholdest mischief. All that is done on the earth, though perhaps in this case referring par- ticularly to that which gave the psalmist trouble. % And spite. The 96 PSALM X. poor l committetli himself unto thee ; thou art the helper of the fatherless. 15 B Break thou the arm of the 1 leaveth. v Psn. xxxvii. 17. wicked and the evil man : seek out his wickedness till w thou find rone. 16 The Lord is King x for ever to 2 Kings xxi. 12 — 15. x 1 Tim. vi. 15, 16. word spite with us, though it origin- ally denoted rancour, malice, ill-will, now denotes usually a less deliberate and fixed malice than is indicated by those words, but is used to denote a sudden fit of ill-will excited by tem- porary vexation. It relates to small subjects, and is accompanied w r ith a desire of petty revenge, and implies that one would be gratified with the disappointment or misfortune of an- other. The word here, however, in the original, means anger, wrath, malice; and the idea is, that God had seen all the anger of the enemies of the psalmist. % To requite it with thy hand. By thine own interposi- tion or agency, — the hand being the instrument by which we accomplish anything. The idea is, that the psalmist felt assured that God would not pass this over. Though the wicked acted as if he did not see or regard their conduct, yet the psalmist felt assured that God would not be unmindful of it, but would, in due time, visit them with deserved punish- ment. % The poor committetli him- self unto thee. Marg., leaveth. The word rendered poor is the same as that which occurs in ver. 10. It means here those who are helpless and defenceless; the oppressed and the down-trodden. The word comm i tteth or leaveth means that he leaves his cause with God; he trusts in his pro- tection and interposition; he gives himself no anxiety as to the result. He knows that God can deliver him if he sees that it is best ; and he is assured that God will do that which it is best should be done. % Thou art the helper of the fatherless. That is, this is the general character of God, — the character in whichhehas re- vealed himself to man. Comp. Ex. xxii. 22; Deut.x. 18; Isa.i. 17; Ps. lxviii. 5; lxxxii. 3; Jcr. xlix. 11; Hos. xiv. 3; Mai. iii. 5; James i. 27. The psalmist here refers to the general character of God as that in which all the oppressed, the crushed, the help- less may trust ; and he mentions this particular case as one that best illus- trated that character. 15. Break thou the arm of the ivicJced. The arm is the instrument by which we effect a purpose, and es- pecially in wielding a sword or a spear, as in battle ; and if the arm is broken, we are powerless. The psalm- ist, therefore, prays that God would render the wicked, in this respect, powerless. % And the evil man. Of all the evil, or the wicked. In re- gard to the prayer here, see Notes on Ps. v. 10. ^[ Seek out his tvickedness till thou find none. Till it is all pu- nished; till there has been a full recompense. This is a wish that no wicked act of his should be forgotten ; that exact justice should be rendered. If it is right to punish the wicked at all, it is right to deal with them just as they deserve; if any wickedness may properly be punished, all may be; and, whatever may occur, the sinner may be assured that he will not be punished merely for a part of his sins. If God punishes the wicked at all, there will be nothing left unpunished. 16. The Loed is King for ever and ever. That is, he reigns, and he will reign for ever. This is one of the in- stances which frequently occur in the Psalms, where, though there is a de- sponding spirit, or an apprehension of danger expressed in the beginning of the poem, it ends with the language of exultation and triumph: The psalm- ist speaks here as if what he had de- sired was actually accomplished, and as if the enemies that had encom- passed him, and all the enemies of the Lord, were actually overthrown, and God now reigned supreme. He was PSALM X. 97 and ever : the heathen are per- ished out of his land. 17 Lord, thou hast heard y the desire of the humble : thou wilt 1 prepare their heart, thou wilt cause thine ear to hear ; 18 = To judge the fatherless and y Isa. lxv. 24. 1 Or, establish, z Isa. xi. 4. so confident that this would be so, that he speaks of it as if it were already done. Comp. Rom. iv. 17; see also Ps. vi. 8, 9; vii. 17; ix. 18. 1 The heathen are perished out of his land. That is, this would so certainly occur that he might speak of it as if it were actually done. The word heathen here refers to the enemies of God and of his cause, who are the principal sub- jects of the psalm. Comp. Ps. ix. 5. The land, here, refers to the land of Palestine, or the Holy Land, regarded as a land sacred to God, or in the midst of which he himself dwelt. 17. Lord, thou hast heard the de- sire of the humble. Their desire or their prayer that thou wouldst inter- pose in their behalf in the time of danger, and rescue them. Comp. Ps. vi. 8, 9. The word humble here refers to those who were poor, down-trodden, oppressed; and the original reference is, doubtless, to the psalmist himself, and to his friends. He was so cer- tain that God would interpose, he had such assurance that his prayer would be answered, that his mind was per- fectly calm. % Thou wilt prepare their heart. Marg., " or, establish." The margin seems most accurately to express the meaning of the original word — rDl-l. tcichin. The idea is, that he would settle or confirm their heart ; that is, that he would dispel their fears and allay their apprehen- sions by the assurances of his favour, and by his gracious interposition. They had been full of apprehension and alarm, but the assurances of the Divine favour would establish their hearts and give them peace. ■[[ Thou voilt cause thine ear to hear. Another form of expressing assurance of the same thing. The idea is, that he would incline his ear, or make it atten- tive to the cry of his afflicted people. 18. To judge the fatherless. That is, to vindicate the orphan ; to rescue VOL. I. him from the hand of those who would oppress and wrong him. In other words, the psalmist prays that God would manifest himself in his real and proper character as the vindicator of the fatherless (see Notes on ver. 14), or of those who are represented by the fatherless — the feeble and the helpless. % And the oppressed. Those who are down-trodden, crushed, and wronged. See Notes on Ps. ix. 9. % That the man of the earth. Lite- rally, "the man from the earth •" i. e. t that man springing from the earth, or created of the dust (Gen. ii. 7) — man frail, short-lived, feeble — should no more set up an unjust authority, trample on the rights of his fellow- worms, or suppose that he is superior to his fellow-creatures. % May no more oppress. Marg., terrify. The original word means properly to ter- rify, to make afraid ; that is, in this place, to terrify by his harsh and oppressive conduct. It is to be ob- served here that the original word — V^tf » aratz — has a very close resem- blance in sound to the word rendered earth — V"1N, eretz — and that this is commonly supposed to be an instance of the figure of speech called parono- masia, when the words have the same sound, but are of different significa- tions. It is not certain, however, that there is in this case any designed re- semblance, but it is rather to be sup- posed that it was accidental. In re- gard to the prayer in this verse, it may be proper to observe that there is always occasion to utter it, and will be until the Gospel shall pervade the hearts of all men. One of the most common forms of wickedness in our world is oppression — the oppression of the fatherless, of the poor, of the dependent — the oppression of the sub- jects of government, and the oppres- sion of the slave. One of the most affecting things in regard to this is, F 98 PSALM XL the oppressed, that the man of that it is clone by a man made " from the earth," — a child of dust — a crea- ture composed of clay — of no better mould than others, and soon to return to the dust from which he was taken. Yet frail and weak man strives to feel that he is better than those clothed with a skin not coloured like his own, or those born in a more humble con- dition of life ; and, in defiance of all the laws of God, and all the rights of his fellow-men, he crushes and grinds them to the earth. For such sins God will interpose, and he will yet show himself to be the helper of the father- less and the oppressed. May He hasten the day when oppression and wrong shall cease in the world ! PSALM XL § 1. Author of the psalm. — This psalm is ascribed to David, both in the title and in the location which it has among the Psalms. There is nothing in the psalm to make this doubtful, and indeed its structure is so much in accordance with those usually ascribed to David, as to leave no doubt as to its authorship. "The very difficulties of the psalm," says Prof. Alexander, " are proofs of its antiquity, and strong corroborations of the title which ascribes it to David." § 2. Occasion on which it was com- posed. — Of this there is no intimation in the title, or in the psalm itself. There is no special reference to any of the in- cidents of David's life, although some of the thoughts or images were suggested apparently by the recollection of what occurred in the persecutions of Saul or the rebellion of Absalom. Different oc- casions in the life of DaA'id have indeed been referred to as having led to the composition of the psalm. Yenema sup- poses that it was composed when David Avas hi the wilderness of Ziph, and when, betrayed by the inhabitants of the wil- derness, and pursued by Saul, his friends began to advise him to seek a place of safety by night, 1 Sam. xxiii. 14-23. This gave occasion, Yenema supposes, for his expressing the sentiment — which is the leading sentiment in the psalm — that when our affairs seem to be hope- less, we are not to be in despair, but are the earth may no more l oppress. 1 Or, terrify. to put our trust still in God. Others have supposed that the psalm was com- posed when he was in the cave of Adullam (1 Sam. xxii.),and in imminent danger of his life from the persecutions of Saul. A more plausible opinion is that of Amyraldus, who supposes that it was composed when David was in the court of Saul, and when he may have been advised to leave the court — a place of danger — and flee to a place of safety. Put it cannot be determined with cer- tainty on Avhich of these occasions the psalm Avas composed, if it Avas on either of them. All that is apparent in the psalm itself is, that it Ava* when the author was in danger, and when some of his friends advised him to seek safety by flight, ver. 1. Instead of doing "this, David determined to remain where he was, and to put his trust in God, Avith the belief that he would interpose and deliver him. § 3. Contents of the psalm. — This psalm may be properly regarded as divided into two parts : I. Tlie counsel of some timid and fear- ful friends to the writer, in the circum- stances of danger hi which he was, to make his escape, and to seek safety by flight, vers. 1-3. They advise him to flee as a bird to the mountain ; that is, to flee to a place of security while he could, for he seems to have been sur- rounded by enemies. The arguments by which they enforced this counsel seem to be referred to in axts. 2, 3, and were these : (a) that the Avicked had made preparations to destro}* him, for their bows and arroAvs Avere ready, ver. 2 ; and (b) that the condition of affairs Avas as if the A'ery foundations were destroyed ; that there Avas nothing to rest on ; and that all his hopes, in his present condi- tion, must be swept away, ver. 3. In these circumstances all his hopes of safety, in their apprehension, Avas in flight. II. The views which the author of the psalm entertained on the subject, in reply to this, vers. 4-7. He had unwavering confidence in God ; he did not despair ; he believed that God Avould protect him ; he believed that the object of God in per- mitting this was to try the righteous, and that in due time he" Avould come forth and rain snares, fire, and brimstone, upon the ungodly. The state of mind thus PSALM xr. 09 PSALM XL To the chief Musician. A Psalm of David. TN the Lord put I iny trust : -*■ how say ye to my soul, Flee as evinced, is that of firmness in trying circumstances; steady confidence in God when things seem to be most adverse; and an assured belief that God will in due time rescue those who put their trust in him. It is the manifestation of firm- ness against the counsels of the timid ; the language of unshaken trust in God when, the fearful and unbelieving despair. For the meaning of the title, see Notes on Ps. v. 1. In the Lord put I my trust. This, in general, expresses the state of mind of the author — a state of feeling which runs through the entire psalm. It is designed to be an answer to the counsel which others had been giving him to escape, and it implies that he was determined at that time, and always, to put his trust in God. They advised him to flee. In the existing circumstances he felt that that would have implied a want of confidence in God. He determined, therefore, to maintain his present position, and to rely upon the interposition of God in due time, % Sow say ye to my soul. How say ye to me — the soul being put for the person himself. Why do you say this to me? how can you give me such counsel, as if I were to run away from danger, and to put no trust in God ? He seems to have supposed that such an act of flight would have been construed by his enemies, and by the enemies of religion, as evidence that he had no faith or confidence in God. Such circumstances often occur in the world ; and when that would be the fair and natural construction of one's conduct, the path of duty is plain. We are to remain where Ave are ; we are boldly to face the danger, and commit the whole matter to God. ^T Flee as a bird to your mountain. This implies that it was supposed there was no longer any safety where he then was. The use of the plural number here — " Flee ye" — by a a bird to your mountain ? 2 For, lo, the wicked «bend their bow, they make ready their a Psa. lxiv. 2 — i. change not uncommon in the Hebrew writings — seems designed to refer to the whole class of persons in those circumstances. The mind turns from his own particular case to that of others in the same circumstances ; and the language may be designed to imply that this was the usual counsel given to such persons ; that, on the same principle on which they now advised flight in this particular case, they would also advise flight in all similar cases. That is, they would counsel persons to flee to a place of safety when they were in danger of their life from persecution. This is the common counsel of the world ; this would be the ordinary teaching of human prudence. The mountains in Palestine were regarded as places of safety, and were the common re- fuge of those who were in danger. In their caves and fastnesses, and on their heights, those who were in dan- ger found security, for they could there hide themselves, or could more easily defend^ themselves, than they could in the plains and in the vallies. Hence they became the place of re- treat for robbers and banditti, as well as for the persecuted. The allusion to the bird here' does not imply that birds sought a refuge in the moun- tains, and that he was to resemble them in this respect ; but the point of the comparison turns on the rapidity with which this refuge should be sought : " Fly to the mountains as stoiftly as a bird flies from clanger." Comp. Matt. xxiv. 16 ; Judges vi. 2 ; Heb. xi. 38. 2. For, lo, the wicked lend their bow. These are to be regarded as the words of the persons referred to in the previous verse, who had advised the persecuted psalmist to flee to the mountains. In this verse reasons are suggested for that advice. The rea- sons are, that the enemy was pre- 100 PSALM XI. arrow upon the string', that they may l privily shoot at the upright in heart. 1 in darkness. 3 If the foundations 6 be de- stroyed, what can the righteous do? b 2 Tim. ii. 19. paring for an attack, and that at an unexpected moment the attack would be made unless lie should effect his escape. Apprised of the danger, he might now make good his escape, and avoid the peril which was impending. The common weapon in war, as in hunting, was the how and arrow. The process of preparing for the use of the how consisted in bending it, and properly adjusting the arrow. The Hebrew word used here is tread; " the wicked tread upon, the bow ;" that is, with a view to bend it. The bow was made of steel, or strong wood, or pieces of ivory framed to- gether, and it often required great strength — beyond the strength of the arm — to bend it so as to adjust the string. Hence the foot was placed upon the centre, and the two ends drawn near to each other. ■" They make ready their arrow upon the string. Hebrew, "they fit or fix the arrow upon the string." That is, they placa the end of the arrow in the proper place upon the string of the bow. *^ That they may privily shoot at the upright in heart. Marg., as in the Hebrew, in darkness. That is, that they may do it secretly or treacherously. They do not intend to do it in open day, or (as we should say) "in a fair light;" but they mean to do it when their victim is not aware of their design. The phrase, "the upright in heart," may either denote their own conviction that those whom they designed so to attack were upright in heart — thus knowing that they were innocent ; or it may be a statement of the advisers in the case, that those whom they counselled icere thus upright — a statement on their part that the attack was made on the righteous. The latter is probably the true construction. 3. If the foundations be destroyed. These are still to be regarded as the words of the psalmist's advisers ; cr as an argument why he should make his escape. The word "foundations/' here, refers to those things on which society rests, or by which social order is sustained — the great principles of truth and righteousness that uphold society, as the foundations on which an edifice rests uphold the building. The reference is to a destruction of those things in a community, when, truth is no longer respected ; when justice is no longer practised ; when fraud and violence have taken the place of honesty and honour; when error prevails ; when a character for integrity and virtue affords no longer any security. This is supposed to be the case in the circumstances referred to in the psalm, when there was no respect paid to truth and justice, and when the righteous, therefore, could find no security. It is under these circumstances the advice is given (ver. 1), that the righteous should seek safety, in flight. % Wliat can the righteous do / What source of safety or confidence has he ? His trust for his own safety, and for the good of society, has always been in the prevalence of just principles, and he hasnoother resource. "Whatever others may do; whatever reliance they may place on such things, he can have no confidence in fraud, dishonesty, and error — in secret machinations and plans of treachery and deceit. His reliance is, and must be, in the pre- valence of just principles; in the ob- servance of law; in the diffusion of truth ; in plans and deeds which are honourable and pure. When these no longer prevail, the argument is, there is nothing on which he can re- pose confidence in executing the plans on which his heart is fixed, and his proper course would be to flee (ver. 1). Part of this is true ; part not. It is true that all the hope of the righteous PSALM XL 101 4 The Lord is in his c holy temple, the Lord's throne is in c Hah. ii. 20. heaven : his eyes behold, his eye- lids try, the children of men. 5 The Lord trieth the right- is in the prevalence of principles of truth and justice, and that for the success of the objects nearest to his heart, whether of a private or public nature, he has no other resource or hope ; but it is not always true, even when injustice, fraud, and error pre- vail, that he should withdraw from society and seek his safety in flight, aud leave the world to its own course. His presence may be the very thing to counteract this; his duty may be to remain and face the evil, and to en- deavour to secure a better state of things. So the psalmist understood in his case. 4. The Loed is in his holy temple. Heb., " Jehovah is in the temple of his holiness." That is, he is in hea- ven, regarded as his temple or dwell- ing-place. This is the answer of the psalmist to the suggestions of his ad- visers that he should flee from danger. The answer is, in substance, that he had nothing to fear; that he had a protector in heaven ; and that he might appeal to Him for defence. The idea is, that God, the protector of the righteous, is always in the heavens ; that his throne is always accessible ; and that to it the persecuted may come, and may always be safe. ^[ The Loed's throne is in heaven. God is a king, ruling the universe. As such, the seat of his power or dominion is represented as in heaven, where he administers his government. That throne is fixed, and the affairs of his universe will be administered with jus- tice. The righteous, therefore, may hope in his protection, and need not flee when the wicked assail them. The idea here is that of unwavering confidence in God as sitting upon the throne of the universe, and as admi- •nistering its affairs with justice and truth. Comp. Isa. lxvi. 1, " Heaven is my throne." See Xotes on that verse. r Sis eyes lehold. He sees everything in all parts of his vast em- pire, and therefore he knows all the purposes of the wicked, and all the wants of the righteous. The thought here, as one imparting a sense of safety, is, that God sees us. He is not ignorant of what our enemies are doing, and he is not ignorant of what we need. If he were, the case would be different. We might then despair of safety, and feel that our enemies could overcome and destroy us. It is much, in the trials of life, to have this assurance — this constant feeling — that God sees us. He knows our condition, our wants, our dangers; he knows all that our enemies are doing — all their machinations against us. Knowing all this, we may be assured that he will interpose when it is best that he should interpose, and that he will suffer nothing to come upon us which it is not best that he should permit. When evil befals us, there- fore, it does not come because God does not kuow it, or because he could not prevent it, but because, seeing it all, he judges that it is best that it should thus occur. Comp. Gen. xvi. 13. *~ Sis eyelids try. That is, they prove, penetrate into, as if by seeing through them. The "eyelids" here are synonymous with the eyes. The form of the language is varied in ac- cordance with a custom common in Hebrew, and there is attributed here to the eyelids what properly belongs to the eyes — the power of seeing. •7 The children of men. All men, good and bad. He knows them all — all their purposes, their designs, their wishes, their dangers. He knows, therefore, what our enemies are do- ing ; he knows what are our perils ; and we may safely leave our cause with him. We should not, therefore, listen to the counsel which advises us to flee (ver. 1), but should rather put our trust in him who dwells in the heavens. 5. The Loed trieth the righteocs. That is, he proves them, searches them, tests the reality of their piety. 102 PSALM XI. eous : but the wicked, and him that loveth violence, his soul hateth. 6 Upon the wicked he shall His dealings with them are such as to test the genuineness of their reli- gion, and are designed to show their sincerity and the real power of their religious principles. It is not for the purpose of destroying them, or pun- ishing them, that he deals with them as he docs, but it is to show the reality of their attachment to him. This lan- guage seem sheretobeusedto show the feeling of the persecuted and afflicted author of the psalm. He understood the reason why these calamities were suffered to come upon him, — to wit, as a trial of his faith ; — and therefore it was his duty to remain and bear these troubles, and not to attempt to escape from them by flight. He says, therefore, that these troubles in the case of the righteous were in strong contrast with the purpose of the Divine dealings towards the wicked, on whom God would " raiu" snares, fire, and brimstone. In their case his judgments were for the purpose of punishing and destroying; in the case of the righteous it was to " try" them, or to test the reality of their religion. ^j" But the tricked. The wicked in general. All the wicked. *^ And him that loveth violence. Re- ferring particularly here to those w r ho were engaged in persecuting him who was the author of this psalm. They were contemplating acts of violence towards him (ver. 2); he says that all such persons were the objects of the Divine displeasure, and would be appropriately punished. % His soul hateth; i.e. he hates. God is often spoken of in language appropriate to man ; and he is here referred to as having a soul, — as he is elsewhere as having eyes, hands, or feet. The mean- ing is, that all such persons were the objects of the Divine abhorrence, and that the Divine dealings with them were not, as with the righteous, to try them, but to punish and destroy rain ] snares, fire <* and brimstone, and an 2 horrible tempest : this shall be the portion of their cup. 1 Or, quick hurtling coals. d Gen. xix. 24. 2 Or, burning. them. Knowing this, the persecuted author of the psalm, instead of fleeing, calmly committed himself and his cause to God. 6. Upon the tricked. Upon all the wicked. % He shall rain. He shall pour down as in a furious tempest. ■~ Snares. It seems rather incon- gruous to speak of raining down " snares," — understanding by the word snares, as it is used with us, that which entangles, as the snares by which w T e catch a bird, or by which a wild animal is taken. Corap. Notes on Job xviii. 8—10. The word here used, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficul- ties ; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a " rain," is denoted that such means of their arrest and punishment would exist in abundance, so that they could not es- cape. ^~ Fire and brimstone. There is probably an allusion here to the destruction of Sodom and Gomorrah, Gen. xix. 24. As those cities were emi- nent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As tliey were destroyed on account of their wickedness, so will all the wicked be destroyed. ^[ And an horrible tem- pest. As a furious blast of wind sweeps away houses and trees, spread- ing wide desolation, so will the wicked be swept away by the manifestation of the wrath of God. \ This shall be the portion of their cup. That is, ' this shall be what they shall drink. See Notes on Isa. li. 17. The idea is, that the Lord holds out to them a cup for them to drink — a cup contain- ing a deadly mixture. The allusion PSALM xir. 103 7 For the righteous Lord loveth righteousness; his coun- is to the mode of administering pun- ishment by a poisonous draught — not an unfrequeut mode of punishment in ancient times. The idea in the whole verse is, that the wicked would be destroyed, and that, therefore, there was nothing ultimately to be appre- hended from them. God would pro- tect his own friends, and would de- stroy all those that sought their hurt. In these circumstances the righteous should confide in him as their protector, and not " flee." 7. For the righteous Lobd loveth righteousness. This would be more correctly rendered, " For Jehovah is righteous; he loves righteousness." The idea is, that God is himself righteous, and consequently he loves those who are righteous. He may be confided in, therefore, by the righteous as their friend, and being under his protection they have nothing to fear. ^ Sis countenance doth behold the upright. The word rendered " coun- tenance" is, in the Hebrew, in the plural number; — literally," his faces." It is not easy to account for this use of the plural, though it is common in the Scriptures. There may be an allusion to the fact that man seems to have two faces — one on the right side, and one on the left, two eyes, two cheeks, two nostrils, etc., as if made up of two persons. Applied to God, it has no other signification than it has when applied to man ; nor should we seek to find anything mystical in the fact that the plural form is used. The term here, like the eyelids in ver. 6, is equivalent to eyes, since the most remarkable feature of the countenance is the eyes; and the idea is, that God looks upon the upright ; that is, he sees their dangers and their wants ; he looks upon them with favour and affection. Being thus constantly under his eye, and being objects of his favourable regard, they can have nothing to fear ; or, in other words, they are safe. This, then, is the argument of the righteous tenance doth behold the upright. man, in reply to the suggestion (ver. 1) that he should "flee " from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the right- eous, nothing. The one is never safe ; the other, always. The one will be delivered out of all his troubles ; the end of the other can be only ruin. PSALM XII. This psalm purports to be " A Psalm of David," and there is no reason to doubt that it was composed by him. On what occasion it was composed is now un- known, and there is nothing in the psalm itself to enable us to decide. Some have supposed that it Avas written in view of the persecution of David by Saul ; and others, that it was in view of the rebel- lion of Absalom. There is nothing in the psalm, however, which shows that it has any special reference to those persecu- tions or troubles ; nothing which might not have been uttered if those troubles had never occurred. All the expressions in the psalm are of a general character, and seem rather to refer to a prevailing state of iniquity than to any particular manifestation of wickedness as pertain- ing to the psalmist himself. The psalm undoubtedly does refer to prevailing iniquity, and it is not difficult to determine to vthsAform of iniquity it refers. It was a general failure of fidelity among good men; a general withdrawal from active duties of such men as had before been found faithful ; a want of that firmness and zeal which it was proper to expect from those who professed to be good men. Particularly it refers to prevailing modes of speech among those from whom it was right to expect better things : — a condition in which there was a want of seriousness and sincerity in conversation ; in which flattery abounded; in which double meanings in conversation were common ; in which promises solemnly made could not be relied on ; and in which there was, in consequence, great wrong done to the poor and the unsuspecting — those who, on account of their ignorance and their unsuspicious nature, were greatly injured by putting confidence in such, 104 PSALM XII. PSALM XII. To the chief Musician upon l Sheminith. A Psalm of David. IJELP, Lord; for the godly promises and assurances. In this state of tilings the psalmist felt that it was proper to call on God to protect those who were exposed to such Avronu-. The psalm, therefore, is composed of these parts : — I. A statement of the prevailing condi- tion of things, as a reason why it was proper for God to interpose, vers. 1, 2. II. The fact that the Lord would interpose in such cases, and would cut oft' this class of persons, vers. 3-5. III. The strong contrast between the words of the Lord and the language which was then in prevalent use, ver. 6. The words of the Lord were pure; pure as silver tried by the severest tests of lire. IY. A deep couviction on the part of the psalmist that God would be the pro- tector of those who were thus exposed to injury and wrong ; particularly he would keep them irom the purposes of such a generation for ever, ver. 7- V. The closing verse, " The wicked walk on every side, when the vilest men are exalted " (ver. 8), seems to be but the carrying out of the idea of the Divine protection in the psalm : '• Let the wicked walk about, therefore, on every side when vile men are exalted to power; for God is the protector of his people, and all such men are under his control." Or it may be the statement of a fact that wickedness did abound, or that men seemed to be unrestrained when wicked men were in power, though with the idea that God saw them, and would bo check and restrain them that the injured and the wronged would be pro- tected. The title to the psalm— "To the chief Musician upon bheminith " — is the same as that of the sixth Psalm, except that the words "On Xeginoth,*' used there, are here omitted. {See Notes on that psalm. 1. Help, Loed. Heb.,"Save, Je- hovah." The idea is that there was no human help, and, therefore, the Divine help is implored. The psalmist saw that those on whom reliance was usually placed for the promotion of the cause of truth and virtue now man ceaseth ; for the faithful fail from among the children of men. 1 the eighth, Psa. vi., title. failed, and hence he invites the Divine interposition, "f For the godly man. The word here used properly denotes the merciful man — Tpn, hhasid. It is a term applied to the righteous, because it is a prominent trait in the character of a pious man that he is merciful, kind, benignant. Hence the general character is often denoted by the special characteristic; in the same way as we speak of a pious man as a good man, a just man, a righteous inan. The idea suggested by the use of the term here is, that it is always a characteristic of a pious man that he is merciful or benignant. Coinp. Ps. iv. 3 ; xxxii. 6, where the same word is rendered godly ; — Ps. xxx. 4 ; xxxi. 23; xxxvii. 28; 1. 5; lii. 9; lxxix. 2 ; lxxxv. 8, where it is rendered saints; — and Deut. xxxiii. 8; Ps. xvi. 10; lxxxvi. 2 ; lxxxix. 19, where it is rendered holy, f Ceaseth. The word here used — ~\i2.1,gamar — means properly to bring to an end ; to com- plete; to perfect. Hence it means to come to an end, to cease, to fail. Ge- senilis. — This might occur either by then' being cut off by death ; or by their ceasing to exert their influ- ence in favour of religion ; that is, by a general prevalence of wickedness among those who professed to be the friends of God. The latter seems to be the meaning here, since, in the following verses, the psalmist proceeds to specify the manner in which they "fail," not by death, but by speaking vanity, falsehood, and flattery. That is, their conduct was such that their influence failed, or was lost to the community. No reliance could be placed on them, and, therefore, the psalmist so earnestly calls on God for his interposition. The idea is, that when men professing religion become conformed to the world, — when they live like other men, — when they cease PSALM XII. 105 2 They speak vanity every one with his neighbour : unth flatter- ing lips, and with l a double heart, do they speak. 1 an heart and an heart. 3 The Lord shall cut off all flattering lips, and the tongue that speaketh 2 proud c things ; 8 great. e 1 Sura. ii. 3 ; Dan. vii. 8, 25 to exert an influence in favour of piety, — when they fall into habits of sin, it is a time to call on God with special earnestness for his aid. Often such conduct on the part of the pro- fessed friends of religion makes such an appeal to God more proper than even the death of good men does, for, in the latter case, their influence is simply withdrawn ; in the former, not only is this influence which they might exert lost to the church, but there is a positive bad influence to be counter- acted. The fall of a professor of religion into sin is a greater loss to the church than his death would be. % For the faithful. Those who pro- fess faith ; those who are bound by their vows to be faithful to God and to his cause. The word is equivalent to the believing, and is properly ex- pressive of trust or faith in God. ^[ Fail from among the children of men. Fail, as above noted, by their misconduct ; by being false to the trust committed to them. 2. They speak vanity. This is a statement of the manner in which the " godly " and the " faithful " fail, as stated in ver. 1. One of the ways was that there was a disregard of truth ; that no confidence could be placed on the statements of those who professed to be pious ; that they dealt falsely with their neighbours. The word vanity here is equivalent to falsehood. What they spoke was a vain and empty thing, instead of being the truth. It had no reality, and could not be depended on. % Every one with his neighbour. In his state- ments and promises. No reliance could be placed on his word. % With flattering lips. Heb., " Lips of smooth- ness." The verb from which the word here used is derived — n&n. I — T ? hhalalc — means properly to divide, to distribute; then, to make things equal or smooth; then, to make smooth or to shape, as an artisan does, as with a plane ; and then, to malce things smooth with the tongue, that is, to flatter. See Ps. v. 9 ; Prov. v. 3 ; xxvi. 28; xxviii. 23; xxix. 5. The meaning is, that no confidence could be placed in the statements made. There Avas no certainty that they were founded on truth ; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess, — usually with some sinister or base design. % And ivith a double heart. Marg., as in Heb., a heart and a heart ; that is, as it were, with two hearts, one that gives utterance to the words, and the other that retains a different sentiment. Thus, in Deut. xxv. 13, the phrase in Hebrew, a stone and a stone means, as it is translated, " divers weights "■ — one stone or weight to buy with, and another to sell with. So the flatterer. He has one heart to give utterance to the words which he uses towards his neighbour, and another that conceals his real purpose or design. No con- fidence, therefore, could be placed in such persons. Comp. Notes on Job xxxii. 22. 3. The Loed shall cut off. This might be rendered, " May the Lord cut off," implying a wish on the part of the psalmist that it might occur. But probably the common rendering is the correct one. It is the state- ment of a solemn truth, designed for warning, that all such persons would be punished. % All flattering lips. The meaning is, that he will cut oil' all persons who use flattery ; that is, he will cut them off from the favours which he will show to his own people, or will punish them. The word here used is the common one to denote disowning or excommunicating, and F 2 106 PSALM XII. 4 Who have said, With our tongue will we prevail; our lips are l our own : who is lord over us ? derives its meaning from the act of separating offenders from a commu- nity. See Gen. xvii. 14 ; Lev. xvii. 10 ; xviii. 29 ; xx. 3, 6 ; et scepe. % And the tongue that speaketh proud things. That boasts, or is self-confi- dent. For an example of this, see Isa. xxviii. 15; and compare the Notes on that passage. It was this disposition to falsehood, flattery, and boasting, which constituted' the fact stated in ver. 1, that "godly" and "faithful " men — men on whom re- liance might be placed, whose word might be trusted, and whose pro- mised aid in the cause of truth might be depended on — had seemed to "fail" among men. That is, no such men could he found. 4. Who have said. Who habitually say. This does not mean that they had formally and openly said this — for none would be likely to do so — but that they had practically and really said this by their conduct. They acted as if it were the real principle on which they framed their lives, that they might use their tongues as they pleased. % With our tongue. Literally, "as to," or "in respect to our tongue;" that is, by our tongue. It was by the tongue that they expected to accomplish their purposes. It was not by direct power, or by violence, but by the power of speech. ^[ Will tve prevail. Literally, " We will do mightily;" that is, they would accom- plish their purposes. They relied on the power of speech — on their ability in influencing others ; in deceiving others ; in persuading others to fall in with their plans. ^[ Our tips are our own. That is, we may use them as we please ; no one has a right to con- trol us in the use of what properly belongs to ourselves. It caunot be meant that they intended to assert this openly as a right, for there are perhaps none who will not admit in 5 For the oppression of the poor, for the sighing of the needy, now will T arise, saith the Lord ; 1 with us. words that they are responsible for what they sag, as well as for what they do. But their conduct was such that this was the fair interpretation to be placed on what they said. They tvould speak this if they openly pro- fessed and avowed what was their real opinion. ^[ Who is lord over us ? That is, who has a right to control us in the case ? There are many who practically avow this as a principle of conduct, and who seem to feel that they are not responsible for their tvords, however much they may admit their responsibility for their actions. There is usually a greater degree of recklessness among men in regard to their speech than in regard to their conduct ; and many a man who would shrink from doing another wrong by an act of dishonesty in business, may be utterly reckless as to doing him wrong by an unkind remark. 5. For the oppression of the poor. That i=, on account of the wrong done to the poor in the manner specified above — by the abuse of the power of speech. On account of the slanders uttered against them, or the frauds perpetrated onthem by the abuse of this power. The reference is to the wrongs dene when no confidence could be placed in men's words; when they uttered words of " vanity " and " flattery " (ver. 2) ; when promises were made only to be broken, and obligations assumed never to be ful- filled. In such a state of things the poor were the most likely to suffer. In performing service for others — in daily labour on a farm or in a mechan- ical employment — they would depend for support on the promises made by their employers ; and when their pay was withheld, they and their families must suffer. Conrp. James v. 4. Rich men, having other resources, would not thus suffer; but the poor must always suffer when there is in the PSALM XII. 107 I will set him in safety from him that 1 puffeth at him. 6 The words of the Lord are 1 Or, would ensnare him. community a disregard of the obliga- tion of promises. In like manner, the poor would be most likely to u be taken in " by the acts of unprincipled men, and to be deceived in their small dealings with them. Other classes of the community would be on their guard; but the poor, unacquainted with the arts of cunning men, are always liable — though on a small scale, yet of importance to them — to be wronged by the false statements and promises of those against whom they can have no redress. % For the sighing of the needy, etc. The word needy here is synonymous with poor. It refers to those in humble circum- stances, who were peculiarly liable to be wronged by deceitful statements and promises. % I toill set him in safety. I will make him safe. I will save him from the evils which they thought to bring upon him. The general idea is, that God is the vindi- cator of the poor and the oppressed. IT From him that puffeth at him. Professor Alexander renders this, " I will place in safety him that shall pant for it." Gesenius renders it, " Whom they puffed at ; i. e., the oppressed." The language in the ori- ginal is difficult. It may mean either " he pants for it," or " he puffs at him ;*' and the meaning can only be determined by the connexion. That would rather seem to be what is indi- cated in our common version • to wit, that the persons referred to as oppress- ing the poor and needy, puffed at them ; that is, they looked upon them with contempt, and felt that with a puff of their breath they could blow them away. They regarded them as insignificant and worthless. By this construction, also, the connexion with the main statement will be best pre- served — that the injury referred to in the psalm was done by words, by the breath of the mouth — thus indicating 'pure words ; as silver tried in a furnace of earth, purified seven times. / Psa. cxix. 140. that by a word or a breath they could destroy them. 6. The words of the Lord. In con- trast with the words of the persons referred to in vers. 2 — 4. Their words were vanity, flattery, and false- hood ; and no reliance could be placed on them. In contrast with these words, the words of the Lord were pure. They ivere to be relied on. All his sayings were true and faithful. The design is to bring his words into contrast with the sayings of such men, and to show how much more safety there is in relying on his promises than on the promises made by such men. Man failed, but God would not. Reliance could not be placed on the words of even the professedly " godly" and " faithful " (ver, I), but entire confidence might be placed in the words of Jehovah, All his words were true, pure, faithful, so that even when his own professed friends failed, and no confidence could be placed in them, yet there was still reason for unwavering confidence in God him- self. ^[ Are pure words. That is, they are without any mixture of falsehood — for this idea is implied in the comparison which the psalmist makes when he says that they are like silver purified in the furnace, that is, from which all the dross has been removed. % As silver tried in a furnace of earth. The word here rendered furnace properly means a tvorkshop. Perhaps it corresponds nearly with our word laboratory, as the term is now used by chemists. It evidently refers to some place where the metal was tried and puri- fied. The words rendered " of earth" literally mean " on the earth," or " in the earth." The language does not mean that the " furnace" was made of earth, as would seem to be implied in our version, but that the " furnace" or laboratory was erected on the 108 PSALM XII. 7 Thou shalt keep them, O Lord, thou shalt preserve l them from this generation for ever. 1 him, i.e., every one of them. 8 The wicked walk on every side, when the vilest 2 men are exalted. 2 of the sons of men. earth, or in the earth. It may refer to something like a crucihle placed on the ground, around which a fire of intense heat could be made. It is probable that some such structure would be made near the mines where ore was obtained, and that the ore would be thus purified from dross be- fore it was removed. If Purified seven times. By passing it seven times — that is, very often — through the fire. The word seven in the Scriptures denotes a complete or per- fect number, and is often used to de- note frequency. The idea here would seem to be that the process was re- peated until the silver became entirely pure. The sense is, that the words of the Lord are perfectly pure. There is no admixture of falsehood in his statements ; there is no deception in his promises ; there is no flattery in what he says. This was the ground of confidence on the part of the psalm- ist — that while men (even those who professed to be good men) so failed that no reliance could be placed on their statements, the most perfect trust could be reposed on all the statements of God. 7. Thou shalt keep them. That is, the persons referred to in ver. 5 — the poor and the needy who were suffer- ing from the wrongs inflicted on them. The idea is, that God would guard and defend them. They were safe in his hands. Comp. Ps. xxxvii. 3 — 7. % From this generation. This generation, or this race of detractors, flatterers, and oppressors. The idea is, that that entire generation was eminently wicked, and that none but God could deliver the poor and the needy from their designs. % For ever. That is, constantly, or as long as they would need the Divine pro- tection. God would not interpose and save them from the present trou- ble, and then leave them to the de- signs of their enemies, but he would alivays interpose as often as there was ' any need of his help. That is, they were now, and would be at all times, entirely safe. They had nothing to fear, for God was their refuge and their help. 8. The wicked walk on every side. Everywhere. They have full license, or seem to be wholly unrestrained. ^ When the vilest men are exalted. Marg., " The vilest of the sons of men are exalted." This expression has been very variously translated. Bishop Horsley renders it, " When the scorn of the sons of men is exalted." De Wette, " They exalt themselves ; ter- ror to the sons of men." Luther, " Where such wicked people rule among the sons of men." Hengsten- berg, " Like exaltation is disgrace to the sons of men." Prof. Alexander seems inclined to favour this last view. According to this interpreta- tion, the meaning is, that " although the wicked are now in the ascendant, and the righteous are treated with contempt, this disgrace is really an exaltation, because only in man's judgment, not in God's, who will abundantly indemnify his people for the dishonour put upon them." The word rendered in our version "the vilest" — lTlb}> zullooth — means, according to Gesenius, trembling, ter- ror. It occurs nowhere else in the Scriptures. The verb from which it is derived — y^\,zalal — means to shake, to tremble ; then (as one shakes out, or casts away worthless things) to be vile, abject, despised, worthless. Per- haps, however, the common version expresses the idea more accurately than any of these proposed amend- ments. I would offer the following as a fair translation of the passage : "The wicked walk on every side; [it is] as the lifting up, or the exalta- tion of vileness among the sons of PSALM XIII. 109 PSALM XIII. To the l chief Musician. A Psalm of David. TJ OW long wilt thou forget me, men." That is, the state of things is as if the vilest were exalted, or were honoured. It seems to he the very- exaltation of wickedness or depravity in the world. A state of things ex- ists in which, from the prevalence of iniquity, the wicked seem to go un- restrained; in which no regard is paid to truth; in which falsehood and flattery abound ; and it is as if honour were done to the worst forms of sin, and the most abandoned seem to be the most exalted. This appears to be the reason in the mind of the psalmist why the Divine interposition is necessary ; with this idea the psalm commences, and with this it appro- priately closes. There was a state of wide-spread depravity and successful iniquity, as if all honour were con- ferred on wicked and abandoned men, while the virtuous were oppressed and degraded. The psalm ex- presses confidence in God — confidence in his faithful word and promises; but the psalmist sees a state of things wherein it was eminently desirable that God should interpose, for the righteous seemed to have failed out of the earth, and the wicked seemed to be wholly in the ascendancy. PSALM XIII. This psalm consists properly of three parts : — I. A complaint as of one who was forsaken by God ; who was persecuted, and who saw no means of deliverance ; who took counsel with his own heart how he might be delivered, but who found no way in which it could be done, vers. 1, 2. II. An earnest prayer to God that He would interpose ; that He would attend to the cry of the sufferer ; that He would enlighten his mind ; that his enemy might not be allowed to prevail against him, and rejoice over his fall, vers. 2, 3. III. A cheerful confidence in God that he would grant this favour, and interpose in his behalf, vers. 5, 6. This is entitled, "A Psalm of David," O Lord ? for ever ? how long wilt thou hide ?thy face from me? 1 Or, overseer. g Psa. Ixxxviii. 14. and there is no reason to suppose that he was not the author. Yet there are in it no indications of the time when it was written or of the circumstances under which it was composed. It would seem to have been in a time of persecution, and it would be most natural to refer its composition to the persecutions which David expe- rienced from Saul. Most of the Rabbi- nical writers understand it as referring to the whole Hebrew people, and as expressing then- sentiments and feel- ings in times of persecution in general. Ivimchi understands it as referring to the present exile and trials of the Jewish people. Be Wette. — The psalm, though undoubtedly composed with reference to the peculiar circumstances and trials of the author, contains sentiments appli- cable at all times to believers, and may be regarded as exemplifying the way in which pious feeling expresses itself in times of persecution and trial. Indi- viduals are not unfrequently in circum- stances in which the language of this psalm exactly expresses the feelings of their hearts ; and the psalm is of great and permanent value, therefore, in the church, as illustrating the fact that good men may sometimes feel desolate and forsaken, as if even God had left them ; the fact that they will, in such circum- stances, cry earnestly to God for his interposition ; and the fact that they will have, and will manifest, as the result of such an appeal to God, a cheerful confidence in his protecting care. The title—" To the chief Musician " (marg., overseer) — is the same as that prefixed to the fourth Psalm, with the omission of the words " On Neginoth." See the Notes on that title. 1. How long wilt tliou forget me, O Lord ? Literally, until token. The psalmist breaks out into this cry in the midst of his troubles. He had apparently borne them as long as he could. It seemed as if they would never come to an end. We may pre- sume that he had been patient and unmurmuring ; that he had borne his trials long with the hope and belief that they would soon terminate ; that he had waited patiently for deliver- 110 PSALM XIIL 2 How long shall I take coun- sel in my soul, having sorrow in ance, uttering no words of complaint ; but now he begins to despair. He feels tbat bis troubles will never end. He sees no prospect of deliverance; no signs or tokens tbat God would interpose ; and he breaks out, there- fore, in this language of tender com- plaint, as if he was utterly forsaken, and would be for ever. The mind, even of a good man, is not unfre- quently in this condition. He is borne down with troubles. He has no disposition to murmur or com- plain. He bears all patiently and long. He hopes for relief. He looks for it. But relief does not come ; and it seems now that his troubles never will terminate. The darkness deepens; his mind is overwhelmed; he goes to God, and asks — not with complaining or murmuring, but with feelings bordering on despair — whether these troubles never will cease; whether he may never hope for deliverance. % For ever ? He had been forgotten so long, and there appeared to be so little prospect of deliverance, that it seemed as if God never would return and visit him with mercy. The expression denotes a state of mind on the verge of de- spair. *~ Hoiv long. Referring to a second aspect or phase of his troubles. The first was, that.be seemed to be forgotten. The second referred to here is, that God seemed to hide his face from him, and he asked how long this was to continue. ^ Wilt thou hide thy face from me. Favour — friendship — is shown by turning the face benign an tly towards one ; by smiling upon him ; — in Scriptural language, by "lifting up the light of the countenance " upon one. See Notes on Psalm iv. 6. Aversion, hatred, displeasure, are shown by turning away the countenance. God seemed to the psalmist thus to show marks of displeasure towards him, and he earnestly asks how long this was to continue. 2. Hoiv long. This refers to the my heart daily ? how long shall mine enemy be exalted over me ? third aspect of the case, or the third phase of the trouble, i.e., that he was perplexed and embarrassed, having a deep and heavy sorrow in his heart, and he asks how long this was to con- tinue, ^j" Shall 1 take counsel in my soul. This refers to the methods which he endeavoured to devise to escape from trouble. He was per- plexed, persecuted, and apparently forsaken ; and being thus apparently forsaken,he was constrained to attempt to devise some plan for his own de- liverance, without interposition or help from on high. He was under a necessity of relying on himself; and he asks how long this was to continue, or when he might hope that God would interpose to aid him by his counsels, and thus to deliver him. ^ Having sorrow in my heart daily. Every day; constantly. That is, there was no intermission to his troubles. The sorrow in his heart seems to have been not. merely that which was caused by troubles from without, but also that which sprang from the painful necessity of attempt- ing to form plans for his own relief, — plans which seemed to be in vain. ^ How long shall mine enemy be exalted over me / This is the fourth form or phase of his trouble, and he asks how long this was to continue. This clause suggests perhaps the exact form of the trial. It was that which arose from the designs of an enemy who persecuted and oppressed the psalmist, and who had done it so effectually that he seemed to have triumphed over him, or to have him completely in his power. All the other forms of the trial — the fact that he seemed to be forgotten ; that God had apparently averted his face; that he was left to form plans of deliverance which seemed to be vain, were connected with the fact here adverted to, that an enemy had per- secuted him, and had been suffered to gain a triumph over him. Who this enemy was we do not know. TSALM XIII. Ill 3 Consider and hear me, Lord my God ; lighten mine eyes, lest I sleep fc the sleep of death ; h Jer. li. 39. 4 Lest mine enemy say, I have prevailed against him ; and those that trouble me rejoice when I am moved. 5 But I have trusted in thy 3. Consider and hear me. Literally, " Look, hear me." God had seemed to avert his face as if he would not even look upon him (ver. 1) ; and the psalmist now prays that he would look upon him — that he would regard his wants — that he would attend to his cry. So we pray to one who turns away from us as if he were not dis- posed to hear, and as if he cared nothing about us. % Lighten mine eyes. The allusion here is, probably, to his exhaustion, arising from trouble and despair, as if he were about to die. The sight grows dim as death ap- proaches ; and he seemed to feel that death was near. He says that unless God should interpose, the darkness would deepen, and he must die. The prayer, therefore, that God would " enlighten his eyes," was a prayer that he would interpose and save him from that death which he felt was rapidly approaching. ^ Lest I sleep the sleep of death. Literally, " Lest I sleep the death ;" that is, in death, or, as in the common version, the sleep of death. The idea is, that death, whose approach was indicated by the dimness of vision, was fast stealing over him as a sleep, and that unless his clearness of vision were restored, it would soon end in the total darkness — the deep and pro- found sleep — of death. Death is often compared to sleep. See Notes on 1 Cor. xi. 30; John xi. 11, 13; 1 Thess. iv. 14; Daniel xii. 2. The resemblance between the two is so obvious as to have been remarked in all ages, and the comparison is found in the writings of all nations. It is only, however, in connexion with Christianity that the idea has been fully carried out by the doctrine of the resurrection ; for as we lie down at night with the hope of awaking to the pursuits and enjoyments of a new day, so the Christian lies down in death with the hope of- awaking in the morning of the resurrection to the pursuits and enjoyments of a new and eternal day. Everywhere else death is to the mind a long and un- broken sleep. Comp. Jer. li. 39, 57. 4. Lest mine enemy say, I have pre- vailed against him. I have over- powered him ; I have conquered him. That is, to triumph over him as having obtained a complete victory, ^f And those that trouble me. Heb., My adversaries. The reference here is the same as in the former member of the verse. It is to the enemies that seemed almost to have triumphed over him already, and under whose power he was ready to sink. % Rejoice. Exult ; triumph. ■[[ When 1 am moved. Moved from my steadfastness or firmness ; when I am overcome. Hitherto he had been able to hold out against them ; now he began to de- spair, and to fear that they would accomplish their object by overcoming and subduing him. His ground of apprehension and of appeal was, that by his being vanquished the cause in which he was engaged would suffer, and that the enemies of religion would triumph. 5. But I have trusted in thy mercy. In thy favour ; thy friendship ; thy promises. His original confidence had been in God only, and not in himself. That confidence he still maintained ; and now, as the result of that, he begins to exult in the confidence that he would be safe. The idea is, " I have trusted in the mercy of God; I still trust, and I will trust for ever." % My heart shall rejoice in thy salva- tion. The word salvation here does not refer to salvation in the future world, but to deliverance from his present troubles, or to God's interpo- sition in putting him into a condition 112 PSALM XIV. mercy; my heart shall rejoice in thy salvation. 6 I will sing unto the Lord, because he hath dealt bountifully with me. of safety. * The idea is, that he had entire confidence that God would in- terpose, and that there would yet be cause to rejoice in that salvation as actually accomplished. He now calls on his heart to rejoice in the assurance that it would be his. So with us. There will not only be rejoicing in salvation when actually accomplished, but there may, and should be, in the firm conviction that it will be ours. 6. I will sing unto the Loed, be- cause he hath dealt bountifully with me. The word which is here rendered dealt bountifxdly—^iy^, gamal— means properly to deal with any one; to treat any one well or ill ; and then, to requite, or recompense. When used absolutely, as it is here, it is com- monly employed in a good sense, meaning to deal favourably, or kindly, towards any one; to treat any one with favour. It means here that God had shown him kindness or favour, and had thus laid the foundation for gratitude and praise. The psalm closes, therefore, with expressions of joy, thankfulness, triumph. Though it begins with depression and sadness, it ends with joy. This is often ob- servable in the Psalms. In the com- mencement it often occurs that the mind is overwhelmed with sor- row, and there is earnest pleading with God. Light, under the influence of prayer, breaks in gradually upon the soul. The clouds disperse ; the darkness disappears. New views of the goodness and mercy of God are imparted ; an assurance of his favour is brought to the soul; confidence in his mercy springs up in the heart ; and the psalm that began with sor- rowful complaining ends with the language of praise and of joy. So, too, it is in our own experience. Afflicted, depressed, and sad, we go to God. Everything seems dark. We have no peace — no clear and cheerful views — no joy. As we wait upon God, new views of his character, his mercy, his love, break upon the mind. The clouds open. Light beams upon us. Our souls take hold of the promises of God, and we, who went to his throne sad and desponding, rise from our devotions filled with praise and joy, submissive to the trials which made us so Bad, and rejoicing in the belief that all things will work together for our good. PSALM XIV. This purports to be one of David's psalms, and there is no reason to doubt the correctness of the superscription. Yet Ave are entirely ignorant of the time and the circumstances of its composition. There is nothing in the psalm that throws any light on this point, and con- jecture would be vain. It would seem to have been composed under the influ- ence of an affecting conviction of the depth and extent of human depravity, and in view of prevalent impiety and neglect of God ; but such a state of things was not confined to any one period of the life of David, as it is not to any one country or period of the world. Unhappily there has been no country and no age in which, in view of existing facts, such a psalm as this might not have been composed ; or in which, the entire proof on which the psalmist relies to support his melancholy conclusions, might not have been found. The psalm embraces the following points : — I. A statement of prevalent depraAity, particularly in denying the existence of God, or in expressing the wish that there were no God, ver. 1. II. The evidence of this, vers. 2-1. This is found in two things : — (r/) first, in the representation that the Lord looked down from heaven for the very purpose of ascertaining whether there were any that "understood and sought after God," and that the result of this investigation was that allheui gone aside, and had become defiled with sin, vers. 2, 3. (b) The second proof is a prevail- ing disposition on the part of the wicked to judge severely of the conduct of God's people ; to magnify then errors and PSALM XIV. 113 PSALM XIV. To the chief Musician. A Psalm of David. rilHE fool hath said in his heart, J- There is no God. They are faults ; to make use of their imperfec- tions to sustain themselves in their own course of life — repi'esented by their *' eating up the sins of God's people as they eat bread," ver. 4. There was an utter want of kindness and charity in regard to the imperfections of others; and a desire to find the people of God so offending that they could, by their im- perfections and faults, sustain and vin- dicate their own conduct in neglecting religion. The idea is that, in their apprehension, the religion of such per- sons was not desirable, — that the God whom they professed to serve could not be G>>d. III. Tet, the psalmist says, they were not wholly calm and satisfied with the conclusion which they were endeavour- ing to reach, that there was no God. Notwithstanding their expressed wish or desire (ver. 1), that there was, or that there might be no God, their minds were not at case in that conclusion or desire. They were, says the psalmist, "in great fear," for there was evidence which they could not deny or resist that God was "in the generation of the righteous," or that there was a God such as the righteous served, ver. 5. This evidence was found in the manifestation of his favour towards them ; in his interposition in their behalf, in the proof which could not be resisted or denied that he was their friend. These facts produced "fear" or apprehension in the * minds of the wicked, notwithstanding all their efforts to be calm. IV. The psalmist says that their course was designed to bring shame upon the counsel or purposes of the " poor " (that is, the people of God, who were mainly u^ong the poor, or the humble and op- pressed classes of the community) — be- cause they regarded God as their refuge, ver. G. As God was then* only refuge, as they had no human hope or reliance, as all their hope would fail if their hope in God failed, so the attempt to show that there was no God was adapted and designed to overwhelm them with shame and confusion — still more to aggravate their sufferings by taking away their only hope, and leaving them to despair. Their religion was their only consolation, and the purpose of those who wished that corrupt ; they have done abomin- able works ; there is none that doeth good. there were no God was to take even this last comfort away. V. The psalm closes, in view of these thoughts, with an earnest prayer that God would interpose to deliver his poor and oppressed people, and with the state- ment that when this should occur, his people would rejoice, ver. 7. Instead of their low and oppressed condition — a condition wherein their enemies tri- umphed over them, and endeavoured still further to aggravate their sorrows by taking away even their faith in God — they would rejoice in him, and in the full proof of his existence and of his favour towards them. The psalm, therefore, is designed to describe a condition of things in which wickedness abounds, and when it takes this form — an attempt to show that there is no God; that is, when there is a prevalence of atheism, and when the design of this is to aggravate the suffer- ings and the trials of the professed friends of God by unsettling their faith in the Divine existence. The title is the same as in Ps. xi. and xii. Comp. Notes on the title to Ps. iv. 1. The fool. The word fool is often used in the Scriptures to denote a wicked man — as sin is the essence of folly. Comp. Job ii. 10 ; Ps. lxxiv. 18; Gen. xxxiv. 7; Deut. xxii. 21. The Hebrew word is rendered vile person in Isaiah xxxii. 5, 6. Else- where it is rendered fool, foolish, and foolish man. It is designed to con- vey the idea that wickedness or im- piety is essential folly, or to use a term in describing the wicked which will, perhaps, more than any other, make the mind averse to the sin — for there is many a man who would see more in the word fool to he hated than in the word ivicked; who would rather be called a sinner than a fool. IT Hath said. That is, has thought, for the reference is to what is passiug in his mind, % In his heart. See Notes on Ps. x. 11. He may not have said this to others ; he may not have taken the position openly before Ill PSALM XIV. 2 The Lord looked down from Leaven upon the children of men, V the world that there is no God, but such a thought has passed through his mind, aud he has cherished it ; and such a thought, either as a mat- ter of belief or of desire, is at the foundation of his conduct. He acts as if such were his belief or his wish. 1[ There is no God. The words " there is " are not in the original. The literal rendering would be either "no God," "nothing of God," or " God is not." The idea is that, in ^ his apprehension, there is no such thing as God, or no such being as God. The more correct idea in the passage is, that this was the be- lief of him who is here called a " fool ;" and it is doubtful whether the language would convey the idea of desire — or of a wish that this might be so ; but still there can be no doubt that such is the wish or desire of the wicked, and that they listen eagerly to any suggestions or argu- ments which, in their apprehension, would go to demonstrate that there is no such being as God. The exact state of mind, however, indicated by the language here, undoubtedly is that such was the opinion or the belief of him who is here called a fool. If this is the true interpretation, then the passage would prove that there have been men who were atheists. The passage would prove, also, in its con- nexion, that such a belief was closely linked, either as a cause or a con- sequent, with a corrupt life ; for this statement immediately follows in re- gard to the character of those who are represented as saying that there is no God. As a matter of fact, the belief that there is no God is com- monly founded on the desire to lead a wicked life ; or, the opinion that there is no God is embraced by those who in fact lead such a life, with a desire to sustain themselves in their depra- vity, and to avoid the fear of future retribution. A man who wishes to lead an upright life, desires to find evidence that there is a God, and to to see if there were any that did understand, and seek God. such a man nothing would be more dark and distressing than anything which would compel him to doubt the fact of God's existence. It is only a wicked man who finds pleasure in an argument to prove that there is no God, and the wish that there were no God springs up only in a bad heart. % They are corrupt. That is, they have done corruptly ; or, their con- duct is corrupt. % They have done abominable works. They have done that which is to be abominated or abhorred ; that which is to be de- tested, and which is fitted to fill the mind with horror. % There is none that doeth good. Depravity is "uni- versal. All have fallen into sin ; all fail to do good. None are found who are disposed to worship their Maker, and to keep his laws. This was ori- ginally spoken, undoubtedly, with re- ference to the age in which the psalm- ist lived; but it is applied by the apostle Paul, Rom. hi. 10 (see Notes on that passage), as an argument for the universal depravity of mankind. 2. The Loed looked down from heaven. The original word here — f]pl£, shakaph — conveys the idea of bending forward, and hence of an in- tense and anxious looking, as we bend forward when we wish to examine anything with attention, or when we look out for one who is expected to come. The idea is that God looked intently, or so as to secure a close examination, upon the children of men, for the express purpose of ascer- taining whether there were any that were good. He looked at all men; he examined all their pretensions to goodness, and he saw none who could be regarded as exempt from the charge of depravity. Nothing could more clearly prove the doctrine of universal depravity than to say that an Omniscient God made an express * examination on this very point, that he looked over all the world, and that in the multitudes which passed under the notice of his eve not o)ie could be PSALM XIV. 115 3 They are all gone aside, they are all together become l filthy ; stiukiiHi. there is none that doeth good, no, not one. found who could bo pronounced right- eous. If God could not find such an one, assuredly man cannot. % Upon the children of men. Upon mankind ; upon the human race. They are called "children," or sons (Hebrew), because they are all the descendants of the man that God created — of Adam. Indeed the original word here is Adam — Q1S- And it may be questionable whether, since this be- came in fact a proper name, desig- nating the first man, it would not have been proper to retain the idea in the translation — "the sons of Adam ;" that is, all his descendants. The phrase occurs frequently to de- note the human race, Deut. xxxii. 8; Ps. xi. 4; xxi. 10; xxxi. 19; xxxvi. 7 ; Ivii. 4 ; et scepe. %. To see if there were any that did understand. If there were one acting wisely — to wit, in seeking God. " Acting wisely" here stands in contrast with the folly referred to in the first verse. Reli- gion is always represented in the Scriptures as true wisdom, *[ And seek God. The knowledge of him ; his favour and friendship. Wisdom is shown by a desire to become ac- quainted with the being and perfee- •tions of God, as well as in the actual possession of that knowledge ; and in no way can the true character of man be better determined than by the ac- tual interest which is felt in becom- ing acquainted with the character of him who made and who governs the universe. It is one of the clearest proofs of human depravity that there is no prevailing desire among men thus to ascertain the character of God. 3. They are all gone aside. This J verse states the result of the Divine investigation referred to in the pre- vious verse. The result, as seen by God himself, was, that all were seen to have gone aside, and to have be- come filthy. The word rendered " gone aside " means properly to go off, to turn aside or away, to depart ; as, for example, to turn out of the right way or path, Ex. xxxii. 8. Then it means to turn away from God; to fall away from his worship; to apostatize, 1 Sam. xii. 20 ; 2 Kings xviii. 6 ; 2 Chron. xxv. 27. This is the idea here — that they had all apos- tatized from the living God. The word "all" in the circumstances makes the statement as universal as it can be made; and no term could be used more clearly affirming the doctrine of universal depravity. ^[ They are all together become filthy. The word " all " here is supplied by the translators. It was not neces- sary, however, to introduce it in order that the idea of universal depravity might be expressed, for that is im- plied in the word rendered together, IIPP, yahhddv. That word properly conveys the idea that the same cha- racter or conduct pervaded all, or that the same thing might be ex- pressed of all those referred to. They were united in this thin? — that thev had become defiled or filthy. The word is used with reference to per- sons, as meaning that they are all in one place, Gen. xiii. 6; xxii. 6; or to events, as meaning that they oc- curred at one time, Ps. iv. 8. They were all as one. Comp. 1 Chron. x. 6. The idea is that, in respect to the statement made, they were alike. What would describe one would de- scribe all. The word rendered " be- come filthy" is, in the margin, ren- dered stinking. In Arabic the word means to become sharp, or sour as milk ; and hence the idea of becom- ing corrupt in a moral sense. Gese- nius, Lex. The word is found only here, and in the parallel Ps. liii. 3, and in Job xv. 16, in each of which places it is rendered filthy. It relates here^ to character, and means that their character was morally corrupt or de- 116 PSALM XIV. 4 Have all the workers of ini- quity no knowledge ? who eat up filed. The term is often used in that sense now. % There is none that doeth good, no, not one. Nothing could more clearly express the idea of universal depravity than this ex- pression. It is not merely that no one could be found who did good, but the expression is repeated to give emphasis to the statement. This en- tire passage is quoted in Rom. iii. 10 — 12, in proof of the doctrine of uni- versal depravity. See Notes on that passage. 4. Have all the worker* of iniquity no knowledge ? Literally, " Do they not know, all the workers of iniquity, eating my people, they eat bread ; Jehovah they call not." The several statements in this verse in confirma- tion of the fact of their depravity are — (a) that they have no knowledge of God; (b) that they find pleasure in the errors and imperfections of the people of God — sustaining themselves in their own wickedness by the fact that the professed friends of God are inconsistent in their lives; and (c) that they do not call on the name of the Lord, or that they offer no wor- ship to him. The whole verse might have been, and should have been put in the form of a question. The first statement implied in the question is, that they have no knowledge. This can be regarded as a proof of guilt only (1) as they have opportunities of obtaining knowledge; (2) as they neg- lect to improve those opportunities, and remain in voluntary ignorance; and (3) as they do this from a desigu to practise wickedness. See this argument stated at length by the apostle Paul in Rom. i. 19 — 28. Comp. Notes on that passage. This proof of human depravity is every- where manifested still in the world, — in the fact that men have the opportunities of gaining the know- ledge of God if they chose to do it ; in the fact that they voluntarily neglect those opportunities; and in the fact my people as they eat bread, and call not upon the Lord. that the reason of this is that they love iniquity. % Who eat up my people as they eat bread. They sus- tain themselves in their own course of life by the imperfections of the people of God. That is, they make use of their inconsistencies to confirm j themselves in the belief that there is 1 no God. Thev arsrue that a religion which produces no better fruits than what is seen in the lives of its pro- fessed friends can be of no value, or caunot be genuine; that if a pro- fessed belief in God produces no hap- pier results than are found in their lives, it could be of no advantage to worship God ; that they are them- selves as good as those are who profess to be religious, and that, therefore, there can be no evidence from the lives of the professed friends of God that religion is either true or of any value. No inconsiderable part of the evidence in favour of religion, it is in- tended, shall be derived from the lives of its friends ; and when that evidence is not furnished, of course no small part of the proof of its reality and value is lost. Hence so much im- portance is attached everywhere in the Bible to the necessity of a con- sistent life on the part of the pro- fessed friends of religion. Comp. Isa. xliii. 10. The words "my people" here are properly to be regarded as the words of the psalmist, identifying himself with the people of God, and speaking of them thus as his own people. Thus one speaks of his own family or his own friends. Comp. Ruth i. 16. Or this may be spoken by David, considered as the head or ruler of the nation, and he may thus speak of the people of God as his people. The connexion does not allow of the construction which would re- fer the words to God. % And call not upon the Loed. They do not worship Jehovah. They give this evidence of wickedness that they do not pray; that they do not invoke PSALM XIV, 117 5 * There were they in great fear : * for God is in the genera- 1 they feared a fear. the blessing of their Maker; that they do not publicly acknowledge him as God. It is remarkable that this is placed as the last or the crowning thing in ' the evidence of their de- pravity ; and if rightly considered, it is so. To one who should look at things as they are ; to one who sees all the claims and obligations which rest upon mankind ; to one who ap- preciates his own guilt, his depend- ance, and his exposure to death and woe ; to one who understands aright why man w r as made, — there can be no more striking proof of human de- pravity than in the fact that a man in no way acknowledges his Maker, — that he renders him no homage, — that he never supplicates his favour, — never deprecates his wrath, — that, amidst the trials, the temptations, the perils of life, he endeavours to make his way through the world as if there tvere no God. The highest crime that Gabriel could commit would be to re- nounce all allegiance to his Maker, and henceforward to live as if there were no God. All other iniquities that he might commit would spring out of that, and would be secondary to that. The great sin of man consists in re- nouncing God, and attempting to live as if there were no Supreme Being to whom he owes allegiance. All other sins spring out of that, and are sub- ordinate to it. 5. There tvere they in great fear. Marg., as in Heb., they feared a fear. The idea is, that they were in great terror or consternation. They were not calm in their belief that there was no God. They endeavoured to be. They washed to satisfy themselves that there was no God, and that they had nothing to dread. But they could not do this. In spite of all their efforts, there was such proof of his existence, and of his being the friend of the righteous, and conse- quently the enemy of such as they tion of the righteous. 6 Te have shamed the counsel i Psa. liii. 5. themselves were, as to fill their minds with alarm. Men cannot, by an effort of will, get rid of the evidence that there is a God. In the face of all their attempts to convince themselves of this, the demonstration of his exis- tence will press upon them, and will often fill their minds with terror. % For God is in the generation of the righteous. The word generation here, as applied to the righteous, seems to refer to them as a race, or as a class of men. Comp. Ps. xxiv. 6; lxxiii. 15 ; cxii. 2. It commonly in the Scriptures refers to a certain age or duration, as it is used by us, reckon- ing an age or generation as about thirty or forty years (comp. Job xlii. 16); but in the use of the term before us the idea. of an age is dropped, and the righteous are spoken of merely as a class or race of persons. The idea here is, that there were such manifest proofs that God was among the righ- teous, and that he was their friend, that the wicked could not resist the force of that evidence, however much they might desire it, and however much they might wish to arrive at the conclusion that there was no God. The evidence that he ivas among the righteous would, of course, alarm them, because the very fact that he was the friend of the righteous de- monstrated that he must be the enemy of the wicked, and, of course, that they were exposed to his wrath. 6. Ye have shamed. The address here is made directly to the wicked themselves, to show them the base- ness of their own conduct, and, per- haps, in connexion with the previous verse, to show them w r hat occasion they had for fear. The idea in the verse seems to be, that as God was the protector of the " poor " who had come to him for "refuge," and as they had " shamed the counsel of the poor " who had done this, they had real occasion for alarm. The phrase 118 PSALM XIV. of the poor ; because the Lord is his refuge. 7 l Oh that the salvation of 1 icho icill give. ye that Israel were come, * out of Zion ! When the Lord bringeth back the captivity of his people, Jacob k Rom. xi. 26. have shamed'' seems to mean they had despised it, or had treated it with derision, that is, they had laughed at, or had mocked the purpose of the poor in putting their trust in Jehovah. •[ The counsel. The purpose, the plan, the act — of the poor; that is, in putting their trust in the Lord. They had derided this as vain and foolish, since they maintained that there was no God (ver. 1). They therefore regarded such an act as mere illusion. % The poor. The righteous, considered as poor, or as afflicted. The word here rendered pooi — *>yy, ani — means ' T more properly, afflicted, distressed, needy. It is often rendered afflicted, Joh xxxiv. 28 ; Ps. xviii. 27 ; xxii. 24 ; xxv. 16 ; lxxxii. 3 ; et al. In Ps. ix. 12 and x. 12 it is rendered humble. The common rendering, how- ever, is " poor/' but it refers properly to the righteous, with the idea that they are afflicted, needy, and in humble circumstances. This is the idea here. The wicked had derided those who, in circumstances of poverty, depression, V want, trial, had no other resource, and who had sought their comfort in God. These reproaches tended to take away their last consolation, and to cover them with confusion ; it was proper, therefore, that they who had done this should be overwhelmed with fear. If -there is anything which deserves punishment it is the act which would take away from the world the last hope of the wretched — that there is a God. % Because the Lord is his refuge. He has made the Lord his refuge. In his poverty, affliction, and trouble, he has come to God, and put his trust in him. This source of com- fort, the doctrine of the wicked — that there " was no God " — tended to de- stroy. Atheism cuts off every hope of V man, and leaves the wretched to de- spair. It would put out the last light that gleams on the earth, and cover the world with total and eternal night. 7. Oh that the salvation of Israel. Marg., Who will give, etc. The Hebrew literally is, " Who will give out of Zion salvation to Israel ?" The word Israel refers primarily to the Hebrew people, and then it is used generally to denote the people of God. The wish here expressed is in view of the facts referred to in the previous verses —the general prevalence of iniquity and of practical atheism, and the sufferings of the people of God on that account. This state of things sug- gests the earnest desire that from all such evils the people of God might be delivered. The expression in the ori- ginal, as in the margin, " Who icill give," is a common expression in Hebrew, and means the same as in our translation, " Oh that." It is ex- pressive of an earnest desire, as if the thing were in the hand of another, that he would impart that blessing or favour. % Out of Zion. On the word Zion, see Notes on Isa. i. 8. It , is referred to here, as it is often, as I the seat or dwelling-place of God ; the place from whence he issued his commands, and from whence he put forth his power. Thus in Ps. iii. 4, " He heard me out of his holy hill." Ps. xx. 2, "The Lord .... strengthen thee out of Zion." Ps. exxviii. 5, "The Lord shall bless thee out of Zion." Here the phrase expresses a wish that God, who had his dwelling in Zion, would put forth his power in granting complete deliverance to his people. Tf When the Lord bringeth back. Literally " In Jehovah's bring- ing back the captivity of his people." \ That is, the particular salvation which the psalmist prayed for was that Jehovah would return the cap- vtivity of his people, or restore them 1 from captivity. % The captivity of PSALM XV. 119 shall rejoice, and Israel shall be his people. This is anguage taken from a captivity iu a foreign land. It is not necessary, however, to suppose that any such literal captivity is here referred to, nor would it he necessary to infer from this that the psalm was written in the Babylonian captivity, or in any other particular exile of the Hebrew people. The truth was, that the Hebrews were often in this state (see the Book of Judges, passim), and this language came to be the common method of expressing any condition of oppression and trouble, or of a low state of religion in the land. Comp. Job xlii. 10. *!" Jacob shall rejoice. Another name for the Hebrew people, as descended from Jacob, Isa. ii. 3 ; xli. 21 ; x. 21 ; xiv. 1 ; Amos vii. 2 ; et s&pe. Pro- fessor Alexander renders this, "Let Jacob exult ; let Israel joy." The idea seems to be, that such a restora- ^ tion would give great joy to the peo- ple of God, and the language expresses a desire that this might soon occur — perhaps expressing the idea also that in the certainty of such an ultimate restoration, such a complete salvation, the people of God might noiv rejoice. Thus, too, it will not only be true that the redeemed will be happy in heaven, but they may exult even now in the prospect, the certainty, that they icill obtain complete salvation. PSALM XV. This psalm refers to a single subject, but that the most important which can come before the human mind. It is the question, Who is truly religious ? who will enter heaven ? who will be saved ? The psalm contains a statement of what real religion is ; one of the most explicit and formal of the statements which we have in the Old Testament on that subject. The fomi in which the matter is presented is that of a question in the first verse, and of the answer to that question in the other verses of the psalm. ' I. The question, ver. 1. The question is, AYho shall be permitted to reside with God in his tabernacle ? who shall be glad. entitled to the privilege of dwelling on his holy hill (that is, Zion, regarded as the dwelling-place of God, and the emblem of heaven) ? In other words, Who has such a character as to be en- titled to hope for the favour and friend- ship of God ? II. The answer, vers. 2 5. The answer embraces the following particu- lars : — (1) The man who is upright, just, honest, truthful, ver. 2. (2) The man who treats his neighbour properly ; who does not slander or reproach him ; who does not readily listen to calumnious reports hi regard to him, ver. 3. (3) The man who regards the righ- teous and the wicked as they should be regarded ; who looks with proper dis- approbation on all who are '"vile" in their character, and Avith true respect on all who fear the Lord, ver. 4. (4) The man who is faithful to an engagement, though it proves to be against his own interest, ver. 4. (5) The man who does not take advantage of the necessities of others, who does not put out his money " to usury," and who, if a magistrate, does not take a bribe to induce him to con- demn the innocent, ver. 5. These are characteristics of true reli- gion everywhere, and it is as true now as it was when this psalm was composed that it is only those who possess this character who hare a right to regard themselves as the friends of God, or who have a well-founded hope of dwelling with him in heaven. The psalm pm-ports, in the title, to be "A Psalm of David." It is not known on what occasion it was written, nor is it material to know this in order to under- stand the psalm. It has been supposed by some that it was composed on the occasion when the ark was earned up from the house of Obed-edom (2 Sam. vi. 12, seq.), but there is nothing in the psalm itself which should lead us to refer it to that occasion, or to any other special occasion. It seems rather — like Ps. i. — to be adapted to all times and all places. It contains a general illustra- tion of the nature of true religion, and there has been no state of things in the world in which such a psalm might not be appropriately composed ; there is none in which it may not be appropri- ately read and pondered. 120 PSALM XV. PSALM XV. & Psalm of David. J" ORD, who shall 1 abide in thy •^ tabernacle ? who shall dwell sojourn. 1. Lord, tcho shall abide in thy tabernacle ? Marg., sojourn. The Hebrew word means properly to so- journ ; that is, to abide in a place as a sojourner or stranger ; not perma- nently, but only for a while. The idea in this place is taken from the word tabernacle or tent, with which one naturally associates the thought of sojourning, rather than that of a permanent abode. Comp. Heb. xi. 9. It should not be inferred, however, that it is meant here that the resi- dence with God would be temporary. The idea of permanency is fully ex- pressed in the other member of the sentence, and the language here is only such as was customary in speak- ing of the righteous — language de- rived from the fact that in early times men dwelt in tents rather than in permanent habitations. ^~ Who shall dicell in thy holy hill 1 Zion, regarded as the dwelling-place of God, and the type of heaven — the eternal abode of the Most High. See Notes on Ps. ii. 6. The question is equivalent to .asking, Who is quali- fied to dwell with God ? who may properly be regarded as his friend ? who has a title to his favour ? who is truly pious ? By us the same ques- tion would be put in another form, though implying the same thing : Who is qualified to become a member of the church; who has evidence of true conversion and real piety ? who is he who is prepared for heaven ? 2. He that tvalketh uprightly. Heb., " walking perfectly ;" that is, one who walks or lives perfectly. The word " icalk " in the Scriptures is often used to denote the manner of life; — life being represented as a journey. See Notes on Ps. i. 1. The word here rendered " uprightly," or, in the H?brew, peifectly, means that which is complete in all its parts ; in thy holy hill ? 2 He that walketh uprightly, and worketh righteousness, and speak eth the truth in his heart. 3 He that backbiteth not with where no part is wanting or is defec- tive. See the word explained in the Notes on Job i. 1. The word is not used in the sense in which it is often employed now, as denoting absolute freedom from sin, but as meaning that the character was complete in all its parts ; or that the person referred to v\ as upright alike in regard to God and to man. See the sentiment here expressed explained in the Notes on Isa. xxxiii. 15. *i" And icorketh right- eousness. Does right. That is, he does what is proper to be done in re- lation to God and to man. Compare Micah vi. 8. The doctrine is every- where laid down in the Scriptures that no man can be a friend of God who does not do habitually what is right. See 1 John iii. 6 — 10. r And speaketh the truth in his heart. He uses language that is sincere, and that is in accordance with his real belief. This is opposed to all mere outward professions, and all hypocritical pre- tences. His religion has its seat in the heart, and is not the religion of forms; his acts are the expressions of upright intentions and purposes, and are not performed for selfish and hypo- critical ends. This is everywhere the nature of true religion. 3. He that backbiteth not with his tongue. The word backbite means to censure; slander; reproach; speak evil of. The Hebrew word — by). - -i ragal — a verb formed from the word foot, means properly to foot it, and then to go about. Then it means to go about as a tale-bearer or slan- derer; to circulate reports unfavour- able to others. It is not improperly rendered here backbite ; and the idea is, that it is essential to true piety that one should not be a slanderer, or should not circulate evil reports in regard to others. On the use of the tongue, see Notes on James iii. 2 — 11. PSALM XV. 121 his tongue, nor doeth evil to his neighbour, nor l taketh up a re- proach against his neighbour. 1 Or, recciretk, or, endurdh. ^[ Nor doeth evil to his neighbour. That does his neighbour no harm. This refers to injury in any way, whether by word or deed. The idea is, that the man who will be admitted to dwell on the holy hill of Zion, the man who is truly religious, is one who does no injury to any one; who always does that which is right to others. The word neighbour usually refers to one who resides near us; and then it denotes all persons who are near to us in the sense that we have business relations with them ; — all persons with whom we have anything to do. It is used in this sense here as referring to our dealings with other persons. •[[ Nor taketh up a reproach. Marg., or receiveth, or, en- dureth. The idea is that of taking tip, or receiving as true, or readily giving credit to it. He is slow to believe evil of another. He does not grasp at it greedily as if he had pleasure in it. He does not himself originate such a reproach, nor does he readily and cheerfully credit it when it is stated by others. If he is constrained to believe it, it is only because the evidence becomes so strong that he cannot resist it, and his believing it is contrary to all the desires of his heart. This is true religion every- where; but this is contrary to the conduct of no small part of the world. There are large classes of persons to whom nothing is more acceptable than reproachful accusations of others, and who embrace no reports more readily than they do those which im- pute bad conduct or bad motives to them. Often there is nothing more marked in true conversion than the change which is produced in this re- spect. He who delighted in gossip and in slanderous reports of others ; who found pleasure in the alleged failings and errors of his neighbours; VOL. I. 4 In whose eyes a vile person is contemned ; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not. who gladly lent a listening ear to the first intimations of this kind, and who cheerfully contributed his influence in giving circulation to such things, augmenting such reports as they passed through his hands, — now sin- cerely rejoices on hearing everybody well spoken of, and does all that can be done consistently with truth to check such reports, and to secure to every man a good name. 4. In ichose eyes a vile person is contemned. That is, who does not show respect to a man of base or bad character on account of his wealth, his position, or his rank in life. He estimates character as it is in itself, and not as derived from rank, rela- tionship, or station. While, as stated in the previous verse, he is not disposed to take up a false or evil report against another, he is at the same time disposed to do justice to all, and does not honour those who do not deserve to be honoured, or apolo- gise for base conduct because it is committed by one of exalted station or rank. Loving virtue and piety for their own sake, he hates all that is opposite; and where conduct de- serves reprobation, no matter where found, he does not hesitate to avow his conviction in regard to it. The sentiment here is substantially the same as in Psalm i. 1. See Xotes on that verse, \ But he honoureth them that fear the Lokd. No matter in what rank or condition of life they may be found. Where there is true piety he honours it. He is willing to be known as one that honours it, and is willing to bear all the reproach that may be connected with such a deeply cherished respect, and with such an avowal. Comp. Psalm i. 1. •([ He that sweareth to his own hurt, and changeth not. Who has made a promise, or entered into a contract, G 122 PSALM XV. 5 He (hat putteth. not out his money to usury, l nor taketh re- tlic innocent. He / E/.ek. xviii. 8, 17; xxii. 12. ward against that is likely to turn out contrary to his expectations, to bis own disad- vantage ; but who still adheres to his engagement. If the thing itself is wrong ; if he has made a promise, or pledged himself to do a wicked thing, he cannot be under obligation to ex- ecute it ; he should at once abandon it (comp. Notes on Matt. xiv. 9) ; but he is not at liberty to violate an agreement simply because it will be a loss to him, or because he ascertains that it will not be, as he supposed, to bis advantage. The principles here laid down will extend to all contracts or agreements, pecuniary or other- wise, and should be a general prin- ciple regulating all our transactions with our fellow-men. The only limi- tation in the rule is that above stated, when the promise or the contract would involve that which is morally wrong. 5. He that putteth not out his money to usury. The word usury formerly denoted legal interest, or a premium for the use of money. In this sense the word is no longer used in our language, but it always now de- notes unlawftd interest ; "a premium or compensation paid, or stipulated to be paid, for the use of money borrowed or retained, beyond the rate of inte- rest established by law." Webster. — The Hebrew word used here— TTlEb, neshech — means interest, that is, a premium or compensation for the use of money in any manner, or to any extent. The reference is to the law of the Hebrews, which forbade such a loaning of money to the poor, and especially to poor Israelites, Ex. xxii. 25; Lev. xxv. 35, 36, 37. Although this was forbidden in re- spect to the Israelites, yet the lending of money on interest, or "usury" in a lawful sense, was allowed towards "strangers," or towards the people of other nations. See Deut. xxiii. 19, 20. The ground of the distinc- tion was, that the Hebrews were regarded as a nation of brethren ; that, as such, they should be willing to accommodate and aid each other ; that they should not do anything that could be regarded as unbrotherly. In respect to other people it was allowed, not because it was proper to take advantage of their wants, and to oppress them, but because this pecu- liar reason did not exist in regard to them. That might be improper in a family, among brothers and sisters, which would be entirely proper to- wards those who did not sustain this peculiar relation; and we may con- ceive of cases — such cases in fact often occur — u hen it would be unkind in the highest degree to exact inte- rest of a brother, or an intimate friend, while it is perfectly proper to receive the ordinary allowance for the use of money in our business transactions (that is, the ordinary rate of interest) of those who do not sustain to us this peculiar relation. The fact that it was allowed to the Hebrews to take interest of the peo- ple of other nations, shows that there was nothing morally wrong in the thing itself; and, in fact, there can be no reason why a man, to whom it is an accommodation, should not pay for the use of money as well as for the use of any other property. The thing forbidden here, # therefore, is not the taking of interest in any case, but the taking of interest in such a way as would be oppressive and hard, — as of a Hebrew demanding it from bis poor and needy brother ; and, by consequence, it would forbid the ex- acting of unusual and unlawful rates of interest, or taking advantage of the necessities of others — by evading the provisions of law, and making their circumstances an occasion of ex- tortion. In one word, the thing for- bidden is a harsh, grasping, griping disposition ; a disposition to take ad- vantage of the embarrassments of others to increase our own gains. PSALM XVI that doetli these things shall 123 never " ! be moved. m 2 Pet. i. 10. Kindness, and an accommodating spirit in business transactions, are as much demanded now by the princi- ples of religion as they were when this psalm was written, or as they were under the law which forbade the taking of interest from a poor and needy brother. % Nor taketh reward against the innocent. Who does not take a bribe; that is, does not accept a pecuniary consideration, or any other consideration, to induce him to decide a cause against justice. He is not, in any way, to allow any such considerations to influence him, or to sway his judgment. The taking of bribes is often expressly forbidden in the Scriptures. See Ex. xxiii. 8; Deut. xvi. 19; xxvii. 25; Prov. xvii. 23. % He that doeth these things shall never be moved. That is, in answer to the question in ver. 1, he shall be permitted to " abide in the tabernacle" of God, and to " dwell in his holy hill." He shall have a solid foundation of hope ; he is a friend of God, and shall enjoy his favour for ever. In other words, these things constitute true religion ; and he who has such a character will obtain eternal life. His foundation is sure; he will be safe in all the storms of life, and safe when the cold waves of death beat around him. Comp. Matt. vii. 24, 25. PSALM XVI. This psalm expresses a confident expectation of eternal life and happi- ness, founded on the evidence of true attachment to God. It expresses the deep conviction that one who loves God will not be left in the grave, and will not be suffered to see permanent "corrup- tion," or to perish in the grave, for ever. The contents of the psalm are the following : — (1) An earnest prayer of the author for preservation on the ground that he had put his trust in God, ver. 1. (2) A statement of his attachment to God, vers. 2, 3, founded partly on his consciousness of such attachment (ver. 2), and partly on the fact that he truly loved the friends of God, ver. 3. (3) A statement of the fact that he had no sympathy with those who rejected the true God ; that he did not, and would not, participate in their worship. The Lord was his portion, and his inherit- ance, vers. 4, 5. (4) Thankfulness that the lines had fallen unto him in such pleasant places ; that he had had his birth and lot where the true God was adored, and not in a land of idolaters, vers. 6, 7. (5) A confident expectation, on the ground of his attachment to God, that he would be happy for ever ; that he would not be left to perish in the grave ; that he would obtain eternal life at the right hand of God, vers. 8-11. This expectation implies the following par- ticulars : — (a) That he would never be moved ; that is, that he Avould not be disap- pointed and cast off, ver. 8. (b) That, though he was to die, his flesh would rest in hope, ver. 9. (c) That he would not be left in the regions of the dead, nor suffered to lie for ever in the grave, ver. 10. (d) That God would show him the path of life, and give him a place at his right hand, ver. 11. Nothing can be determined with certainty in regard to the occasion on which the psalm was composed. It is such a psalm as might be composed at any time in view of solemn reflections on life, death, the grave, and the world beyond ; on the question whether the grave is the end of man, or whether there will be a future. It is made up of happy reflections on the lot and the hopes of the pious ; expressing the belief that, although they were to die, there was a brighter world beyond — although the)' were to be laid in the grave, they would not always remain there ; that they would be released from the tomb, and be raised up to the right hand of God. It expresses more clearly than can be found almost anywhere else in the Old Testament a belief in the doctrine of the resurrection— an assu- rance that those who love God, and keep his commandments, will not always re- main in the grave. The psalm is appealed to by Peter (Acts ii. 25-31), and by Paul (Acts 124 PSALM XVI. PSALM XVI. 1 Michtam of David. p RESERVE me, God : for in ■*• tliee do I put my trust. 1 Or, A golden Psalm, Psa. lvi. — lx. 2 my soid, thou hast said unto the Lord, Thou art my Lord : " my goodness extendeth not to thee ; n Job xxxv. 7, 8. xiii. 35-37), as referring to the resurrec- tion of Christ, and is adduced by them in such a manner as to show they re- garded it as proving that He would be raised from the dead. It is not neces- sary to suppose, in order to a correct understanding of the psalm, that it had an exclusive reference to the Messiah, but only that it referred to him in the highest sense, or that it had its complete fulfilment in him. Comp. Introduction to Isaiah, § 7, iii. It undoubtedly ex- pressed the feelings of David in refer- ence to himself —his own hopes in view of death ; — while it is true that he was directed to use language in describing his own feelings and hopes which could have a complete fulfilment only in the Messiah. In a more full and complete sense, it was true that he would not be left in the grave, and that he would not be allowed "to see corruption." It was actually true in the sense in which David used the term as appli- cable to himself that he would not be "left" permanently and ultimately in the grave, under the dominion of corrup- tion ; it was literally true of the Messiah, as Peter and Paul argued, that he did not " see corruption;" that he was raised from the grave without undergoing that change in the tomb through which all others must pass. As David used the language (as applicable to himself), the hope suggested in the psalm will be fulfilled in the future resurrection of the righteous ; as the words are to be literally understood, they could be fulfilled only in Christ, who rose from the dead with- out seeing corruption. The argument of Peter and Paul is, that this prophetic language was found in the Old Testa- ment, and that it could have a complete fulfilment only in the resurrection of Christ. David, though he would rise as he anticipated, did, in fact, return to cor- ruption. Of the Messiah it was literally true that his body did not undergo any change in the grave. The reference to the Messiah is, that it had its highest and most complete fulfilment hi him. Comp. Notes on Acts ii. 2-5-31. The title of the psalm is, " Michtam of David." The word Michtam occurs only in the following places, in all ofl which it is used as the title of a psalm : " Ps. xvi., lvi., lvii,, lviii., lix., lx. Gesenius supposes that it means a| writing, especially a poem, psalm, orl song ; and that its sense is the same as! the title to the psalm of Hezekiahj, (Isaiah xxxviii. 9), where the word used is rendered writing. According tc Gesenius the word here used— DPDTDj Michtam— is the same as the word em- ployed in Isaiah— UJjDTp, Michtab—ihc last letter 3, b, having been gradually changed to D, m. Others, unaptly, Gese-J ni u s say s,have derived the word from Dl"l 2 Chethem, gold, meaning a golden psalm I that is, precious, or pre-eminent. Dl "Wette renders it, Schrift, writing. It iaj perhaps, impossible now to determii why some of the psalms of David shoulj have been merely termed writings, whif others are mentioned under more specif titles. 1. Preserve me, God. Keep m( guard me ; save me. This langua^ implies that there was imminent dai ger of some kind — perhaps, as tl subsequent part of the psalm wou*' seem to indicate, danger of deat See vers. 8 — 10. The idea here that God was able to preserve hj from the impending danger, and tl he might hope he would do it. % in thee do I put my trust. That my hope is in thee. He had no otl reliance than God; hut he had coij dence in him — he felt assured tl there teas safety there. 2. O my soul, thou hast said u{ the Lord. The words "0 my soi are not in the original. A lite rendering of the passage would " Thou hast said unto the Lord," leaving something to be snpplj De Wette renders it, " To Jehoval call ; thou art my Lord." Luther,! have said to the Lord." The l{ Vulgate, " Thou, my soul, hast sail PSALM XVI. 125 3 But to the saints that are in the earth, and to the excellent, the Lord." The LXX., " I have said unto the Lord." Bishop Horsley, " I have said unto Jehovah." The speaker evidently is the psalmist; he is de- scribing his feelings towards the Lord, and the idea is equivalent to the ex- pression " /have said unto the Lord." Some word must necessarily be un- derstood, and our translators have probably expressed the true sense by inserting the words, " O my soul." The state of mind indicated is that in which one is carefully looking at him- self, his own perils, his own ground of hope, and when he finds in himself a ground of just confidence that he has put his trust in God, and in God done. We have such a form of appeal in Ps. xlii. 5, 11 ; xliii. 5, " Why art ♦hou cast down, O my soul ?" ^f Thou art my Lord. Thou hast a right to rule over me ; or, I acknow- ledge thee as my Lord, my sovereign. The word here is not Jehovah, but Adonai — a word of more general sig- j. ification than Jehovah. The sense is, I have acknowledged Jehovah to he my Lord and my God. I receive him and rest upon him as such. ^ My ^odness extendeth not to thee. This .ssage has been very variously ren- red. Professor Alexander trans- ites it, " My good (is) not besides thee (or, beyond thee) ;" meaning, as he supposes, " My happiness is not beside thee, independent of, or sepa- rable from thee." So De Wette, ' There is no success (or good fortune) L o me out of thee." Others render .., " My goodness is not such as to ~ itle me to thy regard." And ;l.ers, " My happiness is not obliga- y or incumbent on thee ; thou art „ bound to provide for it." The Latin Vulgate renders it, " My good is not given unless by thee." Bishop 'Vi'slev, "Thou art my good — not sides thee." I think the meaning ''My good is nowhere except in je ; 1 have no source of good of any I — happiness, hope, life, safety, \tion — but in thee. My good is in whom is all my delight. o Mai. iii. 17. not without thee." This accords with the idea in the other member of the sentence, where he acknowledges Je- hovah as his Lord ; in other words, he found in Jehovah all that is im- plied in the idea of an object of wor- ship — all that is properly expressed by the notion of a God. He re- nounced all other gods, and found his happiness — his all — in Jehovah. 3. But to the saints that are in the earth. This verse also has been very variously rendered. Our translators seem to have understood it, in con- nexion with the previous verse, as mean- ing that his " goodness," or piety, was not of so pure and elevated a character that it could in any way extend to God so as to benefit him, but that it might be of service to the saints on earth, and that so, by benefiting them, he might show his attachment to God himself. But if the interpretation of the previous verse above proposed be the correct one, then this interpreta- tion cannot be admitted here. This verse is probably to be regarded as a further statement of the evidence of the attachment of the psalmist to God. In the previous verse, according to the interpretation proposed, he states that his happiness — his all — was centered in God. He had no hope of anything except in him ; none beyond him ; none besides him. In this verse he states, as a further proof of his attachment to him, that he regarded with deep affection the saints of God; that he found his happiness, not in the society of the wicked, but in the friendship of the excellent of the earth. The verse may be thus ren- dered : — " As to the saints in the earth (or in respect to the saints in the earth), and to the excellent, all my delight is in them." In the former verse he had stated that, as to God, or in respect to God, he had no source of blessing, no hope, no joy, beyond him, or independent of him ; in this verse he says that in respect to the saints — the excellent of the earth — 126 PSALM XVI. 4 Their sorrows shall be multi- plied that 1 hasten after another all his delight was in them. Thus he was conscious of true attachment to God and to his people. Thus he had what must ever be essentially the evi- dence of true piety — a feeling that God is all in all, and real love for those who are his; a feeling that there is nothing beyond God, or ivith- out God, that can meet the wants of the soul, and a sincere affection for all who are his friends on earth. De Wette has well expressed the sense of the passage, " The holy, who are in the land, and the noble, — I have all my pleasure in them." ^[ In the earth. In the land ; or, perhaps, more gene- rally, on earth. God was in heaven, and all his hopes there were in him. In respect to those who dwelt on the earth, his delight was with the saints alone. % Andtothe excellent. The word here used means properly large, great, mighty ; then it is applied to nobles, princes, chiefs ; and then to those who excel in moral qualities, in piety, and virtue. This is the idea here, and thus it corresponds with the word saints in the former member of the verse. The idea is that he fouud his pleasure, not in the rich and the great, not in princes and nobles, but in those who were distinguished for virtue and piety. In heaven he had none but God ; on earth he found his happiness only in those who were the friends of God. % In zvhom is all my delight. I find all my happiness in their society and friendship. The true state of my heart is indicated by my love for them. Everywhere, and at all times, love for those who love God, and a disposition to find our happiness in their friendship, will be a charac- teristic of true piety. 4. Their sorrows shall be midti- plied. The word here rendered sor- rows — rTi3S3?f atztzeboth — may mean either idols or sorrows. Comp. Isa. xlviii. 5 ; Ps. cxxxix. 24; Job ix. 28; Ps. cxlvii. 3. Some propose to ren- der it, " Their idols are multiplied ;" god : their 1 Or, give gifts to another. drink-offerings of that is, many are the gods which others worship, while I worship one God only. So Gesenius understands it. So also the Chaldee Paraphrase renders it. But the common con- struction is probably the correct one, meaning that sorrow, pain, anguish, must always attend the worship of any other gods than the true God; and that therefore the psalmist would not be found among their number, or be united with them in their devo- tions. % That hasten after another god. Prof. Alexander renders this, "Another they have purchased." Bishop Horsley, " Who betroth them- selves to another." The LXX., " Af- ter these things they are in haste." The Latin Vulgate, "Afterwards they make haste." The Hebrew word — "IHTOj mahar — properly means to hasten ; to be quick, prompt, apt. It is twice used (Ex. xxii. 16) in the sense of buying or endowing; that is, procuring a wife by a price paid to her parents ; but the common mean- ing of the word is to hasten, and this is clearly the sense here. The idea is that the persons referred to show a readiness or vjillingness to forsake the true God, and to render service to other gods. Their conduct shows that they do not hesitate to do this when it is proposed to them; that they embrace the first opportunity to do it. Men hesitate and delay when it is proposed to them to serve the true God ; they readily embrace an opposite course, — following the world and sin. ^j Their drink-offerings of blood. It was usual to pour out a drink-offering of wine or water in the worship of idol gods, and even of the true God. Thus Jacob (Gen. xxxv. 14) is said to have set up a pillar in Padan-aram, and to have " poured a drink-offering thereon." Comp. Ex. xxix. 40, 41; xxx. 9; Lev. xxiii. 13; Numb. xv. 5. The phrase " drink- offerings of blood " would seem to im- ply that the blood of the animals slain PSALM XVI. 127 blood will I not offer, nor take up their names p into my lips. 5 The Lord is the portion shahhath. This word is frequently used in the Scrip- tures. It is translated ditch in Job ix. 31 ; Ps. vii. 15 ; corruption (as here), in Job xvii. 14; Ps. xlix. 9; Jonah ii. 6 ; pit, in Job xxxiii. 18, 24, 28,30; Ps. ix. 15; xxx. 9; xxxv. 7 ; Prov. xxvi. 27 ; Isa. xxxviii. 17; li. 14 ; Ezek. xix. 4; xxviii. 8 ; grave, in Job xxxiii. 22 ; and destruction, in Ps. Iv. 23. The common idea, there- fore, according to our translators, is the grave, or a pit. The derivation seems not to be certain. Gesenius supposes that it is derived from rniD, shuahh — to sink or settle down ; hence, a pit or the grave. Others de- rive it from rin^l), shahhath, not used in Kal, to destroy. The verb is used in various forms frequently; meaning to destroy, to ruin, to lay waste. It is translated here by the Latin Vul- gate, corrupt ionem ; by the Septua- gint, foatyQopav, corruption ; by the Arabic in the same way. The same word which is employed by the LXX. is employed also in quoting the pas- sage in the New Testament, where the argument of Peter (Acts ii. 27), and of Paul (Acts xiii. 35, 36, 37), is founded on the supposition that such is the sense of the word here ; that it does not mean merely the pit, or the grave ; that the idea in the psalm is not that the person referred to would not go down to the grave, or would not die, but that he would not moulder back to dust in the grave, or that the change would not occur to him in the grave which does to those who lie lonsr in the tomb. Peter and 132 PSALM XVI. Paul both regard this as a distinct prophecy that the Messiah would be raised from the grave icithout re- turning to corruption, and they argue from the fact that David did return to corruption in the grave like other men, that the passage could not have referred mainly to himself, but that it had a proper fulfilment, and its high- est fulfilment, in the resurrection of the Lord Jesus Christ. This inter- pretation the believer in the inspira- tion of Peter and Paul is bound to defend, and in reference to this it may be remarked, (1) that it cannot be de- monstrated that this is not the mean- ing of the word. The word may be as fairly derived from the verb to corrupt, as from the verb to sink down, and, indeed, more naturally and more obviously. The grammatical form would rather suggest this deri- vation than the other. (2) It is a fair construction of the original word. It is such a construction as may be put upon it without any forced appli- cation, or any design to defend a theory or an opinion. In other words, it is not a mere catch, or a grasp at a possible meaning of the word, but it is a rendering which, on every principle of grammatical construction, may be regarded as a. fair interpreta- tion. Whatever may have been the exact idea iu the mind of David, whether he understood this as refer- ring only to himself, and to the belief that he would not always re- main in the grave, and under the power of corruption ; or whether he understood it as inferring primarily to himself, and ultimately and mainly to the Messiah; or whether he under- stood it as referring solely to the Messiah ; or whether he did not at all understand the language which the Holy Spirit led him to employ (comp. Xotes on 1 Pet. i. 11, 12), it is equally true that the sense which the apostles put on the words, in their application of the passage to the Messiah, is a suitable one. (3) The ancient versions, as has been seen above, confirm this. Without an ex- ception they give the sense of cor- ruption — the very sense which has been given to the word by Peter and Paul. The authors of these versions had no theory to defend, and it may be presumed that they had a just knowledge of the true meaning of the Hebrew word. (4) It may be added that this interpretation accords with the connexion in which the word occurs. Though it may be admitted that the connexion would not neces- sarily lead to this view, yet this in- terpretation is in entire harmony with the statements in the previous verses, and in the following verse. Thus, in the previous verse, the psalmist had said that " his flesh would rest in hope," — a sentiment which accords with either the idea that he would at some future period be raised from the grave, and would not perish for ever, though the period of the resurrection might be remote ; or with the idea of being raised up so soon that the body would not return to corruption, i. e., before the change consequent on death would take place. The senti- ment in the following verse also agrees with this view. That senti- ment is, that there is a path to life ; that in the presence of God there is fulness of joy; that at his right hand there are pleasures for evermore — a sentiment, in this connexion, founded on the belief of the resurrection from the dead, and equally true whether the dead should be raised immediately or at some remote period. I infer, therefore, that the apostles Peter and Paul made a legitimate use of this passage ; that the argument which they urged was derived from a proper interpretation of the language ; that the fair construction of the psalm, and the fact that David had returned to corruption, fully justified them in the application which they made of the passage; and that, therefore, it was the design of the Holy Spirit to con- vey the idea that the Messiah would be raised from the dead without undergoing the change which others undergo in the grave; and that it was thus predicted in the Old Testa- ment, that he would be raised from PSALM XVI. 133 11 Thou wilt show me the path » of life : in thy presence is fulness of joy ; * at thy right hand the dead in the manner in which he was. 11. Thou wilt shoio me the path of life. In this connexion this means that though he was to die, — to de- scend to the regions of the dead, and to lie down in the dark grave, — yet there ivas a path again to the living world, and that that path would he pointed out to hiui by God. In other words, he would not be suffered to remain among the dead, or to wander away for ever with those who were in the under "world, but he would be brought back to the living world. This is language which, in this con- nexion, could be founded only on a belief of the resurrection of the dead. The word " life" here does not neces- sarily refer to heaven — to eternal life — though the connexion shows that this is the ultimate idea. It is life in contradistinction from the condi- tion of the dead. The highest form of life is that which is found in hea- ven, at the right hand of God; and the connexion shows it was that on which the eye of the psalmist was fixed. % In thy presence. Literally, "with thy face." Before thy face; or, as the sense is correctly expressed in our version, in thy presence. The reference is to God's presence in hea- ven, or where he is supposed to dwell. This is shown by the additional state- ment that the joy mentioned was to be found at his "right hand" — an expression which properly refers to heaven. It is not merely a return to earth which is anticipated ; it is an exaltation to heaven. % Is fulness of joy. Not partial joy ; not imperfect joy ; not joy intermingled with pain and sorrow; not joy which, though in itself real, does not satisfy the de- sires of the soul, as is the case with much of the happiness which we ex- perience in this life, — but joy, full, satisfying, unalloyed, unclouded, un- mingled with anything that would w there are pleasures * for ever- more. u Matt. vii. 14. to Jude 24. v Matt. xxv. 33. x Psa. xxxvi. 8. diminish its fulness or its brightness; joy that will not be diminished, as all earthly joys must be, by the feel- ing that it must soon come to an end. yi At thy right hand. The right hand is the place of honour (Notes, ver. 8). Comp. Mark xvi. 19 ; Heb. i. 3 ; Acts vii. 56 ; and it here refers to the place which the saints will occupy in hea- ven. This language could have been used only by one who believed in the doctrine of the resurrection and of the future state. As applicable to the author of the psalm, it implies that he had a firm belief in the resurrec- tion of the dead, and a confident hope of happiness hereafter; as applicable to the Messiah, it denotes that he would be raised up to exalted honour in heaven; as applicable to believers now, it expresses their firm and as- sured faith that eternal happiness and exalted honour aw r ait them in the fu- ture world. ^[ There are pleasures for evermore. Happiness that will be eternal. It is not enjoyment such as we have on earth, which we feel is soon to terminate; it is joy which can have no end. Here, in respect to any felicity which we enjoy, we can- not but feel that it is soon to cease. No matter how secure the sources of our joy may seem to be, we know that happiness here cannot last long, for life cannot long continue ; and even though life should be lengthened out for many years, we have no certainty that our happiness will be commen- surate even with our existence on earth. The dearest friend that we have may soon leave us to return no more ; health, the source of so many comforts, and essential to the enjoy- ment of any comfort here, may soon fail; property, however firmly it may be secured, may " take to itself wings and fly away." Soon, at any rate, if these things do not leave us, we shall leave them; and in respect to happi- ness from them, we shall be as though 134 PSALM XVII. PSALM XVII. A Prayer of David. TJEAR i tlie right, Lord, -"• attend imto my cry ; give ear they had not been. Not so will it be at the right hand of God. Happi- ness there, whatever may be its na- ture, will be eternal. Losses, dis- appointment, bereavement, sickness, can never occur there; nor can the anticipation of death, though at the most distant period, and after count- less millions of ages, ever mar our joys. How different in all these things will heaven be from earth ! How desirable to leave the earth, and to enter on those eternal joys ! PSALM XVII. This psalm is entitled " A Prayer of David. ' ' By whom the title was prefixed to it, is not known ; but there can be no doubt of its appropriateness. It is, throughout, a prayer — fervent, earnest, believing. It was evidently uttered in the view of danger — danger arising from the number and the designs of his ene- mies ; but on what particular occasion it was composed cannot now be determined. There Avere many occasions, however, in the life of David for the utterance of such a prayer, and there can be no doubt that in the dangers which so frequently beset him, he often poured out such warm and earnest appeals to God for help. JJlto the enemies referred to were cannot now be ascertained. All that is known of them is that they were "deadly" or bitter foes, that they were prosperous in the world, and that they were proud (vers. 9, 10) ; that they were fierce and * greedy, like a lion hunting its prey (ver. 12) ; that they were men whose families were in affluence, and men who lived for this world alone, ver. 14. The points which constitute the prayer hi the psalm are the following: — 1. The prayer itself, as an earnest appeal or supplication to God to do what was equal and right, vers. 1, 2. 2. A reference of the author of the psalm to himself, and to his own life and character, as not deserving the treatment which he was receiving from others, vers. 3, 4. 3. An earnest petition on this ground for the Divine interposition, vers. 5-9. unto my prayer, that goeth 2 not out of feigned lips. 1 justice. 2 without lips of deceit. 4. A description of the character of his enemies, and a prayer on the ground of that character, that God Avould interpose for him, vers. 10-14. 5. The expression of a confident hope of deliverance from all enemies ; a look- ing forward to a world where he would be rescued from all troubles, and where, in the presence of God, and entering on a new life, he would awake in the likeness of God and be satisfied, ver. 1-5. The psalm terminates, as the anticipations of all good men do amid the troubles of this life, hi the hope of that world where there Avill be no trouble, and where they will be permitted to dwell for ever with God. 1. Sear the right. Marg., as in Hebrew, justice. The prayer is, that Gcd would regard that which was rigid in the case, or that he would vindicate the psalmist from that which was wrong. It is the expression of his confident assurance even in the presence of God that his cause was right, and that he was asking only that which it would be consistent for a just God to do. We can offer an acceptable prayer only when we are sure that it would be right for God to answer it, or that it would be con- sistent with perfect and eternal jus- tice to grant our requests. It is to be observed here, however, that the ground of the petition of the psalmist is not that he was righteous, that is, he did not base his petition on the ground of his own merits, but that his cause was righteous ; that he was unjustly oppressed and persecuted by his enemies. We cannot ask God to interpose in our behalf because we have a claim to his favour on the ground of our own merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right. % Attend unto my cry. The word here used — 7T21, rinnah — means either a shout of joy, Ps. xxx. 5 ; xlii. 4 ; xlvii. 1 ; or a mournful cry, PSALM XVII. 135 2 Let my sentence come forth from thy presence ; let thine eyes behold the things that are equal. outcry, Availing, Ps. Ixi. 1 ; et scepe. It is expressive, in either case, of deep feeling which vents itself in an audible manner. Here it denotes the earnest utterance of prayer. ^[ Give ear unto my prayer. See Notes on Ps. v. 1. *[ That goeth not out of feigned lips. Marg., as in Heb., without lips of deceit. That is, that is sincere, or that proceeds from the heart. The utterance of the lips does not mis- represent the feelings of the heart. True prayer is that in which the lips do represent the real feelings of the soul. In hypocritical prayer the one is no proper representation of the other. It is evident that the prayer here was not mere mental prayer, or a -mere desire of the heart. It was uttered prayer, or oral prayer; and, though private, it was in the form of uttered words. The feeling was so great that it was expressed in an audible cry to God. Deep emotion usually finds vent in such audible and fervent expressions. Compare the Saviour's earnest prayer in the garden of Gethsemane, Luke xxii. 41, seq. 2. Let my sentence. Heb., my judg- ment. The allusion is to a judgment or sentence as coming from God in regard to the matter referred to in the psalm, to wit, the injuries which he had received from his enemies. He felt that they had done him injustice and wrong; he felt assured that a sentence or judgment from God in the case would be in his favour. So Job often felt that if he could bring his case directlv before God, God would decide in his favour. Comp. Job xxiii. 1 — 6. *!\ Come forth from thy presence. From before thee. That is, he asks God to pronounce a sentence in his case. \ Let thine eyes behold. He asked God to ex- amine the case with his own eyes, or attentively to consider it, and to see where justice was. ^f The things that are equal. The things that are just 3 Thou hast proved v mine heart ; thou hast visited me in the y Fsa. exxxix. 23. and right. He felt assured that his own cause was right, and he pravs here that justice in the case may be done. He felt that, if that were done, he would be delivered from his enemies. As between ourselves and our fellow-men, it is right to pray to God that he would see that exact justice should be done, for we may be able to feel certain that justice is on our side, and that we are injured by them ; but as between ourselves and God, we can never offer that prayer, for if justice were done to us we could not but be condemned. Before him our plea must be for mercy, not jus- tice. 3. Thou hast proved mine heart. In this verse he refers to his own character and life in the matter under consideration, or the con- sciousness of his own innocence in respect to his fellow-men who are persecuting and opposing him. He appeals to the Great Searcher of hearts in proof that, in this respect, he was innocent; and he refers to different forms of trial on the part of God to show that after the most tho- rough search he would find, and did find, that in these respects he was an innocent man, and that his enemies had no occasion to treat him as they had done. It is still to be borne in mind here that the trial which the psalmist asks at the hand of God was not to prove that he was innocent to- wards Him, or that he had a claim to His favour on account of his own personal holiness, but it w T as that he was innocent of any wrong towards those who were persecuting him, or, in other words, that after the most searching trial, even by his Maker, it would be found that he had given them no cause for treating him thus. The word here rendered " proved " means to try, to prove, to examine, — especially metals, to test their genu- ineness. See Notes on Ps. vii. 9, 10 ; 136 PSALM XVII. night; thou hast tried me, and shalt find nothing : I am pur- posed that my mouth = shall not z Psa. xxxix. 1, 2 ; Prov. xiii. 3. Job xii. 11. The psalmist here says that God had tried or searched his heart. He knew all his motives. He had examined all his desires and his thoughts. The psalmist felt assured that, after the most thorough trial, even God would not find anything in his heart that would justify the con- duct of his enemies towards him. % Thou hast visited me. That is, for the purpose of inspecting my charac- ter, or of examining me. The Eng- lish word visit, like the Hebrew, is often used to denote a visitation for the purpose of inspection and exami- nation. The idea is, that God had come to him for the very purpose of examining his character. % In the night. In solitude. In darkness. When I was alone. In the time when the thoughts are less under re- straint than they are when surrounded by others. In a time when it can be seen what we really are ; when we do not put on appearances to deceive others, ^f Thou hast tried me. The word here used — ?p!£, tzaraph — means properly to melt, to smelt, sc, metals, or separating the pure metal from the dross. The meaning is, that God, in examining into his character, had subjected him to a trial as search- ing as that employed in purifying metals by casting them into the fire. % And shalt find nothing. Thou wilt find nothing that could give occa- sion for the conduct of my enemies. The future tense is here used to de- note that, even if the investigation were continued, God would find no- thing in his heart or in his conduct that would warrant their treatment of him. He had the most full and settled determination not to do wrong to them in any respect whatever. Nothing had been found in him that would justify their treatment of him ; he was determined so to live, and he felt assured that he would so live, that transgress. 4 Concerning the works of men, by the ■ word of thy lips I a Prov. ii. 10 — 15. nothing of the kind loould be found in him in time to come. *[ I am purposed. I am fully resolved. % My mouth shall not transgress. Trans- gress the law of God, or go beyond what is right. That is, I will utter nothing which is wrong, or which can give occasion for their harsh and un- kind treatment. Much as he had been provoked and injured, he was determined not to retaliate, or to give occasion for their treating him in the manner in which they were now doing. Prof. Alexander renders this " My mouth shall not exceed my thought ;" but the common version gives a better idea, and is sanctioned by the He- brew. Comp. Geseuius, Lex. 4. Concerning the works of men. In respect to the works or doings of men. The reference is here probably to the ordinary or common doings of mankind, or to what generally cha- racterises the conduct of men. As their conduct is so commonly, and so characteristically wicked, wickedness may be spoken of as their " work," and it is to this doubtless that the psalmist refers. In respect to the sinful courses or "paths" to which men are so prone, he says that he had kept himself from them. This is in accordance with what he says in the previous verse, that he had given no occasion by his conduct for the treat- ment which he had received at the hands of his enemies. % By the ivord of thy lips. Not by his own strength ; not by any power which he himself had, but by the commands and pro- mises of God, — by what had pro- ceeded from his mouth. The reference is doubtless to all that God had spo- ken : — to the law which prescribed his duty, and to the promises which God had given to enable him to walk in the path of uprightness. He had relied on the word of God' as incul- cating duty ; he had submitted to it PSALM XVII. 137 have kept me from the paths of the destroyer. 5 Hold up my goings in thy paths, that my footsteps l slip not. 1 be not moved. as authority; he had found encourage- ment in it in endeavouring to do right. % I have kept me. I have preserved myself. I have so guarded my con- duct that I have not fallen into the sins which are so common among men. f The paths of the destroyer. The paths which the " destroyer " treads; the course of life which such men lead. The idea is, not that he had heen ahle to save himself from violence at their hands, hut that he had heen enabled to avoid their mode of life. The word rendered destroyer ) is from a verb which means to break, to rend, to scatter, and would properly refer to acts of violence and lawless- ness. He had kept himself from the modes of life of the violent and the lawless ; that is, he had been enabled to lead a peaceful and quiet life. He had given no occasion to his enemies to treat him as a violent, a lawless, a wicked man. 5. Hold up my goings in thy paths. He had been enabled before this to keep himself from the ways of the violent by the word of God (ver. 4) ; he felt his dependence on God still to enable him, in the circumstances in which he was placed, and under the provocations to which he was exposed, to live a life of peace, and to keep himself from doing wrong. He, therefore, calls on God, and asks him to sustain him, and to keep him still in the right path. The verb here used is in the infinitive form, but used instead of the imperative. De Wette. — Prof. Alexander renders this less cor- rectly, " ]\Iy steps have laid hold of thy paths;" for he supposes that a prayer here " would be out of place." But prayer can never be more appro- priate than when a man realises that lie owes the fact of his having been hitherto enabled to lead an upright life only to the " word " of God, and 6 I have called upon thee, for thou wilt hear me, O God : in- cline thine ear unto me, and hear my speech. when provoked and injured by others he feels that he might be in danger of doing wrong. In such circumstances nothing can be more proper than to call upon God to keep us from sin. ^[ That my footsteps slip not. Marg., as in Heb., be not moved. The idea is, "that I may be firm ; that I may not yield to passion ; that, provoked and wronged by others, I may not be allowed to depart from the course of life which I have been hitherto en- abled to pursue." No prayer could be more appropriate. When we feel and know that we have been wronged by others ; when our lives have given no cause for such treatment as we receive at their hands; when they are still pursuing us, and injuring us in our reputation, our property, or our peace ; when all the bad passions of our nature are liable to be aroused, prompting us to seek revenge, and to return evil for evil, then nothing can be more proper than for us to lift our hearts to God, entreating that he will keep us, and save us from falling into sin ; that he will enable us to restrain our passions, and to subdue our resent- ments. 6. I have called upon thee, for thou wilt hear me, O God. The meaning of this is, " I have called on thee heretofore, and will do it still, because I am certain that thou wilt hear me." That is, he was encouraged to call upon God by the conviction that he would hear his prayer, and would grant his request. In other words, he came to God in faith; in the full belief of his readiness to answer prayer, and to bestow needed bless- ings. Comp. John xi. 42; Heb. xi. 6. If Incline thine ear unto me. See Notes on ver. 1. ■[ My speech. My prayer. The reference here, as in ver. 1, is to prayer uttered before God, and not mere mental prayer. 138 FSALM XVII. 7 Show thy marvellous loving- kindness, O thou that savest l by 1 Or, them which trust in tlice from those that rise vp against thy right hand. 7. Show thy marvellous loving-kind- ness. The literal translation of the original here would be, " distinguish thy favours." The Hebrew word used means properly to separate ; to distinguish; then, to make distin- guished or great. The prayer is, that God would separate his mercies on this occasion from his ordinary mer- cies by the manifestation of greater powers, or by showing him special favour. The ordinary or common mercies which he was receiving at the hand of God would not meet the pre- sent case. His dangers were much greater than ordinary, his wants were more pressing than usual; and he asked for an interposition of mercy corre- sponding with his circumstances and condition. Such a prayer it is obviously proper to present before God ; that is, it is right to ask him to suit his mercies to our peculiar necessities ; and when special dangers surround us, when we are assailed with peculiarly strong temptations, when we have unusually arduous duties to perform, when we are pressed down with peculiarly se- vere trials, it is right and proper to ask God to bestow favours upon us which will correspond with our pecu- liar circumstances. His ability and his willingness to aid us are not measured by our ordinary require- ments, but are equal to any of the necessities which can ever occur in our lives. % thou that savest by thy right hand. Marg., " that savest those that trust in thee from those that rise up against thy right hand." The Hebrew will admit of either con- struction, though that in the text is the more correct. It is, literally, " Saving those trusting, from those that rise up, with thy right hand. The idea is, that it was a characteristic of God, or that it was what he usually did, to save by his own power those that trusted him from those who rose thy right hand them which put their trust in iliee from those that rise up against them. 8 Keep me as the apple of tho up against them. That is, God might be appealed to to do this now, on the ground that he was accustomed to do it ; and that, so to speak, he would be acting " in character " in doing it. In other words, we may ask God to do what he is accustomed to do ; we may go to him in reference to his well- known attributes and character, and ask him to act in a manner which will be but the regular and proper mani- festation of his nature. We could not ask him to do what was contrary to his nature ; we cannot ask him to act in a way which would be out of cha- racter. What he has done for men always, Ave may ask him to do for us ; what is entirely consistent with his perfections, we may ask him to do in our own case. % By thy right hand. By thy power. The right hand is that by which we execute our pur- poses, or put forth our power; and the psalmist asks God to put forth his power in defending him. See Isa. xli. 10; Job xl. 14; Ps. lxxxix. 13. ^f From those that rise up against them. From their enemies. 8. Keep me as the apple of the eye. Preserve me ; guard me ; defend me, as one defends that which is to him most precious and valuable. In the original there is a remarkable strength of expression, and at the same time a remarkable confusion of gender in the language. The literal translation would be, " Keep me as the little man — the daughter of the eye." The word apple applied t© the eye means the pupil, the little aperture in the middle of the eye, through which the rays of light pass to form an image on the retina {Johnson, Webster) ; though ivhy it is called the apple of the eye the lexicographers fail to tell us. The Hebrew word — "jilli'N, Ishon — means properly, a little man, and is given to the apple or pupil of the eye, " in which, as in a mirror, a person sees PSALM XVII. 139 eye, hide me under the shadow of thy wings, 9 From, the wicked that * op- press me, from my 2 deadly ene- mies icho compass me about. 1 waste. his own image reflected in miniature." This comparison is found in several languages. The word occurs in the Old Testament only in Deut. xxxii. 10; Ps. xvii. 8; Prov. vii. 2; where it is rendered apple ; in Prov. vii. 9, where it is rendered black ; and in Prov. xx. 20, where it is rendered obscure. The other expression in the Hebrew — "the daughter of 'the eye" — is derived from a usage of the Hebrew word daughter, as denoting that which is dependent on, or connected with (Gesenius, Lex.), as the expression " daughters of a city " denotes the small towns or villages lying around a city, and dependent on its jurisdiction, Num. xxi. 25, 32 j xxxii. 42 ; Josh, xvii. 11. So the expression daughters of song, Eccl. xii. 4. The idea here is, that the little image is the child of the eye ; that it has its birth or origin there. The prayer of the psalmist here is, that God would guard him, as one guards his sight — an object so dear and valuable to him. % Hide me under the shadow of thy ivings. Another image denoting substantially the same thing. This is taken from the care evinced by fowls in protect- ing their young, by gathering them under their wings. Comp. Matt, xxiii. 37. Both of the comparisons here used are found in Deut. xxxii. 10 — 12; and it is probable that the psalmist had that passage in his eye — " He in- structed him, he kept him as the apple of his eye ; as an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings ; so the Lord alone did lead him." Comp. also Ps. xxxvi.7; lvii. 1; lxi. 4; lxiii. 7 ; xci. 1, 4. 9. From the tvie/ced that oppress me. Marg., That waste me. The margin expresses the sense of the Hebrew. 10 They are inclosed in their own fat : with their mouth they speak proudly. 11 They have now compassed us in our steps; they have set 2 enemies against the soul. The idea is that of being wasted, desolated, destroyed, as a city or country is by the ravages of war. The psalmist compares himself in his troubles with such a city or country. The effect of the persecutions which he had endured had been like cities and lands thus laid waste by fire and sword. % From my deadly enemies. Marg., My enemies against the soul. The literal idea is, " enemies against my life." The common translation expresses the idea accurately. The sense is, that his enemies sought his life. % Who compass me about. Who surround me on every side, as enemies do who besiege a city. 10. They are inclosed in their ozon fat. The meaning here is, that they were prosperous, and that they were consequently self-confident and proud, and were regardless of others. The phrase occurs several times as descrip- tive of the wicked in a state of pros- perity, and as, therefore, insensible to the rights, the wants, and the suffer- ings of others. Comp. Deut. xxxii. 15, " But Jeshurun waxed fat and kicked : thou art waxed fat, thou art grown thick, thou art covered with fatness ; then he forsook God which made him/' etc. Job xv. 27, " Be- cause he covereth his face with his fatness, and maketh collops of fat on his flanks." Ps. lxxiii. 7, "Their eyes stand out with fatness." Ps. cxix. 70, " Their heart is as fat as grease." % With their mouth they speak proudly. Haughtily; in an arrogant tone ; as a consequence of their prosperity. 11. They have now compassed us. Myself, and those who are associated with me. It would seem from this that the psalmist was not alone. It is to be observed, however, that there is a difference of reading in the Hebrew 140 PSALM XVII. their eyes bowing down to the earth ; 12 1 Like as a lion that is greedy of his prey, and as it were a 1 The likeness of him (thai is, of every one of them) is as a lion that desireth to ravin. text. The Masoretic reading is us; the Hebrew text is me, though in the other expression the plural is used — ■ " our steps." There is no impropriety in supposing that the psalmist refers to his followers, associates, or friends, meaning that the wrong was done not to him alone, but to others connected with him. The meaning of com- passed is, that they surrounded him on every side. Wherever he went, they were there, ^f In our steps. Wherever we go. ^[ They have set their eyes. As those do who are intent on any thing ; as the lion does that is seeking its prey (ver. 12). They looked keenly and directly at the object. They did not allow their eyes to wander. They were not in- different to the object of their pursuit. % Bowing down to the earth. That is, as the translators evidently under- stood this, having their eyes bowed down to the ground, or looking stea- dily to the ground. The image, ac- cording to Bishop Horsley, is borrowed from a hunter taking aim at an animal upon the ground. A more literal translation, however, would be, "They have fixed their eyes to lay me pros- trate upon the ground." The Hebrew word — ni33j natah — means properly to stretch out, to extend ; then, to in- cline, to bow, to depress ; and hence the idea of prostrating ; thus, to make the shoulder bend downwards, Gen. xlix. 15 ; to bring down the mind to an object, Ps. cxix. 112 ; to bow the heavens, Psa. xviii. 9. Hence the idea of prostrating an enemy ; and the sense here clearly is, that they had fixed their eyes intently on the psalmist, with a purpose to prostrate him to the ground, or completely to overwhelm him. 12. Like as a lion. Marg., The likeness of him (that is, of every one lurking in secret young lion 2 places. _ 13 Arise, O Lord, 3 disappoint him, cast him down : deliver my 2 sitting. 3 prevent his face. of them) is as a lion that desireth to ravin. The meaning is plain. They were like a lion intent on securing his prey. They watched the object narrowly ; they were ready to spring upon it. % That is greedy of his prey. " He is craving to tear." Professor Alexander. — The Hebrew word ren- dered " is greedy," means to pine, to long after, to desire greatly. The Hebrew word rendered " of his prey," is a verb, meaning to pluck, to tear, to rend in pieces. The reference is to the lion that desires to seize his victim, and to rend it in pieces to devour it. If And, as it were, a young lion, Hebrew, " And like a young lion." ^[ Lurking in secret places. Marg., as in Heb., sitting. The allusior is to the lion crouching, or lying in wait for a favourable opportunity to pounce upon his prey. See Notes on Ps. x. 8-10. There is no special emphasis to be affixed to the fact that the " lion " is alluded to in one member of this verse, and the "young lion" in the other. It is in accordance with the custom of parallelism in Hebrew poetry where the same idea, with some little variation, is expressed in both members of the sentence. See Intro- duction to Job, § 5. 13. Arise, O Lobd. See Notes on Ps. iji. 7. % Disappoint him. Marg., prevent his face. The marginal read- ing expresses the sense of the Hebrew. The word used in the original means to anticipate, to go before, to prevent; and the prayer here is that God would come before his enemies ; that is, that he would cast himself in their way before they should reach him. The enemy is represented as marching upon him with his face intently fixed, seeking his destruction; and he prays that God would interpose, or that He would come to his aid before his PSALM XVII. Ill soul from the wicked, l ivhich is thy c sword : 14 From men 2 ivhich are thy 1 Or, l>y tfoj. c Isa. x. 5. hand, O Lord, from men of the world, ivhich have their portion in this d life, and whose belly thou 2 by thine. d Luke xvi. 25. enemy should come up to him. % Cast Jiim down. That is", as it is in the Hebrew, make him bend or bow, as one who is conquered bows before a conqueror. ^[ Deliver my soul from the wicked. Save my life; save me from the designs of the wicked. % Which is thy sword. The Chaldee Paraphrase renders this, " Deliver my soul from the wicked man, who de- serves to be slain with thy sword." The Latin Vulgate, " Deliver my soul from the wicked man ; thy spear from the enemies of thy hand." So the LXX., " Deliver my soul from the wicked ; thy sword from the enemies of thy hand." The Syriac, " Deliver my soul from the wicked, and from the sword." De Wette renders it, " Deliver my soul from the wicked by thy sword/" Prof. Alexander, " Save my soul from the wicked (with) thy sword." So Luther, "With thy sword." The Hebrew will undoubt- edly admit of this latter construction, as in a similar passage in ver. 10 of this psalm ; and this construction is found in the margin : " By thy sword." The sentiment that the wicked are the " sword" of God, or the instruments, though unconsciously to themselves, of accomplishing his pur- poses, or that he makes them the executioners of his will, is undoubt- edly favoured by such passages as Isa. x. 5 — 7 (see Notes on those verses), and should be properly recognised. But such a construction is not neces- sary in the place before us, and it does not well agree with the connexion, for it is not easy to see why the psalmist should make the fact that the wicked were instruments in the hand of God in accomplishing his purposes treason why He should interpose and deliver him from them. It seems to me, therefore, that the construction of De Wette and others, " Save me from the wicked by thy sword," is the true one. The psalmist asked that God would interfere by his own hand, and save him from danger. The same con- struction, if it be the correct one, is required in the following verse. 14. From men which are thy hand. Marg., From men by thy hand. Here the rendering in the common ver- sion would be still more harsh than in the previous verse, since it is at least unusual to call men "the hand" of God, in the sense that they are his instruments in accomplishing his pur- poses. The more obvious construc- tion is to regard it as a prayer that God would deliver him by his own hand from men — from men that rose up against him. Comp. 2 Sam. xxiv. 14. % From men of the tvorld. A better construction of this would be " from men ; from the world." The psalmist prays first that he may be de- livered from men by the hand of God. He then repeats the prayer, " from men, I say," and then adds, " from the world." He desires to be rescued entirely from such worldly plans, de- vices, purposes; — from men among whom nothing but worldly principles prevail. % Which have their portion in this life. Their portion — their lot — is among the living ; that is, they have nothing to look forward to — to hope for in the world to come. They are, therefore, governed wholly by worldly principles. They have no fear of God; they have no regard to the rights of others further than will be in accordance with their own worldly interest. Men whose por- tion is wholly in this life will make everything subordinate to their worldly interests, ^f And whose belly thou fillest with thy hid treasure. The meaning of this portion of the verse is that, in respect to the object for which they lived, they were suc- cessful. They lived only for the world, and they obtained what the 142 PSALM XVII. fill est with thy hid treasure : 1 they are full of children, and leave the rest of their substance 1 Or, their children are full. . ■world had to bestow. They had pros- perity in their purposes in life. The Avord " hid " here — hid treasure — means that which is hoarded, se- creted, carefully guarded; and the word commonly refers to the practice of secreting from public view valuable treasures, as silver and gold. It is possible, however, . that the reference here is to tbe fact that God has hid- den these objects in the depths of the earth, and that it is necessary to search for them carefully if men would ob- tain them. Comp. Job xxviii. 1 — 11. The phrase " whose belly tbou hast filled" means that their appetite or cravings in this respect were satisfied. They had what they wanted. ^ They are full of children. Marg., their children are full. The margin pro- bably expresses the sense of the He- brew better than the text. The lite- ral rendering would be, " satisfied are their sons ;" that is, they have enough to satisfy the wants of their children. The expression "they are full of chil- dren" is harsh and unnatural, and is not demanded by the original, or by the main thought in the passage. The obvious signification is, that they have enough for themselves and for their children. ^[ And leave the rest of their substance to their babes. That is, what remains after their own wants are supplied, they leave to their babes. They not only have enough for the supply of their own wants and the wants of their children during their own lives, but they also leave an inheritance to their children after they are dead. The word rendered babes properly means little children, though it seems here to be used as denoting children in general. The meaning is, that they are able to pro- vide for their children after they themselves are dead. Compare the description of worldly prosperity in Job xxi. 7 — 11. 15. As for me. In strong contrast to their babes. 15 As for me, I will behold thy e face in righteousness : I e 1 Jobn lii. 2. with the aims, the desires, and the condition of worldly men. They seek their portion in -this life, and are sa- tisfied; I cherish no such desires, and have no such prosperity. I look to another world as my home, and shall be satisfied only in the everlasting favour and friendship of God. % x tifill behold thy face. I shall see thee. Comp. Matt. v. 8; 1 Cor. xiii. 12; 1 John iii. 2. This refers naturally, as the closing part of the verse more fully shows, to the future world, and is such language as would be employed by those who believe in a future state, and by no others. This is the highest object before the mind of a truly re- ligious man. The bliss of heaven consists mainly, in his apprehension, in the privilege of seeing God his Saviour; and the hope of being per- mitted to do this is of infinitely more value to him than would be all the wealth of this world. ^ In righteousness. Being myself righteous; being delivered from the power, the pollution, the dominion of sin. It is this which makes hea- ven so desirable ; without this, in the apprehension of a truly good man, no place would be heaven. % I shall be satisfied. While they are satisfied with this world, I shall be satisfied only when I awake in the likeness of my God. Nothing can meet the wants of my nature ; nothing can sa- tisfy the" aspirings of my soul, until that occurs. % When I awake. This is language which would be employed only by one who believed in the re- surrection of the dead, and who was accustomed to speak of death as a sleep — a calm repose in the hope of awaking to a new life. Comp. Notes on Ps. xvi. 9-11. Some have under- stood this as meaning " when I awake to-morrow;" and they thence infer that this was an evening song (comp. Ps. iv. 8) ; others have supposed that it had a more general sense, — mean- PSALM XVIII. 143 shall be satisfied, when I awake, ing "whenever I awake;" that is, while men of the world rejoice iu their worldly possessions, and while this is the first thought which they have on awaking in the morning, my joy when I awake is in God; — in the evidence of his favour and friendship; — in the consciousness that I resemble him. I am surprised to find that Professor Alexander favours this view. Even De Wette admits that it refers to the resurrection of the dead, and that the psalm can be interpreted only on the supposition that it has this reference, and hence he argues that it could not have been composed by David, but that it must have been written in the time of the Exile, when that doctrine had obtained currency among the Hebrews. The interpret- ation above suggested seems to me to be altogether too low a view to be taken of the sense of the passage. It does not meet the state of mind de- scribed in the psalm. It does not correspond with the deep anxieties which the psalmist expressed as springing from the troubles which surrounded him. He sought repose from those troubles ; he looked for consolation when surrounded by bitter and unrelenting enemies. He was oppressed and crushed with these many sorrows. Now it would do little to meet that state of mind, and to impart to him the consolation which he needed, to reflect that he could lie down in the night and awake in the morning with the conscious- ness that he enjoyed the friendship of God, for he had that already; and besides this, so far as this source of consolation was concerned, he would awake to a renewal of the same trou- bles to-morrow which he had met on the previous day. He needed some higher, some more enduring and ef- ficient consolation ; something which would meet all the circumstances of the case ; some source of peace, com- posure, and rest, which was beyond all this ; something which would have an existence where there was jsc with thy likeness. trouble or anxiety; — and this could be found only in a future world. The obvious interpretation of the passage, therefore, so far as its sense can be determined from the connexion, is to refer it to the awaking in the morn- ing of the resurrection ; and there is nothing in the language itself, or in the known sentiments of the psalmist, to forbid this interpretation. The word rendered awake — V^p, kootz — used only in Hiphil, means to aivaJce ; — to awake from sleep, Ps. iii. 5; exxxix. 18; or from death, 2 Kings iv. 31 ; Jer. li. 39 ; Isa. xxvi. 19 ; Job xiv. 12; Dan. xii. 2. f With thy likeness. Or, in thy likeness ; that is, resembling thee. The resemblance doubtless is in the moral character, for the highest hope of a good man is that he may be, and will be, like God. Comp. Notes on 1 John iii. 2. I re- gard this passage, therefore, as one of the incidental proofs scattered through the Old Testament which show that the sacred writers under that dispensation believed in the doc- trine of the resurrection of the dead ; that their language was often based on the knowledge and the belief of that doctrine, even when they did not expressly affirm it ; and that in times of trouble, and under the conscious- ness of sin, they sought their highest consolation, as the people of God do now, from the hope and the expecta- tion that the righteous dead will rise again, and that in a world free from trouble, from sin, and from death, they would live for ever in the pre- sence of God, and find their supreme happiness in being made wholly like him. PSALM XVHI. This psalm is found, with some unim- portant variations, in 2 Samuel xxii. In that history, as in the inscription of the psalm here, it is said to have been composed by David on. the occasion when the Lord "•'delivered him from the hand of all his enemies, and from the hand of Sard." There can, therefore, be no 144 PSALM XVIII. doubt that David was the author, nor can there be any as to the occasion on which it was composed. It is a song of victory, and is beyond doubt the most sublime ode that was ever composed on such an occasion. David, long pursued and harassed by foes who sought his life, at length felt that a complete triumph was obtained, and that he and his king- dom were safe, and he pours forth the utterances of a grateful heart for God's merciful and mighty interposition, in language of the highest sublimity, and with the utmost grandeur of poetic ima- gery. Nowhere else, even in the sacred Scriptures, are there to be found images more beautiful, or expressions more sub- lime, than those which occur in this psalm. From the place which this psalm occu- pies in the history of the life of David (2 Sam. xxii.), it is probable that it was composed in the latter years of his life, though it occupies this early place in the Book of Psalms. AVe have no reason to believe that the principle adopted in the arrangement of the Psalms was to place them hi chronological order ; and we cannot determine why in that arrange- ment this psalm has the place which has been assigned to it ; but we cannot well be mistaken in supposing that it was com- posed at a somewhat advanced period of the life of David, and that it was in fact among the last of his compositions. Thus in the Book of Samuel, it is placed (cti. xxii.) immediately preceding a chapter (xxiii.) which professes (ver.l) to record " the last words of David." And thus in the title it is said to have been composed Krhen "the Lord had delivered him out of the hand of all his enemies," an event which occurred only at a comparatively late period of his life. The circumstance which is mentioned in the title — "and out of the hand of Said" — does not ne- cessarily conflict with this view, or make it necessary for us to suppose that it was composed immediately after his deliver- ance from the hand of Said. To David, recording and recounting the great events of his life, that deliverance would occur as one of the most momentous and worthy of a grateful remembrance, for it was a deliverance which was the foundation of all his subsequent successes, and in which the Divine interposition had been most remarkable. At any time of his life it would be proper to refer to this as demanding special acknowledgment. Saul had been among the most for- midable of all his enemies. The most distressing and harassing events of his life had occurred in the time of his con- flicts with him. God's interpositions in his behalf had occurred in the most re- markable manner, in delivering him from the dangers of that period of his history. It was natural and proper, therefore, in a general song of praise, composed in view of all God's interposi- tions in his behalf, that he should refer particularly to those dangers and deliver- ances. This opinion, that the psalm was composed when David was aged, which seems so obvious, is the opinion of Jarchi and Kimchi, of Eosenmiiller and De Wette. The strong imagery, therefore, in the psalm, describing mignty convul- sions of nature (vers. 6-16), is to be unders'tood, not as a literal description, but as* narrating God's gracious inter- position in the time of danger, as if the Lord had spoken to him out of the temple ; as if the earth had trembled ; as if its foundations had been shaken ; as (fa smoke had gone out of his nos- trils ; as if he had bowed the heavens and come down; as (/"he had thundered in the heavens, and had sent out hail- stones and coals of fire, etc. From the fact that there are variations, though not of an essential character, in the two copies of the psalm, it would seem not improbable that it had been revised by David himself, or by some other person, after it was first composed, and that one copy was used by the author of the Book of Samuel, and the other by the collector and arranger of the Book of Psalms. These variations are not im- portant, and by no means change the essential character of the psalm. It is not very easy to see why they were made, if they were made designedly, or to accountfor them if they were not so made. They are such as the following: Tho introduction, or the title of it, is adapted, in the psalm before us, to the purposes for which it was designed, when it was admitted into the collection. " To the chief Musician, a Psalm of David, the servant of the Lord, who spake unto the Lord the words," etc. The first verse of Ps. xviii., "I will love thee, O Lord, my strength," is not found in the psalm as it is in the Book of Samuel. The second verse of the psalm is, " The Lord is my rock, and my for- tress, and my deliverer ; my God, my strength, in whom I will* trust; my buckler, and the hom of my salvation, and my high tower." In Samuel, the corresponding passage is, "The Lord is PSALM XVIII. 145 my rock, and my fortress, and my de- liverer ; the God of my rock, in him will I trust ; he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour ; thou savest me from violence.'' In ver. 4, the reading is, " The sorrows of death compassed me" etc. ; in Samuel, " The waves of death compassed me." Similar variations, atfecting the words, without materially affecting the sense, occur in vers. 2, 3, 4, 6, 7, 8, 11, 12, 13, 14, 15, 16, 19, 20, 21, 23, 24, 25, 26, 27, 28, 29, 30, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 47, 48, 49, 50, and 51, of the psalm.* See these passages arranged in Rosenmiiller's Scholia, vol. i., pp. 451-458. In no instance is the sense very materially affected, though the variations are so numerous. It is impossible now to account for these variations. Hammond, Kennicott, and others, suppose that they occurred from the errors of transcribers. But to this oninion Schultens opposes unan- swerable objections. He refers particu- la ly (a) to the multitude and variety of the changes; (b) to the condition or state of the codices ; (c) to the nature of the variations, or to the fact that changes are made in words, and not merely in letters of similar forms which might be mistaken for each other. See his argu- (ments in Rosenmiiller, Schol., vol. i., pp. 441-443. It seems most probable, there- fore, that these changes were made by design, and that it was done either by David, who l'evised the original compo- sition, and issued two forms of the poem, one of which was inserted in the history in Samuel, and the other in the collection • of the Psalms ; or that the changes were made by the collector of the Psalms, when they were arranged for public worship. The former supposition is a possible one ; though, as the psalm was composed near the close of the life of David, it would seem not to be very probable. The most natural supposition, therefore, is, that the changes were made by the collector of the Psalms, whoever he might be, or by the person who presided over this part of public worship in the temple, and that the changes were made for some reason which we cannot now understand, as better adapting the psalm to musical purposes. Doederlein supposes that the recension was made by * i.e.\ after the notation in the Hebrew Psalter, which accords with the numbering of the verses in Samuel. TOT.. J. some later poet, for the purpose of "polishing" the language ; of giving it a more finished poetic form ; and of adapting it better to public use ; and he regards both forms as " genuine, elegant, sublime ; the one more ancient, the other more polished and refined." It seems most probable tbat the changes were made with a view to some rhythmical or musical effect, or for the purpose of adapting the psalm to the music of the temple service. Such changes would depend on causes which could be now little understood, as we m - e not suffi- ciently acquainted with the music em- ployed in public worship by the Hebrews, nor are we now competent to understand the effect which, in this respect, would be produced by a slight change of phrase- ology. Variations of a similar nature now exist in psalms and hymns which could not be well explained or under- stood by one who was not familiar with our language and with our music, and which, after as long an interval as that between the time Avhen the Psalms were arranged for musical purposes and the present time, would be wholly unintel- ligible. The psalm embraces the following subjects: — I. A general acknowledgment of God, and thanks to him, as the Deliverer in the time of troubles, and as worthy to be praised, vers. 1-3. II. A brief description of the troubles and dangers from which the psalmist had been rescued, vers. 4, 5. III. A description, conceived in the highest forms of poetic language, of the Divine interposition in times of danger, vers. 6-19. IV. A statement of the psalmist that this interposition was of such a nature as to vindicate his own character, or to show that his cause was a righteous cause; that he was right, and that his enemies had been in the wrong ; that God ap- proved his course, and disapproved the course of his enemies : or, in other words, that these interpositions were such as to prove that God Avas just, and would deal with men according to then- character, vers. 20-30. V. A recapitulation of what God had done for him, in enabling him to subdue his enemies, and a statement of the effect which he supposed would be produced on others by the repoft of what God had done in his behalf, vers. 31-45. VI. A general expression of thanks- giving to God as the author of all these H 146 PSALM XVIII. PSALM XVIII. To the chief Musician. A Psalm of David, the servant/ of the Lord, who spake unto the Lord the words g of this song in the day thai the Lord delivered him from the hand of all his enemies, and from the hand of Saul: And he said, WILL love h thee, O Lord, my -*- strength. f Psa. xxxvi., title. q 2 Sam. xxii. h 1 John iv. 19. blessings, and as worthy of universal confidence and praise, vers. 46-50. The title. IT To the chief Musician. See Notes to the title of Psalm iv. H A Psalm of David. The words " A Psalm' ' are not here in the original, and may convey a slightly erroneous impression, as if the psalm had been composed for the express purpose of being used pub- licly in the worship of God. In the corresponding place in 2 Sam. xxii., it is described as a " Song" of David : — " And David spake unto the Lord the words of this song." It • e case has been according to justice and to truth. 21. For I have kept the ways of the Lord. I have obeyed his laws. I have not so violated the laws which God has given to regulate my con- duct with my fellow-men as to de- serve to be treated by them as a guilty man. % And have not wickedly departed from my God. " I have not been a sinner from my God;" — an apostate ; an open violator of his law. The treatment which I have received, though it would be justly rendered to an open violator of law, is not that which I have merited from the hand of man. 22. For all his judgments. All his statutes, ordinances, laws. The word judgment is commonly used in this sense in the Scriptures, as referring to that which God has judged or deter- mined to be right. % Were before me. That is, I acted in view of them, or as having them to guide me. They were constantly before my eyes, and I regulated my conduct in accordance with their requirements. ^f And I did not put away his statutes from me. I did not reject them as the guide of my conduct. PSALM XVIII. 15; 23 I was also upright l before him, and I kept myself from mine ' iniquity. 24 Therefore hath the Lord recompensed me according to i with. t Psa. xxxvii. 27. 23. I tvas also upright before him. Marg., with.- The meaning is that he was upright in his sight. The word rendered upright is the same which in Job i. 1 is rendered perfect. See Notes on that passage. % And I kept myself from mine iniquity. From the iniquity to which I was prone or in- clined. This is an acknowledgment that lie ivas prone to sin, or that if he had acted out his natural character he would have indulged in sin — perhaps such sins as had been charged upon him. But he here says that, with this natural proneness to sin, he had re- strained himself, and had not been deserving of the treatment which he had received. This is one of those incidental remarks which often occur in the Scriptures which recognise the doctrine of depravity, or the fact that the heart, even when most restrained, is by nature inclined to sin. If this psalm was composed in the latter part of the life of David (see the introd.), then this must mean either (a) that in the review of his life he felt it had been his general and habitual aim to check his natural inclination to sin; or (b) that at the particular periods referred to in the psalm, when God had so wonderfully interposed in his behalf, he felt that this had been his aim, and that he might now regard that" as a reason why God had inter- posed in his behalf. It is, however, painfully certain that at some periods of his life — as in the matter of Uriah — he did give indulgence to some of the most corrupt inclinations of the human heart, and that, in acting out these corrupt propensities, he was guilty of crimes which have for 'ever dimmed the lustre of his name and stained his memory. These painful facts, however, are not inconsistent with the statement that in his general my righteousness, according to the cleanness of my hands 2 in his eyesight. 25 With the merciful thou w T ilt show thyself merciful ; with an 2 before Ms eyes. character he did restrain these corrupt propensities, and did " keep himself from his iniquity." So, in the review of our own lives, if we are truly the friends of God, while we may be pain- fully conscious that we have often given indulgence to the corrupt pro- pensities of our natures, — over which, if we are truly the children of God, we shall have repented, — we may still find evidence that, as the great and habitual rule of life, we have restrained those passions, and have " kept our- selves" from the particular forms of sin to which our hearts were prone. 22. Therefore hath the Lord recom- pensed me. By delivering me from my enemies. The Divine interpositions in his behalf had been of the nature of ^reward or recompense. 1i Accord- ing to my righteousness. As if I were righteous ; or, his acts of intervention have been such as are appropriate to a righteous life. The psalmist does not say that it was on account of his righteousness as if he had merited the favour of God, but that the interposi- tions in his behalf had been such as to show that God regarded him as right- eous. % According to the cleanness of my hands. See Notes on ver. 20. ^[ In his eyesight. Marg., 'as in Heb., before his eyes. The idea is that God saw that he was upright. 25. With the merciful. From the particular statement respecting the Divine dealings with himself the psalmist now passes to a general state- ment (suggested by wdiat God had done for him) in regard to the general principles of the Divine administra- tion. That general statement is, that God deals loith men according to their character ; or, that he will adapt his providential dealings to the conduct of men. They will rind him to be such towards them as they have 156 PSALM XVIII. upright man thou wilt show thy- self upright ; 26 With the pare thou wilt show thyself pure ; and with the froward • thou wilt * show thyself froward. 27 For thou wilt save the w Prov. iii. 34. x Or, wrestle. shown themselves to be towards him. The word merciful refers to one who is disposed to show kindness or coin- passion to those who are guilty, or to those who injure or wrong us. %" Thou wilt show thyself merciful. Thou wilt evince towards him the same charac- ter which he shows to others. It is in accordance with this that the Saviour teaches us to pray, "And forgive us our debts, as we forgive our debtors," Matt. vi. 12. And in ac- cordance also with this he said, " For if ye forgive men their trespasses, your heavenly Father will also forgive you : but if ye forgive not men their trespasses, neither will your Father forgive your trespasses," Matt. vi. 14, 15. *" With an upright man. Literally, a perfect man. See Job i. 1, where the same word is used in the original, and rendered perfect. The idea is that of a man who is consistent, or whose character is complete in all its parts. See Xotes on Job i. 1. % Thou wilt show thyself upright. Thou wilt deal with him according to his cha- racter. As he is faithful and just, so will he find that he has to do with a God who is faithful and just. 26. With the pure. Those who are pure in their thoughts, their motives, their conduct. ^ Thou wilt show thyself pure. They will find that they have to deal with a God who is him- self pure; who loves purity, and who will accompany it with appropriate rewards wherever it is found. *ff And with the froward. The word here used — tffey, ik/caish — means properly perverse; a man of a perverse and wicked mind. It is derived from a verb — IT'py, abash — which means, to turn the wrong way, to wrest, to per- vert. It would be applicable to a man who perverts or wrests the words of others from their true meaning ; who prevaricates or is deceitful in his own conduct; who is not straight- forward in las dealings ; who take3 advantage of circumstances to impose on others, and to promote his own ends; who is sour, harsh, crabbed, unaccommodating, unyielding, uu- kind. It is rendered perverse in Deut. xxxii. 5; Prov. viii. 8; xix. 1 ; xxviii. 6; froward here, and in 2 Sam. xxU. 27 ; Ps. ci.4; Prov. xi.20 ; xvii. 20; xxii.5; and crooked in Prov. ii. 15. The word does not occur elsewhere in the 'Old Testament, f Thou will show thyself froward. Marg., wrestle. In the corresponding place in 2 Sam. xxii. 27 it is rendered, " Thou wilt show thyself unsavory;" though the same word is used in the original. In the margin in that place, as here, the word is wrestle. The original word in each place — 5HQ, pathal — means to twist, to twine, to spin ; and then, to be twisted ; to be crooked, crafty, deceitful. In the form of the word which occurs here (Hithpa), it means, to shozv oneself crooked, crafty, perverse. (Gesenius, Lex) It cannot mean here that God would assume such a character, or that he would be crooked, crafty, perverse in his dealings with men ; for no one can suppose that the psalmist meant to ascribe such a character to God: but the meaning plainly is, that God would deal with the man referred to according to his real character : in- stead of finding that God would deal with them as if they were pure, and righteous, and merciful, such men would find that he deals with them as they are, — as perverse, crooked, wicked. 27- For thou wilt save the afflicted people. From the particular tokens of Divine favour towards himself in affliction and trouble, the psalmist now draws the general inference that this was the character of God, and that others in affliction might hope for his interposition as he had done. PSALM XVIII. 157 afflicted people; but wilt bring down high ° looks. 28 For thou wilt light my 1 candle ; " the Lord my God will enlighten niy darkness. v Frov. vi. 16, 17. l Or, lamp, Job xxix. 3. Tf But wilt bring down high looks. Another general inference probably derived from the dealings of God with the proud and haughty foes of the psalmist. As God had humbled them, so he infers that he would deal with others in the same way. " High looks" are indicative of pride and haughtiness. Comp. Ps. ci. 5 ; Prov. vi. 17 ; xxi. 4 ; Isa. ii. 11 (Notes) ; x. 12 ; Dan. vii. 20. 28. For thou tvilt light my candle. Marg., lamp. The word lamp best expresses the idea. In the Scriptures light is an image of prosperity, success, happiness, holiness, as darkness is the image of the opposite. See Notes on Job xxix. 2, 3 ; comp. also Job xviii. 6; xxi. 17; Prov. xx. 27; xxiv. 20; Ps. cxix. 105 ; cxxxii. 17 ; Isa. lxii. 1. The meaning here is, that the psalmist felt assured that God would give him prosperity, as if his lamp were kept constantly burning in his dwelling. % The Lord my God ivill enlighten my darkness. Will shed light on my path, which would otherwise be dark : — will impart light to my un- derstanding; will put peace and joy in my heart ; will crown me with his favour. Comp. Notes on Ps. iv. 6. 29. For by thee I have run through a troop. Marg., broken. The word troop here refers to bands of soldiers, or hosts of enemies. The word ren- dered run through means properly to run; and then, as here, to run or rush upon in a hostile sense ; to rush with violence upon one. The idea here is that he had been enabled to rush with violence upon his armed opposers ; that is, to overcome them, and to secure a victory. The allusion is to the wars in which he had been engaged. Comp. cxv. 1. % And by my God. By the help derived from God. % Have I leaped over a wall. 29 For by thee I have 2 rim through a troop ; and by my God have I leaped over a wall. 30 As for God, his way is per- fect : the word of the Lord is w Prov. xx. 27. 2 broken. Have I been delivered, as if I had leaped over a wall when I was be- sieged ; or, I have been able to scale the walls of an enemy, and to secure a victory. The probability is that the latter is the true idea, and that he refers to his successful attacks on the fortified towns of his enemies. The general idea is, that all his victories were to be traced to God. 30. As for God. The declaration in this verse is suggested by the facts narrated in the previous verses. The contemplation of those facts leads the thoughts of the author of the psalm up to the Great Source of all these blessings, and to these general reflec- tions on his character. "As for God," that is, in respect to that Great Being, who has delivered me, his ways are all perfect ; his word is tried ; he is a shield to all those who trust in him. ^[ His ivay is perfect. That is, his doings are perfect; his methods of administration are perfect; hisgovern- ment is perfect. There is nothing wanting, nothing defective, nothing redundant, in what he does. On the word perfect, see Notes on Job i. 1. % The xvord of the Lord is tried. Marg., refined. The idea is, that his word had been tested as silver or any other metal is in the fire. The psalmist had confided in him, and had found him faithful to all his promises. Compare Notes on Ps. xii. 6. In a larger sense, using the phrase the " word of the Lord " as denoting the revelation which God has made to mankind in the volume of revealed truth, it has been abundantly tested or tried, and it still stands. It has been tested by the friends of God, and has been found to be all that it pro- mised to be for support and consola- tion in trial; it has been tested by the changes which have occurred in 158 PSALM XVIII. 1 tried ; * lie is a buckler v to all those that trust in him. 31 For who is God save the Lord ? or who is a rock save our God. 32 It is God : that girdeth me 1 refined. x Psa. xii. 6. the progress of human affairs, and has been found fitted to meet all those changes ; it has been tested by the advances which have been made in science, in literature, in civilization, and in the arts, and it has shown itself to be fitted to every stage of advance in society; it has been tested by the efforts which men have made to destroy it, and has survived all those efforts. It is settled that it will survive all the revolutions of king- doms and all the changes of dynasties ; that it will be able to meet all the attacks which shall be made upon it by its enemies; and that it will bean unfailing source of light and comfort to all future ages. If persecution could crush it, it would have been crushed loug ago; if ridicule could drive it from the world, it would have been driven away long ago ; if argu- ment, as urged by powerful intellect, and by learning, combined with in- tense hatred, could destroy it, it would have been destroyed long ago ; and if it is not fitted to impart consolation to the afflicted, to wipe away the tears of mourners, and to uphold the soul in death, that would have been demonstrated long ago. In all these methods it has been " tried," and as the result of all, it has been proved as the only certain fact, in regard to a book as connected with the future — that the Bible will go down accre- dited as a revelation from God to the end of the world. % He is a buckler. Or, a shield, for so the original word means. See Notes on Ps. iii. 3. 31. For who is God save the Lord ? "Who is God except Jehovah ? The idea is, that no other being has evinced the power, the wisdom, and the goodness which properly belong to the true God ; or, that the things with strength, and maketh my way perfect. 33 He maketh my feet like hinds' feet, and setteth me upon my high places. ij Prov. xxx. 5. z 2 Cor. iii. 5. which are implied in the true nature of Ged are found in no other being. % Or who is a rock save our God ? See ver. 2. There is no one who can furnish such safety or defence ; no one under whose protection we can be secure in danger. Comp. Deut. xxxii. 31. 32. It is God that girdeth me with strength. Who gives me strength. The word girdeth contains an allusion to the mode of dress among the orientals, the long flowing robe, which was girded up when they ran or laboured, that it might not impede them ; and, probably, with the addi- tional idea that girding the loins con- tributed to strength. It is a common custom now for men who run a race, or leap, or engage in a strife of pugi- lism, to gird or bind up their loins. See Notes on Job xl. 7 ; and on Matt, v. 38 — 41. % And maketh my icay perfect. Gives me complete success in my undertakings; or, enables me so to carry them out that none of them fail. 33. He maketh my feet like hinds* feet. So Habakkuk iii. 19, " He will make my feet like hinds' feet, and he will make me to walk upon mine high places." The hind is the female deer, remarkable for fleetness or swift- ness. The meaning here is, that God had made him alert or active, enabling him to pursue a flying enemy, or to escape from a swift-running foe. ^[ And setteth me upon my high places. Places of safety or refuge. The idea is, that God had given him security, or had rendered him safe from danger. Comp. Deut. xxxii. 13. Swiftness of foot, or ability to escape from, or to pursue an enemy, was regarded as of great value in ancient warfare. Achil- les, according to the descriptions of PSALM XVIII. 159 34 He teacheth my hands to war, so that a bow of steel is broken by mine arms. 35 Thou hast also given me the shield of thy salvation : and thy right hand hath holden me up, and thy l gentleness hath made me great. Homer, was remarkable for it. Comp. 2 Sara. ii. 18 ; 1 Chron. xii. 8. 34. He teacheth my hands to tear. Comp. Ps. cxliv. 1. The skill which David had in the use of the bow, the sword, or the spear, — all of which depends on the hands, — he ascribes entirely to God. ^ So that a boiv of steel is broken by mine amis. This is mentioned as an instance of extra- ordinary strength, as if he were able to break a bow made of metal. The original word rendered steel means properly brass. Wood was doubtless first used in constructing the bow, but metals came afterwards to be em- ployed, and brass would naturally be used before the manufacture of steel was discovered. Rosenmiiller in loc. 35. Thou hast also given me the shield of thy salvation. Thou hast saved me as with a shield ; thou hast thrown thy shield before me in times of danger. See Notes on Ps. v. 12. % And thy right hand hath holden me up. Thou hast sustained me when in danger of falling, as if thou hadst upheld me with thine own hand. % And thy' gentleness hath made me great. Marg., "or, with thy meekness thou hast multiplied me." The word here rendered gentleness, evidently means hevefavour, goodness, kindness. It commonly means humility, modesty, as applied to men ; as applied to God, it means mildness, clemency, favour. The idea is, that God had dealt with him in gentleness, kindness, clemency, and that to this fact alone he owed all his prosperity and success in life. It was not by any claim which he had on God; it was by no worth of his own ; it was by no native strength or valour that he had been thus ex- alted, but it was wholly because God 36 Thou hast enlarged my steps under me, that my 2 feet did not « slip. 37 I have pursued mine ene- mies, and overtaken them : nei- ther did I turn again till they were consumed. 1 Or, with thy meekness thou hast multiplied me. 2 ancles. a Prov. iv. 12. had dealt kindly with him, or had showed himfavour. So all our success in life is to be traced to the favour — the kindness — of God. 36. Thou hast enlarged my steps under me. The idea here is, " Thou hast made room for my feet, so that I have been enabled to walk without hindrance or obstruction. So in Psalm xxxi. 8, " Thou hast set my feet in a large room." The idea is, that he was before straitened, com- pressed, hindered in his goings, but that now all obstacles had been taken out of the way, and he could walk freely. ^[ That my feet did not slip. Marg., mine ancles. The Hebrew word here rendered in the text feet, and in the margin ancles, means pro- perly a joint ; small joint ; especially the ancle. The reference here is to the ancle, the joint that is so useful in walking, and that is so liable to be sprained or dislocated. The meaning is that he had been enabled to walk firmly ; tl at he did not limp. Before, he had been like one whose ancles are weak or sprained ; now he was able to tread firmly. The Divine favour given to him was as if God had given strength to a lame man to walk firmly. 37. / have pursued mine enemies, and overtaken them. He had not only routed them, but had had strength to pursue them ; he had not only pur- sued them, but he had been enabled to come up to them. The idea is that of complete success and absolute tri- umph. Tf Neither did I turn again. I was not driven back, nor was I weary and exhausted, and compelled to give over the pursuit, ^J Till they were consumed. Till they were all either slain or made captive, so that 100 PSALM XVIII. 38 I have wounded them, that they were not able to rise : b they are fallen under my feet. 39 For thou hast girded me with strength unto the battle: thou hast ' subdued under me b 2 Sam. v. 20. * caused to bow. the hostile forces vanished. None of my enemies were left. 38. I have wounded them, etc. I have so weakened them — so entirely prostrated them — that they were not able to rally again. This does not refer so much to wounds inflicted on individuals in the hostile ranks as to the entire host or army. It was so weakened that it could not again he put in battle array. The idea is that of successful pursuit and conquest. ^ They are fallen under my feet. I have completely trodden them down —a common mode of denoting entire victon-, Ps. cxix. 118; Isa. xxv. 10; Lam. i. 15 ; Dan. viii. 13 ; Luke xxi. 24 39. For thou hast girded me with strength unto the battle. See Notes on ver. 32. Comp. Job xii. 18; Prov. xxxi. 17. ^[ Thou hast subdued tinder one. Marg., as in Heb., caused to bow. That is, God had caused them to submit to him ; he had enabled him to overcome them; — still acknow- ledging that all this was from God, and that the praise was due to Him, and not to the power of his own arm. 40. Thou hast 'also given me theneeks of mine enemies. Their necks to tread upon, as the result of victory ; or their necks to be subject to me, as the neck of the ox is to his owner. The phrase is sometimes used in this latter sense to denote subjection (comp. Jev. xxvii. 12) ; but it is more commonly, when applied to war, used in the former sense, as denoting complete triumph or conquest. It was not uncommon to trample on the necks of those who were overcome in battle. See Josh. x. 21; Ezek. xxi. 2; Gen. xlix. 8. The word used here — ?Hi?, oreph — means properly neck, nape, the back those that rose up against me. 40 Thou hast also given me the necks of mine enemies, that I might destroy them that hate me. 41 They cried, but there icas none to save them : even unto the of the neck ; and hence, to give the neck means sometimes to turn the back, as in flight; and the phrase would admit of that meaning here. So Gesenius (Lex.) understands it. So also De Wette : " Thou turnest my enemies to flight." It seems to me, however, that the more probable interpretation is that of complete sub- jection, — as when the conqueror places his foot on the necks of his foes. This is confirmed by the next mem- ber of the sentence, where the psalm- ist speaks of the complete destruction of those who hated him. % That I might destroy them that hate me. That have pursued and persecuted me in this manner. The idea is that of utterly overcoming them ; of put- ting an end to their power, and to their ability to injure him. 41. They cried. They cried out for help, for mercy, for life. In mo- dern language, " they begged for quarter." They acknowledged that they were vanquished, and entreated that their lives might be spared. ^[ But there was none to save them. To preserve their lives. No help ap- peared from their own countrymen; they found no mercy in me or my followers; and God did not interpose to deliver them. % Even unto the Loed. As a last resort. Men ap- peal to everything else for help before they will appeal to God; often when they come to him it is by constraint, and not willingly; if the danger should leave them, they would cease to call upon him. Hence, as there is no real sincerity in their calling upou God — no real regard for his honour or his commands — their cries are not heard, and they perish. The course of things with a sinner, however, is often such that, despairing of salva- PSALM XVIII. 161 Lord, but e he answered them not. 42 Then did I beat them small as the dust before the wind ; I c Jer. xi. 11. tion in any other way, and seeing that this is the only true way, he conies with a heart broken, contrite, penitent, and then God never turns away from the cry. No sinner, though as a last resort, who comes to God in real sincerity, will ever be rejected. % But he ansicered them not. He did not put forth his power to save them from my sword ; to keep them alive when they were thus vanquished. Had they cried unto him to sace their souls, he would un- doubtedly have done it ; but their cry was for life — for the Divine help to save them from the sword of the con- queror. There might have been many reasons why God should not interpose to save them from the regular conse- quences of valour when they had been in the wrong and had begun the war ; but there would have been no reason why he should not interpose if they had called upon him to save them from their sins. There may be many reasons why God should not save sinners from the temporal judgments due to their sins — the intemperate from the diseases, the poverty, and the wretchedness consequent on that vice, — or the licentious from the woes and sorrows caused by such a course of life ; but there is no reason, in any case, why God should not save from the eternal consequences of sin, if the sinner cries sincerely and earnestly for mercy. 42. Then did I heat them small as the dtist before the wind. As the fine dust is driven by the wind, so they fled before me. There could be no more striking illustration of a dis- comfited army flying before a con- queror. De Wette says correctly that the idea is, " I beat them small, and scattered them as dust before the wind." % I did cast them out as the dirt in the streets. In the corre- did cast them out as the dirt in the streets. 43 Thou hafet delivered me from the strivings of the people; and thou hast made me the head sponding place in 2 Sam. xxii. 43, this is, " I did stamp them as the mire of the street, and did spread them abroad." The idea in the place be- fore us is, that he poured them out, for so the Hebrew word means, as the dirt or mire in the streets. As that is trodden on, or trampled down, so they, instead of being marshalled for battle, were wholly disorganized, scat- tered, and left to be trodden down, as the most} worthless object is. A similar image occurs in Isa. x. 6, where God is speaking of Sennacherib : " I will send him against an hypocritical nation to tread them down like the mire of the streets." 43. Thou hast delivered me from the strivings of the people. From the contentions of the people; or, from the efforts which they have made to overcome and subdue me. The allu- sion is to the efforts made by the peo- ple, under the guidance of their lead- ers. It is not " strivings" among his own followers, but the efforts, the strivings, the contentions of his ene- mies, who endeavoured to obtain the mastery over him, and to subdue him. % Thou hast made me the head of the heathen. The head of the nations ; that is, the nations round about. In other words, he had, by the Divine aid, brought them into subjection to him, or so subdued them that they became tributary to him. The word " heathen^ with us expresses an idea which is not necessarily connected with the original word. That word is simply nations — Dyi2, goim. It is true that those nations were heathens in the present sense of the term, but that idea is not necessarily connected with the word. The meaning is, that surrounding nations had been made subject to him ; or that he had been made to rule over them. David, in fact, thus brought the surrounding 162 PSALM XVI II. of the heathen : a a people whom I have not known shall serve me. 44 l As soon a*s they hear of d Isa. It. 5. 1 At the hearing of the ear. people under subjection to him, and made them tributary. In 2 Sam. viii. he is said to have subdued Philistia, and Moab, and Syria, and Edom, in all of which countries he put " garri- sons/' and all of which he made tributary to himself. *H A people whom / have not known shall serve one. People that I had not before heard of. This is the language of confident faith that his kingdom would be still further extended, so as to embrace nations before unknown to him. His past victories, and the fact that his kingdom had been so esta- blished and was already so extended, justified the expectation that it would be still further enlarged; that the fame of his conquests would reach other nations, and that they would willingly yield themselves to him. After the victories which he had achieved, as celebrated in this psalm, that might be expected to follow as a matter of course. It is the triumph- ant exultation of a conqueror, and it seems to have been his expectation, not that his successors would extend the empire, but that other nations would become voluntarily subject to him. 44. As soon as they hear of me, they shall ohey me. Marg., as in Heb., At the hearing of the ear. That is, their submission will be prompt and immediate. The fame of my victories will be such as to render resistance hopeless ; my fame, as at the head of a mighty empire, will be such as to lead them to desire my friendship and protection. % The strangers. Marg., as in Hebrew, The sons of the stranger. The word refers to fo- reigners^ to those of other nations. His name and deeds would inspire such respect, or create such a dread of his power, that they would be glad to seek his friendship, and would me, they shall obey me : the 2 strangers shall 3 submit them- selves unto me. 2 sons of the stranger. 3 lie, or, yield feigned obedience. readily submit to his dominion. - [T Shall submit themselves unto me. Marg., yield feigned obedience. The Hebrew word here used — ^)n3, chah- — T hash — means properly to lie, to speak lies i then, to deceive, or disappoint; then, to feign, to flatter, to play the hypocrite. It is manifestly used in this sense here, as referring to those who, awed by the terror of his name and power, would come and profess subjection to him as a conqueror. Yet the use of the word here implies that he was aware that, in many cases, this would be only a feigned submission, or that the homage would be hypocritical; homage inspired by terror, not by love. Undoubtedly much of the professed subjection of conquered nations is of this kind, and it would be well if all conquerors understood this as David did. He accepted, indeed, the acquiescence and the submission, but he under- stood the cause ; and this knowledge would only tend to make his throne more secure, as it would save him from putting confidence or trust where there was no certainty that it would be well placed. Towards David as a sovereign there was much real loyalty, but there was also much professed allegiance that was false and hollow ; allegiance which would endure only while his power lasted, and which would only wait for an opportunity to throw off the yoke. In respect to God, also, there are not a few who "feignedly submit" to him, or who yield feigned obedience. They, too, are awed by his power. They know that he is able to destroy. They see the tokens of his greatness and majesty, and they come and pro- fess submission to him — a submission founded on terror, not on love; a submission which would ceas3 at once could they be assured of safety if PSALM XVIII. 103 45 The strangers shall fade away, and be afraid out of their close places. 46 The Lord liveth : and they should renounce their allegiance to him. And as David was not ig- norant of the fact that not a little of the professed submission to him was false and feigued, — so, in a much higher sense — in a much more accu- rate manner — God is aware of the fact that many who profess to be subject to him are subject in pro- fession only ; that if they could do it with safety, they would throw off the very appearance of loyalty, and carry out in reality what exists in their hearts. It must have been sad for David to reflect how greatly the number of his professed subjects might have been diminished, if none had been retained but those who truly loved his reign, and respected him as a sovereign; it is sad to reflect how greatly the number of the professed friends of God would be diminished, if all those should with- draw who have yielded only feigned obedience to him ! Yet the Church would be the better and the stronger for it. 45. The strangers shall fade aicay. Heb., " The sons of the stranger." That is, foreigners. The word ren- deved fade away — b^l, nabal — means properly to wilt, wither, fall away, as applicable to flowers, leaves, or plants, Ps. i. 3; xxxvii. 2; Isa. i. 30; xxviii. 1. Here it means that those foreign nations would diminish in numbers and in power, until they should wholly disappear. The idea is, that all his foes would vanish, and that he and his kingdom would be left in peace. % And be afraid out of their close places. The word rendered be afraid means to tremble — as those do who are in fear. The word rendered close places means places that are shut up or enclosed, as fortified cities or for- tresses. The reference is to their places of retreat, towns, castles, fortresses. The meaning is, that they would find blessed he my rock ; and let the God of my salvation be exalted. 47 It is God that l avengeth 1 gireth arengernentsfor me. such places to be no security, and would tremble out of them ; that is, they would flee out of them in con- sternation and alarm. The general thought is that of ultimate complete security for himself and his kingdom,or entire deliverance from all his enemies. 46. The Lord liveth. Jehovah — the name here used — is often described as the living God in contradistinction to idols, who are represented as with- out life, Deut. v. 26 ; Josh iii. 10 ; 2 Kings xix. 4 ; Ps. xlii. 2 ; Matt, xvi. 16; 1 Thess. i. 9. Comp. Ps. cxv. 5 ; cxxxv. 16. It is probably in allusion to this idea that the phrase " The Lord liveth " is used here. It is a joyful exclamation in view of all that God had done ; of all the deliver- J ances which he had wrought for the I author of the psalm. In the remem- | brance of all this the psalmist says I that God had shown himself to be the living, that is, the true God. These j interpositions furnished abundant de- ' monstration that Jehovah existed, and | that he was worthy of adoration and ! praise as the true God. So, in view of mercy and salvation, the heart of the redeemed exultingly exclaims, " The Lord lives, — there is a living God." If And blessed be my Hock. God, who has shown himself to be a refuge and a protector. See Notes on ver. 2. % And let the God of nig salvation be exalted. The God who has saved me from my enemies. Let him be exalted, be praised, be honoured, be adored. Let his name be exalted above all idol gods ; above all the creatures that he has made. The wish is, that His name might be made prominent ; that all creatures might praise and honour Him. 47. It is God that avengeth me. Marg., giveth avengements for me. The marginal reading is a literal translation of the Hebrew. The meaning is, that God had punished 164 PSALM XVIII. me, and l subduetli tlie people under me. 4S He delivereth me from mine enemies ; yea, thou liftest me up above those that rise up against me : thou hast delivered me from 1 ileslroyeth. the enemies of the author of the psalm for all the wrongs which they had done to him. Comp. Rom. xii. 19. *" And subduetli the people tin- der me. Marg., destroy eth. The idea is that he had subdued the nations so that they became obedient to him. The primary notion of the word used here — from "Ql, dabar — is to set in ~ T a row ; to range in order ; to connect ; to lead; to guide; — then, to reduce to order ; to subdue. This God had done in respect to the nations. In- stead of being rebellious and tumul- tuous, God had reduced them to obe- dience, and had thus set him over a kingdom where all were subject to order and to law. 48. He delivereth me from mine enemies. From all my foes. ^[ Tea, thou liftest me up above those that rise up against me. So that I triumph over them. Instead of being subdued by them, and trampled under their feet, I am exalted, and they are hum- bled. \ Thou hast delivered me from the violent man. Marg., as in Heb., man of violence; the man charac- terised by injustice and wrong; the man who endeavoured to overcome and subdue me by force and arms. There is probably a special allusion here by tire psalmist to Saul as his great enemy, but perhaps he had also in his eye others of the same kind, and the meaning may be that he had been delivered from all of that class of men. 49. Therefore icill I give thanks unto thee. Marg., confess. The He- brew word — HT, i/adah — in the form T T *" used here, means properly to profess, to confess, to acknowledge ; then es- pecially to acknowledge or recognise blessings and favours ; in other words, to give thanks, to praise. The idea the 2 violent man. 49 Therefore will I 3 give thanks unto thee, O Lord, among the heathen, and sing praises unto thy name. 2 uum of violence. 3 Or, confess. here is that he would make a public acknowledgment of those blessings which he had received ; or that he would cause the remembrance of them to be celebrated among the nations. *~ Among the heathen. Among the nations. Sea Xotes on ver. 43. The meaning here is, that he would cause these blessings to be remembered by making a record of them in this song of praise ; a song that would be used not only in his own age and in his own country, but also among other nations, and in other times. He would do all in his power to make the knowledge of these favours, and these proofs of the existence of the true God, known abroad and trans- mitted to other times. The apostle Paul uses this language (Rom. xv. 9) as expressing properly the fact that the knowledge of God was to be com- municated to the " Gentiles :" " As it is written, For this cause will 1 confess to thee among the Gentiles.'" The word "heathen" or nations, in the passage before us, corresponds precisely with the meaning of the word Gentiles; and Paul has used the language of the psalm legiti- mately and properly as showing that it was a doctrine of the Old Testa- ment that the truths of religion were not to be confined to the Jews, but were to be made known to other na- tions. T And sing praises unto thy name. Unto thee ; — the name often being used to denote the person. The meaning is, that he would cause the praises of God to be celebrated among foreign or heathen nations, as the re- sult of what God had done for him. Far, probably, very far beyond what David anticipated when he penned this psalm, this has been done. The psalm itself has been chanted by mil- PSALM XVIII. 165 50 Great deliverance givetli lie to his king ; and showeth mercy lions who were not in existence, and in lands of which the psalmist had no knowledge; and, connected as it has been witb the other psalms in Chris- tian worship, it has contributed in an eminent degree to extend the praises of God far in the eartb, and to trans- mit the knowledge of him to genera- tions as they succeeded one another. What David anticipated is, moreover, as yet only in the progress of fulfil- ment. Millions not yet born will make use of the psalm, as millions have done before, as the medium of praise to God ; and down to the most distant times this sacred song, in con- nexion with the others in the Book of Psalms, will contribute to make God known in the earth, and to secure for him the praises of mankind. 50. Great deliverance giveth he to his king. To David, as king. The word in the original, which is ren- dered "deliverauce," means properly salvation, and is here in the plural number. It refers not to one act of Divine interposition, but to the many acts (referred to in the psalm) in which God had interposed to save him from danger and from death. The phrase "to his king" refers to the fact that God had appointed him to reign, and to administer the govern- ment for him. He did not reign on his own account, but he reigned for God, and with a view to do his will. ST And shoiveth mercy to his anointed. To him who had been set apart to the kingly office by a solemn act of anointing. Comp. 1 Sam. xvi. 13; 2 Sam. ii. 4-7 ; v. 3, 17 ; xii. 7 ; comp. 2 Kings ix. 3, 6, 12. It is in allu- sion to this custom that the Messiah is called the Anointed, or the Christ. See Xotes on Matt. i. 1. % To David, end to his seed. To his descendants, or posterity. There is an undoubted reference here to the promises made on David in regard to his successors to the throne. See 2 Sam. vii. 12- to his anointed, to David, and to his seed for / evermore. / Rom. xi. 29. 16, 25, 26, and Ps. lxxxix. 19-37. % For evermore. This expresses the confident expectation of David that the government would remain in his family to the latest times. This ex- pectation was founded on such pro- mises as that in 2 Sam. vii. 12, 13 : " I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom ; he shall build an house for'my name, and I will establish the throne of his king- dom for ever." Also 2 Sam. vii. 16 : " And thine bouse and thy kingdom shall be established for ever before thee; thy throne shall be established for ever." See also Ps. lxxxix. 36 : " His seed shall endure for ever, and his throne as the sun before me." The perpetuity of this kingdom is found, in fact, in the reign of the Messiah, a descendant of David, in whose eternal reign these promises will receive an ample fulfilment. See Isa. ix. 7. Comp. Luke i. 32, 33. The temporal reign passed wholly away in the process of time from the descendants of David; the spiritual reign is perpetual in the Messiah. How .far David understood this it is not important to inquire, and it would be impossible to determine. It is sufficient for the proper understand- ing of the place to remember (a) that there will have been a strict fulfil- ment of the promise, according to the full import of the language, in the Messiah, the Son of David; and (b) that, however this may have been un- derstood by David w r ho recorded the promise, the real author of the pro- mise was the Holy Spirit, and that the real meaning of the promise, as thus recorded, was thafr it should be fulfilled as it has been. In this, as in all other cases, the inquiry to be made in interpreting the language is not how the sacred penman understood it, but what was meant by the real author, the Spirit of God, — and whe- 166 PSALM XIX. ther the prediction, according to that meaning, has been fulfilled. When a man employs an amanuensis, the in- quiry in regard to what is written is not how the amanuensis understood it, hut how he who dictated what was written intended it should he under- stood. Applying this principle, the prediction here and elsewhere, in re- gard to the perpetuity of the reign of David and his posterity, has been, and is, fulfilled in the most ample manner. " Great David's greater Son " S1IALL REIGX FOR EYEE AND EVER. PSALM XIX. This very beautiful psalm is designed to illustrate the superiority of revealed truth above the light of nature in showing the character and perfections of God. In doing this, there is no attempt in the psalm, as there should be none on our part in explaining it, to undervalue or disparage the truths about God revealed by nature. All that could now be said in regard to the works of creation, as illustrating the Divine perfections, is really admitted by the psalmist (vers. 1-6) ; and yet this is placed in strong contrast with the revelations disclosed in the " law of the Lord," that is, in his revealed word (vers. 7-11). The revelations of nature, and the higher revelation by inspiration, belong to the same system of religion, and are alike designed to illustrate the being, the perfections, and the govern- ment of God. The friend of religion should claim the one as well as the other ; the defence of the Bible as a revelation from God should not lead us to disparage or undervalue the dis- closures respecting God as made by nature. He who asserts that a revela- tion is necessary to mankind, and who maintains that the light of nature is not sufficient for the wants of man, should nevertheless concede all that can be known from the works of God about the Creator ; should rejoice in all that truth ; and should be willing that all should be learned that can be learned about God from his works. When all this is admitted, and all this learned, there will be still an ample field for the higher disclosures which revelation claims to make. . Nor did the psalmist apprehend that the revelations about God which are made in his works would be in conflict with those which are made in his word. He evidently felt, in looking at these works of creation, that he was learning truths which would in no man- ner contradict the higher truths com- municated by revelation ; that the in- vestigation of the one might be pursued to any extent without showing that the other was needless, or bringing the truth of the other into peril. This psalm consists properly of three parts : I. The revelation of God in his works, vers. 1 — 6. II. The higher and more glorious revelation of himself in his law, vers. 7—10. III. The bearing of these truths on the present character and conduct of the author, and consequently their adaptedness to produce the same effect on others,, vers. 11—14; — («) in learning men of the nature of sin, and thus keeping them from transgression, ver. 11 ; (o) in making them aware of the extent and depth of sin, and especially of secret faults, ver. 12 ; (c) in leading them to pray earncstl)' that they may be cleansed from secret faults, and be kept back or restrained from presumptuous sins, vers. 12, 13 ; (d) in leading them to pray earnestly that their words and thoughts may be made acceptable to God, ver. 14/ The psalm is said in the title to be "A Psalm of David;" and there is nothing in the psalm itself to create a doubt in regard to the correctness of this statement. It is impossible, however, to determine when, or in what circum- stances, it was composed ; for there are no internal marks which will fix it at any particular period of the life of the author. There is no allusion either to persecution or to triumph; — to private, domestic, or public life, — or to any of the known circumstances of the history of David. If a conjecture may be allowed, it would seem not improbable that it was composed in those calm periods of his history when he led a shepherd-life ; when he had abundant time to contem- plate the movements of the heavenly bodies by day and by night, and to meditate on them in contrast with the higher truths which God had made known in his law. Rosenmuller conjectured at one time that the psalm was originally two, and that the two were afterwards united into one. De Wette also looked favourably on this supposition. Rosenmuller, how- ever, subsequently saw occasion to retract PSALM XIX. 167 PSALM XIX. To the chief Musician. A Psalm of David. rpHE Leavens g declare the glory J- g Rom. i. 19, 20. of God : and the firmament showeth his handywork. 2 Day unto day uttereth this, and to adopt the opinion that it was originally one composition. This is un- doubtedly the correct idea, as appears not | only from the fact that there is no evidence that these were two psalms, and from the general character and construction of the psalm, but from the fact that the conclusion (vers. 12 — 14) seems to be based on the contemplation of all the truth which God in any way makes known to the soul. On the supposition that the psalm is one, this is a proper. termination of the whole composition. On the other supposition, no small part of the beauty of the psalm would be lost. In respect to the meaning of the title, "To the chief Musician," see the in- troduction to Ps. iv. 1. The heavens declare the glory of God. They announce, proclaim, make known his glory. The word heavens here refers to the material heavens as they appear to the eye — the region of the sun, moon, and stars. The He- brew word is used in the Scriptures uniformly in the plural number, though in our common translation the singular number is often used. Gen. i. 1, 8, 9, 14, 17, 20 ; vi. 17 ; vii. 11, 19, 23 ; et scepe. The plural, however, is often retained, hut without any special reason why it should be retained in one place rather than in another. Gen. ii. 1, 4 ; Deut. x. 14 ; Ezra ix. 6 j Ps. ii. 4 ; viii. 1, 3 ; xviii. 13. The original idea may have been that there was one heaven above another — one in which the sun was placed, another in which the moon was placed, then the planets, the fixed stars, etc. Above all was supposed to be the place where God dwells. The word glory here means that which consti- tutes the glory or honour of God — his wisdom, power, skill, faithfulness, benevolence, as seen in the starry worlds above us, the silent, but solemn movements by day and by night. The idea is, that these convey to the mind a true impression of the greatness and majesty of God. The reference here is to these heavens as they appear to the naked eye, and. as they are ob- served by all men. It may be added that the impression is far more solemn and grand when we take into the estimate the disclosures of the modern astronomy, and when we look at the heavens, not merely by the naked eye, but through the revelations of the telescope. \ And the firmament. See Notes on Daniel xii. 3. The word rendered firmament — J?" 1 ^"^ rdkia, means properly an expanse, — that which is spread out — and is applied to the heavens as they appear to be spread out or expanded above us. The word occurs elsewhere in the following places, and is always ren- dered firmament in our common ver- sion, Gen. i. 6, 7 (twice), 8, 14, 15, 17, 20; Ps. cl. 1 ; Ezek. i. 22, 23, 25, 26; x. 1 ; Dan. xii. 3. The word firma- ment — that which is firm or fixed — is taken from the word used by the trans- lators of the Septuagint, (j-epku>ijct, from the idea that the heavens above us are a solid concave. In the Scrip- tures the stars are represented as placed in that expanse, so that if it should be rolled together as a tent is rolled up, they would fall down to the earth. See Notes on Isa. xxxiv. 4. The reference in the passage before us is to the heavens as they appear to be spread out over our head?, and in which the stars are fixed. *~ Shoiceth his handywork. The heavens make known the work of his hands. The idea is that God had made those heavens by his own hands, and that the firmament, thus adorned with sun, and moon, and stars, showed the wis- dom and skill with which it was done. Comp. Ps. viii. 3. 2. Day unto day. One day to another ; or, each successive day. The day that is passing away pro- claims the lesson which it had to 168 PSALM XIX. speech, and night unto night s ho weth knowledge. 3 There is no speech nor lan- guage, i where their voice is not heard. 1 without their voice heard, or, without these their voice is heard. convey from the movements of the heavens, about God ; and thus the knowledge of God is accumulating as the time moves on. Each day has its own lesson in regard to the wisdom, the power, and the goodness of God, and that lesson is conveyed from one day to another. There is a perpetual testimony thus given to the wisdom and power of the Great Creator. T[ Uttereth speech. The word here rendered uttereth means properly to pour forth; to pour forth copiously as a fountain. Comp. Prov. xviii. 4; i. 23; xv. 2, 28. Hence the word means to utter ; to declare. The word speech means properly a word; and then, a lesson ; or that which speech conveys. The idea is, that the successive days thus impart instruc- tion, or convey lessons about God. The day does, this by the returning light, and by the steady and sublime movement of the sun in the heavens, and by all the disclosures which are made by the light of the sun in his journeyings. % And night unto night showeth knowledge. Knowledge re- specting God. Each successive night does this. It is done by the stars in their courses ; in their order ; their numbers ; their ranks ; their changes of position ; their rising and their setting. There are as many lessons conveyed to man about the greatness and majesty of God by the silent movements of each nigh-t as there are by the light of the successive days — just as there may be as many lessons conveyed to the soul about God in the dark night of affliction and adversity, as, there are when the sun of pros- perity shines upon us. 3. There is no speech nor language where their voice is not heard. Marg., Without these their voice is heard. Heb., Without their voice heard. The idea in the margin, which is adopted by Professor Alexander, is, that when the heavens give expres- sion to the majesty and glory of God, it is not by words, — by the use of lan- guage such as is employed among men. That is, there is a silent but real testimony to the power and glory of their great Author. The same idea is adopted substantially by De Wette. So Rosenrnuller renders it, " There is no speech to them, and no words, neither is their voice heard." High as these authorities are, yet it seems to me that the idea conveyed by our common version is probably the cor- rect one. This is the idea in the Septuagint and Latin Vulgate. Ac- cording to this interpretation the meaning is, " There is no nation, there are no men, whatever may be their language, to whom the heavens do not speak, declaring the greatness and glory of God. The language which they speak is universal ; and however various the languages spoken by men, however impossible it may be for them to understand each other, yet all can understand the language of the heavens, proclaiming the perfec- tions of the Great Creator. That is a universal language which does not need to be expressed in the forms of human speech, but which conveys great truths alike to all mankind/' That the passage cannot mean that there is no speech, that there are no words, or that there is no language in the lessons conveyed by the heavens, seems to me to be clear from the fact that alike in the previous verse (ver. 2), and in the following verse (ver. 4), the psalmist says that they do use speech or language, " Day unto day uttereth speech ;" " their words unto the end of the world." The phrase " their voice " refers to the heavens (ver. 1). Thev utter a clear and dis- tinct voice to mankind; that is, they convey to men true and just notions of the greatness of the Creator. The meaning, then, it seems to me, is that the same great lessons about God are PSALM XIX. 109 4 Their * line is gone out through all the earth, and their words to the end of the world. 1 Or, ride, or, direction. conveyed by the heavens, in their glory and their revolutions, to all nations; that these lessons are con- veyed to them day by day, and night by night ; that however great may be the diversities of speech among men, these convey lessons in a universal language understood by all mankind ; and that thus God is making himself constantly known to all the dwellers on the earth. All men can under- stand the language of the heavens, though they may not be able to understand the language of each other. Of the truth of this no one can doubt; and its beauty is equal to its truth. 4. Their line. That is, of the hea- vens. The word here used — ip, Jcav — means properly a cord, or line ; (a), a measuring line, Ezek. xlvii. 3; Job xxxviii. 5 ; Isa. xliv. 13 ; and then (b) a cord or string as of a lyre or other instrument of music ; and hence a sound. So it is rendered here by the LXX.,